Vigano's "Problem... of a Canonical Nature": St. Alphonsus dei Liguori, St. Bellarmine & Bp. Gracida: "A Doubtful Pope is No Pope"
"We have come to the point that even simple people with little knowledge of doctrinal issues understand that we have a non-Catholic pope, at least in the strict sense of the term. This poses some problems of a canonical nature." - Archbishop Carlo Maria Vigano
Bishop Rene Gracida summed the "canonical" situation we are in with the doubtfulness of the Pope Benedict XVI resignation:
"[I]f the [Pope Benedict XVI] Renunciation is doubtful, then in virtue of canon 332 §2, it is invalid for lack of due manifestation"
Moreover, it appears that if someone has definite solid reasons from canon law to doubt the validity of Pope Benedict's resignation one can it appears possibly commit a sin if he doesn't resolve that doubt before claiming Francis is definitely pope.
The important theological book "Rodriguez and the Confession of Doubtful Mortal Sins" in page 225 says:
"If one does not resolve the doubt and deliberately does the action anyhow, it means that he is willing to offend God gravely, and therefore he commits a mortal sin."
(Google: Theological Studies -cdn- 1 PDF by U. Adelman - Cited by 1 Related articles)
Moreover, Dogmatic theology scholar Fr. Elwood Sylvester Berry (1879-1954), who was professor at Mount St. Mary's Seminary in Maryland, in his apologetic and dogmatic treatise which according to his introduction "was originally written in Latin" stated that according to Doctor of the Church St. Robert Bellarmine: "a doubtful pope is no pope... 'if a papal election is doubtful for any reason'" therefore a imperfect council of bishops is needed:
"Hence the saying of Bellarmine: a doubtful pope is no pope. 'Therefore,' continues the Cardinal, 'if a papal election is really doubtful for any reason, the elected should resign, so that a new election may be held. But if he refuses to resign, it becomes the duty of the bishops to adjust the matter, for although the bishops without the pope cannot define dogma nor make laws for the universal Church, they can and ought to decide, when occasion demands, who is the legitimate pope; and if the matter be doubtful, they should provide for the Church by having a legitimate and undoubted pastor elected. That is what the Council of Constance rightly did.'" 8
(The Church of Christ: An Apologetic and Dogmatic Treatise, By Rev. E. Sylvester Berry, Page 229, Note 8: Bellarmine, "De Concilio, ii, 19)
Latin Language expert Br. Alexis Bugnolo's detailed why Pope Benedict's
resignation may be doubtful according to St. Alphonsus dei Liguori:
Why Saint Alphonsus dei Liguori would say the Renunciation was invalid
No one has the right to interpret a Papal Resignation
Any appeal to Pope Benedict XVI to clarify what he meant means that the Resignation is invalid
What Saint Alphonsus says about the interpretation of a law:
200. Interpretatio alia est Authentica, alia Usualis, alia Doctrinalis. Authentica fieri potest vel ab ipso legislatore, vel ab eius successore, aut a superiore. Usualis est illa, quae ita ab usu est recepta. Doctrinalis autem est declaratio quaedam mentis legislatoris, quase a quocumque doctore fieri potest.
Hic dubitur an delcarationes, quae fiunt a Pontifice, vel a principe alicuius legis, indigeant promulgatione, ut obligent. In hoc distinguere oportet declarationes pure tales ab aliis quae sunt non pure tales, sed potius sunt merae interpretationes. Declarationes pure tales sunt, cum ab illis explicatur aliquis sensus, qui usque ab initio iam erat clare imbibitus in lege: ex. gr. si dubium sit, an sub verbo filii intelligatur solus legitimus aut eitam spurius, et legislator declarat intelligi etiam spurium, tunc verum fit quod sensus in lege erat clare imbibitus. Interpretatio autem, sive declaratio non pure talis est illa, cuius sensus non est clare imbibitus in lege, sed circa ipsum variae sunt opiniones, et tantum deducitur ex argumentis, v. gr. quod sub nomine patris intelligatur eitam avus, aut quod sub nomine moartis intelligatur etiam mors civilis, prout est carcer perpetuus, aut simile, recurrendo ad quamdam impropriam significationem.
His positis, dicimus cum Suarez, Castropal. Vasques, Sals, Salm. Holzaman, La-Croix, Supplet Sporger etc. quod declaratio sensus clare imbibiti in lege non requirit promulagationem, sed etiam obliget eos omnes qui illum noverint, cum talis declaratio non sit nova lex. Interpretatio vero alicuius sensus non clare, sed tantum obscure, sive improprie imbibiti in lege, quae est declaratio non pure talis (ut diximus) haec, quia habetur tanquam nova lex, ut obliget, necessario promulgationem requirit, sicut omnes aliae leges juxta dicta. n. 95 et 96. Hinc infertur cum Suar. de Leg. 1. 6. c. 1. n. 3 et Castrop. tr. 3. eod. tit. d. 5. p. 3. §. 1. n. 5 (qui citat pro se Bon. Salas, et Lorca) quod declaratio, quae fit a legislatore alicuius sensus clare in lege imbibiti (juxta exemplum adductum filii legitimi, et spurii) non requirit promulgatioem, ut obliget. Contra vero declaratio sensus obscure imbibiti (juxta exemplus avi sub nomine patris, vel mortis civilils sub nomine mortis) indiget quidem promulgatione; tunc enim ipsa novam constituit obligationem, quae per se non erat prius clare in lege imbibita. Et idem dicunt Suar. loc. cit. et Castrop. n. 2 de illis declarationibus, quae fiunt non ab eodem legislatore, sed ab eius successore, aut superiore; quia legislatoris mens nequit his esse ita cognita, ut erat ipsi legislatori; unde tunc, ut declaretur sensus (quamvis imbibitus in lege) alicuius obligationis, semper opus est recurrere ad argumenta, et interpretationes, quae novam legam constituunt, reddendo certum quod erat dubium; et ideo promulgatio requiritur, alias declaratio nunquam authentica, sed tantum doctrinalis repubabitur.
On the Interpretation of Law
200. One interpretation is authentic, another customary, another academic. An authentic (interpretation) can be made either by the legislator himself, and/or by his successor, or by a superior. A customary (interpretation) is that, which has been received thus by custom. Moreover, an academic (interpretation) is a certain declaration of the mind of the legislator, which can be made by any professor.
Here, there is doubted whether declarations, which are made by the Pontiff, and/or by a prince for any law, are in need of promulgation, to oblige. In this, it is necessary to distinguish those which are purely such from those which are not purely such, but rather mere interpretations. Declarations are purely such, when by them there is explicated some sense, which was clearly incorporated in the law already from the beginning: e. g., if there be a doubt, whether under the term, “son” there be understood only a legitimate or even an illegitimate son, and the the legislator declares (the word “son” in the law”) is to be understood even as an illegitimate one, then indeed it becomes that (that) sense in the law was clearly incorporated in the law. But an interpretation, or declaration which is not purely such, is that, the sense of which is not clearly incorporated in the law, but about which there are various opinions, and as much as is deduced through arguments, e. g., that under the term, “father”, there be understood also a grandfather, or that under the term, “death”, there be also understood a civil death, insofar as is perpetual incarceration, or the like, by recurring to a certain improper signification.
With these things posited, We say with Suarez, Castropal., Vasquez, Sals. Salimancans, Holzman, La-Croix, Supplet Sporget etc.., that the declaration of a sense clearly incorporated in the law does not require promulgation, but that it also obliges all those who know of it, though such a declaration is not a new law. But an interpretation of some sense not clearly, but obscurely, or improperly incorporated in the law, which is not a declaration purely such (as we have said above), this (kind), because it is held to be a new law, to oblige, requires necessarily a promulgation, just as all other laws spoke of in nn. 95 and 96. Hence, there is inferred with Suarez de Leg. 1. 6. c. 1. n. 3 and Castrop. tr. 3. eod. tit. d. 5. p. 3. §. 1. n. 5 (qui citat pro se Bon. Salas, et Lorca), that a declaration, which is made by the legislator of any sense clearly incorporated in the law (according to the example given above of the legitimate and illegitimate son) does not require a promulgation, to oblige. However, contrariwise, the declaration of a sense obscurely incorporated (according to the example given of a grandfather under the term of “father”, and/or of a civil death under the term of “death”) do indeed need a promulgation; for then it itself constitutes a new obligation, which per se was not beforehand clearly incorporated in the law. And the same is said by Suarez. loc. cit, and Castrop. n. 2, of those declarations, which are not made by the ssame legislator, but by his successor, or superior; because the mind of the legislator is never so known to other as it was to the legislator himself: on which account, then, to declare the sense (though incorporated in the law) of any obligation, it is always necessary to have recourse to arguments, and interpretations, which constitute a new law, by rendering certain what was doubtful; and for that reason a promulgation is required, otherwise the declaration is never an authentic one, but only is reputed to be a doctrinal one.
What the teaching of Saint Alphonsus on Legal interpretation means in regard to the Renunciation
- When the meaning is clearly incorporated into the law, that meaning is the authentic one, and its sense is binding upon all, as for example, when Benedict says he renounces the ministry, all are obliged to understand that as a renunciation of ministry.
- When the word which is subject to a possible interpretation is a noun which includes all possible interpretations according to its essential signification, such as “son” includes natural and legal sons, not just legal sons, then the interpretation is a customary one and is obliging upon all, once the legislator declares that his mind was to include all such possibilities. But before such a declaration it is not binding.
- When the word which is subject to a possible interpretation is a noun, which DOES NOT include the possible wanted interpretation, such as “ministerium” in the text of Pope Benedict’s resignation is wanted to mean “munus” or “officium” which are entirely other words, then the interpretation is NOT AUTHENTIC and is not binding upon anyone, and only can become binding, when promulgated by the legislator or his successors.
One can also honestly say, therefore, that the usurpation of the Papacy by Bergoglio is a moral consequence of the usurpation of the right of interpretation by the Cardinals, and that Bergoglio’s bizarre moral character and state of mind is the perfect fruit of and punishment for their sin.
Stop for a moment of silence, ask Jesus Christ what He wants you to do now and next. In this silence remember God, Father, Son and Holy Ghost - Three Divine Persons yet One God, has an ordered universe where you can know truth and falsehood as well as never forget that He wants you to have eternal happiness with Him as his son or daughter by grace. Make this a practice. By doing this you are doing more good than reading anything here or anywhere else on the Internet.
of the Church St. Francis de Sales totally confirmed beyond any doubt
the possibility of a heretical pope and what must be done by the Church
in such a situation:
"[T]he Pope... WHEN he is EXPLICITLY a heretic, he falls ipso facto from his dignity and out of the Church, and the Church MUST either deprive him, or, as some say, declare him deprived, of his Apostolic See."
(The Catholic Controversy, by St. Francis de Sales, Pages 305-306)
Saint Robert Bellarmine, also, said "the Pope heretic is not deposed ipso facto, but must be declared deposed by the Church."
- "If Francis is a Heretic, What should Canonically happen to him?": http://www.thecatholicmonitor.com/2020/12/if-francis-is-heretic-what-should.html
- "Could Francis be a Antipope even though the Majority of Cardinals claim he is Pope?": http://www.thecatholicmonitor.com/2019/03/could-francis-be-antipope-even-though.html
- LifeSiteNews, "Confusion explodes as Pope Francis throws magisterial
weight behind communion for adulterers," December 4, 2017:
The AAS guidelines explicitly allows "sexually active adulterous couples facing 'complex circumstances' to 'access the sacraments of Reconciliation and the Eucharist.'"
- On February 2018, in Rorate Caeli, Catholic theologian Dr. John Lamont:
"The AAS statement... establishes that Pope Francis in Amoris Laetitia has affirmed propositions that are heretical in the strict sense."
- On December 2, 2017, Bishop Rene Gracida:
"Francis' heterodoxy is now official. He has published his letter to the Argentina bishops in Acta Apostlica Series making those letters magisterial documents."
Pray an Our Father now for the restoration of the Church by the bishops by the grace of God.
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