Un ensayo del fraile Alexis Bugnolo

ENGLISH — ITALIANO — FRANCAIS

Cuando hablamos de historia, a menudo comenzamos nuestros relatos volviendo a contar las historias de un año en el que tuvieron lugar acontecimientos memorables, únicos y que cambiaron el mundo.

En la Iglesia Católica, a menudo hacemos lo mismo, especialmente porque nuestra Santa Religión se basa en acontecimientos de la historia, que pueden asociarse con precisión a lugares y tiempos específicos.

Tales fechas son:

• El 25 de marzo del 2 a. C., en Nazaret, en la Santa Casa de Nuestra Señora, el día final de la Fiesta de la Pascua, cuando el Arcángel Gabriel le anunció el plan de salvación de Dios, y Ella dijo: “Hágase en mí según tu palabra”.
• El 3 de abril del 33 d. C., a las 3 P. M., en el Monte Gólgota, cuando Nuestro Señor y Salvador expió todo pecado, ofreciendo Su vida a Dios Padre en el Madero de la Cruz.
• El 20 de mayo del 325, en el Palacio Imperial de Nicea, Asia Menor (actual Turquía), donde el emperador Constantino convocó y reunió, a través de su representante, el Obispo Osio de Cartagena en Iberia (actual España), el Primer Concilio Ecuménico con el consentimiento del Papa Silvestre I de Roma.

Pero hay una fecha o año, del que los católicos probablemente nunca han oído hablar, que es igual de importante para la existencia de la Iglesia Católica: el año de Nuestro Señor 1058.

Digo que es igual de importante desde el punto de vista de la jurisprudencia, porque así como la identidad de una asociación de personas es, desde el punto de vista del derecho, la identidad de una institución según su fundamento y continuación jurídica, así también la identidad de la Iglesia Católica como la verdadera Iglesia de Cristo Jesús se fundamenta no solo en los eventos fundacionales de Su Historia, sino en aquellos momentos de Su historia que fueron decisivos para preservar Su continuidad jurídica en el tiempo.

¡Y el año de Nuestro Señor, Mil Cincuenta y Ocho, fue uno de esos años!

Para entender ese Año, sugeriría un repaso con este nuevo video sobre el Sínodo de Sutri en 1046, que lanza la Reforma Gregoriana, y que trata especialmente el pontificado del Papa San León IX, quien lanzó la misión de San Hildebrando tras el apoyo defectuoso de este al Papa Gregorio VI.

La Crisis de 1058

La importancia del año 1058 comienza con el deterioro de la salud del Papa Esteban IX, quien murió el 29 de marzo de 1058 en Florencia, en un abrazo con su compañero monje benedictino, San Hugo de Cluny. — Advertido del desastre que se cernía sobre Roma tras su muerte, debido a los deseos de la corrupta Nobleza Romana de regresar a la inmoralidad de décadas anteriores, impuso bajo juramento al Clero y a la Nobleza de la Ciudad Eterna que no convocarían una Asamblea Apostólica para elegir a su sucesor hasta que su Arcediano, San Hildebrando, regresara de la Corte Imperial en Goslar, Turingia, Alemania, para presidirla. Así lo relata Bonizo de Sutri en su historia de la época.

Pero tan pronto como los Nobles de la Ciudad se enteraron de la muerte del Papa Esteban IX, poco después de su llegada a Florencia para reunirse con San Hugo, irrumpieron en la ciudad la noche del 4 de abril con tropas armadas y forzaron la elección de Juan Minucius, Obispo de Velletri (Túsculo), como Papa Benedicto X el 5 de abril de 1058, apenas una semana después, tan pronto como llegó la noticia a caballo.

Esteban IX, en vida, se llamaba Federico, y su hermano era Godofredo el Barbudo, el Duque de Lorena (actualmente Bélgica y el noroeste de Francia) y Margrave de Toscana. Por ello, a su muerte, su hermano envió de inmediato 500 hombres de armas para asegurar la Ciudad de Roma. Llegaron demasiado tarde para intervenir.

Juan Minucius había sido nombrado Cardenal por el Papa Esteban IX en el 1050 d. C. Y no era un extraño, ya que Federico de Lorena, el futuro Papa Esteban IX, lo había nominado como papa en la Elección Papal de 1057, que en su lugar eligió al Clérigo Franco. Se dice que fue forzado a aceptar su elección como Papa.

El Cardenal Pedro Damián denunció inmediatamente la elección ilegal y anatematizó a los perpetradores. Por su seguridad personal tuvo que huir de la ciudad. Los Cardenales Humberto y el Cardenal Pedro de Túsculo huyeron a Benevento y declararon la elección irregular.

Cuando San Hildebrando regresó de Alemania, encontró la Ciudad de Roma en manos de los partidarios de Benedicto IX, y declaró la elección inválida debido a la violación del precepto impuesto por el Papa Esteban, de que San Hildebrando, el futuro Papa Gregorio VII, debía ser el elector sine qua non (condición indispensable) cuya presencia haría que la elección se convocara legalmente.

La Solución de 1058

Así, en mayo de 1058, el Arcediano San Hildebrando y el Cardenal San Pedro Damián, junto con el Cardenal Humberto de Silva Cándida, convocaron una Asamblea Apostólica en Siena, Italia (a unas 3 horas en coche al norte de Roma), y eligieron a Gerardo de Borgoña, Obispo de Florencia.

Gerardo tomó el nombre de Nicolás II.

Gerardo esperaba contar con el apoyo de Godofredo el Barbudo, quien era Margrave de Toscana, y de Wilberto de Rávena (también conocido como Guido de Parma), el Canciller Imperial de Italia. Por ello, envió a San Hildebrando como su Legado ante ellos y ante la Corte Imperial en Goslar, Alemania, para asegurar su reclamo al papado.

San Hildebrando, habiendo logrado esto, regresó con ambos nobles a Siena, donde proclamaron a Gerardo como Papa Nicolás II el 6 de diciembre de 1058, unos seis meses después.

Luego, Nicolás II marchó sobre Roma con las fuerzas armadas del Margrave de Toscana y, deteniéndose en Sutri, convocó el Segundo Concilio Provincial de Sutri y declaró a Benedicto X depuesto como antipapa y usurpador.

El 24 de enero de 1059, Nicolás II fue entronizado en Roma como Pontífice Romano, y es a partir de esa fecha que su Pontificado se cuenta normalmente.

La Legalidad de la Elección de Nicolás II

Los partidarios del antipapa Benedicto X impugnarían la legalidad de la elección de Nicolás II durante los siguientes 130 años en las crónicas de los monasterios locales.

Esta impugnación se basó en los hechos obvios de que:

• La elección de Nicolás II fue fuera de la Ciudad de Roma, en violación de todo precedente.
• La elección de Nicolás II se produjo en segundo lugar respecto a la elección de Benedicto X.
• La elección de Nicolás II fue realizada por una minoría de Cardenales.
• La elección de Nicolás II no contó con el consentimiento de todo el clero y el pueblo en el momento de sus elecciones en Siena, en mayo y diciembre de 1058.

Sin embargo, el reclamo legal del Papa Nicolás II para ser el verdadero Pontífice Romano se basó en un argumento aún más fuerte, a saber:

• Que la elección de Benedicto X fue obtenida mediante fuerza de armas.
• Que la elección de Benedicto X se llevó a cabo con una violación en cuanto al número de electores, es decir, al negar a San Hildebrando, el Arcediano, la oportunidad de estar presente.

Los Principios Legales Confirmados por el Magisterio Papal Infalible

Durante los siguientes cuatro siglos y, de hecho, hasta el día de hoy, la Iglesia Católica y todos los verdaderos Papas han consentido la elección de Nicolás II como legítima, en virtud de dos principios jurídicos reconocidos en el Derecho Canónico actual:

• Dado que la coacción destruye la libertad, un voto o una elección coaccionada es ilegítima y, por lo tanto, irritus (inválida), debe considerarse como si nunca hubiera ocurrido (cf. CIC 1983, Canon 125 §1).
• Dado que la violación de procedimientos obligatorios produce una elección ilegítima, toda votación bajo tales violaciones conduce a una elección que es irritus, considerada como si nunca hubiera ocurrido (cf. CIC Cánones 42 y 124 §1).

Vemos estos principios afirmados en la actual Ley Papal, Universi Domini Gregis (UDG), en el n. 76, donde se lee en la traducción inglesa del Vaticano:

1. 76. Si la elección se lleva a cabo de una manera distinta a la prescrita en la presente Constitución, o si las condiciones aquí establecidas no se observan, la elección es por esta misma razón nula e inválida, sin necesidad de ninguna declaración al respecto; consecuentemente, no confiere ningún derecho al elegido.

Enseñanza Magisterial del Papa Nicolás II

La Enseñanza Magisterial del Papa Nicolás II sobre este tema quedó consagrada en su Bula In Nomine Domini, n. 3, de abril de 1059, donde se lee:

• 3. Por lo cual, si la perversidad de hombres depravados e inicuos prevaleciere de tal modo que no se pueda celebrar una elección pura, sincera y libre en la Ciudad, que los Obispos Cardenales con los Clérigos religiosos y laicos católicos, aunque sean pocos, obtengan el derecho de potestad (ius potestatis) para elegir al Pontífice de la Sede Apostólica, donde juzguen que es más conveniente. Claramente, después de que la elección haya sido completada, si hubiere un conflicto bélico, y/o si la lucha de cualquier tipo de hombres se resiste con el ahínco de la maldad, de modo que aquel que ha sido elegido no pueda prevalecer para ser entronizado en la Sede Apostólica según la costumbre, no obstante, que el elegido obtenga como Papa la autoridad para gobernar la Iglesia Romana y disponer de todas Sus facultades, lo cual, sabemos, hizo el Beato Gregorio antes de su propia consagración.

Esta enseñanza no es meramente disciplinaria, sino también doctrinal, ya que la Iglesia siempre ha considerado válido el principio tal como fue aplicado a la elección de Nicolás II el año anterior a que él fuera Papa.

Además, cuando se entienden las circunstancias históricas de la elección de Nicolás II en comparación con esta Bula suya, vemos un asombroso triple nivel de seguridad jurídica detallado: que una elección cuya validez sea corrompida por cualquier medio, otorga:

1. 1. El derecho del electorado original de toda la Iglesia Romana,
   2. para celebrar la elección en cualquier lugar, y
   3. con pocos miembros que representen a esa Iglesia.

Por lo tanto, aunque esta Bula desde el punto de vista legal ya no está vigente, su enseñanza con respecto a esta salvaguarda jurídica sigue en vigor en los casos para los que la Ley Papal actual no contempla ninguna disposición.

Cómo San Hildebrando Defendió a la Iglesia de Futuros Antipapas

Así fue como San Hildebrando salvó la identidad jurídica de la Iglesia Católica como Iglesia de Cristo, para siempre, ya que, con su decisión de oponerse al reclamo ilegal de Benedicto X al papado, sacó a la luz el principio del Derecho Natural para guiar a todas las futuras generaciones, que se puede resumir en varias reglas:

• Una elección que viola los preceptos relativos al procedimiento vuelve la elección irritus (inválida), es decir, sin valor legal (Cf. CIC 1983, Canon 124 §1).
• Una elección en la que ocurre coacción, de tal manera que determina que el voto sea diferente de lo que hubiera sido, es ilegítima (Cf. CIC 1983, Cánones 125 §1 y 170).
• Una elección sin el número apropiado de electores es inválida (Cf. CIC 1983, Cánones 119 §1, 161 §3 y 172 §1).
• Todos los que tienen derecho a voto, al votar en una elección ilegítima para el Papa, sufren la pérdida de su derecho por el acto de entrar en Cisma con Cristo al adherirse a un hombre como papa que NO es el papa (Cf. CIC 1983, Cánones 1364 y 1331 §1).

Y estos son los mismos principios que están incorporados en el Save Rome Project este año de Nuestro Señor, 2025, ya que los Cardenales seleccionaron a Prevost como León XIV con 133 de ellos votando, a pesar de que la Ley Papal prohíbe (UDG n. 33) más de 120 electores y prohíbe (UDG n. 4) el uso de dispensas para permitir más de 120.

A Recounting of History, by Br. Alexis Bugnolo

ITALIAN — FRENCH — ESPANOL

When we speak of history, we often begin our accounts by retelling the stories of a year in which memorable, unique and world-changing events took place.

In the Catholic Church, we often do the same thing, especially since our Holy Religion is based on events of history, which can be precisely associated with specific places and times.

Such dates are March 25, 2 B. C., Nazareth, in the Holy House of Our Lady, on the final day of the Feast of Passover, when the Archangel Gabriel announced to Her God’s plan for salvation, and She said, “Let it be done unto me according to thy word!”.

Or 33 A. D.., on April 3, at 3. P. M., on Mount Golgotha, when Our Lord and Savior atoned for all sin, by offering His life to God the Father on the Wood of the Cross.

Or May 20, 325, in the Imperial Palace at Nicea, Asia Minor (now Turkey), where the Emperor Constantine convoked and convened through his representative, Bishop Hosius of Cartagena in Iberia (now Spain), the First Ecumenical Council with consent of Pope Sylvester I of Rome.

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But one date or year, which Catholics have probably never heard of, which is just as important for the existence of the Catholic Church, is the year of Our Lord 1058.

Just as important, I say, from the point of view of jurisprudence, because just as the identity of an association of persons is from the point of view of right an identity of an institution according to its juridical foundation and continuation, so the identity of the Catholic Church as the true Church of Christ Jesus is founded upon not only the Foundational events of Her History, but those moments in Her history, which were decisive for preserving Her juridical continuity in time.

And the Year of Our Lord, One Thousand and Fifty-Eight, was one such Year!

To understand this Year, I would suggest a refresher, with this new video about the Sutri of Synod in 1046, which launches the Gregorian Reform, which discusses especially the pontificate of Pope Saint Leo IX, who launched St. Hildebrand’s mission, after his faulty support of Pope Gregory VI.

The Crisis of 1058

The importance of 1058 begins with the failing health of Pope Stephen IX, who died on March 29, 1058, at Florence, in the embrace of his fellow Benedictine Monk, Saint Hugh of Cluny. — Forewarned of the disaster looming to break out at Rome, after his death, with the desires of the corrupt Roman Nobility to return to the immorality of previous decades, he imposed by oath upon the Clergy and Nobility of the Eternal City, that they would not convene an Apostolic Assembly to elect his successor, until his Archdeacon Saint Hildebrand returned from the Imperial Court at Goslar, in Thuringia, Germany, to preside over it. So relates Bonzio of Sutri in his history of the epoch.

But as soon as the Nobles of the City learned of the death of Pope Stephen IX, shortly after his arrival at Florence, to meet with Saint Hugo, they rushed on the night of April 4th, into the city with armed troops and forced the election of John Minucius, Bishop of Tusculum (now Velletri), as Pope Benedict X on April 5, 1058, just a week after, as soon as news arrived by horseback.

Stephen IX, in life, was called Frederick, and his brother was Godfrey the Bearded, the Duke of Lorraine (now Belgium-NW France) who was also Margrave of Tuscany. And so at his death, his brother immediately dispatched 500 men-at-arms to secure the City of Rome. They arrived too late to intervene.

John Minucius, was made a Cardinal by Pope Stephen IX in 1050 A. D.. And he was no outlier, since Frederick of Lorraine, the future Pope Stephen IX had nominated him as pope in the Papal Election of 1057, which instead chose the Frankish Cleric instead. It is said he was forced to accept his election as Pope.

Cardinal Peter Damian immediately denounced the illegal election and anathematized the perpetrators. For his personal safety he had to flee the city. Cardinals Humbert and Cardinal Peter of Tusculum fled to Benevento and declared the election irregular.

When Saint Hildebrand returned from Germany he found the City of Rome in the hands of the supporters of Benedict X, and declared the election invalid by reason of the violation of the precept regarding the requirement imposed by Pope Stephen, that Saint Hildebrand,the future Pope Gregory VII, was to be the sine qua non elector whose presence would make the election lawfully convened.

The Solution of 1058

So in May of 1058, Saint Hildebrand Archdeacon and Saint Peter Damian, Cardinal, along with Cardinal Umberto of Selva Candida, convened an Apostolic Assembly at Siena, Italy (about 3 hours by car north of Rome), and elected Gerard of Burgundy, the Bishop of Florence.

Gerard took the name, Nicholas II.

Gerard expected to have the support of Godfrey the Bearded, who was Margrave of Tuscany, and Wilbert of Ravenna (aka Guibert of Parma), the Imperial Chancellor of Italy. So he dispatched Saint Hildebrand as his Legate to them, and to the Imperial Court at Goslar in Germany, to secure his claim to the papacy.

Saint Hildebrand, having achieved this, returned with both Noblemen to Siena, where they proclaimed  Gerard, Pope Nicholas II on December 6, 1058, some six months later.

He then marched on Rome with the armed forces of the Margrave of Tuscany, and stopping at Sutri, convened the Second Provincial Council of Sutri and declared Benedict X deposed as an antipope and usurper.

On January 24, 1059, Nicholas II was enthroned at Rome, as Roman Pontiff, and it is from that date his Pontificate is normally reckoned.

The Legality of the Election of Nicholas II

The supporters of the antipope Benedict X would contest the legality of the election of Nicholas II for the next 130 years in the chronicles of local monasteries.

This contestation was based on the obvious facts that,

1. The election of Nicholas II was outside of the City of Rome in violation of all precedent
2. The election of Nicholas II occurred in second place to the election of Benedict X
3. The election of Nicholas II was by a minority of Cardinals
4. The election of Nicholas II was not consented to by the whole clergy and people at the time of his elections at Siena in May and December of 1058.

However, the legal claim of Pope Nicholas II to be the true Roman Pontiff was based on an even stronger argument, namely:

1. That the election of Benedict X was procured by force of arms
2. That the election of Benedict X was conducted in violation regarding the number of electors, namely, by denying Saint Hildebrand, the Archdeacon, from having the opportunity to be present.

The Legal Principles confirmed by the Infallible Papal Magisterium

For the next 4 centuries and, indeed, until the present day, the Catholic Church and all true Popes have consented to the election of Nicholas II as legitimate, by reason of two juridical principles recognized in Canon Law today:

1. Since coercion destroys liberty, a coerced vote or election is illegitimate and thus irritus, to be reckoned as never happened (cf. CIC 1983, Canon 125 §1)
2. Since violation of obligatory procedures produces an illegitimate election, all such voting under such violations lead to an election which is irritus, to be considered as never happened (cf. CIC Canons 42 and 124 §1).

We see these principles affirmed in the present Papal Law, Universi Domini Gregis (UDG), in n. 76, where it reads in the Vatican’s English translation:

76. Should the election take place in a way other than that prescribed in the present Constitution, or should the conditions laid down here not be observed, the election is for this very reason null and void, without any need for a declaration on the matter; consequently, it confers no right on the one elected.

Magisterial Teaching of Pope Nicholas II

The Magisterial Teaching of Pope Nicholas II on this topic was enshrined in his Bull, In Nomine Domini, n. 3, in April of 1059, where it reads:

§ 3. Wherefore, if the perversity of depraved and iniquitous men, so prevail, that a pure, sincere and free election cannot be held in the City, let the Cardinal Bishops with the religious Clerics, and the Catholic laity, though few, obtain the right of power (ius potestatis) to elect the Pontiff of the Apostolic See, where they might judge it to be more fitting. Plainly, after the election has been completed, if there be a bellicose conflict, and/or if the struggle of any kind of men resists by the earnestness of wickedness, such that he, who has been elected, cannot prevail to be enthroned in the Apostolic See according to the custom, nevertheless, let the elect obtain as Pope the authority to rule the Roman Church and to dispose of all Her faculties, which Blessed Gregory, We know, did, before his own consecration.

This teaching is not merely disciplinary but also doctrinal since the Church has ever considered the principal valid as applied to the election of Nicholas II in the year before he was the pope.

Moreover, when the historical circumstances of the election of Nicholas II are understood, in comparison with this his Bull, we see an amazing triple level of fail-safe detailed: that an election whose validity be corrupted by whatsoever means, grants

1. the right of the original electorate of the whole Roman Church,
2. to hold the election anywhere and
3. with any few members representing that Church.

Thus, though this Bull is from a point of view of law no longer in force, its teaching regarding this juridical safe-guard remains in force, in cases in which the current Papal Law makes no provision.

How Saint Hildebrand defended the Church from all future Antipopes

And this is how Saint Hildebrand saved the Catholic Church’s juridical identity as the Church of Christ, forever, for by his decision to oppose Benedict X’s unlawful claim to the papacy, he brought to light the principle of the Natural Law to guide all future generations, which can be summed up in several rules:

1. An election which violates precepts regarding procedure, renders the election irritus, that is of no legal value, (Cf. CIC 1983, Canon 124 §1)
2. An election in which coercion occurs, in such wise as to determine the vote to be other than it would be, is illegitimate (Cf. CIC 1983, Canons 125 §1 and 170)
3. An election without the proper number of electors is invalid (Cf. CIC 1983, Canons 119 §1, 161 §3 and 172 §1)
4. All who have the right to vote, when voting in an illegitimate election for the Pope, suffer the forfeiture of their right by the act of entering into Schism from Christ by adhering to a man as pope who is NOT the pope. (Cf. CIC 1983, Canons 1364 and 1331 §1)

And these are the very principles which are embodied in the Save Rome Project this year of Our Lord, 2025, since the Cardinals selected Prevost as Leo XIV with 133 of them voting, even though the Papal Law forbids (UDG n. 33) more than 120 electors and forbids (UDG n. 4) the use of dispensations to allow more than 120.

by Br. Alexis Bugnolo

The reality of social media is, that while you may be interacting with someone who claims to be Catholic, you nearly always assume that the other person is competent, sane and informed.  If you are like myself, who spent most of my lifetime at school or educational formation programs or in academic studies of one kind or another, public and private, you might have a psychological bias of thinking that everyone on social media asks a question or reads an article to be informed, and is able to think for themselves, do a search, investigate and be informed.

Alas that is not the case, as we all know, by hard knocks.

This is especially true among fellow Catholics.

Recently, one reader of FromRome.Info started asking fellow Catholics what they think of the Save Rome Project and received this stunning response:  “I do not want to get involved in Sedevacantism”.

I have to shake my head and roll my eyes at the expression of such total ignorance, that is, incapacity to evaluate problems in the Catholic Church.

The History of the Election of Pope Nicholas II, and St. Hildebrand’s role in it

So for those out there who suffer from having friends or relatives at this level of information bias, here is the story of Saint Hildebrand, and how he protected the Papacy by promoting Nicholas II to the apostolic throne against the antipope John Mincius, of the House of Crescentius, who was Bishop of the suburbican diocese of Velletri, and took the name, Benedict X.

Now, according to Cardinal Saint Peter Damian, John was an upright, honest and Catholic man, his only fault was that he was elected illegally. He was even pardoned by Pope Nicholas II and ordered out of the city of Rome. However, when he later returned, St Hildebrand brought him to trial, wrote out his own confession of guilt, forced him to read it, and had him condemned and reduced to the lay state. With the pleas of many, later on, Pope Nicholas raised him back to the status of a Lector.

Benedict X was not a heretic, but he was an antipope.  His election was illegal, because Pope Stephen IX, before he died, decreed that the election of his successor should not take place until St. Hildebrand returned from his diplomatic mission at the Imperial Court in Germany.

Now Saint Hildebrand is considered one of the greatest saints to ever become Pope — an event which took place 14 years later — and no one in their right mind has ever called him a “sedevacantist” because he opposed the election of a man against the rules.

Note Well: “Sedevacantism” is the name given to the position of those who insist that there have been no valid popes since the death of Pius XII or John XXIII: as regards Conclaves, their allegations are based on non-factually supported claims that were launched years after the election of popes and based on speculation of conspiracies during one or another Conclave, not evidence of anything illegal during the Conclaves. This is what makes “Sedevacantism” an ideology, not a valid juridical position worthy of any Catholic. The proponents of this position are more fixated on their alternative histories than on even the Code of Canon Law of 1917 or the Apostolic Constitution of Pius XII for papal elections. And they never sought the condemnation of those, whom they accuse, in any tribunal, tacitly admitting they had no legal proof.

But Saint Hildebrand of Saona based his rejection of Benedict X’s election on the historical events of his election which no one denied, which went against the published rule for the election to be delayed, established by Pope Stephen IX.

St. Hildebrand was, however, accused by those who favored corruption at Rome, of being a “fake monk”, though, since he went around wearing the habit of a Benedictine Monk without them asking him for proof of his vows.

How, history repeats itself!

You can read a summary of this history from pp. 17-18, in the book, “The Life and Times of Hildebrand”, by the Right Rev. Arnold Harris Matthew, published by Francis Griffiths, London, 1910. — You can click these two images to expand them for easier reading on your device.

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This year of Our Lord, 2025, we are in an exactly similar, though worse, juridical mess: since no one denies that 133 Cardinals voted in the Conclave, nor that the Papal Law forbids that in n. 33 of that Law. — While those who broke the Papal Law, this year, are like those in 1058, they make excuses but have no valid legal excuse, since Pope John Paul II’s UDG. n. 4, forbids the use of dispensations during a sedevacante. Nor is there any doubt that Cardinal Prevost embraced heresy before his election, a thing which makes his election null, void, and irritus, according to the Bull of Paul IV, “Cum ex apostsolatus officio”.

That it has been nearly 80 days since this fraud was perpetrated on the Church and THAT there are still Catholics, unwilling to review the facts of the matter and the law, says a lot about how comfortable Catholics have become with living in a corrupt society while rejecting even in their hopes the Kingdom Christ Jesus, Who is Infinite and Inescapable Justice, not to mention their utter contempt for the laws of Roman Pontiffs, Christ’s Vicars on Earth.

For those who would like more information about this great Saint, who becomes Pope Gregory VII, here is that entire book, I just cited from in PDF. Take note the the entire book is in a 358 MB file. However, if you would like to view this book online or download it in other formats, see HERE.