1-2. "Now, the acceptance of the Church is realized both negatively, by the fact that the Church does not contradict the news of the election wherever it becomes known, and positively, by the gradual acceptance of the prelates of the Church, beginning with the place of the election, and spreading throughout the rest of the world. As soon as men see or hear that a Pope has been elected, and that the election is not contested, they are obliged to believe that that man is the Pope, and to accept him."
Not acceptance by a succeeding pope, or a Council. Acceptance by the prelates of the world.
3. That section of the treatise deals only with a lawfully elected pope. He does not say the principle applies only to a lawfully elected pope. Bring yourself to read the rest of the treatise.
4-5. Not all 'de Fide' truths are dogmas proper.
6. Your reasoning is founded on errors in the previous numbers.
1-2. As I explained to Sean in the other thread, John of St. Thomas is not discussing infallible "dogmatic facts," truth, or teaching in that particular quote. He is explaining that Catholics should not have unreasonable doubts about a papal elections, assuming that two things are true:
a) the Church does not contradict the "news of the election," meaning that the Church authorities don't positively deny that the election took place.
b) the "prelates of the Church"
gradually accept the news of the election, meaning that "the election is not contested."
But IF and ONLY IF those two things are true, are Catholics "obliged to believe that that man is the Pope." And this "obligation" is not irrevocable. It is not an infallible dogma,
de fide. It only becomes
de fide (infallible) when it has been declared as a "dogmatic fact" by the infallible teaching authority of the Church. And the "acceptance" process happens "gradually." The "prelates of the Church" do not immediately accept, upon hearing the news. They are allowed to judge and consider any concerns from those who might wish to "contest" the election for some reason.
3. Thanks for admitting that John of St. Thomas limits the "
de fide" (infallible) aspect to "a lawfully-elected Pope." This is true, of course. If John of St. Thomas really meant that non-lawfully-elected Popes could be the beneficiaries a "de fide" declaration, then why did he bother to add that detail (
rite electum) to his description? Rather than telling me to read the rest of the treatise to find the contrary, you should provide the evidence for your argument, since you claim to know that it exists. Please provide quotes with context.
4. You say "not all '
de fide' truths are dogmas proper." What is your point? A "dogmatic fact" declared infallibly by those with infallible teaching authority in the Church is a dogma. The Council of Constance declared that Pope Gregory XI was the true Pope infallibly. That was/is a "dogmatic fact." It is "of divine faith" (
de fide) in John of St. Thomas's language, because the Church's infallible teachers when teaching infallibly must be taken on faith, i.e., they cannot be doubted by Catholics.
5. I asked you to tell me where I can find this imaginary "dogma" of "universal peaceful acceptance" discussed in Ott's
Fundamentals of Catholic Dogma. You did not do that. Because, as I have been telling you, there is no such dogma of "universal and peaceful acceptance of a Pope." There are only specific actions which have declared "dogmatic facts" concerning certain Popes whose elections were contested.
6. Again, turning to Bergoglio. The declaration of "universal peaceful acceptance" (a "dogmatic fact") does not apply to him for two reasons:
a) there has been no declaration of "dogmatic fact" made by a later Pope or an Ecuмenical Council that Bergoglio was a valid Pope.
b) there could never be such a declaration of "dogmatic fact" made in Bergoglio's case anyway because his election was unlawful. And, as John of St. Thomas says, only a lawfully-elected Pope can be universally and peacefully accepted by the Church.