Infallibility does not govern the personal actions of a pope. You're basing your entire case for sedevacante in your last few posts on participation in false worship. This has nothing to do with Magisterium, Universal Discipline, nor Universal Law. You guys really our out of your league in attempting theology and every post of yours simply exposes the absurdity of untrained laymen such as yourselves going around declaring people guilty of heresy.
Yes, infallibility extends not only to Magisterium, but also to Universal Discipline (liturgy and law). But you make no distinctions whatsoever. Not every act of the Magisterium is infallible. You guys keep talking as if they were. Nay, more, you even claim that every book ever authorized by some local bishop with an imprimatur must be regarded as effectively infallible.
You make a mockery of Catholicism with your absurdities. You take a rightful objection to the R&R position (which effectively holds that the Church's Universal Magisterium and Discipline can fail) and twist it by way of an extreme opposite overreaction into the absurd extreme that EVERYTHING in the Magisterium is basically infallible.
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There are two distinct arguments for sedevacantism. One looks at the claimants themselves and shows that they are not Catholic, and therefore cannot possibly be popes. The other looks at their acts as putative pontiffs and at the organization they are head of, and shows that these acts (impious laws, doubtful liturgies, etc.) and this organization (which teaches false doctrines) is a non-Catholic religion, and they being the head of it, cannot also be the head of the Roman Church. These arguments can very easily and naturally overlap but they are distinct, and when one argues that these men themselves (or, this
man himself) are not Catholic, the evidence should be somewhat confined to evidence against them as individuals, to help keep things organized in discourse.
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That being the case, Bumphrey's mistake is just a syllogistic one. But you claimed that Francis is a material heretic, which according to all authors, means that he
isn't a Catholic, since Catholics can't
be material heretics. And you have given no consideration to the doctrine of St. Thomas regarding intention which is included as a fundamental premise of virtually every branch of theology, (i.e., that external acts manifest internal beliefs and intentions). You also attempted to point to the penal canons 2315-16 to protect the conciliar claimants against heresy, which supposes that they can be judged by a juridico-clerical superior!
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Point simply being that you are in a glass house right now, so consider toning back the accusations of theological frivolity and whatnot.