Send CathInfo's owner Matthew a gift from his Amazon wish list:
https://www.amazon.com/hz/wishlist/ls/25M2B8RERL1UO

Poll

Sedevacantists:if you were convinced sede-ism was wrong, what would you do next?

Become an R&R Traditionalist
12 (35.3%)
Become an Indult Traditionalist
6 (17.6%)
Become an NO Cath Conservative
9 (26.5%)
Become a very liberal Catholic
1 (2.9%)
Cease to practice Catholicism
6 (17.6%)

Total Members Voted: 28

Author Topic: Sedevacantists:if you were convinced sede-ism was wrong, what would you do next?  (Read 26890 times)

0 Members and 1 Guest are viewing this topic.

1 way to show that the above is inaccurate is that Pope Alex VI give legitimacy to Alex V by taking the name of Alex VI instead of Alex V...

See also Attwater's Catholic Dictionary which says on pg 26 that the popes of GWS are not anti-popes because of the 'uncertainty of their status..' :popcorn:

Since A.D. 1860 there's the Pontifical Yearbook (Annuario Pontificio) including a list of all legitimate Popes*.

There may have been debates whether some Antipopes should not be called Antipopes in the strict sense of the word. But there never was a serious debate whether there can be more than one reigning bishop of Rome at any time.

*) some say that recent Yearbooks are inaccurate, though

LOL.  This is Wikpedia, so people can edit articles.  If I had a VPN connection, I'd log in and add Roncalli, Montini, Luciani, Wojtyla, and Bergoglio as antipopes.

Unfortunately, your edits would be reverted fairly quickly. People who have worked on articles get notified of changes, and act very territorial and possessive when changes are made. Almost every change you make you have to give a "reliable source" for it, and if this conflicts with a statement from another "reliable source", you end up having to rely on "consensus", and that only works if you can get a substantial few more people to join you on the talk page to make your case for the edit. It's a real beating.


One minute you're complaining about us giving an analysis that isn't in the words of the people alive at the time, and the next you're giving your own which the people's own actions directly contradict?

Fact of the matter is, when a pope excommunicates someone, they're out of the Church. So any follower of Pope Urban VI must've believed that Pope Clement VIII was outside of the Church, and so on, provided they were an educated Catholic. Therefore, by choosing a pope to follow, you are making an implicit statement on where the Church is. You are saying that Pope X is in the Church, and indeed leads it, and Pope Y is not. That the laws of Pope X are the laws of the Church, but those of Pope Y are not, etc. And we see people's understanding of this by their actions at the time, refusing to be under the hierarchy of who they viewed as the false pope, etc.

So it's obvious that people were making a decision as to where the Church was when they picked a pope, by virtue of the facts that the pope leads the Church and that excommunication renders one outside it. On the other hand, nowhere do we see evidence that people thought the Papal See was empty - that's just your own hypocritical conjecture.

Even the term "schism" makes it obvious that it was a matter of the Church being divided. Not totally divided, sure, but it's not called the "Great Western Vacancy" for a reason.

The books say that it was not a schism, even though they refer to it as that.
You wrote, "by choosing a pope to follow, you are making an implicit statement on where the Church is"
I am always suspicious when a claim is made about something in Catholic history from hundreds of years ago that approved Catholic books since then have not already claimed. I've seen no evidence that people living back then had an issue with "where the Catholic Church was". Of course, there is nothing new under the sun, but I am talking about a widespread public mentality notable for history.
You wrote, "nowhere do we see evidence that people thought the Papal See was empty - that's just your own hypocritical conjecture"
It was the mentality after many years went by and they finally realized that Christendom as a whole needed to be on the same page as to who the true pope was.
The Catholic Encyclopedia article on the Council of Constance mentions:
"It had come about that, whichever of the three claimants of the papacy was the legitimate successor of Peter, there reigned throughout the Church a universal uncertainty and an intolerable confusion, so that saints and scholars and upright souls were to be found in all three obediences. On the principle that a doubtful pope is no pope, the Apostolic See appeared really vacant, and under the circuмstances could not possibly be otherwise filled than by the action of a general council."

Offline Stubborn

  • Supporter
Even as somewhat hedged, the assertion above is still something of an overstatement of the case. Damnation as the ultimate and inevitable consequence can be reasonably assumed only when the excommunication is an effect of an actual mortal sin that is unconfessed and unrepented. An excommunication of the sort mentioned by forlorn—one imposed by a proper authority (ferendae sententiae), in this instance a pope—is an action in law, not in faith or morals. Thus, if it has been mistakenly or vindictively imposed, it would be blasphemous to suppose that God would second so terrible an injustice.

Even some excommunications incurred automatically (latae sententiae) should not be regarded as ipso facto indicative of the certain loss of sanctifying grace. After all, John Paul II considered Archbishops Lefebvre and Castro Meyer and the four consecrated bishops excommunicated latae sententiae after June 1988, but most commenters here at CathInfo surely disagree, as did and do all involved with the consecrations.
I do not disagree. My point was merely to correct the error widely accepted as fact even by most trads, this error forlorn presented as though it is the truth when he said; "Fact of the matter is, when a pope excommunicates someone, they're out of the Church". Excommunication does not mean expulsion from the Church. That was the only point I was attempting to make. 

Since A.D. 1860 there's the Pontifical Yearbook (Annuario Pontificio) including a list of all legitimate Popes*.

There may have been debates whether some Antipopes should not be called Antipopes in the strict sense of the word. But there never was a serious debate whether there can be more than one reigning bishop of Rome at any time.

*) some say that recent Yearbooks are inaccurate, though
I actually went to the 1860 book online and all of the non Pisan men were not included in the list of legitimate popes.

Was this whole debate about my use of the term "anti-pope"?  Should I just use the term "false pope" instead? I don't use the former term for the Vatican II false popes anymore because there are/were no true popes.  But in the GWS these claimants were in opposition to true popes. Isn't that the definition of an anti-pope?