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So, again, the question is WHY did Fr. Cekada feel the need to make a shift to holding that he was never Pope to begin with rather than that his heresy became manifest later, say, during the Council?

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Okay, so reading the article, he's saying that this argument really applies to Paul VI in a way that doesn't really fit his successors. The problem is that Paul VI appeared to be elected by a legitimate council, by legitimate cardinals, etc. And people didn't really know who he was when he was elected, and so on. So he was accepted as a true pope by most Catholics, until Vatican 2 and the new Mass starting coming out, and people started to wonder what was going on. So, the answer was that Paul VI had been a true pope but had lost the papacy, since they thought he had been a real pope to begin with.

The difference between Paul VI and his successors is that sedevacantists understood the situation by the time Paul VI died, and didn't accept subsequent conclaves as legitimate, and presumed that JP2 and so on were modernists and part of the new Church. The concept of a "new Church" didn't exist when Paul VI was elected (arguably the "new Church" didn't even exist at that point anyway), but by the time he died in 1978 it was clear it was a false religion.

That's how I understand his analysis.

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Okay, so reading the article, he's saying that this argument really applies to Paul VI in a way that doesn't really fit his successors. The problem is that Paul VI appeared to be elected by a legitimate council, by legitimate cardinals, etc. And people didn't really know who he was when he was elected, and so on. So he was accepted as a true pope by most Catholics, until Vatican 2 and the new Mass starting coming out, and people started to wonder what was going on. So, the answer was that Paul VI had been a true pope but had lost the papacy, since they thought he had been a real pope to begin with.

The difference between Paul VI and his successors is that sedevacantists understood the situation by the time Paul VI died, and didn't accept subsequent conclaves as legitimate, and presumed that JP2 and so on were modernists and part of the new Church. The concept of a "new Church" didn't exist when Paul VI was elected (arguably the "new Church" didn't even exist at that point anyway), but by the time he died in 1978 it was clear it was a false religion.

That's how I understand his analysis.

OK.  It just doesn't make sense to me.  If they were just gravitating toward St. Robert's pious opinion, I'm not really sure why that's necessary, since St. Robert, while favoring that, admitted that it's not impossible that a pope could FALL from the papacy.

I find it problematic to say that, well, later we realized Montini was a manifest heretic, but then came to the conclusion that he must have been a manifest heretic all along.  Well, it doesn't work that way.  If therre's no evidence of heresy prior to his election, then, no, he was NOT a manifest heretic, by definiton of the term.  At best you'd be projecting backwards that he would have been an occult heretic all along (which is quite possible), but occult heresy doesn't remove someone from membership in the Church and therefore from election to the papacy.  But of course it's pure speculation, since the heresy would have been occult.

I think they would have done better to just stick with his falling from the papacy.

OK, I'm trying to have some patience here.  Issue isn't the words but about what they mean.  Someone can have an abortion and try calling it a "surgical procedure", thereby pretending they didn't have an abortion.

I never said that didn't have a word "evanglization", but as you admit they both condemn proselytism.

What you're DOING here is proselytism by their defintion and it's what they've condemned.  Just because you want to CALL it "evangelization" doesn't mean you're not here proselytizing, just like the individual above not having an abortion but, rather, a surgical procedure.

What you're doing here is in fact what both Wojtyla and Bergoglio refer to as proselytism ... regardless of you pretending it isn't by simply applying the word "evangelization" to your activity.

So, the Conciliars distinguish between proselytism and evangelization in that the former is basically telling them they're wrong and that they should change their beliefs ... whereas the latter is presenting your beliefs in an appealing way so that, if they are so inclined, they may approach closer to that fullness of truth.  With the V2 relativism, there's really no such thing as error, but, rather, degrees of truth, truths that are "less full" and truths that are "more full".

So the second you came on here attackiing sedevacantists as schismatics and attacking me as a heretic ... that is 100% what Wojtyla and Bergoglio define as proselytism and have commanded you not to do.  See, I do it too, but I reject their false teaching.  But you claim to accept their teaching authority but are in fact rejecting this teaching of theirs by what you're doing on this forum and what you're doing on X.  It matters nothing that you claim it's "evangelization" since you want to redefine the words to allow yourself to continue this mission from God to convert people to the Conciliar religion, but that Conciliar religion condemns your attempts to convert people to it.

So you're trying to have your Traditional cake and eat your Conciliar religion also.  Pick one or the other.

If you accept the Conciliar religion, then the ENTIRE FOUNDATION OF the revolution entails a recharacterization of what used to be called "error" as instead "degrees of truth", and there's no desire (or need, since they can be saved in false religions by following their consciences) to CONVERT ANYONE (that which Wojtyla and Bergoglio call proselytism).

You have no business here telling us we're wrong, in error, schismatics, heretics.  That's proselytism and is condemned by your "Popes".

Why don't you write a letter to Tucho's Dicastery (formerly Holy Office) whether going on a forum and attacking, say, Greek Orthodox as "schismatics" who need to reject their errors and become Catholics counts as "evangelism" or the "proselytism" they condemn.  They've already defined the difference, but you're just ignoring it because your ego demands that you continue on with this mission of yours despite it having been condemned by your Conciliar Church.

"We have remarked that the Church is entirely and completely evangelizing. This means that, in the whole world and in each part of the world where she is present, the Church feels responsible for the task of spreading the Gospel"
"We exhort all those who have the task of evangelizing, by whatever title and at whatever level, always to nourish spiritual fervor"
"This fervor demands first of all that we should know how to put aside the excuses which would impede evangelization"
"And why should only falsehood and error, debasement and pornography have the right to be put before people and often unfortunately imposed on them by the destructive propaganda of the mass media, by the tolerance of legislation, the timidity of the good and the impudence of the wicked? The respectful presentation of Christ and His kingdom is more than the evangelizer’s right; it is his duty. It is likewise the right of his fellow men to receive from him the proclamation of the Good News of salvation."

Blessed Pope John Paul I, Urbi et orbi
"We wish to remind the entire Church that its first duty is that of evangelization. Our Predecessor, Paul VI, presented the directions for this in his memorable docuмent: animated by faith, nourished by the Word of God, and strengthened by the heavenly food of the Eucharist, one should study every way, seek every means "in season and out of season" (2 Tim 4:2), to spread the word, to proclaim the message, to announce that salvation which creates in the soul a restlessness to pursue truth and at the same time offers strength from above. If all the sons and daughters of the Church know how to be tireless missionaries of the Gospel, a new flowering of holiness and renewal would spring up in this world that thirsts for love and for truth"
"We wish to continue the ecuмenical thrust, which we consider a final directive from our immediate Predecessors. We watch with an unchanging faith, with a dauntless hope and with endless love for the realization of that great command of Christ: "That they may all be one" (Jn 17:21). His heart anxiously beats for this on the eve of his sacrifice on Calvary. The mutual relationships among the churches of the various denominations have made constant and extraordinary advances as anyone can see; yet division remains a cause for concern, and indeed a contradiction and scandal in the eyes of non-Christians and non-believers. We intend to dedicate our prayerful attention to everything that would favour union. We will do so without diluting doctrine but, at the same time, without hesitance."

Pope St. John Paul II, Ut unum sint
"In this courageous journey towards unity, the transparency and the prudence of faith require us to avoid both false irenicism and indifference to the Church's ordinances. Conversely, that same transparency and prudence urge us to reject a halfhearted commitment to unity and, even more, a prejudicial opposition or a defeatism which tends to see everything in negative terms."
"To uphold a vision of unity which takes account of all the demands of revealed truth does not mean to put a brake on the ecuмenical movement. On the contrary, it means preventing it from settling for apparent solutions which would lead to no firm and solid results. The obligation to respect the truth is absolute. Is this not the law of the Gospel?"

Pope Benedict XVI, Caritas in veritate
"Testimony to Christ's charity, through works of justice, peace and development, is part and parcel of evangelization, because Jesus Christ, who loves us, is concerned with the whole person. These important teachings form the basis for the missionary aspect of the Church's social doctrine, which is an essential element of evangelization. The Church's social doctrine proclaims and bears witness to faith. It is an instrument and an indispensable setting for formation in faith."

Pope Benedict XVI, Sacramentum Caritatis
"It follows that we must be committed to promoting the evangelization of cultures, conscious that Christ himself is the truth for every man and woman, and for all human history"

Pope Benedict XVI, Verbum Domini
"Our own time, then, must be increasingly marked by a new hearing of God’s word and a new evangelization. Recovering the centrality of the divine word in the Christian life leads us to appreciate anew the deepest meaning of the forceful appeal of Pope John Paul II: to pursue the missio ad gentes and vigorously to embark upon the new evangelization, especially in those nations where the Gospel has been forgotten or meets with indifference as a result of widespread secularism. May the Holy Spirit awaken a hunger and thirst for the word of God, and raise up zealous heralds and witnesses of the Gospel."
"Following the example of the great Apostle of the Nations, who changed the course of his life after hearing the voice of the Lord (cf. Acts 9:1-30), let us too hear God’s word as it speaks to us, ever personally, here and now. The Holy Spirit, we are told in the Acts of the Apostles, set Paul and Barnabas apart to proclaim and spread the Good News (cf. 13:2). In our day too, the Holy Spirit constantly calls convinced and persuasive hearers and preachers of the word of the Lord"

Pope Francis
"Salvation is in the name of Jesus. We must testify to this: He is the only Savior."
"Christian identity is belonging to the Church, because all of these (the apostles) belonged to the Church, the Mother Church, because finding Jesus outside the Church is impossible"
"Lastly, we cannot forget that evangelization is first and foremost about preaching the Gospel to those who do not know Jesus Christ or who have always rejected him"
"We ask the Mother of the living Gospel to intercede that this invitation to a new phase of evangelization will be accepted by the entire ecclesial community. Mary is the woman of faith, who lives and advances in faith, and 'her exceptional pilgrimage of faith represents a constant point of reference for the Church'. Mary let herself be guided by the Holy Spirit on a journey of faith towards a destiny of service and fruitfulness. Today we look to her and ask her to help us proclaim the message of salvation to all and to enable new disciples to become evangelizers in turn"
"The immense numbers of people who have not received the Gospel of Jesus Christ cannot leave us indifferent"

Second Vatican Council, Unitatis redintegratio
"The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided. Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature"
"The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecuмenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded"
"At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such terms as our separated brethren can also really understand."
"Moreover, in ecuмenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with humility. When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a "hierarchy" of truths, since they vary in their relation to the fundamental Christian faith. Thus the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ."

Cardinal A. Ottaviani, Congregation for the Doctrine of the Faith, Circular Letter to the Presidents of Episcopal Conferences regarding some sentences and errors arising from the interpretation of the decrees of the Second Vatican Council
"In addition, it is necessary to comment about ecuмenism. The Apostolic See praises, undoubtedly, those who promote initiatives, in the spirit of the conciliar Decree on Ecuмenism, that foster charity toward our separated brothers and to draw them to unity in the Church. However, it is regrettable that some interpret the conciliar Decree in their own terms, proposing an ecuмenical action that offends the truth about the unity of the faith and of the Church, fostering a pernicious irenicism [the error of creating a false unity among different Churches] and an indifferentism entirely alien to the mind of the Council"

Pontifical Council for Promoting Christian Unity, Directory for the Application of Principles and Norms on Ecuмenism (approved by Pope St. John Paul II)
"In our day there exists here and there a certain tendency to doctrinal confusion. Also it is very important in the ecuмenical sphere, as in other spheres, to avoid abuses which could either contribute to or entail doctrinal indifferentism. The non-observance of the Church's directives on this matter creates an obstacle to progress in the authentic search for full unity among Christians"
"insofar as religious conditions permit, ecuмenical action should be encouraged, so that, 'while avoiding every form of indifferentism, or confusion and also senseless rivalry, Catholics might collaborate with their separated brethren, insofar as it is possible, by a common profession before the nations of faith in God and in Jesus Christ, and by a common, fraternal effort in social, cultural, technical and religious matters, in accordance with the Decree on Ecuмenism. Let them cooperate, especially, because of Christ their common Lord. May his Name unite them!'"

Cardinal Ratzinger (future Pope Benedict XVI), Congregation for the Doctrine of the Faith, Dominus Iesus 

"With the coming of the Saviour Jesus Christ, God has willed that the Church founded by him be the instrument for the salvation of all humanity (cf. Acts 17:30-31). This truth of faith does not lessen the sincere respect which the Church has for the religions of the world, but at the same time, it rules out, in a radical way, that mentality of indifferentism 'characterized by a religious relativism which leads to the belief that 'one religion is as good as another'."
"In inter-religious dialogue as well, the mission ad gentes 'today as always retains its full force and necessity'. 'Indeed, God -desires all men to be saved and come to the knowledge of the truth' (1 Tim 2:4); that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the promptings of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary'. Inter-religious dialogue, therefore, as part of her evangelizing mission, is just one of the actions of the Church in her mission ad gentes.97 Equality, which is a presupposition of inter-religious dialogue, refers to the equal personal dignity of the parties in dialogue, not to doctrinal content, nor even less to the position of Jesus Christ - who is God himself made man - in relation to the founders of the other religions. Indeed, the Church, guided by charity and respect for freedom, must be primarily committed to proclaiming to all people the truth definitively revealed by the Lord, and to announcing the necessity of conversion to Jesus Christ and of adherence to the Church through Baptism and the other sacraments, in order to participate fully in communion with God, the Father, Son and Holy Spirit. Thus, the certainty of the universal salvific will of God does not diminish, but rather increases the duty and urgency of the proclamation of salvation and of conversion to the Lord Jesus Christ."

Commission For Religious Relations With the Jews, Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church
"Jesus affirms (ibid. 10:16) that 'there shall be one flock and one shepherd'. Church and Judaism cannot then be seen as two parallel ways of salvation and the Church must witness to Christ as the Redeemer for all"