A Dangerous Experiment: Taking Francis’ Claim to the Papacy Seriously

Don’t try this at home!

A Dangerous Experiment:

Taking Francis’ Claim to the Papacy Seriously

Ladies and gentlemen, the following experiment is going to be extremely dangerous. Please put on your goggles, protective gloves, and a breathing mask to minimize the hazardous material you will be exposed to. We’re going to do the unthinkable: For a few minutes, we’re going to take Francis’ claim to being the Pope of the Catholic Church seriously! We will simply square the circle and pretend for a short while that the apostate Jesuit Jorge Bergoglio is actually the Vicar of Jesus Christ on earth! The purpose of this highly toxic experiment will be to demonstrate the consequences that would follow from this absurd supposition. (This same experiment can be repeated with the names of other antipopes, such as Paul VI or John Paul II, but we recommend that you not attempt any of this at home.)

There are countless neo-traditionalists on and off the internet screaming at the top of their lungs that Francis is the Pope. John Salza and Robert Siscoe have even written a 700-page book arguing this at length. Although they would never dream of actually submitting to the man they acknowledge as Pope, this is precisely what would be required by Catholic doctrine if Bergoglio were truly the Pope of the Catholic Church. Here is a brief reminder for all those who have a rather selective attachment to Tradition:

…although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor

(Pope Pius XI, Encyclical Mortalium Animos, n. 7)

 

For any man to be able to prove his Catholic faith and affirm that he is truly a Catholic, he must be able to convince the Apostolic See of this. For this See is predominant and with it the faithful of the whole Church should agree. And the man who abandons the See of Peter can only be falsely confident that he is in the Church.

…whoever the Roman Pontiff judges to be a schismatic for not expressly admitting and reverencing his power must stop calling himself Catholic.

Since this does not please the neo-schismatics, they follow the example of heretics of more recent times. They argue that the sentence of schism and excommunication pronounced against them … was unjust, and consequently void of strength and influence. They have claimed also that they are unable to accept the sentence because the faithful might desert to the heretics if deprived of their ministration. These novel arguments were wholly unknown and unheard of by the ancient Fathers of the Church. For “the whole Church throughout the world knows that the See of the blessed Apostle Peter has the right of loosing again what any pontiffs have bound, since this See possesses the right of judging the whole Church, and no one may judge its judgment.” The Jansenist heretics dared to teach such doctrines as that an excommunication pronounced by a lawful prelate could be ignored on a pretext of injustice. Each person should perform, as they said, his own particular duty despite an excommunication. Our predecessor of happy memory Clement XI in his constitution Unigenitus against the errors of Quesnell forbade and condemned statements of this kind [see Denz. 1441-1443].

…the Catholic Church has always regarded as schismatic those who obstinately oppose the lawful prelates of the Church and in particular, the chief shepherd of all. Schismatics avoid carrying out their orders and even deny their very rank. Since the faction from Armenia is like this, they are schismatics even if they had not yet been condemned as such by Apostolic authority.

…Nor can the Eastern Churches preserve communion and unity of faith with Us without being subject to the Apostolic power in matters of discipline. Teaching of this kind is heretical….

…the Church’s supreme head and shepherd should decide who are Catholics and who are not.

(Pope Pius IX, Encyclical Quartus Supra, nn. 8-10,12-13,15)

But be that as it may, today, for just a few minutes, we would like to humor our semi-traditionalist friends and take them at their word when they claim that Francis is the Pope of the Catholic Church.

Holding that Francis possesses the Papacy means affirming everything of Francis that the Catholic Church affirms of the Papacy. Therefore, we will take the First Vatican Council’s Constitution on the Church, Pastor Aeternus, and apply it to Jorge Bergoglio, the man who goes by the stage name of “Pope Francis”. To do this, we will replace every reference to “Roman Pontiff” in the document with the words “Pope Francis”, and we will make any other necessary tweaks to make the document apply to Francis. All changes made are indicated in bold red font. Although the modifications do not begin until the end of chapter 2, we present the full excerpt so you can understand everything in context. The original text of Pastor Aeternus, promulgated in 1870 by Pope Pius IX, can be found here.

Sorry, folks, but it’s time to fish or cut bait: If you really believe that Francis is the Roman Pontiff, then put your money where your mouth is; then the following modified version of Pastor Aeternus should pose absolutely no problem for you.

First Dogmatic Constitution on the Church of Christ, Pastor Aeternus*
*Special Anti-Sedevacantist Edition

The eternal shepherd and guardian of our souls, in order to render permanent the saving work of redemption, determined to build a Church in which, as in the house of the living God, all the faithful should be linked by the bond of one faith and charity.

Therefore, before he was glorified, he besought his Father, not for the apostles only, but also for those who were to believe in him through their word, that they all might be one as the Son himself and the Father are one.

So then, just as he sent apostles, whom he chose out of the world, even as he had been sent by the Father, in like manner it was his will that in his Church there should be shepherds and teachers until the end of time.

In order, then, that the episcopal office should be one and undivided and that, by the union of the clergy, the whole multitude of believers should be held together in the unity of faith and communion, he set blessed Peter over the rest of the apostles and instituted in him the permanent principle of both unities and their visible foundation.

Upon the strength of this foundation was to be built the eternal temple, and the Church whose topmost part reaches heaven was to rise upon the firmness of this foundation.

And since the gates of hell trying, if they can, to overthrow the Church, make their assault with a hatred that increases day by day against its divinely laid foundation, we judge it necessary, with the approbation of the Sacred Council, and for the protection, defense and growth of the Catholic flock, to propound the doctrine concerning the 1. institution, 2. permanence and 3. nature of the sacred and apostolic primacy, upon which the strength and coherence of the whole Church depends.

This doctrine is to be believed and held by all the faithful in accordance with the ancient and unchanging faith of the whole Church.

Furthermore, we shall proscribe and condemn the contrary errors which are so harmful to the Lord’s flock.

Chapter 1

On the institution of the apostolic primacy in blessed Peter

We teach and declare that, according to the gospel evidence, a primacy of jurisdiction over the whole Church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the Lord.

It was to Simon alone, to whom he had already said You shall be called Cephas, that the Lord, after his confession, You are the Christ, the son of the living God, spoke these words:

Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my Church, and the gates of the underworld shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

And it was to Peter alone that Jesus, after his resurrection, confided the jurisdiction of Supreme Pastor and ruler of his whole fold, saying:

Feed my lambs, feed my sheep.

To this absolutely manifest teaching of the Sacred Scriptures, as it has always been understood by the Catholic Church, are clearly opposed the distorted opinions of those who misrepresent the form of government which Christ the Lord established in his Church and deny that Peter, in preference to the rest of the apostles, taken singly or collectively, was endowed by Christ with a true and proper primacy of jurisdiction.

The same may be said of those who assert that this primacy was not conferred immediately and directly on blessed Peter himself, but rather on the Church, and that it was through the Church that it was transmitted to him in his capacity as her minister.

Therefore, if anyone says that blessed Peter the apostle was not appointed by Christ the Lord as prince of all the apostles and visible head of the whole Church militant; or that it was a primacy of honor only and not one of true and proper jurisdiction that he directly and immediately received from our Lord Jesus Christ himself: let him be anathema.

Chapter 2.

On the permanence of the primacy of blessed Peter in the Roman pontiffs

That which our Lord Jesus Christ, the prince of shepherds and great shepherd of the sheep, established in the blessed apostle Peter, for the continual salvation and permanent benefit of the Church, must of necessity remain for ever, by Christ’s authority, in the Church which, founded as it is upon a rock, will stand firm until the end of time.

For no one can be in doubt, indeed it was known in every age that the holy and most blessed Peter, prince and head of the apostles, the pillar of faith and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the savior and redeemer of the human race, and that to this day and for ever he lives and presides and exercises judgment in his successors the bishops of the Holy Roman See, which he founded and consecrated with his blood.

Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, the primacy of Peter over the whole Church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the Church which he once received.

For this reason it has always been necessary for every Church–that is to say the faithful throughout the world–to be in agreement with the Roman Church because of its more effective leadership. In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body.

Therefore, if anyone says that it is not by the institution of Christ the Lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole Church; or that Pope Francis is not the successor of blessed Peter in this primacy: let him be anathema.

Chapter 3.

On the power and character of the primacy of the Roman Pontiff

And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence, which must be believed by all faithful Christians, namely that the Apostolic See and Pope Francis hold a world-wide primacy, and that Pope Francis is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.

To Pope Francis, in blessed Peter, full power has been given by our Lord Jesus Christ to tend, rule and govern the universal Church.

All this is to be found in the acts of the ecumenical councils and the sacred canons.

Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of Pope Francis is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.

In this way, by unity with Pope Francis in communion and in profession of the same faith, the Church of Christ becomes one flock under one Supreme Shepherd.

This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.

This power of Pope Francis by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by Pope Francis; for St. Gregory the Great says: “My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due.”

Furthermore, it follows from that supreme power which Pope Francis has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.

And therefore we condemn and reject the opinions of those who hold that this communication of Pope Francis with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.

Since Pope Francis, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that Pope Francis is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to Pope Francis’ judgment. The sentence of Pope Francis (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of Pope Francis to an ecumenical council as if this were an authority superior to Pope Francis.

So, then, if anyone says that Pope Francis has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that Pope Francis has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema.

Chapter 4.

On the infallible teaching authority of Pope Francis

That apostolic primacy which Pope Francis possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching. This Holy See has always maintained this, the constant custom of the Church demonstrates it, and the ecumenical councils, particularly those in which East and West met in the union of faith and charity, have declared it.

So the fathers of the fourth Council of Constantinople, following the footsteps of their predecessors, published this solemn profession of faith: The first condition of salvation is to maintain the rule of the true faith. And since that saying of our Lord Jesus Christ, You are Peter, and upon this rock I will build my Church, cannot fail of its effect, the words spoken are confirmed by their consequences. For in the Apostolic See of Pope Francis the Catholic religion has always been preserved unblemished, and sacred doctrine been held in honor. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which Pope Francis preaches, for in it is the whole and true strength of the Christian religion.

What is more, with the approval of the second Council of Lyons, the Greeks made the following profession:

“The Holy Roman Church of Pope Francis possesses the supreme and full primacy and principality over the whole Catholic Church. She truly and humbly acknowledges that she received this from the Lord himself in blessed Peter, the prince and chief of the apostles, whose successor Pope Francis is, together with the fullness of power. And since before all others she has the duty of defending the truth of the faith, so if any questions arise concerning the faith, it is by Pope Francis’ judgment that they must be settled.”

Then there is the definition of the Council of Florence:

“Pope Francis is the true vicar of Christ, the head of the whole Church and the father and teacher of all Christians; and to him was committed in blessed Peter, by our lord Jesus Christ, the full power of tending, ruling and governing the whole Church.”

To satisfy this pastoral office, our predecessors strove unwearyingly that the saving teaching of Christ should be spread among all the peoples of the world; and with equal care they made sure that it should be kept pure and uncontaminated wherever it was received.

It was for this reason that the bishops of the whole world, sometimes individually, sometimes gathered in synods, according to the long established custom of the Churches and the pattern of ancient usage referred to this Apostolic See of Pope Francis those dangers especially which arose in matters concerning the faith. This was to ensure that any damage suffered by the faith should be repaired in that place above all where the faith can know no failing.

The Roman pontiffs, too, as the circumstances of the time or the state of affairs suggested, sometimes by summoning ecumenical councils or consulting the opinion of the Churches scattered throughout the world, sometimes by special synods, sometimes by taking advantage of other useful means afforded by divine providence, defined as doctrines to be held those things which, by God’s help, they knew to be in keeping with Sacred Scripture and the apostolic traditions.

For the Holy Spirit was promised to Pope Francis not so that he might, by his revelation, make known some new doctrine, but that, by his assistance, he might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.

Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this See of Pope Francis always remains unblemished by any error, in accordance with the divine promise of our Lord and Savior to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.

This gift of truth and never-failing faith was therefore divinely conferred on Peter and Pope Francis in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.

But since in this very age when the salutary effectiveness of the apostolic office is most especially needed, not a few are to be found who disparage its authority, we judge it absolutely necessary to affirm solemnly the prerogative which the only-begotten Son of God was pleased to attach to the supreme pastoral office of Pope Francis.

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, to the glory of God our savior, for the exaltation of the Catholic religion and for the salvation of the Christian people, with the approval of the Sacred Council, we teach and define as a divinely revealed dogma that when Pope Francis speaks EX CATHEDRA, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, Pope Francis defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of Pope Francis are of themselves, and not by the consent of the Church, irreformable.

So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema.

How did it go? Do you realize now what a monstrous and blasphemous absurdity you utter when you say that Francis is the Pope of the Catholic Church?

Now, before you conclude that the gates of hell have prevailed against the Church, there are a few things you should know:

• The Papacy and Sedevacantism: Have the Gates of Hell Prevailed?
• The Pope and the Antichrist: The Great Apostasy Foretold
• The Papacy and the Mystical Passion of the Church
• Fr. Berry on the Persecution of the Church in the Last Days (Part 1)
• Fr. Berry on the Persecution of the Church in the Last Days (Part 2)
• NOW WHAT?! How to be a Catholic in these difficult Times

“Be not faithless, but believing” (Jn 20:27).

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