by Br. Alexis Bugnolo

While the controlled opposition in the English speaking world has studiously and dogmatically eliminated all discussion of the validity or invalidity of the renunciation of the Papacy signified in Pope Benedict XVI’s Declaratio of Feb. 13, 2013, the topic has burst upon the Italian press in numerous articles in just the last few days.

Here is a review of the reports, first with an image linked and then with a short commentary by myself.

I Dolimiti:  From the Denial of being in the Hitler Youth to the silence on the “Plan B”: why does Ratzinger not intervene to clarify?

The above is the article by Petroni which appeared in I Dolimiti, an electronic journal in NE Italy, along the Austrian border where many Italians speak still the German tongue.  While he ridicules Andrea Cionci’s Plan B theory, about the intentions of the Declaration being invalid, he gives Cionci an assist by saying, if Cionci and those who hold this are wrong, then Benedict should intervene. Why doesn’t he?

Roma.it: The Resignation of Benedict XVI: Our Shocking Discovery re-launched by the Libero

In this article, Mirko Ciminiello who discovered the discrepancy in the response to the question posed to Benedict XVI by Peter Seewald, his official biographer, in regard to the Profecy of St. Malachy, lauds the fact that Cionci heard what he had to say and confirmed it yesterday in the pages of the Libero: namely, that Benedict XVI who is named as the penultimate before “Peter the Roman”, says explicitly that he is the last pope, and that therefore means that he regards “Peter the Roman” either someone who is an antipope or not elected by Cardinals. Which does not fit well with Bergoglio’s claims by any reckoning whatsoever.

Dagospia.it: Ratzinger continues to say that the Pope is one, but does not say which is the one…

Dagospia is a highly influential and very popular news site in Italy. If the news breaks on that platform, it means that everyone in Italy is talking about it or will be. And this article recites approvingly the investigations of Andrea Cionci, so it is a quasi certain now, that the Vatican will be seen has having something to hide if it remains silent.

The Nuremburg Code

For more information see here.

1. The voluntary consent of the human subject is absolutely essential. This means that the person involved should have legal capacity to give consent; should be so situated as to be able to exercise free power of choice, without the intervention of any element of force, fraud, deceit, duress, overreaching, or other ulterior form of constraint or coercion; and should have sufficient knowledge and comprehension of the elements of the subject matter involved as to enable him to make an understanding and enlightened decision. This latter element requires that before the acceptance of an affirmative decision by the experimental subject there should be made known to him the nature, duration, and purpose of the experiment; the method and means by which it is to be conducted; all inconveniences and hazards reasonably to be expected; and the effects upon his health or person which may possibly come from his participation in the experiment. The duty and responsibility for ascertaining the quality of the consent rests upon each individual who initiates, directs, or engages in the experiment. It is a personal duty and responsibility which may not be delegated to another with impunity.^[13]
2. The experiment should be such as to yield fruitful results for the good of society, unprocurable by other methods or means of study, and not random and unnecessary in nature.
3. The experiment should be so designed and based on the results of animal experimentation and a knowledge of the natural history of the disease or other problem under study that the anticipated results will justify the performance of the experiment.
4. The experiment should be so conducted as to avoid all unnecessary physical and mental suffering and injury.
5. No experiment should be conducted where there is an a priori reason to believe that death or disabling injury will occur; except, perhaps, in those experiments where the experimental physicians also serve as subjects.
6. The degree of risk to be taken should never exceed that determined by the humanitarian importance of the problem to be solved by the experiment.
7. Proper preparations should be made and adequate facilities provided to protect the experimental subject against even remote possibilities of injury, disability, or death.
8. The experiment should be conducted only by scientifically qualified persons. The highest degree of skill and care should be required through all stages of the experiment of those who conduct or engage in the experiment.
9. During the course of the experiment the human subject should be at liberty to bring the experiment to an end if he has reached the physical or mental state where continuation of the experiment seems to him to be impossible.
10. During the course of the experiment the scientist in charge must be prepared to terminate the experiment at any stage, if he has probable cause to believe, in the exercise of the good faith, superior skill and careful judgment required of him that a continuation of the experiment is likely to result in injury, disability, or death to the experimental subject.

Commentary on the above, by Br. Alexis Bugnolo

Once again, the Society of St. Pius X rushes to defend the legitimacy of the claimed pontificate of Jorge Mario Bergoglio, and this time it is a epic disaster in the form of a podcast/video interview of Father Tranquillo, SSPX. (It has been confirmed to FromRome.Info, that the priest is indeed Don Mauro Tranquillo, an Italian member of the Society.)

I refrain from criticizing priests as much as I can, but when it regards the salvation of souls I cannot be silent, and so here is a list of the errors in this video, which is a chain of errors, lies, falsehoods, misdirection, misinterpretation, mistranslation, all with a nice smile.

“Can a Pope abdicate?”

Here the question is itself wrong. No where in Church documents is the word, “abdication”, ever applied to the Pope or a Bishop.  In Church law the term is “renunciation”, in common parlance one speaks of a Papal “resignation”, or “retirement”. In intelligent discussions, if you cannot even get the basic terminology right, you might as well not turn on the camera.

Father Tranquillo responds by declaring that, that a Pope can possibly abdicate, is a dogma of the Church. There are two errors here.  A dogma regards a truth which is contained in the deposit of the Faith and could be defined as such. Doctrine regards all other teachings which are derived from one or more revealed truths understood in conjunction with truths which are not revealed. The former are true with a certitude known on the testimony of God, the author of Scripture, or of the Church when testifying to Tradition. The others can also be known with certitude though, inasmuch as some truth which is not reveal may be more or less certain, the conclusion likewise may be more or less certain.

So, when Pope Boniface VIII — not St. Celestine V — published the rescript, “Quoniam” (see text and translation here), he magisterially taught, but since this regards something which is not revealed in Scripture, it is not a dogma, nor is it infallible teaching, because it regards merely the right of renouncing an office, which is a natural right. He did not cite any Bull by Celestine V.

Therefore, we are not talking about a teaching which is defined nor has been revealed by God.

Moreover, Boniface VIII said nothing about “abdication”, nor about “renunciation”, he merely affirmed that a Pope can “resign”.  So materially and factually and formally, Father Tranquillo is wrong on every point!

He is also wrong when he says, that the Church has “canonized” “popes” who “have abdicated”. Actually She has only canonized one pope, Celestine V, but not as pope, as a hermit saint.  The other popes who are reckoned saints lived before the time of canonizations.

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I will pass on the insults before and after this question, which call those loyal to Pope Benedict XVI and canon law, “types of sedevacantists” or those who doubt the validity of the renunciation, “based on ignorance”, the truth of which is exactly the opposite. I will also pass on the absurdity uttered by the layman, interviewing, who says, if you can refuse the election as pope, then logically you can abdicate. He is wrong to make this comparison, because the man who has not yet accepted has nothing to do with the Papal Office.  The real rationale for the ability to resign the papal office, is that he who accepts can licitly reject what he accepts, since what is in one’s power to accept is in one’s power to reject (so long as the thing being accepted is not by its very nature of the Divine will for the person who so accepts, to be accepted: such as a vocation, or a child).

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“To have a good, real abdication, it is enough to have a voluntary act, a free act”, says Father Tranquillo

False.  Canon 332 section two says for a pope to cease being pope he must

1. 1. Renounce
   2. the Petrine Munus
   3. Freely
   4. And express manifestly such a renunciation of munus duly.

“The Pope who abdicates is not subject to any positive law”

False and misleading. The one who renounces is the man who accepted, and thus he is subject to the law. For as Canon 12 §1 says, all who for whom there is a canon are subject to the law. And there is a canon regarding papal renunciations (canon 332 §2), therefore the man who is pope is subject to it.

“Even in that case (of being constrained by the shut down of Banking around the time of the resignation), its not valid” — voluntary acts are only invalid in the case of threats which are declared invalidating by positive law

Both totally False. This is a direct attack on right reason and reality itself.  If any threat is brought upon a person who is supposed to posit a free act, to constrain him to do that which without such a threat, he would not do, the act is NOT voluntary, but forced. And as a juridical act it is invalid and can be impugned. To say that written law must specify the cases in which threats make voluntary acts invalid, would make it possible to always be able to find some threat to make a subject posit an act, and escape justice and steal right. What this priest says is the logic of a lawyer for the Mafia, not for any sane sense of human society or contract law. — This priest, also, has the morals of a pedophile, because if the sexual act of a minor is done by him under a threat, and this be reckoned as free and consensual despite the threat, every kind of abomination would follow.

“He just has to make IT clear to everyone”

Father Tranquillo is one slippery speaker. He never says that a Pope must manifest a renunciation. He calls what he must do an IT, but never says what that is. He only emphasizes that he must do IT freely.  And thus he skirts the entire Canon 332 §2. Whereas, if you manifest something other than a renunciation of the papal munus, you clearly have not made it clear what you have done or what you have renounced. He is also wrong in saying that any behavior before and after must be observed to know what the act meant.

“It is enough that you understand the sense of the words. That is what the law says.”

False. I would really like to know where in Canon Law such a big loop hole for interpreting the acts of superiors are, because I am sure we would all like to put it to good use.  But as it stands, Canon Law never says such a thing, because otherwise there would be chaos in the Church, with everyone doing what he thinks his superior wants him to do, without any obligation to actually communicate to subjects unequivocally what is to be done.  On the contrary, Canon 41 says the subject has the right to omit any response to a superior’s command or act, if there is anything unclear about it. And Canon 40 says that if the act seems incomplete or containing integral imperfections, it cannot be acted upon.

“And the translations which came out afterwards are correct”

What can I say about that, but this priest is either totally ignorant or the biggest fibber this side of Texas. Here is my study of all the vernacular translations to highlight only a few of the major errors in all of them.

“The distinction between these two words (munus and ministerium) is nonsense!”

This is a bold faced ignorant lie.  Munus and ministerium have had parallel existences fore more than 2500 years, and in Canon Law are never used to signify the same thing. Even Pope Benedict XVI uses them distinctly. We who are loyal to Canon Law did not make up this distinction and canon 17 requires all to recognize that they mean distinct things, since canon Law uses them in this manner, as I have proven in my academic paper which has never been refuted by anyone in nearly 2 years. (see here)

“John Paul II says the ‘exercise of the ministry of St. Peter.’ If ministery always had the meaning of “exercise” then why say, the “exercise of the ministry”?”

I can answer this question. If one says, “I like the exercise of baseball, therefore baseball is an exercise”, he argues badly, because, under the aspect of physical movement, the playing of the sport of baseball involves exercise and can be called such materially. But formally, baseball is a game of sport, which involves and requires physical movement, but it is not exercise, such as one does at a gym.  In the same way, the word “ministerium”, does not always mean the acts done by one who has the power and authority of an office, but it also means the collectivity of the service rendered by the office. Thus we say the priestly ministry, but we also say the ministry of preaching.  So I can say that i am giving up the ministry of preaching without meaning that I am giving up the priesthood.  I can also say I am giving up the exercise of baseball, but that does not mean that for other reasons other than exercise I am refusing baseball.  If you leaned how to use genetives in highschool you know that there are many kinds of genetives, not only one.

But the real etymological reason that ministerium is not munus, is that the one with the petrine munus holds the magisterium, and you cannot give up the magisterium by renouncing the ministerium, any more than that you can give up being the owner of a palace because you give up managing the cleaning schedules of the butlers.

“In such a way that”

Pope Benedict never said, quomodo. He said ita ut.  So Father by using the wrong translation prepared by the Vatican is uttering a falsehood.

“The See of St. Peter be vacant”

Actually Pope Benedict XVI said, that the see of St. Peter vacet, which does not mean vacant, but unused or free. A sede vacante exists when a pope dies or renounces the munus. You can renounce anything else in the world, as pope, but the see will not be vacant. Thus it is dishonest to translate vacet as vacant, when a renunciation of munus does not precede.  Because if you do so, then you are using a false translation which is contrary to fact, to sustain a false conclusion which is contrary to law. That kind of works in Hell, but not in the Church which is “the pillar and bulwark of the truth” (St. Paul the Apostle).

“And a new pontiff must be elected”

Once again, Pope Benedict XVI never said anything of the kind.  In Latin, “must” is signified by “oportet” or “debet”, and the Holy Father use neither. He used the future passive periphrastic, convocandum esse, which is simply required in a subordinate clause wherein you wish to signify the future.  Additionally, since the Pope specified that this Conclave was to be called by those who were competent, you clearly cannot argue that the Cardinals sitting in front of him were those men, since it is properly an insult to omit the words, “you my Brother Cardinals”, in such a solemn moment if you were actually convening a Conclave. Moreover, the phrase about convoking a conclave does not follow ita ut which Father translates erroneously as “in such a way that”, but depends upon “I declare”, and thus has no structural function in interpreting what the renunciation of ministerium effects. Furthermore, if the renunciation is valid, there is no reason to call an Conclave, because neither the man who is pope nor the pope as pope has the power to call a Conclave. A Conclave only takes place when there is no pope and is convened by the papal law for sede vacantes.

Closing Remarks

I LEAVE TO MY READERS TO DETAIL ALL THE OTHER ERRORS of Father Tranquillo. Father says, about midway through this video, that one should not use the things which are not clear to interpret the things which are clear. And I agree. So I ask why he uses false claims and erroneous translations to impose a meaning on the actual text, which he conveniently hides and misinterprets for his audience?

Moreover, if you did not know the identity of this priest, and had to guess from his arguments alone whether he was a Jesuit from Argentina, a member of Opus  Dei from Spain, or a Priest of the Society of Saint Pius X, what would you guess?  And if the responses of this SSPX priest are no better or even worse that what those would give, is their motivation for offering the Holy Sacrifice of the Mass in the Ancient Rite profiting them any grace and wisdom?

By the way, in 2016, Pope Benedict XVI did in fact deny that what he did was anything like the abdication of Pope Celestine V. But I do not think those shown in this podcast, organized with such care to mislead and misinform, care for such historical facts.

For those wanting a sound explanation of the Renunciation based entirely on Church teaching, Canon Law and the rules of grammar and logic, they can watch this video series:

This is a Reprint from Feb. 2, 2020. To read this Article in FRENCH click the image above.

THE FEAST OF ST. BERNARD IS AUGUST 20TH.

by Br. Alexis Bugnolo

As I mentioned at the beginning of my recent article on Saint Vincent Ferrer, there have been many antipopes and schisms in the Church before, when there were more than one pope and parts of the Church sided with one or another of the claimants. And in some of these crises, God sent Saints to give us an example in the future of how it will please Him that we also should act in similar circumstances.

These examples of the Saints are of great value today, seeing that the Church again has 2 popes: Pope Benedict XVI and Pope Francis. By divine faith we know there only can be one pope at any one time, and thus there is rightly in the Church a disagreement about who is the true pope and who should not be claiming the dignity of pope at all or any more.

Saint Bernard of Clairvaux, on the question of discerning who is the true pope had a lot more sense and grace than Saint Vincent, if we can compare Saints at all. But Saint Bernard had an easier case to judge, since he did NOT rely on the personal testimony of a friend who was a Cardinal, involved in a disputed election.

The Schism of Anacletus II

The crisis in Saint Bernard’s day arose with the death of Pope Honorius II on February 13, 1130 A.D.. Before his death, the Pope had issued a special decree, whereby his successor would be elected by a commission of 8 Cardinals, appointed therein, instead of by all the Cardinals. After his death, though his corpse was not yet even buried, the Dean of this commission, Haimeric of Chartes, the papal chancellor and Cardinal Deacon of Santa Maria della Scala, on the morning of the 14th, convened the Cardinals favorable to the faction of the noble family of the Frangipani, at Saint John Lateran’s — where the mortal remains of Pope Honorius had been moved — and they elected Giovanni Papereschi dei Guidoni, as Pope Innocent II. He was consecrated Bishop the same day.

The other cardinals, led by Pietro Pierleoni, of the rival Roman noble family — one descended from converted Jews, but which conducted a lot of business with them still — convened the uninvited Cardinals to the Basilica of San Marco (today on the Piazza Venezia) where once elected, he took the name of Pope Anacletus II.

The Frangipani and the Pierleoni had been rivals for the papacy for decades, so the controversy was not new and the passions among them not quelled. But the legal case was a simple one: the pope elected according to the Papal laws existing at the time of the death of the pope, is the only one with the legitimate claim. If the special law of Pope Honorius II had not existed, both elections would probably have been invalid, on account of the failure to invite all the Cardinal Electors to the same meeting.

Pope Innocent, not being a Frangepane, soon lost several Cardinal supporters who had voted for him, and fled from Rome, his position there being untenable politically. So he and his followers boarded 2 galleys at Ostia and set sail for Pisa, where he remained in exile for nearly all of 1130. Then he sailed to Genoa and onward to Provence, where he sought refuge with  the famous Abbot Suiger of Saint Denis, his friend and ally at Paris.

At the request of Suiger, the King of France, Louis VI, called a Council at Etampes, to determine who had the rightful claim to the Papal Throne — notice how the King had no scruples to call an imperfect council to obtain a legal determination in the controversy — And all the Bishops of France in attendance, having seen the comportment of Saint Bernard of Clairvaux in the previous Council of Troyes in 1128, elected the Saint to be the sole arbiter of which claim was the legitimate one.

And Saint Bernard chose Innocent II, because only he had been elected according to the special law of Pope Honorius II.

The 9 yr Mission of St. Bernard for the true Pope

Here began the great work of Saint Bernard for Holy Mother Church. For it was not enough for him to have judged who was the true Pope, he set out to be the Warrior par-excellence for the cause of the true pope, Innocent II. First they went to Clermont, where another Synod was convened and Innocent was recognized as the true Pope.

With support of the leading ecclesiastics of Germany, Bernard persuaded the German princes to declare for Innocent at the Council of Worms in the same year. Then he met Lothair of Supplinburg, and accompanied the true Pope to Liege in Burgundy, where from his hands Lothair received the Crown of the Germans on March 22, 1131 and took the regnal name of Lothair III.

He then accompanied the Pope to Paris and Clairvaux and onward to Rheims, were another Council was held, on October 18, 1131, proclaiming Pope Innocent the true Successor of Saint Peter. Following the Council, Pope Innocent II crowed Louis VII, King of France. The representatives of the courts of the Kings of England, Aragon and Castile, who also pledged for Innocent.

Bernard then went to the Duchy of Aquitaine, where he convinced the Count of Poitiers to abandon his support of Anacletus II.

In 1132, with the support of Lothair and his small army composed primarily of imperial cavalry, Pope Innocent descended into Italy with Saint Bernard to capture Rome back to the Church. Having succeeded to enter the city, Pope Innocent crowned Lothair Emperor of the Romans on June 4, 1133. But with the Emperor’s return to Germany, the Pope found the Romans hostile and increasing loyal to the antipope, Anacletus II, who had shut himself up in the fortress of Castle San Angelo, near the Vatican. So Innocent withdrew with all his retinue, Saint Bernard included.

Saint Bernard, never to give up, accompanied the Pope to Pisa, where a great Council was called, and the representatives of Spain, England, France, Germany, Hungry and the most powerful lords of Italy attended. They declared for Pope Innocent II. This left only the Kingdom of the Two Sicilies and Rome itself in the allegiance of the antipope.

The conflict went on for another 5 years, and the antipope, Anacletus II did not live to see it ended: he died in schism from the true pope on January 25, 1138. His Cardinals elected other antipope to succeed him, Victor IV. And seizing the opportunity for negotiation, Saint Bernard spoke with him and convinced him to surrender to Pope Innocent II and renounce all claims to the papacy.

The Schism was officially declared ended in 1139, when Pope Innocent II convened the Second Lateran Council and explained to the entire Church the legal facts of the case. Anacletus was declared an antipope, and his memory has lived ever on in infamy.

Reflection on the Lessons St. Bernard gives us

Saint Bernard was not a “recognize and resist” do nothing. He was not interested more in the money he could make at his Monastery by being friends with the antipope, than his duty before God to support the true Pope. Nor was he one of those who said, “there is no mechanism in the Church” to judge an antipope. And he certainly was not one to say of someone with a doubtful claim, that those who oppose such a claim are “extremists”. Nor was he one of those fakers, who claims that a Schism of the Church must only be settled by the clergy, and not by political intervention of the sovereign powers.

He not only was in favor of imperfect Synods, as we call them today, he convened them. He was not only in favor of armed military solution, but he led them into battle! He was not oblivious to canonical facts, he accepted them and preached them. He was so unlike nearly everyone in the Sacred Hierarchy today, that he is an example and role model to be imitated by all, Cardinals, Bishops, Priests, Monks and Laymen.

So when next you hear someone say, there is nothing that we can do to rid the Church of an Antipope or heretic, or restore a true Pope to power, remember the example of Saint Bernard of Clairvaux and his 9 year long war against Anacletus II. Because Saint Bernard, a most devout son of the Blessed Virgin, a most zealous disciple of Jesus Christ, patron of the Templars and zealous suporter of the Second Crusade, did it all!

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CREDITS: The image of Pope Innocent II is taken from This illustration is from The Lives and Times of the Popes by Chevalier Artaud de Montor, New York: The Catholic Publication Society of America, 1911. It was originally published in 1842. The illustration is based on Pontificum Romanorum effigies by Dominicus Basa, Giovanni Battista Cavalieri (1580). — The image of Victor IV’s submission is from the Collection of the Museum of Fine Arts, Dijon, by Antonio Pietro dei Pietri.

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