Where Robert de Mattei is wrong

This week, Catholic Family News, the traditional private Catholic Newspaper founded by the late John Vennari, publishes an article entitled, “Socci’s Thesis Falls Short: Review of the Secret of Benedict XVI“, an English translation of an article which was published on Jan 8, 2019 online at Cooperatores Veritatis. The translator is a Giuseppe Pelligrino. (Socci’s book details facts and canonical arguments why Pope Benedict XVI is still the Pope, and Bergoglio an Anti-Pope, that is uncanonically elected). I will comment on the English version of the article.

The author, Dr. Roberto de Mattei, I have long admired, and have had the occasion to meet in person. His foundation, the Lepanto Foundation does much good work, and thus I bear him no animus. Nay, if the author of that article was someone unknown or not influential at Rome, I would probably have paid it no attention at all.

Moreover, the purpose of this present article is not to defend Socci’s book.  Rather it is to address the grave errors contained in De Mattei’s article, which on account of his personal reputation are magnified in the minds of many, and thus represent a danger to souls.

Here, then, I will discuss the errors briefly in the order they appear in that English translation by Signor Pellegrino.

The first error of which is that De Mattei sustains that the resignation of Pope Benedict XVI is valid, because there has been a peaceful and universal acceptance of the election of Jorge Mario Bergoglio.

I will put aside the fact that several recent polls (not scientific) have shown that as much as 70% of Catholics reject Bergoglio as pope, because there is a more serious error to address, than disputing whether there is in fact a peaceful and universal acceptance of Bergoglio’s election.

Signor De Mattei is learned enough to own a copy of the Code of Canon Law. So I humbly suggest he read Canon 359 and consider publicly withdrawing his assertion that a peaceful and universal acceptance of an apparent papal election establishes it to be held as valid by Catholics.  For, that canon reads in Latin:

Can. 359 — Sede Apostolica vacante, Cardinalium Collegium ea tantum in Ecclesia gaudet potestate, quae in peculiari lege eidem tribuitur.

When translated into English — here I give my own translation — that canon says:

Canon 359 — When the Apostolic See is vacant, the College of Cardinals only enjoys that power in the Church, which is granted to it in particular law.

This is the reference to the power of the College to elect the Pope.  So, according to Canon 359, when there is no pope, the Cardinals have the authority to elect a pope.

Now, if the resignation of a pope is in doubt, then obviously, there is a doubt whether the Apostolic See is vacant, and therefore the Cardinals have doubtful authority. And when a resignation of a pope has not taken place, or a pope is not dead, the Apostolic See is not vacant, and therefore the Cardinals have NO power to elect another.

So, it should be obvious then, that “the peaceful and universal acceptance of the election of a pope by a College of Cardinals” which HAS NO POWER to elect a pope, because the See is NOT vacant, DOES NOT MAKE THE ELECTION VALID.

Second, De Mattei claims this principal regarding the acceptance of the election of a pope on the basis of commonly held opinion. But if he has studied Canon Law, he should know that Canon 17 does not permit common theological or canonical opinions to be interpretative guides to reading any canon, when the text of the canon expressly forbids an act to take place by denying the body which acts the power to act. For in such a case the mind of the Legislator takes precedence.

Third, what is worse, De Mattei then cites the Vatican translation of Canon 332 §2, where he admits that it denies that a papal resignation is valid on the grounds that anyone accepts it (in its final condition)! How that squares with the theory of peaceful and universal acceptance is impossible to imagine, since it undermines the validity of its application to the case of a disputed resignation. It does so, because obviously a Conclave called during the life of a pope who has not resigned, is called either because that College knows he has not and does intend to elect an Anti-Pope, and then it does not matter who accepts him, his election is invalid; or in the case the College opines that a resignation is valid, and they proceed to act as if there is no pope. But as canon 332 §2 declares, that they think it is valid, does not make it valid. Therefore, even if they think it is valid, when it is not valid, they cannot appeal to Canon 332 §2 to claim the authority in Canon 359 to lawfully elect another. Rather, they must follow Canon 17 and apply it. And so, whether the subsequent election be accepted or not, in the case of elections which follow papal resignations, the principal cited by De Mattei is improperly cited at best because it pertains to another case.

Finally, De Mattei is, in my opinion, intellectually dishonest, when he says that Violi’s canonical study of Pope Benedict’s act of Feb 11, 2013 contributes to the confusion. Because that study, which is cited in the preface of the Disputed Question, published here in November, is a very scholarly well thought out and precise study without any animus or polemic, which gives great clarity to the canonical signification of that papal act. To say that it causes confusion therefore is not based on Violi’s work, but rather seemingly on a desire to advance his own opinion by insulting a scholar who shows greater knowledge of Canon Law than himself.

As for Archbishop Ganswein’s discourse at the Gregorian University, at first glance it does seem to be confusing. But when you research, as Ann Barnhardt has done, what opinions regarding the mutability of the Papacy were being discussed at Tubingen, when Fr. Joseph Ratzinger was a professor of Theology there, then you would rather say its revealing, not confusing at all.

For those who want to understand the correct canonical argument, why Pope Benedict XVI is the Pope and why Bergoglio was never pope, supported by Canon Law and all the evidence, and put in simple terms, see “How and Why Pope Benedict’s Resignation is invalid by the law itself.”


The Validity of Benedict’s Resignation, Part II: Ad Contrarium


By Br. Alexis Bugnolo

In the previous article, entitled, The Validity of Pope Benedict’s Resignation must be Questioned, I recited the history of the controversy over the resignation of Pope Benedict XVI on the topic of substantial error in the resignation and then proceeded to explicate 20+ arguments against the validity.

Here, I will list the arguments for the validity, inasmuch as I find and understand them. If you know of more, let me know in the comments section below.  After each argument pro-Validity, I will post, for the reader’s convenience the argument against it — deviating in this small manner from proper Scholastic form. There is no particular order among the arguments, but the strongest ones are at the end.

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

Ad contrarium:

And it seems that he did:

1. Because, Pope Benedict XVI as pope is above Canon Law. Therefore, he does not need to resign according to the form of Canon 332 §2.  Therefore, he resigned validly.

Ad obj. 1: To argue that the Pope is above Canon Law, and therefore the resignation is valid, is a sophism, which when examined is equivalent to 2 other erroneous propositions, namely:  “The Pope as pope is above canon law, ergo etc.”, and “The Pope as the man who is the pope is above the Law, ergo etc.”  To the first, I say: In the first case it is true that the Pope as pope is above canon law. However, the Pope when renouncing his office, does not renounce as Pope, but as the man who is the pope. Therefore the argument is praeter rem.  To the second, I say: It is false to say the Pope as the man who is pope is above Canon Law, because the mind of the Legislator of the Code of Canon law, Pope John Paul II, in canon 332 §2, expressly declares when a papal resignation is such and is to be regarded as valid.  Therefore, if a pope resigned in a way which was valid, but which the Faithful had to regard as invalid according to the norm of that Canon, there would be chaos in the Church. However, in interpreting the mind of a legislator, one cannot presume any thesis which would make the law defective. Therefore, Pope John Paul II did intend to bind the man who is pope, in a papal resignation. Therefore, the second is false also.

2. Because it is clear that Pope Benedict wanted to resign. Therefore, he did resign. Therefore, his resignation is valid.

Ad obj. 2.: To argue that the Pope wanted to resign, therefore he did resign, is to employ a sophism which conceals an undistributed middle term. For if the pope wanted to resign the ministerium of the office, then he did resign the ministerium. But such a resignation is not conform with Canon 332 §2, since it does not resign the munus. Therefore, it is invalid.  Likewise, if the pope wanted to resign the munus, then he did NOT resign the munus if he said ministerium. And then even if he thought he did, its invalid, per canon 332 §2 according to the act, and according to canon 188 on account of substantial error.

3. Because Pope Benedict, after his resignation, publicly declared that he validly resigned. Therefore, he validly resigned.

Ad obj. 3.: To argue that the Pope resigned validly because after his resignation he publicly declared that he resigned validly, is to employ a subterfuge. Because in that public declaration he declares that he resigned the Petrine ministry validly. That he resigned the Petrine ministry validly, is not disputed. But if that is what he resigned, then he did not resign the munus. Therefore, that act did not effect a resignation of the office. Therefore if it be asserted to be a valid papal resignation, the assertion is false according to canon 332 §2.

4. Because, Pope Benedict, after his resignation, publicly declared that he freely resigned, therefore he resigned.

Ad obj. 4.: It is true that liberty in a resignation is one of the necessary conditions of a papal resignation according to Canon 332 §2, but it is not true that it is the only condition. The first condition is that it be a resignation of munus. It was not. Therefore, this argument is praeter rem.

5. Because, Cardinal Sodano, as Dean of the College of Cardinals, in convoking the College, acted as if it were valid, therefore it is valid.

Ad obj. 5: There is no Canon of the Church or special delegation by the Roman Pontiff which makes the decision of the Cardinal Deacon to call a conclave efficacious of the validity of an invalid resignation, or authoritatively determinative of the validity of a resignation. Therefore, that he did so, proves nothing. Nay, canon 332 §2 expressly denies this.

6. Because the College of Cardinals convened to elect a Successor of Pope Benedict, therefore by that act declared or made the resignation valid.

Ad obj. 6.:  There is no Canon of the Church or special delegation by the Roman Pontiff which makes the decision of the College of Cardinals to conclave or elect a Pope, efficacious of the validity of an invalid resignation, or authoritatively determinative of the validity of a resignation. Therefore, that they did so, proves nothing. Nay, canon 332 §2 expressly denies this.

7. Because the whole College of Cardinals after the resignation and after the Conclave of 2013 acts and holds that Jorge Mario Bergoglio is the true and valid pope.

Ad obj. 7: I reply the same as for obj. 7.

8. Because the whole world accepts that Jorge Mario Bergoglio is Pope Francis.

Ad obj. 8: Canon 332 §2 in saying, “and not whether it be accepted or not by anyone whomsoever” in its final phrase, expressly denies this. Therefore, it is false.

9. Because, a Catholic must hold as Pope, whomsoever the Cardinals, or the Bishops, or the Clergy of Rome, hold to be the Pope.

Ad obj. 9.: I reply the same, as to obj. 8.

10. Because the election of a Pope by the Cardinals is a dogmatic fact, which all Catholics must accept.

Ad obj. 10.: While it be true that the valid election of a Pope by the Cardinals is a dogmatic fact which all Catholics must accept, it is not true if the election were invalid. But an election is invalid if the previous pope is still living and has not yet validly resigned. Therefore, this objection is invalid, inasmuch as the resignation be invalid. Therefore, of its self it is insufficient to prove the point argued.

11. Because the resignation of Pope Benedict XVI is a papal act, which cannot be questioned, according to the addage: prima sedes a nemini iudicatur.

Ad obj. 11.: While it is true that the acts of the Roman Pontiff are juridical acts which cannot be questioned, it is not true that declarations made in the first person by the man who is pope, which are the matter of such acts or declarations, cannot be judged. That such an act can be judged is proven by Canon 332 §2 which judges such acts. That such matter of the papal act is not an act of the pope as pope, has already been proven above.

12. Because, a Catholic in good conscience must presume, that if the resignation were not valid on account of the use of the word ministerium not munus in the key phrase of the act, that the Cardinals, in accord with canon 17, either demonstrated to themselves that he sufficiently resigned the papacy, or held private council with the Holy Father, Pope Benedict, to know his mind and meaning, at which time he privately signified that he had resigned the papacy in resigning the ministry of the Papacy.

Ad obj. 12.: While it is true that a Catholic should be disposed to presume such, such presumption does not make an invalid resignation valid. Nay, in accord with Canon 332 §2, one must note that the final cause of an invalid resignation is that it not be manifested according to the norm of law (rite manifestastur). Which norm requires a public act, that is, an act witnessed by at least 2 witnesses and made verbally. Such an act has never been published. So even if it were made, its a secret act, and it would not make an invalid resignation, valid.

13. Because Pope Benedict said, “I declare that I renounce the ministry which I had received from the hands of the Cardinals, … so that the See of St. Peter be vacant on …”, he clearly indicated that his renunciation was to effect a loss of office (munus), therefore his resignation was in accord with Canon 332 §2, despite not explicitly using the word munus, as that Canon requires for validity. Therefore, the resignation was valid.

Ad obj. 13.: This objection was refuted in the arguments of the First Part, but its complexity deserves a fuller answer for those minds which cannot understand how it is invalid. First, as demonstrated in the First Part of this Article, a resignation is valid if it includes a resignation of munus; it is not valid if it does not. And according to Canon 17, if there is any doubt as to whether munus is included in canon 332 §2 as a sine non qua condition or according to its signification in a broader sense, one must have recourse to other parts of the Law, the canonical tradition, and to the mind of the Legislator (John Paul II) of the Code. As has been shown elsewhere, there is no basis for an argument from canon 17 that ministerium can mean munus. However, since ministerium is followed by 2 subordinate clauses, the argument that it is invalid, must respond to that condition. For in Latin, some subordinate clauses can alter the signification of the main clause. And it is true that there is a poetical form, in which part of a thing can substitute for the whole, as when at Mass in the Latin Rite we say, “Come under my roof” to mean “come into my soul”. However, as regards the Latin of the text of the renunciation, to say, “which I received from the hands of the Cardinals” imposes no necessity of reference to the Petrine Ministry per se, because Ratzinger also at that time received the Episcopal and Pastoral Ministry for the Diocese of Rome. The second clause, “so that the See of St Peter be vacant”, has been shown in Part I to necessitate no necessity. For those who do not understand Latin grammar, this needs to be explained. Because, in a subordinate clause such as “so that … be vacant”, the clause is a clause of purpose of the kind which begins with the particle “ut”, and thus is a pure clause of purpose which indicates only a goal. If the subordinate clause of purpose had begun with “in the kind of way which” (quomodo) or “in such a way as to” (in tali modo quod) it would have been a purpose clause of characteristic which has the power to alter the manner of signification in the main clause, and allow the use of metynomic signification, that is, when a part refers to the whole. Since Pope Benedict did not say anything of that kind, this way of reading the subordinate clause is not possible. Hence it remains invalid.  However, even if a metonymic signification was had, it remains invalid per canon 332 §2, since it would not be duly manifested. Because just as if one were to pronounce marriage vows by saying, “I take you to be my Viennese strudel” instead of saying “I take you to be my wife”, an interpretation would be necessary to be resorted to, to make the phrase signify taking a wife, so in an act of resignation a metonymic manner of signification renders the act invalid because it publicly does not duly manifest the intention.

14. In his act of resignation Pope Benedict XVI declared two things. The First regarding his resignation, the second regarding the convocation of a Conclave “that a Conclave to elect a new Supreme Pontiff be convoked by those whose duty it is”. He would not have said this, if his intention was not to resign the office of the Papacy. Therefore, he did resign the office of the papacy.

Ad obj. 14.: This argument is a conflation of two arguments, one of which has previously been refuted, viz. that one which regards his intention, which was refuted in Ad obj. 2. Here I will respond to the other, that which regards the papal command to convene a Conclave.   That the Pope declared that a conclave be convened to elect a new Roman Pontiff forms the second independent clause of his verb, “I declare”. Thus it is logically independent and bears no necessity in the alteration of the signification of the first clause, which regards the resignation.  Thus if the resignation not be duly manifested in accord with Canon 332 §2, that the Pope declares a Conclave be called is a papal declaration which is totally vitiated by the substantial error in his first declaration. Thus canon 188 invalidates the execution of this command. This is especially true, because in the declaration of convocation he does not require the convocation to take place before or after he ceases to be pope, or on a specific date or even during his life time. To see this more clearly, recall the example from the arguments against the validity, wherein a hypothetical pope declares, “I renounce bananas so that on Feb. 28, at 8 PM, Roman Time, the see be vacant” and simply add, “and that a Conclave be convened to elect a new Roman Pontiff”.  As can be seen in this hypothetical, the second declaration does not make the first valid, it just continues the substantial error: a substantial error which also makes the Conclave of 2013 and all the acts of Bergoglio as pope invalid.

15. Canon 332 §2 does require the resignation of office. But ministerium also means office. Therefore, when Pope Benedict renounced the ministerium, he renounced the munus.

Ad obj. 15.: Canon 332 §2 reads as follows:  If it happens that the Roman Pontiff renounce his munus, there is required for its validity alone that it be freely made and manifested rite, and not that it be accepted by anyone whomsoever.  As can be seen from this Canon — which is the only one dealing with papal resignations — the fundamental condition is that the Pope resign his “munus”.  Now while some modern translations translate that as office (English), others as charge (Spanish), others as function (Italian), its clear from the Code of Canon Law that its primary canonical meaning is office. This can be seen from its use in the Headings of the New Code for chapters on Ecclesiastical Offices. This is confirmed by a direct citation of canon 145 §1, where every ecclesiastical office is called a “munus”, not a ministerium.  An examination of the Code also reveals that a ministerium is never called an “office”.  Now since the Code of Canon Law requires in Canon 17, that the Code itself be read in accord with the tradition of canonical texts, the sources of canon law and the mind of its legislator (Pope John Paul II), these facts should be sufficient evidence to exclude the possibility that “ministerium” can be read as munus. This is confirmed by the comparison of Canon 332 §2 with the corresponding canon in the Code of Canon Law promulgated under Pope Benedict XV, where it speak of a Pope renouncing, but does not say what he renounces. Its evident and significant that Pope John Paul II in the 1983 code added the word “munus” to specify what must be renounced to effect a papal resignation. Its also evident that in that Code of Canon Law “ministerium” refers to the exercise of an office. Furthermore, if one examines all previous papal resignations for which there is textual evidence of the formula of resignation, the words which signify office are always found: onus, munus. Ministerium is not found. Proper names for the office are found, such as episcopatus or papatus. Or the dignity resulting from the office is named with the words honor or dignitas. Thus, in accord with Canon 17, all the sources of authoritative interpretation conclude upon 1 result: that a Pope only resigns when he resigns the munus, the office, not the execution of the office, ministerium. Therefore, even if Pope Benedict intended, and in private afterwards asserted or asserts or will assert, that he intended to use “ministerium” for munus, his act of renunciation is invalid on account of that substantial error, in virtue of canon 188, and it cannot be made valid by any subsequent act. It would have to be redone with the word, “munus”. So the argument is invalid by a sophistry, of reading “munus” in its major according to its Latin signification, but reading “ministerium” in the minor according to its vernacular usage. Thus, its conclusion is reached through an undistributed middle term, and thus is invalid also.