Tag Archives: Canon 332 §2

Editorials, Faith, News

Separated from the True Pope, you won’t remain Catholic for long

11 Comments

By Br. Alexis Bugnolo

Pubblicato in Italiano a ChiesaRomana.Info

Saint Paul warned us long ago: Beware, he said, for not all men have the Faith! He said this at the end of his Second Epistle to the Thessalonians, to whom he revealed so many things about the last days and the Anti-Christ(s) to come. Here is the Douay Rheims English version of 2 Thess. 3, which the Modernists do not preach on any more. But which I want to speak of in this article. The Apostle writes:

For the rest, brethren, pray for us, that the word of God may run, and may be glorified, even as among you; 2 And that we may be delivered from importunate and evil men; for all men have not faith. 3 But God is faithful, who will strengthen and keep you from evil. 4 And we have confidence concerning you in the Lord, that the things which we command, you both do, and will do. 5 And the Lord direct your hearts, in the charity of God, and the patience of Christ. 6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.7 For yourselves know how you ought to imitate us: for we were not disorderly among you; 8 Neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day, lest we should be chargeable to any of you. 9 Not as if we had not power: but that we might give ourselves a pattern unto you, to imitate us. 10 For also when we were with you, this we declared to you: that, if any man will not work, neither let him eat.

11 For we have heard there are some among you who walk disorderly, working not at all, but curiously meddling. 12 Now we charge them that are such, and beseech them by the Lord Jesus Christ, that, working with silence, they would eat their own bread. 13 But you, brethren, be not weary in well doing.

14 And if any man obey not our word by this epistle, note that man, and do not keep company with him, that he may be ashamed: 15 Yet do not esteem him as an enemy, but admonish him as a brother.

16 Now the Lord of peace himself give you everlasting peace in every place. The Lord be with you all. 17 The salutation of Paul with my own hand; which is the sign in every epistle. So I write.

18 The grace of our Lord Jesus Christ be with you all. Amen.

Bad Company makes bad companies

God made us to know the Truth and the Truth will set us free, because God our Creator is the Truth. It follows then, that we exercise our minds and wills in that which is most essentially directed to our own perfection and destiny when we assent to any truth and will to find it and keep it and put it into practice.

But any member of the Clergy, religious or laity — any hermit — who would hide the truth from you, then, is clearly not being honest, is not doing that which the Creator wants. This is especially true if the truth they are hiding is a truth revealed by God or the importance of which depends directly from what God has said.

The enemies of Peter are the enemies of Christ

Christ said to Peter that whatsoever he would bind on Earth would be bound also in Heaven. All true Catholics accept that. All fake catholics ignore it.

The Catholic Church for more than a 1000 years took this doctrine as so central to true Christianity that it was willing to leave a schism with the Greeks in place and not back down on the duty of all Christians to regard the doctrinal and disciplinary decrees of the Roman Pontiff as obligatory, in virtue of these very words of Jesus Christ.

That is why, you cannot be honestly a Christian, if you are not honestly a Catholic who submits to the Roman Pontiff. And that is also why the enemies of Peter are the enemies of Christ, because if you refuse the one you are calling the other a liar or regarding Him as not God.

Peter has told us when Peter is and is not Peter

And lest anyone be confused, it is the Roman Pontiff who has established in Canon Law the terms by which all can objectively and easily know when a man is the Roman Pontiff and when he is not.  To ignore these rules of Canon Law is just as grave as to disobey the Roman Pontiff and go off into schism, because it is an act whereby you say, “Let’s make up our own way of being Christian, apart from submission to the Roman Pontiff.”

This is why we can be 100% absolutely and supernaturally certain that  Christ Jesus does not regard any man His Vicar on Earth, if that man’s claim to be pope is not in accord with the norms of Canon Law and papal law.

The corrollary is that, we can be 100% absolutely and supernaturally certain that Christ Jesus does not regard any Vicar of His on Earth no longer His Vicar, if that man’s renunciation is not in accord with the norms of Canon Law and papal law.

Because this is the Catholic Faith, I have extensively investigated both questions, the first in regard to Bergoglio, the second in regard to Benedict. I did not do this on a whim, I did it out of supernatural faith.

There is no doubt about this principle: A man is or is not pope, or is or is no longer the pope, based on the laws of the Church at the time he begins or ceases to be the pope. This legal principle was recognized in the antipapacy of Anacletus II and his defeat by Pope Innocent II, a defeat which was secured by Saint Bernard of Claivaux, who came to Rome to preach the facts of law about the disputed election of 1130 A.D..

All the books printed in the Catholic Church since 1130 up until Feb. 2013 were in agreement. Pope Innocent II was the valid pope, Anacletus was the antipope, because Pope Innocent was elected in accord with the law of his predecessor, who changed the terms of a papal election in the last weeks of his life. But Anacletus claimed to be elected to the prior norm.

For the Modernist, even if he claims to be a Trad ….

For the Modernist, there is not fixed nor lasting truth. What was true yesterday, may not and probably is not true today. Everything is in change and development. Everything mus be alive, they say, but they really mean, has to die.

All those who changed their concepts on what makes a true Pope, on Feb. 11, 2013, are deceived by Modernism or are modernists, even if they claim to be a Traditional Catholic. This includes all the publication of the so called Traditional Catholic Movement who hold that Benedict is no longer the pope. Because canon 332 §2 has not changed and it says a pope resigns when he resigns suo muneri, not  ministerio. The Vatican knows this and has tried to hide it, and I have proven that indisputably more than 6 months ago. (See the Index to Pope Benedict’s Renunciation)

Stunningly Ann Barnhardt, in her recent podcast, revealed that even Chris Ferrara, the famous attorney, who writes for several Trad publications, admitted to her, that she is probably right on the points of Canon Law regarding the failed renunciation. That was like back in 2016. But Chris still recognizes Bergoglio as the pope. The only honest assessment is that Chris is not being honest either with the public or his own conscience.

From my work here at Rome, I sense the same is true for all the experts. You just mention that Benedict is the Pope and they do not laugh, they attack. They want you to shut up, or to go away. These are signs of deeply conflicted consciences.

If it is not Catholic, it is not Catholic

Men who want to be seen as Catholics but who won’t be responsibly faithful to the duties of the faith, should not be considered faithful Catholics. Those who knowingly deceive the faithful about who is the true pope and who is not the true pope are NOT involved in a little or small controversy. They ARE ACTIVELY SCHISMATIC AND PROMOTING SCHISM.

Saint Paul warned us of such men, and he told us what to do about it.

The true Pope is the mystical Neck of the Church

If you are separated from the true Pope, you won’t remain a Catholic for long. Yes, these men who act like modernists — I do not imagine they are, but they are being constrained by their love of being accepted by errant men and errant men with money and power — have let go of essential truths of the Catholic Faith. But even you, if you follow those who deceive you in such matters, will soon lose your faith. The Church will become something like what the Anglicans have, an all-is-up-for-grabs Christianity, which keeps the names and outward appearances, but has long ago dumped doctrine, morality and faith.

The same thing we see happening with these fake Trads. They are now trying to reinvent the definition of papal infallibility and have totally ignored the teachings of Christ and the saints about papal indefectibility. They are bending doctrine to invent an excuse to remain in communion with an obvious fake and antipope, while refusing communion with the true Pope who defends celibacy. They even attack the true Pope to justify their falsehoods!

This is why all Schismatics lost the true Faith, because they are no longer in union with the mystical neck of the Mystical Body and hence no longer in communion with Christ the Head. Those who fall into such sins cannot be saved, because there is no salvation for those who die separated from Christ.

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CREDITS: The Featured Image of the Piazza of St Peter’s at the Vatican, is by Br. Bugnolo.

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Canon Law, News

Dialogue with a Cardinal, who refused dialogue

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By Br. Alexis Bugnolo

Christian charity requires that we not refuse to speak with our superiors or inferiors. The Crisis in the Church now is so grave that we should all be seeking to speak with our superiors about it and about how to remedy it. One thing we must discuss is the canonically erroneous declaration of Feb. 11, 2013 by the man who is Pope Benedict XVI.  Erroneous, manifestly, because no one had the respect for his Office or person to point out that the act needed to be redone, IF it was his intention to posit an act in conformity with Canon 332 §2.

For this reason I have written more than 50 Cardinals, I think — I am not sure I have lost count — to raise the issue. And recently one of them had the Christian charity to respond to me in writing. I cannot divulge the actual text, for the sake of my respect for his person and office, but I can divulge my text in reply, because I think it addresses a problem we all are having when we speak with out superiors about Pope Benedict’s Declaratio.

The Cardinal wrote to me that we must presume that Pope Francis is validly elected and holds the petrine munus, and therefore, he told me that he did not want to speak with me in person about the Renunciation.

Here is my reply to this prince of the Church:

Your Eminence,

If you ask any Doctor of Law, you will see that the reason you give, namely, “We must assume Pope Francis is a validly elected pope, who actually represents the petrine munus”, is a statement which compounds several errors:

1. First, that a man is the pope is not a presumption of fact, but the conclusion of law. For example, he is not the pope, whom the Cardinals say is the pope, rather, he is the pope who was elected according to the norm of Universi Dominici Gregis. To say the first, that is, that he whom the Cardinals says is the pope, is the pope, confuses the means whereby we know a canonical fact with the cause of the legitimacy of a canonical fact. They are two different things.

2. Second, in all law, whether Roman, Napoleonic or Common, the cessation of power is never presumed. This is an ancient principle, the ignoring of which would cause chaos in society. The corollary is that the cessation of right is never presumed. Now a Papal renunciation is the first moment in a petrine succession. And a succession of legal right is judged as a cessation of power. As Mons. Arrieta, of the Pontifical Council for Legislative Texts, affirmed in my presence on Dec 11, 2019, such an act of renunciation must be clear in itself, it cannot be interpreted to be valid, because no one has the right to interpret it. This is because, interpretation of a law is the cause of its being understood other than what it is. And the Code of Canon Law does not grant that right, in papal renunciations, since they must be manifestly a renunciation of petrine munus.

3. Third, your affirmation that Pope Francis must be assumed to be validly elected, is the supposition of a conclusion as the first premise of your thought. In other words, you have taken what you should, in virtue of a series of illations based on facts and law, hold as a conclusion, and make it the first principle whereby your mind refuses to presuppose that from which it is illated. This is the logical error called petitio principii.

4. In truth, if you read Universi Dominici Gregis n. 37, Pope John Paul II required that a sede vacante be verified as a legal one. But Mons Arrieta assured me that no such verification was done in Feb. 2013. In fact, canon 40 invalidates everything done by a subject receiving an administrative act, before he verifies the integrity of the act itself. Yet the Vatican was publishing different versions of the Declaratio for many days, so an integral act was never had prior to the announcement minutes after the Consistory of Feb. 11, that the act meant a renunciation of the papacy. Indeed, as a Latinist who has published both a Grammar and translated over 9000 pages of Scholastic texts, I have found more thn 40 errors in the Latin text. There are moreover at least 6 canonical errors in the central act, which render it invalid, null or irritus. Furthermore, canon 41 gives each of us the duty to refuse an actus nullus and requires that we have recourse to the authority issuing the act. As Mons. Arrieta affirmed again to me, in the case of a papal resignation, if the act is null it must be redone, and if it is unclear the recourse to the superior must be to solicit another valid act, since he himself cannot make it valid by an interpretation. Thus, the mere fact that Pope Benedict said he renounced the ministerium, when Canon 332 §2 requries the renunciation of munus, means that the act is also irritus in virtue of canon 188, for substantial error, and irritus in virtue of canon 38 for not containing a derogation of the requirement to name the munus.

I can understand that as a Cardinal you would be disinclined to broach the issue of the legitimacy of the previous apparent Conclave, in which you never participated, but as Catholics we risk the penalty of eternal damnation, if we allow the Petrine Succession to falter for reasons so grave. Words have meaning, and if we reject that, then we will not find mercy before the terrible seat of Judgement of the Divine Word, who said of Pope John Paul II when he foresaw his Code of Canon Law in 1983: Whatsoever you bind on earth, shall be bound also in Heaven.

Finally, I have not demanded a meeting with Your Eminence, but I have pointed out the grave reasons why you should act, and at least do the due diligence required of you in Canon 41 and seek a private audience with Pope Benedict, before he loses his mental faculties. I assure you that he will tell you that it was never his intention to renounce the petrine munus, only to renounce the petrine ministerium and office. I say this based on a complete study of everything he said from Feb. 11, 2013 to today. And Antonio Socci agrees with me, as he said in his interview with Aldo Maria Valli just last week.

Sincerely in Saint Francis,

Br. Alexis Bugnolo

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CREDITS: The Featured Image is my own photo of a bas-relief in the Basilica of the Most Holy Savior, here at Rome, showing a Pope kneeling in adoration of the Most Blessed Sacrament, Truth Incarnate.

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News

2 Questions that Gänswein violently does not want to Answer

15 Comments

Or, how it happened that the Archbishop called me on the phone

By Br. Alexis Bugnolo

The world has seen two of the most outrageous usurpations of office in the history of humanity, and in the short space of six years, from 2007 to 2013. I speak of the unconstitutional election of a self-proclaimed Kenyan citizen to the Presidency of the United States of America, in violation of the natural born citizen clause (Article II, section 1, clause 5) and of the uncanonical election of Jorge Mario Bergoglio as Roman Pontiff on March 13, 2013 in violation of canon 359 of the 1983 Code of Canon Law and Pope John Paul II’s law on papal elections, Universi Dominic Gregis, n. 37, which both forbid the election of a Roman Pontiff when a legal sede vacante has not occurred. (A sede vacante occures with the natural death of the Pope, or his resignation of munus in accord with Canon 332 §2). — For all my reports on the Renunciation of Pope Benedict and why that act did not cause him to lose the Papal Office, see my Index to the Renunciation of Pope Benedict.

It was a poignant moment, then, for the triumph of criminality over law, when Barrack Obama came to the Vatican to meet with Cardinal Bergoglio on Marcy 27, 2014. And in the midst was Father George, Gänswein, at Obama’s right hand (Photo care of the White House).

But the plans of men cannot be hidden from God, nor can they be hidden for long from God’s faithful, moved as they are by the Spirit of Truth who reveals hidden secrets.

Inspired by this Spirit many a faithful Catholic has voiced concerns, criticisms, objections and warnings over the strange happenings of February 2013, when Benedict issued a declaration in the Consistory of Feb. 11th, of that year — called to canonize the Martyrs of Otranto, slaughtered en masse by the forces of the Turks in the 16th century — which was publicized as a renunciation of the papacy, though it was nothing of the kind.

Present on that day, was also George Gänswein, now titular Archbishop of Urbs Salvia.

Mons. Gänswein has been seen as the faithful and devoted personal secretary to Joseph Ratzinger for more than 35 years. Ratzinger spotted him taking coffee at the German Collegium in the Vatican back in the 80’s and asked if he would like to be his secretary, since he needed someone fluent in German and Italian.  Mons. Gänswein holds a doctorate in Canon Law.

For these reasons I have long confided in Gänswein to speak the truth, even if, after his talk at the Gregorian University in 2016, when he clearly said that Benedict XVI still occupied the petrine office and still shared the petrine munus and ministry, I shook my head, because it seems a totally insane thing to say, since at the time, I still operated under the fake news put out that day, that Benedict had resigned the papacy.

But in the Last 18 months, with intense research and investigation, I have come to agree with Gänswein on those same points, because the effect of renouncing the petrine ministry alone, is that Benedict retains the petrine munus and office, and hence, in virtue of these, also the petrine ministry and power of governance, whether he thinks he has or not, and whether anyone else thinks he has, or not.

My Two Letters to Archbishop Gänswein

So, in November, filled with this sense of trust and confidence in the Archbishop, whose personal motto is Testimonium perhibere veritati — To bear witness to the truth — I wrote him a personal letter, in Italian, on the 25th, the English translation of which, I will post here:

I am writing you to request a personal meeting with you so as to put to rest a common doubt, which many Catholics have, who love His Holiness, Pope Benedict XVI.

This doubt regards whether He, in saying minstero in his act of Feb. 11, 2013, had the intention to say muneri.

This doubt lingers because, as much as I know, His Holiness has never been asked in public if he had this intention or not.

Many are of the opinion, that in renouncing the ministry, Pope Benedict’s intention was to retain the munus, because He thinks the munus is the grace and the vocation which he received for always.

Others are of the opinion that in renouncing the ministery, His intention was to renounce the papacy, but not having understood that the ministerium is not the munus on account of the error in the German translation of the Code of Canon Law, in canon 145 §1, He made a substantial error in the renunciation (cf. Canons 126 and 188), because Canon 332 §2 constrains the man who is the pope, in renouncing, to renounce the petrine munus.  Since as Pope He did not concede to himself as Ratzinger a derogation by reason of canon 38, the renunciation remains vitiated. This is what they think.

For these reasons, and because I have written extensively on this topic at fromrome.wordpress.com and ChiesaRomana.info, I think a meeting with your Excellency will help all understand better what has happened.

I am not a journalist I am a consecrated person observing the Rule of Saint Francis, which obliges me in its second precept to uphold the Papacy.

Desiring only to know the truth, and dwelling at Rome, only 10 minutes from the Vatican, I am free at any moment to meet you wherever you like,

Sincerely,

Having received no response, I posted another letter to the Archbishop on January 9, at the Vatican Post Office. That letter got a phone response. Here is my English translation of that letter, the original of which was also in Italian:

Your Excellency!

I wish you best wishes on the Seventh Anniversary of your Episcopal Consecration at the hands of Pope Benedict! And I thank you for all that you do for the Holy Father!

I am writing for several reasons:

First, to remind you of my request for a personal meeting with your Excellency to understand better if the Holy Father had intended to renounce the petrine munus or whether he has ever said that he wanted to renounce the petrine munus, as I requested of you in my letter of Nov. 25th.

I make this request for the good of the Church, because I understand that the true pastoral care of the faithful, which save souls, is that which is established on the truth, not on hearsay.

…

I am also writing you to inform you, that on Dec. 19, I founded The League of Prayer for Pope Benedict XVI.  Catholics all over the world are already signed up, by means of 7 blogs which are spreading the invitation. For an Italian explanation see

For an English version see:

https://fromrome.info/2019/12/19/join-the-league-of-prayer-for-pope-benedict-xvi/

Where you can find all the blogs listed who are participating in the English, Italian, Spanish and French speaking worlds.

I founded this League for the reasons described in the announcements and to share with other the grace the Lord gave me the day Pope John Paul II was shot in the Piazza S. Petro years ago, to pray daily for the Holy Father.

Lastly, having had the care of my own mother in her last years of life (she passed away on Nov. 2, 2018, from cortical dementia, her name is Doris) I learned well that the elderly need proper nutrition. I recommend a diet which is rich in protein. In the Bavarian State TV documentary the images of the Holy Father seem to show that he has lost a lot of weight recently, and so I am worried for his health. Also, seeing that my maternal grandfather was a barber, I cannot omit to say that if the Holy Father needs the services of a barber, I am willing to make a donation to pay the barber’s salary.

Sincerely in Saint Francis,

In both letters, at the end, I included contact information. My email and phone number. Little did I think I would ever get a response to my second letter. But I did, and it came by telephone at 10:43 A.M. on the morning of Saturday, January 11, 2020.

Archbishop Gänswein drops me a call

Though I missed the call, the Archbishop was kind enough to leave a message on my voice mail. Since my report here at The From Rome Blog, which is hosted on a website in the USA, is nevertheless readable in the European Union, I cannot share with you the recording of the call, nor give you a transcription of its contents, because that is prevented by privacy laws. However, I can describe in my own words, what I understood by the message left, so that everyone, especially the Cardinals and Bishops, understand how wrong it is to trust in anyone who claims to represent Pope Benedict, and how they need now to go to him in person and ask the most important questions.

I was trained in music as a youth, and so I have a keen ear to musical tones. Everyone’s voice has its own tone, and whether they speak in public or in private, on the phone or before an audience, it is the same tone. For that reason I can say the voice is that of the Archbishop. The voice also identifies itself as such.

My Italian contacts tell me it is clearly the voice of a German, but one which has spoken Italian for quite some time. I think the voice is suffering a little of the influenza that is hitting everyone at Rome right now. So I urge all to pray for the Archbishop’s health of body and soul.

However, sadly, the first thing the voice does is to attempt to gaslight me.

Gaslighting is a trick of mental persuasion usually used by tyrants or manipulators or even pedophiles, whereby the one in the position of power dictates to the one who is a subject how they should view reality. It is usually accompanied by insults or deprecatives which make the person inclined to doubt their own grasp on reality. If the Archbishop knew anything about me, he would know that that trick only works with weak minds who are seeking affirmation from power, which is not me in the least. The comment made also tried to characterize the entirely of my letter in such a light, which is really hard to justify even if you think Benedict is still the pope, because my letter was about much more than that.

To me, the gaslighting was totally uncalled for, and even cruel. I remain shocked that the voice of an Archbishop would be so uncharitable.

The second thing the voice does is to denounce my work of investigating the Renunciation. It says I am wrong and mistaken. This is a remarkable comment, since anyone who viewed the URLs in my letters would know that I am very thorough and back up everything I say with facts. I do not interpret facts, I let them speak for themselves. It then demands that I stop my work investigating the Renunciation.

Since I fear God alone, I can assure you that such a demand will have the opposite effect.

The third thing the voice does, as far as I understand it, is to demand that I and everyone in the League stop praying for Pope Benedict. The voice demands that I pray for Pope Francis. It seems to deny that Benedict is a pope or the pope.

And what is most remarkable, is what is not said by the voice. The voice does not say that it is acting at the bequest of Pope Benedict.

The voice is clearly of a man who is acting out of terror, rashness, imprudence. You can hear the anger and terror. There is even one grammatical mistake in the Italian used. From the logs at my blog, I can safely say that the Archbishop looked at, at least, 5 posts before the phone call came in. He was surfing to my blog using a VPN masking itself as being in the EU not the Vatican. (This is a standard practice at the Vatican now, after the computer raids made by the Vatican Gendarmerie in September). There were no background noises. A slam down of a phone handle can be heard terminating the call.

I could say a thousand things about this phone call. But I will conclude by saying, that in my own judgement, it is a lot easier to answer 2 questions than to threaten someone over the phone. I won’t get into the fact that the voice used a burner phone to make the call, that is, a phone which leaves no trace as to which number was used to make the call. What on earth is an Archbishop doing with such a phone? Such things are used by drug dealers and mafiosi!

In the future, I recommend that if you want to write Pope Benedict, do not send your mail to the Archbishop. I myself now consider that Benedict is clearly imprisoned., and that the Archbishop should be considered a prison warden, more than a personal secretary. The purpose of the imprisonment is this: His captors do not want him to meet with the public or with Cardinals in private, where he is free to express himself, PRECISELY because they do not want him to be asked those 2 questions.

I know why. And I think you can guess too. Others, better than I, have already guessed it too:

https://twitter.com/Giusepp20826941/status/1216942393641009152

And that means, that Benedict is still the Vicar of Christ, the Pope, the Bishop of Rome, the Successor of Saint Peter, because the essential act required by canon 332 §2, is a renunciation of the petrine munus.

Please share this article with all Cardinals and Archbishops and Bishops. I think it presents sufficient evidence that they should be concerned about the integrity of information regarding what he did and what it meant, on Feb. 11, 2013.

I will conclude this report by sharing a Video of the Archbishop, June 14, 2017, in which he says clearly the opposite of what he said on the phone to me: I am here principally to share with everyone the greetings of Pope Benedict XVI. (0:17 in the video, in Italian)

POST SCRIPT: Journalists who are in Rome or who come in person to Rome are welcome to hear the recording of the phone call, in my presence. Just leave your contact information in a comment  below. — I have transmitted a copy of the phone call to my private attorney in the USA, so in case anything happens to me, there is legal evidence of the fact.

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* In this Article, I have used the English word, “question”, in the sense of a problem which is asked to be responded to, because, as you can see there are no question marks in my letters to the Archbishop.

____________

THIS POST HAS BEEN PUBLISHED SIMULTANEOUSLY IN ITALIAN at ChiesaRomana.info:

https://www.chiesaromana.info/index.php/2020/01/15/due-domande-alle-quali-mons-ganswein-non-vuole-rispondere/

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Canon Law, News

My Meeting with the Secretary of the Pontifical Council for Legislative Texts

23 Comments

By Br. Alexis Bugnolo

I write this post to publicly thank Mons. Juan Ignacio Arrieta Ochoa de Chinchetru, Titular Bishop of Civitate, who was appointed by His Holiness Pope Benedict XVI as Secretary of the Pontifical Council for the Interpretation of Legislative Texts.

I met with him this morning at 9:45. The meeting lasted about 75 minutes. I did not record the meeting, but want to share with everyone what I remember of it, because of its great importance to the life of the Catholic Church.

I began by saying that I had come to discuss the interpretation of law (interpretatio iuris) or more specifically the right to interpret canonical acts (ius interpretandi). Bishop Arrieta is an expert on this matter, having served in the capacity of a Professor of Canon Law since 1984 at the Pontifical University of Santa Croce, and from 2003 to 2008 at the Preside of the “St Pius X” Institute of Canon Law at Venice, and as Canonist to the Apostolic Penitentiary. Since February of 2007, he has served in the Pontifical Council as its Secretary. This title does not mean he is a secretary, but rather, the Vice President as it were to the Council.

I want to remark on the gentleness and noble demeanor of the Bishop, who never used any hominems, never lost his patience and showed himself willing to discuss the most impolitic issues, from the point of view of canon law, in the Church.

I began my questions with a preface, and with the Bishop’s permission read to him my entire article, entitled, ¡Viva Guadalajara! which was published, here, at the From Rome Blog, this morning.

During the reading, the Bishop could not hide his amusement at the fictitious story, but as I moved to my comments on how this story applies not only to the first moments of a papacy but also to the last, that is, to a Papal renunciation, the amusement on his face disappeared instantly. — Nevertheless, he continued to be polite.

He confirmed for me the following facts:

  1. To his knowledge, there was no meeting of canonists in February of 2013 which discussed the validity of the Act of Renunciation, nor whether a renunciation of ministerium effected a renunciation of munus.
  2. To his knowledge, Pope Benedict XVI never explained himself to any Cardinal or canonists in private as to whether his act effected a renunciation of the petrine munus or office.
  3. To his knowledge, no act of interpretation of the Renunciation was ever promulgated by Pope Benedict XVI.
  4. Bishop Arrieta did admit that he was asked questions regarding the Renunciation, on Feb. 11, 2013, but no question regarded the use of the term ministerium instead of munus.

He also confirmed for me these points of law:

  1. If anyone heard Pope Benedict XVI in February of 2013 explain or officially interpret his Act of Renunciation as an act of renouncing the munus, and left a sworn testimony to the fact, this would have no juridical value whatsoever. That is it would not make or alter the signification other than it is.
  2. An act of papal Renunciation is not subject to the interpretation of anyone in the Church. That is, no one has the right to interpret it.
  3. An act of papal Renunciation, therefore, must be certain in itself. If it is not certain, it is invalid.
  4. There is no Canon in the Code of Canon Law which predicates the term ministerium of an ecclesiastical office.
  5. What Ganswein said at the Gregorian University in 2016 A.D. — he admitted he had not read the text of Ganswein in full or in the original — is impossible, since the Papal Office is theologically incapable of being held by more than one man at a time.
  6. It is canonically impossible that two persons hold he Petrine Munus at the same time.
  7. The Roman Curia shares in the Petrine Ministerium, but not the Petrine Munus.
  8. There can only be one pope.
  9. The Pope is subject to Divine Law and cannot split the office.
  10. Canon 1331 §2, n. 4 does allow an excommunicated person to hold a ministry in the Church, but that there is a reform of the Penal Code in the works and that this is something that will be addressed.
  11. Canon 332 §2 requires a verbal renunciation, not a renunciation which is signified by gestures or after the fact statements.
  12. The supreme theological and legal principle for interpretation of canonical acts is the teaching of Jesus Christ, where He said, “Let your yes be Yes, and your no, No, anything else comes from the Devil” (Mt. 5:37)

Now Bishop Arrieta did not agree with me in everything. He made it clear to me that he holds the following positions:

  1. The Renunciation of Pope Benedict was certain and clear.
  2. The Renunciation clearly signified the renunciation of the office of the papacy.
  3. It is morally impossible in the judgement of Bishop Arrieta, based on his knowledge of the man, Ratzinger, that Pope Benedict intended to deceive anyone by pretending to resign one thing instead of the other.
  4. Canon 332 §2, as regards the requirements of liberty and due manifestation, is not talking about a renunciation of the petrine munus.
  5. The necessity in a papal renunciation is a renunciation of the papal office, not of the petrine munus, which is a canonical term which does not adequately reflect the theological reality.
  6. In the Code of Canon Law there is no clear distinction between munus and ministerium.

Regarding this 4th position of the Bishop, I must say I tried to get a word in edgewise to object to such a patently false statement, as if conditions for validity for an act of renunciation of munus only regard the act of renouncing and not the object which is to be renounced. I think the Bishop just said this out of desperation because it is logically absurd on the face of it, as you cannot read part of a sentence which regards conditions for validity and ignore what was said as the fundamental condition for the occurrence or discernment of the occurrence of the act in question!

Regarding the 5th position, I disagree, because Pope John Paul II, the Vicar of Christ, by promulgating the Code imposed upon the whole Church the canonical obligation of understanding it in accord with Canon 17, not as defective in anything. Therefore, an interpretation of canon 332 §2 which implies a defect, cannot be authentic.

I won’t respond here to n. 6, since I have devastatingly refuted it in the recent Academic Conference at Rome, the excerpt of which I published on this very topic, here.

What left me unsatisfied about our conversation is that I asked a lot of questions, but Mons. Arrieta could not give me answers. Here are some of my question, not verbatim, but according to their sense, that the Bishop did not or could not answer:

  1. If it is clear that Pope Benedict resigned his office, can you explain to me canonically how he did that if he never mentioned the office or the Petrine Munus?
  2. If Canon 41 gives to every priest the discretion and right to evaluate the Papal Act of Renunciation before deciding to stop naming Benedict in the Canon of the Mass, as the Pope, why it is canonically wrong if he exercise this discretion, judge the act nullus and continue to name Benedict?
  3. If no one has the right to interpret the Papal Act, how can you explain why nearly everyone in the Hierarchy holds that it effected a renunciation of the Papal Office, if nowhere in the Act did Pope Benedict say I renounce the office or the munus? Is that not an interpretation?
  4. While I am willing to concede out of respect for Pope Benedict that he did not maliciously intend to deceive, is it not possible he was in substantial error when he resigned one thing and not the other?
  5. Does not our loyalty to Jesus Christ, Who bound Himself to observe Canon Law, require us to consider as possible that the Pope be in error in thinking he can resign part of the papal prerogatives and keep the rest? or was wrong in desiring to bifurcate the papacy?
  6. Does not the historical facts that 1) Pope Benedict XVI before his elevation to the Papacy knew of the desires of many German theologians to split the papal office along the lines of the petrine munus and the petrine ministry, and 2) the strange way of renouncing the ministry, but not the munus, coupled with 3) the testimony of Ganswein his personal secretary, who should know the mind of the Holy Father, produce the most sound forensic testimony that the Pope did intend to bifurcate the Papal Office and should be corrected by the Church, even if we personally hold that he had no such intention by way of supposition and respect for his person?

The Bishop closed by remarking that my approach to the reading of the Act of Renunciation was strange to him, that he has never considered this problem before, that he has never read about this controversy, but that I had given him “much to think about”.

CONCLUSION

The sum of what Mons. Arrieta told me leads me to conclude the following:

  1. The Act of Renunciation was presumed from the start to be a renunciation of the Papacy, without any consideration of the discrepancy of renouncing the ministerium instead of the munus, as if the Code of 1917 were operative, and not the Code of 1983.
  2. There has never been any canonical reflection on the canonical value of the Act of Renunciation by anyone known to Bishop Arrieta.
  3. There are no canonical arguments for the validity of the renunciation to effect a loss of the Papal Office, because the interpretation is simply a presumption based on an extrinsic method of reading the act (as I point out in my previous article), which is the most unauthentic and error-prone method of interpretation.
  4. The opinion of No Cardinal or Bishop or Priest on this matter constrains anyone in the Church to accept it, because no one has the right to say that the Papal Act means something other than it expressly says.
  5. Thus, the Renunciation of Pope Benedict DID NOT effect the loss of the Papal Office. He remains the Pope, the Successor of Saint Peter, the Vicar of Christ, the Supreme Pontiff and the Roman Pontiff with all rights and privileges, all prerogatives and powers, graces and carisms, BECAUSE IF YOU DO NOT RENOUNCE THE PAPACY BY WORDS, YOU HAVE NOT RENOUNCED THE PAPACY!*

Finally, I do want to thank the Bishop for his patience. Several times in the 75 minutes we spent discussing this most important matter, he remarked he had other duties, but stayed anyhow when what I said was substantial and presented a line of argumentation which he felt necessary to respond to.

____________

* For those not familiar with the technical language, in this controversy, “papacy” here refers not to the Vatican, nor to the Papal State(s) or Territory,  nor to the government of the Vatican, but to the Office of the Roman Pontiff. And I use this term here in the linguistic sense, not in the sense of the thing, but of the thing as named. For example, a husband refers to his wife by either one of her proper names, first, middle, last, or improper names, such as honey, dear, sweetie, or by a pronoun standing alone or followed by a subordinate phrase, such as, “the one who does the dishes”. If he says, I am going to get rid of the dish-washing, the bathroom-cleaning, the meal-preparation and the warm bed, he has not referred logically nor verbally to his wife, because the actions which his wife does or the effects of which she is the cause are not her, they are effects or actions under her power, and by naming them, one does not name necessarily or determinatively the one who is his wife. — So likewise, when Pope Benedict renounced the ministry but not the Papal Office, he did not renounce the Office, because he did not name it, he only referred to that which might be construed as the ministry which flows from it. The intellectual incapacity or inability to recognize this common law of human language and signification is at the heart of the reason why so many think Benedict resigned the papacy, when in reality he did nothing of the kind. However, why he did what he did, is besides the point (praeter rem), because whatever his motives, the act remains invalid, null.

 

Canon Law, Editorials

¡Viva Guadalajara!

6 Comments

by Br. Alexis Bugnolo

In the conclave of 2243, the Cardinals of the Roman Church, in their final votation, elected a Spaniard.

So, according to the rules established by Pope John Paul II, on February 22, 1996, in the document Universi Dominici Gregis, n. 87, the Cardinal Deacon, the Secretary of the College of Cardinals and the Master of Cerimonies for Pontifical Liturgies approach the Spanish Cardinal and ask him in these solemn words if he will accept his election:  Do you accept your canonical election as the Supreme Pontiff?

Silence.

Then the Cardinal Deacon signals with his eyes to the Elected Cardinal, asking for an answer.

The Cardinal Elect, smiles, then extends both hands to each side and forms the V sign. With that he says in a clear voice: ¡Viva Guadalajara!

The Spanish Cardinals in the Sistine Chapel, familiar with the jocularity of the Elected Cardinal, giggle. The Cardinal from Barcelona says to himself, “What a joker! But this is not a time for laughs!”

The Secretary of the College gives a stern look at the Cardinal Elect. He is not amused at this kind of levity. So he turns to the Cardinal Deacon, who is perplexed, and whispers: “Let’s ask him again”.

So the aged Cardinal Deacon, turns to the Cardinal Elect, and asks again, this time in Spanish: ¿Acepta su elección canónica como Sumo Pontífice?

Silence.

Then, the Cardinal Elect, answers: raising both his right and left hand as before, and making the V sign with each, he says: ¡Viva Guadalajara! — This time with an even bigger smile on his face.

At this point, the Cardinals break their silence, and mixed mutterings of insouciance and consternation.

The Cardinal Deacon, now impatient, says to the Cardinal Elect: “This is no time to make jokes. Please answer the question with a Yes or a No”. Then recomposing himself, he repeats the canonical question, this time in Italian: Accetti la tua elezione canonica a Sommo Pontefice?

And again, the Cardinal Elect responds in the same manner.

At this point, the Cardinals in the Sistine Chapel break out in small groups of conversation. Everyone is trying to figure out what the Cardinal Elect means to say. The Spanish Cardinals approach the Elect and attempt to reason with him. But he says nothing futher. All he does is keep smiling and raising his right and left hand now and then with the V sign, for victory.

So in accord with the Papal Law on Conclaves, UDG, n. 5, the Cardinal from Paris asks that the College discuss and decide what is to be done, since the Papal Law says nothing about the manner in which the Cardinal Elect is to accept the office, whether it be by a Yes or No or by some other sign.

Two factions arise among the Cardinals. On the one side, a minority hold that the Cardinal Elect, by the words used has not accepted his election and must be considered either in error or mad. On the other side, the position taken is that of the Cardinal of Mexico City, who reasons this way: There is no more certain a manner of indicating that one has accepted the dignity of a prince than to respond in a manner which requires his listeners to acquiesce to his authority. Now by responding in this manner, does not the Cardinal Elect clearly show his intent to act like a prince? And therefore, his intention to accept the election? Is he not just putting our loyalty to the test? I for one will not fail in my loyalty to the Supreme Pontiff in this his first act of office!

This line of reasoning wins over the majority and they vote to regard the manner of speech chosen by the Cardinal Elect as meaning, “Yes, I accept”.

The Cardinal Deacon, then approaches the Cardinal Elect and asks him by which name he wants to be known. He replies, “Ignazio I”.

And years pass. And there is nothing controversial in the pontificate of Ignatius the First. Not in the least.

Except for this one thing.

Every time journalists manage to get an interview with him, and they ask him about the moment of his election as Pope, they ask him what he said, and he says: ¡Viva Guadalajara!

About 6 years into his reign as pope, one journalist, by the name of Marco Tosatti III, wanting to understand this better, asks a very specific question of Pope Ignatius I, during a plan trip.

Tosatti III: I know, your Holiness, has been asked this same question many times. And we are all impressed by your talent for humor and your jocundity, which is so unique among the Popes. But the day of your election, if I may ask again, can you tell just what you said, when the Cardinal Deacon asked you if you would accept your canonical election?

Ignatius I: I said, ¡Viva Guadalajara!

Tosatti III: Is that all you said?

Ignatius I: Yes.

Tosatti III: Did you not say, Yes?

Ignatius I: No, I never said Yes or No. I simply said, ¡Viva Guadalajara!

Marco Tosatti III publishes his interview and it goes round the world. The Pope never said yes.

A few days later, another Italian Vaticanista, by the name of Sandro Magister V, obtains an interview with the aged Cardinal Deacon, who confirms the story: Yes, he never said, yes. In fact there was a controversy in the Conclave, and now that Pope Ignatius I has abolished the pontifical secret on his election, I can reveal that we held a vote in accord with Universi Dominici Gregis, n. 5, and we determined that canonically speaking, this phrase, ¡Viva Guadalajara! would be taken to mean, “yes, I accept”.

Magister V also publishes his interview, which causes even more of an uproar and travels round the world.

About two weeks later, an old lady from the suburb of Madrid, Spain, where Pope Ignatius I grew up, flys to Rome and enters the Piazza of St Peter with a sign, saying, “He is not the Pope!” The Gendarmerie, the Vatican Police, attempt to take the sign from her, there is a scuffle and they end up punching her and she punching them back. Eventually they take both her and the sign away.

But the pilgrims in the piazza photograph and video record the entire travesty and these images go world wide on all social media platforms.

The next day in all the majors newspapers and MSM sites the one topic is why they beat up this poor old women. And the journalists who are allowed to interview her in the Vatican jail all receive the same statement, prepared by her attorney: In my suburb of Madrid, where I grew up with Pope Ignatius I, the phrase, ¡Viva Guadalajara! has always meant, “You got to be kidding. I would no more agree to that than support the team from Guadalajara, by shouting ¡Viva Guadalajara! at a soccer match with our own team!”

At this news, journalists flock to Madrid, Spain and interview all those they can find who knew the Pope as a child or youngster. And they all agree that what this old lady said is the absolute truth.

And these journalists report what they find. And, the next day, Ignatius I gives an interview and says: You see, there is nothing I hate more that arrogance and sycophantry. So when I saw that there were no worthy candidates for the Papacy, I determined to do what I could to delay as much as possible the Conclave, so the most unworthy ones would be taken by the Lord or not be able to vote, having reached the age of 80. So I contrived the deception I used to fool everyone. And it worked. But now that my purpose has achieved its goal, I willing admit that I was never pope, because I never accepted my election as the Supreme Pontiff. Therefore, I will now stop pretending to be pope and go back to Madrid and enjoy my final years of life by drinking cerveza and watching the Madrid Soccer team. Good-bye and Adios!

_____________

The Limits of Discretion

So ends the fictional canonical case I have created. As you can see, strange things can happen if the discretion which we Catholics traditionally accord to the Cardinals goes beyond all limits. There are just some things they cannot do even if they want to.

One thing they cannot do, even if they want to, regards the interpretation of verbal texts. As a translator of medieval texts, I understand well that there are 3 ways of determining the meaning of any obscure phrase. The first is intrinsic, the second extrinsic and the third is referential.

Intrinsic methods look to the meaning of the words used and their grammatical structure. Extrinsic methods look to the context in which the phrase is used and impose a theory about what the intent was in the author’s mind in using the obscure phrase. Referential methods look for other occurrences of the same obscure phrase in the writings of the same author, his contemporaries or those authors he read or cited.

And as a translator, I have learned the hard way, that the worse method of interpretation is the extrinsic method. The intrinsic method can be used but it requires great discretion and a good knowledge of the author one is reading. The referential method is the most certain but one has to take into account that every author might use standard phrases slightly differently.

¡Viva Guadalajara!

As can be seen from the fictional case I have constructed, grave error can arise when the ones who should be interpreting the meaning of things said by the Pope use the extrinsic method, by adopting the context of the phrase and some theory of what the intention was of the one saying it, and from these two data points extrapolate the meaning of the phrase.

This has been no idle study. And though you may find this story humorous, that is not my intention. Because though it regards what could happen regarding the very first moment an man becomes the Pope, the same interpretational problem can arise in the very last moment a man is the Pope, that is in an Act of Renunciation.

Because, when a man renounces the papacy, Canon 332 §2 requires that he say something that signifies, In my capacity as Roman Pontiff, I renounce the munus which I received in the Apostolic Succession from Saint Peter, the day I accepted my election as Supreme Pontiff by the College of Cardinals.

The words do not have to be the ones I just wrote, but they have to signify essentially the same thing.

If you say, however, I declare that I renounce the ministry which was entrusted to me through the hands of the Cardinals, the day I was elected, then you have a problem. Because no where in the Code of Canon Law, nor in Canonical Tradition, nor in the mind of Pope John Paul II do we find any clear equation or predication of munus by ministerium. To hold that Pope Benedict’s renunciation of ministry means a renunciation of munus is an interpretation, unfounded in the law. Moreover, the Cardinals and Bishops and Clergy who hold this interpretation have no authority in the law to interpret the Papal Act in this manner.

We need to be adults and admit this problem of interpretation.

And the ones who committed this error have to grow up and stop insisting that we follow them in it. After all, religious extremism does not consist in refusing an error of interpretation. Religious extremism consists in insisting, like ISIS, that we accept their errors of interpretation or else.

CREDITS: the image of the Cathedral of Madrid is taken from the Wikipedia article on the Facade of the Cathedral of Madrid and is used under the wiki commons license described there.

 

Canon Law, Editorials

Pope John Paul II admitted that a Papal Renunciation could be invalid

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AAC Chair Throne Pope John Paul II

by Br. Alexis Bugnolo

Don’t let anyone tell you to shut up, when you point out that some are saying the renunciation of Pope Benedict was or could be invalid.

Don’t let them coerce you by telling you that it is absurd to suppose that a Papal act be invalid.

Don’t let them get away with such a claim!

Why?

Because, no less that Pope John Paul II declared that a papal resignation could be invalid!

First, the FACTS of the Laws

And not only declared, but he enshrined the possibility into the Papal Law on Conclaves: Universi dominici gregis, n. 3, where it says in Latin:

3. Praeterea statuimus, ne Cardinalium Collegium de iuribus Sedis Apostolicae Romanaeque Ecclesiae ullo modo disponere valeat, nedum de iis sive directe sive indirecte quidquam detrahat, quamvis agatur de componendis discidiis aut de persequendis factis adversus eadem iura perpetratis, post Pontificis obitum vel validam renuntiationem.(14) Curae autem sit omnibus Cardinalibus haec iura tueri.

Which in good English is:

3. Moreover, We establish, that the College of Cardinals not be able to dispose in any manner of the rights of the Apostolic See and Roman Church, much less to detract anything from them either directly or indirectly, even though it be done concerning the resolution of disputes or the prosecution of deeds perpetrated against the same rights, after the death and/or valid renunciation* of the Pontiff. (14) Moreover, let it belong to the care of all the Cardinals that these rights be watched over.

* The reference to a “valid renunciation” is to Canon 332 §2, which lays down 2 reasons for an invalid renunciation (lack of freedom in renouncing the petrine munus, and lack of due manifestation of the renunciation of the petrine munus).

Some would like to have it that Canon 332 §2 is merely laying down the requisites to be observed in a papal resignation, and that it does not exist to be used by anyone, let alone a layman, to discern or determine when a resignation is valid or not.

The assertion is a perfect form of gas-lighting: You cannot let the masses use the Code of Canon Law, you cannot let them read the Papal Law on Conclaves, but if they do, you must convince them that what they see does not mean what it says or that what they read there is something they cannot use in an argument or apply to any particular case! Thus might be the counsel of any modern day Screwtape to his Trad inc. minions.

This objective is supported by the absurd arguments being used to attack those who are examining the resignation, such as that argument evinced by Mr. Sammons the other day:

Evidently, if we take Mr. Sammons at his word, he must rail against Pope John Paul II, against the Papal Law on Conclaves and against the Code of Canon Law of 1983, all which admit the possibility of an invalid renunciation! — Evidently railing against Popes is o.k., so long as you recognize that they are popes. — This seems to be the new dogma of Trad Inc. Even though Catholic Tradition holds that in nothing can a pope be judged but faith.

Having seen this form of gas-lighting, we must begin to ask ourselves, “Whom we should listen to or obey? A Layman or Pope John Paul II?”

After all, to turn Mr. Sammon’s rhetoric against him: What does it matter what Mr. Sammons wants?

Second, the Implications of the Law

As it has been amply proven that Pope John Paul II held that a papal renunciation could be invalid, we should use the intellects God gave us to use and think about what that means. We should not let the gas-lighting false apostles, out there, stop us from thinking.

First, if a papal renunciation could be invalid. That means that objectively speaking it could be invalid. That means that it can be recognized by men who are capable of knowing objective reality. That means that men should recognize it if it be, and should NOT harken to any propaganda to ignore the problem. Because, obviously, if Pope John Paul II wanted us to listen to propagandists who do not want us to see that a resignation was invalid when it was invalid, he would never have mentioned that there could be an invalid resignation.

Second, that means that the Church has the duty to recognize an invalid resignation is invalid, since the Code of Canon Law binds everyone in the Church. The Papal Law on Conclaves binds the Cardinals, and so they are also obligated to recognize an invalid resignation is invalid.

Third. Now how is anyone to do that? Pope John Paul II shows us how in canons 40 and 41, where everyone in the Church who has an office is obliged to examine the administrative act of his superior to see if it is effective and authentic. Though canon 41 speaks only of acts which are null or inopportune, clearly an invalid resignation is both.

That means it was the duty of all the Cardinals as of 11:45 AM, February 11, 2013, when the Consistory ended (approximately, as I do not know the precise minute of termination) until today to examine the act. If the act was invalid, they were obliged to omit the Conclave, and if they find now that it is invalid, they are obliged to say the conclave was invalid.

CONCLUSION

So you see, now, how wrong Cardinal Burke was, when he condemned a whole category of Catholics as “extremists” if they doubted that Bergoglio was the pope. Because if that doubt arises from an invalid resignation, then they are not only NOT extremists, they are the most faithful Catholics in the Church, and they are doing what all Cardinals should have done and still refuse to do!

No, your Eminence, there are No Extremists here, but there are a lot of Presumptuous Princes!

Now almost no one in the Church is a canon lawyer, but a good number of the Cardinals are. And if you have studied canon law or civil law, then you know a general principle of law which is applicable in this case:

A cessation of power is never to be presumed!

As I mentioned previously, this general principle of law is enshrined in Canon 21 (and implied in many other canons, such as canon 40). It is really a summation of common sense. Because if one presumed the cessation of power, then the rule of law would break down, because presumption has a way of inclining to disorder and chaos, in particular, to the kind of disorder and chaos we have seen in the Church for nearly 7 years.

Now a papal renunciation pertains to a cessation of power, as the learned and eminent Canonist I spoke with recently admitted. Therefore, we cannot presume a pope has validly resigned. The presumption, rather, is that he has not resigned. Presumption here refers to the inclination of our judgement prior to seeing the facts and evidence.

Now Canon 332 §2 says that a pope resigns when he resigns his munus.

But Pope Benedict in his act of Feb. 11, 2013, renounces the ministerium he received.

Therefore, at this point, before any further study, each and every Cardinal had the duty to presume that the renunciation was invalid. He had to presume this, because, the presumption of law requires that he hold that there has been no cessation of power, when a pope renounces ministerium instead of the required munus.

Canon 17 then requires the Cardinals to examine the Code of Canon Law (as I did here) to understand the proper sense of terms, or the canonical tradition (as I did here), or the mind of the Legislator (as was done by Father Walter Covens here).  But all of these conclude the renunciation of ministry does not effect a renunciation of the papacy.

So who is the extremist now? The Catholic who holds, as he should, to what the law presumes? Or the Cardinal who did not do his duty nor his homework but rails at Catholics who have done what he neglected to do? Presuming against the very presumption of the law.

It almost seems as if the Cardinals were already inclined to rid themselves of Pope Benedict, and so, whether he was in error or not, whether he wanted to  bifurcate the papacy or not, whether the renunciation was valid or not, they did not bother one iota to due their due diligence before convening in Conclave. — If there ever was a reason to doubt the validity of the Conclave of 2013, this is the first and prime of them all!

Third, Action Item:

Ask your favorite priest, Bishop or Cardinal, when did he apply canons 40 and 41 to the Papal renunciation?

Because in those 2 canons, all who hold an office in the Church — even the simple priest who is no longer mentioning Benedict in the Canon of the Mass, where the name of the Roman Pontiff is named — all, I say, had the duty to examine the Latin text of the Renunciation and determine whether it fulfilled the requirements of the Latin text of Canon 332 §2. So ask them, “On what day and hour, in what place and with what books and references did you do your duty specified in canons 40 and 41 as regards the declaration of Pope Benedict XVI on Feb. 11, 2013, called, “Non solum propter”?” — You have every right to ask this question, before listening to anything they say about the renunciation, because obviously, if they never did their duty, they have no moral right to tell you anything about what the Act of Renunciation means, let alone, to regard anyone else as the Pope, other than Benedict.

(For more information about Canons 21, 40 and 41 and what should have been done on Feb. 11, 2013, after Pope Benedict XVI read his Act of renunciation, see here).

______

CREDITS: The image of the Pope is from https://agrellcarving.com, who carved the Throne on which he is sitting and which produces other fine products of furniture (This is not a paid advertisement, but the image is copyright by Agrell Carving).

Canon Law, Editorials

Pope Benedict’s Renunciation is invalid for 6 Canonical Reasons

4 Comments

by Br. Alexis Bugnolo

As Catholics begin the effort to make known to the clergy that they were defrauded of their loyalty to Christ’s Vicar on Feb. 28, 2013, it is important to have at hand a short summary of the canonical problems in Pope Benedict XVI’s declaration of Feb. 11, 2013, Non solum propter. (Official text here at Vatican website)

Here is such a short summary.

6 canonical errors in the Act of Renunciation

  1. In the Act, the Roman pontiff renounces “the ministry committed to him through the hands of the Cardinals” on the day he was elected. But canon 332 §2, in the official Latin text of that canon, requires that the renunciation be of the petrine “munus”, that is the Papal Office (cf. canons 331, 333, 334, 749). Therefore, the act is NOT a renunciation of the papacy. Thus, in regard to canon 332 §2, the act is an ACTUS NULLUS. And if it  be said or thought to be an act of renunciation of the papacy, then the assertion or estimation is false by reason of Canon 188, which declares IRRITUS any renunciations of office vitiated by substantial error, that is by an error which touches the substance of the act (which, in this case, is constituted by the essence of the act as an act of renunciation of the munus, not of the ministerium).*
  2. In the Act, the Roman Pontiff does not name the office by any proper canonical term, and thus the act is also an ACTUS INVALIDUS by reason of the requirement of canon 332 §2, that the act be duly manifested (rite manifestetur), since that which is not named is not manifest.
  3. In the Act, the Roman Pontiff’s liberty regards that which he does, not that which he does not do, which, since he does not do it, whether he be free to do it or not, is not expressed. Therefore, the act is an ACTUS INVALIDUS by reason of the requirement of canon 332 §2, that the act be freely executed (libere fiat).
  4. In making a declaration of renunciation, instead of renouncing, the act is also an ACTUS NULLUS, because canon law does not regard declarations to be canonical acts. They are merely announcements. (cf. Penal section on announcements regarding persons who have incurred latae sententiae excommunications ipso iure).
  5. In making what appears to be a renunciation of the papacy, without naming the papal office as required by Canon 332 §2, the man making the declaration, inasmuch as he is the man, who received the office and who is attempting to separate himself from the office, had need to obtain from the man who is the Pope, an express derogation of the terms of canon 332 §2, in virtue of canon 38, and since he did not, since no concession of derogation of that requirement is mentioned in the act, then by reason of canon 38, the act, which is both contrary to the law of Canon 332 §2 and gravely injurious of the right of the faithful to know who is the true pope and when he has canonically resigned, is an ACTUS SINE EFFECTU, that is an act which lacks all effect.
  6. Finally, in renouncing “the ministry”, the Roman Pontiff posits a legal act which is not foreseen in the Code of Canon Law, since no canon therein speaks of a renunciation of ministry. Therefore, the act is an ACTUS NULLUS according to the norm of law. Therefore, in accord with canon 41 no one with an office in the Church has any duty to recognize it.

__________

* I do not include substantial error as one of the canonical errors in the Act, because the act was never one of a renunciation of the papal office. The argument that substantial error vitiates the act, technically, has more to do with the mis-perceptions or false claims made about the canonical value of the act, than with the act itself. Speaking of substantial error is thus necessary when discussing it with someone who is operating under the false premise that the Pope renounced the papacy, but eventually one must talk about the reality of what the Pope actually said on that day, and distinguish that reality from the misperception which was published to all the world.

POST SCRIPT: Note that in the title of this post I use the word “invalid” in the common sense of an act which does not effect what one thinks it effects, but properly speaking the term should be “vitiated” or “erroneous”, because as you can see from the list of 6 canonical errors, 3 regard nullity, 2 regard invalidity, and 1 regards being without effect.

 

Canon Law, News

An Index to Pope Benedict’s Renunciation

26 Comments

So much has been written about Pope Benedict’s renunciation of Feb. 11, 2013, that it is easy to forget or miss important articles. Since a lot of visitors who come to The From Rome Blog want to read about Benedict’s renunciation, it is helpful to have in one post, a list of all the Articles published here.

This is a topical, not chronological list: that is, it lists articles according to what aspect of the controversy they principally deal with, not according to the date they were published.

Before reading any of the Articles, see this public notice about FACTS VS CONJECTURE

And make sure to read the last section, which is the MOST important: What we must now do!

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An Index to our Articles on Pope Benedict’s Renunciation

The Renunciation of Feb. 11, 2013

Latin Text of Non Solum propter

Vernacular Translations of Non solum propter

The History of the Claim that the Text means Benedict resigned the Papacy

Why Pope Benedict Renounced the Ministry which He had received from the Cardinals

What Pope Benedict says His resignation means and meant

  1. Pope Benedict XVI says that it was never his intention to resign the Veranvortung (Munus, spiritual Mandate)
  2. Pope Benedict XVI in Feb. 2013 said in every way possible that He had not resigned the Papacy
  3. Pope Benedict XVI on Feb. 14, 2013 explained to the Clergy of Rome how to see that He had not resigned the Papacy
  4. How the Vatican’s attempt to get Benedict to call Bergoglio the Pope failed in June 2019
  5. Dr. Mazza’s study of Pope Benedict’s writings shows conclusively he knew what he was doing, and that he never intended to resign fully, which is explained in the analysis of Dr. Mazza’s study.
  6. Pope Benedict XVI explains to Seewald that He never resigned the munus.
  7. Pope Benedict XVI declares the Apostolic See impeded
  8. After 9 Years, Pope Benedict XVI continues to wear the Ring of the Fisherman

What in truth does the Act of Renouncing the Ministry mean or effect?

  1. Jesus Christ’s Point of view on this.
  2. Pope John Paul II admitted that a Papal renunciation could be invalid.
  3. The 6 Canonical Errors in the Act of Renunciation, which deprive it of all effect.
  4. The Canonical Argument that the Act does not cause the loss of the Papacy (ppbxvi.org)
  5. Video Explanation, prepared by Brian Murphy with input from Br. Bugnolo
  6. Ann Barnhardt’s authoritative Video on Substantial Error
  7. L’argomento canonico che dimostra che la Rinuncia non effettua la perdita del papato
  8. What Pope John Paul II taught about Munus and Ministerium, and how it binds the whole Church.
  9. The Magisterial Teaching of Pope Boniface VIII regarding the necessity of renouncing the Munus
  10. Why Saint Alponsus dei Liguori would say that the Renunciation, as written, is invalid.
  11. Why, on account of only resigning the Ministry, Pope Benedict made it dogmatically impossible that Bergoglio be the Pope
  12. Why, on account of only resigning the Ministry. Pope Benedict made it canonically impossible that Bergoglio’s election as pope was valid.
  13. VIDEO: 7 Part Documentary by Br. Bugnolo investigating the meaning, significance and effects of the Renunciation: Pope Benedict XVI’s Renunciation: the Facts, the Laws, and the Consequences.
  14. VIDEO: Benedict is still the Pope — Shared with tens of thousands of Catholic Clergy and Bishops round the world.

A Scholastic Investigation into the Canonical Meaning of the Resignation

Here Br. Bugnolo has gathered all the major arguments for and against and shows which side has the better argument.

Why does Pope Benedict XVI call himself, “Pope emeritus”?

The Dubious Arguments and outright Falsehoods used to defend that the renunciation caused Benedict to lose the Papacy

CONFIRMATIONS FROM ROME THAT BENEDICT IS STILL THE POPE

WHAT CATHOLICS SHOULD DO IN RESPONSE

A Postscript

The Renunciation of Pope Benedict XVI — A Postscript, by Br. Alexis Bugnolo, January 27, 2024.

News

Why Revolutionaries call their opponents Extremists

23 Comments

Or How one Eminent Canonist at Rome
Just Admitted that Bergoglio is a Usurper

by Br. Alexis Bugnolo

The salvation of souls is the most important thing. That is why in the time of perfidy and falsehood it is a grave moral obligation to warn the faithful of the imminent danger to their souls, from whatever quarter that threat comes.

I too, personally, cannot comprehend or contemplate the prudence that would keep silent while letting wolves gobble up sheep and ship them off in boat-loads to Hell.

That is why, I think every catholic who is struggling with the question of whether Berogoglio is the Pope or whether Benedict did not really resign, needs to read the report I file here below.

I say this because I have just had the occasion to talk with one of the most eminent and respected canonists in the Church and show him my Disputed Question on the Renunciation. He holds a doctorate in Canon Law and a very important position in the Academic world here at Rome. I met with him this morning, as he graciously granted me an audience despite knowing something about my writing on the subject.  I respect that.

And for that reason, since I am interested in truth, and not in damaging reputations, I won’t mention his name. But since what he said is important and needs to be heard by everyone in the Church, I will summarize as best I can remember. (I did not record the conversation, and what follows is not a transcript.)

I explained my academic background and preparation. Then I mentioned the comment of Mons. Nicola Bux, last year in October, about the possibility that in the Renunciation of Pope Benedict there was a substantial error which made it invalid to cause him to lose the office of the Papacy, then we discussed the problem according to canonical principles.

This eminent canonist in the course of our 20 minute conversation, agreed with me on the following points of law:

  1. A papal resignation falls under the category of legal acts which pertain to the cessation of power.
  2. The cessation of power is never presumed, it must be manifest in the legal act.
  3. The Roman Curia assists the Pope in the exercise of the Petrine Ministry, but no one in the Curia, not even the Secretary of State shares in the Petrine Munus.
  4. During a sedevacante there can be no innovation in the law.
  5. If Ratzinger did validly resign, then from the moment he did, there was a sede vacante.
  6. During a sede vacante the entire Church is obliged to judge who is not pope and who is pope based on the norm of the law, not on the hearsay or claims of anyone, let alone journalists.
  7. Canon 145 §1 does define every ecclesiastic office as a munus.
  8. Canon 332 §2 does require the Church to recognize that a papal renunciation takes place when there is a free and manifest renunciation of the Petrine Munus.
  9. Canon 1331 §2, n. 4, does not forbid an excommunicate to exercise or hold a ministry in the Church, and does not equate ministerium with dignity, office or munus.
  10. Christ’s promise and prayer for the Successor of Saint Peter is infinitely more important of a support for the Pope than all the prayers and good works of the Church for the Pope.
  11. It is necessary that the entire Church take care that a Petrine Succession, that is, the passing of the office of the papacy from one man to another, takes place in the way canon law and the will of Christ intend it.
  12. Our concern for the solution of this problem should be based on the highest charity and justice for both Benedict and Francis.
  13. There is no canon in the Code of Canon Law which says that ministerium = munus.

So much for what we agreed on. It was very substantial, and I much appreciated the occasion to speak with such a brilliant mind on the law.

However, we had fundamental disagreements. Here I will list those which I remember. These are positions which I do not hold, but represent substantially those of the canonist:

  1. Any questioning of the legitimacy of Pope Francis for the purpose of taking from him a legal claim to the Papacy is the greatest evil in the Church.
  2. Any canonical study or investigation which so questions Pope Francis’s claim if it is motivated by such a motive, is to be entirely refused before even being heard.
  3. Scholastic theology is not the mind of the Church and it does not determine reality.
  4. Canon Law does not determine reality.
  5. Munus is contained in ministerium, so he who exercises ministerium holds a munus.
  6. Canon 17, which establishes the legal norm for the interpretation of every canon, is not operative in any discussion of Pope Francis’ legitimacy or Benedict’s resignation.
  7. Catholics investigating either issue should read and accept the scholarly works of only those authors who sustain that Bergoglio’s claim is valid and the Benedict’s resignation is valid.

Discussion

The usurpation of power is an act whereby someone who does not have claim to a right, claims that right. We live in an age of usurpation, as can be seen from the daily news. But when you encounter a canonist who takes the position that the holding of power makes legitimate the claim to power, you are face-to-face with proof that there is no reason or legal obligation to support their revolution.

So, though we did not discuss the opinions of Cardinal Burke, when I consider that Cardinal Burke called all who question the legitimacy of Pope Francis’ claim to the papacy, “extremists”, I wonder what he would say on these same points. Because what is extremism, in the bad sense of the word, anyhow? Is it claiming that 2+2 must = 4, and that those who say it does not are wrong? Or is it saying that anyone who questions a legal claim, because it lacks a foundation in law and right, is nuts?

The most egregious affirmations made by this canonist are contained in nn. 5 and 6.  To reject the norm of canon 17 in the reading of the Code is basically to throw in the dust bin any obligation to hold that the Code means what Pope John Paul II said it meant and what it itself or canonical tradition says it means.

To claim that munus is contained in ministerium is pretty much to reject the entire Incarnation, because that is the doctrine of those Christians who claim that the doing of a ministry gives you authority. It’s the protestant principle of office, as a very eminent historian of the comparison of ecclesiastical office in the Catholic Church and the churches of the Reformation recently affirmed to me in a private chat.

So, basically, if munus is contained in ministerium, then if anyone starts dressing like the Pope and acting like the pope, nominating bishops and consecrating them, THEN HE IS THE POPE! Because, after all the papal office is contained in the papal ministry, do the ministry and you have the office!

Finally, for a canonist to say that Canon Law does not determine reality in a discussion on the question of the canonical validity of the Renunciation is basically to concede that the Renunciation is clearly and manifestly NOT IN ACCORD WITH THE NORM OF CANON 332 §2.

So the next time anyone tells you that you must accept Pope Francis as the pope BECAUSE OTHERWISE you are a sinner or a heretic or a schismatic, maybe you should reply,

“In the Catholic Church only he is pope who has been canonically elected after the death or canonical resignation of the previous man. If one of the most eminent canonists of Rome, who supports Pope Francis, admitted to Br. Bugnolo on Nov. 19, that the Renunciation is not in conformity with the canonical requirements of the law, then I think I have an UNSHAKEABLE RIGHT by baptism to refuse Bergoglio as a usurper, for clearly, Bergoglio’s own supporters after nearly 7 years should have a canonical argument which proves his claim! And if they do not, there is none! And if there is none, why in Heaven or Earth, to I have to accept him without such a claim?”

POSTSCRIPT: It is VERY noteworthy that this eminent Canonist did not use certain arguments. He did Not:

  1. Cite the maxim referenced in Canon 1404, the First See is judged by no one (Prima sedes a nemine iudicatur), because he recognizes that an act of renunciation is of the man who holds the office, in as much as he is the man who accepted the office, not inasmuch as he is the man who holds the office.
  2. Appeal to universal acceptance: a crazed notion invented by some English speaking laymen, who having selectively quoted from John of Saint Thomas, want to apply a reflex principle, developed in an age before there was a Code of Canon Law, for troubled consciences in the time of a valid election, to silence honest inquiries into an invalid election which the principles of the Code of Canon Law clearly put it in doubt.
  3. Employ any ad hominems. That is, he did not insult me or question my motivation.
  4. Appeal to any meeting held in the Vatican after Feb 11, 2013 12 pm, noon, and before Feb. 28, 8 pm, when Benedict left the Vatican, in which there was an official determination or discussion of the canonical validity of the act to determine it was valid. Being an expert canonist at Rome, he would have heard of any, after nearly 7 years.
  5. And most importantly, perhaps, he made NO appeal to anything said by Benedict after Feb. 28, 2013, evidently because as a sane canonist, he recognizes that no testimony after the fact, regarding liberty or intention, has any bearing on the validity of a past act. Both need to be manifest in the act itself at the time of the act.

________

CREDITS: My photograph of the Holy Water fount at the Basilica of Saint Paul Outside the Walls. The sculpture beneath it shows a cherub inviting the faithful to bless themselves with the Holy Water, while a demon cringes that anyone do something so extremist.

THANKS TO MY READERS: I wish to take this moment to thank all my Readers at this blog for encouraging me in my work and study to study the Renunciation. I would not have been prepared to debate the Renunciation with this eminent canonist, if I had not already learned a great deal from trying to answer your many questions and concerns during the last year.

 

Canon Law, Editorials, News

How Cardinal Sodano robbed the Papacy from Pope Benedict!

22 Comments

by Br. Alexis Bugnolo

As I have reported before, in February 2013 there was a de facto coup d’etat at the Vatican, the result of which was the imprisonment of Pope Benedict XVI, and the convocation of an illegal, illicit and invalid Conclave, which resulted in the illegal, illicit and invalid election of Jorge Mario Bergoglio.

Now, I invite the entire Church to examine more carefully what happened in the 58 minutes after the Consistory of February 11, 2013, which ended just before noon, Rome time, on that day.

According to Canon Law, it was the grave and solemn duty of the Dean of the College of Cardinals to approach Pope Benedict and ask for a written copy of his act of Renunciation.

Here are the relevant Canons of the Code of 1983 which regulate what should have been done:

Can. 40 — Exsecutor alicuius actus administrativi invalide suo munere fungitur, antequam litteras receperit earumque authenticitatem et integritatem recognoverit, nisi praevia earundem notitia ad ipsum auctoritate eundem actum edentis transmissa fuerit.

Can. 41 — Exsecutor actus administrativi cui committitur merum exsecutionis ministerium, exsecutionem huius actus denegare non potest, nisi manifesto appareat eundem actum esse nullum aut alia ex gravi causa sustineri non posse aut condiciones in ipso actu administrativo appositas non esse adimpletas; si tamen actus administrativi exsecutio adiunctorum personae aut loci ratione videatur inopportuna, exsecutor exsecutionem intermittat; quibus in casibus statim certiorem faciat auctoritatem quae actum edidit.

Needless to say, I have added some color to the letters of the text to make it clear that, in the very 2 Canons which Cardinal Sodano should have carefully read and acted upon, there is made by the Code itself the distinction between munus and ministerium. And yet for 6 years, and especially during the last 12 months, those who have sustained that the renunciation was valid, dared use the argument that there no distinction between the terms!

It seems so true, that it is almost a law, that whatever one investigates about the Pontificate of Bergoglio, one uncovers nothing but lies and frauds. This is clearly the greatest.

The Laws which governed what Cardinal Sodano should have done

Because in that key moment, before Sodano through Father Lombardi gave the Sig.ra Chirri the go ahead to publish to the world that Benedict had resigned, He will leave the Pontificate on Feb. 28 (B16 è dimesso. Lascia il Pontificato Feb 28), he HAD TO read these 2 canons, or at least recall them.

Let us therefore take a closer look at these 2 canons, which regard what is to be done when someone, with mere Executive authority, receives notice from someone, with the jurisdiction to posit an adminstrative act, that he is to take an action.

My English translation of the Canons:

Canon 40: The executor of any administrative act invalidly conducts his office (suo munero), before he receives the documents (letteras) and certifies (recognoverit) their integrity and authenticity, unless previous knowledge of them has been transmitted to him by the authority publishing the act itself.

Canon 41: The executor of an administrative act to whom there has been committed the mere ministry (ministerium) of execution, cannot refuse execution of the act, unless the same act appears to be null from (something) manifest [manifesto] or cannot be sustained for any grave cause or the conditions in the administrative act itself do not seem to be able to have been fulfilled: however, if the execution of the administrative act seems inopportune by reason of place or adjoined persons, let the executor omit the execution; in which cases let him immediately bring the matter to the attention of (certiorem faciat) the authority which published the act.

What Cardinal Sodano did

First, as Canon 40 states, Cardinal Sodano’s first duty was to ask Pope Benedict XVI for a written copy of the Act of Renunciation. This is because, as read out-loud, anyone fluent in Latin, as Cardinal Sodano is reputed to be, would have noticed multiple errors in the Latin, most grievous of which was the enunciation of commisum not commiso by the Holy Father. This touched upon the integrity of the act.

Second, in receiving the Act of Renunciation in the authentic Latin Text, and finding that it was as it was intended to be read, he was obliged to examine if the act was in conformity with Canon 332 §2, which reads:

Canon 332 § 2. Si contingat ut Romanus Pontifex muneri suo renuntiet, ad validitatem requiritur ut renuntiatio libere fiat et rite manifestetur, non vero ut a quopiam acceptetur.

My translation:

Canon 332 §2. If it happen that the Roman Pontiff renounce his office (muneri suo), for validity there is required that the renunciation be done freely and duly manifested, but not that it be accepted by anyone whomsoever.

And thus, in this examination, the Cardinal had to confront the very Distinction between munus and ministerium that was founded in the Act of Renunciation, which contains the terms munus and ministerium, but renounces only the ministerium!

Clearly anyone reading Canon 40, would see that munus means office or charge! And in reading canon 41 that ministerium means execution of the duties of the office. Clearly he would as Dean of the Sacred College of Cardinals realize that it is one thing to have a munus to do something, quite another to put into motion his ministerium to execute it. — He was acting on the very basis of that distinction, because before he acted, he held the munus to act, and in acting he executed the ministerium to act!

For this reason, Cardinal Sodano must be questioned if not publicly accused of having closed his eyes! That is, of having ignored the distinction and his own grave duty and invalidly executed his office, by declaring the act a valid act of renunciation of the papal office!

This is especially true, because Canon 41 forbids (“let him omit the execution“) and Canon 40 invalidates the action of the executor to proceed to any action, not only because the core act of renunciation was invalid, as per canon 188 (for substantial error), to effect the loss of papal office, but also because, being invalid, the Cardinal Dean could NOT recognize that the command to call a conclave was opportune.

There are other anomalies in the Act of Renunciation which also should have caused the Cardinal to stop and refer to Pope Benedict, namely:

  1. The Act of Renunciation is not an act of renunciation, but the declaration of an act of renunciation. As such it lacks the formal quality of a canonical act per se, since it is one thing to announce, another to enact!
  2. The Act of Renunciation contains what appears to be a command to call a conclave. But this command is NOT a command, because it is a declaration not a command, and it is made in the First Person singular, which signifies the man who is the pope, inasmuch as he is the man, NOT the man who is the pope, inasmuch as he is the pope. But the man who is the pope, inasmuch as he is the man, whether he has renounced or not cannot call a Conclave, since he has no authority to do so!
  3. The Act of Renunciation contains no derogation of any terms of canon law which it violates as is required by canon 38.
  4. The errors in the Latin demonstrated clearly that the Holy Father had prepared the Act in secret without the counsel of canon lawyers and Latinists, and that therefore, it may lack formal interior consent or be based on other errors of fact or law or comprehension of Latin.

Thus, for Cardinal Sodano to proceed to act as if the renunciation were valid, violated the general principle of law, that the validity of the renunciation of power or right is NOT to be presumed.

This is a general principle of jurisprudence and is even found in Canon Law, in an applied form, in Canon 21:

Can. 21 — In dubio revocatio legis praeexistentis non praesumitur, sed leges posteriores ad priores trahendae sunt et his, quantum fieri potest, conciliandae.

Canon 21 — In doubt, the revocation of a pre-existing law is not presumed, but later laws are to be compared with prior ones, as much as can be done, be reconciled to them.

In a word, Cardinal Sodano by acting was claiming a munus to act (Canon 40) and using that authority to exercise a ministry (Canon 41) to deny that the Pope had a munus which had to be renounced (Canon 332 §2)!

Thus the Act of Renunciation appeared to be null from MANY manifest aspects of the terminology and grammatical structure. Canon 41 therefore required that he confer with the Pope to have them corrected! Canon 40 invalidated any action he took prior to recognizing the act as authentic and integral, that is, not canonically invalid, irritus or null. — And in Canon Law, as per canon 17, to recognize something as valid, does NOT mean insisting it is valid, when it is not! That is fraud.

By omitting the honest fulfillment of his duties, he acted with reckless disregard for his own office as Dean. He exploited the canonical defects in the Act to perpetrate a horrible crime of misrepresentation. This was tantamount to robbing the Roman Pontiff of his office by exploiting his authority, so as to declare valid what was invalid to produce a papal resignation!

Thus, according to the terms of Canon 40 and 41, Cardinal Sodano should have acted differently. The act of renunciation was of ministry, not of munus, and therefore was NOT an act of resignation. Therefore the declaration of a resignation, which had to have emanated from Cardinal Sodano’s desk, was a canonical lie and fraud! And since, ignorance of the law in those who should know the law is not presumed, Cardinal Sodano cannot be excused from an abuse of his office (munus).

What Cardinal Sodano should have done!

Upon receiving the document of Renunciation, and noticing that the renunciation of ministerium was not the act specified by Canon 332 §2, he should have spoken with Pope Benedict in the presence of 2 credible witnesses and brought this to his attention, as Canon 41 requires. Then he should have asked whether it was his intention to renounce the Petrine munus or simply to renounce the Petrine Ministerium. In the latter case, he should have (1) asked the Holy Father to issue a Motu Proprio naming someone to be his Vicar extraordinaire who would have the potestas executionis but not the office of the Pope, during the remainder of his life, OR, (2) in the case that he indicated that it was his intention to resign the papal office, he then should have asked him to sign a corrected copy of the act, containing the word muneri instead of ministerio and correcting all the other errors, whether of form, of Latin, or grammatical structure etc.. To have done anything less would be a grave sin of disrespect for the Office of the Successor of St. Peter, to which the Cardinal was bound by solemn vow to protect and defend.

Simple. Easy. Legal, Legit. By failing to do that, he convened an illicit, illegal and invalid Conclave, and made Bergoglio an Antipope, not the Pope!

(Photo Credits: CTV)

 

News

Historic Conference on Pope Benedict’s Renunciation: October 21, Rome

3 Comments

All the readers of this Blog are cordially invited to attend, this historic conference on the Renunciation of Pope Benedict, entitled, “Is Pope Benedict XVI still the Successor of Saint Peter?”

Note the term: Successor of Saint Peter. — The reason for this conference is that there is nearly universal confusion over the canonical value of the act posited by Pope Benedict XVI on February 11, 2013, when the Main Stream Media announced that he had resigned the papacy, or at least, acted as if that is what they announced.

What happened in the 58 minutes prior to the public announcement by Mrs. Chirri of ANSA press agency?

Did Pope Benedict resign the papal office?

Is he still the Pope? possessing all the powers and privileges of the Office of Saint Peter?

Is Jorge Mario Bergoglio, consequently, not the pope, and never was the pope?

These questions and more answered simply and matter of factly from the Code of Canon Law, without any private interpretations.

What did Pope John Paul II mean and intend by Canon 332 §2?

TO KNOW THE ANSWERS TO THESE QUESTIONS, please attend the conference at

THE HOTEL MASSIMO D’AZEGLIO

Via Cavour 18

On Monday, October 21, 2019 at 6:15 PM

Free and open to the public. — There will be private security on duty. — Seating is limited, so arrive by 6 PM or you may not get a seat!

Here is the official Italian announcement:

Canon Law, News

How to remove Bergoglio

29 Comments
Anthony Hopkins stars as a priest, performing an exorcism, in a scene from the 2010 movie “The Rite.” (CNS photo/Warner Bros.)

by Br. Alexis Bugnolo

What follows here are the canonical steps by which Bergoglio can be peacefully, easily and lawfully removed from his position of power.

First, any Catholic Bishop or Cardinal, whether holding jurisdiction or not, whether of the Latin Rite or not, in his capacity as a member of the College of Bishops needs to make this public declaration, or its equivalent:

As member of the College of Bishops, whose unity with the Successor of Saint Peter is essential to its proper function in the Church for the accomplishment of the will of Christ, to continue His Salvific Mission on Earth, I hereby declare that I have examined the official Latin text of Pope Benedict XVI’s act of renunciation of February 11, 2013 A.,D., which begins with the words Non solum propter, and I have found that it is not in conformity with the requirement of Canon 332 §2, that states explicitly that a papal resignation only occurs when the Supreme Pontiff renounces the Petrine Munus.  Seeing that Pope Benedict renounced only the ministerium which he received from the hands of the Cardinals, and seeing that he did not invoke Canon 38 to derogate from the obligation to name of the office in a matter which violates the rights of all the Faithful of Christ, and even more so, of the members of the College of Bishops, to know who is and who is not the Successor of Saint Peter, and when and when not he has validly renounced his office, I declare out of the fullness of my apostolic duty and mission, which binds me to consider first of all the salvation of souls and the unity of the Church, that Pope Benedict XVI by the act expressed in Non Solum Propter never renounced the Papal Office and therefore has continued until this very day to be the one and sole and true and only Vicar of Jesus Christ and Successor of Saint Peter.  I therefore charge the College of Cardinals with gross negligence in the performance of their duties as expressed in Canon 359 and n. 37 of Universi Domini Gregis by proceeding in February and March of 2013 to the convocation and convening of a Conclave to elect Pope Benedict’s successor when there had not yet been consummated a legal sede vacante. And thus I do declare the Conclave of 2013 was uncanonically convoked, convened and consummated and that the election of Cardinal Jorge Mario Bergogio as Successor of Saint Peter is null and void and irritus by the laws themselves of Holy Mother Church, as established by Pope John Paul II.

Second, Catholic Bishops and Cardinals and indeed all the Faithful should personally examine the text of February 11, 2013 according to the norms of Canons 332 §2, canon 17, canon 38, canon 145 §1, canon 41, canon 126, and in particular canon 188. (see ppbxvi.org for more information.)

Third, the Cardinals and Bishops should hold spontaneous regional or universal Synods to confirm the same and publicly affirm the same.

Fourth, the Bishops and Cardinals should call on the Swiss Guard and Vatican Police to arrest Cardinal Bergoglio and detain him and obtain from him public affirmation of the same.

Fifth, the Cardinals should approach Pope Benedict XVI and ask if it is now his intention to resign the Petrine Munus or not. If not, they should convey him to Saint John Lateran’s and acclaim him with one voice as Pope and ask his forgiveness publicly for having defected from him and elected an antipope. If so, they should ask him to redo the renunciation, this time renouncing the Petrine Munus; and then they should convene a Conclave to elect Benedict’s legitimate successor.

 

News

Veri Catholici: An Open Letter to Cardinals Burke and Sarah

Their Eminences, Cardinals Burke and Sarah

The International Association « Veri Catholici » has published this open Letter to the Cardinals, on their twitter feed at @VeriCatholici. I post it here (in its unrolled format) for the sake of those who do not have a Twitter Account.

Here beings the Introduction, with the first paragraph of the Letter subordinated to it:

The rest of the text of the open Letter continues here:

“It’s also evident that canon 124.1 and canon 188 require that the proper object of canon 332.2 be posited, namely the renunciation of the munus, otherwise, in virtue of canon 188, the substantial error of doing otherwise invalidate the act ipso iure!

“Now if a pope should act in violation of Canon 332.2, since in doing so he would injure the rights of the whole Church to know who is and who is not the true Pope, he would have to apply canon 38 derogating from the discrepancy. But Benedict did not do anything of the kind!

“Therefore, he is still the pope, and canon 359 invalidated the Conclave of 2013. Also, on this account, all the Cardinals and Bishops ARE WRONG to reason from their presumption that Francis is the pope toward any conclusion. As he never was. He is an antipope, a usurper.

“Nor can one argue that the Pope, being above canon law, is above Canon 332.2, because that canon enshrines merely the principles of the Natural Law, which are superior to the Pope and from which he CANNOT dispense!

“One aspect of which is the semiotic law, whereby the being of a thing cannot in a forensic act be rite manifestatur by a term which signifies an accident of it.

“Take this example. A pope has the habit of calling the burden of his work, Bananas. And one day while shaving says, I am renouncing Bananas. Can the Cardinals lawfully proceed to elect another, if the Pope says nothing more? No, because Bananas is not a due term for a legal act.

“Even if he said, I am renouncing bananas, during a solemn Consistory of the Cardinals, they could not proceed to elect another. Not even if he commanded them or allowed them explicitly to do so, because until he says I renounce the Papacy, Christ does not remove the office!

“These Cardinals also need to recognize that the criteria employed to determine validity in contractual law is not the same in beneficiary law. For in contractual law, as is used in Annulments evidence regards whether there was a right intention, this is principal.

“But in beneficiary law, which regards bequests, the intention has no force, what matters is only the verbal signification of the act of bequest. Renunciations fall under beneficiary law, not contractual law. This is the fundamental legal error of the Cardinals and bishops.

“For just as it is impossible for anyone to be the Pope unless he succeeds to the Chair of Peter, the office, so it is impossible for anyone to renounce the Papal Office unless in a forensic act there is an explicit renunciation of that office.

“The case is analogous to property law, wherein no one is the rightful owner of the same single property, until the one who holds the property rights renounces them in a legal act. Renouncing only the usufruct (ministerium) does not grant the title to the successor in law.

News

No Comment

9 Comments

NOTA BENE:  The interview has now been debunked as a complete fraud as regards its principle claim:

Hence, Benedict’s tacit consent remains standing. He is has refused to admit that his resignation was valid. I say, “refused”, because the object of the interview was to make him say that, but there is no quote to that effect, other than in the Vatican News Article yesterday about the interview. Therefore, one can reasonably conclude that Benedict refused to make such a reply and what reply he did make they refused to publish.

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Canon Law

Barnhardt’s 2nd Video and the other Meaning of Benedict’s Tacit Consent

2 Comments

Yesterday, Ann Barhnhardt posted her second Magisterial Study of Pope Benedict’s Invalid Resignation and the theological currents behind it. See here. You have to listen to this entire video to understand anything about what is going on in the Vatican today.*

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*There is only one small factual error in what Mrs. Barnhardt says in this video, namely, when she says that all the vernacular translations of Benedict’s Act of Renunciation were made from the Italian translation, that is not true, the German is unique, as I have shown previously.

Considerations

It’s rationally impossible to exclude, after Barnhardt’s marshalling of evidence, that Pope Benedict did not have a vicious and malign intention in renouncing only the Petrine Ministry, and not simply a substantial error of saying ministerium instead of munus.

This being the case, I can now offer a reasonable explanation of Why the Pope did NOT contest ANY of the 39 arguments I sent him?, which argue his resignation of ministerium did not effect a resignation of munus:  The surprising answer is that Benedict acknowledges that it was NEVER his intention to resign the petrine munus, and was in fact his intention to resign only the petrine ministerium.  — If you recall, in my Scholastic Question, which I sent him, I openly stated that I did not dispute the act effected a renunciation of ministerium.

There are 2 conclusions from this inference, which I say has sound probability on the basis of the 55 year history of Joseph Ratzinger in the speculations regarding transforming the papacy.

The first is that, if asked, Pope Benedict will admit openly and candidly before witnesses that he retains the Petrine Munus.  He will however, on account of his error, say he does not hold the Petrine Office or the Papacy.  This will seem to be an illogical self-contradiction, since it does not accord with the Latin text of Canon 145 §1: but in the Germanic School of theology to which Ratzinger belongs, the office of the Papacy is conceived as pertaining to the Petrine Ministry, that is, the active exercise of grace and vocation.

The second conclusion is, that every Catholic who accepts the teaching of Vatican I, will see that there are now 2 reasons for the renunciation of Benedict being null and void:*  namely, not only substantial error, but malign intention.  The malign intention (dolus) being to split the Papal Office.  Both causes are causes of  the act being null and void in canon 188.*

If these 2 considerations are true, then it will be difficult to understand from speaking with Benedict at any time, for a direct answer which indicates the renunciation was invalid to effect his no longer being the Pope.

The solution of the problem, therefore, must come solely from a canonical analysis, because neither as a private theologian, Joseph Ratzinger, nor as the Pope, does he have any authority to split the Papal Office from the Papal Ministry, nor to ascribe the office of the Papacy to the one who has the Papal Ministry, but not the Papal Munus.

Finally, I wish to praise Mrs. Barnhardt for her correct theological and moral characterization of those who have contested that the renunciation was invalid, arguing instead with a faulty notion of “universal acceptance”, as “demonic”, “satanic” and “free-masonic”.

For the Good of the Church, I will close by calling on all the Cardinals, Bishops, Clergy, Religious and Laity, especially of the Roman Church, to return to the norm of Canon 332 §2 and recognize that

  1. Pope Benedict is still the Pope, Bergoglio was never the Pope.
  2. His renunciation of ministry effects nothing in Canon Law.
  3. He is theologically confused as regards holding that the Papal Office is constituted by the one who exercises the Petrine Ministry, not the One who holds the Petrine Munus.
  4. His deliberate intention to renounce only the Petrine Ministry was morally reprehensible and should be reprehended.
  5. Anyone who speaks with Pope Benedict must resort to correcting him, because he not only committed a juridical error, but also a moral error, in renouncing only the Petrine Ministry.

_____________________________

* Barnhardt and myself, as well as nearly all the other commentators on this controversy, have been saying that Benedict’s resignation was invalid. The correct Canonical phrase, however, is that Benedict never renounced the Papal Office. Because, Benedict resigned nothing, in that he never used the verb resign.  (The English translation of Canon 332 §2 has “resign” in the place of the Latin “renounce”.)  Also, Canon 188 does not declare acts of renunciation invalid, it declares them “irrita“, that is, not properly done, or in other words, never done at all.

Can. 188 — Renuntiatio ex metu gravi, iniuste incusso, dolo vel errore substantiali aut simoniace facta, ipso iure irrita est.

The importance of the distinction in Canon Law regarding juridical acts which are invalid and juridical acts which are irrita is that, if a juridical act of the pope be in question, since one cannot dispute the legitimacy of papal acts, you cannot judge them valid or invalid. But if they were never done, never existed, that is, if they were irriti, then they never happened. And it’s no sin or crime, but true justice to say that they are such.

 

 

News

Pope Benedict has tacitly accepted that his resignation was canonically invalid

9 Comments

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By Br. Alexis Bugnolo

On January 30, 2019, Pope Benedict received at the Vatican, through the hands of Archbishop Georg Gänswein, the canonical brief I sent him demonstrating conclusively that the act contained in the declaration, Non Solum Propter, of Feb. 11, 2013 was not in conformity with the term of Canon 332 §2, which requires the renunciation of munus for a valid Papal resignation, and that therefore he remains the sole valid Roman Pontiff.

In my letter to the Archbishop, I indicated how the Holy Father could contact me in response to the brief. One Hundred and Sixty Days have passed without any objection to the arguments presented.

According to the norms of the Vatican itself, if no objection is made to a canonical assertion after 90 days, tacit consent is indicated.

Here is the proof of delivery, via FedEx: Shipping Slip

Here is the text which I sent: in PDF*

____________________

* The PDF contains the same canonical arguments, only slight differences in its introduction. Also, in April of this year, I sent to the Holy Father, by regular mail, the same brief, but containing the Ad Obj. 16-19, which I added after January of 2019.

Canon Law, News

Investigating the causes of Pope Benedict’s invalid Abdication

11 Comments

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By Br. Alexis Bugnolo

As is now notorious, Pope Benedict’s act of resignation of February 11, 2013 was invalid on account of not being in conformity with Canon 332 §2. Here at, the From Rome Blog, I have written about this extensively and subjected the text to a Scholastic analysis, demonstrating, I believe, conclusively, that the signification of the text can not be rationally said to conform to the norm of the law.

As a Latin translator of Ecclesiastical texts, I have wondered daily for six months how a mind such as that of our Holy Father, Pope Benedict, could fall into such a grievous substantial error of mistaking the very object (cf. 126) of the act of a papal resignation, which is a renunciation of the Petrine Munus, to be rather a renunciation of the Petrine Ministry.

Ann Barnhardt sees malice in this, in an attempt to bifurcate the papacy. Her collaborators in Germany have found much evidence to this effect.  But as a Franciscan, who is obligated by the Rule of Saint Francis to recognize the canonically elected popes and show them respect, I consider it my duty to investigate other causes which involve less or no culpability. I take the position of the international Association, Veri Catholici, that we need not presume malice, ignorance suffices, if ignorance can be demonstrated.

In my recent article, the other day, on the Falsification of the Vernacular translations of the text of Renunciation, I showed conclusively that the Vatican has misrepresented the signification of the Latin Text of the act, which is the only official canonical text.

In that study, however, it was evident that the German translation was anomalous, that is, that it had entirely different errors than the other translations. These anomalies led me to today’s investigation.

Archbishop Gänswein and the German Translation of the Code of Canon Law

In the German translation of the Act of Renunciation, the anomalies are as follows:

  1. The Latin word, munus, is translated as Dienst.
  2. The Latin word, ministerium, is translated  sometimes as Amt, sometimes as Dienst.
  3. The syntactical association of the act of renunciation is followed by the correct translation of ita ut.

Following the forensic principle of Aristotle, that where there are 2 differing consequences there are 2 different causes, but when there is the same consequence, there is a unity among causes, I am led by comparison to conjecture why this may be the case.

Recall, if you may, the speech given by Archbishop Georg Ganswein at the Pontifical University of St Gregory the Great, in 2016, which sparked so much amazement, because in it, he said that Pope Benedict still shared in the Petrine Ministry and held the Papal Office.

Recently, however, Archbishop Gänswein, to both a German journalist and a journalist working for Life Site News, withdrew his assertions, claiming that he had misused the words for office and munus, in his German text.

Now, supposing that the Act of Renunciation, in the German translation, was overseen by Archbishop Gänswein, we might conclude that he has something to do with the anomalies it contains

This consideration alone, however, did not satisfy me, so I examined the causes for the Archbishop’s errors in German. Naturally, therefore, I went back to the Code of Canon Law in the Latin (the official text) and to the Vatican’s German translation (unofficial, but in practice used by German Speakers).

At the Vatican Website, you notice immediately that the German translation of Pope John Paul II’s Code of Canon Law is better linked than the English. In the German, the index contains links from each line of text, but in the English, the index contains links only in the titles to the books. This gives one to think that some German speaker was using the German translation of the Code quite frequently and has the authority to get the Vatican webmaster to add all the referential URLs, to make that edition more facile in its use.

This argues that Archbishop Gänswein, if not Benedict himself, frequently used the German translation.

O.K., that appears to be an obvious assumption, but there is a problem.  THE GERMAN TEXT IS ERRONEOUS. And not in a small way! In a very crucial manner: it gets the translation of Munus  WRONG! And that in a way that anyone using it, as a guide on how to Renounce the Papal Office, would write an invalid formula of resignation!

Let me explain, therefore, Why and How, Perhaps, Pope Benedict got his Act of Renunciation wrong in the Latin, and thus never in fact or before God resigned.

The key Canons which one must consult regarding how to write a valid act of renunciation of the papal office are canon 332 §2 and canon 145 §1. This is because in the former, the conditions for a valid resignation are stated, and in the latter, the nature of every ecclesiastical office are defined.

Let’s look at each in the German:

Can. 332 — 2. Falls der Papst auf sein Amt verzichten sollte, ist zur Gültigkeit verlangt, daß der Verzicht frei geschieht und hinreichend kundgemacht, nicht jedoch, daß er von irgendwem angenommen wird.

The error in this German translation is minor: it renders the Latin, Pontifex Romanus (Roman Pontiff) with the German, Papst, (Pope).  However, it correctly translates the sense of the Latin, munus, as Amt.  Because, in this canon, the Latin, Munus, has the sense of office, which is what the German, Amt, means.

It must be noted, here, that in the German translation of the Act of Renunciation, the author of that text in the crucial act of renunciation uses the correct German word for a VALID renunciation, Amt! — The only problem is, Pope Benedict XVI did NOT resign in German, he resigned in Latin!

But this anomaly of the German translation of the Act of renunciation does reveal, that at least ONE German speaker, the author of the translation, THOUGHT the act was a renunciation of the Papal MUNUS.

Now, let’s look at the other canon:

Can. 145 — § 1. Kirchenamt ist jedweder Dienst, der durch göttliche oder kirchliche Anordnung auf Dauer eingerichtet ist und der Wahrnehmung eines geistlichen Zweckes dient.

The importance of canon 145 §1 in the Code of Canon Law is this, that it DEFINES the nature of an ecclesiastical office (officium) as a munus.  As I have discussed in my commentary on Boniface VIII’s Quoniam, the Latin word, munus, is the perfect word for an ecclesiastical office, since it signifies both that the office is a dignity, a charge or burden, and a gift, which upbuilds the one who receives it with grace. There is no 1 word in any modern language, to my knowledge, which has all the senses of the Latin word, munus.

For this reason, its difficult to translate munus properly, which is why I use the Latin word even in English prose. (The German Translation of the Code, which appears on the Vatican Website, seems to be that by Father Winfried Aymans, JCD, an eminent doctor of Canon Law from the Diocese of Bonn, Germany. Who however, does not seem to be a Latinist per se, though, to his merit, he be a signer of the Correctio Filialis)

So in this German translation, we see the TERRIBLE error:  Every ecclesiastical office (Kirchenamt) is defined as a Dienst!  But Dienst as every German speaker knows, means what we in English mean by service, and what every Latin speaker means by ministerium.  So the German translation of canon 145 says:  Every ecclesiastical office is a ministry! When the Code of Canon Law in Latin actually says: Every ecclesiastical office is a munus!

In fact, in the code of Canon Law, in the Latin, Pope John Paul II never speaks of any ecclesiastical office as a ministry (ministerium), but always as an office (officium) or munus.

This means, that if any German speaker read canon 145 §1 in the German, as found on the Vatican Website, and probably in most German translations of the Code of Canon Law, he would be mislead into thinking that to resign an ecclesiastical office its sufficient to renounce the ministry of that office! — But this is precisely the error in the Papal Resignation!

If we go back to the other vernacular translations of the Act of Renunciation, which I analyzed in my previous post, we see that all of them follow the erroneous German translation of munus in the German Translation of the Code of Canon Law! But, illogically and inconsistently, also follow the erroneous Latin text of Pope Benedict when he says ministerium in the Act of resignation.  Thus the vernacular translations (excepting the German) are reading in some places the Latin original of the renunciation, in other places, the German translation of the Code and Act of resignation!  This is the scientific reason why the vernacular translations are worthless if not maliciously contrived.

The error in canon 145 §1 might also explain why Pope Benedict thought that in writing ministerio in the Latin text of his renunciation, he thought he was writing munus, because the erroneous translation makes it appear that the German for munus is the same as the Latin, ministerium. For the German of Canon 145 §1 says that every Amt is a Dienst (which in Latin is a ministerium, but in canon 145 §1 is the German translation for munus), and the German of Canon 332 §2, says a Pope resigns when he renounces his Amt. So it appears that Benedict was mislead into thinking that in Latin, if he renounced his Amt, he could sufficient signify that by renouncing his ministerium!

I pray to God, therefore, that SOMEONE in the Church, who can speak with Pope Benedict XVI in person, makes this known to him!

 

News

The Vatican has known all along that Benedict’s renunciation was invalid as written, and here’s the proof!

17 Comments

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The Falsified Letter of Pope Benedict was not a novelty, the Vatican had already falsified all the translations of Benedict’s Act of Renunciation.

By Br. Alexis Bugnolo

April 8, 2019 A.D. — The Vatican has known all along that Pope Benedict’s Act of Renunciation was not in conformity with the requirements of Pope John Paul II’s Code of Canon Law, and the documentary evidence to prove it has been published by the Vatican for 6 years.

The Code of Canon Law requires that the man who is Pope resign in a specific manner, in in the Canon 332 §2:

§ 2. Si contingat ut Romanus Pontifex muneri suo renuntiet, ad validitatem requiritur ut renuntiatio libere fiat et rite manifestetur, non vero ut a quopiam acceptetur.

The literal English translation of this Canon reads:

§2. If it happen that the Roman Pontiff renounce his MUNUS, there is required for validity that the renunciation be made freely and manifested duly, but nto that it be accepted by anyone whomsoever.

But the text of the renunciation in the Latin original reads thus:

Quapropter bene conscius ponderis huius actus plena libertate declaro me ministerio Episcopi Romae, Successoris Sancti Petri, mihi per manus Cardinalium die 19 aprilis MMV commisso renuntiare…

The correct translation of this key text is:

On which account, well aware of the weight of this act, I declare with full liberty, that I renounce the Ministry of the Bishop of Rome, the Successor of Saint Peter, committed to me through the hands of the Cardinals on the 19th of April 2005, …

This glaring ERROR of mistaking the ESSENTIAL object of a papal renunciation as regarding the Petrine Ministry instead of the Petrine Munus (office) made the act have no legal effect (cf. canon 126 and 188).

BUT TO HIDE THIS INVALIDITY, the Vatican HAS PUBLISHED FALSIFIED translations into the vernacular of the act, which specifically ALTER the nature of the act and conceal that invalidity.  This was one of the key and necessary acts of the Coup d’etat, of February 2013, of which I wrote previously.

The FALSIFICATIONS are these:

  1. In all the translations, the double occurrence of the word MUNUS, in the Latin original is CONCEALED by translating it with the same word used to translate the Latin MINISTERIUM, which occurs thrice in the text.
  2. The syntax of the clause of effect which follows the verb RENUNIET in the Latin, has been altered to make it appear to allow a metanymic manner of signification, when in the Latin it permits NO SUCH reading.
  3. The syntax of the second independent clause following the DECLARO has been altered to make it appear as definitive command to convene a Conclave.

These 2 errors make it appear that in the mind of Pope Benedict there is NO distinction between the Petrine Office (which must be resigned) and the Petrine Ministry (which you can resign without resigning the office).* It also makes it appear that his act of resignation of the ministry effects the loss of office.

Now since ALL the vernacular translations have this error, its clear that the Vatican has DELIBERATELY AND WITH AFORETHOUGHT publicly misrepresented the nature of the Papal Act to make it appear to be in conformity with the Code of Canon Law.

But don’t take my word for it, see the Vatican Website to review each translation. In the texts below which I have cut and pasted directly from the Vatican Website, I have colored in RED the falsifications of munus and ministerium, and/or the alterations of the Syntax, and placed in BLUE the correct translations of MINISTERIUM or the syntactical forms where they occur in each.

The Falsified English

The English as it appeared on the Vatican Website on April 8, 2019:

Dear Brothers,

I have convoked you to this Consistory, not only for the three canonizations, but also to communicate to you a decision of great importance for the life of the Church. After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry. I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering. However, in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me. For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter, entrusted to me by the Cardinals on 19 April 2005, in such a way, that as from 28 February 2013, at 20:00 hours, the See of Rome, the See of Saint Peter, will be vacant and a Conclave to elect the new Supreme Pontiff will have to be convoked by those whose competence it is.

Dear Brothers, I thank you most sincerely for all the love and work with which you have supported me in my ministry and I ask pardon for all my defects.  And now, let us entrust the Holy Church to the care of Our Supreme Pastor, Our Lord Jesus Christ, and implore his holy Mother Mary, so that she may assist the Cardinal Fathers with her maternal solicitude, in electing a new Supreme Pontiff. With regard to myself, I wish to also devotedly serve the Holy Church of God in the future through a life dedicated to prayer.

The Falsified Italian

Italiano as it appeared on the Vatican Website on April 8, 2019:

Carissimi Fratelli,

vi ho convocati a questo Concistoro non solo per le tre canonizzazioni, ma anche per comunicarvi una decisione di grande importanza per la vita della Chiesa. Dopo aver ripetutamente esaminato la mia coscienza davanti a Dio, sono pervenuto alla certezza che le mie forze, per l’età avanzata, non sono più adatte per esercitare in modo adeguato il ministero petrino. Sono ben consapevole che questo ministero, per la sua essenza spirituale, deve essere compiuto non solo con le opere e con le parole, ma non meno soffrendo e pregando. Tuttavia, nel mondo di oggi, soggetto a rapidi mutamenti e agitato da questioni di grande rilevanza per la vita della fede, per governare la barca di san Pietro e annunciare il Vangelo, è necessario anche il vigore sia del corpo, sia dell’animo, vigore che, negli ultimi mesi, in me è diminuito in modo tale da dover riconoscere la mia incapacità di amministrare bene il ministero a me affidato. Per questo, ben consapevole della gravità di questo atto, con piena libertà, dichiaro di rinunciare al ministero di Vescovo di Roma, Successore di San Pietro, a me affidato per mano dei Cardinali il 19 aprile 2005, in modo che, dal 28 febbraio 2013, alle ore 20,00, la sede di Roma, la sede di San Pietro, sarà vacante e dovrà essere convocato, da coloro a cui compete, il Conclave per l’elezione del nuovo Sommo Pontefice.

Carissimi Fratelli, vi ringrazio di vero cuore per tutto l’amore e il lavoro con cui avete portato con me il peso del mio ministero, e chiedo perdono per tutti i miei difetti. Ora, affidiamo la Santa Chiesa alla cura del suo Sommo Pastore, Nostro Signore Gesù Cristo, e imploriamo la sua santa Madre Maria, affinché assista con la sua bontà materna i Padri Cardinali nell’eleggere il nuovo Sommo Pontefice. Per quanto mi riguarda, anche in futuro, vorrò servire di tutto cuore, con una vita dedicata alla preghiera, la Santa Chiesa di Dio.

The Falsified Spanish Text

The Spanish as it appeared on the Vatican Website on April 8, 2019:

Queridísimos hermanos,

Os he convocado a este Consistorio, no sólo para las tres causas de canonización, sino también para comunicaros una decisión de gran importancia para la vida de la Iglesia. Después de haber examinado ante Dios reiteradamente mi conciencia, he llegado a la certeza de que, por la edad avanzada, ya no tengo fuerzas para ejercer adecuadamente el ministerio petrino. Soy muy consciente de que este ministerio, por su naturaleza espiritual, debe ser llevado a cabo no únicamente con obras y palabras, sino también y en no menor grado sufriendo y rezando. Sin embargo, en el mundo de hoy, sujeto a rápidas transformaciones y sacudido por cuestiones de gran relieve para la vida de la fe, para gobernar la barca de san Pedro y anunciar el Evangelio, es necesario también el vigor tanto del cuerpo como del espíritu, vigor que, en los últimos meses, ha disminuido en mí de tal forma que he de reconocer mi incapacidad para ejercer bien el ministerio que me fue encomendado. Por esto, siendo muy consciente de la seriedad de este acto, con plena libertad, declaro que renuncio al ministerio de Obispo de Roma, Sucesor de San Pedro, que me fue confiado por medio de los Cardenales el 19 de abril de 2005, de forma que, desde el 28 de febrero de 2013, a las 20.00 horas, la sede de Roma, la sede de San Pedro, quedará vacante y deberá ser convocado, por medio de quien tiene competencias, el cónclave para la elección del nuevo Sumo Pontífice.

Queridísimos hermanos, os doy las gracias de corazón por todo el amor y el trabajo con que habéis llevado junto a mí el peso de mi ministerio, y pido perdón por todos mis defectos. Ahora, confiamos la Iglesia al cuidado de su Sumo Pastor, Nuestro Señor Jesucristo, y suplicamos a María, su Santa Madre, que asista con su materna bondad a los Padres Cardenales al elegir el nuevo Sumo Pontífice. Por lo que a mi respecta, también en el futuro, quisiera servir de todo corazón a la Santa Iglesia de Dios con una vida dedicada a la plegaria.

The Falsified French

The French as it appeared on the Vatican Website on April 8, 2019:

Frères très chers,

Je vous ai convoqués à ce Consistoire non seulement pour les trois canonisations, mais également pour vous communiquer une décision de grande importance pour la vie de l’Église. Après avoir examiné ma conscience devant Dieu, à diverses reprises, je suis parvenu à la certitude que mes forces, en raison de l’avancement de mon âge, ne sont plus aptes à exercer adéquatement le ministère pétrinien. Je suis bien conscient que ce ministère, de par son essence spirituelle,  doit être accompli non seulement par les œuvres et par la parole, mais aussi, et pas moins, par la souffrance et par la prière. Cependant, dans le monde d’aujourd’hui, sujet à de rapides changements et agité par des questions de grande importance pour la vie de la foi, pour gouverner la barque de saint Pierre et annoncer l’Évangile, la vigueur du corps et de l’esprit est aussi nécessaire, vigueur qui, ces derniers mois, s’est amoindrie en moi d’une telle manière que je dois reconnaître mon incapacité à bien administrer le ministère qui m’a été confié. C’est pourquoi, bien conscient de la gravité de cet acte, en pleine liberté, je déclare renoncer au ministère d’Évêque de Rome, Successeur de saint Pierre, qui m’a été confié par les mains des cardinaux le 19 avril 2005, de telle sorte que, à partir du  28 février 2013 à vingt heures, le Siège de Rome, le Siège de saint Pierre, sera vacant et le conclave pour l’élection du nouveau Souverain Pontife devra être convoqué par ceux à qui il appartient de le faire.

Frères très chers, du fond du cœur je vous remercie pour tout l’amour et le travail avec lequel vous avez porté avec moi le poids de mon ministère et je demande pardon pour tous mes défauts. Maintenant, confions la Sainte Église de Dieu au soin de son Souverain Pasteur, Notre Seigneur Jésus-Christ, et implorons sa sainte Mère, Marie, afin qu’elle assiste de sa bonté maternelle les Pères Cardinaux dans l’élection du Souverain Pontife. Quant à moi, puissé-je servir de tout cœur, aussi dans l’avenir, la Sainte Église de Dieu par une vie consacrée à la prière.

The Falsified Portuguese

The Portuguese as it appeared on the Vatican Website on April 8, 2019:

Caríssimos Irmãos,

convoquei-vos para este Consistório não só por causa das três canonizações, mas também para vos comunicar uma decisão de grande importância para a vida da Igreja. Depois de ter examinado repetidamente a minha consciência diante de Deus, cheguei à certeza de que as minhas forças, devido à idade avançada, já não são idóneas para exercer adequadamente o ministério petrino. Estou bem consciente de que este ministério, pela sua essência espiritual, deve ser cumprido não só com as obras e com as palavras, mas também e igualmente sofrendo e rezando. Todavia, no mundo de hoje, sujeito a rápidas mudanças e agitado por questões de grande relevância para a vida da fé, para governar a barca de São Pedro e anunciar o Evangelho, é necessário também o vigor quer do corpo quer do espírito; vigor este, que, nos últimos meses, foi diminuindo de tal modo em mim que tenho de reconhecer a minha incapacidade para  administrar bem o ministério que me foi confiado. Por isso, bem consciente da gravidade deste acto, com plena liberdade, declaro que renuncio ao ministério de Bispo de Roma, Sucessor de São Pedro, que me foi confiado pela mão dos Cardeais em 19 de Abril de 2005, pelo que, a partir de 28 de Fevereiro de 2013, às 20,00 horas, a sede de Roma, a sede de São Pedro, ficará vacante e deverá ser convocado, por aqueles a quem tal compete, o Conclave para a eleição do novo Sumo Pontífice.

Caríssimos Irmãos, verdadeiramente de coração vos agradeço por todo o amor e a fadiga com que carregastes comigo o peso do meu ministério, e peço perdão por todos os meus defeitos. Agora confiemos a Santa Igreja à solicitude do seu Pastor Supremo, Nosso Senhor Jesus Cristo, e peçamos a Maria, sua Mãe Santíssima, que assista, com a sua bondade materna, os Padres Cardeais na eleição do novo Sumo Pontífice. Pelo que me diz respeito, nomeadamente no futuro, quero servir de todo o coração, com uma vida consagrada à oração, a Santa Igreja de Deus.

The Falsified German

The German as it appeared on the Vatican Website on April 8, 2019:

Liebe Mitbrüder!

Ich habe euch zu diesem Konsistorium nicht nur wegen drei Heiligsprechungen zusammengerufen, sondern auch um euch eine Entscheidung von großer Wichtigkeit für das Leben der Kirche mitzuteilen. Nachdem ich wiederholt mein Gewissen vor Gott geprüft habe, bin ich zur Gewißheit gelangt, daß meine Kräfte infolge des vorgerückten Alters nicht mehr geeignet sind, um in angemessener Weise den Petrusdienst auszuüben. Ich bin mir sehr bewußt, daß dieser Dienst wegen seines geistlichen Wesens nicht nur durch Taten und Worte ausgeübt werden darf, sondern nicht weniger durch Leiden und durch Gebet. Aber die Welt, die sich so schnell verändert, wird heute durch Fragen, die für das Leben des Glaubens von großer Bedeutung sind, hin- und hergeworfen. Um trotzdem das Schifflein Petri zu steuern und das Evangelium zu verkünden, ist sowohl die Kraft des Köpers als auch die Kraft des Geistes notwendig, eine Kraft, die in den vergangenen Monaten in mir derart abgenommen hat, daß ich mein Unvermögen erkennen muß, den mir anvertrauten Dienst weiter gut auszuführen. Im Bewußtsein des Ernstes dieses Aktes erkläre ich daher mit voller Freiheit, auf das Amt des Bischofs von Rom, des Nachfolgers Petri, das mir durch die Hand der Kardinäle am 19. April 2005 anvertraut wurde, zu verzichten, so daß ab dem 28. Februar 2013, um 20.00 Uhr, der Bischofssitz von Rom, der Stuhl des heiligen Petrus, vakant sein wird und von denen, in deren Zuständigkeit es fällt, das Konklave zur Wahl des neuen Papstes zusammengerufen werden muß.

Liebe Mitbrüder, ich danke euch von ganzem Herzen für alle Liebe und Arbeit, womit ihr mit mir die Last meines Amtes getragen habt, und ich bitte euch um Verzeihung für alle meine Fehler. Nun wollen wir die Heilige Kirche der Sorge des höchsten Hirten, unseres Herrn Jesus Christus, anempfehlen. Und bitten wir seine heilige Mutter Maria, damit sie den Kardinälen bei der Wahl des neuen Papstes mit ihrer mütterlichen Güte beistehe. Was mich selbst betrifft, so möchte ich auch in Zukunft der Heiligen Kirche Gottes mit ganzem Herzen durch ein Leben im Gebet dienen.

This German translation is even more falsified than the others, becuase it INVERTS the translations for Munus (Amt) and Ministerium (Dienst) to make it appear that the resignation was a resignation of office!

Finally, I concede that I cannot read Arabic or Polish, but perhaps you can bet how those texts were also falsified?

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FOOTNOTE

* See my Scholastic Question: “Why the Resignation of Pope Benedict XVI must be questioned,” (English, Espanol) for the philosophical, theological and canonical explanation. As for renunciations of ministry, Priests, Bishops and even Deacons resign the ministry when they retire or lose the clerical state. In such cases they may or may not retain the faculties of the priesthood, but continue to be Priests, Bishops or Deacons. Before Vatican II, when Bishops continued in office until death, it was very common to see reigning Bishops who could not exercise the episcopal ministry in matters of governance or liturgical functions, because they became totally senile or bed ridden or incapacitated. The modern concept of a co-Adjutor Bishop reflects this reality, wherein a reigning Bishop no longer feels capable of exercising the ministry which flows from the office, which he, however, continues to hold. — Note, however, that there is no Canon in the Code of Canon Law which regards a papal renunciation of ministry, because, since the Office of Peter is necessary for the Church by Divine Promise, the exercise of its ministry is a necessary good for the Church and consequently a grave obligation for the one who holds it. Thus, he who holds the munus can always exercise the ministry, even if he personally renounces it. Furthermore, its not really necessary even to declare such a renunciation, as the Pope can delegate many of his powers to Cardinals, Vicars and Legates apostolic, even as his physical powers fail him. — For all the rest, see the Scholastic Question in which I consider in its second part, all the reasons for holding the act of renunciation as it appears in the Latin original, and refute them point by point.

Canon Law, Ecclesiology, Editorials, News

I owe an apology to Professor Radaelli

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Dr. Enrico M. Radaelli
Dr. Enrico M. Radaelli

By Br. Alexis Bugnolo

As my faithful readers may know, I began the From Rome Blog, on September 7, 2013 A.D. with a book Review of Enrico Maria Radaelli’s book, Il Domani Terribile o Radioso? del Dogma, which was a profound medication on the importance of recognizing Beauty as as one of the transcendentals of being. I remain ever thankful that my review so pleased Professor Radaelli that I had the honor of dining with him about a week thereafter.

I met him only on another occasion or two, and he urged me on in my proposal to blog, taking up the more profound questions of the day. I was at the time much immersed in my preparation of the English translation of the Commentaries of Saint Bonaventure, but I took heed of his encouragement.

Often it happens, that a chance meeting or reading will lead to greater things, of which one has not the foggiest notion or daring imagination to foresee. And at other times a slight negligence or carelessness about a chance reading or meeting can be the cause of grave omissions.

I see this now, more than 6 years after the events of February, 2013.  At that time I was a student in the Faculty of Theology of Saint Bonaventure, at Rome, and I was given a copy of Professor Radaelli’s Supplica to His Holiness Pope Benedict XVI, in which he urges the Pope to take back his renunciation. He published this on Feb. 18, 2013.

At the time my mind focused only on one part of his argument: namely the faulty notion that whereas a pope could lawfully resign, it was metaphysically unsound to do so. Reading Professor Radaelli’s paper in Italian, which you can read from this link, today, here, I had the difficulty of thinking about his entire argument and the problem he was addressing, since I think in English. I saw that the Professor had written with the most profound emotion and philosophical sense, but I dismissed what he warned of, summarily, since I was given to the same fault of many Catholics, namely of holding that papal power is such that there can be no question of immorality or defect in anything a Pope could lawfully do.

An acquaintance who had served several Bishops in Italy as their private secretary also in those days approached me to ask my opinion of the resignation. He told me that there was an article in the Corriere della Sera about clamorous errors in the text of the resignation, which would make it invalid. I remarked curtly, that how could the Vatican be ignorant of Latin, after all. And upon reading Canon 332 §2 in the English and Italian found nothing to object to. — Though I remained unsatisfied that there was not yet an English translation of the act of renunciation, which, if I remember correctly, only appeared in March after Bergoglio took the name “Francis.”

Professor Radaelli’s work is entitled, Why Pope Benedict XVI should withdraw his resignation: it is not yet time for a new Pope, because if there is one, he will be an Anti-Pope. (This English translation of the Title, is my own). The Italian is:

Now, I can see that Professor Radaelli had a profund metaphysical sense which went way beyond my grasp at the time. He was warning the world that a papal resignation had to be in conformity with the metaphysical nature of the Papacy, as an office and gift of grace originating and bestowed by the Living God, Who is Being and Existence Himself. Not being a native speaker of Italian I did not at that time see what was motivating him so strongly to object. I see now that it was that the resignation, in Italian, was being called a dimissione, that is a letting-go of office. This is the secular term for leaving office. It implies that the office is entirely in the power of the one holding it, is something secular, and has no metaphysical realty of itself other than a relation to those served.

But this is precisely the nature of a ministerium in Latin, when considered in of itself. Thus, the metaphysical sense of Professor Radaelli was giving off a loud alarm. He did not express this alarm in terms of canonical invalidity but of moral non conformity.

Though no one at the time was discussing the issue of ministerium vs. munus — because nearly everyone was reading a faulty Italian translation of the act of renunciation (prepared by the Vatican) and no one was reading the Code of Canon Law in Latin — the Professor was speaking prophetically in a true sense to warn the Church of Rome of the dire consequences to come.

For this reason, because of my own cavalier attitude to Professor Radaelli’s work, I owe him an apology. And I think the whole Church does also.

I only awoke to the problem when I actually looked at the Code of Canon Law, Canon 332 §2 in the Latin, and the text of the renunciation in Latin. Then I saw immediately the problem. Further investigation of what Canon 17 required confirmed it.

Today, I know by acquired human reason and by divine faith that Pope Benedict never validly resigned, because to affirm the opposite would require that one reject the entire Catholic Faith, right reason and human language itself. The inherent perfection of Beauty, as a transcendental of being which is inscribed in all things, a perfection which is expressed in the balance of good and truth and unity in a perfect harmony and order, preaches most loudly to all who will hear Her, that such is the case.

Apologies, Professor! Please forgive me!

Canon Law, Ecclesiology

Boniface VIII’s Magisterial Teaching on Papal Renunciations

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Translation and Commentary by Br. Alexis Bugnolo¹

Pope Boniface VIII, Quoniam (Sexti Decretalium Liber. I, Tit. VII, chapter 1):

Quoniam aliqui curiosi disceptatores de his, quae non multum expediunt, et plura sapere, quam oporteat, contra doctrinam Apostoli, temere appetentes, in dubitationem sollicitam, an Romanus Pontifex (maxime cum se insufficientem agnoscit ad regendam universalem Ecclesiam, et summi Pontificatus onera supportanda) renunciare valeat Papatui, eiusque oneri, et honori, deducere minus provide videbantur:  Celestinus Papa quintus praedecessor noster, dum eiusdem ecclesiae regimini praesidebat, volens super hoc haestitationis cuiuslibet materiam amputare, deliberatione habita cum suis fratribus Ecclesiae Romanae Cardinalibus (de quorum numero tunc eramus) de nostro, et ipsorum omnium concordi consilio et assensu, auctoritate Apostolica statuit, et decrevit:  Romanum Pontificem posse libere resignare.

Nos igitur ne statutum huiusmodi per ipsis cursum oblivioni dari aut dubitationem eandem in recidivam disceptionem ulterius deduci contingat:  ipsum inter constitutiones alias, ad perpetuam rei memoriam, de fratrum nostrorum consilio duximus redigendum.

My English Translation:

Since some debaters curious about those things, which are not very expedient, and desiring rashly to know more than is opportune, against the teaching of the Apostle (1 Tim. 6:4), have seemed to draw forth less cautiously a solicitous doubt, whether the Roman Pontiff (most of all when he acknowledges himself (to be) insufficient to rule the universal Church, and to support the burdens (onera) of the Supreme Pontificate) be able [valeat] to renounce the Papacy [Papatui], and its charge [oneri], and honor [honori]:  Pope Celestine V, Our predecessor, when he presided over the government of the same Church, willing to cut off the matter of any hesitation over this, having held a deliberation with His brothers, the Cardinals of the Roman Church (of whose number We were at that time), established and decreed by (his) Apostolic Authority, from the concordant counsel and assent of Ourselves, and of the same: that the Roman Pontiff can freely resign.

We, therefore, lest a statute of this kind, enacted through the same, be given up to oblivion or the same doubt be drawn forth furthermore in a repeated debate: judge that the same is to be registered among the other constitutions, ad perpetuam rei memoriam, (drawn) from the council of our brother (Cardinals).

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FOOTNOTES

  1. Many thanks to Dr. Cyrille Dounot, Professor of Law in the Faculté de Droit et de Science Politique, at the Université d’Auvergne, France, for making the Latin text of Boniface’s decree, Quoniam (VI, 1, 7, 1), available to me, from the Corpus Iuris Canonici, Vol II, Liber Sextus, Clementinae and Extravagantes, cum glossis, Lyons, France, 1584, cols. 197-199.

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MY COMMENTARY

Benedetto Caetani, the future Pope Boniface VIII, was born around 1235 A. D., of an ancient Roman family. He studied jurisprudence at the University of Bologna and served in the papal government during his long career. Pope Martin IV made him Cardinal Deacon of Saint Nicholas in Carcere, in 1281 A. D., and Pope Nicholas IV, Cardinal Priest of St. Martin in Montibus ten years later. He succeeded Pope Celestine V in 1294, after the former renounced the papacy.

Pope Boniface studied canon law in an age in which its study was confined to gathering the canons of the ancient Church and those decreed in historic synods and commenting on them to deduce the fundamental principles of law by which the Church would be rightly governed. His decree, Quoniam, must be seen in this light, as we can see from the text.

There are two motives for Pope Boniface in writing Quoniam. The historical and the ecclesiological. Historically, inasmuch as he was elected following the resignation of Pope Celestine V, and on account of his untimely demise shortly after being sequestered by Boniface to the Castle of Fumone, Italy, Boniface had good reason to enshrine in Church Law the affirmation that a pope can freely resign. Second, ecclesiologically, Boniface wanted to put to rest doubts that swirled around the nature of the papal office, whether it was a vocation which could only be accepted, and never rejected, or whether it was an office, in the sense of a duty or charge, which could be lain down just as much as taken up.

In its form, Quoniam, is a memorial rescript, that is, its a written document which records what was said and decided in consistory by his predecessor, Pope Celestine V, with the Cardinals. Pope Boniface’s authority to issue the rescript, therefore, is twofold: he was both an eye witness participant in the discussions and as Roman Pontiff he had the authority to determinatively decide upon questions of canon law.

While Boniface’s central purpose was merely to affirm a point of papal power, the matter of his rescript touches upon the nature of the papal office as it was conceived in the minds of Pope Celestine V and his cardinals:  as an office, as a duty, as a dignity.  The office is that of the papacy (papatus), a Late Medieval term derived from the popular address of the Roman Pontiff, pope, in Greek (papas).  The duty is a charge or burden (onus), not only a sober term for the magnitude and importance of the affairs it must conduct, but also a term which implies that this duty is bestowed from on high, a reference to Our Lord’s creation of the office in Matthew 16:18. Finally, the papal office is a dignity (honor), which distinguishes and elevates the one who accepts his canonical election above all others in the Church.

From Boniface’s rescript, by which he establishes Quoniam among the perpetual constitutions of the Church, we can see a direct and faithful reflection in the present Code of Canon Law, in Canon 332 §2, which terms the papal office a munus, affirms that a renunciation of munus is validly effected when the Pope acts freely, and requires a public act. In its final clause, Canon 332 §2 reaffirms that the power of renunciation lies solely in the papal office by denying that its validity arises from the act of renunciation being accepted by anyone at all.

Its clear, then, from the magisterial teaching of Pope Boniface VIII, that the papal office is not a ministry, but rather a unique dignity, office and duty, which in being renounced, must be renounced in its own nature according to what it is. That even those who doubted that a pope had such power, in Boniface’s day, affirmed these things are contained in the context of the doubt they raised, namely, whether a pope could renounce the papacy, its charge, and its honor.

Contrariwise, inasmuch as Pope Boniface affirms that a pope can renounce these things, he affirms that all three must be renounced to effect a papal renunciation, on this account, that in affirming the papal power extends over these, he implicitly asserts that if the papal power does NOT extend over each of these, then the renunciation has not taken place.

This follows from the rules of the science of Logic, which teaches that every negation must be understood strictly. Thus, since a renunciation is a form of negation, a renunciation of the papacy must renounce the office, the charge and the dignity. If one renounced only the exercise of the office and continued to exercise the passive ministry, retain the dignity of being called Your Holiness, giving the Apostolic Blessing, wearing the clothing which only the Pope can wear, it would be clear that one’s resignation had not occurred, because there is no renunciation of all right, unless all right be renounced.

Pope Boniface VIII, eminent legal scholar that he was, obviates these problems which arise from renunciation-law by using the intransitive form of the verb to resign [resignare] in his final affirmation of papal power. This is because, unlike “to renounce” [renuntiare], to resign implies of itself the renunciation of office and all its right, on account of its original meaning to re-signare, or undo the seal which enacted or approved a thing. In Latin, resignare, thus, has the meaning of annul or cancel, as well as resign, and recalls the powers invested in the office of Saint Peter, when Our Lord said: whatsoever you loose ….

The present Code of Canon Law by employing the verb to renounce [renunciare], thus requires that the object of the act munus, be a word which is full of meaning, rich in meaning, and encompassing all that is essential to an act of renunciation of papal office: the office, the charge and the dignity. The brilliance of the Latinity of those who prepared the New Code under Pope John Paul II is seen in this one word, munus, which means both gift [munus in Latin means gift, its used in the Liturgy for the gifts of the Magi], and office [canon 145 terms every ecclesiastical office a munus], charge [munus and onus in Latin share this meaning] and that which up-builds a person [munire in Latin means to build up, or fortify]. In English we see this in the words ammunition and munificence. On this account, if one were to renounce the papal office with any term which is not co-extensive with all three aspects of the Papal office, its clear that the renunciation would be incomplete, and therefore of no effect in law. Nay, since we men are creatures whose understanding is bound up with the words we use to express ourselves, its clear that if one were to use another term with deliberation, his consequent actions would reflect that partial renunciation and incomplete resignation. This should be now obvious to all, who have eyes to see.

UPDATE Dec. 5, 2022 A. D. : FromRome.Info has now published chapter II and offers for download the entire Sixth Tome of Decretals. See here.