Rorate Caeli published a guest article from Bishop +Athanasius Schneider on the question of what to do in the case of an explicit heretical Pope. Herein is my review of it.
A friend of mine sent me a series of questions on the subject of the Papacy with Eastern Orthodoxy in mind. Since these questions are pretty standard, I thought I would make a blog post with the best standard answers I could give. Enjoy. Continue reading
WherePeterIs has published another article which attempts to argue that all Papal teaching, even non-definitive Papal teaching (i.e. any exercise of the Magisterium of the Pope) is 100% infallibly protected from all error. You can read it here.
In fact, we have at least one historical scenario, completely ratified by Pope St. Leo II, where the opposite is proven. At the 6th Ecumenical Council held in Constantinople (681), the deposed Monothelite Macarius of Antioch had dug up the 2 letters of Honorius, Pope of Rome, which were written to the Patriarch of Constantinople, Sergius. The Council read aloud these 2 letters (they were obviously not ex-cathedra), and proceeded to anathematize Honorius as a heretic alongside Sergius, Cyrus, Pyrrhus, Pharan, Theodore, et al. Continue reading
Sebastian Franck was born on January 20th, 1499. He was ordained a Roman Catholic priest but in 1525 converted over to the Reformed Protestants and became a Gospel preacher. However, as time went on, he even left the Reformed movement and sympathized mostly with the Anabaptist sects, while never formally joining them. He agreed with the Anabaptists that the authentic external Church of the Apostles disappeared in its accommodation to the State during the era of Emperor Constantine, but could not agree with their attempts to re-establish external sacraments at all (not even Baptism). As a result of the collapse of the Apostolic Church in the early years, God has now resorted to sanctifying human beings purely by a spiritual means, particularly faith, repentance, self-denial, and perseverance. This could be achieved with or without organized religion, and since organized religion had gone defunct, it was God dealing directly with human beings that counted by his day. Continue reading
Without a doubt, the current state of affairs in Catholicism, and the Papacy in particular, has struck one of the greatest challenges for her apologists. Many people are driven to think there is a massive problem with the coherence of Catholic ecclesiology with regard to the Papacy. The problem can be illustrated by citing one of the Catholic Church’s most astute contemporary theologians today. Continue reading
Below, I’ve typed out a few excerpts from the relatio of Bishop Gasser at the Vatican Council (1870). I am running through the thought experiment of whether Pope Francis’s magisterial teachings pass the canon of the relatio, particularly the portions which I’ve reproduced. At the forefront we have (1) Amoris Laetitia and (2) the Death Penalty revision (CCC 2267). I know there have been many who have made it clear that the Pope was not speaking with the supreme authority of St. Peter, and thus not ex-cathedra infallible. However, something which Gasser pointed out is often missing in today’s thinking. Notice how Gasser says that the “dogmatic judgments” of the Roman Pontiff are infallible, and then follows it with saying that there have been “thousands and thousands” of these “dogmatic judgments”. That would certainly be contrasted with many Catholic theologians today who insist on there only being 2 instances of Papal Infallibility, one on the Immaculate Conception in Ineffabilis Deus (1854), and the other on her assumption into heaven in Munificentissimus Deus (1950). Notice that Gasser gave his relatio in 1870, so that means that those theologians who say that there have only been two instances of Papal infallibility would have to conclude that Gasser’s saying that there have been “thousands and thousands” infallible dogmatic judgments should have really just said one-time. This is truly interesting, since this relatio was central to the discussions on the meaning of papal infallibility at the Council. The relatio was made to the general congregation of Bishops. In fact, Dom Cuthbert Butler, whose two-volume work on the Council is the most complete history written in English, said that Bishop Gasser was “the most prominent theologian of the Council”. This relatio has been a source of authoritative reference in theological treatments and manuals down unto the present day. In particular, the 2nd Vatican Council’s document Lumen Gentium, which includes a treatment on the hierarchical organization and authority of the Church, cites Gasser’s rlation four times in the chapter on the Magiterium. This chapter only had 24 lines of text and the references to the relatio make up half of all of them. Needless to say, this relatio is the best guide to properly interpret the treatment on the infallibility of the Pope in Pastor Aeternus. And yet, we hardly get the idea that there had only been 1 single exercise of Papal infallibility. Quite to the contrary, the relatio asserts there had been thousands. The consequence of this is that the more and more narrow modern theologians have become in explaining the conditions of Papal infallibility, the more and more they steer away from the historical understanding as it was had by the Bishops at Vatican I. You hear this when people say that the Pope is only infallible when he speaks in such highly decorative manners with all the right words and actions and warnings, etc,etc. While this is appreciable, I think it is absurd to think that the infallibility of the Pope, ordained to be the help and sustainer of unity in the Church catholic, had only been exercised once in nearly 1800 years after the birth of the Church. In fact, it is absurd. Continue reading