Flashback: O'Reilly then uses Vatican II's "Lumen Gentium [that] teaches a munus is a ministry." The problem is he is not quoting Vatican I or any infallible teachings to back up his claim
Roma Locuta Est published an article on November 4, 2022 which argues that Lumen Gentium demolishes Benepapism. That article may be found here: Lumen Gentium Destroys Benepapism in Toto. - Steven O’Reilly [https://romalocutaest.com/2022/11/07/br-alexis-bugnolos-faulty-logic-and-faulty-comprehension-with-respect-to-canon-17/]
Steven O'Reilly says on the issue of "munus... ministry" or not that a "highly-respected Canon Law commentary confirms the prior logical analysis, that even in the case of a 'clear meaning,' the 'process delineated in the second sentence' of canon 17 'is always necessary for good doctrinal interpretation.'” [https://romalocutaest.com/2022/11/07/br-alexis-bugnolos-faulty-logic-and-faulty-comprehension-with-respect-to-canon-17/]
I totally agree. We must look at the Church's infallible teachings on the issue of is "munus... ministry" or not. But, O'Reilly then uses Vatican II's "Lumen Gentium [that] teaches a munus is a ministry." The problem is he is not quoting Vatican I or any infallible teachings to back up his claim that "munus is... ministry," but only Vatican II.
Even Francis is definitely pope pundits such a Erick Ybarra and Michael Lofton admit that this could be problematic:
The Ambiguities of Lumen Gentium 16 – With Erick Ybarra and Michael Lofton (Video)...
This divergence between the two competing forms of Originalism proves especially relevant in the curious case of the Second Vatican Council (1962–1965), whose sacred constitutions threaten, in many progressive-sounding clauses, to contradict previous Catholic Tradition—which would rupture the Faith. Catholics who believe the Church was not vituperated by the revolutionary intent of Vatican Two’s leading periti became practical textualists in 1965 when the Council’s last constitution was ratified.
After all, the strong majority intent at the Council was, undeniably, radically progressive. The story is well-known even to most non-Catholics. Many revolutionary Council fathers authored the VC2 constitutions with what Monsignor Charles Pope calls “weaponized ambiguity,” constitutional text designed to be radicalized retroactively, as theory turned to practice in the immediate post-conciliar period.
We’ve all watched this catastrophe play out over fifty years. As Edward Schillebeeckx said of his contingent’s tactic: “we knew at the time how we would later interpret the [vaguely written] documents.”
In other words, the sacred constitutions of VC2 prescribed a poison pill of technically sound doctrine to be subsequently fashioned into unsound, unCatholic praxis. The question for Catholics like Vermeule, Arkes, and myself is: does the “real” meaning of Vatican Two reduce to its documents’ intent, or to their ambiguously revolutionary yet (mostly) innocuous original public meaning? Only textualism can capably explain how regardless of the abiding intent of the Council, the result of the actual constitutional documents need not be harmful.
Sacred VC2 constitutions make us think about what a constitution is: a multi-author document expressing the sovereign will of multiple ratifiers at a convention—in this case covenantal agents of the people of God. But a constitution’s meaning is not the vector sum of its authors and ratifiers: its meaning is the binding public signification of its words, as originally ratified. If a constitutional term’s meaning popularly changes a decade after ratification, the ten-year-old meaning of the term remains what was ratified (until formally amended). Ratified meaning is time-stamped and time-sealed.
It is conceivable—as happened at the Second Vatican Council—that a faction of revolutionary authors and ratifiers could embed their revolution within the vaguest clauses of the constitutions as a killswitch to be flipped at a later date. Since the goal of these revolutionaries was heteropraxy and not heterodoxy, little did they care that the (original, public) meaning of their suggestive byplay remained to posterity orthodox, as long as it was received and practiced as the opposite of orthopraxy.
Their benighted progeny two generations later wish that they had articulated the revolution clearly rather than reifying a protection for traditionalists: live by innuendo, die by innuendo. Even an author does not govern the public meaning of his immortalized and ratified constitutional text if it militates against his intent.
Since the close of the Council in 1965, excluding those who welcomed the progressive interpretation, Catholics have divided into two interpretive groups.
The first group, the rupturists, conclude that no continuity exists between the periods before and after VC2. They unknowingly employ the intentionalist jurisprudence, based on the radically progressive intent of the Council’s authorial leftists. Even as they bemoan it, this group runs afoul of the indefectibility of the Catholic Church by announcing the end of a bimillennial doctrinal era and the beginning of a new one. They toil on in dimness and in doubt, believing more or less that the Council constitutions ruptured the One True Faith.
The second group of Catholics (to which I belong) interpreting VC2 concludes that, notwithstanding ostensible tension presented by the Council constitutions, a textualist “hermeneutic of continuity” can counter-weaponize the original, public meaning of even the most troubling, vaguely-penned clauses of the constitutions. “Look at the original, public meaning of the constitutions’ words,” we say, “not the (bad) intents of many of the authors and ratifiers.”
Non-textualists look at VC2 constitutions like Dignitatem Humanae, Lumen Gentium, and Gaudium et Spes, and dejectedly conclude that Roman Catholic indefectibility has been forever broken.
A textualist view of the hermeneutic of continuity duly recognizes ostensible tensions between pre- and post-conciliar Church teaching, then dissolves or collapses that dichotomy by insisting that change cannot be made by mere innuendo: the original, public meaning of the sacred constitutions prevail.
The ruling on the football field (i.e., pre-conciliar tradition) stands unless sufficient evidence to overrule the call (i.e., explicit Conciliar text) has been clearly presented. Cases of opacity and uncertainty—such as unclear VC2 “updates”—must be “lined out” like an arguable challenge to a play-call that fails to meet sufficient evidence to overturn the standing call (i.e. tradition). [https://americanmind.org/salvo/catholicism-textualism-and-republicanism/]
Pray an Our Father now for reparation for the sins committed because of Francis's Amoris Laetitia.
Pray an Our Father now for the restoration of the Church as well as the Triumph of the Kingdom of the Sacred Heart and the Immaculate Heart of Mary.
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.
- Doctor 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 an 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.
- Intel Cryptanalyst-Mathematician on Biden Steal: "212Million Registered Voters & 66.2% Voting,140.344 M Voted...Trump got 74 M, that leaves only 66.344 M for Biden" [http://catholicmonitor.blogspot.com/2020/12/intel-cryptanalyst-mathematician-on.html?m=1]
- Will US be Venezuela?: Ex-CIA Official told Epoch Times "Chávez started to Focus on [Smartmatic] Voting Machines to Ensure Victory as early as 2003": http://catholicmonitor.blogspot.com/2020/12/will-us-be-venezuela-ex-cia-official.html