Jorge is will be the Antichrist
Benny was a Trad Pope, and the Church Crisis started with Vatican II and will culminate with Jorge.
Jorge's election was invalid because Ratzinger wasn't dead and buried first.

Now fix your errors.

Jorge is or is not the Antichrist, there is no "will be" except that he will be manifested as such.

All three of the propositions above are utterly absurd.

Ratzinger is a heretic for countless things he said, wrote and did BEFORE he was ever pope, which he never publicly abjured. 
1) He authored the Vatican lie “revealing” the 3rd secret of Fatima. 
2). Said the new mass and gave communion in the hand countless times. 
3) Was JP2’s right hand man as JP2 prayed with heretics and had the Assisi abomination in 1986.
4) Prayed with rabbis and visited synogogues, putting Catholicism as 2nd fiddle to Joos. 
5). Pushed the “subsists in” heresy to increase heretical ecuмenism. 
6).  Was head of Doctrine as JP2 pushed the “Theology of the body” heresies.
7).  Was a theologian who attended V2 and never apologized for any of such heresies. 
8). He was chief negotiator with +ABL and tried to prevent the 88 consecrations from ever happening.  He’s hated the sspx from day 1.
9).  Consecrated a bishop in 77; we don’t even know if he was a bishop. 
10).  Created the abominable World Youth Days and took part in countless heresies being taught, new mass blasphemies and untold perversions. 

The list goes on and on.  He never apologized for any of the above.  He’s a heretic to the nth degree. 

Then take your own advice and ignore me. Why are you so obsessed with me, following me around the forum and insulting me? I will continue to pray for you.

Why do you keep claiming that the fact that Ratzinger didn't have a funeral invalidates Bergoglio's election?  In doing so, you discredit everything you write.  I've even explained to you that there are a couple of much more solid reasons that you could be appealing to, such as the St. Gallen Mafia collusion, that's pretty much been admitted.

Every single V2 pope is guilty of this to the nth degree, on many, many topics.
Nobody knows anyone's "internal forum" except God.  So we can put aside this condition, else no one in history could be labeled as such.
Yes, all the V2 "popes" are presumed heretics.  Especially Benedict.

I just listed 10 things above.  If you don't think such actions are heretical, then your orthodoxy is in question.  "Ecuмenical prayer" with all kinds of religious groups, is a total heretical action, condemned by multiple councils.  Both Ratzinger and JP2 took part in Assisi 1986 (and also in all the 'prayer services' with joos).  Total heresy, similar to 'Tower of Babel' pre-antichrist stuff.

956. Communication in Worship.—Communication with non-Catholics (as was said above in 882) is either religious or non-religious. It is clear that communication in non-religious matters does not contain a profession of error, but the same cannot be said of communication in religious services, since these are not only acts of worship, but also expressions of faith in the creed of a certain religion. We must distinguish, however, between private and public communication.
 

(a) Communication is private, when a Catholic and non-Catholic offer together the Lord’s Prayer or other similar prayer as a private devotion, not as an act of official worship. Private devotion is not the expression of a sectarian creed, and, if there is nothing false in it and no danger of scandal or perversion from communication between Catholic and non-Catholic in such devotion, this kind of communication is not unlawful. In the following paragraphs there will be question of public communication.

 

(b) Communication is public, when the rites performed are the official services of the Catholic Church or of some non-Catholic sect (e.g., the Mass, the Lord’s Supper of the Lutherans, the Evensong of the Anglicans, the prayer-meeting of other sects). Thus, public communication takes place either when non-Catholics take part in Catholic worship, or Catholics take part in non-Catholic worship.

 

957. Participation of non-Catholics in Catholic services is either by mere presence, or by reception or performance of Catholic rites.

(a) Mere presence consists in a purely material attendance at a service, as when non-Catholics assist at Mass and sit, rise and kneel with the congregation or remain seated throughout. There is no objection whatever to this kind of participation; on the contrary, non-Catholics should be invited to Catholic sermons and services, and made to feel welcome, for in what better way can the divine command of working for their conversion be complied with? Only excommunicated persons are excluded from the offices of the Church (Canon 2269, Sec.1). It is also allowed that Catholic bishops and clergy accompany a non-Catholic ruler to the church, and assign him and his escort an honorable place therein.

 

(b) Reception of Catholic rites is had when non-Catholics, without performing any liturgical function, receive some spiritual favor through the rites of the Church, as when a non-Catholic receives a priest’s blessing.

 

(c) Performance of Catholic rites exists when a non-Catholic exercises some office in a liturgical function of the Catholic Church, as when a Protestant acts as sponsor at a Catholic Baptism.

958. Cases of reception of Catholic rites by non-Catholics permitted by law are the following:

(a) Reception of Sacramentals.—Since the purpose of these rites and objects is to implore graces and temporal favors with a view to the illumination and salvation of the recipient, and since our Lord Himself blessed and cured even the pagans, the Church permits blessings and exorcisms to be conferred on non-Catholics (Canons 1149, 1152). Similarly, blessed candles, palms, ashes and other real sacramentals may be given to them. Examples: The Church has permitted priests to visit the homes of Mohammedans to bless and pray over the sick, and also to bless the houses of schismatics, provided they were summoned and avoided all communication in prayer.

 

(b) Reception of Sacraments.-Since it is possible that the salvation of a dying person may depend on absolution, good moralists, relying on decisions of Roman Congregations, hold that conditional absolution may be given to a heretic or schismatic who is dying and unconscious, or even to one such who is dying and conscious, provided he is in good faith and contrite, and danger of scandal has been removed.

 

(c) Reception of Fruits of the Mass.—Since Christ died for all, there is nothing in the nature of things to prevent the application of Mass to any persons who are living or in Purgatory; and from Canon 809 it appears that Mass may be offered for any living person, and also for any deceased person about whose salvation we may entertain hope. Hence, neither the divine nor the ecclesiastical law forbids the application of Mass for heretics, schismatics, or infidels. The Church also permits Mass to be said privately, all scandal removed, for excommunicated persons. Under these same conditions, then, Mass may be said for non-Catholics, both living and dead (Canon 2262, Sec.2, n. 2).

 

(d) Reception of the Suffrages of the Church.—Since God wishes all to be saved and public peace to be maintained (I Tim., ii), and since the Church desires that Ordinaries and pastors should have at heart the conversion of non-Catholics (Canon 1350), public prayers for the prosperity of non-Catholic rulers and officials—likewise sermons, missions and other works for the conversion of unbelievers—are not only allowed, but recommended and required.

 

959. Non-Catholics have not the same right as Catholics to receive the rites of the Church, and hence when they are admitted to them, there are certain restrictions to be observed.

 

(a) Restrictions as to Sacred Things.—As admission of non-Catholics to sacramentals, etc., is a favor, not a right, it should be confined to cases allowed by the Church. Thus, it is forbidden to grant indulgences or to give the nuptial blessing to non-Catholics, and only in very exceptional cases may any ceremonies be permitted at mixed marriages (Canons 1102, 1109). Non-Catholics may not receive the Pax; may not be invited to take part in the solemn services of receiving ashes on Ash Wednesday, palms on Palm Sunday and candles on Candlemas Day; may not receive ecclesiastical burial (Holy Office, June 8, 1859). Children sent by their parents to non-Catholic services may not be confirmed (Holy Office, August 28, 1780); a Catholic priest is not allowed to supply for a non-Catholic minister, by accompanying the body of a non-Catholic from the home to the graveyard, even though the body be not brought to Church, nor the bell tolled (Holy Office, January 26, 1886). It is not permissible to lend a Catholic church to non-Catholics for their services.

 

(b) Restrictions as to Persons.—As superstition and irreverence have to be avoided, the sacramentals may not be administered or given at all to non-Catholics about whose good faith and purpose there is doubt.

 

(c) Restrictions as to Mode.—The Church, while she wishes to help and benefit non-Catholics, must avoid anything that would cause scandal or have the appearance of equal recognition of believers and unbelievers. Thus, when Mass is offered for outsiders, the same publicity and pomp is not permitted as when there is question of Catholics.

 

960. As regards the performance of Catholic rites by non-Catholics, the Church disapproves of every kind of such participation, but does not refuse to tolerate the more remote kind, when there is grave necessity and no scandal is caused.

 

(a) By more remote participation we understand such as scarcely differs from passive assistance (e.g., to act as witness at a marriage), or such as carries with it no recognition as an official of the Church (e.g., to act as substitute or temporary organist). Hence, the Church has permitted this kind of participation in particular cases, when the authorities decided that there was urgent necessity and no scandal. Examples: Moralists hold that, when a heretic or schismatic has been designated as sponsor at Baptism and cannot be refused without grave offense, he may be allowed to act as witness. The Holy Office has also declared that heretics should not be used as witnesses at marriage, but may be tolerated as such by the Ordinary, when there is a grave reason and no scandal (August 18, 1891); that a non-Catholic organist may be employed temporarily, if it is impossible to secure one who is a Catholic, and no scandal is caused (February 23, 1820); that in certain special circuмstances girls belonging to a schismatical sect might be allowed to sing with the Catholics at church functions, especially at Exposition and Benediction of the Blessed Sacrament (January 25, 1906).

 

(b) Proximate participation is the exercise of functions connected with a sacred rite (e.g., to act as server at Mass), or that imply a recognition of the religion of the one who participates (e.g., to act as representative of some sect at a funeral and receive liturgical honors). The Church has always refused to tolerate this kind of participation. Examples: Non-Catholics may not act as sponsors at Baptism or Confirmation under pain of invalidity of sponsorship (Canons 765, 795), nor chant the Office in choir (Holy Office, June 8, 1859), nor be employed as singers of the liturgical music (Holy Office, May 1, 1889), nor carry torches or lights in church ceremonies (Holy Office, November 20, 1850). Likewise, non-Catholics may not become members of Catholic confraternities, nor assist at Catholic services as official representatives of some sect or sectarian society.

 

961. Participation of Catholics in non-Catholic services may happen today in so many ways, and it is so difficult at times to draw the line between lawful and unlawful communication, that it is well before considering these cases to state the general rules that apply here. 

(a) It is lawful to perform an act from which two effects follow, one good and the other bad, if the act in itself is good or indifferent, if there is a sufficiently grave reason for performing it, if the evil effect is not intended, and if the evil effect be not prior to the good effect (see 104).

 

(b) Circuмstances vary in different localities and countries, and communication that would signify unity of belief in a place where Catholics and non-Catholics are very unequal numerically might be very harmless in a place where there is no great numerical difference. Offense to non-Catholics should not be given needlessly.

 

(c) In doubtful cases the decision whether or not a particular kind of communication is lawful or unlawful pertains to the Ordinary (Canon 1258).

962. Participation of Catholics in non-Catholic services is either active or passive. (a) Participation is active when one takes a part or fulfills some function in an act that is an official expression of the worship and belief of a sect, even though this takes place outside a church, or is not open to the general public.

 

(b) Participation is passive, if one merely assists as a spectator, and not as a worshipper, at something pertaining to non-Catholic worship.

963. Sacred things in which communication is possible are of three classes:

 

(a) the chief acts of divine worship (i.e., Sacrifices, Sacraments, sacramentals);

 

(b) the secondary acts of divine worship (such as prayers, processions, vows, oaths, the Divine Office, hymn singing, scripture reading, etc.). In the Protestant denominations some one or other of these is, as a rule, the central or distinctive service, although some have other proper features of their own, such as the silent meeting of the Quakers, the seance of the Spiritualists, the march of the Salvation Army, the charity kiss of the Dunkards;

 

(c) places (e.g., churches, lodge rooms, cemeteries), times (e.g., days of feast or fast), and objects (e.g., images, badges, aprons, banners, robes), pertaining to divine worship. 

964. It is unlawful for Catholics in any way to assist actively at or take part in the worship of non-Catholics (Canon 1258). Such assistance is intrinsically and gravely evil; for (a) if the worship is non-Catholic in its form (e.g., Mohammedan ablutions, the Jєωιѕн paschal meal, revivalistic “hitting the trail,” the right hand of fellowship, etc.), it expresses a belief in the false creed symbolized; (b) if the worship is Catholic in form, but is under the auspices of a non-Catholic body (e.g., Baptism as administered by a Protestant minister, or Mass as celebrated by a schismatical priest), it expresses either faith in a false religious body or rebellion against the true Church.

 

965. It is unlawful for Catholics to simulate active assistance in the worship of non-Catholics, for, while the non-Catholic rite would be avoided, something which appeared to be that rite would be done, and thus profession of faith in it would be given. 

(a) Hence, it is not lawful to do an indifferent act which bystanders from the circuмstances will have to conclude is an act of false worship. Thus, Eleazar would not eat lawful meat which was put before him in order that he might pretend to eat the meat of sacrifice after the manner of the heathen (II Mach., vi).

 

(b) It is not lawful to accept a false certificate of participation in false worship. Hence, the early Church condemned as apostates the Libellatics (i.e., those Christians, who, to protect themselves in time of persecution, obtained by bribery or otherwise a forged or genuine magistrate’s certificate that they had sacrificed to the heathen gods).

 

966. It is unlawful for Catholics to assist passively at non-Catholic worship, unless there are present the conditions requisite for performing an act that has two results, one good and the other evil (see 104); for even passive assistance frequently involves sin.

 

(a) Hence, the assistance itself must be really indifferent, that is, it must be a merely passive presence without any active participation in the service. Examples: A person who stands in the rear of a Quaker meeting house as an onlooker assists passively; but one who sits quietly among the others present, as if in meditation, assists actively. A person who sits in a pew during a revival in order to see what is going on, assists passively; but, if he joins with the congregation in bowing, groaning, etc., he assists actively.

 

(b) The evil effect that may result from assistance (such as scandal and danger of perversion) must not be prior to the good effect; otherwise, evil would be done for the sake of good. Examples: Titus, a non-Catholic, goes to Mass as a spectator, with his Catholic friend Balbus. He then asks Balbus to assist as a spectator at the services of his denomination, and thus see for himself that the latter is better. Balbus, in order to be courteous, consents. Here Balbus aims to show politeness, which is good, but the means he uses—namely, the impression he gives that he is not convinced of the superiority of his own religion—is bad.

 

(c) The evil effect (i.e., remote danger of perversion, unavoidable scandal) must not be intended or approved, but only permitted. Example: Caius, a Catholic public official, has to attend funerals and weddings in Protestant churches as a mark of the public respect for notable persons. He knows that a few will take scandal at his action, but he wishes only to do his duty as an official, and not to offend anyone (see on Scandal).

 

(d) The cause of assistance must be in proportion to the kind of assistance. Hence, a greater reason is required for assistance on several occasions than on one, for assistance at infidel than at heretical services, for assistance at the primary than at the secondary act of worship, for assistance by a priest than for assistance by a layman, etc. Example: Graver reason would be necessary to justify assistance at a non-Catholic funeral, if there were signs of anti-Catholicism manifested (e.g., flower designs and regalia of a hostile sect placed on the coffin), than if the service contained nothing offensive. 

 

967. Cases of communication in false sacrificial rites are as follows: (a) Active participation is had in such acts as the slaying and offering of victims, the burning of incense before idols, the eating of sacrificial banquets; (b) Passive participation is had when one merely watches the rite of sacrifice without taking any part therein.

 

968. Cases of communication in the Sacrifice of the Mass are as follows: (a) Active participation is had in such acts as taking the part of deacon in a schismatical Mass, assisting at a schismatical Mass with the intention of hearing Mass formally (i.e., of offering it with the priest). If on Sunday, one is where there is only a schismatical church, one is excused from the obligation of hearing Mass, and may not hear Mass in that church (Holy Office, December 5, 1608; August 7, 1704). (b) Passive participation is had when one is present merely as a spectator, kneeling before the Blessed Sacrament, but giving no other signs of religious devotion. This is permissible under the conditions mentioned above (see 966), if there is no scandal, or danger of perversion (Holy Office, April 24, 1894).

 

969. Cases of participation in the Sacraments or sacramentals, real or reputed, are as follows: (a) Active participation takes place when one receives a Sacrament from a non-Catholic minister, or offers one’s child to receive a Sacrament from such a minister, or contracts marriage in the presence of such a minister, or acts as sponsor at a non-Catholic baptism or confirmation or as the religious witness at a non-Catholic marriage, or answers in public non-Catholic prayers, or takes ashes blessed by schismatics. (b) Passive participation is had when one merely looks on at the administration of a Sacrament or sacramental by a non-Catholic minister, without signs of approval or union in what is being done.

 

970. There are certain cases that seem to be active participations in Sacraments with non-Catholics, and yet are permitted by the Code. In reality, however, there is no active communication in those cases.

 

(a) Canons 886 and 905 allow the faithful to receive communion and absolution according to a Rite different from their own, so that one who belongs to the Latin Rite may lawfully receive in Communion a Host consecrated according to the Greek Rite, or go to confession to an Oriental priest. But in these Canons there is question of different Rites within the Catholic Church, not of those of non-Catholics.

 

(b) Canons 742 and 882 allow those who are in danger of death to receive Baptism and absolution from an heretical or schismatical minister, and theologians apply the same principle to Extreme Unction and the Viaticuм. But there is no communication in non-Catholic ceremonies in these cases, for the Sacraments belong to the Catholic Church, and for the sake of the dying she authorizes non-Catholic ministers to act as her representatives, provided there is no scandal or danger of perversion. 

 

971. Cases of participation in non-sacramental rites are as follows:

 

(a) Oaths and Vows.—Participation is active when one swears in words or by other signs which, according to local usage, manifest belief in the creed of some sect; it is not active, when the manner of the oath does not signify adherence to a false creed; Example: If one is required to swear, by touching or kissing the non-Catholic Bible, as a sign of approval of Protestantism or Masonry, one may not consent. But, if the Government presents a non-Catholic Bible with no thought of Protestantism, there is no approval of Protestantism in the one who swears on that Bible, although, if the custom is not general, there might be scandal if no protest were made. A Catholic may bring his own Bible with him, or ask for a copy of the Catholic Bible.

 

(b) Services—Participation is active when one marches in an Anglican procession, plays the organ or sings at Y.M.C.A. services, joins in the prayers or responses offered in a Protestant church, etc. (Holy Office, July 6, 1889). Participation is passive if one looks on during a rare visit, or listens by radio to the musical program broadcast from Protestant services, or if one is obliged to attend non-Catholic services habitually, not as a profession of faith, but as a matter of civil duty or of domestic discipline, as happens with soldiers or with inmates of public institutions. Participation is not active if one adores the Blessed Sacrament carried in a schismatical procession which one meets by chance and unavoidably. Examples: Titus belongs to the honorary guard of a state ruler, and has to accompany the latter to non-Catholic services on certain state occasions. Balbus is tutor in a non-Catholic family, and is expected to take his charges to their church and back home on Sundays. Claudia is a maid in a non-Catholic family, and is ordered to hold one of the children while it is being baptized by the non-Catholic minister. In all these cases the presence at the services is purely passive, since the intention of the Catholic present is not to perform any religious duty, but only some civil or domestic service (see IV Kings, v. 18). But, on the other hand, the martyrs during the reigns of Elizabeth and her successors refused to attend the Anglican services, because this was required by law as a sign of conformity to the Established Church—that is, an active presence was prescribed.