Category Archives: Debates

Cionci: Barnhardt’s obvious pro-Bergoglian apology


by Andrea Cionci


Italy is at war for the Pope: with The “Codice Ratzinger” (Byoblu editions) now at 2nd place for best seller according to Rizzoli & Mondadori’s rating services. And naturally this is inciting envy and bad graces of every kind.

The Enemies of Benedict XVI

Moreover, in the circle of enemies of Pope Benedict, the reward for the lowest, crudest and most offensive kind of insinuation belongs by right to the rather well-known American bloggeress by the name of Ann Barnhardt, who for years has sustained that Pope Ratzinger did not understand his own job and made a mistake in his Declaration of 2013, because he wanted to create two popes, one active and one contemplative.  This is the theory of substantial error, of which we have written a short time ago.

In recent weeks, to Barnhardt there were sent three friendly private emails, three articles, an interview hastily-translated into English, to explain the controversy over the impeded see.

We sought to make her understand by every method, and with the greatest gentleness, the controversy over the Plan B, that is, that the Declaratio which she is obstinate to consider as an invalid renunciation of the papacy, was in reality a perfect and sincere announcement by which Pope Benedict XVI retreated into an impeded see, to put his enemies among the Cardinals to the test and to remain pope, even if, in a state of imprisonment.  “With highlighters”, we tried to illustrate the question of the Ratzinger Code, or rather, of the logical and amphibologic language, imitating the style of Jesus Christ with which the Holy Father is communicating his own canonical situation to the world, by inviting her to share all her doubts in a peaceful and friendly exchange.

Ann Barnhardt lack of any response

Nothing came in reply. Ann Barnhardt never responded, never accepted the smallest cordial and mature exchange unlike Mark Docherty and Dr. Edmund Mazza, the other two supporters of the theory of substantial error.  Strange, indeed, because this blogger loves to show herself armed with a pink rifle, a thing which should indicate a certain openness to a fair “fight.”  Instead, we were left to record only the retreat of a bunny-rabbit.  Thus, the self-selective effectiveness required to comprehend the Ratzinger Code has newly pigen-holded Ann Barnhardt: a flunky on the exam, found to be unqualified by reason of her lack of comprehension and “obstinate doubt”.

At first, she did indeed deride me, by describing an absurd Pope Benedict who “plays chess underwater in 15 diverse dimensions”, then she accused me directly for promoting “Gnosticism” by means of the Ratzinger Code.  A tragic-comical score in her own goal: because through “Gnosticism” one understands a mystical knowledge, obscure and intended for a few elect.  In such a manner, Barnhardt has shown the world that she thinks that the patent logical messages of which even a child is capable of comprehending (such as, “there is only one pope” without saying which one) are for her something terribly difficult and obscure to understand, as some sort of alchemical jargon.

But the final pearl that she left me in her recent article, where she writes: “Let us disabuse ourselves of ANY notion of any categorical nonsense like a “Ratzinger Code”. Anyone pushing such a fiction – and FICTION truly is the word – is a profiteer, looking to make money off of this abject train wreck of a situation.” “Pope Benedict has committed the greatest error in the history of the papacy.” (Trans.: Translated from Cionci’s Italian — could not find original on

Heavy words, which are not surprising for the “intemperate Ann”, who easily insulted Msgr. Ganswein, as if to make him appear to be insane, for having become very emotional in his recent discourse in which he spoke of the passing of Pope Benedict.  Everyone understood why, except Barnhardt.  Firm in her B. A. in Animal Husbandry, Ann Barnhardt had previously called the Holy Father, Benedict, “the worst pope in history”, and Br. Alexis Bugnolo, one of her principle admirers, “a larcenist”.

Such a heavy judgement, as “grifter” then, might — at the most — be expressed solely after a point by point refuation of my investigation, but Barnhardt did not know how to reply to any part of it, given that she never accepted the least sort of exchange.

More than 200 Articles on the Ratzinger Code

“Do not let right hand partake in what the left hand does”, says the Gospel (In the Italian version), but the defamatory accusations of the bloggeress require me to clarify a few things, even at the cost of putting private matters on display in public.  The undersigned, wrote, without pay, more than 200 articles on the web regarding the investigation of the Ratzinger code: my blog at the Libero Quotidiano, by definition, is not remunerated by the newspaper, and by personal insistence of the same, so were the articles at ByoBlu and at Roma.IT produced voluntarily so that I might have the greatest liberty of expression and not to make a profit on a sacred and epochal question. Likewise, for all the interviews I gave on YouTube.

Moreover, the same accepted in accord with the standard editorial contract with ByoBlu, the smallest percentage of royalty allowed by Italian law to keep the price of the book at the lowest possible, within the limits of the cost of printing.  In sum, the investigation, “Pope and Antipope”, which had the bare bones about this greater Question, was published in 60 chapters by ByoBlu and is distributed free to everyone, so that even someone without four coins in his pocket might be able to have access to the findings thereof.

Hence, the “commercial profiteering” amounted to a loss of 10 thousand euro value of my own work invested “freely and for the love of God”, concerning which I do not expect ever to be reimbursed.  Not to speak of the risks to my person, career and good name.

Poor Miss Barnhardt has consigned herself, in suchwise, to the dustbins of history, as one of those who castigated the Vicar of Christ, in the style of a volunteer “friendly opposition” of the Pope.  I would not want to be in her shoes when this matter is concluded with the epilogue of the promised Banquet, of which one of my readers has spoken about.

Another antipope is on his way

Moreover, there is even a greater responsibility to be considered: that of remaining obstinately in the inability to comprehend what the Pope has put into motion, and of contributing thereby to guarantee another antipope, with the most likely name, as Bergoglio has presaged, of John XXIV (the name of the successor of the antipope Baldassarre Cossa, as well as that of Pope Roncalli).

Indeed, nearly two-thirds of conservative Catholics have been taken hostage by the theory of substantial error, of which Barnhardt is the intransigent proponent, according to which Pope Benedict is a modernist, is a close accomplice of Bergoglio, erred, is an ignoramus, inept etc..

According to you my readers: do you think anyone might ever enter the field of battle to defend such a pope in an impeded see? No. Never.  Against him, they nurture only a rage and disdain, without wanting to understand anything.

And thus, behold, what will happen thanks to this theory of substantial error which prevents any comprehension of the situation of Pope Benedict XVI in an impeded see.

There is in process a very dangerous project of making Bergoglio legitimate among the very circles of the conservatives and traditionalists.  There are shining examples of this in the recent statements made by Cardinal Gerhardt Mueller and the Bishop Athanasius Schneider.

Together with these intellectuals who support this project, who, as usually, have furnished not the least response to the lengthy letters I have sent, they will lead themselves at the end of the Antipapal Act of Francis, into the spurious conclave, comprising nearly 90 non-Cardinals named by Bergoglio.  In such a manner, there will be the enormous possibility of a terrifyingly ultra-modernist (such as Zuppi, Tagle, or Mariadiaga) to give the final death blow to Catholicism.   But, even in the highly unlikely scenario of the election of a traditionalist, there would still be an antipope, deprived of the Petrine munus (which remains with Pope Benedict) and hence deprived also of the guarantees of infallibility and of divine assistance which belong to the legitimate Pontiff alone.  Besides ratifying the end of the visible canonical Church, from the spiritual point of view, this might lead us to suffer by “Divine permission” the punishments of pandemic, war and famine etc..

From the point of view of a layman, this will guarantee the undisturbed advance of the dynamics of the deep-state Globalists with their Sanitary Dictatorship, the digitalization of the population, demographic reduction, gender ideology, the loss of nation state identities and other atrocious eugenic politics.  Understand now?  With another antipope, “one returns to the rack”: and begins again the same game.

And for this reason, we ought to give thanks to all those who those who are affectionate most for their own egos, to their own theories, and not to objective truth, or at least, to the peaceful to a rational exchange face to face.

Andrea Cionci responds to Msgr. Athanasius Schneider’s appeal to accept Bergoglio as Pope


by Andrea Cionci

Authorized English Translation by FromRome.Info


FOR ORIGINAL TEXT CLICK IMAGE ABOVE — For links in text, see Italian original

Most Reverend Excellency,

I have listened to your reflections (here) on the question of the validity of the pontificate of Francis.  As author of a two-year long inquiry into the question of two popes, advanced by more than 200 articles publish in national newspapers in Italy and recently published in a book of 340 pages, I hope that you do not judge me presumptuous if I permit myself to direct to you this public letter, trusing in your intellectual openness and in your courageous and praiseworthy effort to defend the truth.

You sustain that the theory, according to which Benedict XVI has not abdicated, “contests the tradition of the Church”.

Yet, in the history of the Church we have had about 40 antipopes, and hence it is not a novelty that persons bound to worldly powers have sought to conquer the Papacy by the use of force: this in fact is part of the “tradition”.  What is absolutely new — and on this you are right — is the courteous rely that the legitimate Pope has furnished to defend himself from this aggression upon the Papacy, an aggression foretold in ages past by the prophet Daniel.

Of such a plan, I have written in the book, “Codice Ratzinger” (The Ratinger Code), a copy of which I have sent to your personal address.

However, according to you, the prospect of Benedict as the one sole pope would be impossible because, citing your words: “The human law which regulates the assumption of the papal office or the destitution of the  papal office should be subordinated to the greater good of the whole Church, which in this case is the real existence of a visible head of the Church and the certitude of this existence for the whole body of the Church, clergy and faithful.”

If, I have understood you well, simplifying it, this would be impossible because there has to be, for the good of the Church, an active pope.

Excuse me, but you yourself have courageously declared some time ago that Pope Francis “ought to convert” (here). You are right, but by recognizing Francis as the legitimate pope, in fact presuppose the existence of a non-Catholic as a pope and how could this ever constitute the greater good of the Church?  The fact that Bergoglio is not Catholic, as measured by the Faith, is derived from his not being the pope, from his not having the munus, the divine investiture (retained by Benedict XVI) which guarantees infallibility ex cathedra and the ordinary assistance of the Holy Spirit (CCC 892).

If the legitimate head of the Church “has to convert” to Catholicism, something which is at conflict with his very role as pope, this is an atrocious misfortune and hence, consequently, all of his un-catholic acts as pope and his nominations do not in fact suit the supreme good of the Church, but are indeed spirituallyl noxious and lethal to Her.  Hence, the supreme good of the Church is exactly that these be annulled in their entirety, a thing which happens precisely thanks to the status of the impeded see of Pope Benedict XVI.  Just give a look at the nominations of Cardinals done by Bergoglio: a heap of ultra-modernists who have passed en bloc to an alternate globalist religion and, from our point of view, have very little to do with Catholicism.

You affirm, however, that our discussion is configurable to a type of sedevacantism, but were are not speaking here of an empty see, because there is a Pope, and as it is, he is Benedict XVI.  Let us speak rather of an impeded see, a state entirely taken into account by Canon Law, which impeded see, in fact, produces “a pontificate of exception” which, to revive the conceptualization of Carl Schmitt, brings about a providential general suspension of law in the life of the Church.

Certainly, it is shocking that in nine years the entire active practice of the visible Church has been nullified, but this is a supreme good, considering that that actual “administrator” is not Catholic.  All this has been permitted by the Holy Father, Benedict, with a precise purpose: the final purification of the Church as a response to the attack of the heretical modernist Masonic party.  We are speaking, hence, about an eschatological period of tremendous, millennial importance and Pope Benedict, as Dr. Giorgio Agamben has highlighted, has in this way “reinforced the papacy” by separating the good seed from the tares and by conceding to His enemies a short period of lawlessness before they are “cast into Gehenna”.

In fact, I strongly doubt that your sanatio in radice derived from the pacific universal acceptance could ever heal, from one day to another, under the present canonical regulations, the coup d’eta which began with a conclave convoked when the preceding pope was not yet dead nor abdicated, but was impeded and had no intention to leave the throne of Peter.  Otherwise, one would legitimate the law of the jungle in the bosom of the Church.

Even the doctrine of ecclesia supplet (the Church supplies), which you site, refers to the Sacraments, not to the juridical order.  For this reason, Pope Benedict XVI has guarded the souls of the simple ones who continue in good faith, unknowingly, to approach the Sacraments in communion with the one that they believe to be the legitimate pope, but at the same time, Benedict defends the Church from the forced usurpation by taking advantage of the canon law, which is not an “accessory” to the life of the Church but regulates the legitimacy of every provision.

The idea that Benedict has put his enemies to the test, who wanted to make him abdicate, and who in fact put themselves into schism on their own, is not — excuse me — a dead end, as you write, but a clever strategy to definitively purify the Church.  It would, on the other hand, be a dead end, to hold that there can sit on the throne of Peter a legitimate pope who is not a catholic:  that would be equivalent to saying that Christ has abandoned His Church.  Another dead end — the one absolutely worst of all — would be to approve of another invalid conclave, which, with about 90 bergolian non-cardinals, would certainly gift the Church with another antipope, a Zuppi, a Tagle, or a Maradiaga, maybe even with the semi-antipapal name of John XXIV.  A true suicide to which there would be in agreement the many cardinals nominated by Bergoglio, who imagine that they bear the crimson, by descending into similar compromises and thus would lose not only the cardinalate, but perhaps, something, in the optic of the Faith, which would be infinitely more important.

In your talk, there is cited the declarations of Mons. Gaenswein which opened the field to the theory of “substantial error” according to which Pope Benedict wanted to create a pope emeritus, but made a mistake and committed an error of concept by seeking to double the papacy into two pontificates, one contemplative and one active.

This is a position shared by a significate part of the traditionalist world, but the Declaration (of Pope Benedict XVI on Feb. 11, 2013) is not based solely on the inversion of the terms munus and ministerium (which could at most lead one to think there was a conceptual error) but is rather an outstanding cocktain of implosive canonical mecchanisms which, beyond rendering any such hypothesis completely inacceptible, which speaks of an abdication, evidences, on the contrary, an extraordinary, perfect self-consciousness that as the true Pope draws up a coherent announcement of self-exile in an impeded see (canon 412).  A renunciation of the papacy, in fact, ought to be simultaneous and could never be deferred for 17 days:  the ministerium cannot be juridically separated from the munus.  This can only happend de facto and not de jure in the case of an impeded see when a bishop cannot exercise his own power because he is impeded by overwhelming forces.

Indeed, if Benedict has wanted to juridically separate munus and ministerium on the basis of a substantial error, after 8 P. M. on February 28, 2013, though in error, he would certainly have confirmed by writing or verbally his — though impossible — juridical renunication of ministerium.  A think which never happened, as has been demonstrated in the book by Carlo Maria Pace.  Hence, as one can see, Pope Ratzinger was perfectly conscious of what he was doing.

Moreover, Benedict XVI recommends — and not by chance — in his Declaration that the next pope will have to be elected “by those who are competent”, that is, by those who were Cardinals nominated before 2013 and not by false cardinals nominated by an antipope.  The verb, vacet, which has been arbitrarily translated into the vernacular as “sede vacante”, ought to be translated literally with “empty see”, because the expressions “see of Rome” and “see of St. Peter”, have no juridical existence as to be vacated, as Attorney Arthur Lambauer noticed.

If Benedict had believe in a doubling of the papal charge into two legitimate pontiffs, he would have above all insisted since 2013 by seeking to convince us that this was possible, by defending his erroneous imposition, at least by saying something like:  “There are two popes, both valid, but the one which is more important is Francis”.  Nothing of the kind has happened, in fact, he has repeated for 9 years that “There is only one Pope”, without ever explaining which one.  If the pope is — in the sense of the verb to be — only one, there cannot be two popes who are legitimate at the same time, but rather one legitimate and contemplative (Benedict in an impeded see) and another illegitimate and active (Bergoglio usurping the throne) has Msgr. Gaeswein has explicated in his famous discourse of 2016 (here).

Besides, if there is only one pope, and he be Francis, why does Pope Benedict write that the pope emeritus is the Supreme Pontiff (here) and why does he impart his own Apostolic Blessing (here)?

In summary, Pope Ratzinger has simply said that just as there was not sufficient strength for him to govern, by reason of his recent decline, he renounced in everything the exercise of power, leaving in fact the see empty.  With self-sacrificing meekness, having accepted with Christian resignation his own being-impeded, he has permitted that another usurp his own power, by considering him abdicated, and put himself into a schism by his own hand, having ruined himself by his own infidelity and longing for power.  A perfect plan, even from the theological point of view, which does not grasp for what reason he was taken hostage (if one does not gather together all the necessary overlooked evidence) and is not comprehended by many conservative Catholics who are in fierce opposition to Bergoglio.

Only from these brief comments, does one comprehend that the argument is enormously complex to reconstruct, but is in its essence a most simple one.  Moreover, it is necessary to read follow the investigation in detail to have a general overview and, above all, to explain the diverse, but only apparent, moments, which seem to contradict it (such as His discourse for the 65th anniversary of his priesthood, or his presumed oath of fidelity, HERE).

My own investigation, at first, instead of considering philosophical speculations unconnected to the real documents, “listened” to what Pope Benedict XVI said he had done and I have not been contradicted even by the Holy Father (the true one) when He honored me with His own letter, in which, moreover, he furnished me with the only response which could indicated an impeded see, reinforcing his message even with His own heraldic device as the reignin pope (here).

Behold, this is why I say to you:  pay attention, your Excellency, this question is unimaginable more grave than you think.  I supplicate you to read more attentively the book, “Codice Ratzinger”.  I have dissected and illustrated the subtle system of communication which Pope Benedict uses from his impeded see, which he has employed to make “him who has ears to understand” understand and “to separate believers from unbelievers”, as He Himself declared to Herder Korrespondenz last summer.  But one does not treat here of anything transcendent or “gnostic” as someone had the daring to affirm, rather, this communicative style, which repeats en bloc that which was used by Jesus against His accusers (here), is open to all and has been understood and certified by specialists who took the time to consider and examine it with great attention:

“The objective and strange ambiguity of Benedict XVI’s language termed the “Ratzinger Code”, admitted even by journalists, and even readers, are not by chance, and are owed not to the age of their author or, even less, to his impreparation.  They are subtle messages, but unequivocal ones, which lead us to the canonical situatoin describe in the investigation.  Pope Benedict communicates in a subtle style because he is in an impeded see and hence he is made unable to express himself freely.  The “Ratzinger Code” is his own logical and indirect form of communication which takes advantage of apparent inconsistences which are not passed over by educated readers.  Such phrases, “decodified” with with needed research into the references that the Pope makes to history, to current events, and to Canon Law, conceal a logical subtext which is perfectly recognizable, with a precise and univocal signification.  In other occasions, Benedict XVI opts for “amphibologic” phrases not without their humoristic points — which can be interpreted in two diverse ways.  These techniques of communication give “to those who have hears to understand” a means to understand, that He is still the Pope and that He is in an impeded situation.  Moreover, whoever sustsained that the messages of the Ratzinger Code are capricious interpretations either has not understood or denies the evidence.”


Prof. Antonio Sànchez Sàez, Professor of Law, University of Seville
Prof. Gian Matteo Corrias, Professor of Literature and essayist on religious history
Prof. Alessandro Scali, Professor of Classical Letters, writer, and essayist
Prof. Gianluca Arca, Professor of Latin and Greek, philologist, researcher and essayist
Dott. Giuseppe Magnarapa, psychiatrist, essayist and writer psichiatra, saggista

An example of the above?  In “Last Conversations” (here), Benedict XVI replies in this manner to the journalist Seewald: “Was there any interior conflict regarding the decision to resign?”

The response of Pope Ratzinger was: “It is not so easy, naturally. No pope has resigned for a thousand years and even in the first millennium it constituted an exception”.

A seemingly clamorous error (since 6 popes have abdicated in the first millennium, and 2 in the second), if one does not consider one’s own resignation as that of solely ministerium and thus indicates perfectly those two popes (Benedict VIII and Gregory V) who in the first millenium, before the Gregorian reforms, were temporarily driven out by antipopes and lost their own practical exercise of power, their ministerium, but remained popes.  Behold a case of an impeded see before there was any canon about that.

As you see, there is nothing of the gnostic in this, but a message which is comprehensible to everyone, even to the undersigned, author of the discovery, who is certainly not a specialist in Church history.

There are dozens and dozens of examples of this kind and they go from those which are the most simple and direct, to those which are more complex and refined.  Such a logical style has already become the patrimony of the common reader, who has adjoined other discoveries of messages, open and brilliant, contained in the writings of the Pope.

I repeat: one is dealing here with OBJECTIVE reality against which no one, even now, has attempted to respond with a refutation which is more than snobbery or without the elusive accusations of “conspiracy”, “fantasy”, and “fictitional plots”.

My critics, other than insulting me gratuitously (here), systematically, and with a conscious superficial mindset, and one which is potentially fatal to the visible Church’s existence, refuse to analyze and refute this corpus of papal declarations.

One fears the evidence, the truth, if one has fear to “take a canonical look”, if one has fear to read the hundreds of messages in the Ratzinger Code, because in this case it is necessary to enter the field, take a position, and renounce material comforts, to step back from one’s own past convictions, and many do not have the courage to do that, even if the salvation of Church requires it and that too of one’s own soul, if we look at it from the light of faith.  The “broad way” is that of thinking that, at the end, when Bergoglio leaves the scene, it will be easy to put everything back together.

But no: as you yourself have pointed out, the next conclave composed of a crowd of non-cardinals named by Bergoglio will elect another antipope and the canonical visible Church will be finished and, perhaps, will have to rise up against from the catacombs having “abandoned the synagogue” of Satan.

Pay attention: with his own subtle and Christological language, Pope Benedict, the legitimate vicar of Jesus Christ is selecting “his own” army.  It is easy for so many to DESERT by confounding the carts on the canonical table and ignoring his own messages, by stamping them “a conspiracy theory”.

But there will arrive the moment of final revelation and of the purifying schism.  The important thing will be to find oneself on the just side.

I beg you to believe me:  I have not gratuitously invested 800 hours of my time to put my professional reputation in jeopardy, or for some miserable commercial speculation.

Read the book which I am sending you. Please examine it with much attention and you will be able to recognize the complete “mosaic”, reconstructed, as much as possible, piece by piece.

With respectful and cordial salutations….

Unpacking Bishop Schneider’s Rosary of Lies, Errors and deceptions

Commentary and Rebuttal by Br. Alexis Bugnolo

Authorized Portuguese Translation — Authorized French Translation

It is personally painful for me to have to, yet again, put pen to paper, as it were, and refute the silly arguments of a prelate whom I once admired as one of the best of the best in the Church. While he took the correct positions against Amoris Laetitia and the ridiculous arguments of the SSPX in their Magazine, on the topic of the DeathVaxx, he has more frequently than not fallen somehow into supporting the most ridiculous theological and moral theses on controversial topics (see here for’s coverage of the Bishop’s notorious interventions).

But because I love Jesus Christ more than any Bishop in the Church, whenever one gravely deviates from the truth on such an important topic as who is the pope and what are the Catholic principles by which we are to recognize who is the pope, I know I am under grave obligation to speak out, seeing that I know these principles and am known for defending them.

First, we know who is the authentic successor of Saint Peter not by private judgement, public opinion, polls, surveys, theological reflections, newspaper articles, television reports. No, we know who is the authentic successor of St. Peter by the conformity of public acts with the published canons and laws of the Church which determine the process for his election or renunciation.  And this conformity must be precise and exact and not one which is simply claimed to exist. It has to be prima facie, as one says in forensic circles, that is, it must appear to be conform on first sight.  — And it cannot be otherwise, because since the Church is visible, the concord of the Church must be and can only be based on unambiguous public acts and laws, and their conformity.

Second, you can argue till your face is blue in Hell for all eternity by any other means, but your argument is worthless. Argumentation does not prove who is the true pope. Only facts and laws do. (Here by facts, I mean documented or documentable words or actions).

And third, by conformity with the law, I refer to the fulfillment of a legal requirement.

Bishop Schneider proposes the error of Traditionalism, as his false principle of discernment

So it is crystal clear that Bishop Scheider’s entire thesis is false from the get go, as they say in parts of the United States: namely, when he says, that to say Pope Benedict XVI is the true Pope is contrary to Tradition.  Because tradition, whether sacred and divine or merely ecclesiastical, is not a first immediate principle to have recourse to, in determining who is the authentic successor of Saint Peter is. Facts and law are. This argument is the flip of the common Modernist argument, which says you should reject some Catholic practice or doctrine, because it is contrary to the progress of the Church in modern times.  And by this comparison with its contrary error, we see that Bishop Schneider is appealing to the error of traditionalism, which was condemned at Vatican I: which error says that all truth comes from tradition.

If facts and law say Benedict XVI is still the pope — and you do not like that conclusion — you cannot have recourse to Tradition or tradition to propose a different answer to the question.  That’s not how juridical acts work. But that is how spoiled children who never grew up attempt to run governments and even the Church.

Bishop Schneider appeals to the moral error of Tutiorism, to apply his false principle

Next, Bishop Schneider advances his traditionalist error on the back of an exaggerated moral principle known as tutiorism, which holds that in every moral decision one must always make the choice of that which is more safe.  This principle is faulty because it leads to neurosis and a pharasaical self-righteousness, where the individual determines what is right and wrong and not God.

This error is not easy to discern by those who are given to wantonness because it never occurs to them to consider it. But it is the exact error of their own vice, since it insists that it is morally evil not to be obsessed with seeing possible evil in everything. The super-scrupulous easily fall into complete paralysis of judgement by adopting the error of tutiorism, for example.

But lest there be no misunderstandings, I will give some examples.

  • The tutiorist will hold that in brushing your teeth you should never do so out of vanity and that you should omit all brushing of the teeth until you can do so without vanity, even if this would cause your teeth to rot.
  • Again, the turiorist, will hold that it is too dangerous ever to go in public, because by being in public places you might be tempted to impurity, and thus they omit to fulfill even the duties of their state, when these require some recourse to public places to obtain the necessities of life or to fulfill religious duties.

Tutiorism, alas, is a very deceptive form of pride, because the one thing the turiorist is never worried about, is the misuse of his own discretion to determine what is right or wrong, safe or dangerous. He always relies on his own judgement, not those of God, the Church, or wise and prudent men, such as Saints and pastors.

And this is precisely the moral error into which Bishop Schneider falls by crafting his entire argument, that in the name of safety, we should reject the thesis that Benedict XVI is still the pope.

Bishop Schneider employs a gross error in forensics

Again, at the beginning of his ridiculous discourse, Bishop Schneider crafts an argument against admitting prima facie evidence (namely that when Pope Benedict renounced, he announced the renunciation of ministerium, but did not renounce the munus).  Against this obvious problem all are having to ignore this fact, the Monsignor proposes a principle whereby you can ignore all facts (how convenient!):

The principle of legality applied ad litteram (to the letter) or that of juridical positivism was not considered in the great practice of the Church an absolute principle, since the legislation of the papal election is only a human (positive) law, and not a Divine (revealed) law.

The human law that regulates the assumption of the papal office or the dismissal from the papal office must be subordinated to the greater good of the whole Church, which in this case is the real existence of the visible head of the Church and the certainty of this existence for all the body of the Church, clergy and faithful.

Now, it is clear that anyone who holds that Pope Benedict XVI remains the only and true pope, does not have to appeal to such an argument, which seeks to overturn the letter of the law or the plain meaning of documents, and says that they should be read to serve the greater good of the Church.

This approach to Church law is like the the boy who believes that all laws are like library regulations, or that the laws against murder are light traffic laws.  Which is simply not so. Yes, there are norms, regulations and laws, but not each have the same obligating force, because not each exists for the same purpose.  Norms are advisory, regulations are bureaucratic and laws are legally binding, such as to make infraction criminal, even if only as a misdemeanor.

There are norms in libraries, such as to keep quite. There are regulations about how to fill out your driver’s license application. And then there is the law against murder.  And if you imagine, as an adult, that each is equally binding or not binding, you have only a child’s comprehension of the matter.  For in libraries sometimes you can and must speak. The rule of silence is practical only. At motor vehicle registries, the regulations on how to fill out your application are binding, but if you violate them you will not go to jail, you simply wont get your license.  But as for murder, you cannot say that someone who committed such a crime should not be prosecuted, simply because it serves the greater good, for it never serves the greater good to tolerate murder.

And obviously the papal laws on Papal Elections or the canon regarding Papal Renunciations is of the latter kind: it is a law, not a norm nor a regulation.

And so, I must say: No, Bishop Schneider: in the Catholic Church laws mean what they mean regardless of what you want them to mean or what outcome you want to have.  For as the saints all say, “I would prefer that the world perish, rather than that God be offended by one of my sins”.  This is true religion. Nothing can be justified merely on the basis that it achieves an outcome which we want. That is pagan.  A Catholic judges things on the basis of God’s judgements revealed in Scripture and contained in Sacred Tradition. Things are right and wrong in themselves and by themselves, apart even from circumstances and intentions or goals.  If goals alone determined such things, we could do as we want, and not as the Divine Will has commanded.

And, as regards having a valid pope, whom the whole Church can recognize as such, it is never for the good of the Church that any canon or law regarding his election or renunciation be violated!

Bishop Schneider’s insistence on a visible head of the Church

Yes, the Church should have a visible head, but the way that the Bishop wants this principle to be applied goes to every excess and extreme.  I do not find it necessary to point out, to the readers of FromRome.Info that in an argument about which of two living and speaking claimants to the papacy is the true one, a discussion about visibility makes no sense. — I almost get the impression that he says this to slight Pope Benedict XVI — Quite the contrary, yes, the Church ought to have a visible head, but Her existence and unity is not shaken per se by not having one, for this happens after the death of every pope, before his successor is elected.  Nor is the unity of the Church shaken by the fact that a true Pope remains a claimant to the Papacy against the false claims of an anti-pope.  To think like that would be to turn truth on its head.

And when one reflects on how outrageously Bergoglio has used his claim to the papacy to destroy the Church, to advance the argument that since he is more visibly the head he should be the pope, is simply a malign mafia style prudence equivalent to saying, that since the criminal who robbed you of the farm, de facto, is the better manager of its destruction, the owner loses all rights.  I mean who argues like this, but a Marxist and a demon?

Bishop’s Schneider’s total incomprehension of Ecclesia supplet during Papal Schisms

Next, the Bishop appeals to an false argument ad absurdum.  For he attempts to argue that since an anti-pope’s appointments are canonically invalid, the unity of the Church or the visibility of the Church would be somehow damaged by such an event.  He writes as if there have never been antipopes naming bishops or Cardinals. He imagines that the consecration of Bishops and the confection of Sacraments stopped during the Great Schism.  He also seems to think that the Church held, after the fact, that all such invalid appointments and illicit sacraments were such forever.

What he completely ignores, is that after these ancient papal schisms were ended, Popes ex post facto granted the appointment of Cardinals, the nomination of bishops and the confections of Sacraments canonical liceity by an act which is called sanatio in radice.  This is not a condonation of the immorality of those acts, but is a monarchical act of the Vicar of Christ for the sake of those who in good conscience were fooled by liars. Those who knew the antipope was an antipope are not by this act of sanatio excused from sin or from the obligation to repent. Not even from the obligation to resign their offices, unless the Pope grants them a personal or general indulgence.  The Popes generally grant such a sanatio after every papal schism, because it is sufficient that all bishops and clergy and faithful recognize the one true pope as pope, and it is not necessary to punish every sinner canonically, nay it would cause too much strife, when the peace of the Church does not require it. God will render the punishments in such cases, and the popes have always chosen the way of mercy and been very light in their punishments, after papal schisms, by restricting them to the antipope himself and his closest supporters or henchmen.

Bishop Schneider gets the matter backwards, when he argues instead that we can presume a sanatio in radice after an invalid resignation, because the Church’s peace requires it. We cannot presume any such thing. Such an act is reserved to the Vicar of Christ alone. And it has to be a written juridical act, otherwise is has no existence.

Bishop Schneider continues in ignorance about the events of 1046 A. D.

Even after being publicly corrected by numerous individuals, Bishop Schneider continues to ignore the facts of 1046 A. D., when at the Council of Sutri 3 “popes” or more exactly, papal claimants, were deposed.  He seems to think that Gregory VI obtained the papacy invalidly because of simony.  He is entitled to his opinion. But as there were almost never laws which invalidated papal elections on the basis of simony — not then, nor now: the only time being the Bull of Paul IV where in this determined an invalid election; which clause was overturned by his next successor because it would introduce too much doubt as to validity of any election — I think it would be difficult to support such an opinion.  Yes, Henry III, King of the Germans asked Gregory VI to resign because he did not want to be crowned Emperor by anyone with the stench of simony on his hands, and Gregory did so, because episcopal elections and nominations obtained by simony were canonically invalid and always held to be such, his behavior was in no way morally defensible. But the Pope is no mere bishop, and the Roman Church has always insisted that general laws for bishops do not apply to the Roman Pontiff.   This is why the Church recognizes Gregory VI as a true pope, even though he himself recognized that he obtained the papacy by simony and therefore had no moral claim to the title.

But you cannot apply this case to the present controversy over which is the pope: Benedict XVI or Francis, because there is a PAPAL law and there is a Papal canon, which do regard the validity of the election and resignation of the pope, both of which have not been observed!

Bishop Schneider’s red herring of 1378

Next Bishop Schneider wastes the time of his audience by discussing the papal election of 1378, which no one doubted the validity to, until the Cardinals who were French discovered that the new Pope was pro-Italian.  They then invented an excuse for their disobedience, and pharasaically claimed some circumstance of the election made it invalid, and immediately elected another as antipope. He argues as if what they did had some legitimacy.  And he implies that those who hold that Benedict XVI is the pope are in a similar situation of claiming a past failure of legal form and inventing an excuse to refuse allegiance to the new pope.

This is totally absurd.  The Cardinals profess a solemn vow in conclave to elect someone to receive the petrine munus. If the pope remains alive and has not renounced the munus, their vow does not legitimize their illegal action of electing another under those circumstances.  In fact, Bishop Schneider has flipped the moral case on its head. It is the Cardinals in the Conclave of 2013 who imitated the French Cardinals of 1378, as both proceeded to an illicit, illegal and illegitimate election of another pope, while the true pope which they all previously elected and supported was still alive and had not resigned.

Bishop Schneider then takes back 1378 and reinterprets 1294

Moments after appealing to 1378, Schneider pretends we have forgotten what he claimed was the correct position, namely, to support a reigning pope, and proposes the case of the papal renunciation made by Saint Celestine V on Dec. 13th, in the year of Our Lord, 1294.

On that day, Celestine V by written and signed decree, renounced the papacy.  No one doubted that the act existed and was signed by the Pope.  In all his behavior thereafter, he acted as a hermit: he took off the papal robes, renounced the dignity and left Rome. He even accepted being held under house arrest by his successor to prevent the faithful from approaching him.  The act was canonically explicit. I have reported on it here.

Therefore, there was no need of a sanatio in radice, and Boniface VIII never granted one. Nor has any pope since.

This case Bishops Schneider should have never mentioned, because if you argue that a canonically valid and explicit renunciation of the papacy should not be questioned, then you must sustain likewise that a canonically invalid and explicitly deficient renunciation of the papacy SHOULD BE QUESTIONED.  That is the simple logical conversion.

In conclusion

Bishop Schneider attempts to box off thought about his absurd position by saying that there will be no other way for Benedict XVI to have a successor, since Bergoglio has appointed the majority of Cardinals, who, if they are invalid, mean that there will never be a valid successor again.  This is equivalent to saying that since a thief now has full possession of your diamond ring, there is no point going to the police to report the crime and get them to obtain it back.

His moral principle fails from the virtues of zeal and justice for the House of God. It also fails on right, because, hypothetically, if no validly nominated Cardinal elector broke from the antipope within 20 days after Benedict XVI’s death, the papal law for Conclaves, which is the only normative practice which is canonically valid for the election of the pope, would ipso facto cease to bind, since in the case in which there are no Cardinals in communion with the Church, there is no obligation to elect a pope via a conclave of cardinal electors. And hence, in such hypothetical, the right to elect the Pope would return to its source, that is the Apostolic Tradition in the See of Rome, wherein the entire people of God in the Diocese, which encompasses Rome and the suburbican dioceses (which in law are not separate from Rome), would have the right to elect the Roman Pontiff to succeed Benedict XVI. And such an election would be legitimate and licit even if it could not be properly termed canonical or uncanonical. I have discussed this several times already. The right to election returns to its source, since the Papal law for elections is only an application of Apostolic Tradition, which cannot be annulled by custom nor overturned by any papal act, since it pertains to Sacred Tradition itself, that is, to the Deposit of the Faith. This is because the Roman Church is not the Church of Rome, but  the very Church Christ founded, with universal jurisdiction, which was not separated into dioceses in other parts of the world.

I think by now you can see that the Bishop has simply presented a Mafia style argument to serve a Mafia style usurpation of the papacy. The depths of depravity of judgement and opinion to which he has descended to sustain his opinion are most shameful.

In a better age, a bishop arguing like this would end up in a papal dungeon on bread and water. In the meantime, I think the only charitable thing to do is to ignore him as one of the worst of the worse.

A Reply to Msgr. Athanasius Schneider’s preposterous appeal to accept Bergoglio as pope

by Antonio Ghislieri

Despite not being an ordinary, the Auxiliary of Asana, Kazakstan, Bishop Athanasius Schneider, OSC has enjoyed no small influence within the Universal Church owing to his vast travel, his remarkable facility with many languages and a reputation for defending the Apostolic Tradition in both its content and praxis.

This article replies to the recent video by the Bishop, published here.

And yet, perhaps more for these reasons than any others, his recently video-posted reflections through the auspices of LifeSite News represent not simply a profound disappointment to those whose have been following very carefully the all-important details surrounding the papacy since Benedict XVI’s historical “Declaratio” of 2013, but a rupture in His Excellency’s reputation as a voice to be counted upon in the grave matter of sound theological leadership. In short, he has denounced the position that Pope Benedict has never left office, calling this a gateway to ‘Sedevacantism.”

Schneider’s View

In an oral presentation — calmly, but deceptively delivered — one comes to understand that Bishop Schneider’s position is not based at all upon facts, but upon a political discomfort, namely, that for Benedict as true pope not to have taken any act of governance for nine years would undermine the Church’s visibility, a necessary aspect of the indefectability of the Mystical Body. Moreover, he utterly refuses to consider the forensic evidence for the claim, condemning it as “legal positivism” and resorts to a terribly convoluted review of other instances of contested papal elections for a “sure guide” in how to deal with the contemporary papal crisis.

Problems with Schneider’s Historical “Approach”

Perhaps Bishop Schneider seeks to style himself a latter-day St. Bernard of Clairvaux; if so, he has failed quite blatantly. St Bernard successfully prevented an open schism in the Church; the same will not be said for Schneider’s intervention. Inasmuch as the Cistercian Doctor’s reputation for holy wisdom was so widespread whilst he lived, not only was he called upon to examine the validity of claimants of the papal throne in 1130, Bernard’s conclusion, based upon EXAMINATION OF THE CANONICAL EVIDENCE was respected. In wake of Bernard’s offering it, Antipope Anacletus renounced his claim. Curious, to say the least, that Bishop Schneider failed to include this applicable, historical precedent in his little review of ecclesiastical history.

Posterity’s “Looking Back” upon the purported simony of Gregory VI, by which he is said to have procured the papal throne for himself does not bestow upon posterity the authority to re-adjudicate the facts of that time. Do the annals of that era indicate there to have been a challenge on anyone’s part of the validity of Gregory’s election? Though the bishop does not tell us, one way or another, this historical moment might well — if simony was, in fact involved — constitute something of an embarrassment to students of Catholic history; it by no means serves to conclude that that moment in history serves as “precedent” for the present one: we are witnessing an open challenge to the election of Bergoglio based upon canonical facts. Schneider’s taking it upon himself to rely upon this 1045 “example” frighteningly recalls Justice SD O’Connor’s legal opinion that an abortion “option” ought not be withdrawn for the fact that people have come to rely upon its availability. “Let’s not look at the liceity of that action, but consider that others were able to live with it,” the Bishop seems to suggest.

The inference that the French Cardinals responsible for instigating the Western Schism at the close of the 14th century had any legitimacy to call for a “mulligan” owing to their votes’ having been forced by fear has ever been risible — and that is why their attempts to resurrect an Avignon Papacy were always counted as political scheming against the good of the Church. According to Schneider’s rendition, one is given to believe this was an instance where applicable law (governing conclave) was set aside by the Roman Church. Such rubbish ! — Urban VI’s legitimate election was never in question until the French cardinals discovered that he meant business about reform and went about it with a zeal which made life a tad too penitential for their collective scarlet bottoms.

Moreover, the Bishop’s belittling of contemporary, legal evidence concerning our present-day crisis is a disgraceful ruse, undermining, above all, our Lord’s own words: “What you bind on earth shall be bound in heaven.” In the end, Schneider’s assertions amount to little if anything more than a politically-fitted “Don’t rock the boat,” when the “rocking” has, in fact, been orchestrated by those who have set aside the authority of John Paul II, which yet governs the licit running of papal succession.

Gate to “Sedevacantism”

As to the bishop’s assertion that challengers to the Bergoglio’s regime pave a way to “sedevacantism,” this is no more than “chum thrown to sharks.” For, Benedict XVI, beyond the wildest expectations, continues to live and breathe (itself an indication of where God might be lending His support). To adjudicate a situation based upon circumstances that have not yet obtained is itself bad logic.

What is more bad logic is to disregard a priori what the law itself would require, in whatever event would trigger yet another illegitimate conclave. The fact remains that the major events of 2013, namely, the canonically null “abdication” and the conclave which ensued, must be revisited for the sake of healing both the papacy and the Church. To rely upon a papal secretary — as Bishop Schneider does — as sufficient witness to conclude that Bergoglio is pope is the gestalt of the fabled ostrich: it refuses to see facts in plain sight because the resulting obligations in justice are both enormous and frightening.

Without question, there must obtain at some future date the not only enormously painstaking task of sanatio for the acts of purported government by a putative papacy, but also the condemnation of its many criminal actions. Until that time, the gift of valid episcopal ordination provides sufficient continuation of the Sacraments, supported as that charism is by the principal of “ecclesia supplet.” (Oddly, not mentioned in Schneider’s list of “endangered” acts: phoney canonizations.)

The Good of the Church/ of Souls

What the Asana Auxiliary never takes into consideration — manifesting his trust to be more in men than in God — is heaven’s manifold demonstration that the Holy Spirit of God in no way illuminates, protects, nor makes fecund the work of him whom Schneider claims to be successor of Peter. Who can argue that the machinations of the Jesuit idolator are anything other than bereft of divine support? Only 5th Columnist Freemasons.

How heaven will intervene to address the situation created by Benedict’s Declaratio, the ramifications of which will perdure beyond his death, is not yet manifest. What we do know is that Christ has conquered, Christ reigns and that He commands from heaven as well as from the Tabernacle, where He appears to nap once more. Yet once more, He will arise to calm to storm. Faith in Him, not in the facile words of poorly-spoken pastors will avail His own who know His Voice and distinguish It from that of hirelings.

Divine Infant Jesus, have mercy on us.
Mary Guadalupe, Patroness of the Unborn, convert our country’s hearts and end the abortion holocaust.
St Joseph, Protector of the Holy Family, pray for us.

Br. Bugnolo defends the probity of Substantial Error in Benedict XVI’s Renunciation

Editor’s Note: What I say here will surprise both sides of the argument.

Note Well:  I misspoke twice in this video: first, when referring to Archbishop Ganswein’s phone call to me, I said “Benedict” when I intended to say, “Bergoglio”, and second, when referring to the international group which could meet with Benedict XVI, I intended but mindlessly forgot to name Miss. Barnhardt.

Mark Docherty responds to Cionci et alia on the Ratzinger Code & Plan B

With a cordial reply by Br. Alexis Bugnolo

(click the image above to read the original article by Mr. Docherty)

Mark Docherty is a close associate of Ann Barnhardt. So as he opens his article you will find no mention of the Franciscan Friar whom she hates with a diabolic passion.  Nevertheless, I include myself in that list, and perhaps have the best personal history to respond to Mark, since I wrote an entire Scholastic Question demonstration the substantial error, but also was first to propose the Plan B thesis, which asserts that Pope Benedict XVI did with full knowledge and consent, renounce the ministerium rather than the munus to save the Church from Ecclesiastical Freemasonry.

Necessary Preamble

First, I would ask Mark to have the integrity of a gentleman to stop ignoring my existence, simply because I do good works while remaining faithful to the vows I took in a canonically recognized novitiate while a member of a canonically recognized religious institute, the Franciscan Friars of the Immaculate. This is especially true, when in the present Essay, you Mark declare: “I greatly respect everyone in this fight who come to it with integrity.” –To do otherwise, casts a dark shadow over all your writings, Mark, because it makes you appear to be someone who is opposed to keeping vows to God, observing the Evangelical Counsels of Our Lord Jesus Christ, or that you have some sort of personal relationship with Ann Barnhardt that would induce you to act inconsistent with such principals. To denigrate anyone or pretend they do not exist — which is the ultimate denigration — for doing good and remaining faithful to Jesus Christ is shameful. — When I think of all the nuns who were driven from their convents because they remained faithful, and who are abandoned by so many shameless pharasaical laity who wont help a consecrated virgin unless she has a stamp on a paper from her Bishop, I who actually do have a stamp on a paper from a Catholic Bishop approving and allowing me to live as I have done since my separation from my former institute, on August 6, 1996, I cannot help sharing the indignation which arises from a perverse laicism and legalism.

Seeing that among all the proponents of Pope Benedict XVI remaining the Vicar of Christ, I alone left my family, country, nation, and language, and traveled to Rome, and did in fact write to more than 2 dozen Cardinals by personal hand-delivered letters, and to every priest of the Diocese of Rome, Italy, I think I am not being unreasonable in saying that I am a leading proponent of this cause. Moreover, I am considered such by all except Ann Barnhardt and Mr. Docherty, who have no authority to determine the rules by which one is or is not a supporter of Pope Benedict XVI, that is, unless they are claiming some authority over the Papal Household, or membership in the Catholic Church, to determine who is or is not. Indeed, such behavior is clearly a form of diabolic narcissism, which vaults its will to define reality and demands others accept that gaslighted reality as the truth.

If anyone is allowed to comment on Mark’s blog, please attempt to open up a candid dialogue about these matters, and I have been banned from commenting on his blog for several years.

And now to Mark’s contra-thesis:

Mark begins by summarizing the position quite well in a form proposed by Andrea Cionci, who deserves the credit for the Ratzinger Code and Impeded See thesis. He presents 4 questions by which he believes those who hold that Pope Benedict XVI intentionally abdicated from nothing and renounced nothing, are in error. I will restate each question by quotation in bold face font, and reply to the objections or quaesita which are raised in them.

Quaestio prima:

Mark writes: Question One: If Pope Benedict executed his non-resignation (grave matter) with full knowledge and full intent, how is it that he is not in a state of mortal sin for doing so? The three conditions have been met (grave matter, full knowledge, full assent of the will). A valid pontiff, crowned by Christ himself, executes one of the greatest deceptions in the history of the Church, and he is a brilliant strategist for doing so? How can that be? While God can and does allow good to come out of evil, God never condones the doing of evil in the hope of a good outcome. God doesn’t do “the ends justify the means,” ever. And while Pope Benedict could have theoretically gone to Confession the evening of 28 Feb 2013, he could not have received valid absolution, because valid absolution requires a firm purpose of amendment, and in cases where the effect of certain sins can be rectified, then rectification is a necessary component of the penance. In which case he persists in mortal sin, NINE YEARS later. Which brings us to…

Respondeo ad primum:

Pope Benedict XVI cannot be guilty of a mortal sin for renouncing the ministerium not the munus, because there is no positive or divine obligation, in grave necessity, for not doing so.  In morals, a thing is only immoral if God has precepted that it not be done, either according to its genus, species, circumstances or intentions.  Therefore, there is no burden upon anyone to demonstrate that Pope Benedict XVI did not sin, rather, the burden of proof is upon those who claim he did. This is standard Catholic morals, which even children understand. Charity presumeth no evil. Mark you should know that!

Pope Benedict XVI deceived no one. And there is no evidence that he did. That his enemies presented his act as having a significance which it does not have is entirely their moral fault. Cionci has amply demonstrated that for 9 years Pope Benedict XVI is declaring this very thing.

The renunciation of ministerium rather than munus is not an immoral act. Those who presume it is must demonstrate that they are not presuming.

This first Question by Mr. Docherty is simply reducible to an absurd ad hominem:  Pope Benedict XVI is a grave sinner, prove that he is not!

Questio secunda:

Mark writes: Question Two: If Pope Benedict executed his intentional grave deception in order to save the Church from the wolves, what then of the Faithful? Not a word from Benedict about the apostasy of his “successor” who all the world thinks is pope? This is the most grave mortal sin of SCANDAL. Benedict has willfully (according to their theory) lead a billion souls to believe a heretical, blaspheming, demon-worshiping apostate is the true pope of the One True Church. How many people have been led astray, accepted heresy and easy sin, and gone to their eternal reward in such condition? I will tell you how many: 70 MILLION. That’s how many Catholics have died in the last nine years, two months. Pope Benedict is (according to their theory) intentionally sitting by, petting his cat, knowing he is still the only true pope, knowing that Bergoglio is an antipope, perfectly happy to have 70 million souls going to their Particular Judgment thinking Bergoglio was pope and his magisterium authentic. If so, this is an awful test of God’s bounteous mercy, and it makes Benedict a monster.

Respondeo ad secundum:

Pope Benedict XVI by consistently signifying that he is the one true pope to those who pay attention to him, has deceived no one and has led no one to believe that Bergoglio is the Pope.  Moreover, the Faithful, who have a living faith, are guided by the anointing of the Holy Spirit which they received in the Sacrament of Confirmation to discern truth from falsehood and true pastors from false pastors. To say therefore, that the Faithful are abandoned is to reduce the order of grace simply to the visible papacy, as if the Church has no supernatural principle of life or discernment.

All Catholics know the Faith cannot change and that no one not even the Pope can teach contrary to the Deposit of the Faith. So it is impossible for Catholics, who are materially deceived, to fall into formal apostasy from that faith, if out of their own negligence they adhere to the false narrative that Benedict abdicated.  Moreover, since that narrative is not the responsibility of Benedict, but is crafted by his captors, he cannot be held responsible for it.  Likewise, the Faithful have a duty to follow canon law and give intellectual attention to the principle canonical acts of the Magisterium, not the least of which is an alleged papal resignation. Failing to do this, if they are deceived, they are solely responsible for God.

Questio tertia:

Mark writes: Question Three: What was it, exactly, that Benedict did actually resign (or intend to resign) when he read out the Declaratio? It is clear from the text that he intended to resign something, leaving aside the question of whether or not it was effective. In the key phrase of the document, he is clearly resigning, or intending to resign SOMETHING. Look at the English, look at the original Latin, or watch the video. “I renounce the ministry” … while we can argue whether or not the words took effect, we cannot claim he did not say those words. Canon Law demands that we respect the meaning of words, the context, and the mind of the legislator:

Can. 17. Ecclesiastical laws must be understood in accord with the proper meaning of the words considered in their text and context. If the meaning remains doubtful and obscure, recourse must be made to parallel places, if there are such, to the purpose and circumstances of the law, and to the mind of the legislator.

Respondeo at tertium:

Pope Benedict XVI actually renounced nothing effectively, but he did declare that he was going to renounce the ministerium, which however, he never did do by a canonical act.  This has been explained at great length by nearly all those writing and speaking about this matter, and to ask it now is really a weak point in the argument.

But perhaps Mark, you misunderstand how a text is to be read. When one says in a letter, to another person, “In my will, I will leave you all my property”, and yet the Will when disclosed, has only these words, “I love you as a true son and heir”, but specifies nothing as bequeathed, then the alleged heir receives nothing, zippo as Ann Barnhardt might say, and the deceased has deceived no one. He has deceived no one, because we cannot know whether his failing ability prevented the bequest being written into the Will or if some other cause intervened by which the meaning of his words were not to be taken at face value. For example, if the recipient of the letter had said to the soon to be dead donor: “If you don’t make me your sole heir I will murder you sometime in the next year!”

As a matter of fact, Pope Benedict XVI was informed on Feb. 12, 2012, that he would be assassinated if he did not resign within a year. This is not a facetious claim. It was published in a leading Italian daily newspaper.

To claim a man under threat of death is morally culpable for deceiving anyone, is beyond the pale of right reason and any Catholic notion of the obligation to speak the truth without mental reservations.

Questio quarta:

Mark writes: Question Four: Since Gnosticism is heresy, how are the faithful to approach the “Ratzinger Code” in an orthodox manner? The evidence for the Substantial Error theory is all out in full view for anyone to see, not just for those with eyes to see, if you know what I mean. We all agree on the visual evidence; a five year old could see it. We all know how Benedict’s further writings, and his words in the Seewald interviews, point to something other than what is commonly accepted, but that much is evident from the actual meaning of his words, not code words. Saying that the common lay faithful need access to a secret code to discern who is true pope seems… rather problematic. Implying that knowledge of this secret code is necessary to find and follow the true Church and achieve one’s salvation is… you see what I mean. So how to approach this in an orthodox manner?

Respondeo ad quartum:

Gnosticism is a heresy, but the Church has never condemned as Gnostic the decision by anyone under duress to speak in code so as to communicate to friends and allies and not enrage further his enemies or captors.

That the matter is called the Ratzinger Code by Cionci is his journalistic flair. It is not a code, it is merely a refined and erudite manner of speaking of a man who is very meek and has reasonable grounds to fear for his person otherwise.

The more substantial question, which needs to be asked, instead, Mark, is: Whether Catholics are obliged to listen attentively to the voice of the Vicar of Christ upon Earth in a matter which touches upon their eternal salvation?

And the answer to that question is clear: yes they are. Because it is one of the laws of the Church that we obey the laws of the Church. And to obey them, we must know them, and act in accord with them. So, now after 9 years, when anyone hears that the renunciation may be invalid, they need only read canon 332 § 2, to find that it is not.  That is not difficult.

However, if they care for the sake of keeping some material or temporal favors to ignore that investigation or deny the facts which they find, they have judged themselves and brought judgement upon themselves.


I have amply demonstrated that Mark Docherty’s 4 Questions are easily dispatched with Catholic answers and are reducible to doubts arising from someone who presumes Pope Benedict XVI is at moral fault, without any attention whatsoever to the known facts of the case which are excusing causes of the charges leveled against his person.

Andrea Cionci writes a personal letter to Ann Barnhardt (Italian & English)

by Andrea Cionci

This is a follow up to Cionci’s Open Letter in English, and his Bi-Lingual Video on the same topic.

Dear Miss Barnhardt,

A few days ago, I published an open letter, also translated into English, and a captioned video-interview addressed to you and Prof. Edmund Mazza, to discuss matters of enormous importance that transcend all ego-centric issues and personal ideological territory. I acknowledge your great, even historical, merits for identifying the invalidity of Declaratio as renunciation and Bergoglio’s antipapacy. However, I have submitted to you incontrovertible documents and reasoning of normal logic to take a step forward in understanding the Magna Quaestio.

I expected that You might either welcome with joy and a spirit of cooperation what has been presented, or rebut it with serene rational arguments, to defend Your thesis, as the gravity of the matter and the stature of the debate certainly deserve. Instead I am informed that You in Your latest podcast indirectly respond in these terms, “There is a group of people who absolutely want to make Pope Benedict out to be a superhero, for some reason, who is playing 15-dimensional underwater chess. And, oh, no! He didn’t make a substantial mistake, it’s all the result of his enormous Bavarian intellect, he fooled everybody and so on….”

Response to my first Open Letter to Ann Barnhardt?

It has been said that Pope Benedict would be a liar for consenting to all this and would be responsible for all the souls who died as a result of Bergoglio’s horrible heresies (since they believed he was the Pope). I’m also told that your co-blogger, blogging at Non Veni Pacem, has asked, “How is Ratzinger not in mortal sin according to the argument that this is a big maneuver on his part for the past 9 years?” He also alludes to the fact that the Ratzinger Code would be a kind of “gnosticism.” (I don’t understand why since it is based on syntax and logical analysis of language).

We Italians are a bit xenophilic and tend to think that outside our national borders, that “the grass is always greener”.

I expected that we could go beyond mockery and avoidance of the subject matter.

I expected that in a confrontation with American intellectuals we could go beyond the mockery and avoidance of the subject matter, unlike what is already happening in Italy with the demeaning conduct of several intellectuals who categorically refuse to examine writings of the Holy Father Benedict reviewed by several specialists even of university rank HERE (link missing in original).

Now, certainly what I have uncovered is wonderfully disconcerting: we so agree; but it is no more disconcerting than the claim that Joseph Ratzinger, one of the greatest Catholic intellectuals of the 1900s, with an ecclesiastical career of some 60 years, might have had a “mistaken” view of the papacy. Kind of like saying that Elizabeth II today would still not have a clear understanding of what the role of a queen is. Doesn’t that seem a bit bold of a claim?

Now, allow me, here  to say that concerning substantial error there is only one here: that of continuing with blinders on to see Declaratio as an “invalid renunciation” of the papacy. — I have shown in detail and with the help of authoritative Latinists that this document is not a lame and invalid renunciation at all, but is a candid and very consistent declaration by which Pope Benedict simply “stopped working,” relinquishing the exercise of power because he was unable to continue.

An impeded See

So, in fact, he has retired to an impeded See, a canonical situation that makes him remain pope and that, again in fact, makes Bergoglio an antipope. — Imagine a professor with a class of little students. Those are so anarchic and rowdy that he cannot continue teaching, so at some point he simply leaves the classroom and crosses his arms. He doesn’t quit his teaching position and remains a professor. If some random guy walks into the classroom and starts teaching instead of him, do you think he could be automatically hired by the school in place of the other professor? This could only happen in the jungle, not in a civilized institution!

I have also shown, through analysis, which I term “the Ratzinger Code,” which is recounted in a book of mine due out next week, that Benedict managed to never lie, despite the fact that imprisonment might have authorized it, using subtly logical language. — For example, when he says “I have validly renounced my ministry,” since munus and ministry are regularly translated by many as “ministry,” you do not know which of the two entities he is referring to. Or rather, He knows, because in Declaratio, He renounced the ministry-ministerium. So He is not a liar at all. But a genius who managed to always tell the truth, in its essence, even in the face of his enemies.

This is just one of a thousand examples. I have shown that on every occasion, even in the very difficult 65th priesthood speech, the one about the word “Eucharistomen,” Benedict managed to subtly speak the truth in the presence of his persecutor. But one must descend into the transparent and pure meaning of words and references. Only in silence and pure rational thought can this reality be understood.

Why did Benedict not first legally arrange for emeritus?

Moreover, if Benedict had wanted, because of his strange conception of the papacy, to split the office into two, one active and the other contemplative, why did he not first legally arrange the status of an emeritus? Last year Bergoglio put his canonists to work to patch up a jurisprudence on the emeritus papacy, a clear sign that it does not exist. What does Benedict do, things by halves? The pope emeritus is impossible, he and the canonists, who have so far spoken on the matter, know it well. So “emeritus” must be understood in its original meaning: the one who deserves, who has the right to be pope.

More importantly, what would have been the point of creating this confusion with a true active pope and a true contemplative pope? Just to panic a billion 285 million faithful? Do you think Joseph Ratzinger is such a spiteful, vain, nostalgic man for the trappings of papal dignity?

But even if when he had this whimsical idea of the papacy, in nine years, given the bewilderment left in the faithful, Benedict should have constantly reiterated, according to his misconception, “Look there are two popes, one active and one contemplative, I am also pope, but I am retired.” But no: he repeats, tapping his wrist on the armrest, “There are not two popes, only one is the pope,” and he does not explain which one. Bishop Gaenswein also confirms, “There is only one legitimate pope. But two living successors of St. Peter” (ergo one is legitimate and the other is illegitimate) and “there is one contemplative member (the legitimate pope, Benedict) and one active member” (the usurper Bergoglio). Too difficult? I don’t think so, for your intelligence.

Theological discourse

There is then a theological discourse to be made. If you are Catholic you must believe that the pope is assisted by the Holy Spirit, not only ex cathedra, but also in ordinary activity (Article 892 of the Catechism). According to the substantial error theory, would the Holy Spirit have abandoned the true pope at such a dramatically crucial moment in the history of the Church, legitimately handing it over to a total heretic as you describe Bergoglio? — Forgive me, but this I think is a horrible offense against the Trinitarian Third Person. Exactly like those Bergoglio legitimists who think it is plausible how the Holy Spirit assists one who enthrones Pachamama and is “personally” in favor of civil unions, i.e., the legalization of the practice that according to Catholicism is one of the Four Sins that cry out for vengeance to heaven. Perhaps the Holy Spirit has become modernist and heretical and we have not noticed?

As for the usual objection many people make, about Benedict XVI allegedly abandoning souls to Bergoglio:

1) the pope is not the baby sitter of humanity. Every war has its price to pay, and the Church certainly is suffering damage. But the doctrine of Supplet ecclesiae affirms that God provides, supplants in cases of people’s good faith and unawareness. So the sincere souls of the little ones and the unaware are saved anyway and the sacraments are legitimate for them (but only for them).

2) Benedict, moreover, continues to speak and teach true Catholics not only with his books but also with the language of Jesus in the face of his enemies. Those with ears perfectly understand the Ratzinger Code. Truly sincere sheep smell exactly who the shepherd is. On social media I often read simple people who write, “My pope is Benedict.” In reality he is for everyone, but they, poor souls, intuitively sense it. Those who are in trouble are the intellectuals, those who have lost this simplicity in recognizing the true and then, degrading themselves, mock their opponents about the last name. What was it like? “If you don’t come back as children….”

3) To say that Benedict sinned because he abandoned the faithful would be like complaining about a father kidnapped by bandits by saying he is guilty because he “abandoned his family.” He could do nothing else because he was the victim of a deadly mutiny.

4) Without this ingenious self-impediment, if he had heroically had himself killed, or if he had really abdicated, You would have Bergoglio as legitimate pope today.

5) Benedict XVI is neither stupid nor ignorant. On the contrary, you yourself admits that he is a genius, but now you reject the hypothesis that he could have prepared a genius plan to defend the Church from those whom She most detests. In short, make up your mind!

So I really appreciated the work that you have done up to now. And the conclusions you came to also had a certain logic to them: “If the renunciation is invalid, Benedict necessarily had to have a very strange conception of the papacy.” But I am telling you that it was not a renunciation. And that Benedict, by a subtle, but perfectly consistent statement, self-exiled himself to an impeded See (canon 412) and thus allowed his enemies to march into schism.

Four possibilities

You personally now have four possibilities:

1) You lock yourself in “no comment” as so many do, certifying your intellectual surrender.

2) Prove me wrong by disputing point by point the arguments and documents I submitted to you in the above article and interview. If you succeed in doing so, on a logical and documentary basis, I will declare myself defeated.

3) You may continue to mock me and several priest-martyrs who have had themselves excommunicated to defend the truth. You may continue to avoid direct confrontation and evade the merits of the issues. In this case, however, you would be taking a very serious responsibility, which would undo all your excellent work done so far. Out of a matter of punctiliousness and haughtiness you would discredit yourself, producing enormous damage. In fact, the substantial error thesis gives room to those traditionalists who see Ratzinger as a “modernist.” And therefore they refuse to understand Bergoglio’s illegitimacy by emotionally and masochistically wallowing in hopeless tragedy.

This road of yours will lead to the end of the visible Church, Bergoglio’s victory and anti-papal succession. I will tell you how. The sedevacantists will retreat, depressed and sneering, to their Aventine: “No pope has been valid since 1958 anyway.” And they will let a new fake conclave unfold with 70 invalid Bergoglian cardinals. The one cum (Bergoglio’s legitimist conservatives) will agree to endorse the fake conclave hoping for a diplomatic deal: they will be gutted. Do they feel up to “getting back on the merry-go-round” with an antipope Zuppi, Maradiaga or Tagle who will assume the name John XXIV as Bergoglio anticipates (unheard of)? But they would still end up with another antipope even if, by the most unlikely chance, a traditionalist and holy man “gets elected”.

4) Possibility No. 4 is that you, after studying very carefully what I have submitted to you, become aware of self-exile in the impeded See. And show that you can do the most difficult thing in the world, with the courage that is yours. Abandon your thesis of substantial error, burning it on the altar of Logic (which you demonstrated very well) as an “outdated model” and to work together to win back the Church to true Catholics. I cordially extend my hand to offer alliance or, at the same time, throw down my glove inviting you to a duel (though traditionally one does not do that, with a lady). It is up to you.

However, please don’t be like those little quoted intellectuals who tease me about my surname, or bring up the “Da Vinci Code” or “A beautiful mind.” This matter is extremely – extremely – serious and transcends our little personal peeves. History will judge us, and for those who believe, so will Someone more important.

Looking forward to your reply, I cordially greet you,

Andrea Cionci

British Liturgical Researcher discovers original of ‘Agatha Christi Indult’

Editor’s Note: While canonically one never needed an indult to continue celebrating the Ancient Roman Rite according to the Missale Romanum approved by St. Pius V, since that Papal Bull remains valid until the end of time, English Catholics in 1969 faced with the threat of Pope Paul VI’s mad design to exterminate that Mass from the Roman Church, gathered signatures on a petition to opt out of the Novus Ordo. Among those signing the petition was Agatha Christi.  Read the whole story here below. — The reason why this discovery of the original is important, is that leading modernists and Bergoglians in the United Kingdom and abroad have denied this indult was ever granted. This discovery shuts their mouths forever.