The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided we understand this body together with its head the Roman Pontiff and never without this head. This power can be exercised only with the consent of the Roman Pontiff. For our Lord placed Simon alone as the rock and the bearer of the keys of the Church, and made him shepherd of the whole flock; it is evident, however, that the power of binding and loosing, which was given to Peter, was granted also to the college of apostles, joined with their head. (Emphasis mine).
According to Catholic teaching, the subject of the supreme, full, and universal power of teaching and of jurisdiction is the pope alone, who, when he wishes, may associate with himself the body of bishops, for a determined period of time. The pope by himself is able to exercise the supreme, total, and universal power of teaching and jurisdiction without having to unite to himself the body of bishops. This post will set forth the teaching of the Church compared to the heretical view of the Vatican II sect on the relationship of the bishops to the pope, and the disastrous consequences of the sect's teaching.
The Church is Monarchial in Her Fundamental Structure
The Apostles form a college in the broad sense of the term. It is therefore correct to speak of the apostolic college. The Gospels and the Acts of the Apostles teach that the twelve Apostles were chosen in order to live together with Our Lord. In this way they would receive together their teaching, witnesses the Passion and Resurrection, and be elevated together to the fullness of the priesthood, which is the episcopacy. The expression "apostolic college" is orthodox, but it is necessary to point out that the Apostles were not a college in the strict sense as taught by the Vatican II sect.
In the strict sense the term college implies the existence of a moral person endowed as such with powers that no single person who would be a member of it (in this case, each of the Apostles) would have by himself. To make an analogy, the phrase corporate body can be used in the broad sense as a specific group of persons, or in American jurisprudence, a corporate body (i.e., corporation) is considered a person that can do things and has rights different from the members who comprise it.
In Sacred Scripture, there is not a single word about this moral person or college in the strict sense, nor is there anything found in the teaching of the Magisterium. All of the texts prove that the Apostles were a college in the broad sense. Christ did at times speak to the Apostles in the plural; however this in no way proves that He was referring to them collectively, but rather it was distributive. When Christ told the Apostles at the Last Supper to "Do this in commemoration of Me," He did not intend for them to concelebrate Mass. Likewise, the Great Commission was not meant to be done collegially. The Gospel accounts and the Acts of the Apostles give proof of this; the Apostles act collegially only at the Council of Jerusalem. Nowhere is it recorded that the Apostles heard confessions, baptized, or taught collegially.
That the Church is a monarchy founded upon the papacy is dogma. The pope alone possesses supreme authority in the Church. From the Vatican Council of 1870:
Therefore, if anyone says that it is not by the institution of Christ the Lord Himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole Church; or that the Roman Pontiff is not the successor of blessed Peter in this primacy: let him be anathema.
So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema.
Other Magisterial teachings clearly confirm this truth:
The foundation on which this society rests is of such a nature that it makes the divine establishment of the Church of no consequence. For, it is wholly in this: that it supposes the true Church of Jesus Christ to be composed partly of the Roman Church scattered and propagated throughout the whole world, partly, indeed, of the schism of Photius, and of the Anglican heresy, to which, as well as to the Roman Church, "there is one Lord, one faith, and one baptism" [cf. Eph. 4:5]. Surely nothing should be preferable to a Catholic man than that schisms and dissensions among Christians be torn out by the roots and that all Christians be "careful to keep the unity of the Spirit in the bond of peace" [Eph. 4:3]. . . . But, that the faithful of Christ and the clergy should pray for Christian unity under the leadership of heretics, and, what is worse, according to an intention, polluted and infected as much as possible with heresy, can in no way be tolerated. The true Church of Jesus Christ was established by divine authority, and is known by a fourfold mark, which we assert in the Creed must be believed; and each one of these marks so clings to the others that it cannot be separated from them; hence it happens that that Church which truly is, and is called Catholic should at the same time shine with the prerogatives of unity, sanctity, and apostolic succession. Therefore, the Catholic Church alone is conspicuous and perfect in the unity of the whole world and of all nations, particularly in that unity whose beginning, root, and unfailing origin are that supreme authority and "higher principality''* of blessed PETER, the prince of the Apostles, and of his successors in the Roman Chair. No other Church is Catholic except the one which, founded on the one PETER, grows into one "body compacted and fitly joined together" [Eph. 4:16] in the unity of faith and charity. . . .(See the Letter of the Supreme Sacred Congregation of the Holy Office to the bishops of England, Sept. 16, 1864).
CONDEMNED PROPOSITION: In addition, the proposition which states "that the Roman Pontiff is the ministerial head," if it is so explained that the Roman Pontiff does not receive from Christ in the person of blessed Peter, but from the Church, the power of ministry, which as successor of Peter, true vicar of Christ and head of the whole Church he possesses in the universal Church,--heretical. (See Pope Pius VI, Apostolic Constitution, Auctorem Fidei, August 28, 1794).
. . regarding the constitution of the Church . . . first of all an error, long since condemned by Our predecessor, Innocent X, is being renewed, in which it is argued that St. Paul is held as a brother entirely equal to St. Peter;--then, with no less falsity, one is invited to believe that the Catholic Church was not in the earliest days a sovereignty of one person, that is a monarchy; or that the primacy of the Catholic Church does not rest on valid arguments. (See Pope St. Pius X, Ex Quo Nono, December 26, 1910; Emphasis mine).
The False Collegiality of the Vatican II Sect
According to Catholic teaching, the bishops habitually and per se are a body and only extraordinarily and per accidens do they become a college. Only the pope can establish the body of bishops as a college, such as in the case of convoking an Ecumenical Council, without being necessitated to it by a divine institution as is taught by Vatican II. In Lumen Gentium para. #22, however, the usual, permanent, ordinary subject of supreme, full, and universal power of teaching and jurisdiction is the "College of Bishops" with the pope at its head. Such a doctrine succeeds in avoiding the heresy of conciliarism (or Gallicanism), which declares that the body of bishops alone, without its head, has de facto the supreme power of jurisdiction. However, it wanders away from Catholic doctrine which has never spoken of a permanent and necessary college of bishops, even if it should be united to the pope.
Lumen Gentium falsely asserts that Just as in the Gospel, the Lord so disposing, St. Peter and the other apostles constitute one apostolic college, so in a similar way the Roman Pontiff, the successor of Peter, and the bishops, the successors of the apostles, are joined together. It has been demonstrated that no such collegial relationship was created by Christ, and therefore, as a logical corollary, nothing similar could exist between the bishops (as successors of the Apostles) and the pope (as successor of St. Peter and Vicar of Christ). A "note" was added to the text of paragraph 22, but it did nothing to change the error. The proof of this can be seen in Wojtyla's New "Code of Canon Law" (1983):
1. The 1917 Code, Canon 218; Traditional Teaching of the One True Church
1. The Roman Pontiff, the Successor in primacy to Blessed Peter, has not only a primacy of honor, but supreme and full power of jurisdiction over the universal Church both in those things that pertain to faith and morals, and in those things that affect the discipline and government of the Church spread throughout the whole world.
2. This power is truly episcopal, ordinary, and immediate both over each and every church and over each and every pastor and faithful independent from any human authority.
2. The 1983 Code, Canon 336; Teaching of the Vatican II sect
The college of bishops, whose head is the Supreme Pontiff and whose members are bishops by virtue of sacramental consecration and hierarchical communion with the head and members of the college and in which the apostolic body continues, together with its head and never without this head, is also the subject of supreme and full power over the universal Church. (Emphasis mine; the bishops--with or without the pope--are never the subject of Supreme and Full power).
The Evil Fruits of Collegiality
Collegiality goes hand-in-glove with the heresy from which all the others of Vatican II flow; the false and heretical ecclesiology found in Lumen Gentium para. #8 whereby the Church of Christ and the Catholic Church are not the same; the Church of Christ subsists in its fullness in the Catholic Church, but it also subsists elsewhere according to how many "elements of sanctification" it possesses. To have all the elements is best, but having just some is good too, and leads to salvation. Collegiality is complementary to this new idea of what constitutes the Church. Just as the Church allegedly subsists everywhere, so too does authority in varying degrees.
Archbishop Lefebvre was not, unfortunately, an avowed sedevacantist. His "recognize and resist" position has caused much confusion and difficulties. Nevertheless, the Archbishop did do much good during the Great Apostasy. During the Council he fought the Modernists and often made salient observations. At the damnable Robber Council, the Archbishop spoke against collegiality in an "Intervention" (speech), wherein he stated the grave ills that would be caused by that false teaching. From the Archbishop's book I Accuse The Council! (1982), here is what he said:
Text of the Intervention (read publicly):
Venerable Brethren, I am speaking on behalf of several Fathers, whose names I am handing to the General Secretariat. It has seemed to us that if the text of Chap. 2, nos. 16 and 17, be retained as it is at present, the pastoral intention of the Council may be placed in grave danger. This text, in fact, claims that the members of the College of Bishops possess a right of government, either with the Sovereign Pontiff over the universal Church or with the other bishops over the various dioceses. From a practical point of view, collegiality would exist, both through an international Senate residing in Rome and governing the universal Church with the Sovereign Pontiff, and through the national Assemblies of Bishops possessing true rights and duties in all the dioceses of one particular nation. [Cf. the definitive text of the Constitution Lumen Gentium, nos. 22-23].
In this way national or international Colleges would gradually take the place in the Church of the personal Government of a single Pastor. Several Fathers have mentioned the danger of a lessening of the power of the Sovereign Pontiff, and we are fully in agreement with them. But we foresee another danger, even more serious, if possible: the threat of the gradual disappearance of the essential character of the bishops, namely that they are "true pastors, each one of whom feeds and governs his own flock, entrusted to him in accordance with a power proper to him alone, directly and fully contained in his Order."
The national assemblies with their commissions would soon — and unconsciously — be feeding and governing all the flocks, so that the priests as well as the laity would find themselves placed between these two pastors: the bishop, whose authority would be theoretical, and the assembly with its commissions, which would, in fact, hold the exercise of that authority. We could bring forward many examples of difficulties in which priests and people, and even bishops find themselves at variance.
It was certainly Our Lord's will to found particular churches on the person of their pastor, of whom He spoke so eloquently. The universal Tradition of the Church also teaches us this, as is shown by the great beauty of the liturgy of episcopal consecration. That is why the episcopal assemblies, based upon a moral collegiality, upon brotherly love and mutual aid, can be of great benefit to apostolic work. But if, on the contrary, they gradually take the place of the bishops because they are founded upon a legal collegiality, they can bring the greatest harm to it. (See pgs. 10-11).
Not only has that come to pass, but authority is now "shared" by all. Vatican II sect "bishops" in their national councils routinely do their own thing against the official teachings of Bergoglio's Unholy See. "Priest" councils do their own thing contrary to the local "bishop." "Parish Councils" dictate to the "priests" how to run the parish and "create good liturgy" while laymen and laywomen usurp the role a real priest once had. No one can really correct anyone else because authority "subsists" in all sect members, contrary to the Divinely established monarchial structure of the One True Church.
The doctrine of collegiality is yet another proof that the Vatican II sect is not, and cannot be, the One True Church. As Pope Leo XIII so clearly taught in his encyclical Satis Cognitum:
But the Epsicopal order is rightly judged to be in communion with Peter, as Christ commanded, if it be subject to and obeys Peter; otherwise it necessarily becomes a lawless and disorderly crowd. It is not sufficient for the due preservation of the unity of the faith that the head should merely have been charged with the office of superintendent, or should have been invested solely with a power of direction. But it is absolutely necessary that he should have received real and sovereign authority which the whole community is bound to obey. What had the Son of God in view when he promised the keys of the Kingdom of Heaven to Peter alone? (para. #15; Emphasis in the original).