Siscoe’s Triple shell game

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Recently at One Peter Five, a website which is subtitled, “Rebuilding Catholic Culture. Restoring Catholic Tradition”, Robert Siscoe has published an article to quell the raging doubts Catholics have about the legitimacy of Bergoglio’s claim to the papacy: the first part of which is entitled: “Dogmatic Fact, the One Doctrine which proves Francis is Pope“, and the second part of which is entitled, “For Each Objection, an answer why Francis is Pope“.

There is nothing much to be said for his article other than it’s a lawyer-esque attempt to convince his audience using 3 different shell games.  As you may know, a shell game is where you put a ball under one shell and then quickly shuffle the shells on a table top so that the onlooker loses track of which of the shells contains the ball, and then you ask the onlooker to guess under which shell the ball is.  In American popular discourse, a shell game, therefore, is a trick whereby you pretend that something is one thing at one time, when it really is not.

Here are Siscoe’s 3 Shell games:

The Church

In Siscoe’s mouth the verbal expression “The Church” has two distinct meanings: the Church founded by Jesus Christ, the Catholic Church, AND the mass of those who uncritically accept that the resignation of Benedict XVI is valid because they never examined its conformity to Canon 332 §2.

The Shell Game that Siscoe plays with these 2 senses can be reduced to a simple Sophistic argument (i.e. invalid syllogism), thus:

Major: The Chuch (founded by Jesus Christ) cannot be deceived about who is the Pope.

Minor: The Church (of all those who have not examined the resignation of Benedict) accept Bergoglio as Pope Francis.

Conclusion: Therefore, The Church (founded by Jesus Christ) accepts Bergoglio as Pope Francis.

This kind of argumentation is a false illation, because the term “The Church” has not the same signification in both the major and minor premises of the syllogism.  Aristotle calls this the Sophism of the undistributed middle term, or the equivocation.

Fallible Private Opinion

In Siscoe’s mouth, the phrase “Fallible Private Opinion” has two senses:  in one sense its a judgement about something wherein the judgement may or may not be correct, because its not based on objective reality but on an interpretation of reality.  In the other sense, its any fact of objective reality which he wants to ignore for the sake of his argument.

The Shell Game that Siscoe plays with these 2 senses can be reduced to a simple Sophistic argument (i.e. invalid syllogism), thus:

Major: No merely infallible private opinion about dogmatic facts can assert itself as more authoritative than the judgement of the majority of men and women in the Church, since the Church’s sensus fidelium and Her indefectibility protects Her from error.

Minor: That Benedict’s act of renunciation regards the ministerium and not the munus, is a fallible private opinion.

Conclusion: Therefore, no one has the right to sustain that Benedict’s resignation is invalid against the vast majority of the members of the Church.

The error of this illation is found chiefly in the Minor. Because, that Benedict said ministerio not muneri in his act of renunciation is NOT a private opinion, but a fact of history.

Siscoe may not know it, but the Science of Logic teaches that the verity of premises flows down to their conclusions in valid illations.  Thus:

Major: That Benedict renounced his ministerium, is a fact of history.

Minor: That canon 332 §2 requires the renunciation of munus, is not a fallible private opinion, but a fact of law, being the very text of the Law.

Conclusion: That Benedict’s act of resignation is not in conformity with canon 332 is a fact of history.

Siscoe might want to ignore canon 38, which says that any Motu Proprio which runs counter to the terms of the law, EVEN IN THE CASE IN WHICH the one positing the act is IGNORANT of the law, is invalid UNLESS there is an express derogation from the law by the competent authority (in this case by the Pope), but Canon 38 is there and Catholics cannot ignore to apply it to this case.  Thus the conclusion infallibly follows, since the act of resignation contained no derogation from canon 38 or 332, that:

Benedict did not validly resign.

Peaceful and Universal Acceptance

These words mean two things in the mouth of Siscoe: in one sense they mean universal and peaceful and CANONICAL acceptance by the Church (see last quotation in part II). In the other sense they mean peaceful and universal acceptance CANONICAL OR NOT by the Church (see the citation of Saint Alphonsus dei Liguori).

So Siscoe’s usage of both terms can be reduced to this syllogism:

Major: The acceptance (Canonical) by the Church of of a man as Pope requires that all accept him as validly elected.

Minor: Bergoglio has been accepted (even if it be unCanonically).

Conclusion: Bergoglio must be accepted by all the Church as validly elected.

Siscoe’s illation is false because he is using 2 different senses of accepted. If he used the ancient reflex principle in its proper context, as he cites it in the final citation of that article, and did so AT THE BEGINNING of his article it would be obvious that he is beating against the air, because since the controversy regards whether Benedict canonically resigned, the key quality to be examined in the resignation is its conformity to canon law.

In Conclusion

Siscoe misunderstands the notion of infallibility.  Infallibility as a quality is the natural property of God alone as Infinite Truth. Infallibility as a charism of grace is vouchsafed to only a validly elected successor of Saint Peter. But infallibility is a quality of every true proposition, on account of truth being per se infallible, even if the thing asserted be asserted by a non infallible created person without any gift of grace.

Siscoe also seems to not know the distinction between an opinion and a fact. One can have an opinion about whether there is life on Mars, because we yet do not know if there is or is not. But one cannot have an opinion of whether there is life on Earth, since that is a fact.  An opinion can be had when both sides, pro and con, are possibles. But when there can be no truth on one side of the judgement, an opinion is impossible.

NOTE WELL: In this controversy, there is a fallible private opinion which is being asserted by some as superior to truth, reality and law, and it is this: that the renunciation of ministerium effects a renunciation of munus. Those who hold this opinion have yet to prove it, and the only valid proof must be in accord with the norm of Canon 17.

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Vatican recognizes Benedict as the Pope

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The image comes from Ann Barnhardt’s website, where she says she has confirmed its authenticity.  Father Paolo Borgia, is, according to Wikipedia, an assessor in the Vatican Secretary of State. The Secretary of State has the duty to respond to official correspondence received from the pope.

These affirmations coupled with Bergoglio’s public invitation to the crowds gathered at the 2019 Youth Day in Panama, “Wave your hands at Pope Benedict”, give all Catholics pause to think:

Because, suppose it be true that Bergoglio is Pope Francis, that is, is the true Pope. Therefore, it follows that when he invites us to call Benedict, Pope, he affirms publicly that Benedict is pope. But the Catholic Faith says there can only be one pope at a time. This is defined dogma, as per Vatican I.  Therefore, since the first one to hold the title of pope is the true pope, since no one can claim the title until the title be renounced, then it follows that Bergoglio in inviting all to call Ratzinger the pope, is in fact saying that he is not the Pope and has no valid claim on the papacy.

Thus all Catholics now, must call Benedict the Pope and stop calling Bergoglio pope.

But if you reject this argument, saying, that when Benedict resigned, we should ignore that he renounced the ministerium, though Canon 332 §2 requires the renunciation of munus, and that when Francis speaks we should ignore that he called Benedict, “el papa”, then, should you NOT ask YOURSELF if you have just put yourself above the Pope, whomsoever he be, and made YOURSELF THE INFALLIBLE INTERPRETER OF THE POPE.

Hence, those who hold that Bergoglio is the Pope, now, must have 3 popes: Bergoglio, Ratzinger and themselves.

Those who hold that Benedict made a small mistake in his act of renunciation, however, are the Catholics, with only one Pope, Pope Benedict XVI, just as the Church teaches there should be only 1 pope.

So ask yourself, which is more Catholic?

Boniface VIII’s Magisterial Teaching on Papal Renunciations

Translation and Commentary by Br. Alexis Bugnolo¹

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The election of Pope Boniface VIII

Pope Boniface VIII, Quoniam (Sexti Decretalium Liber. I, Tit. VII, chapter 1):

Quoniam aliqui curiosi disceptatores de his, quae non multum expediunt, et plura sapere, quam oporteat, contra doctrinam Apostoli, temere appetentes, in dubitationem sollicitam, an Romanus Pontifex (maxime cum se insufficientem agnoscit ad regendam universale Ecclesiam, et summi Pontificatus onera supportanda) renunciare valeat Papatui, eiusque oneri, et honori, deducere minus provide videbantur:  Celestinus Papa quintus praedecessor noster, dum eiusdem ecclesiae regimini praesidebat, volens super hoc haestitationis cuiuslibet materiam amputare, deliberatione habita cum suis fratribus Ecclesiae Romanae Cardinalibus (de quorum numero tunc eramus) de nostro, et ipsorum omnium concordi consilio et assensu, auctoritate Apostolica statuit, et decrevit:  Romanum Pontificem posse libere resignare.

Nos igitur ne statutum huiusmodi per ipsis cursum oblivioni dari aut dubitationem eandem in recidivam disceptionem ulterius deduci contingat:  ipsum inter constitutiones alias, ad perpetuam rei memoriam, de fratrum nostrorum consilio duximus redigendum.

My Translation:

Since some debaters curious about those things, which are not very expedient, and desiring rashly to know more than is opportune, against the teaching of the Apostle (1 Tim. 6:4), have seemed to draw forth less cautiously a solicitous doubt, whether the Roman Pontiff (most of all when he acknowledges himself (to be) insufficient to rule the universal Church, and to support the burdens (onera) of the Supreme Pontificate) be able [valeat] to renounce the Papacy [Papatui], and its charge [oneri], and honor [honori]:  Pope Celestine V, Our predecessor, when he presided over the government of the same Church, willing to cut off the matter of any hesitation over this, having held a deliberation with His brothers, the Cardinals of the Roman Church (of whose number We were at that time), established and decreed by (his) Apostolic Authority, from the concordant counsel and assent of Ourselves, and of the same: that the Roman Pontiff can freely resign.

We, therefore, lest a statute of this kind, enacted through the same, be given up to oblivion or the same doubt be drawn forth furthermore in a repeated debate: judge that the same is to be registered among the other constitutions, ad perpetuam rei memoriam, (drawn) from the council of our brother (Cardinals).

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FOOTNOTES

  1. Many thanks to Dr. Cyrille Dounot, Professor of Law in the Faculté de Droit et de Science Politique, at the Université d’Auvergne, France, for making the Latin text of Boniface’s decree, Quoniam (VI, 1, 7, 1), available to me, from the Corpus Iuris Canonici, Vol II, Liber Sextus, Clementinae and Extravagantes, cum glossis, Lyons, France, 1584, cols. 197-199.

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MY COMMENTARY

Benedetto Caetani, the future Pope Boniface VIII, was born around 1235 A. D., of an ancient Roman family. He studied jurisprudence at the University of Bologna and served in the papal government during his long career. Pope Martin IV made him Cardinal Deacon of Saint Nicholas in Carcere, in 1281 A. D., and Pope Nicholas IV, Cardinal Priest of St. Martin in Montibus ten years later. He succeeded Pope Celestine V in 1294, after the former renounced the papacy.

Pope Boniface studied canon law in an age in which its study was confined to gathering the canons of the ancient Church and those decreed in historic synods and commenting on them to deduce the fundamental principles of law by which the Church would be rightly governed. His decree, Quoniam, must be seen in this light, as we can see from the text.

There are two motives for Pope Boniface in writing Quoniam. The historical and the ecclesiological. Historically, inasmuch as he was elected following the resignation of Pope Celestine V, and on account of his untimely demise shortly after being sequestered by Boniface to the Castle of Fumone, Italy, Boniface had good reason to enshrine in Church Law the affirmation that a pope can freely resign. Second, ecclesiologically, Boniface wanted to put to rest doubts that swirled around the nature of the papal office, whether it was a vocation which could only be accepted, and never rejected, or whether it was an office, in the sense of a duty or charge, which could be lain down just as much as taken up.

In its form, Quoniam, is a memorial rescript, that is, its a written document which records what was said and decided in consistory by his predecessor, Pope Celestine V, with the Cardinals. Pope Boniface’s authority to issue the rescript, therefore, is twofold: he was both an eye witness participant in the discussions and as Roman Pontiff he had the authority to determinatively decide upon questions of canon law.

While Boniface’s central purpose was merely to affirm a point of papal power, the matter of his rescript touches upon the nature of the papal office as it was conceived in the minds of Pope Celestine V and his cardinals:  as an office, as a duty, as a dignity.  The office is that of the papacy (papatus), a Late Medieval term derived from the popular address of the Roman Pontiff, pope, in Greek (papas).  The duty is a charge or burden (onus), not only a sober term for the magnitude and importance of the affairs it must conduct, but also a term which implies that this duty is bestowed from on high, a reference to Our Lord’s creation of the office in Matthew 16:18. Finally, the papal office is a dignity (honor), which distinguishes and elevates the one who accepts his canonical election above all others in the Church.

From Boniface’s rescript, by which he establishes Quoniam among the perpetual constitutions of the Church, we can see a direct and faithful reflection in the present Code of Canon Law, in Canon 332 §2, which terms the papal office a munus, affirms that a renunciation of munus is validly effected when the Pope acts freely, and requires a public act. In its final clause, Canon 332 §2 reaffirms that the power of renunciation lies solely in the papal office by denying that its validity arises from the act of renunciation being accepted by anyone at all.

Its clear, then, from the magisterial teaching of Pope Boniface VIII, that the papal office is not a ministry, but rather a unique dignity, office and duty, which in being renounced, must be renounced in its own nature according to what it is. That even those who doubted that a pope had such power, in Boniface’s day, affirmed these things are contained in the context of the doubt they raised, namely, whether a pope could renounce the papacy, its charge, and its honor.

Contrariwise, inasmuch as Pope Boniface affirms that a pope can renounce these things, he affirms that all three must be renounced to effect a papal renunciation, on this account, that in affirming the papal power extends over these, he implicitly asserts that if the papal power does NOT extend over each of these, then the renunciation has not taken place.

This follows from the rules of the science of Logic, which teaches that every negation must be understood strictly. Thus, since a renunciation is a form of negation, a renunciation of the papacy must renounce the office, the charge and the dignity. If one renounced only the exercise of the office and continued to exercise the passive ministry, retain the dignity of being called Your Holiness, giving the Apostolic Blessing, wearing the clothing which only the Pope can wear, it would be clear that one’s resignation had not occurred, because there is no renunciation of all right, unless all right be renounced.

Pope Boniface VIII, eminent legal scholar that he was, obviates these problems which arise from renunciation-law by using the intransitive form of the verb to resign [resignare] in his final affirmation of papal power. This is because, unlike “to renounce” [renuntiare], to resign implies of itself the renunciation of office and all its right, on account of its original meaning to re-signare, or undo the seal which enacted or approved a thing. In Latin, resignare, thus, has the meaning of annul or cancel, as well as resign, and recalls the powers invested in the office of Saint Peter, when Our Lord said: whatsoever you loose ….

The present Code of Canon Law by employing the verb to renounce [renunciare], thus requires that the object of the act munus, be a word which is full of meaning, rich in meaning, and encompassing all that is essential to an act of renunciation of papal office: the office, the charge and the dignity. The brilliance of the Latinity of those who prepared the New Code under Pope John Paul II is seen in this one word, munus, which means both gift [munus in Latin means gift, its used in the Liturgy for the gifts of the Magi], and office [canon 145 terms every ecclesiastical office a munus], charge [munus and onus in Latin share this meaning] and that which up-builds a person [munire in Latin means to build up, or fortify]. In English we see this in the words ammunition and munificence. On this account, if one were to renounce the papal office with any term which is not co-extensive with all three aspects of the Papal office, its clear that the renunciation would be incomplete, and therefore of no effect in law. Nay, since we men are creatures whose understanding is bound up with the words we use to express ourselves, its clear that if one were to use another term with deliberation, his consequent actions would reflect that partial renunciation and incomplete resignation. This should be now obvious to all, who have eyes to see.

¡No hay excusa ante Dios o la Iglesia!

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La realidad más decepcionante en la Iglesia católica actual no es la perversión sexual, por muy asquerosa que sea. Porque mientras que los actos de perversión sexual son moralmente incorrectos, si un hombre conserva la verdad de la Fe, todavía existe la posibilidad de su arrepentimiento.

Entonces, la tragedia más grande es, pues, la pérdida de la Fe, la pérdida de la verdad. Cuando una mente llega a amar mentiras, a amar mentir, a vivir en la mendacidad y a defender y promover la mendacidad, el alma del hombre ha descendido a regiones infernales.

Tal alma no tiene nada de sí misma o en sí misma para disponerla para que se arrepienta, porque ha dado la espalda a la verdad.

Por eso, en cuanto a la controversia sobre la renuncia de Benedicto, los que dicen que renunció válidamente, no tienen excusa ante Dios o la Iglesia.

Debido a que, como el Vicario de Jesucristo, Juan Pablo II decreta en el Canon 332 §2, la validez de una renuncia papal surge solo de causas objetivas, no depende de que usted o yo digamos si es válida o no.

De hecho, por lo que ese canon declara en su cláusula final, NADIE EN LA IGLESIA tiene el derecho o la autoridad de decir que una renuncia que no esté en conformidad con ese Canon es válida.

Canon 332 §2 – Si el Romano Pontífice renunciase a su MUNUS, se requiere para la validez que la renuncia sea libre y se manifieste formalmente, pero no que sea aceptada por nadie.

Así, EL ÚNICO CRITERIO para juzgar la validez de una renuncia papal está en los hechos objetivos del acto de renuncia:

  1. Hay una renuncia del MUNUS papal.
  2. Esa renuncia se hace libremente, sin la imposición de fuerza injusta.
  3. Esa renuncia se manifiesta debidamente de acuerdo con las normas de la ley por un acto verbal público.

Eso significa que NADIE tiene el derecho de especular si la renuncia es válida o no: solo es válida si cumple con las TRES condiciones simultáneamente. NO ES VÁLIDA, de lo contrario, es decir, si no cumple alguna de estas condiciones.

Por lo tanto, cada cardenal, obispo, sacerdote o cualquier cabeza habladora que sale en las redes sociales, cada periodista, laico, laico o religioso consagrado, ESTÁN OBLIGADOS POR LA FE CATÓLICA para juzgar la renuncia del Papa Benedicto XVI como INVÁLIDA, PORQUE

  1. EL PAPA BENEDICTO NUNCA RENUNCIÓ a su MUNUS.

de hecho, el 11 de febrero de 2013, dijo explícitamente, renuncio al ministerio que recibí …

Eso hace que su acto de renuncia sea NULO Y ANULADO, porque no está en conformidad con la obligación de renunciar al MUNUS papal.

Por lo tanto, todos los argumentos a favor de la validez, todas las racionalizaciones, todas las especulaciones acerca de la intención de renunciar a la oficina, NO TIENEN SENTIDO. Aquellos que realizan tales actos intelectuales o verbales NO TIENEN DERECHO A HABLAR Y NINGUNA AUTORIDAD PARA JUZGAR EL ASUNTO.

Por lo tanto, ruego a todos los católicos: no sigan el camino de Lucifer, quien se rebeló al principio de los tiempos, porque quería su propia voluntad, no la de Dios. No siga el camino de Adán y Eva, que no escucharon a Dios y no mortificaron sus mentes y su corazón, sino que se rebelaron y le dijeron a Dios lo que estaba bien y lo que estaba mal. No sigan a los judíos sin fe, que habiendo visto todos los milagros de Jesús y su inmaculada santidad e integridad, eligieron rechazarlo por hacer su propia voluntad y seguir a las elites de su propio tiempo.

Le pongo en aviso. Rechace el significado claro del Canon 332 §2 y trate de obviarlo con especulaciones y excusas, y será condenado de manera que Dios lo privará de la Luz y de toda gracia.

Porque al hacer eso, NO TIENE EXCUSA ANTES DE DIOS O LA IGLESIA.

For more on this controversy see:

The History of the Controversy over the Validity of Benedict’s resignation (y en Espanol aqui)

All the major Arguments for the Validity, and their refutations (y en Espanol aqui)

Why Pope Francis is, by the law itself, an Anti-Pope

The will of Jesus Christ is at the core of this Controversy

Common errors of Canonists who are trained in Juridical Positivism, not the Mind of the Church.

My Reply to Archbishop Ganswein, and Cardinals Brandmuller and Burke

My Criticism of Dr. Roberto de Mattei

My Amazement at Cardinal Brandmuller’s lack of Cognizance of Canon 332 §2

No excuse before God or the Church!

by Br. Alexis Bugnolo

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His Holiness, Pope Benedict XVI, the true and only Pope of the Catholic Church, still.

The most disappointing reality in the Catholic Church today is not sexual perversion, however gross that is. Because while acts of sexual perversion are morally wrong, if a man retains the truth of the Faith, there is still a possibility of his repentance.

So, the greatest tragedy is, then, the loss of the Faith, the loss of truth.  When a mind comes to love lies, to love to lie, to live in mendacity and to defend and promote mendacity, the soul of the man has descended to infernal regions.

Such a soul has nothing of itself or in itself to dispose it to repent, for it has turned its back on truth.

This is why in the Controversy over Benedict’s resignation, those who say he validly resigned, have no excuse before God or the Church.

Because, as the Vicar of Jesus Christ, John Paul II decrees in Canon 332 §2, the validity of a papal resignation arises from only objective causes, it does not depend on you or me saying its valid or not.

Indeed, as that canon declares in its final clause, NO ONE IN THE CHURCH has the right or authority to say that a resignation which is not in conformity with that Canon is valid.

Canon 332 §2 — If it happens that the Roman Pontiff renounce his MUNUS (office), there is required for validity that the resignation be made freely and duly manifested but not that it be accepted by anyone whomsoever.

Thus THE SOLE CRITERION for judging the validity of a papal resignation is in the objective facts of the act of resignation:

  1. There is a renunciation of the papal MUNUS.
  2. That renunciation is made freely, without the imposition of unjust force.
  3. That renunciation is manifested duly in accord with the norms of law by a public verbal act.

That means that NO ONE has the right to speculate WHETHER OR NOT a resignation is valid or not: it is only valid if it meets all THREE conditions simultaneously. It is NOT VALID, otherwise, that is if it fails to meet any one of those conditions.

Thus, every Cardinal, Bishop, priest, or talking head on Social Media, every journalist, layman, laywoman or consecrated religious, ARE BOUND BY THE CATHOLIC FAITH to judge the resignation of Pope Benedict XVI INVALID, BECAUSE

  1. POPE BENEDICT NEVER RENOUNCED his MUNUS.

in fact, on Feb. 11, 2013, he said explicitly, I renounce the ministry which I received….

That makes his act of resignation NULL AND VOID, because its not in conformity with the obligation to renounce the papal MUNUS. Indeed, in accord with Canon 38, every juridical act which is NOT in conformity with the norm of law is presumed to be INVALID, unless there is added expressly a clause which derogates from the obligations of the law. — There is no wiggle room here!

Thus, all the arguments in favor of the validity, all the rationalizations, all the speculations about intention to resign the office, ARE POINTLESS.  Those making such intellectual or verbal acts HAVE NO RIGHT TO SPEAK, NO AUTHORITY TO JUDGE THE MATTER.

I therefore plead with all Catholics: do not go the way of Lucifer who rebelled in the beginning of time, because he wanted his own will, not that of God. Do not go the way of Adam and Eve who would not listen to God and would not mortify their minds and heart, but chose to rebel and tell God what was right and wrong.  Do not follow the faithless Jews, who having seen all the miracles of Jesus and His immaculate Holiness and integrity, chose to reject Him for the sake of doing their own will and following the elites of their own day.

I put you on notice. Reject the plain meaning of Canon 332 §2 and try to obviate it by speculations and excuses, and you will be damned, God will deprive you of the Light and every grace.

Because in doing such, YOU HAVE NO EXCUSE BEFORE GOD OR THE CHURCH.

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For more on this controversy see:

The History of the Controversy over the Validity of Benedict’s resignation (y en Espanol aqui)

All the major Arguments for the Validity, and their refutations (y en Espanol aqui)

Why Pope Francis is, by the law itself, an Anti-Pope

The will of Jesus Christ is at the core of this Controversy

Common errors of Canonists who are trained in Juridical Positivism, not the Mind of the Church.

My Reply to Archbishop Ganswein, and Cardinals Brandmuller and Burke

My Criticism of Dr. Roberto de Mattei

My Amazement at Cardinal Brandmuller’s lack of Cognizance of Canon 332 §2

 

 

Gänswein, Brandmüller & Burke: Please read Canon 17!

by Br. Alexis Bugnolo

 

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February 14, 2019 A. D. — Today Diane Montagna’s article, entitled, “Did Benedict really resign? Gänswein, Burke and Brandmüller weigh in,” was published at Life Site News.

First, let me say a big thank you to Diane Montagna for bringing the controversy to the greater attention of the general public. In this way, all Catholics, who have a right to know of its existence, can at last be informed.

However, I do not praise the article’s author for the article itself, which in all frankness, I must say is full of sophistic arguments:  that is false manners of argumentation, and even false assertions, all marshaled in an attempt to demonstrate that Pope Benedict XVI did validly resign, and that everything His Holiness and his private secretary have said about this, is to be ignored!

I find it shocking that two Cardinals, to defend the validity of the resignation, have resorted to telling the whole world not to pay attention to what the Pope has said about the meaning and effect of his own act!  This is tantamount to rebellion against the papacy, in my mind!

I also wish to contradict the attempt by the article to smear Catholics who hold that the resignation is invalid as persons who are NOT knowledgeable about Church Law, the text of the papal resignation, or who are excessively scandalized by Bergoglio. As I pointed out in my previous article on How Usurpation of the Papacy leads to Excommunication, all those involved in asserting an invalid resignation is valid are risking excommunication for schism and positing acts which only a pope can do.  So they have a lot of reasons to ignore a serious and just consideration of the facts, especially if they just went along to get along.

But enough of preamble. let’s examine the sophisms in Montagna’s Article, in order of their appearance.

  1. Archbishop Gänswein dismisses the argument as making no sense.  So since he confesses not to understand it, there is really nothing proved by quoting him. I will observe that in German, which is the Bishop’s ancestral tongue, there is no equivalent of ministerium, munus and officium except by one word. So its easy for a German thinker to miss the problem of saying ministerium instead of munus. What the Archbishop says previously contradicts what he says now, so he probably was thinking in German then or is now. But surely he can understand the controversy, seeing that I sent him last month, with proof of delivery, a printed copy of my entire Disputed Question on the topic. But then again, maybe he cannot read English?
  2. Later on in the article, after quoting Archbishop Gänswein as saying openly that Benedict did NOT resign the PAPAL OFFICE, Montagna quotes an anonymous theologian as sustaining,

    supporters of this opinion need to show that Pope Benedict understood the munus and the ministerium as referring to two different realities.

    Ugh, what can one respond to such ignorance? Other than that Canon 17 requires that Canon 332 §2 be read in accord with the meaning of canon 145 §1 and canon 41, which reading amply demonstrates that the Supreme Legislator Himself, Pope John Paul II, in promulgating the new Code of Canon Law requires that ministerium and munus be understood as referring to two different things. — Those who are faithful Catholics, therefore, already know they refer to two different things, because the Pope orders us to do so!

  3. Then the same anonymous theologian quotes canon 15 §1 (actually he quotes §2, but I think that is an error), as saying that the resignation must be presumed valid. But that canon says that a law, which expressly invalidates an act, invalidates even if the one positing the act is ignorant of the law. Thus this canon argues against the validity of the resignation, not for it!
  4. Then the same anonymous theologian confuses the annulment process with this controversy, saying that Catholics who think the resignation is or may be invalid, must wait for the judgement of the Church!  Actually, canon 188 says that resignations made in substantial error are invalid by the law itself. That means, they are invalid before any sentence of any court determines the facts: they are null, void and never had any legal effect.
  5. Then, the article quotes Dr. Roberto de Mattei, who cites Canon 124 §2. — As an aside, I would ask that Dr. de Mattei respond to my criticism of his previous error of attempting to raise an opinion of late scholasticism to the level of an interpretative principle of canon law, in contradiction to the obligation of canon 17 — But that canon also contradicts Dr. de Mattei, because it regards only acts which are manifestly conform to the obligations of the law, when in the present controversy one deals with a prima facie non conformity! That is, with the fact that at first glance at the Latin of Non solum propter (Text of apparent resignation) and canon 332 §2, they are not speaking of the same things! For the former renounces the ministerium, but the latter refers to resignations of munus.
  6. Then Dr. de Mattei attempts again to flip a canon. This time its canon 1526 §1, the burden of proof is upon him who asserts.  Seeing that it is the Cardinals and Dr. de Mattei who long ago asserted first of all that the resignation is valid, the burden of proof is rather on them! That is why, the mere fact that the Cardinals and the entire Vatican have never published a canonical affirmation of the validity is a strong argument they have NEVER examined if it was. But in the case of a resignation, a Cardinal Elector is gravely bound to personally verify that the resignation is valid, because otherwise he will participate in an illicit Conclave and elect and Anti-Pope!
  7. Then, Cardinal Brandmuller attempts to flip two sound dicta: de internis non iudicat praetor (a praetor does not judge of things internal) and quod non est in actis, non est in mundo (what is not in the act does not exist in the world). I say this, because he cites these to argue that those who doubt the validity of the resignation are in error. However, since those who doubt the validity, as I do, do not base our arguments on interior intentions, nor on suppositions, but on the text of the act of renunciation itself, we are acting in perfect harmony with those dicta. Nay, rather, its Cardinal Brandmuller and Burke and Gänswein who violate these, because they say the Pope intended to resign the munus, therefore he did resign the munus, and that ministerium means the munus which is not renounced in the text, because the Pope intended to resign the munus, they judge the Pope’s intention not the act itself!
  8. Then, Cardinal Burke is quoted as saying: “I believe it would be difficult to say it’s not valid.” This, I will admit — for those who have not read the Code of Canon Law and studied this question of substantial error on account of not saying munus nor referring to the office — might be difficult to prove, because many are ignorant of the Canon Law and its obligations. But for those who do, or should know it, it is not!  — Just see my disputed question on it. You can find it in Spanish translation here. In that Question, I carefully examine and refute the 19 reasons alleged for the validity and marshal 39 arguments, drawn from Canon Law, Theology, Philosophy, etc. against the validity.
  9. Finally, Cardinal Burke is quoted as saying: “It seems clear to me that Benedict had his full mind and that he intended to resign the Petrine office.” — Having given no argument but his speculation about the intention of what Pope Benedict XVI intended to say, other than to deny what he expressly has said on other occasions, the opinion of this eminent Canonist must be disregarded as any gratuitous unproven declaration which runs counter to the facts is disregarded.

In conclusion, I would ask these three eminent prelates to read Canon 17. Therein, Pope John Paul II obliges all Catholics to understand canon 332 §2 in a specific manner. In that manner, it can be seen that there is no question at all that the renunciation of Benedict is invalid by reason of substantial error (canon 188) in thinking that a renunciation of ministerium effects a renunciation of the papacy.

I believe that the Cardinals in particular, perhaps out of their familiarity with the Annulment process which focuses on the intention as the formal principle of the validity of the bond of Matrimony, are missing the point of the teaching of Pope Boniface VIII (Decree of Boniface VIII (6th vol), 1.1, T.7, Chap. 1: De Renunciatione:) that papal renunciations deal formally with the verbal signification of the act, not on the intention of the one renouncing. Also, they differ significantly in this, that the power to tie the bond of marriage consists in the ones who take marriage vows. But the power to remove the munus of the papacy is held exclusively by Christ the Lord in glory, who has promised Peter to uphold the letter of Canon Law promulgated by his successor, Pope John Paul II, in canon 332 §2, and Who cannot act unless the renunciation expressly conform itself to that canon.

 

Bergoglians are the party of Apostasy, and no one can deny it NOW!

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Today, if not beforehand, Jorge Mario Bergoglio publicly and manifestly apostatized from the Catholic Faith, when he signed the “Human Fraternity Document,” which professes all religions to be “willed by God in His wisdom.”

According to The National, Bergoglio signed the “Human Fraternity Document” in Abu-dhabi today (see link for more photos).

The Human Fraternity Meeting official website gives the text of the document: the outrageous affirmation is found under the second bullet point, which reads:

Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be rejected, as too the imposition of a cultural way of life that others do not accept;

Apostasy is apostasy, whether you apostatize in the bathtub or on the papal throne; whether you do so out of fear of being slain by a Jihadi or whether you do so for a pot of porridge, an invite form George Soros, or a photo op.  The reason or cause or motive can be different, but the result is the same: you reject faith in the One True God.

While a man may apostatize by embracing a non-Christian Faith, such as Judaism or Islam, he can apostatize also by affirming that which destroys the entire faith.  Thus, its apostasy to say such things as, “God does not exist” or “God is a devil”.

If you were to say God wills that religions be different and many, then you have also apostatized, because you are saying that God is indifferent to religion. But the god who is indifferent to religion is not the Christian God. So by saying such a thing, you have taken as your god, the Father of Lies.

Some of the most fundamental names of God, of which no Christian can feign ignorance, is that God is True, One, Good and exists. To deny any of these is apostasy.

Perhaps a Modernist, who is trained somewhat in canon law, will say that you cannot know with certitude that anyone is an apostate — if you are a Modernists, you do not believe in objective religious truth, so its to be expected that you say such a thing — but as Catholics we know that the certitude of conclusions flows infallibly from the certitude of principles and facts and laws.

In canon 1364 §1, the Pope levels excommunication latae sententiae against all apostates, even if they  be the Pope.  This is how the Pope in promulgating the Code of Canon Law protects Catholics from future popes who apostatize.  Those who have not the faith will say, the Code of Canon law does not bind the pope (though canon 38 contradicts them), or that to deny God is the author of only 1 true religion is not apostasy (they will attempt to pretend that Judaism of old still exists, and that Talmudic Judaism is not another false religion). But Catholics know better.

Finally, they will call Catholics names for saying what I just said. Maybe they will even call me a “sedevacantist” — I am not, because I hold with Canon 332 §2 that Benedict is still the pope —but no Catholic, even those who still think that Benedict’s resignation is valid, are sedevacantists for holding such things, as its simply common sense to say that Bergoglio is an apostate when he publicly signs a document which contains such a statement.

Please put your local priest on notice about what Bergoglio said, and INSIST that his name no longer be mentioned in the Canon. Catholics are right to disrupt the Mass, if need be, to shout down anyone who thinks otherwise. We have this right, because God is a God of Truth, He is no condoner of falsehood of any kind. And our Baptism requires that we hold fast with God in this.

Please put your Favorite Cardinal on notice. Write or call or email him, however you can contact him. Remind him, that if he will not stand up and defend God as the author of One True Religion, he is an apostate too.

Remind the clergy, in particular, that if some sort of division arises among those who say that Bergoglio is by this an apostate and that he is not by this an apostate, that the division is not caused by those who say he is, but by Bergoglio for signing such a document, and by those who refuse to acknowledge the magnitude of that sin. Therefore, if anyone should be quiet and shut up, its the latter 2 groups, not Catholics who agree with what I have written here!