Literal English Translation of Benedict XVI’s Discourse on Feb. 11, 2013 A. D.

07-Ratzinger-ciao-OR

By Br. Alexis Bugnolo

There being few in the Church today who know the Latin tongue well enough to read an analyze a canonical text, I offer here my own translation of the discourse which Pope Benedict gave during the Consistory of Feb. 11, 2013 A. D..  You can find modern translations of this discourse at the Vatican Website, with notable errors and seemingly purposeful misrepresentations.  Compare my own with theirs, if you like, to know which words have been altered in the vernacular versions.

Declaration of Pope Benedict XVI, Feb. 11, 2013 A. D.

Not only for the three canonizations have I called you to this Consistory, but also so that I may communicate to you a decision of great moment for the life of the Church. Having explored my conscience again and again before the Lord, I have arrived at certain recognition that with my advancing age my strengths are no longer apt for equitably administering the Petrine Office [munus Petrinum].

I am well aware that this office [munus], according to its spiritual essence, ought to be exercised not only by acting and speaking, but no less than by suffering and praying.  Moreover, in the world of our time, subjected to rapid changes and perturbed by questions of great weight for the life of faith, there is more necessary to steer the Barque of Saint Peter and to announce the Gospel a certain vigor, which in recent months has lessened in me in such a manner, that I should acknowledge my incapacity to administer well the ministry [ministerium] committed to me.  On which account, well aware of the weightiness of this act, I declare in full liberty, that I renounce the ministry [ministerio] of the Bishop of Rome, Successor of Saint Peter, committed to me through the hands of the Cardinals on April 19, 2005, so that on February 28, 2013, at 20:00 Roman Time [Sedes Romae], the see of Saint Peter be vacant, and that a Conclave to elect a new Supreme Pontiff be convoked by those whose duty it is [ab quibus competit].

Dearest brothers, I thank you with my whole heart for every love and work, by which you bore with me the weight of my ministry [ministerii], and I ask pardon for all my failings.  Moreover, now We confide God’s Holy Church to the care of Her Most High Shepherd, Our Lord Jesus Christ, and We implore His Mother, Mary, to assist with Her maternal goodness the Cardinal fathers in electing a new Supreme Pontiff.  In my own regard, I wish to serve in the future by a life of prayer dedicated to the Holy Church with my whole heart.

[From the halls of the Vatican, Feb. 10, 2013]

 


Translator’s Commentary

As can be seen from Ganswein’s talk at the Pontifical Gregorian University in May of 2016, and from the other comments made by Benedict XVI afterwards, this text regards the resignation of ministry, not office. If one were to say it effects the resignation of office, he would be in substantial error, as I have demonstrated elsewhere.

Unlike Archbishop Ganswein, when he spoke at the Pontifical Gregorian University in May of 2016,  I translate munus as office, following not only all the Latin Dictionaries which I have at my disposal, but the Latin text of Canon 145, which defines every office in the Church as a munus. See also, Pope Paul VI’s decree, Christus Dominus, which uses the same term for office.

I translate vacet as the main verb of a subordinate subjunctive clause of purpose, introduced by ita ut, “so that”. Those who opine that such a form of vaco, vacare can be translated as could be vacant know nothing about Latin and how as a Classical tongue it lacks the conditional mood. (Cf. my Ecclesiastical Latin Grammar, for an explanation on how to translate the subjunctive mood in Latin, into English).

Having spoken with one of the most eminent Latinists who has worked at the Vatican, I note that the Sedes Romae refers to the time Zone, and is not an appositive to Sedes Sancti Petri. Note there are 2 things declared:  that I renounce... and that a Conclave be convoked….  Note also, that in the original text the commisso in the phrase, “committed to me through the hands of the Cardinals” was erroneously written and spoken as commissum.  (Cfr. Pope Gregory XIII’s 1582 edition of the Decretales Gregorii IX. Book. I, Tittle III, de Rescriptis, c. XI.)

Finally, if you find any typographical errors, let me know. as I understand there are some out there who hate the truth so much, that if they find one, they believe the rest of a text by a translator is of no value.

 

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The Validity of Pope Benedict XVI’s resignation must be questioned — Part I

Resignation

by Br. Alexis Bugnolo

Recently, the noted Vatican theologian, and former member of the Congregation for the Faith, Msgr. Nichola Bux publicly opined that the validity of the resignation of Pope Benedict XVI should be studied in regard to the question of what appears to be substantial error in the formula of resignation. (For a correct English translation of the formula, see here).

Msgr. Bux was not the first to raise this issue. In fact, doubts as to the validity of the act of resignation were raised immediately upon the news being made known. Flavien Blanchon, a French journalist working at Rome, writing only 2 days afterwards, cited an eminent Latin scholar who pointed out errors in the text of abdication, and who noted that the presence of any error, according to canonical tradition, was held to be a sign of lack of deliberation, rendering the act null and void.

Then a year later, Antonio Socci openly speculated that the resignation might be invalid on account of the lack of interior will given by Benedict. In the same year, a very noteworthy study published by a Professor in canon law at the Theological Institute of Legano, Switzerland, in 2014 by Fr. Stefano Violi, which discussed canonically the renunciation: The Resignation of Pope Benedict XVI Between History, Law and Conscience, without, however, raising the question of its invalidity. (Its a must read on account of its rich citation to the canonical history of papal resignations.) However, the study, by identifying the matter of the renunciation to regard the active ministry, not the munus, made it clear that the question of substantial error invalidating the resignation was a real question, founded upon the text of the act itself.

On Nov. 14, 2014, in a public conference, Fr. Nicholas Gruner, “the Fatima Priest” affirmed of Pope Benedict, on Feb 11, 2013, that “whatever he was doing, he was not resigning the papacy”.

However, on June 19, 2016, Ann Barnhardt raised specifically the question of a doubt arising from canon 188, which cites substantial error as sufficient grounds to establish the grounds for a canonical determination of invalidity in any resignation. She did this following the remarkable comments by Pope Benedict’s personal Secretary on May 20th earlier, in which he claimed that Benedict still occupied the Papal Office (Full Text, English Translation).

Then the blogger, Sarmaticus, discussed the issue raised by Ganswein’s words on August 5, 2016, with a post drawing out the significance of what the Archbishop had said at the Gregorian University, in a post entitled: “Ockham’s Razor Finds: Benedict Still Pope, Francis Is False Pope, Universal Church in State of Necessity since 24 April, 2005.”

Msgr. Henry Gracida, Bishop Emeritus of Corpus Christi, Texas, in the United States, and a former member of Opus Dei, has also sustained this same doubt and others regarding the validity of the resignation. I understand that the Bishop has written many members of the Sacred Hierarchy and Curia about these matters urging action be taken (He suggests a public declaration by 12 pre-Bergoglian Cardinals).

According to Ann Barnhart, in the following year, Attorney Chris Ferrara and Mrs. Anne Kreitzer also sustained this same doubt. The historian Richard Cowden Guido opined the same on May 11, 2017. And, the famous Italian controversialist, Antonio Socci quoted Violi at length on May 31, 2017 and sustained the same thesis.

On August 11, 2017, the popular Catholic TV program, Cafe con Galat, in an English edition, discussed why Pope Benedict XVI is still the true pope. While this program emphasizes the lack of freedom in the act, it does include the matter regarding the lack of conformity to Canon 332 §2 and canon 188.

Sometime before March of this year, Fr. Paul Kramer sustained also that canon 188 nullified the resignation, on account of the lack of the resignations conformity to canon 332 §2 in mentioning ministerium rather than munus.

In May of this year, at the latest, Fr. Juan Juarez Falcon expounded the canonical reason for the invalidity of the resignation, on the basis of substantial error, in an article entitled, “Dos Graves Razones”.

Finally, Pope Benedict XVI in his private letters to Cardinal Brandmueller, published in the summer of 2018, openly asks for suggestions for a better way to resign, if he did not do it correctly.

There being a number of notable Catholics sustaining this doubt, and since Msgr. Bux called for an investigation of this matter, I will add here in Scholastic Form, some arguments in favor of sustaining it, in course of which will refute all substantial arguments against it. In the course of time, as I find them, or think of new ones, I will add them to this list.

Whether Pope Benedict XVI by means of the act expressed in his address, “Non solum propter”, resigned the office of the Bishop of Rome?

And it seems that he did not:

1. First, because substantial error, in an act of resignation, regards the vis verborum, or signification of the words, as they regard the form and matter of the act.  But the act of renouncing a ministry regards one of the proper accidents of the office by which that ministry can be rightfully exercised.  Therefore, if one renounces a ministry, he does not renounce the office. And if he believes to have renounced the office, by renouncing one of the ministries, he is in substantial error as to the signification of the words he has used. But in the text, Non Solum Propter, Benedict XVI renounces the ministerium which he received as Bishop of Rome, when he was elected.  Therefore, to understand that act as a renunciation of the office is to be in substantial error as to the effect of the act. Therefore as per canon 188, the resignation is invalid.

2. Saint Peter the Apostle exercised many ministries in many places. But no one is the real successor of Saint Peter except the Bishop of Rome (canon 331). If one renounces a petrine ministry, therefore, he does not renounce the office of Bishopric of Rome (cf. canons 331 & 332), who has other ministries in virtue of his office. Therefore, if one believes he has renounced the Bishopric of Rome by renouncing a petrine ministry, he is in substantial error, and thus as per canon 188, the resignation is invalid.

3. According to Saint Paul (1 Corinthians 12) there are diverse graces, ministries and offices in the Church, inasmuch as the Church is the Body of Christ. Therefore, since the Bishop of Rome can exercise several of these ministries, it follows that one does not renounce the Bishopric of Rome if one renounces one of these ministries, since no one ministry is coextensive with the Bishopric of Rome. Ergo in such a renunciation, if one believes he has sufficiently signified the renunciation of the Bishopric of Rome, he is in substantial error. Therefore, as per canon 188, the resignation is invalid.

4. According to Seneca (Moral Essays, vol. 3, John W. Basore, Heineman, 1935), one must distinguish between benefices, offices and ministries. Benefices are that which are given by an alien, offices by sons, mothers and others with necessary relationships, and ministries by servants who do what superiors do not do.  The Petrine ministry is a service to the Church. But the office of the Bishop of Rome is a duty to Christ. If one renounces the ministry of a servant, he does not renounce the office of a son. Ergo in such a renunciation etc…

5. The validity of an act of resignation cannot be founded upon the subjective definition of words, or the mere intention of the one renouncing. If that were the case, the interpretation would make the act an act of resignation. The act itself would not declare it. But the Church is a public society founded by the Incarnate Living God. Therefore, the renunciation of offices must be not only intentional but public, to give witness to the fact that the office was established by the Living and Incarnate God. But the office of the Bishop of Rome is such an office. Ergo in such a renunciation etc..

6. As Msgr. Henry Gracida argues on his blog, abyssum.org: If Christ did not accept the resignation of Benedict as valid, because the act itself was not canonically valid per canon 188, then Christ would be obliged in justice to deprive Bergoglio of grace, so that his lack of being pope be MOST EVIDENT to all with Faith, Hope and Charity. But it is MOST EVIDENT to everyone, even non Catholics, that he has NOT the grace of God in him or in his actions. Ergo, either Christ is unjust, or Christ is just. He cannot be unjust. Ergo, Bergoglio is not pope!

7. Likewise, Christ prayed for Peter that his faith might not fail, and so that he could confirm his brethren in the Apostolic College. Now this prayer of Christ must be efficacious, since Christ is God and the Beloved Son of the Eternal Father, and because of the office of Saint Peter is not something merely useful to the Body of Christ, but necessary in matters of faith and unity. Therefore, Christ’s prayer for the Successors of Saint Peter must be efficacious in some manner as regards the faith and unity of the Church. But Bergoglio manifestly attacks both the faith and unity of the Church. Far be it, therefore, to judge that in this one man Christ’s prayer was not intended to be effective. Ergo, Bergoglio is not a valid successor of Saint Peter!

8. From the text of the act of resignation. Pope Benedict admits in the first sentence that he holds the munus petrinum. But further down, he says he renounces the ministerium which he had received as Bishop of Rome. Therefore, he has not renounced the munus. But munus means office and gift of grace (cf. Canon 145 §1 and Paul VI, Christus Dominus). Therefore, he has not stated that he has renounced the office and gift of grace. Therefore, in such a resignation etc..

9.From the sense of the Latin tongue, which lacks the definite and indefinite article. When you say: Renuntio ministerio, you do not say whether you have renounced the ministry or a ministry. Therefore, you leave unsaid what ministry you have renounced. Therefore, in such a resignation etc..

10.From the papal law Universi Dominici Gregis, on Papal elections:  One is not elected to the Petrine Ministry, but to be the Bishop of Rome.  Therefore, unless one renounce the Bishopric of Rome one has not vacated the See of Saint Peter. But in public statements Pope Benedict XVI after March 2013 says only that he has renounced the ministerium. Therefore, he is in substantial habitual error as regards what is required in an act of resignation of the office of the Bishopric of Rome.  Therefore, in such a resignation etc..

11. From the Code of Canon Law:  Canonical resignations are valid if 3 things are valid: liberty from coercion, right intention, unambiguous signification. This is confirmed in canon 332, § 2 which expressly denies that the acceptance of a resignation affects is validity or non-validity. But Pope Benedict admits in his letters to Cardinal Brandmueller that his intent was to retain something of the Pontifical Dignity. His private secretary also publicly has affirmed that he occupies the  See of Peter but shares the Petrine Ministry still. This is incontrovertible evidence that the act of resignation is ambiguous. For either it means he has renounced the See or has not renounced the See, that he has renounced the ministry, or has not renounced the ministry.  Therefore, in such a resignation etc..

12. From Pneumetology, that is, from the theology of the Holy Spirit. After Feb 2013 the whole Church still recognizes and accepts Pope Benedict with the title of pope and with papal prerogatives. All call him Benedict, not Ratzinger or Joseph. But the whole Church cannot be deceived. Nevertheless, according to Divine Institution, the Papacy cannot be held by more than one person at one time. And he who holds it first, has the valid claim to the office. Therefore, the Church does not understand the act as one which renounces the office. Therefore, in such a resignation etc..

13. From insufficiency of intention:  If a Pope renounces eating bananas, he has not renounced the office of Bishopric of Rome. Therefore, if he says, “I have renounced eating bananas, to vacate the See of Rome”, he is in substantial error as to the effect of his act.  But in his text of renunciation he says he has renounced the ministry so as to vacate the see of Saint Peter [ut sedes Sancti Petri vacet]. But that is a substantial error, since the ministry is only a proper accident of the Bishopric of Rome, for to be the Bishop of Rome is the first act of its being [esse primum], to exercise the ministries of the Bishopric of Rome is the second act of its being [esse secundum]. Therefore, since the second act of being is in potency to the first act, and potency is divided from act as accident to substance, to renounce a or all ministries of an office is an act regarding the accidents not the substance of the office. Therefore, one could just as well renounce any or all of its ministries and retain the office. Therefore, by renouncing a or the ministry he does not renounce the office. Indeed, in public statements, he explicitly affirms only to have renounced the ministry. Therefore, his insufficiency of expressed intention does not save the act from substantial error.  Therefore, in such a renunciation etc..

14. The Pope is not more powerful than God the Son. But God the Son in becoming the Most Blessed Sacrament of the Altar, at the moment of Consecration, renounces all the accidents and action of His Sacred Humanity, yet remains still God and Man.  Hence, even if a Pope were to renounce all his actions and ministries as Pope, he remains the Pope. But Pope Benedict XVI in his declaration of Feb. 11, 2013, renounces only the ministerium of his office, not the office. Therefore, he remains the Pope.

15. If you get up from your chair, but to not give the chair to another, the chair becomes vacant but remains your property.  Now the office of St. Peter’s Successor is to Saint Peter’s Successor as a throne is to the one enthroned. So if a Pope renounces the ministry of his office, but not the office, even if he intends by such a renunciation that the Throne of St. Peter be vacant, he does not cede his right and holding of the office. So when Pope Benedict writes declaro me ministerio … renuntiare ita ut Sedes Petri vacet its clear that while he renounces serving as Pope, he does not renounce the Papacy.

16. If any President, Prime Minister or father of a family renounces fulfilling the duties of his office, he nevertheless has not ceased to be President, Prime Minister or father. Likewise with the Pope, if he textually renounces only the ministry of his office, he has not lost his office.

17. God, who is Being, as the institutor of the Office of Peter, cannot regard as resigned from the office of the Successor of Saint Peter, any Roman Pontiff, validly elected, who only renounces accidents or second acts of the being of that office. But Pope Benedict XVI renounced only the ministerium, or exercise of the office, which he had received, not the munus, which is the office itself. Therefore, since the exercise of office is the second act of the being of the office, God cannot acknowledge such a resignation as valid. And if God does not recognize it as valid, neither can the Church. Therefore, in such a resignation, etc..

18. The essence of ‘being the Pope’ is the dignity of the office held. The essence of a ministry is the service rendered. Therefore, just as renunciation of a service does not cause the loss of dignity, so the renunciation of the Petrine Ministry does not cause the loss of Papal office.   Therefore, in such a resignation, etc..

19. In Canon Law ministerium is not the locus of right (ius), that is found only in sacraments (sacramenta) and offices (munera).  Therefore, he who renounces ministerium, renounces no right. But Pope Benedict XVI in his renunciation, Non solum propter, renounces the ministerium he received from the hands of the Cardinals. Therefore, he does not renounce any right. And if he renounces no right, he retains all rights, and thus remains the Pope.  If it be objected, that he renounced the ministerium so as to vacate the See of St. Peter (ita ut Sedes S Petri vacet), it must be responded that, since vacare, in Latin has 2 senses: that of conceding right and that of simply going away, as on a vacation, the assertion of renouncing ministerium so as to vacet the Roman See implies no necessity of signifying a renunciation of right.  Therefore, in such a resignation etc..

20. As the learned canonists Juan Juárez Falcó argues:  Canon 332 which is the only canon regarding Papal renunciations speaks of the renunciation of the munus, not of the ministerium. But Benedict XVI speaks only of renouncing the ministerium, not the munus. Ergo per canon 188, the renunciation is invalid to effect a renunciation of munus. But as per canon 145, the munus is the office. Therefore, in such a resignation, etc..

For the arguments, to the Contrary, and their refutations, see part II.

In summation:

As the eminent Canon Lawyer, Fr. Juan Ignacio Arrieta, says, commenting on Canon 126:  When the ignorance or error regards the essential object of the act, … then the act must be considered as never having been posited, invalid. (Codice di Diritto Canonico, e Leggi Complementari: Commentato, Coletti a San Pietro, 2004, commentary on canon 126).

Hence, it appears, that if a Pope were to intend to retire from active ministry, but retain the Papal Office in all its fullness, that he could just as well read out loud the statement made by Pope Benedict XVI, Non solum propter, since the vis verborum of that text is that he renounced the ministry of the office of the Bishop of Rome, but not the office. Herein lies the substantial error, and thus that act of Benedict XVI on Feb. 11, 2013 must be judged to be invalid, as per canon 188, if it be asserted to be an act of resignation of the office of Bishop of Rome. However, if one were to assert that it is only the act of renunciation of active ministry, not of office, then yes, it should be said to be a valid act, containing no substantial error.

In Conclusion, Philosophical Reason

Though there can be many kinds of substantial error in an act of resignation, there is NONE more SUBSTANTIAL than the one which involves confusing the accidents of the office to be resigned as sufficient terms to signify the substance of the office itself. Now, according to canon 188, where substantial error is present in such an act, the act is invalid in its effect “by the law itself”. Therefore, the text of Non solum propter, of Benedict XVI does not effect validly his resignation from the office of the Bishopric of Rome.

In Conclusion, Canonical Reason

This is corroborated by undisputed facts of law, namely that the only Canon in the Code of Canon Law, Canon 322 §2, which speaks expressly of a papal resignation, requires that the man who is pope resign the munus and do so rite (i.e. properly according to the norms of law). But the text of Benedict’s resignation speaks only of a renunciation of ministerium.  Therefore, since it regards an act wholly outside the meaning of Canon 332 §2, the act is invalid to effect a Papal resignation. It is also thus invalid to effect the same by the law itself, according to Canon 188, and by canon 126.

Indeed, the inherent separability of ministerium from munus in Ecclesiastical history and canonical tradition is the fundamental reason why no renunciation of ministerium can be equated in law as a due manifestation of the resignation of an office. For that reason, the resignation of Pope Benedict XVI made through the act, Non solum propter, of February 11, 2013 A.D., has no valid canonical effect regarding the office of the Papacy. He remains the Pope, therefore, with all rights and privileges.

On which account, as a baptized Roman Catholic, Italian Citizen and legal resident of the City of Rome, I call upon the Italian Government to invoke its right, as a party to the Lateran Pact and its subsequent agreements, to convene the entire Clergy of the Diocese of Rome, to judge in tribunal, just as they did in A. D. 1046 at Sutri, at the command of the Germany King Henry III, the validity of the claim to office of Popes Benedict and Francis, namely, whether the act of renunciation of Benedict XVI was valid as to a renunciation of office, and if not, to declare the Conclave of 2013 canonically invalid ex radicibus.

 

Archbishop Georg Gänswein’s revelations point to Conclave Pact to elect Bergoglio

Archibishop Georg Gänswein of the Pontifical Household, former private secretary to Pope Benedict XVI

Archibishop Georg Gänswein of the Pontifical Household, former private secretary to Pope Benedict XVI

Rome, May 24, 2016:  The recent revelations by Archbishop Georg Gänswein point to a stunning possibility, that during the Conclave of 2005, which elected Joseph Cardinal Ratzinger as Pope Benedict XVI,  Jorge Mario Cardinal Bergoglio and his supporters consented to his rival’s election, on the condition that after a fixed number of years, he would resign, and the next conclave elect himself Pope.

This theoretical postulate is based on the following reasoned speculations:

  1. There is precedent in the history of Conclaves for deals among rival factions:  As we noted in the article, “Team Bergoglio” and the legacy of Cardinal Mariano Rampolla del Tindaro, during the Conclave which elected Saint Pius X, there was the curious consequence that Rampolla’s supporters were consecrated Bishops by Pius X following his election, and Pius X’s supporters, bishops, by Cardinal Rampolla.
  2. Archbishop Gänswein confirms the existence of the St. Gallen group, a self-named “mafia” organization in the Church which worked actively to promote the election of Cardinal Bergoglio in 2005. This confirmed what Vaticanist Paul Baade admitted last year.
  3. Pope Benedict XVI explained his reason to retire for reasons which do not seem credible:  namely for poor health, even though he has not lost the capacity to speak, think, walk or make decisions.
  4. Pope Benedict XVI planned his retirement well in advance:  according to Cardinal Bertone, as much as 7 months in advance; according to publish reports, the former Cardinal of Palermo knew more than 2 years before, a fact which he revealed during a dinner in a restaurant in China.
  5. Pope Benedict XVI has not issued one word of criticism of Pope Francis’ outrageous statements and scandalous actions.
  6. The supporters of Pope Benedict XVI have not personally criticized Pope Francis in public for any of his heretical, erroneous or scandalous words or actions during the latters’ pontificate.
  7. There is constant emphasis, by Pope Benedict XVI and now Archbishop Gänswein that in some way both Benedict and Francis share the Petrine ministry.

None of this seems possible to From Rome without there having been a formal agreement among the Cardinals in the conclave of 2005 to share the Papacy among the 2 rival candidates.

Finally, if such a pact were made, it is not clear whether it would violate UDG 81 or canon law. But seeing that there is yet no firm evidence of the existence of such a pact, we will omit speculating as to its effect in law on the basis of UDG 81 (read more about this in the series of articles published here).

However, if this pact to elect Bergoglio did in fact happen, it would be more than sufficient explanation why none of the Cardinals have made any objection or heard any petitions regarding the Team Bergoglio scandal, in which it appears that up to 20+ Cardinals canvassed for votes for Bergoglio, most likely with his consent, in the 2013 Conclave, in violation of UDG 81, the violation of which is an excommuncate-able offense. For, if the College made an pact regarding votes in 2005, they might very well have been excommunicated, in virtue of the Papal Law, since that time. This might explain the utter breakdown of public virtue and faith which is spreading like a wild fire among the Sacred College, as a spiritual punishment for that most occult crime.

Bertone knew of Abication of Benedict and Advent of Francis 7 months before?

Rome, February 19, 2015:  It must be a mistake, or a joke, otherwise its the stuff that will ignite the wildest speculation:  Cardinal Bertone was quoted, yesterday, to have affirmed in an interview that he knew both of the planned resignation of Pope Benedict XVI and the advent of Pope Francis months beforehand, and even discussed it with Pope Benedict!

Here is the explosive quote from the Catholic Herald, published today, and cited by us, minutes ago, but which was itself cited verbatim from the interview the Cardinal gave to Andrea Purgatori of the Huffington Post.

How surprised were you by his decision to leave?

I had guessed it, but put it out my thoughts. I knew long in advance, at least seven months before. And I had many doubts. We debated the topic at length after it seemed already decided. I told him: Holy Father, you must bestow upon us the third volume on Jesus of Nazareth and the encyclopedia of faith, before you sign things over to Pope Francis.

This phrase cannot have been said after the the Conclave, or before Conclave, because in the first case Benedict XVI had already abdicated; in the second, Pope Francis had not been elected nor taken his name. As it stands, it seems to signify that months before the election of Pope Francis, Pope Benedict and Cardinal Bertone, his secretary of State, knew that Cardinal Bergoglio would succeed him and take the name Francis.

The Huffignton Post, a liberal pro-Obama publication, was notorious some years ago for receiving a $30 million dollar grant, according to reports, from a foundation directed by George Soros to promote its own activities.

For the entire interview see the link to the Catholic Herald above.