Organization 

I. Theological Argument.

The first principle of a theological argument (augment: to strengthen; tightened) is to define terms. In this dissertation the definitions are bracketed after the word or phrase.

The first precept of any theological inquiry, is the Doctrine as taught by Our Jesus Christ. If this is not the first or foundational precept the conclusion will be false. In fact, all the propositions related to the inquiry must be true to reach a true conclusion. The Apostles handed down (tradition), without addition or subtraction what they received from Jesus. The Sacred Councils consider both Divine Revelation and Sacred Tradition when advising the Vicar of Christ, who alone has the authority to turn the keys and declare Dogma (the defense of Doctrine coming from authority). When he does so, he is not creating a new teaching but affirming the Deposit of faith. No future Vicar of Christ has the authority to undo what God has revealed.  Three actions: Christ revealing, the Apostles receiving, and the Church defending, are the objectives of theological inquiry. Once this inquiry is complete a correct conclusion can be achieved. However, the conclusion is not the end but the judgment to be made concerning the truth or error, evil or goodness of the action. A false or evil act (an immoral act) does not lead us to the truth, but away from it. Since truth is a Divine Person, it alone leads us to God. All True and Good things end in the glory of God and the salvation of souls.

I.             As an answer to the objection,” those who hold the Sede Vacante position are separated from the Catholic Church…”

Sede vacante. Sede (Ln): seat/throne/chair; vacante (Ln): vacant.

Our position: The term “sede vacante (ist) has morphed into several different meanings, so we want to be clear what we mean by it. First, we belief, hold and affirm everything that has been pronounced by the Church concerning the primacy of St. Peter (papacy), the primacy of Rome, the dogma of infallibility, etc. we do not hold our position as a doctrine but a judgment concerning the state the Church finds Herself in today. A book lying on a table has not changed by putting it on the floor but the state in which it exists has changed. 

Analyzation

I.             Jesus, The Christ



Do you believe that Jesus is the Christ?

Do you believe that He is God, and therefore cannot be deceived or deceive?

Do you believe that the Holy Ghost is God?

Do you believe that He bears witness to the Truth reveal by Jesus?

If you do believe, how can you maintain that the Modernist Popes are acting by the power of the Holy Ghost when they contradict the teaching of Jesus Christ? One formal heresy (teaching from authority what is contrary to Divine Revelation) is enough to warrant a loss of authority. The Church protects and defends all that Jesus taught, both in Word (Doctrine) and in action (morals).

In the order of revealed Hierarchy, the first is the Throne of Grace (Divine Life) upon which Christ the King sits. All authority (throne) in heaven and on earth flows from His Absolute Dominion. “All authority comes from above.”

A potential act of Schism is against the throne of Grace in Heaven before it can be against the Throne of protection on Earth. We must ask if the one thought to be the Vicar of Christ is in schism and if he is, we must not be in communion with him or we too are in schism. If we adhere to his heresy, we too are in heresy. A Catholic is defined as such by his communion with Jesus Christ and his adherence to the Spirit of Truth, not by his association with a vicarious ruler.

 The Patristic Fathers give to Jesus Christ the title, “Supreme Pontiff” because “no one comes to The Father except through Me [Him].” The authority of Christ the King is greater than that of the Church, for the Church is made by Him. She and she alone is His Chosen Bride, and He has given to Her and Her alone a share of His inheritance to be handed on to those who are born from Her. In this way the Church (the throne[authority] of Wisdom) is greater than all those born out of Her, including the man who will sit upon the Chair of Saint Peter, for outside of Her Grace no man may lay a just claim to this inheritance. Therefore…

Do you believe…

II.          The Office of the Vicar of Christ

Is the Chair of Saint Peter vacant? The answer is “No, Saint Peter occupies it.” Many heresies arise when the truth, “The Church is in heaven as well as on earth,” is left out of the equation. Here is a perfect example. The Doctrine of the Communion of Saints holds us to believe that Saint Peter, as well as the other Apostles, are living members of the One, Holy, Catholic and Apostolic Church, and as such are not replaced by the generation of their office, but their particular office is represented (made visible) here on earth. Thus, the hierarchy in heaven is made visible on earth when that which is particular to each throne is universalized. In the same way, the Priesthood particular to Jesus Christ is universalized (catholicae) in those who receive the Sacrament of Holy Orders. The same is said of the Office of the Supreme Pontiff, for he is a Bishop and no more.

The essence of the Office of Supreme Pontiff and by extension, that of all bishops is to protect and defend what has been passed from Jesus to His Apostles. The end of this action is to bring the self-same Gospel to every man, of every time and of every place, until Christ comes again. To accomplish this Jesus Christ, by the power of the Holy Ghost, universalizes His Priesthood and sends men of a particular time and of a particular place to protect and defend the truth. To ensure the success of such a mission God has provided a threefold protection in the guise of the Chair (the Doctrine of Jesus Christ and the pronounced Dogmas), the Office (held by a man), and the keys (authority to lose by indulgence and bind by Dogma). This guarantees that a rational man can correctly judge what is of God and what is not. Freedom, informed by faith, has only one choice: to accept what is true and good and to reject that which is evil and in error.

The Vicar of Christ is not an oracle from which the Holy Ghost reveals new teachings. If one believes that a future Pope can change what a past Pope has declared to be dogmatic, then by reason and practice one must believe that the man, not the Office is the means of Divine Revelation. The Papal Office (Papacy) does not change, nor does the Chair or Keys, but what does change is the man. In truth, it is the teaching of the Modernists religion that a future Pope can and must change what a past Pope has pronounce. He must do this because he represents the “people of God” not God Himself. 

III.       The One, Holy, Catholic and Apostolic Church

God created the Church as the singular channel of grace by which fallen man is restored to a loving relationship with God. This is the essence of the Church. St Bernard of Clairvaux defended the dignity of the Church and of Our Blessed Mother by comparing the two, “What is said of the Church is said of Our Lady, and what is said of Our Lady is said of the Church;” and again, “the Church was made in the image and likeness of Our Lady.” Therefore, the Church is Immaculate, pure, virginal; it is the Resurrected Mystical Body of Christ, and as such it is not possible for the Church to be corrupt. Truth is found in the essence of the thing, not in its accidents. 

IV.      Relationship

The relationship between Jesus and St. Peter is reflected in the relationship between the Church and the Vicar of Christ. God acts first and man responds, not the other way around.

The essence of the Office of the Episcopacy is to re-generate the Priesthood of Jesus Christ. The Rite of Consecration and the Office (authority to act) are essential elements and do not change. What is accidental to the Office and therefore can change is the man who holds the office by election, and who loses it either by spiritual death (Formal heresy) or physical death. He does not, nor can he, add anything nor take anything away from the essence of the Office he holds. This applies to the Vicar of Christ as well, for he has received from the Church all that he possesses.

Without a properly consecrated bishop (correct Rite administered by a bishop consecrated under that Rite, {see Pope Leo XIII on the invalidity of Anglican orders}) there is not a true priest; without a true priest there is not a Mass; without the Mass there is no grace; without grace there is no salvation. The essential change in the Rite of Consecration of a bishop is the most brilliant and sinister move on the part of the deceivers. It is a shell game performed with words, but instead of playing for money they are playing for souls.

To protect the line of Apostolic Succession, every priest before ordination was required to make the oath against Modernism before the Blessed Sacrament exposed. This ensured that the priest, when consecrated a bishop was held accountable to his oath. All of the modern “popes” had taken this oath before their ordination and have publicly broken it. 

III. Application

I.             Modernism

Modernism as a philosophy, replaces God with man and redefines everything from that point of view. Therefore, Modernism as a philosophical system has become a religious expression (faith put into practice). For a Catholic the doctrine of theology shapes the philosophy whereas in Modernism the philosophy shapes the theology. The ancient precept, Lex orandi. Lex credendi, how we worship is how we believe; how we believe is how we worship, illustrates this point.

The context gives meaning to the text, Change the context and you will change the meaning of the text. The architects of the Second Vatican Council did not reject any of the Sacred Texts that comprise the Catholic Faith, they were too smart to do that, they simply shifted the context. A brilliant move on their part. While men faithful to the Immutability of Divine Law, the Ancient Liturgy, the correct interpretation of ecclesiastical law and the Dogmatic Authority of the Vicar of Christ were arguing in favor of Tradition, the Modernist were granting the legitimacy of the text while insisting on obedience to their interpretations arising from a new but concealed context.

 Faith is the belief that God, by His own Authority has revealed a thing to be true. By His Creative act, God brought all things visible and invisible into being. He breathed forth the Divine Word and created all things in Absolute Truth, nothing is lacking, nor in need of change. The Trinitarian Context is God the Creator, The Divine Logos made Flesh, The Spirit of Truth, and Immutability. The first three are Divine Persons in One God, the fourth is the vehicle by which we are to understand the Divine disclosure revealed by God in Creation, Incarnation, and Inspiration, that is, God does not change (evolve).

When the Divine Word became flesh He united our nature, created through Him, with Him and in Him to The Holy Trinity. All that relates to and is related to human nature is true within this context. To define anything outside of this context is to corrupt its meaning.

The Modernists have replaced the Trinitarian context with the principles of French Revolutionary Masonry, namely, liberty, fraternity, equality, and evolution, thus giving a nod to the Sacred Texts of Holy Scripture, the Church councils, the writings of the saints, etc. but assigning them a different meaning. By shifting the context, the deceivers have changed the order of the narrative. The unchanging God is no longer the source of all Authority, but transient man is. And the highest representative of man, the Bishop of Rome, the Pope is made to be the “divine” source from which the ever-evolving truth is known. Yet we know by Divine Faith that we are to worship no one save God alone.

II.          Man vs. God

In answer to your first proposition concerning the magisterium and its relationship to the pope and Church, we say:

       The Holy Ghost empowers the Magisterium to protect and defend all that Jesus taught the Apostles (faith). It is not an action of creating/teaching something new, that itself would be to teach heresy. “The Holy Ghost is not given to the Supreme Pontiff to create something new but to protect and defend the doctrine handed down to the apostles.” Pre-amble to the Vatican Council I declaration on the Infallibility of the supreme pontiff. Those who comprise the Magisterium come together by either the bidding of the Supreme Pontiff or a Catholic Emperor to give council to the Supreme Pontiff who alone possess the power of the Keys to lose and bind. The right given to an Emperor to call a council illustrates that it is not the teaching office (Magisterium) but the duty to protect and defend that is the essence of a council, whether that council be dogmatic or ecumenical in nature. Therefore, your statement “an ecumenical council is an extraordinary act of the Magisterium that is guaranteed by the Holy spirit to be faithful to the deposit of faith” is incorrect.

The essence of the office of the Magisterium is to protect the deposit of faith which was complete with the death of the last Apostles. Jesus is the fullness of the revelation of God… there is nothing more to be revealed. This is Catholic Dogma.

 The Magisterium acts as an advisory body to ensure that the teachings of Doctrine and Dogma are protected against pronouncing heresies. When the bishops gather to present a concern to the Supreme Pontiff it is referred to as a synod, not a council. None-the-less, the result is not to create new doctrines.

Is it the teaching of man that you trust to be true or the teaching of God?

Before the Second Vatican council began, a survey was issued to each bishop to answer in relation to the cultural experience of the people he served. This had never been done before simply because it is contrary to the stated purpose of a council. Jesus Christ is God, that which He taught, and that which the faithful adherence to Apostolic succession has preserved, is not determined nor changed, by the experience of any one group or any individual person.

And now with the advent of the third Vatican council, popularly known as the synod on synodality, they have surveyed the faithful directly.

The Church, as stated above is the Mystical Body of Christ resurrected. The Modernists, being consistent with the fundamental shift in context have re-defined the Church to be the culmination of all men at a certain. Because men are born and die, there is a never ending (unstable) evolution of belief. This is, without doubt, a heretical position.

Are you in communion with the collective body of men or the Mystical Body of Christ?

III.       In answer to the argument that, “The development of doctrine and changes to the liturgy must be accepted as authentic developments and authentic changes to the liturgy that do not contradict the deposit of faith” we say,

The Second Vatican Council did not develop doctrine or the liturgy but fundamentally changed them both. Again, there is a consistent shift in context from God to man reflected in the teaching (doctrine) of the second Vatican Council.

A.      The three heresies of the Second Vatican Council

The heresy of Ecumenism as defined by the second Vatican Council document, Lumen Gentium states, “The Catholic Church subsists within the Mystical Body of Christ’ whereas the consistent teaching of the Church prior to the Second Vatican Council was that the Church is Identical to the Mystical Body of Christ.” To subsist implies that the body is constituted of other parts, while identical negates such an understanding. Although this may seem to be splitting hairs, this shift redefined everything on the basis that we cannot know the fulness of truth until all faiths are united body. Ecumenism, understood in this way, has replaced the foundational doctrine of the Catholic Church that Jesus is the Christ, with “the christ’ not yet fully revealed. This will happen when all men are joined together.

The first official movement in this direction came from the teaching on Ecumenism, it then progressed to the visible experience of Assisi. Today, it is the experience in every Modernist parish.

B.  The heresy of religious liberty: The context shift from God to man has another casualty, that of religious liberty. That religious liberty is a heretical teaching is well documented, beginning with Pope GregoryXVI up until John XXIII.

C.  The heresy of Collegiality

See Auctorem Fidei, Pope Pius VI in answer to the Synod of Pistoia.

It should be clear, that when there is a shift in context from God as the Supreme Authority, and to Him, being at best an equal legislator and at worst the One subjected, an essential change has occurred. This change is not only in doctrine but in the expression of it coming forth from the liturgy and the practice of the faith (religion). The Second Vatican council has not only established a new rite of the Mass but has established a new religion based upon a new faith. Faith, once defined as “God, by His authority revealing” is understood to be, “man by his authority revealing.” Since God is the same today, yesterday, and tomorrow what He has revealed cannot change, whereas man, caught in sin and death never stops changing.

The canon of the Mass has remained unchanged from at least 267 AD. The first change to the Canon came on December 5, 1958, when John XXXIII, without a council added the name of St. joseph to the Canon of the Mass, setting a president for change which has not stopped.

In response to the accusation made by Martin Luther that the Church had fabricated teachings and practices outside of the realm of Divine revelation and having himself asked for a correction, the Council of Trent was called. The Council addresses the ninety-five points of departure nailed on the door of the Cathedral at Wittenberg. Five of those points dealt with the Holy Sacrifice of the Mass. The Council provide Pope St Pius the V with the doctrinal materials answering the objections put forth and he promulgated the Papal Bull (with the greatest authority) Quo Primum Teste.

IV.      Canon law: law of man or law of God

It is true that no man or group of men can judge the Supreme Pontiff on earth. However, he has a judge in the dogmatic pronouncements of his predecessors. To be The Vicar of Christ one must be a Catholic, and as such, he is not exempt from belief in all that Christ taught and all that the Church, by the power of the keys, has loose and bound her children to.

When you stated, “so I say, it is the same that the Church act of excommunication cannot remove the Pope from his office.” Are you saying that the Pope, a man is greater than the Church, The Mystical Body of Christ? If so, it is proof that you have accepted the sift in context from God to man and that you are cooperating in the distribution of heresy. It is true that the Chair of St Peter will endure, for the Chair is the Doctrine and Dogmas, but the man will die, and another will be elected in his place.