Nobody's talking here about what it boils down to.  Indeed, the theological lynch pin for all these disagreements regarding the appropriate Catholic response to this crisis "boils down to" the pope and the papacy.  

But here we're talking about the RULE OF FAITH.

So the authority of an Ecuмenical Council, Vatican I, which I hope, we all agree is a legitimate and valid Council of the Church, is telling me that Blessed Peter and His Successors are to persevere in the rock-like strength he was granted, and does not abandon that guidance of the Church which he once received, so the Truth stands firm. I hope we all agree here (with the exception of, perhaps Poche) that to all appearances, Pope Francis and his conciliar predecessors are far from keeping such promise.

If then, any should deny that it is by the institution of Christ the Lord and by Divine right, that Blessed Peter should have a perpetual line of successors in the Primacy over the Universal Church, or that the Roman Pontiff' is the successor of Blessed Peter in this primacy; let him be anathema.

The Universal Ordinary Magisterium is infallible always. That’s de fide, not bogus.

God often lets other fall into the same doctrinal and moral failings they unjustly accuse others of.

With every post you simply expose your ignorance even more.  Indeed the Magisterium is NOT part of God's Revelation.  That Revelation ceased with the death of the Last Apostle.  But the Magisterium does indeed come from God's AUTHORITY (which He left with and communicated to the Church).  Just because it's extrinsic to the faith, per se, doesn't mean that it's not of God's authority ... but from man's.  You do realize that Revelation and Authority are not co-extensive and that God's authority does operate outside of Revelation, right?  Honestly, man, you're just a babbling fool with little or no grasp of basic logic.  You can't distinguished between Pope and Magisterium, between faith and authority, between revelation and Magisterium, between revelation and authority ... but coflate all these notions like some ignoramus.  This argument of yours quoted above has to be one of the most idiotic things I've read in a very long time.

When you appeal to DOGMA over and above the Magisterium, you have become a Protestant.  It's the Magisterium that has the authority to interpret dogma  There is NO APPEAL over the Magisterium to dogma.

Now, go ahead and say that not every pronouncement of the Magisterium is infallible or irreformable.  That's an argument that can be debated among Catholic.  But this nonsense where you make dogma the rule of faith cannot be countenanced among Catholics.  You make yourself a Protestant heretic with this garbage.

Dogma is the object of our faith; it's WHAT we believe.  But we do not believe dogma based on its own intrinsic truthfulness, but based on the authority of the Revealer, who can neither deceive nor be deceived.  That's the formal motive of faith, the truthfulness of the Revealer.  But, as the Protestants found out, when you take the Magisterium away as the proximate rule of faith, that creates a vacuum.  We human beings ALWAYS have a proximate rule of faith.  While some Prots tried in vain to set up various interpretation authorities, nothing short of God's authority in the Magisterium could suffice ... and everything else invariably reduces to PRIVATE JUDGMENT as the proximate rule of faith.

By appealing to DOGMA over the Magisterium, what you're really saying is that my, Drew's, INTERPRETATION of said DOGMA, TRUMPS the INTERPTATION OF THE MAGISTERIUM.  YOU ARE MAKING YOUR PRIVATE JUDGMENT YOUR PROXIMATE RULE OF FAITH.

Modernism is condemned because it virtually destroys Christian dogma by denying that the dogmas of faith are contained in the revelation made by the Holy Spirit to the Catholic Church and subsequently defined through the supreme authority of the same Ecclesia docens^{1}. Once the Holy Spirit, speaking through the supreme magisterium^{2} of the Church, defines a doctrine as de fide^{3} the dogma in question remains, both in se^{4} and in its external formula or terminology, unchanged and unchangeable, like God, Whose voice it communicates to us, in the shape of definite truth. Modernism tells us quite the reverse.
{1} Ecclesia docens -- i.e., 'the teaching Church.'
{2} Magisterium = 'teaching authority.'
{3} De fide = 'what is of faith.'
{4} In se = 'in itself.'
Rev. Father Norbert Jones, C.R.L., Old Truths, Not Modernist Errors, Exposure of Modernism and Vindication of its Condemnation by the Pope, 1908, (footnotes in original)

If we wish to proceed without offence along the true and royal road of divine justice, we must keep the declarations and teachings of the holy fathers as if they were so many lamps which are always alight and illuminating our steps which are directed towards God. Therefore, considering and esteeming these as a second word of God, in accordance with the great and most wise Denis, let us sing most willingly along with the divinely inspired David, The commandment of the Lord is bright, enlightening the eyes, and, Your word is a lamp to my feet and a light to my paths; and with the author of Proverbs we say, Your commandment is a lamp and your law a light, and like Isaiah we cry to the lord God with loud voice, because your commands are a light for the earth. For the exhortations and warnings of the divine canons are rightly likened to light inasmuch as the better is distinguished from the worse and what is advantageous and useful is distinguished from what is not helpful but harmful.
Therefore we declare that we are preserving and maintaining the canons which have been entrusted to the holy, catholic and apostolic church by the holy and renowned apostles, and by universal as well as local councils of orthodox [bishops], and even by any inspired father or teacher of the church. Consequently, we rule our own life and conduct by these canons and we decree that all those who have the rank of priests and all those who are described by the name of Christian are, by ecclesiastical law, included under the penalties and condemnations as well as, on the other hand, the absolutions and acquittals which have been imposed and defined by them.
Fourth Council of Constantinople.

Our captain Christ has given us the bearings unchangeable and clearly marked. Steady at the helm. Confidence and faith with sufficient heroism will get us home safely.