A Most Pernicious Error

 

What do Vatican II sect apologists, "Recognize and Resistors (R&R)," and Feeneyites all have in common? A most pernicious error: that a pope can teach error when not speaking ex cathedra and still be pope. Hence, "conservative" Vatican II sect apologists who disagree with Bergoglio will say his teaching isn't infallible so it "doesn't matter" for the faith, or they will claim it is a "development of doctrine" and only an apparent contradiction with past teaching. The R&R will profess that a pope need not be followed (he can be "resisted") if (a) the teaching is non-infallible and (b) it "goes against Tradition."

Feeneyites, like Fred and Bobby Dimond, think that any teaching that is not a dogma may be discarded if it goes against (what they erroneously believe) to be dogmatic teaching. Additionally, they are not even logical in applying their error. When Bergoglio or any false pope since Roncalli teaches something contrary to dogma, they (correctly) conclude he can't be pope. However, when true popes affirm Baptism of Desire and Baptism of Blood, they make incredulous excuses for such papal giants as Pius IX, St. Pius X, and Benedict XV as to why they "didn't really" teach Baptism of Desire, and it "wasn't infallible" anyway. 

This post will show (a) true popes must be obeyed even when not teaching infallibly, (b) what constitutes legitimate, Catholic development of dogma, and (c) how the false popes since Roncalli (John XXIII) teach almost word-for-word contradictions to past Church teaching.

Papal Authority

1.  A Catholic is not allowed to accept from the Church only what seems correct to him or only that which is declared infallibly.

Proof: 

Pope Pius XI: Wherefore, let the faithful also be on their guard against the overrated independence of private judgment and that false autonomy of human reason. For it is quite foreign to everyone bearing the name of a Christian to trust his own mental powers with such pride as to agree only with those things which he can examine from their inner nature, and to imagine that the Church, sent by God to teach and guide all nations, is not conversant with present affairs and circumstances; or even that they must obey only in those matters which she has decreed by solemn definition as though her other decisions might be presumed to be false or putting forward insufficient motive for truth and honesty. Quite to the contrary, a characteristic of all true followers of Christ, lettered or unlettered, is to suffer themselves to be guided and led in all things that touch upon faith or morals by the Holy Church of God through its Supreme Pastor the Roman Pontiff, who is himself guided by Jesus Christ Our Lord.

(See Casti Connubii, para. #104; Emphasis mine). 

Theologian Cardinal Franzelin (1816-1886):

The Holy Apostolic See, to whom the guarding of the Deposit has been committed, and on whom the duty and office of feeding the entire Church, unto the salvation of souls, has been laid, can prescribe theological opinions (or other opinions to the extent that they are connected with theological ones) as to be followed, or proscribe them as not to be followed, not only with the intention of deciding the truth infallibly by definitive sentence, but also without that intention, with the need and the intention of exercising care, either simply or with specified qualifications, for the safety of Catholic doctrine. In this sort of declarations, even though there is not the infallible truth of the doctrine because there is not the intention of deciding this, but nevertheless, there is infallible safety. By safety, I mean both objective safety as to the doctrine so declared (either simply or with such and such qualifications), and subjective safety, to the extent that it is safe for all to embrace it, and it is not safe, nor can it be free from the violation of due submission toward the divinely constituted Magisterium, that they should refuse to embrace it.

(See On Divine Tradition, [1875; reprinted 2016], pg. 179; Emphasis mine). 

Here, Card. Franzelin, one of the most eminent theologians defending papal infallibility at the Vatican Council of 1870, teaches the following points:

• The pope can instruct the faithful to hold theological opinions (or other opinions to the extent that they are connected with theological ones), or forbid the faithful from holding certain theological opinions

• The Holy See can do so either with the intention of deciding the truth infallibly, but also without that intention

• Without the intention of deciding infallibly the Holy See would have the intention of exercising care for the safety of Catholic doctrine

• This means that the doctrine so declared does not undermine any of the truths of the faith, and it also means that it is safe for all to embrace it

•  It is also true that it is not safe for anybody to fail to embrace the doctrine

• If anybody fails to embrace such a doctrine they commit a sin by refusing proper submission to the teaching authority of the Church.

True and False Development of Doctrine

From The Anti-Modernist Oath of Pope St. Pius X (1910):

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.

(Emphasis mine).

For Modernists, Divine Revelation given to the Church by God, is a continuing process that will not be finished until the end of time. Earlier statements of truth can be modified or even contradicted by later statements "more suited to the age" in which the Church finds Herself. For Catholics, Divine Revelation ended with the death of the last Apostle, St. John, in the year 100 A.D. It develops insofar as to be more fully grasped as time goes on, but to be passed on faithfully, in its entirety, undiminished and uncorrupted. Modernists deny the absolute truth of dogmas, and assert that dogmas may be valid at the time declared, but they are subject to additions, omissions, substantial alterations, and even abolishment at other time periods. They are moral and doctrinal relativists, like Bergoglio.

Is it the same Church?

Here is just a small sampling of what the Church and the Vatican II sect teach on certain subjects. Ask yourself, could both these teachings come from the same Church instituted by Christ? (Church teaching shall be in red font. Vatican II sect [Modernist] teaching will be in normal black font.---Introibo).

Is the Church complete?

Pope Pius XI:

 And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. (Mortalium Animos, para. #7).

Karol Wojtyla:

Christ calls all his disciples to unity. My earnest desire is to renew this call today, to propose it once more with determination, repeating what I said at the Roman Colosseum on Good Friday 1994, at the end of the meditation on the Via Crucis prepared by my Venerable Brother Bartholomew, the Ecumenical Patriarch of Constantinople. There I stated that believers in Christ, united in following in the footsteps of the martyrs, cannot remain divided. (Ut Unum Sint, para. #1; First Emphasis in original, Second Emphasis mine).

Do non-Catholics need to convert to the Church for salvation?

Fourth Lateran Council (1215):

One indeed is the universal Church of the faithful, outside which no one at all is saved...

Vatican II:

For the Spirit of Christ has not refrained from using them [false sects] as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (Unitatis Redintegratio, #3).

Jorge Bergoglio:

Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us.

Can false sects be given freedom by the State to give false worship in public?

Pope Leo XIII:

Again, that it is not lawful for the State, any more than for the individual, either to disregard all religious duties or to hold in equal favor different kinds of religion...

Vatican II:

Provided the just demands of public order are observed, religious communities rightfully claim freedom in order that they may govern themselves according to their own norms, honor the Supreme Being in public worship, assist their members in the practice of the religious life, strengthen them by instruction, and promote institutions in which they may join together for the purpose of ordering their own lives in accordance with their religious principles. (Dignitatis Humanae, para. #4). 

What is the Mass?

Traditional Mass: Council of Trent, Session 22:

And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propitiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence.

Novus Bogus: Paragraph #7 General Instruction on the Roman Missal, 1969

The Lord's Supper or Mass is the sacred assembly or congregation of the People of God gathering together, with the priest presiding, in order to celebrate the memorial of the Lord. 

What is the primary purpose of the Sacraments?

Traditional Sacraments:

Baptism: Remission of Original Sin (and all actual sins/temporal punishments for remitted sin in adults), imparting of an indelible character on the soul, membership in the Church, and the infusion of Sanctifying Grace.

Penance: The forgiveness of sins committed by those with the use of reason after baptism when confessed to a priest. The penitent must have at least attrition for all sins, a firm resolve to avoid all mortal sin with God's Grace, and faithfully carry out the imposed penance. 

Holy Eucharist: It is the Body, Blood, Soul, and Divinity of Jesus Christ received under the mere appearance of bread. It increases sanctifying grace and the fervor of charity: just as food supports and increases the life of the body, so the Holy Eucharist preserves and increases grace which is the life of the soul: It forgives venial sins; It is of great help for final perseverance: by diminishing concupiscence, preserving from mortal sin, strengthening the soul in the practice of good works, and producing spiritual consolation.

Confirmation: Reception of an indelible character on the soul and strengthened by the Gifts of the Holy Ghost to be Soldiers of Christ; willing to endure even martyrdom for the sake of Christ and His One True Church.

Holy Orders: The conferral of an indelible sacerdotal character upon a man which renders him "another Christ" (alter Christus). He has the power to offer the Most Holy Sacrifice for the living and the dead, to forgive sin, and to administer the sacraments of the Church 

Holy Matrimony: To unite a man and woman together for life in order to effectuate the procreation and education of children as God intended.

Extreme Unction: A sacrament for those in danger of death from sickness and/or old age. The effect is the grace of the Holy Ghost, whose anointing takes away sins, if there are any still to be expiated, and removes the trace of sin; and it comforts and strengthens the soul of the sick person. It gives him great confidence in the divine mercy. Encouraged by this, the sick man more easily bears the inconvenience and trial of his illness and more easily resists the temptations of the devil who lies in wait for his heel. This anointing occasionally restores health to the body, if health would be of advantage to the salvation of the soul.

Vatican II "sacraments:"

Baptism: To initiate someone into the People of God. "In Baptism, the Holy Spirit moves us to answer Christ's call to holiness. In Baptism, we are asked to walk by the light of Christ and to trust in his wisdom. We are invited to submit our hearts to Christ with ever deeper love." (United States Conference of Catholic [sic] Bishops [sic]; See https://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/baptism)

Reconciliation:  A time of healing and reconciling that invites all to experience God’s love and forgiveness through the actions of the priest.

Holy Eucharist: Christ is present in a special manner to bring us closer to God and other Christians. 

Confirmation: A Christian Rite of Passage whereby it gives an increase and deepening of baptismal grace from the Holy Spirit to have a mature faith. 

Holy Orders: Configures the recipient to Christ by a special grace of the Holy Spirit, so that he may serve as Christ’s instrument for His Church.

Holy Matrimony: Gives spouses the grace to love each other with the grace with which Christ has loved His Church. 

Anointing of the Sick: The hoped-for effect is that, if it be God's will, the person be physically healed of illness. But even if there is no physical healing, the primary effect of the Sacrament is a spiritual healing by which the sick person receives the Holy Spirit's gift of peace and courage to deal with the difficulties that accompany serious illness or the frailty of old age.

Conclusion

The Vatican II apologists, R&R, and Feeneyites must come to grips with their most pernicious error if they wish to be Catholic. Catholics must assent to the authoritative teachings of the pope. Internal and religious assent of the mind is due to the doctrinal decrees of the Holy See authentically approved by the Supreme Pontiff. (See Sacrae Theologiae Summa, IB, [1955], pg. 241). Catholics must reject the Modernist idea of the development of doctrine, as taught by Pope St. Pius X. Having established these two facts, even a casual look at perennial Church teaching with that of the counterfeit Vatican II sect (claiming falsely to be the Catholic Church), shows there has been contradictory teachings and practices. In order to be a member of the Vatican II sect you must do one of the following:

• Claim that the Church can defect and deny the dogma of Indefectibility (like $teve $kojec)
• Assert that somehow the Vatican II sect contradictions are only apparent, not real (Any attempt at this I've ever seen is a joke)

Otherwise, you must realize that since the Church cannot defect, and the doctrinal/moral/sacramental contradictions are real, not apparent, the Vatican II sect is a man-made sect and not the True Church. This happened because a heretic cannot become or remain pope. As St. Alphonsus Liguori teaches, If ever a pope, as a private person, should fall into heresy, he would at once fall from the pontificate. (See Oeuvres Completes 9:232; Emphasis mine). According to canonist Coronata: III. Appointment of the office of the Primacy. 1. What is required by divine law for this appointment: … Also required for validity is that the appointment be of a member of the Church. Heretics and apostates (at least public ones) are therefore excluded. (Institutiones 1:312; Emphasis mine). Such was the unanimous teaching of all pre-Vatican II canonists and theologians. 

Jorge Bergoglio is not therefore, the pope, but a heretic who couldn't attain the office in the first place. The One True Church continues as a remnant through the Traditionalists. It's an easy fact to recognize, yet a painful reality many wish to resist, much to their own detriment.