by Br. Alexis Bugnolo
Heresy is a denial of revealed truth.
So, the title of this article, since it runs contrary to opinions cited by Dr. Mazza in his recent discussions with Dr. Taylor Marshall and Anne Barnhardt/Mark Docherty, I will lay it out in simple form, without a discussion, to allow you to look directly at the argument in strict logical form.
- Heresy is a denial of revealed truth.
- Revealed truth contains Scripture and Tradition. (Cf. Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2, cited here below)
- Tradition contains Divine and Apostolic Tradition. (cf. Vatican I, profession of Faith, n. 2, cited here below)
- Apostolic Tradition contains both the teaching and the judgements of the Apostles, written and unwritten (Cf. Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2, cited here below. Cf. also Mt. 19:28, where the judgements of the Apostles are declared by God Himself to be authoritative over the whole Church. This declaration is a divine ordinance.)
- The Roman Pontiff is servant of the Deposit of the Faith, not its lord. (Cf. Vatican I, Session 4, chapter 4, n. 6, here below)
- Therefore, the Roman Pontiff cannot legitimately act or teach contrary to the Deposit of the Faith.
- Therefore, the Roman Pontiff cannot legitimately act or teach contrary to Divine or Apostolic Tradition.
- Therefore, the Roman Pontiff cannot legitimately act or teach contrary to Apostolic Tradition.
- Therefore, the Roman Pontiff cannot legitimately act or teach contrary to the judgements of the Apostles.
- It was a judgement of Saint Peter to die at Rome and entrust his office to the Church of Rome. (Cf. here below, Vatican I, Session 4, in chapter 3, n. 2, where the unity of the Primacy and the Church of Rome is called by divine ordinance, which is a technical term for the Divine Approval of the judgements of the Apostles, who were chosen by the Lord and appointed to their offices and empowered to found the Church)
- Therefore, the Successors of Saint Peter cannot legitimately separate the Papal Primacy from the Roman See.
- Therefore, those who say that the Successor of Saint Peter can legitimately separate the Papal Primacy from the Roman See speak heresy.
Quod Erat Demonstrandum.
See my responses to questions posed, in the comment section here below.
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I cite Vatican I, from this source:
Vatican I, Profession of Faith, sworn by all the Council Fathers:
Apostolic and ecclesiastical traditions and all other observances and constitutions of that same church I most firmly accept and embrace.
This true catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure  that all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God.
Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2:
n. 5 Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in written books and unwritten traditions, which were received by the Apostles from the lips of Christ himself, or came to the Apostles by the dictation of the holy Spirit, and were passed on as it were from hand to hand until they reached us .
Vatican I, Session 4, held on July 18, 1870, in Chapter 2 teaches infallibly:
n. 5 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.
Session 4, chapter 3,
n. 2 Wherefore we teach and declare that, by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that this jurisdictional power of the Roman pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world.
n. 3 In this way, by unity with the Roman pontiff in communion and in profession of the same faith, the Church of Christ becomes one flock under one supreme shepherd  .
n. 4 This is the teaching of the catholic truth, and no one can depart from it without endangering his faith and salvation.
Session 4, chapter 4,
n. 6 For the holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this see of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Saviour to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren 
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