Monday, 8 February 2016

Some Sedevacantist Popes are Feeneyite - Pope Michael is Not So

Catechetics Online, Denzinger 1600-1700:

... Rationalism and Indifferentism*

[From the Allocution, "Singulari quadam," Dec. 9, 1854] = 1642-1648, citing two last:

1647 For, it must be held by faith that outside the Apostolic Roman Church, no one can be saved; that this is the only ark of salvation; that he who shall not have entered therein will perish in the flood; but, on the other hand, it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, are not stained by any guilt in this matter in the eyes of God. Now, in truth, who would arrogate so much to himself as to mark the limits of such an ignorance, because of the nature and variety of peoples, regions, innate dispositions, and of so many other things? For, in truth, when released from these corporeal chains "we shall see God as He is" [ 1 John 3:2], we shall understand perfectly by how close and beautiful a bond divine mercy and justice are united; but, as long as we are on earth, weighed down by this mortal mass which blunts the soul, let us hold most firmly that, in accordance with Catholic teaching, there is "one God, one faith, one baptism" [ Eph. 4:5 ]; it is unlawful to proceed further in inquiry.

1648 But, just as the way of charity demands, let us pour forth continual prayers that all nations everywhere may be converted to Christ; and let us be devoted to the common salvation of men in proportion to our strength, "for the hand of the Lord is not shortened" [Isa. 9:1] and the gifts of heavenly grace will not be wanting those who sincerely wish and ask to be refreshed by this light. Truths of this sort should be deeply fixed in the minds of the faithful, lest they be corrupted by false doctrines, whose object is to foster an indifference toward religion, which we see spreading widely and growing strong for the destruction of souls.

... Indifferentism *

[From the Encyclical, "Quanto conficiamur moerore," to the bishops of Italy,

Aug. 10, 1863]

1677 And here, beloved Sons and Venerable Brothers, We should mention again and censure a very grave error in which some Catholics are unhappily engaged, who believe that men living in error, and separated from the true faith and from Catholic unity, can attain eternal life [see n. 1717]. Indeed, this is certainly quite contrary to Catholic teaching. It is known to Us and to you that they who labor in invincible ignorance of our most holy religion and who, zealously keeping the natural law and its precepts engraved in the hearts of all by God, and being ready to obey God, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life, since God who clearly beholds, searches, and knows the minds, souls, thoughts, and habits of all men, because of His great goodness and mercy, will by no means suffer anyone to be punished with eternal torment who has not the guilt of deliberate sin. But, the Catholic dogma that no one can be saved outside the Catholic Church is well-known; and also that those who are obstinate toward the authority and definitions of the same Church, and who persistently separate themselves from the unity of the Church, and from the Roman Pontiff, the successor of PETER, to whom "the guardianship of the vine has been entrusted by the Savior," * cannot obtain eternal salvation.

1678 But, God forbid that the sons of the Catholic Church ever in any way be hostile to those who are not joined with us in the same bonds of faith and love; but rather they should always be zealous to seek them out and aid them, whether poor, or sick, or afflicted with any other burdens, with all the offices of Christian charity; and they should especially endeavor to snatch them from the darkness of error in which they unhappily lie, and lead them back to Catholic truth and to the most loving Mother the Church, who never ceases to stretch out her maternal hands lovingly to them, and to call them back to her bosom so that, established and firm in faith, hope, and charity, and "being fruitful in every good work" [Col. 1:10], they may attain eternal salvation.

Direction to these places in Denzinger come from the blogger The Banana Republican.

The Banana Republican : On Miracles Outside the Catholic Church

What Is At Stake: No Salvation Outside the Catholic Church

(1) No one who knowingly and deliberately refuses to enter into visible communion with the Catholic Church before death can be saved [Denzinger 247, 423, 430, 468-469, 570b, 714].
(2) Some people who, through no fault of their own, are ignorant of the Catholic Church and do not enter into visible communion with her during their lifetime can be saved if they at least implicitly desire baptism, sincerely seek truth, do the will of God to the best of their ability, are in good faith, and have perfect charity [Denzinger 1647-1648, 1677-1678.

[my emphasis]

Alejandro IX is Feeneyite and has canonised Feeney and dogmatised the condemnation of baptism by desire and some more.

Boniface X is Feeneyite, but more cautious.

Pope Michael - note I call him Pope - is not Feeneyite, he accepts above.

That is why I accepted him after briefly examining Alejandro IX after it became obvious that Bergoglio could not be Pope.

Denzinger 1678 means Mother Theresa was wrong not to try to convert Hindoos and Muslims. Pope Michael has not canonised her, Alejandro IX has posthumously excommunicated her. She is not canonisable, and Wojtyla was wrong to try to. Wojtyla should if receiving Dalai Lama (the present one) in Rome have tried to convert him, not given him opportunity to practise his false religion, I don't mean he should have deprived him of opportunities he had of doing so in private or as guest of other people in Rome, but he should not have given him an extra opportunity of doing so in public. Wojtyla was not canonisable, and Bergoglio was wrong to try. Even very wrong. Ratzinger was wrong to sit by (even if he had beatified him - or "beatified" him).

The Banana Republican : On Miracles Outside the Catholic Church

No True Miracles Justify Schism from Catholic Church

1. The reports of posthumous miracles worked by loud formal schismatics,{1} which have not been verified by anything close to such a trustworthy body as the meticulous Congregation for the Causes of Saints, are a priori extremely unlikely. According to the 2003 New Catholic Encyclopedia 9:669-670, while God sometimes works miracles outside of the Catholic Church to manifest His presence in certain events, support a doctrine that separated Churches have retained from the Catholic Church, or to increase the faith of individuals, He never works miracles in circumstances that could, with good reason, be construed as confirming a non-Catholic "religion as a whole or ... a doctrine" opposed to the teachings of the Catholic Church. Any so-called miracles of this sort are the product of (1) demons; (2) imagination; (3) hallucination; (4) exaggeration; (5) legendary accretion; or (6) outright fabrication.{2}


{1} E.g., Alexis Toth (ex-Catholic), Athanasius of Brest, John of Kronstadt, Mark of Ephesus, etc. See the documentation of their hostility to the Catholic Church at
{2} The Catholic Church has the Congregation for the Causes of Saints to rule out cases that belong to one or more of those categories. Historically, the Catholic Church has been much more rigorous than the Orthodox Church in this regard. Jugie, Martin, A.A. Le Schisme Byzantin: Aperçu historique et doctrinal. Paris: P. Lethielleux, 1941, p. 450.

Note that the miracles presented as on intercession by Wojtyla are healing miracles - but do not meet the demands currently asked for accepting one as by the Blessed Virgin Mary at Lourdes.

One case the healing was instantaneous, but not quite complete. I talk of the French religious who was freed from Parkinson like symptoms, or from Parkinson. It seems there have been some remaining symptoms or some coming back, though not disabling her as before.

One case the healing was complete, but not instantaneous. One Latin American woman had some blood vessel burst in the brain, it healed with a quickness one can call miraculous (after no hope was offered?), but it took some days or even weeks before healing was complete.

Of Our Lady, at Lourdes, one requires the remission to be both complete and instantaneous. Otherwise the remission is not attributed to a miracle worked by Our Lady. And Wojtyla was enforcing this set of rules.

So, one can consider he might have been a bona fide heretic, especially since acceptance of Vatican II (for which he was not prime responsible) as a council of the Church made it difficul for him to see he was outside it by accepting it. In that case he might be in purgatory. And the miracles might be a way of saying he can pray for us like souls in purgatory can, but not as the saints who went straight to Heaven.

One can also take the position even this much bona fide heresy, material heresy without formal guilt of heresy, is impossible. If that is true, Wojtyla would be in Hell, and explaining these two miracles would be harder.

This position may be considered as contradicted by Pope Pius IX, of venerable memory, in Singulari quadam quoted above "Now, in truth, who would arrogate so much to himself as to mark the limits of such an ignorance, because of the nature and variety of peoples, regions, innate dispositions, and of so many other things?". But it seems this is an allocution, a lower grade of authority than encyclical.

As for the other man pseudocanonised by Bergoglio, I think Roncalli is in Hell. If Montini is beatified or canonised, we are probably dealing with another man also in Hell. And if Wojtyla is NOT in Hell after Assisi I and II, it is because Montini had greater guilt than he, with Nostra Aetate.

It is also possible that he tried to express some regret, but failed by being bereft of voice last month of his life. If we later find out someone has culpably hidden evidence of his regret during or just before the time his voice failed him, this would explain some things.

But we cannot consider his life to be a model for Catholics.

We cannot consider him as a canonised saint.

Hans Georg Lundahl
Nanterre University Library
St John of Matha

Sub meliori iudicio sanctae matris Ecclesiae.

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