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On the Vacancy of the Apostolic See by Bishop Mark A. Pivarunas, CMRI 14/03/18, 755 PM

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On the Vacancy of the Apostolic See by Bishop Mark A. Pivarunas, CMRI 14/03/18, 7*55 PM HOME TRADITIONAL CATHOLIC FAITH MASS LOCATIONS PUBLICATIONS CMRI LINKS STORE PHOTOS CONTACT US CMRI Home > Article Index > Sedevacantist Position On the Vacancy of the Apostolic See By Bishop Mark A. Pivarunas, CMRI Our conference on the vacancy of the Apostolic See, the sedevacantist position, is most important, for it is a theological position which is very misunderstood, often misrepresented, and emotionally difficult for many groups. But before we proceed on this topic, it is paramount to stress that it is because of our belief in the Papacy and in Papal Infallibility that we necessarily must reject Paul VI, John Paul II and Benedict XVI as legitimate Popes. Many accuse us of rejection of the papacy. That is furthermost from the truth. In our earlier conference, we made reference to the main errors of religious indifferentism, false ecumenism and religious liberty which have infected the Conciliar Church of Vatican II. It is for us to demonstrate that the true Catholic Church—the Pope and the Bishops in union with him—could not promulgate such errors to the universal Church, and that no true Pope could promulgate a defective liturgy (Novus Ordo Missae) and a sacrilegious law (1983 Code of Canon Law 844.3 and 4 Communion to non-Catholics). It is for us to demonstrate that men who promulgate heresy are heretics; and as such, they lose the authority in the Church Although we can consider many different aspects of our position with the papacy, it will be sufficient for us today to limit our studies to a few main premises upon which our conclusion (the vacancy) rests. The first premise to consider is the infallibility of the Catholic Church. What is this attribute of the Church? How does it provide clear and compelling evidence against Benedict XVI and the Conciliar Church? The attribute of infallibility means the inability and impossibility of the Teaching Magisterium to err when teaching the universal Church on matters of faith and morals. As Vatican Council I taught: “Moreover, by divine and Catholic faith everything must be believed that is contained in the written word of God or in tradition, and that is proposed by the Church as a divinely revealed object of belief either in a solemn decree or in Her ordinary, universal teaching.” The possessors of infallibility are: a) the Pope, (The Pope is infallible when he speaks ex cathedra). http://www.cmri.org/02-vacancy.html Page 1 of 10 On the Vacancy of the Apostolic See by Bishop Mark A. Pivarunas, CMRI 14/03/18, 7*55 PM b) the whole Episcopate, (The totality of the Bishops in union with the Pope is infallible, when they, either assembled in general council or scattered over the earth, propose a teaching of faith or morals as one to be held by all the faithful). Many are familiar with the concept of infallibility in the “ex cathedra” pronouncements of the Pope and also in the decrees of an Ecumenical Council, but they are not familiar with the concept of the infallibility of “the ordinary, universal magisterium of the Church.” What is the ordinary, universal magisterium? For a clear and concise answer, we read in The Fundamentals of Catholic Dogma, by Dr. Ludwig Ott: “The bishops exercise their infallible teaching power in an ordinary manner when they, in their dioceses, in moral unity with the Pope, unanimously promulgate the same teachings on faith and morals. The Vatican Council expressly declared that also the truths of Revelation proposed as such by the ordinary and general teaching office of the Church are to be firmly held with ‘divine and catholic faith’ (D 1792). But the incumbents of the ordinary and general teaching office of the Church are the members of the whole episcopate scattered over the whole earth. The agreement of the Bishops in doctrine may be determined from the catechisms issued by them, from their pastoral letters, from the prayer books approved by them, and from the resolutions of particular synods. A morally general agreement suffices, but in this the express or tacit assent of the Pope, as the supreme Head of the Episcopate, is essential.” Clearly, the Vatican II church, Benedict XVI (with his predecessors, John XXIII, Paul VI, John Paul I, and John Paul II) and the Vatican II bishops have promulgated in their “ordinary and universal magisterium” the errors of religious liberty, false ecumenism and religious indifferentism. This has been the constant theme of the Conciliar Church for the last 40 years! And in particular, with the introduction of the Novus Ordo Missae and the sacrilegious Canon 844, 3 and 4, we find it an impossibility that a true pope could have officially enacted such an erroneous liturgy and legislation. When we consider the area of infallibility, we find the object of the Church’s infallibility is two-fold as described by Ludwig Ott in Fundamentals of Catholic Dogma: a) “The primary object of the Church’s infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals. b) “The secondary object of the Church’s infallibility is truths of the Christian teaching on faith and morals, which are not formally revealed, but which are closely connected with the teaching of Revelation.” Included in the secondary object of infallibility are the following: 1. theological conclusions; 2. dogmatic facts; 3. the general discipline of the Church; 4. approval of religious orders; 5. canonization of saints. Why must these areas be objects of the Church’s infallibility? An excellent explanation is found in Christ’s Church, by Monsignor G. Van Noort, S.T.D.: “The charism of infallibility was bestowed upon the Church so that She could piously safeguard and confidently explain the deposit of Christian revelation, and thus could be in all ages the teacher of Christian truth and of the Christian way of life.” “It is evident from Christ’s promises that the magisterium, the teaching office of the Church, was endowed http://www.cmri.org/02-vacancy.html Page 2 of 10 On the Vacancy of the Apostolic See by Bishop Mark A. Pivarunas, CMRI 14/03/18, 7*55 PM with infallibility so that She might be able to carry out her mission properly, that is, to safeguard reverently, explain confidently, and defend effectively the deposit of faith.” “The security of the deposit requires the effective warding off or elimination of all error which may be opposed to it, even though only indirectly. This would be simply impossible without infallibility in the matters listed above.” Here it would be well for us to focus on a further explanation of the secondary object of infallibility, in the area of the general discipline of the Church. Once again, let us read from Christ’s Church, by Van Noort: “The Church’s infallibility extends to the general discipline of the Church. This proposition is theologically certain. By the term ‘general discipline of the Church’ are meant those ecclesiastical laws passed for the universal Church for the direction of Christian worship and Christian living.” “The imposing of commands belongs not directly to the teaching office but to the ruling office; disciplinary laws are only indirectly an object of infallibility, i.e., only by reason of the doctrinal decision implicit in them. When the Church’s rulers sanction a law, they implicitly make a two-fold judgment: 1) ‘This law squares with the Church’s doctrine of faith and morals;’ that is, it imposes nothing that is at odds with sound belief and good morals. This amounts to a doctrinal decree.” Proof: “—From the purpose of infallibility. The Church was endowed with infallibility that it might safeguard the whole of Christ’s doctrine and be for all men a trustworthy teacher of the Christian way of life. But if the Church could make a mistake in the manner alleged when it legislated for the general discipline, it would no longer be either a loyal guardian of revealed doctrine or a trustworthy teacher of the Christian way of life. It would not be a guardian of revealed doctrine, for the imposition of a vicious law would be, for all practical purposes, tantamount to an erroneous definition of doctrine; everyone would naturally conclude that what the Church had commanded squared with sound doctrine. It would not be a teacher of the Christian way of life, for by its laws it would induce corruption into the practice of religious life. —From the official statement of the church, which stigmatized as ‘at least erroneous’ the hypothesis that the ‘church could establish discipline which would be dangerous, harmful, and conducive to superstition and materialism.’” “The well-known axiom,Lex orandi est lex credendi(The law of prayer is the law of belief), is a special application of the doctrine of the Church’s infallibility in disciplinary matters. This axiom says in effect that formulae of prayer approved for public use in the universal Church cannot contain errors against faith or morals.” How could the Catholic Church continuously renew the unbloody Sacrifice of Calvary in the Holy Mass and then abruptly substitute it with a Lutheran ”memorial of the Last Supper?” How could the Catholic Church so firmly legislate in her laws against interfaith and intercommunion, as fostering religious indifferentism, and then suddenly abrogate these laws and permit these undertakings? Are we to suppose that the Holy Ghost, the Spirit of Truth, has suddenly changed His mind and allowed contradictions in matters of the Faith, the Mass and her universal laws? Are we to suppose that Christ suddenly abandoned His Church and let her fall into error and heresy> Yet, it is primarily this issue of infallibility that divides those who call themselves traditional Catholics.
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