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The Conciliar Chair of Disunity and Division
The Chair of Saint Peter is the Principle of Unity that binds together Catholics universally in one Faith.
Pope Leo XIII described one of the effects of this Principle of Unity as follows in Satis Cognitum, June 29, 1896:
Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
No one may dissent from the teaching of a true and legitimate Successor of Saint Peter.
No one may dissent from how a true and legitimate Successor of Saint Peter applies the teaching that Our Blessed Lord and Saviour Jesus Christ has revealed exclusively to His own Catholic Church, the only true Church, in various circumstances.
It was to amplify and reinforce this point that Pope Leo XIII, mindful that various French Catholics were dissenting vigorously from his efforts to encourage Catholics to cooperate with and play a role in the French Third Republic despite its own revolutionary origins in 1871, wrote two apostolic letters, Epistola Tua, June 17, 1885, and Est Sane Molestum, December 17, 1888. The excerpts below demonstrate conclusively that no one can “recognize” and “resist” a true pope and his true bishops:
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor. In this subordination and dependence lie the order and life of the Church; in it is to be found the indispensable condition of well-being and good government.On the contrary, if it should happen that those who have no right to do so should attribute authority to themselves, if they presume to become judges and teachers, if inferiors in the government of the universal Church attempt or try to exert an influence different from that of the supreme authority, there follows a reversal of the true order, many minds are thrown into confusion, and souls leave the right path . . . .
On this point what must be remembered is that in the government of the Church, except for the essential duties imposed on all Pontiffs by their apostolic office, each of them can adopt the attitude which he judges best according to times and circumstances. Of this he alone is the judge. It is true that for this he has not only special lights, but still more the knowledge of the needs and conditions of the whole of Christendom, for which, it is fitting, his apostolic care must provide. He has the charge of the universal welfare of the Church, to which is subordinate any particular need, and all others who are subject to this order must second the action of the supreme director and serve the end which he has in view. Since the Church is one and her head is one, so, too, her government is one, and all must conform to this.
When these principles are forgotten there is noticed among Catholics a diminution of respect, of veneration, and of confidence in the one given them for a guide; then there is a loosening of that bond of love and submission which ought to bind all the faithful to their pastors, the faithful and the pastors to the Supreme Pastor, the bond in which is principally to be found security and common salvation.
In the same way, by forgetting or neglecting these principles, the door is opened wide to divisions and dissensions among Catholics, to the grave detriment of union which is the distinctive mark of the faithful of Christ, and which, in every age, but particularly today by reason of the combined forces of the enemy, should be of supreme and universal interest, in favor of which every feeling of personal preference or individual advantage ought to be laid aside.
That obligation, if it is generally incumbent on all, is, you may indeed say, especially pressing upon journalists. If they have not been imbued with the docile and submissive spirit so necessary to each Catholic, they would assist in spreading more widely those deplorable matters and in making them more burdensome. The task pertaining to them in all the things that concern religion and that are closely connected to the action of the Church in human society is this: to be subject completely in mind and will, just as all the other faithful are, to their own bishops and to the Roman Pontiff; to follow and make known their teachings; to be fully and willingly subservient to their influence; and to reverence their precepts and assure that they are respected. He who would act otherwise in such a way that he would serve the aims and interests of those whose spirit and intentions We have reproved in this letter would fail the noble mission he has undertaken. So doing, in vain would he boast of attending to the good of the Church and helping her cause, no less than someone who would strive to weaken or diminish Catholic truth, or indeed someone who would show himself to be her overly fearful friend. (Pope Leo XIII, Epistola Tua, June 17, 1885.)
Not only must those be held to fail in their duty who openly and brazenly repudiate the authority of their leaders, but those, too, who give evidence of a hostile and contrary disposition by their clever tergiversations and their oblique and devious dealings. The true and sincere virtue of obedience is not satisfied with words; it consists above all in submission of mind and heart.
But since We are here dealing with the lapse of a newspaper, it is absolutely necessary for Us once more to enjoin upon the editors of Catholic journals to respect as sacred laws the teaching and the ordinances mentioned above and never to deviate from them. Moreover, let them be well persuaded and let this be engraved in their minds, that if they dare to violate these prescriptions and abandon themselves to their personal appreciations, whether in prejudging questions which the Holy See has not yet pronounced on, or in wounding the authority of the Bishops by arrogating to themselves an authority which can never be theirs, let them be convinced that it is all in vain for them to pretend to keep the honor of the name of Catholic and to serve the interests of the very holy and very noble cause which they have undertaken to defend and to render glorious.
Now, We, exceedingly desirous that any who have strayed return to soundness of mind and that deference to the sacred Bishops inhere deeply in the hearts of all men, in the Lord We bestow an Apostolic Blessing upon you, Venerable Brother, and to all your clergy and people, as a token of Our fatherly good will and charity. (Pope Leo XIII, Est Sane Molestum, December 17, 1888. The complete text may be found at: Est Sane Molestum, December 17, 1888. See also Pope Leo XIII Quashes Popular “Resist-And-Recognize Position.)
As far as I am aware, no one in the “resist while recognize” movement has of yet “recognized” that Epistola Tua and Est Sane Molestum even exist, no less that each condemns the false assertion that one can openly criticize a true pope on matters of Faith and Morals. Both of these apostolic letters were entered into Pope Leo XIII’s Acta Apostolicae Sedis and are thus binding upon the consciences of every single Catholic around the world without any reservations, exceptions or qualifications whatsoever.
The late Monsignor Joseph Clifford Fenton, who was the much-respected theologian and editor of the American Ecclesiastical Review between 1943 and 1963, reached the conclusion that everything a true pope causes to be placed into his Acta Apostolicae Sedis is binding, thus closing all discussion upon a given subject. This means there no Catholic is free to “dissent” or to question publicly any point of what a true pope inserts into his Acta:
The text of the Humani generis itself supplies us with a minimum answer. This is found in the sentence we have already quoted: "And if, in their 'Acta,' the Supreme Pontiffs take care to render a decision on a point that has hitherto been controverted, it is obvious to all that this point, according to the mind and will of these same Pontiffs, can no longer be regarded as a question theologians may freely debate among themselves."
Theologians legitimately discuss and dispute among themselves doctrinal questions which the authoritative magisterium of the Catholic Church has not as yet resolved. Once that magisterium has expressed a decision and communicated that decision to the Church universal, the first and the most obvious result of its declaration must be the cessation of debate on the point it has decided. A man definitely is not acting and could not act as a theologian, as a teacher of Catholic truth, by disputing against a decision made by the competent doctrinal authority of the Mystical Body of Christ on earth.
Thus, according to the clear teaching of the Humani generis, it is morally wrong for any individual subject to the Roman Pontiff to defend a thesis contradicting a teaching which the Pope, in his "Acta," has set forth as a part of Catholic doctrine. It is, in other words, wrong to attack a teaching which, in a genuine doctrinal decision, the Sovereign Pontiff has taught officially as the visible head of the universal Church. This holds true always an everywhere, even in those cases in which the Pope, in making his decision, did not exercise the plenitude of his apostolic teaching power by making an infallible doctrinal definition.
The Humani generis must not be taken to imply that a Catholic theologian has completed his obligation with respect to an authoritative doctrinal decision made by the Holy Father and presented in his published "Acta" when he has merely refrained from arguing or debating against it. TheHumani generis reminded its readers that "this sacred magisterium ought to be the immediate and universal norm of truth for any theologian in matters of faith and morals."[9] Furthermore, it insisted that the faithful are obligated to shun errors which more or less approach heresy, and "to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See."[10] In other words, the Humani generis claimed the same internal assent for declarations of the magisterium on matters of faith and morals which previous documents of the Holy See had stressed.
We may well ask why the Humani generis went to the trouble of mentioning something as fundamental and rudimentary as the duty of abstaining from further debate on a point where the Roman Pontiff has already issued a doctrinal decision, and has communicated that decision to the Church universal by publishing it in his "Acta." The reason is to be found in the context of the encyclical itself. The Holy Father has told us something of the existing situation which called for the issuance of the "Humani generis." This information is contained in the text of that document. The following two sentences show us the sort of condition the Humani generis was written to meet and to remedy:
"And although this sacred magisterium ought to be the immediate and universal norm of truth on matters of faith and morals for any theologian, as the agency to which Christ the Lord has entrusted the entire deposit of faith - that is, the Sacred Scriptures and divine Tradition - to be guarded and defended and explained, still, the duty by which the faithful are obligated also to shun those errors which approach more or less to heresy, and therefore 'to follow the constitutions and decrees by which evil opinions of this sort have been proscribed and forbidden by the Holy See,' is sometimes ignored as if it did not exist. What is said in encyclical letters of the Roman Pontiffs about the nature and constitution of the Church is habitually and deliberately neglected by some with the idea of giving force to a certain vague notion which they claim to have found in the ancient Fathers, especially the Greeks."[11]
Six years ago, then, Pope Pius XII was faced with a situation in which some of the men who were privileged and obligated to teach the truths of sacred theology had perverted their position and their influence and had deliberately flouted the teachings of the Holy See about the nature and the constitution of the Catholic Church. And, when he declared that it is wrong to debate a point already decided by the Holy Father after that decision has been published in his "Acta," he was taking cognizance of and condemning an existent practice. There actually were individuals who were contradicting papal teachings. They were so numerous and influential that they rendered the composition of the Humani generis necessary to counteract their activities. These individuals were continuing to propose teachings repudiated by the Sovereign Pontiff in previous pronouncements. The Holy Father, then, was compelled by these circumstances to call for the cessation of debate among theologians on subjects which had already been decided by pontifical decisions published in the "Acta."
The kind of theological teaching and writing against which the encyclical Humani generis was directed was definitely not remarkable for its scientific excellence. It was, as a matter of fact, exceptionally poor from the scientific point of view. The men who were responsible for it showed very clearly that they did not understand the basic nature and purpose of sacred theology. For the true theologian the magisterium of the Church remains, as the Humani generis says, the immediate and universal norm of truth. And the teaching set forth by Pope Pius IX in his Tuas libenter is as true today as it always has been.
But when we treat of that subjection by which all Catholic students of speculative sciences are obligated in conscience so that they bring new aids to the Church by their writings, the men of this assembly ought to realize that it is not enough for Catholic scholars to receive and venerate the above-mentioned dogmas of the Church, but [they ought also to realize] that they must submit to the doctrinal decisions issued by the Pontifical Congregations and also to those points of doctrine which are held by the common and constant agreement of Catholics as theological truths and conclusions which are so certain that, even though the opinions opposed to them cannot be called heretical, they still deserve some other theological censure.[12]
It is definitely the business of the writer in the field of sacred theology to benefit the Church by what he writes. It is likewise the duty of the teacher of this science to help the Church by his teaching. The man who uses the shoddy tricks of minimism to oppose or to ignore the doctrinal decisions made by the Sovereign Pontiff and set down in his "Acta" is, in the last analysis, stultifying his position as a theologian. (The doctrinal Authority of Papal allocutions.)
Are there any further questions about the binding nature of what a true and legitimate Successor of Saint Peter places in the Acta Apostolicae Sedis?
Monsignor Joseph Clifford Fenton denounced "the shoddy tricks of minimism to ignore the doctrinal decisions made by the Sovereign Pontiff and set down his his 'Acta'."
What does this mean to the layman who believes he is a prince of the Catholic Church, Raymond “Cardinal” Burke?
Well, about as much as it did last year when he said the following in anticipation of the exhortation that would be issued after the 2015 “synod of ‘bishops’”:
-[Burke, in Italian] On this, also one must be very attentive regarding the power of the pope. The classic formulation is that, "the Pope has the plenitude, the fullness, of power." This is true. But it is not absolute power. His power is at the service of the doctrine of the faith. And thus the Pope does not have the power to change teaching, doctrine.
-[Interviewer:] In a somewhat provocative way, can we say that the true guardian of doctrine is you, and not pope Francis?
-[Burke, in Italian:] [Smiles, shakes his head] We must, let us leave aside the matter of the Pope. In our faith, it is the truth of doctrine that guides us.
-[Interviewer:] If Pope Francis insists on this path, what will you do?
-[Burke, in Italian:] I will resist. I cannot do anything else. There is no doubt that this is a difficult time, this is clear, this is clear. (See Full translation of Cardinal Burke's interview to France 2: Resisterò (I will resist) and also the post on Novus Ordo Watch Wire.)
There is a little problem with all of this, starting with the fact that it is wrong from beginning to end.
Two quick points before dealing with Burke's current contention that Amoris Laetitia, March 19, 2016, is "non-magisterial" and should not thus alrm anyone in the structures of the counterfeit church of conciliarism:
"We must, let us leave aside the matter of the Pope. In our faith, it is the truth of doctrine that guides us." (See Full translation of Cardinal Burke's interview to France 2: Resisterò (I will resist)
First, as noted at the beginning of this brief commentary, a true and legitimate Sovereign Pontiff is the very Principle of Unity. It is a true and legitimate Successor of Saint Peter who is the authoritative teacher on all that is contained in the Sacred Deposit of Faith.
Put the matter of the "pope" aside?
A Catholic is not free to do this for any reason at any time.
Second, it is curious that "Cardinal" Burke, who supports the "teaching" of the "Second" Vatican Council and the non-existent doctrinal orthodoxy of the now retired Joseph Ratzinger/Benedict XVI, made the immutable Catholic doctrine on the the indissolubility of a ratified and consummated marriage his "line in the sand" or "crossing the Rubicon" moment last year before backing down this year like the fictional Ted Baxter in the final episode of The Mary Tyler Moore Show when he threatened to quit WJM-TV after a new station manager fired Lou Grant, Mary Richards, and Murray Slaughter, who said the following after Baxter backed down when the station manager said he would be fired as well if he pushed his point too far: "When a donkey flies, you don't blame him for not staying up that long" (The Last Show.)
Why was the Sixth Commandment Burke's 2015 "line in the sand"?
Why this issue?
Why not the nature of doctinal truth that "Pope Benedict XVI" has undermined and denied throughout the entirety of his sixty-four years, eight months, seventeen days as a priest?
Why not the false ecclesiology of Lumen Gentium, November 21, 1964, that contradicts the very Divine Constitution of Holy Mother Church as summarized so succinctly by Pope Pius XII in Mystici Corporis, June 29, 1943?
Why not "religious liberty" and "separation of Church and State" that were condemned repeatedly by our true popes as the circumstances required them to do so.
Why not the belief that the Mosaic Covenant has never been revoked and is still in force?
Why not the issue of "episcopal collegiality" that is based upon the "synodality" of the heretical and schismatic Orthodox churches?
Why this issue?
Sure, the Catholic doctrine on the absolute indissolubility of a ratified and consummated marrage is clear.
Well, so are the other matters of doctrine that have been denied or redefined in Modernist terms by the "Second" Vatican Council and the "magisterium" of the conciliar "popes."
Also clear is the simple fact that Burke's 2015 "line in the sand" moment has been erased. The best that he can do now is to say that Amoris Laetitia, which is clearly heretical, is non-magisterial and that it is merely an application of Catholic teaching on matters of morality with which one is free to disagree as he contends that the basic teaching itself is unchanged:
The secular media and even some Catholic media are describing the recently issued post-synodal apostolic exhortation Amoris Laetitia, “Love in the Family,” as a revolution in the Church, as a radical departure from the teaching and practice of the Church, up to now, regarding marriage and the family.
Such a view of the document is both a source of wonder and confusion to the faithful and potentially a source of scandal, not only for the faithful but for others of goodwill who look to Christ and his Church to teach and reflect in practice the truth regarding marriage and its fruit, family life, the first cell of the life of the Church and of every society.
It is also a disservice to the nature of the document as the fruit of the Synod of Bishops, a meeting of bishops representing the universal Church “to assist the Roman pontiff with their counsel in the preservation and growth of faith and morals and in the observance and strengthening of ecclesiastical discipline and to consider questions pertaining to the activity of the Church in the world” (Canon 342). In other words, it would be a contradiction of the work of the Synod of Bishops to set in motion confusion regarding what the Church teaches, safeguards and fosters by her discipline.
The only key to the correct interpretation of Amoris Laetitia is the constant teaching of the Church and her discipline that safeguards and fosters this teaching. Pope Francis makes clear, from the beginning, that the post-synodal apostolic exhortation is not an act of the magisterium (3). The very form of the document confirms the same. It is written as a reflection of the Holy Father on the work of the last two sessions of the Synod of Bishops. For instance, in Chapter Eight, which some wish to interpret as the proposal of a new discipline with obvious implications for the Church’s doctrine, Pope Francis, citing his post-synodal apostolic exhortation Evangelii Gaudium, declares:
I understand those who prefer a more rigorous pastoral care which leaves no room for confusion. But I sincerely believe that Jesus wants a Church attentive to the goodness which the Holy Spirit sows in the midst of human weakness, a Mother who, while clearly expressing her objective teaching, “always does what good she can, even if in the process her shoes get soiled by the mud of the street” (308).
In other words, the Holy Father is proposing what he personally believes is the will of Christ for his Church, but he does not intend to impose his point of view, nor to condemn those who insist on what he calls “a more rigorous pastoral care.” The personal, that is, non-magisterial, nature of the document is also evident in the fact that the references cited are principally the final report of the 2015 session of the Synod of Bishops and the addresses and homilies of Pope Francis himself. There is no consistent effort to relate the text, in general, or these citations to the magisterium, the Fathers of the Church and other proven authors.
What is more, as noted above, a document which is the fruit of the Synod of Bishops must always be read in the light of the purpose of the synod itself, namely, to safeguard and foster what the Church has always taught and practiced in accord with her teaching.
In other words, a post-synodal apostolic exhortation, by its very nature, does not propose new doctrine and discipline, but applies the perennial doctrine and discipline to the situation of the world at the time. (Raymond Burke in Never, Never Land.)
Raymond Leo Burke is intellectually dishonest on the substance of Amoris Laetitia as the man he believes to be "Pope Francis" does indeed disparage those who are "rigorists" or "legalists," and he did so right in the text of his heretical exhortation of self-justification before men:
305. For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in “irregular” situations, as if they were stones to throw at people’s lives. This would bespeak the closed heart of one used to hiding behind the Church’s teachings, “sitting on the chair of Moses and judging at times with superiority and superficiality difficult cases and wounded families”. Along these same lines, the International Theological Commission has noted that “natural law could not be presented as an already established set of rules that impose themselves a priori on the moral subject; rather, it is a source of objective inspiration for the deeply personal process of making decisions”. (Jorge Mario Bergoglio, Amoris Laetita, March 19, 2016.)
"Cardinal" Burke has offended truth when contending that "Pope Francis" has not condemned those who take a more "rigorous" view of the moral law. He has deliberately mispresented reality, especially when Bergoglio's consistent denunciations of "Pelagians, "Pharisees," "legalists" and "doctors of the law" at the Casa Santa Marta and other venues are taken into consideration in addition to the plain words quoted above from Amoris Laetitia.
"Cardinal" Burke has offended against truth also by his contention that Amoris Laetitia is "non-magesterial." As was the case last year, "Cardinal" Burke, the late Monsignor Joseph Clifford Fenton, who and maintained integrity of character until the time of his death on July 7, 1969, at the age of sixty-three, has described with exactitude the condemned nature of such a false proposition. It is thus necessary to repeat a few passages cited above to demonstrate the thoroughly false nature of Burke's contention that Amoris Laetitia is not a magisterial document binding on all Catholics who accept Jorge Mario Bergoglio as "Pope Francis":
Six years ago, then, Pope Pius XII was faced with a situation in which some of the men who were privileged and obligated to teach the truths of sacred theology had perverted their position and their influence and had deliberately flouted the teachings of the Holy See about the nature and the constitution of the Catholic Church. And, when he declared that it is wrong to debate a point already decided by the Holy Father after that decision has been published in his "Acta," he was taking cognizance of and condemning an existent practice. There actually were individuals who were contradicting papal teachings. They were so numerous and influential that they rendered the composition of theHumani generis necessary to counteract their activities. These individuals were continuing to propose teachings repudiated by the Sovereign Pontiff in previous pronouncements. The Holy Father, then, was compelled by these circumstances to call for the cessation of debate among theologians on subjects which had already been decided by pontifical decisions published in the "Acta."
The kind of theological teaching and writing against which the encyclical Humani generis was directed was definitely not remarkable for its scientific excellence. It was, as a matter of fact, exceptionally poor from the scientific point of view. The men who were responsible for it showed very clearly that they did not understand the basic nature and purpose of sacred theology. For the true theologian the magisterium of the Church remains, as the Humani generis says, the immediate and universal norm of truth. And the teaching set forth by Pope Pius IX in his Tuas libenter is as true today as it always has been.
But when we treat of that subjection by which all Catholic students of speculative sciences are obligated in conscience so that they bring new aids to the Church by their writings, the men of this assembly ought to realize that it is not enough for Catholic scholars to receive and venerate the above-mentioned dogmas of the Church, but [they ought also to realize] that they must submit to the doctrinal decisions issued by the Pontifical Congregations and also to those points of doctrine which are held by the common and constant agreement of Catholics as theological truths and conclusions which are so certain that, even though the opinions opposed to them cannot be called heretical, they still deserve some other theological censure.[12]
It is definitely the business of the writer in the field of sacred theology to benefit the Church by what he writes. It is likewise the duty of the teacher of this science to help the Church by his teaching. The man who uses the shoddy tricks of minimism to oppose or to ignore the doctrinal decisions made by the Sovereign Pontiff and set down in his "Acta" is, in the last analysis, stultifying his position as a theologian. (The doctrinal Authority of Papal allocutions.)
Are there any further questions about the binding nature of what a true and legitimate Successor of Saint Peter places in the Acta Apostolicae Sedis?
Monsignor Joseph Clifford Fenton denounced "the shoddy tricks of minimism to ignore the doctrinal decisions made by the Sovereign Pontiff and set down his his 'Acta'."
Although "Cardinal" Burke may not realize it, those who seek to "resist" the decisions of a true pope once they are published in the Acta Apostolicae Sedis continue to propagate a falsehood that had been condemned by Pope Pius VI in Auctorem Fidei, August 28, 1794.
The same shoddy tricks of minimism that were being used by the likes of Father John Courtney Murray, S.J., and the "new theologians," including Father Joseph Ratzinger, in the 1950s that prompted Pope Pius XII to issue Humani Generis, August 12, 1950, have been employed for the past forty years or more by those seeking to claim the absolutely nonexistent ability to ignore and/or refute the teaching of men they have recognized to be a true and legitimate Successor of Saint Peter. I know. I contributed to that literature for a while. I was wrong. So are those who continue to persist in their willful, stubborn rejection of the binding nature of all that is contained in the Universal Ordinary Magisterium of the Catholic Church even though if not declared infallible in a solemn manner.
Unfortunately for those who believe this, the One responsible for the formulation of dogma is the Third Person of the Most Blessed Trinity, under Whose infallible protection popes teach the truths of the Catholic at all times, yes, even when not proclaiming something solemnly ex cathedra. Catholics are bound to obey everything proposed by a true and legitimate Successor of Saint Peter without any degree of dissent, reservation or qualification. Monsignor Joseph Clifford Fenton proved that this is so in his scholary treatises cited above.
Although Raymond Leo Burke and other apologists of the schismatic "resist while recognize" movement keep making caricatures of themselves by engaging in the same kind of minimism that was condemned by Monsignor Joseph Clifford Fenton sixty years ago now in his treatise on the binding authority of papal allocutions, the fact remains that, yes, despite their best efforts to refuse to admit the reality that is plainly before their eyes, The Chair is Still Empty.
Indeed, the apologists of the "resist while recognize" movement keep expanding the scope of that minimism to reduce into meanginlessness Jorge Mario Bergoglio's claim to the papacy as if human salvation had nothing to do with the identity of the Roman Pontiff and/or that one can can "ignore" a true Sovereign Pontiff with absolute impunity yet save his soul.
This is not so.
Indeed, there is more confusion than ever before within the counterfeit church of conciliarism, and such confusion is the work a false church that is governed by a Principle of Disunity and Division, that which is the antithesis of the Catholic Church.
Amoris Laetitia is the consequence of conciliarism's falsehoods. It is the religion and its doctrines and liturgical rites that are false. That's what most everyone seems to miss. Conciliarism is not Catholicism, and Jorge is no more a "priest" than is Donald John Trump. He is merely a lay Jesuit revolutionary, and Raymond Leo Burke is his lay, self-serving "prince" who has too much of this world's goods and honor to relinquish, which is why he must make an "exhortation" that many "conservatives" within the false conciliar church do indeed believe is a "rupture" with Catholic truth, if not what it is in fact: a work of heresy from the heretical minds of Jorge Mario Bergoglio and Victor Manuel Fernandez.
We must continue to fly into the patronage of Our Lady, especially through her Most Holy Rosary, as the consecrated slaves of her Divine Son through her own Sorrowful and Immaculate Heart. We must also continue to rely upon the intercession of Saint Joseph, her Most Chaste Spouse and the Patron of the Universal Church and the Protector of the Faithful, to help us to persevere in our commitment to the truth no matter what it might cost us in human terms in this passing, mortal vale of tears.
The Immaculate Heart of Mary will triumph in the end.
Let us continue to storm Heaven for the fulfillment of her Fatima Request for the collegial consecration of Russia by a true pope with all of the world’s bishops.
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.