Church teaching on marriage woes: Can. 2319 and more

by T. Stanfill Benns | Oct 31, 2022 | New Blog

+Feast of All Saints+

Prayer Intention for November

That each day of this month all prayer associates recite a prayer of  their choice for the Poor Souls

Marriage is a very complex subject requiring careful study and the clarification of many fine distinctions. Those critiquing this difficult canonical work would do well to let the author complete the explanation of the current situation before arriving prematurely at any conclusions. Those involved in serious research, especially, should know that one proceeds from the general to the particular. What is presented below will not answer all questions but should serve to help readers better understand points mentioned in the previous two blog posts. Because of the confusion created by our critics, we must make certain the following is understood.

• We speak here only of marriage between two certainly baptized Catholics.
• In cases of marriage, doubtful baptisms are presumed to be valid until proven otherwise.
• The Church teaches that the marriages of those not Catholic are valid, but not fruitful regarding grace and not recognized by the Church as valid Catholic marriages. This would include Traditionalist and Novus Ordo marriages since these sects are schismatic.
• The marriage of two Catholics acting in a time period when no Catholic priest is available appear to be invalid if held as a religious ceremony before a non-Catholic minister in a non-Catholic church.
• It cannot be admitted that an after-the-fact invocation of Can. 1098 as a kind of “supplied jurisdiction” or application of epikeia can be said to validate Novus Ordo or Traditionalist marriages given the implications of Can. 2319.
• The only situation anticipated in these discussions is that of a Traditionalist or Novus Ordo person who decides to become a pray-at-home Catholic, renounces his/her previous errors, makes a Profession of Faith, arrives at moral certainty that the marriage was not valid and now wishes to rectify matters.

Excommunication for marriage by a non-Catholic minister

In an article on Can. 1098 for “The Jurist,” pgs. 168-69, 1954, we read: “Nothing prevents an action that complies with the requirements of the law from being valid. They may also marry before a non-Catholic minister, not as a minister of religion but as an official empowered by civil law to witness marriages; he must not be allowed to use any religious ceremony, as is seen in Canon 1063” (The History and Application of Canon 1098, John De Reeper, MHF). Can. 1063 was officially interpreted by Pope Pius XII as will be seen below.

Traditionalists do not comply with the requirements of the law; they marry in a religious ceremony before their “priests” as ministers of religion. They marry before them believing they are priests when they are not, which alone invalidates the act, (Can. 104): “Error annuls an action, when the error concerns the substance of the action or amounts to a conditio sine qua non — that is to say, if the action would not have been done except for the error [in this case that the minister was a valid Catholic priest authorized to witness marriages]; otherwise the action is valid, unless the law states otherwise…” (Can. 104). “Error of law or a fact, if it is substantial, renders an act null and void. The same is true if the error, though not substantial by nature, is made so by a condition sine qua non. Any other error leaves the act valid unless the law provides otherwise” (Revs. Bouscaren-Ellis, Canon Law, a Text and Commentary, 1946).

If it had been possible for Traditionalists to understand that the men officiating at their marriage could not be official witnesses as the Church requires for validity; or (validly) or licitly celebrate a nuptial mass; or validly hear their confession before the wedding; if this had been explained to them and understood, would they really have gone through with it? The condition sine qua non here is a valid priest actually delegated for the ceremony by a valid bishop. Can. 1094 makes this a condition of validity for the marriage. Traditionalists believed themselves married before a certainly valid priest, but this was not the case; it was an error, amounting to fraud. Furthermore, the canonists Woywod-Smith, under the heading: Mixed Marriages Before Non-Catholic Minister…,” (Can. 2319 ° 2167) state that: “Many commentators restrict the penalty to Catholics who marry a non-Catholic, but some commentators (Cappello, others) assert that the penalty is incurred also by two Catholics who give or renew the marriage consent before a non-Catholic minister as minister of religion. Two Catholics who marry before a non-Catholic minister are guilty of the offence of Can. 2316…” [IF, in fulfilling Can. 1098, they avail themselves of a non-Catholic religious ceremony when they could merely have gone to a justice of the peace].

“The Third Plenary Council of Baltimore punished with ipso facto excommunication reserved to the local ordinary Catholics who contracted or attempted to contract marriage before the minister of any non-Catholic sect. The law of the Code has superseded the particular law of the Council of Baltimore insofar as the marriage of a Catholic with a non-Catholic before a non-Catholic minister is concerned. But the law of that Council remains, we believe, WITH REFERENCE TO THE MARRIAGE, OR RATHER ATTEMPTED MARRIAGE, of two Catholics before a non-Catholic minister, for the Code does not punish the offense of two Catholics with a latae sententiae censure [Can. 2316 is considered to be a ferendae sententiae censure]. Canon 2221 empowers the legislators to enforce both the divine and ecclesiastical laws with penalties or to increase the penalty decreed by law (Canon 2244,°2085).” Rev. Ignatius Szal writes in his Communication of Catholics with Schismatics (1948) that the Council of Baltimore excommunication additionally applies because it is a particular law considered as still in effect under Can. 6 no. 5 of the Code. Since this excommunication is mentioned under Can. 1063, it is considered to be retained in the Code.

Under Can. 1098, Woywod comments regarding the use of a non-Catholic minister: “The parties are justified in going to a justice of the peace or any other official of the government who is entitled to witness marriages so that their marriage may have the recognition of the civil law. They can also marry before a non-Catholic minister, not as a minister of religion but as an official entitled by civil law to witness marriages. They must not allow him to use any religious ceremony… If they can without great difficulty approach a civil official entitled to witness marriages, there is no reason to go to the non-Catholic minister.”

Woywod-Smith seem to be explaining above that because no latae sententiae sentence is prescribed for two Catholics marrying in a religious ceremony before a non-Catholic minister, this is only an attempted marriage; otherwise the two parties would only be subject to the one excommunication under Can. 1063. Under Can. 2316, both parties also are guilty of an act of communicatio in sacris and incur ipso facto the censure for suspicion of heresy. After six months, if the parties have become aware of their delict and its consequences but have not amended, they are considered formal heretics (Can. 2315). The two citations below mention both marriages actually contracted (mixed marriage, which according to a 1925 private decision of the Sacred Congregation of the Sacraments is valid but illicit) and attempted marriage (between two Catholics).

“To approach a non-Catholic minister as such for marriage is to communicate formally with him in sacred things. Such action is a manifest participation in the sacred things of non-Catholics, and a recognition of their cult. All those who formally co-operate in the non-Catholic marriage ceremony of a Catholic are likewise guilty of the sin of religious communication. Some co-operators can incur the excommunication which is incurred by Catholics contracting or attempting such a marriage. Those who command, and all others who so induce the consummation of a delict, or so concur in it in any way, that the delict would not have been perpetrated without the command or concurrence are bound by the censure.'” (Rev. John R. Bancroft, C.SS.R., J.C.B., S.T.L., Communication. in Religious Worship with Non-Catholics, 1946). 

Pope Pius XII clarifies the application of Can. 2319 §1 as follows:

Qualifying Clause of Canon 2319 §1 no. 1 Expunged

Pope Pius XII, Motu proprio, 25 December 1953 AAS 46-88

“The good of the Church demands that we take all possible care that the stability of Canon Law be not endangered by the uncertain opinions and conjectures of private parties regarding the true sense of the canons and that interpretations which rest on subtleties and cavils against the clear will of the of the legislator do not result in undue indulgence toward violators of the law, a thing which disrupts the nerve of ecclesiastical discipline. But certain interpreters of the sacred canons, paying too little attention to these considerations, have extenuated the force of canon 2319 §1, no. 1 and, relying too much on the prescription of Canon 1063 §1 to which it makes reference, have taught that not every marriage contracted or attempted by Catholics before a non-Catholic minister is punished by excommunication reserved to the Ordinary.

Accordingly, lest the faithful, no longer fearing the penalty, might dare to commit such crime We, after consulting the most eminent and most reverend fathers of the Supreme Sacred Congregation of the Holy Office, of Our own motion and in the plenitude of Our Apostolic authority, decreed and ordained that the words “Contra praescriptum canonis 1063 §1” be expunged from Canon 2319 §1 no. 1. We order also that this Apostolic letter, given of Our own motion, be published in the Acta Apostolicae Sedis.”

This seems to indicate that both those contracting mixed marriage AND those attempting marriage do incur the excommunication. The separate treatment of those who have contracted marriage and attempted marriage indicates that here Pope Pius XII is considering two distinct situations. The question asked in the 1925 decision on mixed marriage was: “Is mixed marriage before a Protestant minister valid if conditions of Canon 1098 for marriage before witnesses only are verified?”  Reply: if all the conditions which are required by Canon 1098 for the validity of marriages before witnesses only are verified, the circumstances that such marriages were blessed in a non-Catholic church is an argument not against validity but against licitness.” (Canon Law Digest, Vol. IV, Can. 1098). This does not indicate that these marriages, however, were celebrated in a Protestant or schismatic ceremony; only that they were celebrated before a Protestant minister without the proper dispensation required before marrying a non-Catholic at that time. Yet according to what Woywod-Smith state above, this same application of Can. 1098 would not apply to the marriage of two Catholics.

But Can. 1014 states marriage is always presumed to be valid

Yes it does, but presumption must yield to truth. The truth here seems to be that two baptized Catholics presenting before a non-Catholic minister and engaging in a religious ceremony only attempt marriage; there IS no presumption that it ever existed. Novus Ordo adherents and Traditionalists almost always solemnize marriage in a flashy religious ceremony. Yet they are not commissioned to be, nor could they ever be so commissioned, as official witnesses for the true Church under Can. 1094. They are non-Catholic sects claiming to be Catholic, just as the Anglicans long claimed to be. It would be ridiculous to think that two baptized Catholics could expect to be joined in a valid Catholic union outside their own Church that results in an excommunication excluding them from Church membership and reception of the sacraments.

Renewal of consent

This is covered under Canons 1136 and 1137. Canon 1136 states: “A marriage which is invalid through lack of consent is validated if the party who did not consent now gives his consent provided the consent of the other party continues. If the lack of consent was merely internal it suffices that the party who did not consent now gives consent by an internal act. If the lack of consent was manifested also outwardly, it is necessary to renew the consent outwardly, either in the form prescribed by law, when the absence of consent was public, or in some private and secret but external manner if the lack of consent was occult.” Woywod-Smith comment:” In the chapter dealing with matrimonial consent, (Canons 1081-93), the Code treats of the various forms of defective consent: consent vitiated by ignorance, by error, by fear and force and by a condition attached.” This is where Can. 104 enters in, regarding error but also indirectly a condition.

One who marries believing the minister consulted is a witness acting in the official capacity of the Church when this is not the case has made an error that nullifies the act performed; that of giving consent according to the laws of the Church. Were it not for the fact that these attempted marriages involved a participation in a non-Catholic ceremony, they might be said to be valid; but almost always an actual ceremony is involved. The condition sine qua non for the validity of a Catholic marriage is a true priest possessing the proper delegation by the Church to officiate at the marriage. Technically these marriages are invalid for lack of form: they are only attempted marriages. But one is not aware of this unless it is first realized that the Novus Ordo and Traditionalist sects are not able to validly witness marriages followed by a religious ceremony. And this is not to mention that in the external forum one incurs an excommunication and suspicion of heresy. As Woywod-Smith note under Can. 1098 °1120: “The Church does not dispense in cases of necessity from invalidating laws,” and resorting to a religious ceremony in a non-Catholic Church invalidates the attempted marriage.

Canon 1137 reads: “To validate a marriage which was nullified by a defect in the form it must be contracted again in the legitimate form.” Woywod-Smith comment: “If the parties were married outside the Church, if the priest who witnessed the marriage was not properly qualified, or if two qualified witnesses were not present, the marriage is null and void, and such a marriage can be validated in no other way then by the observance of the prescribed form of marriage. The rule here stated is now general application for all marriages in which at least one of the parties is subject to the law of the Code on the form of marriage. If one of the parties cannot be persuaded to validate the marriage before the authorized priest and witnesses, as happens quite frequently in mixed marriages contracted outside the Church, nothing remains but to get the sanatio in radice to validate the marriage.” And this is available first from the bishop, then the pope, which sadly are not available to us. This covers marriages before Novus Ordo and Traditionalist ministers who were not qualified witnesses and whose ceremonies are not Catholic.

Some canonists have opined that Can.1098 and the China exemptions automatically legitimate all these marriages or prove them able to be legitimated. This may have been true when we still had a true pope and bishops, in a sort of supplied jurisdiction manner, but it is not true today. Can. 1098 is an exception to the law and is to be interpreted strictly. Canon 19 states: “Laws which… establish an exception to the law must be interpreted in a strict sense.” Woywod-Smith comment: “These classes of laws are considered odious. It may seem strange that a law which contains an exception from the general law is called odious whereas in fact it may be very acceptable. However, it is a recognized principle of legislation to favor the universal or common law and to discourage exceptions. Archbishop Cicognani writes in his Canon Law that: “Things deviating from the common law are in no respect to be drawn into precedent. That which is granted gratuitously to one person ought not to be drawn into precedent by others; for whatever is granted to a person contrary to the common law is odious even though the exception be established by law.”

Of course today, Can. 1098 is the only law Catholics can observe, where, as a general rule, while the Church still existed, it was resorted to only occasionally. But it could never be used to “cover” those marriages which the Church holds to be only attempted, not actual. And as we will show below in the appendix, the China exemptions only apply to us today to a certain extent. For they too are exceptions to the law permitted under certain circumstances and cannot be stretched beyond the intended will of the legislator. Next, we will see where all the above leaves us in regard to marriage today.

Conclusions

We are not worried here about those who will remain in the Novus Ordo or Traditionalist sects and believe themselves to be married in the Catholic Church. They marry validly in their own sects but are not Catholic; they are not members of the Church, nor are they married in the Catholic Church. If both parties, baptized in the Catholic Church and married in a solemn ceremony by a Novus Ordo or a Traditionalist minister should leave one of these sects or another non-Catholic sect to pray at home, they would need to observe the following order, adapted from Pastoral Companion, Fr. Honoratus Bonzelet, O.F.M., 1939:

1. If there are serious doubts concerning Baptism in a particular case, conditional baptism may be given. Otherwise, a renewal of baptismal vows.
2. A profession of faith must be made.
3. This must be followed by an examination of conscience and a Perfect Act of Contrition, then Spiritual Communion.
4. The couple must publicly renew their consent under Can. 1098, before two (preferably Catholic) witnesses and keep a record of the ceremony. In a Can. 1098 ceremony, any civil official or judge, even a ship’s captain, could witness the marriage. But ideally a Catholic male friend can officiate and witness the recital of the vows. The marriage can then be registered with the state. It can be a marriage (or renewal of vows) just as lovely as any other marriage ceremony.
5. A three-year period of penance and amendment should begin, to satisfiy canonical requirements regarding return from heresy and schism.

Should one party wish not to renew consent but promises not to molest the faith of the one staying at home and agree that the children are to be raised outside these sects, the consent of the Catholic party wishing to pray at home is sufficient. If this is not possible, then the one converting may proceed as though there was never a marriage to begin with, because this is what Canon Law teaches. All cases would need to be submitted to the Holy See for examination and rectification should a true pope ever be elected, but that is highly unlikely. Catholics must abide by the marriage laws of the Church, not cater to the feelings or perceived needs of those involved in non-Catholic sects, offering them assurances that all is well when this is far from the case. Pope Pius XII says we must obey the laws of the Church if we wish to be counted as members of the Mystical Body (Mystici Corporis).

There are concerns about the motives of certain individuals calling themselves pray-at-home Catholics, and they are justified. Fr. Bonzelet writes: “Converts should be received with great care, especially if they are strangers to the pastor. The pastor should above all try to ascertain their motives. If material considerations (intended marriage) are compelling motives, he should apprise them that such motives are not sufficient. He should not, however, for that reason refuse to instruct them, since grace often builds up on extrinsic and natural motives.” There is no longer anyone to “vet” those who seemingly wish to leave these non-Catholic sects.  There are deep concerns about those claiming to be newly converted given the fact that some might simply pretend to convert, then leave and publicly denounce those praying at home to shame them; or simulate conversion solely to justify leaving a spouse. All of this must rest solely on the consciences of those reading what is written here – no one is demanding that anyone do anything. Each person must decide for themselves what is true for their own situation. This was made clear from the beginning. Free will is just that — we answer to God for all our choices. This is why it is suggested that anyone wishing to become a pray-at-home Catholic spend three years on probation so to speak, but all of this must be on the honor system. The Internet is no guarantee of anything. We can only tell readers what the Church teaches and after that, we are at the mercy of the good will and honesty of others.

Appendix

Marriage decision of the Holy Office issued for China During Communist Rule

We do not (yet) live in a Communist country and are still free to follow many of the Church’s laws that did not and could not apply to the Chinese. The Church was especially concerned that the cautiones or promise that the children be baptized and educated as Catholics be at least given sincerely at the time of the marriage, even if they could not later be fulfilled.

Can the China law be applied to marriages taking place today, now that its existence is known? Only very cautiously and to the extent that is necessary. This is because the reply to the original decree explains that the positive law must be observed whenever it is able to be observed. The need for canonical form and even the witnesses is lifted in rare cases where Communist oppression was at its worst, according to one Spanish canonist, but we can easily use the correct form under Can. 1098 and find witnesses, even if they are non-Catholics. The lifting of the impediments is what mainly applies here, because there is no one to determine when or if they may be lifted and no appeal to Rome is now possible. Can the decree “retroactively” apply to past cases? Only if there is a question of impediments and whether or not they applied at the time of the marriage. This seems to be in harmony with the decree.

Here the distinction must be made between a declaratory decision or decree by the Holy See and an authentic interpretation. On Dec. 21, 1949, the Holy Office explained that the decree on China given in January of that year: “…has the nature of a declarative interpretation and hence can be applied retroactively and in other territories only to the extent that it deals with prescriptions of positive law which in view of extraordinary circumstances in the territory cannot be observed as to other matters it has the character of a positive provision which is not retroactive nor applicable in territories not mentioned in the decree” (Canon Law Digest, Vol. IV, p. 330).

Abp. Amleto Cicognani in his Canon Law explains that: “Interpretation is authoritative if it is given by a superior who possesses public authority. Laws are authoritatively interpreted by the lawmaker and his successor and by those to whom the lawmaker has committed the power to interpret the laws (Can. 17 §1). Cicognani goes on to explain that interpretation is merely declarative when it explains “terms of the law which are in themselves certain; declaratory properly so-called when it explains really doubtful and obscure terms of law,” which it does in this case. An authentic interpretation of the Code can be given only by the commission set up by Pope Benedict XV for the authentic interpretation of canon law. Can. 17 §2 reads further: “The authoritative interpretation of the law, given in the form of law, has the same force as the law itself; if it merely declares the meaning of the words of the law that were certain in themselves the interpretation need not be promulgated, and it has retroactive effect; if the interpretation restricts or extends the original law or explains a doubtful law, such interpretation does not have retroactive effect and must be promulgated.” The China decree is the latter.

This Dec. 21, 1949 reply was private and appears never to have been officially promulgated, as it is not appended to the Code, nor is it listed as being entered into the Acta Apostolica Sedis. Therefore it does not actually have the force of law accorded to the canons. The canons must apply first, whenever they can be obeyed and only in emergency circumstances beyond the lifting of impediments would the China decree be able to be extended to cover marital situations. And while these impediments can be said to have been retroactively lifted in all cases, this does not change the fact that two Catholics marrying before a non-Catholic minister in a religious ceremony only attempt marriage and additionally incur suspicion of heresy under Can. 2316, in addition to excommunication under 2319 §1.

More about Church teaching on marriage: See new addendum

by T. Stanfill Benns | Oct 26, 2022 | New Blog

+St. Evaristus+

(Please see the response to attacks on this blog post in the Addendum of Oct. 27.)

Comments on the last blog on marriage woes have become numerous and so it seems more practical to publish a second article to address these observations. Excerpts from the comments submitted particularly by one reader below will be followed by my response.

Reader: “…The issue here is not whether spouses in unhappy marriages such as those you mention can leave their husbands or wives when tension reaches a high level. The issue is whether they can walk away and marry again. In sad cases of serious and irreparable division, the Church has always approved separation. One does not need to have studied specific canon laws to know of the Church’s mercy and realism on this point.”

Response: Here you are presuming that the marriage was validly contracted and that the spouses can possibly reconcile their differences in the future. Of course the Church has always allowed separation; this should go without saying. But we are not just talking about tensions here, but very real moral and spiritual calamities — including possible loss of faith — that afflict many of those believing themselves to be validly married. As another reader has also pointed out, the very fact that such calamities occur, that there are “irreparable divisions,” is only backhanded proof that the graces that should have been received in a Catholic sacramental union were never received; the marriage was not valid, hence not sacramental. The Church’s “mercy and realism” extends to the sacramental reality of things, don’t you think?

The entire conception of marriage as a sacrament has been lost. Also lost is the very serious obligation the Church has to regulate these marriages among her validly baptized children and determine their conformity to Divine law. She does this by issuing laws. In his Mystici Corporis, Pope Pius XII makes it a condition of Church membership to be subject to these laws. He writes in another address: “Clerics and laity may not exempt themselves from this discipline; rather all should be concerned to obey it…” (The Church and its Powers of Sanctifying and Ruling, Nov. 2, 1954).  Perhaps in the past there were lawful pastors to explain the laws regarding marriage, but we no longer enjoy that luxury. So do we educate ourselves or rush blindly into a vocation that binds us for life? Without the graces we need to fulfill our state in life, how can we possibly hope to be worthy spouses, parents, grandparents? The Church determines — and has the strict RIGHT to determine — when those graces are received, because Our Lord Jesus Christ is the dispenser of those precious graces!

The chain of Divine jurisdiction established by Christ, flowing from the pope to the bishops and finally to the priests by way of delegation, is the unquestionable guarantee that these graces are rightly received. As proven elsewhere on this site, unless this chain is maintained in all the sacraments, save that of emergency baptism (and in exceptional cases marriage, which is a natural right), the sacrament is not valid simply because the Church, commissioned by Christ to bind and loose, says it is not valid. It was presumed even in Can. 1098 marriages that whenever possible those marriages would later be blessed by the proper parish or missionary priest and entered into the parish register.

Reader: “But you seem to be suggesting that through inculpable ignorance regarding what appears to be a legalism, a person who has enough devotion to the Church to seek to marry within it can watch a spouse, or presumed spouse, not only leave, but act as if the marriage never took place and seek a new spouse. Is this truly just? It seems so pharisaical.”

Response: First let’s address inculpable ignorance. This is something that must be proven to exist, not assumed. The 19^th century Scottish bishop, George. Hay, in his classic work The Sincere Christian sets down the requirements for the existence of invincible ignorance: “For one to be in invincible ignorance it is required that he be sincerely resolved to embrace the truth wherever he may find it and whatever it may cost him.  For if he be not fully resolved to follow the will of God, wherever it shall appear to him, in all things necessary to salvation; if on the contrary, he be so disposed that he would rather neglect his duty and hazard his soul than correct an ill custom, or disoblige his friends, or expose himself to some temporal loss or disadvantage…Such a disposition must be highly displeasing to God and an ignorance arising from it can never excuse him before his Creator… He must sincerely use his best endeavors to know his duty, and particularly that he recommend that matter earnestly to Almighty God, and pray for light and direction.

“For whatever desire he may pretend of knowing the truth, if he does not use the proper means for finding it, it is manifest that his ignorance is not invincible but voluntary; for ignorance is only invincible when one has a sincere desire to know the truth with a full resolution to embrace it, but either has no possible means of knowing it or, after using his best endeavors to know it, yet cannot find it.” When these standards are applied, I think it is clear that many do not qualify as inculpable. The means to dispel this ignorance have existed since the 1980s. Few use their best endeavors to find it, in my experience anyway. They will research a million things on the Internet, but not this. The problem here is not whether they were ignorant but whether they were Catholic. Those marrying in Traditionalist sects are schismatics. Until they leave those sects and renounce them they cannot be considered to have married in the Church.

Secondly, we proceed to “what appears to be legalism,” but, when examined more closely, is really the veiled practice of liberal Catholicism. I object to the term legalism because it is a common accusation made by Traditionalists. Wikipedia defines it as: “…A usually pejorative term [pejorative meaning it is used to deprecate or demean] referring to an over-emphasis on discipline of conduct, or legal ideas, usually implying an allegation of misguided rigour, pride, superficiality, the neglect of mercy, and ignorance of the grace of God or emphasizing the letter of law at the expense of the spirit.” We will address the last sentence here because it explains everything we really need to know about legalism.

In an article printed in the May 1965 edition of the Homiletic and Pastoral Review by one Fr. Robert G. Wesselmann, J.C.L., (“Canon Law: Criticisms and Reactions”). Wesselmann begins by saying: “When Pope John XXIII announced plans for an Ecumenical Council in 1959, he immediately indicated that one goal would be revision of the Code of Canon Law. At first canonists thought of revision merely in terms of tidying up the present Code — eliminating inconsistencies in terminology, incorporating laws enacted since 1917 and changing a few specific laws…in accordance with Conciliar decrees. Now even canonists are having second thoughts about the place of law in the mission of the Church.”

Wesselmann effectively dilutes all authority of the hierarchy in the Church, pretending the laity are able and qualified to decide for themselves on moral matters without the strictures of “legalism.” He writes: “Canon Law must be partially blamed, at least by defect, for the legalism which the liturgists decry… To be able to do away with the present system, we would need greater emphasis on equity (justice tempered by fairness, moderation, mercy) in enacting and enforcing laws and more frequent exercise of the virtue of epikeia by the subjects of the law…For the subjects of law, it means willingness to apply the law in concrete circumstances, not according to its letter but according to its spirit…” He wishes to leave the determination of this “equity” to the average layperson and encourages “the rejection of constant readiness to place any and every perplexity before one’s superiors…The present penal section of the Code…is needlessly complicated and might be virtually abolished,” as it was in effect when the 1983 Code of Canon Law was issued.

So cries of legalism can be directly traced to the liturgical renewal crowd that led to the institution of the Novus Ordo and to Traditionalists and their adulation of epikeia! Isn’t this ample proof that both these two organizations are really just two sides of the same coin? They have been very clever in obscuring the many things they have in common with the Novus Ordo, in order to appear to be the perpetual foes of the anti-Church. So this may come as a surprise to those who are not aware of the extent of Traditionalists’ true affinity with the church in Rome.

Thirdly, many Traditionalists over the years have tried to label those insisting that Canon Law is binding on the faithful as Pharisees. They feel that upholding the law and advocating for its strict application in our present circumstances seems unjust. But the term pharisaical is often misapplied because it is misunderstood. Christ explains this while addressing the Pharisees as follows: “…You have made void the commandment of God for your tradition. Hypocrites, well did Isaias prophesy of you, saying, ‘This people honoureth me with their lips; but their heart is far from me.’ But in vain they do worship me, teaching doctrines and the commandments of men” (Matt. 15:7-9). That the Hebrews of Jesus’ time truly believed their elders’ teachings were at least equal to the Scriptures is confirmed by the later comments of Jewish rabbis on the Talmud: “The Scriptures are water; the Mishnah, wine; but the Gemara, spiced wine.”

Rev. Leo Haydock comments: “The Pharisees pretended the greatest exactitude even in the smallest commands of the law, when the observance of them could impress the people with a favorable idea of their sanctity; whereas they omitted the more essential precepts of the law, when it did not incur them the praise of men.” The Catholic Encyclopedia notes: “Together with the Pharisees they are represented in the Gospels as being very ambitious of honour (Matthew 23:2-7, Mark 12:38-40; Luke 11:43, 45, 46; 20:46), and as making void the weightier precepts of the Law by their perverse interpretations by means of which they had gradually laid a most heavy burden upon the people. They are also rebuked by Christ because of the undue importance ascribed by them to the ‘traditions of the elders.’” Therefore the Pharisees were following their OWN laws, not God’s laws, as Christ Himself notes above. Likewise, Traditionalists take it upon themselves to basically dismiss Canon Law, relying on their own interpretations rather than those of the lawgiver as the law demands. This negates all they do under Pope Pius XII’s Vacantis Apostolicae Sedis, governing interregnums.

Reader: “All unloved spouses in some sense suffer for the glory of the institution of marriage, which though it may bring extraordinary suffering to some brings happiness, security and well-being to many more… To the Catholic, who does not equate happiness with an absence of pain, it can be very consoling.”

“Unfortunately, we live in a world where because of a high degree of social isolation and the easy availability of divorce, the unspoken traditions that once guided people, the strategies by which a lack of companionship or love in marriage could be overcome by building separate, independent lives and friendships while remaining together, have been largely lost. There is now simply one solution and that is ending the marriage and looking to establish a new one.”

Response: It IS a privilege indeed to suffer for the glory of the institution of marriage provided it is a valid marriage. Would any of these Catholics have consented to be married had they known that the person presumably performing the marriage could not officially witness the conveying of the necessary graces and was not acting validly? I hardly think so. IF someone sees that praying at home is their only option today and realize that they did not marry validly before a lawful pastor, it is easily remedied under Can. 1098. If they adopt the pray-at-home position, and truly wish to live a Catholic life but are needlessly suffering under intolerable obstacles to their faith and mental well-being, then they cannot be and must not be seen as “walking out on their marriage,” when the Church says it was never a marriage to begin with. Nor should this necessarily be done with the intent to find a new husband or wife, although this cannot be excluded. They are free to marry, but in this wicked world, finding a new partner and starting over is a very daunting task, a task that some today choose not to pursue. Still, the Church considers marriage preferable to the sins of impurity that could result, especially among those prone to such sins.

Catholic couples have a RIGHT to receive matrimonial graces

Provided that the Church’s laws governing marriage are followed, those contracting marriage confer the graces of the Sacrament on each other. The Church has the strict right to determine the binding nature of these laws. In a 1946 address entered under Can. 2314 on freedom of conscience and the objects of judicial jurisdiction (Canon Law Digest, Vol. III), Pope Pius XII wrote the following on the hardships facing married couples following WWII: “What a degree of courage, of self-denial, of patience; what a treasure of loving mutual trust, what a spirit of Christian faith were required in order to keep intact their plighted faith… The motherly heart of the Church bleeds at the sight of the unspeakable anguish of so many of her children. To come to their aid, She spares no effort and carries her condescension to its extreme limit. This extreme limit is solemnly formulated in Canon 1118 of the Code of Canon Law: ‘Marriage which is sacramental and consummated cannot be dissolved by any human power nor by any cause save death.’”

Note above the word sacramental. Who alone were able to (administer or) witness the Sacraments? Those who can be rightly identified, of course, as lawful pastors, rightly commissioned by the Church as such. Does the Church consider marriages between Catholics, (or where one party is Catholic at least), by one not delegated by the Church sacramental? Not according to Can. 1094. Therefore even if consummated, it is still not considered valid. And this same Canon offers the exception of Canon 1098. But how could Can. 1098 be invoked unless one first realized there are no lawful pastors left and they must invoke it? It cannot take effect automatically while the parties still remain outside the Church! Since Novus Ordo and Traditionalist pseudo- clergy and followers cannot validly convey sacraments, how could such a marriage be sacramental? One is either within the Church and obeys Her laws or they are not. Those wishing to be truly Catholic have a strict right to receive the graces issuing from a valid matrimonial contract, valid as defined by the Church. This we learn from Richard Cardinal Cushing:

“Matrimony is a sacrament which a priest cannot administer. At the marriage ceremony he is merely the authorizing witness. The bride and groom are the ministers of the Sacrament. Since the groom confers the Sacrament on the bride, the first gift he gives her as his wife is an increase of sanctifying grace which is the greatest gift even an omnipotent God Himself can give, and so the bride to the groom. Such a gift is infinitely more precious than the most expensive watch or ring. When God instituted marriage, He had a twofold purpose: the propagation and education of children and the mutual help and comfort of man and woman in their closely associated life. To achieve that purpose steadily through a lifetime together the husband and wife need direct and immediate help from God. The effect of the sacrament is not just for a day. It is for a lifetime. God stands ready to give that help. When the couple receives the sacrament, they receive a title or right to the following actual graces.

1. To fulfill God’s law with regard to the conception and birth of children.
2. To enjoy the pleasures and to carry the burdens of married life in a holy way.
3. To cherish each other and to grow in the love of each other, putting up with the inevitable defects that exist in every human being.
4. To bring up the children in a way worthy of their human nature and worthy, too, of their supernatural destiny.

“Throughout their lives husband and wife, who later become father and mother, are continually helped by God with actual graces which come to them as their due because of a sacrament with which they sealed the very beginning of their united lives. In a very real sense, the sacrament makes them each to each and they and the children, each to each, ‘keepsakes for heaven’”. The Sacraments: 7 Channels of Grace for Every State in Life; published by the Daughters of Saint Paul). Those, then, who never received these graces, have a right now to receive them, for married couples today need them more now than ever before.

Conclusion

We are children of Holy Mother Church. When Mother says no, you cannot marry before anyone but a lawful pastor if you wish to be married validly, we respect Her and we obey. When the Pope tells us, in an infallible decree, (Vacantis Apostolicae Sedis), how we must behave during times when we have no pope, (an interregnum), we obey. If he orders that during such a time none of the laws of the Church may be changed, and if changed, the changes are null and void, we give a firm and irrevocable assent to what he teaches. Any attempt then to change those laws or violate the rights of the Church by invoking epikeia (or accepting as valid men who were never approved by the pope for consecration as bishops, another stipulation in this decree) we must consider such things as never having occurred. The laws of the Church today stand just as they stood on the death of Pope Pius XII; his intent as the supreme lawgiver is perfectly clear. We have no right to consider these laws unjust or question them in any way. Not, that is, if we wish to remain Catholic.

Matrimony is a beautiful Sacrament in which two people give themselves to each other exclusively and wholly, until these bonds are dissolved by death. To employ a Traditional or independent priest of whatever degree of presumed holiness or spiritual friendship to “bless” such a marriage and act as witness could actually be a curse on future married life. In these unprecedented times we must obey God not men, as Christ tells us that if we love Him, we will keep His commandments. He commands us not to allow entry to the hireling, and to run from false shepherds. Ask Our Lord and His Blessed Mother, also those married saints to whom you are devoted, to bless your marriage. Refrain from breaking God’s laws, and such blessings will be given you in abundance.

Addendum

“Your article is a grave attack on Catholic marriages!”

So wails the anti-Canon Law crowd that just “liked” the article on the need to obey Canon Law (?) They cite nary one canon in their favor, no papal or conciliar documents, not even theological opinions. But they believe they have the right to disagree, to snipe, even to condemn. Canon Law and scholastic theology require proofs to establish a credible argument, but this is apparently not something they feel obligated to do. Let them prove Traditionalists and some Novus Ordoites were never baptized; that they are not at least material heretics and schismatics and that therefore Can. 1094 does not apply to them. Maybe then their objections would make more sense. Ah, but they have no answer to this either, no proofs. They apparently love to argue, so perhaps they would like to take on the pope, or the Roman Rota below.

Anyone who reads this site knows that we have long considered Traditional pseudo-clerics and their followers schismatic. Schismatics are those certainly baptized in the Catholic faith who publicly joined a non-Catholic sect; they are no longer members of the Church according to Canons 2200 and 2314. They are not only schismatics but are at least material heretics for their denial of the necessity of the papacy. Material heretics are considered as outside the Church until their cases can be decided by the proper authorities (Can. 2200; Rev. Adolphe Tanquerey, others). So according to Pope St. Pius X and Pope Pius XII’s reinstatement of his Ne Temere decree, the marriages of lapsed Catholics and schismatics must be conducted according to the canonical form, which in the past was by a lawful pastor delegated to act as an authoritative witness in such marriages, (but in his absence today, the canonical form can only be Can. 1098). Novus Ordo sectarians and Traditionalists are married under neither.

Canon 1098 must be interpreted strictly since it is an exception to the law. We read under Can. 1098 in the Canon Law Digest, Vol. II: “Canon 1098 contains an exception to the law and is therefore subject to strict interpretation according to Canon 19; that is, the existence of the condition required for its application must be strictly proved in the exterior forum” (Roman Rota, July 29, 1926). How do you strictly prove the intent to invoke Can. 1098 when a Traditionalist or Novus Ordo couple thinks the marriage ceremony itself is a valid act??? In another decision, the Roman Rota made an important distinction between the “belief” of the Catholic parties in one case that an authorized priest was not available and the actual fact that he indeed was available, declaring the marriage invalid (Jan. 30, 1926; Ibid). The belief of lay Traditionalists that they can only marry validly if married by a pseudo-cleric in the alleged continuation of what they believe to be the Catholic Church is similar. It does not correspond to the actual facts, that is, they could only use Can. 1098.

Revs. Woywod-Smith comment on Can. 1099 §2: “Beginning with January 1, 1949, …marriages [of Catholics baptized in the Catholic Church] even with non-Catholics will be invalid unless the canonical form of marriage is observed. Their marriages contracted on or after that date without observing the canonical form are clandestine in the same way as the marriages of those mentioned in Canon 1099 §1 when contracted with defective form. When therefore their validity is attacked, the case is to be resolved by the ordinary or even the pastor in consultation with the ordinary. Non-Catholics baptized and unbaptized are exempt from the Catholic form of marriage whenever they marry persons similarly not bound by it. Catholics who at an adult age have fallen away from the Church either by joining a non-Catholic sect or rejecting all religious creeds according to Canon 1099 §1, #1 ARE NOT EXEMPT FROM THE CATHOLIC FORM OF MARRIAGE when they marry other lapsed Catholics or Protestants or unbaptized persons… Pope Pius XII abrogated paragraph two of Canon 1099, formerly excluding the children of lapsed Catholics and apostates form the necessity of of observing the canonical form, to now include them: “The children of lapsed or apostate Catholics… if, though baptized in the Catholic Church they were reared outside the faith from infancy …are now [also] bound to the Catholic canonical form of marriage” (A Practical Commentary on the Code of Canon Law, 1957). This applies to nearly all Traditionalists and those in the Novus Ordo.

So if as pray-at home Catholics we believe validly baptized Traditionalists are schismatic, (and Canon Law teaches that they are), they also are bound by the proper canonical form to marry. Therefore, we can only say that their marriages before one who was not a lawful pastor were invalid and Can.1098 was never invoked; this is precisely what the Church teaches. And Canons 1133 and 1134 further state: “To validate a marriage which is invalid …the renewal of consent is required by ecclesiastical law for the validation of the marriage even though in the beginning both parties gave their consent and have not revoked it since (Can. 1133). The renewal of consent must be a new act of the will for a marriage that is known to have been invalid from the beginning” (Can. 1134).

This is all that is required by those returning from heresy and schism who do not wish to contest the marriage. Certainly, it is by far the preferred route to go. But given the Church’s clear teaching on this subject, who can fault one who for very serious reasons holds the marriage invalid? Let the Church, if it is ever restored to us, be the judge of this, not those who contest Her laws. I am confident a future pope would never fault anyone for strictly upholding Canon Law, which by infallible decree cannot be changed or discounted during an interregnum.

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Exemption of “ab Acatholicis Nati” Abrogated (Pius XII, 1948) Motu proprio,1 Aug.,

(Canon Law Digest, Vol. III, Pgs. 463-64)

This Motu proprio, entitled “Abrogatur Alterum Comma Paragraphi Secundae Canonis 1099,” is as follows: The Decree, Ne temere, issued by order of Our Predecessor of happy memory, Pius X, had provided (art. XI) that all persons baptized in the Catholic Church, even if they had afterward fallen away from it, were bound to observe the form of marriage prescribed in the Council of Trent. However, as regards persons born of non-Catholics and baptized in the Catholic Church, who from infancy had grown up in heresy or schism or infidelity or without any religion, lest their marriages should be null, it was provided in the Code of Canon Law that baptized persons of this class are not bound to observe the canonical form of marriage. But the experience of thirty years has sufficiently shown that the exemption from observing the canonical form of marriage, which was given to this class of persons baptized in the Catholic Church, has not conduced to the good of souls, and has moreover very frequently multiplied difficulties in the solution of cases; wherefore We have deemed it expedient that this exemption be revoked.

Accordingly, after hearing from the Eminent Fathers of the Supreme Sacred Congregation of the Holy Office, We of Our own motion and out of the fullness of Apostolic power, decree and provide that all persons baptized in the Catholic Church are bound to observe the canonical form of marriage; and We therefore abrogate the second clause of paragraph 2 of canon 1099, and order that the words, “item ab acatholicis nati, etsi in Ecclesia catholica baptizati, qui ab infantili aetate in haeresi uel schismate aut infidelitate aut sine ulla religione adoleverunt, quoties cum parte acatholica contraxerint,” be expunged from canon 1099. And We take this occasion to admonish missionaries and priests to observe most carefully the provisions of canons 750-751. We therefore order that this Apostolic Letter given of Our own motion be reported in the Acta Apostolicae Sedis, and We decree that its provisions shall go into effect from the first day of January, 1949. All things to the contrary, even such as are worthy of special mention, notwithstanding.

Given from Castel Gandolfo near Rome, the first day of August, Feast of Saint Peter in Chains, in the year nineteen hundred and forty-eight, the tenth of Our Pontificate.

AAS 40–305; Pius XII, Motu proprio, 1 Aug., 1948. Periodica, 37-334 (Creusen).

Motu proprio, 1 Aug., 1948. Periodica, 37-334 (Creusen).

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NOTE: Confusion on this matter may be arising if those consulting Canon Law to check the above are referencing these topics in Canon Law texts written before Aug. 1, 1948. Regardless of whether Traditionalists are considered schismatic or simply non-Catholic, their baptisms are considered valid, according to the canonists Revs. Woywod-Smith and Bouscaren-Ellis; also in later decisions by the Holy Office and the Rota. A decision issued by the Holy Office in December 1949 reads: “Regarding the validity of baptism in certain sects… Whether, in adjudicating matrimonial cases baptism conferred in the sects of the Disciples of Christ, the Presbyterians, the Congregationalists, the Baptists and Methodists, where necessary matter and form were used, is to be presumed invalid, the Holy Office replies: “In the negative.” And to the question as to whether there is doubt “regarding the intention of the minister in certain cases, whether they are to be considered valid unless the contrary is proved in the particular case,” the Holy Office declared: “In the affirmative.” (Canon Law Digest, Vol. III, AAS 41-650).

So either way, even in doubt, these baptisms are to be considered valid. Bouscaren-Ellis comment on doubtful baptism under Can. 1070: “The case is obvious where a child is presented to a Catholic priest to be baptized or where an adult receives formal baptism in the Catholic Church… The fact that a person baptized in the Catholic Church afterward abandoned it would not exempt him from this law regarding the form of marriage… [In the case of]  two Catholics, even though doubt exists as to the validity of the baptism of one of them, the presumption in favor of baptism agrees with the favor of marriage.” Woywod-Smith extends this presumption of validity to lay baptisms as well.

What does the Church really teach about: Marriage woes today

by T. Stanfill Benns | Oct 23, 2022 | New Blog

+Twentieth Sunday after Pentecost+

Over the years, many have submitted questions about marriage issues asking what they should do in these times when there is no priest, bishop or pope to consult regarding one’s marital status and no real guidance on what one should do. Years ago, a decision was discovered in the Canon Law Digest (Vol. III, Can. 1067 and Vol. IV, Can. 1071) that simplified matters, stating that in emergency situations such as existed under Communist rule in China in the 1940s, all impediments to marriage are lifted save for those of affinity and marriage to one in Orders or a religious under perpetual vows (which is not applicable today). Even the usual form for marriage seems not to be necessary for validity (although it should always be used by Catholics whenever possible). The Holy Office determined that this decision also could be applied to any region suffering the same circumstances (absence of priests and difficulty of obtaining dispensations) and this certainly applies to us today. (See the article on these papal decisions at https://www.betrayedcatholics.com/spiritual-sacraments-mass-of-st-john/; subhead Matrimony).

Those already praying at home who now are seeking release from marital situations or suffering from anxiety about the validity of their marriages will be surprised to learn that they are not considered validly married under Canon Law if they were married by a Traditional or Novus Ordo minister whom they believed to be a true priest, but who in fact could not validly witness the marriage. This is stated in Can. 1094: “Those marriages only are valid which are contracted either before a pastor or the local ordinary or a priest delegated by either and at least two witnesses…” The law considered only priests subject to their bishop and delegated to celebrate marriage by a bishop in communion with the Roman Pontiff as true and lawful pastors, to whom the parties were subject. Since this was not the case, these marriages were invalid. HOWEVER, THOSE WISHING TO REMAIN IN THEIR MARRIAGES NEED ONLY REPEAT THEIR VOWS USING THE LINK ABOVE TO RENEW THEIR CONSENT. It is as simple as that.

The above assessment of validity is based on the fact that scarcely anyone, if anyone at all, knew of the concessions granted to China and its application to those of us today until about 2015. Therefore, they believed they must be validly married under the current 1917 Code of Canon Law. The fact that this law was not made known to them as the Holy See desired is proof itself, at least on the part of Traditionalists, that the marriages they officiated at were the product of deceit, since these “pastors” pretended to lift impediments that never needed lifting and presented as lawful minsters of the Church when they were not. This in itself would invalidate the marriage under Can. 104 as an act of fraud, outside anything governed by Can. 1094.

Those truly unable to remain in marriages apparently invalid under Can. 1094 may today consider themselves free to leave or divorce civilly, if married in the Novus Ordo or by a Traditionalist cleric. First, however, every effort should be made to resolve any problems in the marriage, especially where children are involved, and simply repeat vows according to the Can. 1098 exception. Where this is not possible, the Catholic is free to marry any partner, Catholic or not, as long as the promises are sincerely given to raise the children Catholic and that the non-Catholic will never interfere with the Catholic spouse’s practice of religion. This should be secured by a pre-nuptial agreement. The person conducting the marriage ceremony should invoke Can. 1098 in the presence of two witnesses (Catholic, whenever possible) and use the Catholic form of marriage prior to any civil registration of the marriage. The Church advises that the marriage also be registered with the civil authorities, although some disagree with this recommendation. But without civil record, it could happen that if problems arise with the marriage in the future, it would be difficult to prove it actually took place.

Marriage in the Catholic Church has the presumption of validity, provided that it is celebrated according to the laws of the Church. The question is: who would the Church of 1958 consider as Catholic and married within the Church?

Marriage cases usually decided by the diocese

The above is the simplest avenue to deciding many cases today. But other instances involving contested marital consent and the application of the Pauline and Petrine Privilege is an entirely different matter. Except in the case of the Pauline Privilege, doubtful baptisms are to be considered valid unless positively proven otherwise Decision. On Can. 1070, Canon Law Digest, Vol. III; T. Lincoln Bouscaren, 1954; AAS 41-650). Such matters were referred to the diocesan courts and the cases were treated much like they currently are treated in family courts today, with all the same legal formalities observed, only in an entirely Catholic fashion. Appeals of these decisions were forwarded to the Roman Rota or the Roman Pontiff. Had Traditionalists done for the faithful what should have been done and tried to supply for the many difficulties they would face without a true pope, instead of focusing entirely on the Mass and Sacraments (which could not be provided without grave sin), some legal substitute for determining cases today might have been possible, but of course this is not the case.

This leaves those wishing to convert, to resolve their marriage situations and to remarry in an intolerable situation. Marriage is a natural right, and grave sins can result if men and women are denied this right. On the other hand, grave sin results if one marries and is still judged by the Church to already be married. Because authoritative and educated decisions in these matters cannot now be obtained, (and no, Traditionalist “bishops” have no jurisdiction or expertise of any kind to decide such matters), what are Catholics wishing to keep the faith at home and remain faithful to do? It seems that in this matter, given that the Church in the China emergency lifted all her impediments save a few, that the natural right to marry would prevail over existing Church law. “Strict disciplinary laws are imposed by Holy Mother Church upon her children, and they are all for their own welfare. As soon, however, as they would militate unduly against their welfare, the Church is willing to adapt to embarrassing circumstances mitigating her apparently inflexible laws for the benefit of her children” (John De Reeper, MHF, The Jurist, April 1954, Vol. 2: The History and Application of Canon 1098). This is reflected in the Church’s emergency laws for China.

Vacantis Apostolicae Sedis, Pius XII’s papal election law governing us during an interregnum, forbids any alteration or dispensation from the canons. We also know, from following the principles that a probable opinion cannot be used concerning the validity of the Sacraments, that such also would be the case regarding marriage. Yet probable opinions differ from moral certainty, which is what must be reached in marital cases. And Pope Pius XII has decided it is not necessary to arrive at a high degree of moral certainty in these marriage cases, (since moral certainty admits of degrees). He also states that the judge should reconcile his opinion with the common opinion of well-educated people (Canon Law Digest, Vol. III, T. Lincoln Bouscaren, S.J., S.T.D., LL.B., 1954; AAS 34-338). In another address, the pope further teaches that civil tribunals can decide cases of nullity regarding marriages and that the Church will accept these as valid (Ibid., p. 654, AAS 38-391). However, most states do not treat all of the same causes for nullity that the Church will allow, so those not treated would need to be considered separately. Nor does the state today accept the full moral implications of the causes of nullity; in fact much of the time these are not considered at all, or are considered only to a certain extent, or in a negative way. Pope Pius XII further explains moral certainty below.

Pope Pius XII differentiates between moral certainty and probability

“According to Can.1869 §1, in order that the judge may be able to pronounce his decision there is required moral certainty regarding the facts of the case which is to be decided. Now this certainty, based on the constancy of the laws and practices which govern human life, admits of various degrees. There is absolute certainty in which all possible doubt as to the truth of the fact and the unreality of the contrary is entirely excluded. Such absolute certainty, however, is not necessary in order to pronounce the judgment. In many cases it is humanly unattainable; to require it would be to demand of the judge and of the parties something which is unreasonable. It would put an intolerable burden on the administration of justice and would very seriously obstruct it.

“In contrast to this supreme degree of certitude, common speech often designates as certain a cognition which strictly speaking does not merit to be so-called but should rather be classed as a greater or lesser probability because it does not exclude all reasonable doubt but leaves a foundation for the fear of error. This probability or quasi-certainty does not afford a sufficient basis for a judicial sentence regarding the objective truth of the fact. In such a case, that is when the lack of certainty regarding the fact at issue forbids pronouncing a positive judgment on the merits of the case, the law and especially the rules of procedure supply the judge with obligatory norms of action in which presumptions of law and rules regarding the favor of the law have a decisive importance. The judge cannot afford to ignore these rules of law and procedure. Yet it would be an exaggerated and wrong application of these norms and as it were a false interpretation of the mind of the legislator were the judge to seek recourse to them when there is not only a quasi-certainty but certitude in the proper and true sense. There are no presumptions nor favor of law as against the truth and a sure knowledge thereof.

“Between the two extremes of absolute certainty and quasi-certainty or probability is that moral certainty which is usually involved in the cases submitted to your court and of which we principally wish to speak. It is characterized on the positive side by the exclusion of well-founded and reasonable doubt and in this respect it is essentially distinguished from the quasi-certainty which has been mentioned, On the negative side, it does admit the absolute possibility of the contrary and in this it differs from absolute certainty, the certainty of which We are now speaking. It is necessary and sufficient for the rendering of a judgment even though in the particular case it would be possible either directly or indirectly to reach absolute certainty. Only thus is it possible to have a regular and orderly administration of justice going forward without useless delays and without laying excessive burdens on the tribunal as well as on the parties.

“Sometimes moral certainty is derived only from an aggregate of indications and proofs which taken singly do not provide the foundation for true certitude but which when taken together no longer leave room for any reasonable doubt on the part of a man of sound judgment. This is in no sense a passage from probability to certainty through a simple cumulation of probabilities which would amount to an illegitimate transit from one species to another essentially different one. It is rather to recognize that the simultaneous presence of all these separate indications proofs can have a sufficient basis only in the existence of a common origin or foundation from which they spring — that is, an objective truth and reality. In this case, therefore, certainty arises from the wise application of a principle which is absolutely secure and universally valid; namely, the principle of a sufficient reason… This moral certainty with an objective foundation does not exist if there are, on the other side, — that is in favor of the reality of the contrary — motives which a sound, serious and competent judgment pronounces to be at least in some way worthy of attention and which consequently make it necessary to admit the contrary is not only absolutely possible, but also in a certain sense probable” (Ibid. C.L. Digest III, AAS 34-338).

Cumulative circumstantial and other evidence, then, can lead to certainty in such matters and does not involve the use of a probable opinion regarding the validity of marriage. Hypothetical examples of such cumulative evidence are as follows:

Case 1: Miriam, a Catholic, marries Mark a Lutheran who before the marriage declares that he will marry her only on the condition that she agrees to use birth control. Miriam’s aunt overhears Mark propose this requirement and objects, but Miriam does not believe that her future husband is serious. They marry under Can. 1098, and when he later deserts her because she refuses to use contraceptives, he tells friends in a public place that he is not a “baby machine” and won’t stay with a woman who saddles him with a passel of kids. Mark does not deny he asked Miriam to use birth control and will not return to the marriage. Miriam requests an annulment.

Case 2: John a Catholic and Thelma a non-Catholic discover that Thelma is pregnant, and Thelma demands that he marry her. John is reluctant to marry and gets drunk the day of the scheduled wedding. The two marry with a dispensation for mixed marriage, and later John learns that Thelma had been with another man and the child is not his. John leaves Thelma because he believes the wedding was a sham and now wishes to remarry.

Case 3: Douglas, a Catholic, becomes engaged to Louise, a Fundamentalist. Louise tells him she has suffered some problems with drugs in the past but is now clean and promises she will not return to her former habit. They marry before a Traditionalist “priest” and after a few years of marriage Louise returns to her drug habit. She becomes increasingly irrational and commits petty crimes. She neglects the children of the marriage. Douglas divorces her to protect the children but would like to provide them with a good Catholic stepmother.

In all the above cases, provided trustworthy witnesses are willing to sign and notarize affidavits for the complainant and there is no evidence to contradict these statements, there seems no reason to believe that these marriages were ever valid, owing to a sinful future condition, fraud, marriage before a schismatic and drug-induced insanity. All these types of cases have been heard before the chancery or the Roman Rota and were determined to be invalid. Other than the law for China, there is no law governing how such cases should be handled when there can be no recourse to the diocesan courts. This situation falls under Can. 20 which reads: “If there is no explicit provision concerning some affair either in the general or in the particular law, a norm of action is to be taken (unless there is question of applying a penalty) from laws given in similar cases, from the general principles of law applied with the equity proper to Canon law, from the manner and practice of the Roman Curia and from the common and constant teaching of approved authors.”

It would seem that the best way to document these cases in an objective manner is to have a paralegal work up the evidence and prepare it in legal form as though it would be submitted into evidence in court. Discovery would need to be requested from the opposing party. The mind of the legislator is exhibited in the emergency laws for China. Many decisions issued on nullity, especially, from pre-1959 cases, are available for comparison. Appeal cases decided by the Roman Rota also are available. All that is needed for proof of the Can.1094 invalidity is a certificate of marriage signed by a Traditionalist and a notarized statement that there has been no previous or subsequent marriage, accompanied by a marriage license search for all 50 states. But of course, all this is based on whether or not the individuals seeking such marital remediation have truly embraced the pray-at-home position. This would include signing a profession of faith, at least starting the three-year probation period and formally pledging to abstain from attendance at any type of Traditionalist or other non-Catholic ceremonies. Otherwise they would be classified as validly married in a non-Catholic church as non-Catholics.

Ideally, Catholics would first need to complete their three-year probationary period before proceeding any further with remedying their marital situation. But because this could involve sin where a marital situation is in dispute, it is not practical. There is no formal organization among pray-at-home Catholics: all is done according to the honor system. Some have only pretended to embrace the pray-at-home position in order either to gain some sort of advantage or for reasons unknown; this is on them. You can fool others, but God will always know your true intentions. One marriage situation yet to be covered is that which falls under the Pauline Privilege or the privilege of faith. These cases depend entirely on the good will of the ones who wish to invoke this privilege, and therefore will be more difficult to gauge.

The Pauline Privilege

In the Canon Law commentary by Revs. Woywod-Smith, the header over Can. 1127 reads: “In doubtful cases the Pauline Privilege has the favor of the law.” This means, under Can. 1120, that even if some of the facts are doubtful in cases where the Pauline Privilege is invoked, the privilege still applies. This privilege applies, however, only to those unbaptized at the time of the marriage, although one is later baptized a Catholic. These marriages may be considered dissolved in favor of the one who converts, provided the unbaptized partner 1) does not wish to convert and be baptized and 2) will not live peacefully with the other party if not baptized, meaning he or she will not interfere with the other’s practice of the Catholic faith. These two conditions are called interpellations and can be established by the convert with the testimony of two witnesses (Can. 1122).

The Catholic party is free to marry if the answer to the interpellations is in the negative, unless, after Baptism, he or she has given the unbaptized party just cause for separation (Can. 1123). Doubts may often arise about the validity of the marriage contracted in infidelity; the person of the first wife, (which may be one of several wives); the validity of the baptism of one party; the sincerity of the unbaptized party to live peacefully with the converted party; about sufficient reasons for dispensation form the interpellations (in certain cases); about the existence of the marriage contracted or about verification of all the conditions required to apply the Pauline Privilege. The Pauline privilege cannot be invoked if one of the parties was validly baptized at the time of the marriage. And civil divorce often complicates matters. Since any insoluble complications would need to be referred to the Rota or the Roman Pontiff, only the simplest of cases under these canons would be able to be resolved, and many of these cases today are anything but simple.

Applying the above remedies

We must all work out our salvation in fear and trembling, and in these times this Scripture verse is more applicable to us than ever before. This author can provide necessary past case information from various sources and offer technical assistance, but in no way can any opinion on these matters be ventured. This is strictly a matter of conscience on the part of the parties involved. Strict honesty and due diligence in conducting the investigations described above is the only guarantee that they will be acceptable to God, and that any unions which may follow will enjoy His favor and approval. Being willing to abandon any attempts to reconcile such marriages when the proof clearly shows that moral certainty cannot be achieved must be fully understood and accepted before ever embarking on the task of investigating them. For it means accepting as God’s will a situation which may seem difficult or impossible, such as living together as brother and sister or permanent separation. Yet with fervent prayer and God’s help there is always a way to survive such situations as a Catholic.

For those who are able to reconcile their marital situation, the task is not over. They then must study the Church’s true teachings concerning marriage and realize that the modern idea of marriage presented today, while practiced by many calling themselves Catholic, is so far removed from what Christ desires for His Church that it can end only in grave sin. Natural Family Planning, condemned by many of those professing to be Traditional Catholics, is only one of such modern ideas. And yet if a very serious reason exists to use this method, and this author considers family economics and the many dangers present to children in this time serious reasons, it can be used and in certain cases should be used. Abstinence from marital relations, when no danger of impurity concerning either partner exists, is key to strengthening both the will and serving as a safeguard to marital purity. This is true even when there is no hope of procreation. Below we will find Pope Pius XII’s teaching on marital purity and the discussion of marital relations among Catholics most helpful in determining what the Catholic attitude should be.

Pope Pius XII speaks on marital purity

Much discussion has appeared in the past several years on the Internet concerning certain sexual practices in marriage, particularly regarding the teachings of St. Alphonsus Liguori. From personal experience, some of these translations of St. Alphonsus have been unreliable and one, at least, even reversed what he actually taught. And yet Pope Pius XII warned authors in 1951 that: “Not a few authors treating of conjugal life frequently descend without reserve to describing openly and minutely all its details: moreover, some of them describe, praise and recommend a certain act” (which the Church forbids). “Lest it fail in its duty in regard to so grave a matter, which concerns the sanctity of marriage and the salvation of souls, the Supreme Congregation of the Holy Office, by express mandate of His Holiness by divine Providence Pope Pius XII, issues a serious warning to all the aforesaid writers that they desist from acting in this way. It also earnestly exhorts the sacred pastors to maintain a strict vigilance over these matters and apply solicitously the appropriate remedies” (AAS 44-546; Canon Law Digest, Vol. 3, Can. 1081).This should put an end to all such online discussion of these matters, although sadly it probably will not do so.

In another address listed in the same volume cited above, under Can. 1111, from an October 1951 address to Italian Catholic midwives, the Pope wrote:

“[Married couples] must contain themselves within the bounds of just moderation. Just as in the enjoyment of food and drink, so in their sexual pleasure they must not abandon themselves without restraint to the impulse of the senses. The right norm is therefore as follows: only in marriage and on condition [that procreation is not excluded] is the desire and enjoyment of that pleasure and satisfaction licit. For the pleasure is subject to the law which governs the action from which it springs and not vice versa; that is, the law is not subordinate to the pleasure. And this law so conformed to reason applies not only to the substance of the action, but also to its circumstances, so that even though the substance of the act be not perverted there can be sin in the manner in which it is performed.

“The transgression of this norm is as old as original sin but today there is danger of losing sight of the fundamental principle itself. For at the present time, it is a common thing — even on the part of some Catholics — to maintain, in speech and writing, the necessary autonomy, the proper end and proper value of sexuality and its use, independently of the purpose of generating a new life. Those who hold such views would subject the order established by God to a re-examination and a new norm. If nature had intended exclusively or at least primarily the mutual giving of the spouses one to another and their mutual possession of one another enjoying pleasure, and if it had destined that act only for the purpose of enriching their personal experience with the highest possible felicity and not in order to stimulate them to service of life, the Creator would have adopted a different design in the formation and constitution of the natural act.

“A flood of hedonism is pouring over the world threatening to engulf every aspect of married life in a rising tide of hedonistic thoughts, desires and acts, not without serious danger and grave harm to the primary duty of married persons. This anti-Christian hedonism is often unblushingly erected into a doctrine inculcating the eager desire to intensify without limits the pleasure experienced in the preparation and performance of the conjugal act as though in marital relations the whole moral law consisted in the regular performance of the ACT itself and all the rest, no matter how it were done, were justified by the outpouring of mutual affection sanctified by the Sacrament of marriage meriting praise and reward before God and in conscience.

“The dignity of man, the dignity of the Christian which imposed some restraint on the exercises of sensuality these count for nothing with them… [However], the gravity and sanctity of the Christian moral law do not permit an unbridled satisfaction of the sexual instinct and the exclusive quest of pleasure and enjoyment; nor that man endowed with reason should permit himself to be dominated by passion to that extent, either as regards the substance of the act or its circumstances… The happiness of marriage is in direct proportion to the mutual respect the parties show for each other, even in their most intimate relations. Not that they judge to be immoral and consequently refuse what nature offers and what the Creator has given them, but because THIS RESPECT AND MUTUAL ESTEEM WHICH IT FOSTERS IS ONE OF THE SOUNDEST ELEMENTS OF A LOVE THAT IS PURE AND FOR THAT VERY REASON ALL THE MORE TENDER.”

 THAT is true marital love! May all who endeavor to achieve it never forget this beloved pope’s most important words.

What was God’s will for His Church after Pope Pius XII’s death?

by T. Stanfill Benns | Oct 7, 2022 | New Blog

+Feast of the Holy Rosary+

I would like to announce a new page on the website for spiritual reflection entitled, The Healing Pool (see front page under the Prayer Society logo). In these stressful times it is important to take a moment to refresh ourselves with spiritual  nourishment, even if only briefly. It can change our entire outlook and give us the strength we need to carry on. These reflections will be posted as often as possible, so bookmark the link. A great translation of a very consoling spiritual work, courtesy of a reader in Spain, will be available soon. I also hope to begin to offer some spiritual perspective here regarding situations we might easily find ourselves experiencing some day, with so many already suffering in different parts of the world from various disasters and persecutions.

New information

In the past few months, several key articles (see the three recent articles on the site’s home page) have been posted explaining why Traditionalists cannot and do not constitute the continuation of Christ’s Church on earth. These articles are the culmination of decades of study regarding the Church’s teachings and laws prior to the death of Pope Pius XII. They represent the final demonstration of serious positive doubt that all must use as the basis for developing certitude necessary to adjudge our present situation. These articles prove that Traditionalist operations must be avoided under penalty of mortal sin because the Church — not this author — teaches they are not members of the Catholic Church and that their Orders are apparently invalid. This according to Canon Law and the teaching of approved theologians.

The conclusions of these articles are further strengthened by the following information, made available by a reader below, on the ability of the pope to make certain conditions necessary to sacramental validity:

“Others say that if the pope forbids a bishop to chrism, then chrism does not confer character. For although the pope cannot take away the sacrament of confirmation, he can, nevertheless, determine, as to the form, persons, and days, by whom, in what form, and on what days, it is to be conferred, as is said below concerning baptism. C. 1. And if it can establish anything about the persons conferring the Sacrament, then it can also take away from a certain person, the power of chrismation, even though he be a bishop. And they say the same thing about baptism. However, if the pope were to do such things without the knowledge of others, and without grave cause, he should not be supported, for he would be acting against the general good of the Church.

“But… if the bishop were to forbid someone to baptize, baptism would be no less valid for that reason. For the bishop has no power to establish anything about this, as the pope has…. So, they say that the pope can do this because of the privilege given to him: All that you bind on earth, etc. Which makes him have this power by [divine] institution and command Wherefore he is to be obeyed in all spiritual things and in things concerning the soul, unless they are contrary to the faith or specially forbidden to him…

 “And it certainly seems right to say what they say of the pope, that THE SUPREME PONTIFF CAN ESTABLISH IN THEORY AND IN FACT, THAT IF THE SACRAMENTS CONFERRED BY SUCH PERSONS ARE NOT VALID, THEY WILL INDEED BE INVALID. We also admit that he can prevent bishops from chrism and priests from baptizing. But in this case the prohibition does not apply without there being a constitution establishing when the collation of the sacrament is valid, even if it is done against the command of the bishop” (Pope Innocent IV; https://archive.org/details…). Protecting the Church against wolves and hirelings during an interregnum in an infallible document entered into the Acta Apostolica Sedis, and therefore available to all the public, definitely constitutes grave cause. It also satisfies the requirement of being issued in the form of a constitution (Vacantis Apostolicae Sedis).

We obey even the opinions of the popes. But this is something Traditionalists refuse to do.

Obligation to inform

Before proceeding with what follows below, it is necessary to remind readers of betrayed-catholics’ longstanding position regarding Traditionalist works on doctrinal matters. First of all, any papal document, whether binding or not, that is signed by the Roman Pontiff is considered under Canon Law as incontrovertible evidence; also the decisions of the Rota and the Sacred Congregations. As Abp. Amleto Cicognani notes in his Canon Law, the Roman Pontiffs and the Holy See are “…the primary, ordinary and abiding source of law.” This would include the teachings of the ecumenical councils, and Trent, especially, is a source of Canon Law. In addition, any pre-October 1958 work by an approved theologian or canonist — and especially, where Canon Law is concerned, those dissertations which assay and summarize the various scholastic and canonical works — are to be taken as superior to anything taught by Traditionalists. But these works cannot and must not be the “go to” sources for what the Church legislates and teaches, only secondary sources.

Having essentially usurped the papacy and ignored the teaching of the continual magisterium all these years, Traditionalists have a true antipathy for Canon Law because it issues directly from the papacy. This is the real reason why the shills they employ go out of their way to defame and discredit anyone who works from a Canon Law perspective. And these attacks become increasingly more vituperative in proportion to the force of the truths which must be presented For Can. 999 states: “All the faithful are bound by obligation to make known to the ordinary or to the pastor before the ordination any impediment to sacred orders of which they have knowledge.” Well there definitely is knowledge to be had of impediments and disqualifications to both ordination and consecration and even worse. And in lieu of valid clergy not pointing them out, it would be a serious sin of omission not to make these deficiencies public.

The pray-at-home position would unquestionably stand on its own regardless of any proofs that Traditionalist Orders are most likely invalid, since serious doubt alone about such Orders suffices to withdraw oneself from all Traditionalist sects. If nothing else, even stronger evidence would help those wishing to attain certitude to better achieve it. But Catholics are not allowed to remain in a state of doubt if such doubt can possibly be resolved. “Anxieties arising from a doubtful law should be removed; peace of conscience should not be disturbed by a doubtful fact,” Abp. Amleto Cicognani states in his Canon Law, referring those with such doubts to ecclesiastical authorities. We have no authorities to consult except those who have written about these topics when we still had a true pontiff. And God’s honor and glory is at stake, as well as the good of souls. Again, not to act would be a grave sin, because our neighbor is in spiritual peril. But this is not something that Traditionalist pseudo-clergy, or their followers for that matter, seem to be very concerned about. Once the matter has been made public and and the danger exposed, nothing further is required from those offering the information. The Holy Ghost must act on souls with His graces, which no human can provide.

 Canon Law and interpretation

The studies of Msgr. Joseph C. Fenton and those authors he cites and recommends in his works, as well as other reliable sources, have been used to document what is written on this site. Approved canonists generally referred to by those bothering to apply Canon Law to this situation include Revs. Woywod-Smith, Revs. Bouscaren-Ellis, Rev. Ramstein, Abp. Amleto Cicognani, Rev. Charles Augustine and others. Under Can. 17, Abp. Cicognani states that no one is able to authentically interpret the law for himself; only the legislator, his successor and those to whom the lawmaker has committed the power to interpret the law may interpret the law authoritatively. When a skilled canonist acting under the proper authority interprets the law, it is called doctrinal, and this is what the dissertations quoted on this site are considered. No one after October 9, 1958 has the right or the authorization to evaluate these works and arrive at conclusions contrary to them. This is why no works of our own, per se, exist on these matters. We simply cite the works of approved authors and their commentary, although explanations are offered to help the reader relate them to the current situation.

All works here are based on the conclusions of others applied to the situation today. Accusations Canon Law has actually been interpreted on this site are simply false. Laypersons can certainly cite Canon Law and challenge Traditionalist interpretation of the laws, pointing out that the laws are not being followed. This, however, cannot be confused with actual interpretation. Interpretation means an explanation or opinion of what something means(Cambridge Dictionary) or the extent of its application. Or it can be defined as the act of reframing, or otherwise showing your own understanding of something. If some issue is explained based on my own understanding and opinion, that is my explanation. If instead  documents are presented that offer these explanations from approved sources, that is not MY interpretation, but the interpretation of those who are quoted.

In providing these sources, the rules of Canon Law under Can. 17 must be followed, (an act of obedience, not interpretation). Documents from the magisterium or the ecumenical councils or Sacred Congregations are used to demonstrate the origins of the law and the mind of the lawgiver. And if parallel passages of the Code are mentioned, this is referencing, not interpreting them. What they state and what the pre-1959 commentators say they state stands for itself. Merely citing canons and pointing out that they apparently have not been followed according to their previous understanding by approved theologians does not constitute private interpretation. Traditionalists make no attempt whatsoever to follow these rules, and this speaks volumes regarding their supposed superiority in being able to interpret the law. In their Canon Law Digest commentary on Can. 17, Vol. 5 (1963), the canonists Bouscaren and O’Connor wrote the following:

“His eminence, the president of the Pontifical Commission for the Authentic Interpretation of the Canons of the Code, Maximus Cardinal Massimi, declared shortly before his death… that it was his personal opinion he no longer preferred to give authentic replies since all the canons were already sufficiently clear in their obvious meaning.  It is interesting to observe that no officially promulgated replies have since been given for the Code of the Latin church since his death [in 1954].” So this very experienced cardinal, the last of his kind, believed that the Code should be taken exactly as it stood, supplemented by the authentic interpretations already given for over 35 years. And pointing to the canons themselves, exactly as they stand — also the authentic interpretations found in the Canon Law Digest — is all I have ever tried to do. Pope Pius XII, after all, had already said this. For he infallibly declared in his 1945 election law Vacantis Apostolicae Sedis (VAS) that during an interregnum, Canon Law cannot be corrected, changed or dispensed from, and he invalidated any future attempts to do so.

 The papacy, Canon Law and God’s will

Pope Pius IX, in dealing with schismatics in Armenia who were resisting papal discipline wrote:

“They call Our attention to the customs and canons of their churches as if We had abandoned the provisions of the sacred canons. We might respond to these men in the same way Our predecessor St. Gelasius did when the Acacian schismatics brought the same false accusation against him: ‘They cite the canons against Us without knowing what they are saying since they show that they are themselves in opposition to the canons by the very fact that they deny obedience to the first See although its advice is sound and correct.’ For these are the very canons which recognize the full, divine authority of blessed Peter over the whole Church. Indeed, they proclaim that he lives and exercises judgment in his successors to the present time and forever, as the Council of Ephesus affirmed.” (Quartus Supra).

If Catholics sincerely believe that Pope Pius XII was the last true pope, then all that he taught and decided during his reign, everything written and approved by institutions known to be loyal to the Holy See prior to his death must be carefully adhered to and followed, not interpreted or piecemealed to suit what others style as an “emergency.” No one now leading Traditionalists, even if they received an education in “conservative” institutions in the 1960s, 1970s were instructed by those approved by the Holy See; already Liberals and Modernists had infiltrated even conservative universities and colleges. And certainly those attending Traditional “seminaries” were mis-instructed, at best. Most of the detailed works on various canons and other topics are one-of-a-kind and cannot be duplicated. Because they provide these invaluable detailed histories of law and practice that today could not even be accomplished owing to a lack of access to materials, they must be considered the governing sources for any credible work.

According to Volume IX (iii) of the Catholic Encyclopedia concerning Canon Law’s constitution, Rev. Francis J. Schaeffer writes in this volume: “The ultimate source of Canon Law is God, whose will is manifested either by the very nature of things (natural Divine law) or by Revelation (positive Divine law) …To attain its sublime end, the Church, endowed by its Founder with legislative power, makes laws in conformity with natural and Divine law. They are, properly speaking, the active sources of Canon Law. Their activity is exercised in its most solemn form by the ecumenical councils…(these) councils, especially…Trent, hold an exceptional place in ecclesiastical law… The sovereign pontiff is the most fruitful source of Canon Law: …From the earliest ages the letters of the Roman Pontiffs constitute, with the canons of the Councils, the principal element of Canon Law; … they are everywhere relied upon and collected, and the ancient canonical compilations contain a large number of these precious decretals.” If we wish to know the will of God, and the mind of the Church as it has been consistently expressed throughout the ages, we need only look as far as Canon Law.

St. Francis writes: “Obedience to the Commandments, both divine and ecclesiastical, is of obligation for all, because THERE IS QUESTION HERE OF THE ABSOLUTE WILL OF GOD WHO HAS MADE SUBMISSION TO THESE ORDINANCES A CONDITION OF SALVATION.” (Holy Abandonment, Rt. Rev. Dom Vital Lehody O.C.R., page 9). Commenting on St. Francis’ observations, Rev. Lehody writes: “… Rules are ordinarily the chief means at our disposal for the purification of our souls. Obedience detaches and purifies us continually by the thousand renunciations it imposes, and still more by its demand for the mortification of our judgement and self-will… The signified will must be considered the fixed and regular path amidst the accidental and variable events of life, the tasks of our days and of every instant.” (Holy Abandonment, pages 18 and 22). And Holy Scripture tells us we must obey God, in His signified will, not men who are not even lawful pastors.

Likewise we read in the Vatican Council documents: ‘…the faithful…are bound by the duty of hierarchical subordination and true obedience, not only in those things which pertain to faith and morals, but also those which pertain to the discipline and government of the Church, so that the Church of Christ, protected not only by the Roman Pontiff, but by the unity of communion as well as the profession of the same faith, is one flock under one highest shepherd. This is the doctrine of Catholic truth from which no one can deviate and keep his faith and salvation,’” (DZ 1827). Here, then, is the final answer to all those who dare to assail Canon Law. They cannot understand that it is not inequitable LAWS that bind us, but the failure to obey these laws and make them known to those who are in ignorance concerning them. Obeying the law is nothing more than the will of God; and all canon laws are presumed still binding under the very laws governing the canons unless certainly proven to have ceased altogether. Since the laws governing discipline cannot work to the detriment of the faithful or the destruction of the Church, we know that “He who walks with the law walks safely.”

 Traditionalists and obedience

Below is a summary from an article that has been available on this site for many years (https://www.betrayedcatholics.com/free-content/reference-links/4-heresy/what-constiutes-material-heresy-and-schism/).This will provide readers with a better idea of the status Church membership wise of Catholics exiting Vatican 2. Please do read the entire article for a better understanding of this subject.

The theologian Rev. Adolphe Tanquerey writes: “All theologians teach that publicly known heretics, that those who belong to a heterodox sect through public profession, or those who refuse the infallible teaching of the AUTHORITY OF THE CHURCH, are excluded from the body of the Church, even if their heresy is only material heresy,” (Manual of Dogmatic Theology, Vol. II). And as Msgr. J. C. Fenton notes in his “The Teaching of the Theological Manuals,” (The American Ecclesiastical Review, April 1963): “If the theses taught by Tanquerey were opposed to those of ‘the most authentic Catholic tradition of all ages,’ then thousands of priests, educated during the first part of the twentieth century were being led into error.”

Canon Mahoney states in his work: “The liberal view [is that] baptized non-Catholics in good faith are members of the body of the Church precisely because they are not excommunicated…The view diametrically opposed to this is [that] the excommunication of heretics applies to material as well as formal heretics…If a choice had to be made between these two views…, there is no question that the second fits in best with Catholic discipline …” (Questions and Answers,    “All canonists and moralists agree that those who are heretics or schismatics and know they are wrong cannot be given the Sacraments of the Church unless they renounce their errors and are reconciled with the Church. Numerous decrees of the Holy Office put this point beyond controversy” (commentary on Can. 731, A Practical Commentary on Canon Law, Revs. Woywod-Smith).

Surely those leaving the Novus Ordo or various Traditionalist sects knew that they were wrong, or why else would they have left? Even if they had not yet reached adulthood, doesn’t Canon 2314 and 2294 require that they renounce their errors and be absolved and abjured by certainly valid bishops in communion with the Roman Pontiff, also be released from heresy and infamy of law by the Holy See? A pre-1958 article from The Jurist further notes that no young man aspiring to become a priest could even be considered for ordination unless he had been dispensed from any irregularity by the Sacred Congregation of the Sacraments and also dispensed from infamy of law by the Holy See. Furthermore, the person under consideration here had been raised in a Methodist sect whose baptisms are considered valid by the Church but was still considered under censure because he had not converted before the Church’s required age of discretion (14). So where does that leave those of us baptized into the Church and raised with at least some Catholic teaching? The young man here is adjudged to be in good faith only because he was raised in a Protestant sect.

The Jurist article notes further that “To insist that one 14 and older cannot be held guilty of censures is to deny the Church’s right to establish and enforce censures. This teaching of the Jansenist heretics is condemned by Pope Pius VI” (in Auctorem Fidei). And while Pope Pius VI did not condemn the proposition of the inability of the Church to pronounce ipso facto excommunication as heresy per se, after the conclusion of the Vatican Council in 1870, such denial of the Church’s right to establish and enforce censures amounts to a denial of the supreme jurisdiction of the Roman Pontiff. This was the teaching of the Church on heresy prior to Pope Pius XII’s death, but Traditionalists have ignored it and disputed it. They cannot and will not accept it as God’s written will. And they continue to believe they are practicing Catholics while in reality they are not even members of the Church.

This means then that those of us accepting and participating in the Novus Ordo after the age of 14 were at least material heretics, like it or not. And we had no one to absolve us and no Holy Office to dispense us. We were unable to request the Sacraments from anyone because we were no longer members of the Church. Under Can. 682, yes, the laity has the right to receive from the clergy the spiritual goods and necessary means to salvation. HOWEVER, excommunicates cannot receive the Sacraments even if there were certainly valid priests not excommunicated for heresy and schism to administer them. And certainly valid priests would be obligated to refuse them the Sacraments when not “legitimately” requested (Can. 467). The entire Traditionalist movement was founded on an error, as explained in last week’s blog.  For pseudo-bishops, as Pope Pius IX characterized them, could never perpetuate Christ’s true Church on earth and the misinterpretation of Canon Law, dispensed from and ignored in order to accomplish their imposture, was null and void from the beginning.

Most importantly, what all this ultimately means for those following Traditionalist sect leaders is that under Canon Law they are obligated to observe the penalties for heresy and schism (Can. 2232) owing to the notoriety of their offenses. There is no substitute for the absolution from censures and infamy of law that must accompany the Profession of Faith, (Can. 2250, §1-3; 2294-2295). And all those who have not received such absolution cannot posit legal ecclesiastical acts according to Can. 2315, nor can laity receive the Sacraments, (Can. 2241), if there were valid Sacraments to receive. According to Revs. Woywod-Smith, “The Holy See insists that converts from heretical or schismatic sects be not received into the Church until they have first abjured the heresy or schism and been absolved from the censure,” (Instruction of the Sacred Congregation of the Propaganda, July 20, 1859). And under Canon Law, there is no one to validly absolve from these censures.

Also, whether it involves simulation of the Sacraments or the possibility of a valid Eucharistic consecration, inducing a man to say mass and communicate himself, as well as communicate others, is a mortal sin of sacrilege and cooperation in sin. Grave sin abounds in these sect affiliations. And there is no one to absolve from them.

 Conclusion

Those continuing after all these years to remain with Traditionalists despite information available to them explaining that they are living outside the Church in mortal sin will most likely never leave these groups. They simply cannot internalize the fact that they exist outside the Church’s divine structure, trapped in a web of hypotheses and theories — based almost entirely on the opinions of theologians — concerning Her constitution and continuation. And it is a web that has been intricately woven by Traditionalists leaders and their operatives wishing only to engage in constant turf wars to enhance their positions of power, retain their Internet presence and secure their financial future. This has all been pointed out before.

When he left this earth, Pope Pius XII bequeathed everything he had ever written to the faithful — his last will and testament. Vacantis Apostolicae Sedis was the first document before the eyes of the faithful, the cardinals and bishops included among them, following his death. Not only does it bind us as an infallible document but as a testimony to how this Pontiff and all his predecessors wished the Church to conduct itself during an interregnum. He was telling us how to preserve the Church, speaking with Christ’s voice. No one listened. The laws were not to be changed, corrected or dispensed from, especially his papal election law, and any changes or dispensations were made null and void. So the laws regarding the commission of heresy, (even material heresy) apostasy and schism (Canons 2200 and 2314), and the practices of the Church regarding those laws, were to remain in full force.

God has given man free will. It was the will of Traditionalists to have their mass and sacraments at any and all costs, regardless of God’s signified will expressed in His laws. Even when made aware that Traditionalist pseudo-clergy lacked jurisdiction in the 1980s, they failed to correct themselves because these Traditionalists convinced them they had jurisdiction through other channels. They did not check this out, in most cases; they did not read the encyclicals of Pope Pius XII and previous popes with a truly docile and submissive attitude, minus the interpolations of Traditionalists. Nor did they study the Catechism of the Council of Trent or the Vatican Council decrees or even their Baltimore Catechism, for that matter. And they failed the one test that any true Catholic should easily pass — there can be no claim to authority and no Catholic Church without a certainly legitimate pope.

Most Traditionalists would agree that we are suffering the passion of Christ’s Mystical Body on earth. Did they think this would be any less painful than Christ’s own Passion? Did they really believe that they would be required to suffer nothing? Do they not remember Christ’s agonized cry from the cross, “Eloi, Eloi, lamma sabacthani?” They should not be surprised then when even those who claim to love and serve God come in the guise of St. Peter ,who would soon betray Him, and urge them to escape their sufferings. When Peter cut off the ear of the high priest’s servant, did not Our Lord restore the ear and tell him to put his sword away, saying to him, “Shall I not drink the cup that the Father hast given Me?” And in Col. 1: 24: “Who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ, in my flesh, for His body, which is the Church.”

As Rev. Lehody wrote above: “… Rules are ordinarily the chief means at our disposal for the purification of our souls. Obedience detaches and purifies us continually by the thousand renunciations it imposes, and still more by its demand for the mortification of our judgment and self-will…” Our wills must be sublimated to the Divine, through His signified will and will of good pleasure. If it is not in perfect agreement with that will, if we are not refusing to cooperate in the sins of Traditionalists and the Novus Ordo by avoiding all their services; if we are not observing the censures imposed on us, renouncing our errors and doing penance for our sins, we are defying God’s will and will not save our souls. That almost no one would do penance for their sins in the end times, regardless of the many punishments God would send, is predicted in several places in the Apocalypse. Time is running out. “Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. For her sins have reached unto heaven, and the Lord hath remembered her iniquities” (Apoc. 18: 4-5).

Traditionalists were incapable of receiving valid consecration

by T. Stanfill Benns | Sep 29, 2022 | New Blog

+St. Michael the Archangel+

October Prayer Intention

“O Queen of the Holy Rosary, deliver us from the violence of heresy spread abroad, this intolerable moral corruption, and the attacks of our enemies.” (Pope Leo XIII has granted a plenary indulgence to those who recite the Rosary on the Feast of the Holy Rosary Oct. 7, or within its octave, and who prays for the intentions of the Holy Father.)

Introduction

Not long ago I had occasion to address CMRI pseudo-clergy regarding their claims to possess a sort of charter granted by Canon Law — permission to operate under the pretense they possess a legal fiction in law as a corporation inside the Church. But according to Canons 99-100 to which they were referring, in order to be considered a physical or moral person capable of possessing such a title under a legal fiction of law they would first need to prove (a) they were still members of the Catholic Church not excommunicated for heresy, apostasy or schism; (b) competent ecclesiastical authority had created them as some sort of collegiate or other body, an impossibility and (c) they were validly appointed.

In his A Manual of Canon Law. p. 130, Rev. Matthew Ramstein, (S.T.D, Mag., J.U.D, OFM, 1947) writes under the heading, Legal or Moral Persons: “To be such, a moral person in the Church must have obtained a charter of incorporation either in virtue of the law or by decree of the competent ecclesiastical superior…” Paragraph three reads: “Where the law itself does not confer corporate personality, this must be obtained from the competent ecclesiastical superior.” This we find in Can. 147: “An ecclesiastic office cannot be validly obtained without canonical appointment. By canonical appointment is understood the conferring of an ecclesiastical office by the competent ecclesiastical authority in harmony with the sacred canons.” Canon 686 reads: “No society is recognized in the Church unless it has been erected by competent ecclesiastical authority or …approved by it.” There is no Traditionalist who can produce any such charter as referred to above since Traditionalism has never even been considered for approval by the Holy See as a corporate personality. Nor are there any laws that they can construe as granting them such status.

 This is just one more pathetic attempt by Traditionalists to gain some sort of legal recognition for themselves, since they possess no jurisdiction and only questionably valid orders. They cannot claim to issue from competent ecclesiastical authority without the papal mandate, assignment to a diocese and papal permission to establish seminaries. Schismatics such as Thuc and Lefebvre lost all status as such legal persons under Canons 188 no. 4 and 2314 by their adherence to the Novus Ordo church, so are scarcely considered competent ecclesiastical authorities. Power comes with canonical appointment to an office, not from one’s status as a moral/legal person. Traditionalists continue to invoke epikeia to “supply” jurisdiction and boast that nothing can invalidate Orders once conferred if the prescribed matter and form are used (and the intention is present). They never fail to remind their opponents that even orders conferred by heretics and schismatics are valid if illicit. But epikeia has been irrefutably proven as unable to supply for jurisdiction (see https://www.betrayedcatholics.com/epikeia-negates-the-churchs-divine-constitution/).

And now Traditionalist claims to possess valid Orders is about to be disproven by the very canons they use to try and justify their existence.

The great undoing

In the same section of the Code as Canons 99-100, under the general heading Bk. II: Laws Concerning Persons, we find Canons 103-104, under Ramstein’s subheading: “General Principles Applicable to both Legal and Moral Persons: § 1 Force, fear, fraud and error as determinants of legal acts.” Canon 104 reads: “Error annuls an action, when the error concerns the substance of the action or amounts to a conditio sine qua non — that is to say, if the action would not have been done except for the error; otherwise the action is valid, unless the law states otherwise…” (Can. 104). Merriam-Webster defines conditio sine qua non as “an indispensable condition.” West’s Law Dictionary repeats the same definition giving the example of a father who leaves his keys in the car, his young son who starts the car and backs over a playmate, with the father’s carelessness being the condition sine qua non for injury to the playmate. Revs. Woywod-Smith comment on this canon:

“The rules concerning actions done through physical compulsion or violence, moral force or fear, deceit or error are all taken from longstanding rules of Canon Law and moral theology, and the commentaries of approved theologians and canonists may be consulted for a further study of these interferences with the free will and deliberation of human actions” (A Practical Commentary on the Code of Canon Law, 1957). During an interregnum, lack of a papal mandate constitutes a condition sine qua non in order for the valid consecration of a bishop to take place. This is clear from the pontifical for episcopal ordination itself which says the consecration cannot take place without the mandate. The mandate is an indispensable condition for proceeding to the consecration. Pope Pius XII teaches in his 1945 election constitution Vacantis Apostolicae Sedis (VAS) that:

• Even the Sacred College of Cardinals cannot exercise the jurisdiction enjoyed by the pope during his lifetime. Any attempts to usurp such jurisdiction (and issuance of the papal mandate for consecration of bishops is one of them) are declared invalid.
• All acts of jurisdiction must be left to the future pope.
• No corrections, changes or dispensations can be made regarding the rights, papal laws and canon laws of the Church. Any attempts to circumvent these rights and laws are null and void (invalid).
• Only the cardinals are able to resolve any doubts regarding VAS (preamble and para. 4)

(See https://www.betrayedcatholics.com/vacantis-apostolicae-sedis-vindicated/).

In his constitution, Pope Pius XII anticipated actors who would attempt to change the laws of the Church: ”Likewise we command that the Sacred College of Cardinals shall not have the power to make a determination in any way it pleases concerning the laws of the Apostolic See and of the Roman Church, nor attempt in any way to subtract directly or indirectly from the rights of the same on the pretext of a relaxation of attention or by the concealment of actions perpetrated against these same rights, even after the death of the Pontiff or in the period of the vacancy. On the contrary, We desire that the College ought to watch over and defend these rights during the contention of all influential forces.” Another translation of VAS reads: “Nor may the sacred College of Cardinals detract wheresoever from the laws of the same either directly or indirectly, through a species of connivance or through the simulation of crimes perpetrated against the same laws. After the death of the pontiff or in time of vacancy it will and ought to guard and defend against the same contentions of all men.” So it is clear that the pope and his predecessor, whose constitution says the same, believed they needed to do all in their power to protect Church law from those conniving against it.  No one can argue that given what we have today.

Canonists comment on error and conditio sine qua non

Rev. Charles Augustine states under Can. 104: “Whether deceit is committed by hiding the truth or telling a lie or by some machinations employing both words and deeds is immaterial. But it is important to ascertain whether the deceit practiced is the cause of one’s acting in such a way… Deceit generally causes error and therefore the canon speaks of error. Error is a state of mind in which one approves falsehood for truth. It differs from ignorance which is a lack of due knowledge” (A Commentary on Canon Law, 1931). The deceit practiced — pretending the Church could be perpetuated with questionably valid bishops alone minus the Roman Pontiff — definitely caused them to act as they did. There would have been no consecrations performed if VAS had been acknowledged as an infallible decree and simply followed. There would have been no justification for these consecrations if Traditionalists had not invoked epikeia, which in no way possible could ever substitute for Divine jurisdiction (please see link to epikeia article above).

The actions of bishops beginning with Lefebvre and Thuc, and those they “consecrated” without the papal mandate constituted fraud (dolus, in Can. 104). It was perpetrated on those wishing to remain Catholic after Vatican 2, who believed that Traditionalists were telling them the truth —that episcopal consecrations and subsequent ordinations of “priests” were certainly valid, and they possessed confessional jurisdiction in virtue of epikeia and Can. 2261 §2; (or as Anthony Cekada taught, directly from Our Lord Himself). All of these claims have been examined at length on this site and proven to be false. For decades these men have withheld the true teaching on Divine jurisdiction from their followers, hiding the fact that they lack any apostolicity and are not lawful ministers according to Church teaching. What they have done is to deceive their followers by presenting to them what is known in scholastic philosophy (logic) as a fallacy extra dictionem, under the heading ignorantio elenchi. A subordinate form of this fallacy is “…argumentum ad ignorantiam, or appeal to the ignorance of the hearers, tricking them by statements they are unable to [properly] test” (Logic, Joseph B. Walsh, S.J., 1940).

The canonists T. Lincoln Bouscaren and Adam Ellis comment: “Substantial error invalidates an act according to Canon 104. Error means a false judgment of the mind. Ignorance and inadvertence, though not identical with error, have the same juridical effect. Error is substantial if it affects the substance of an act; otherwise it is accidental. But a circumstance which does not of its nature affect the substance of a transaction (for example the age of a horse in a contract of sale) may, by the express stipulation of the parties, be made a condition sine qua non. In that case it is substantial not by nature, but by express agreement. Error is said to be the cause of the contract if but for the error the contract would not have been entered into otherwise. Error is of law if it concerns existence or meaning of the law; of fact if it concerns any other fact. Error of law or a fact, if it is substantial, renders an act null and void. The same is true if the error, though not substantial by nature, is made so by a condition sine qua non. Any other error leaves the act valid unless the law provides otherwise” (Canon Law, a Text and Commentary, 1946).

Traditionalists guilty on both counts

Canon 104 applies to two separate actions by Traditionalists. First, Traditionalists committed a substantial dogmatic error by shrugging off VAS as a mere “ecclesiastical law” which had either ceased to exist because it could no longer be implemented or a law to which epikeia could be applied. In reality, VAS was an infallible decree binding on all Catholics. It is clearly infallible given the language used in the constitution itself. It is also entered into the Acta Apostolica Sedis. Moreover, this constitution, like its forerunner, Pope St. Pius X’s (Vacante sede apostolica), is a codification of papal election law which dates back to the earliest centuries. While rewriting Pope St. Pius X’s previous constitution, Pope Pius XII was careful to substantially retain the original codification in his own constitution. VAS infallibly declares that any acts during an interregnum which violate papal law or attempt to correct, amend or dispense from these laws or canon law itself are null and void. (To read the first four paragraphs of this constitution go to https://www.betrayedcatholics.com/vacantis-apostolicae-sedis/). Epikeia is defined not only by modern theologians but by the ancients as a correction or emendation of the law (The History, Nature, and Use of Epikeia in Moral Theology, Father Lawrence Joseph Riley, 1948, The Catholic University of America Press, Inc.).

Traditionalists gravely erred in denying the Divine constitution of the Church, employing epikeia to correct or dispense from canon law without even pretending to present credible research to justify such an unprecedented exception to Church teaching and practice. They refused then and refuse now to even acknowledge the existence and binding nature of VAS, while daring to acknowledge Pope Pius XII as the last true pope. They flagrantly defy their obligation to address the fact that because they disobeyed an infallible decree whose existence, import and effects were never even publicly presented or discussed, VAS invalidated the “sacramental” acts issuing from this presumed permission. This does not only indicate that they erred, it proves that they deliberately acted as they did in order to be recognized as valid hierarchy and the continuation of Christ’s Church on earth. This deception, coupled with Can. 104 and VAS, nullifies everything they have done.

Secondly, in VAS Pope Pius XII infallibly forbids any usurpation of papal jurisdiction. The pope alone has the right to approve the appointment of bishops, the establishment of dioceses in which seminaries may be erected: these are all jurisdictional acts. According to Can. 215, “The Supreme Authority of the Church has the exclusive right to erect dioceses…” (Decisions entered into the AAS also reflect the restriction of erecting religious foundations to the Roman Pontiff.) Canon 331 states: “…The Holy See has the exclusive right to pass judgment on the suitability of any candidate for the episcopate.” Canon 1518 also tells us: “The Roman Pontiff is the supreme administrator of all ecclesiastical goods.” Woywod-Smith comment: “The legal person who holds title to church property and goods is not free to use and dispose of these goods at will… The Roman Pontiff is by his very office the supreme administrator.” (So what about all those fancy churches and residences?)

Canons 953 and 2370 demand the presentation of the papal mandate proving the priestly candidate has been approved by him and appointed to a diocese by the pope prior to consecration. This necessity of the mandate is reiterated in the pontifical for episcopal consecration itself; without it, the consecration cannot proceed. This constitutes a conditio sine qua non — an indispensable condition specifically confirmed by Canon Law and VAS — which declares that acts usurping papal jurisdiction are null and void if even attempted. Since VAS is the higher law governing all activity during an interregnum, and especially given its infallible nature, it clearly prevails over any other law. It lays down conditions which must be obeyed until a true pope is canonically elected.

We return to the example above for the existence of a conditio sine qua non. “But a circumstance which does not of its nature affect the substance of a[n] [trans]action… may, by [the] express stipulation [of the parties], be made a condition sine qua non. In that case it is substantial not by nature” (but by command of the Supreme Pontiff, whom all are bound to obey if they wish to be saved.) Here Bouscaren and Ellis used the example of parties agreeing to a contract, so the example is not exact. What this basically boils down to, however, is that the Church requires that the specified matter, form and intention be observed to guarantee validity in each of the seven sacraments. The reception of the papal mandate is not part of these three requisites necessary for validity. It is, though, an added indispensable condition, not able to be omitted during an interregnum, for the Sacrament of episcopal Orders to be validly conveyed.

Bouscaren and Ellis state: “…If but for the error,” the instance or act would not have occurred. “Error is of law if it concerns existence or meaning of the law; of fact if it concerns any other fact. Error of law or a fact, if it is substantial, renders an act null and void. The same is true if the error, though not substantial by nature, is made so by a condition sine qua non.” The act of consecration was nullified in advance, not after the fact. It could not happen, therefore, the pope infallibly teaches, it did not happen without his permission. The person consecrating was forbidden to act and incapacitated from conveying orders without the mandate. He appeared to convey them, but his acts were empty gestures; the recipient received nothing. Even if there was a question of whether Canon 104 states that either error or what “amounts to a conditio sine qua non” must be present. In this case, in two different instances — both error and conditio sine qua non — were present. If there is any question about whether VAS amounts to such a condition, the law itself solves the problem: “…otherwise the action is valid, unless the law states the contrary…” (Canons 103-104).

Well VAS is the prevailing law in this case and it DOES state the contrary. And this is not the only problem Traditionalists have with their Orders, as the following article points out in great detail: https://www.betrayedcatholics.com/necessary-intention-in-traditionalist-orders-lacking-2/, There are also other conditions, which refer to some future event, (such as obedience to a true pope when elected or Sanborn’s alleged pledge to adhere to the material-formal position prior to his “consecration” by McKenna) which invalidate episcopal consecration, according to the opinion of several approved and respected theologians. All this, coupled with what is presented here, at the very least establishes serious positive doubt about these consecrations that no truly sincere Catholic could possibly ignore. And no one may receive Sacraments where there is a solid doubt regarding their validity without committing grave mortal sin.

“But not even a pope can invalidate Orders received!”

The theologian Suarez explains as follows: “In the first place, when a law establishes a substantial form for some act, then in no case can that act subsist without the form thus laid down. If that form be disregarded, then invalidity will result from the attempt to posit the action. For, as there can be no valid Sacrament without the form designated by Our Lord (nor in regard to it can there be any epikeia or dispensation by one other than by Christ Himself), the same must be said cum proportione of every act devoid of the SUBSTANTIAL FORM DESIGNATED FOR IT BY LAW. In the second place, every invalidating law either disqualifies entirely the person involved from positing the act in question or disqualifies him from making a contract except in accordance with the form designated by law. Now, this incapacity which has been effected by law cannot be removed by epikeia.(Ibid., Father Lawrence Joseph Riley, The History, Nature, and Use of Epikeia in Moral Theology).

In his Canon Law, Abp. Amleto Cicognani makes almost an identical statement under Can. 16 regarding both disqualification and the fact that incapacity cannot be removed by epikeia. He further comments that: “No ignorance of invalidating or disqualifying laws excuses from their observance; namely no ignorance of the aforementioned laws can make acts valid which they have rendered invalid nor can it make persons capable of acting whom they have declared incapacitated from acting. Nor can subjects be excused from the observance of these laws, for the matter is in no way dependent on the will of the agent but on the contrary depends entirely on the will of the legislator who issued such laws because the common good required it… Canon 2199 rules that the imputability of an offense depends on the evil will (dolus) of a delinquent, or on the extent to which his ignorance of the violated law or his omission of proper diligence was culpable…”

Fr. Riley adds to this quote in his conclusions: “Epikeia can never confer the capacity to act. Epikeia cannot bestow upon him the power which he does not now possess, nor can epikeia restore the power which the law has withdrawn.” VAS withdrew the power of bishops to consecrate without the papal mandate. Pope Pius XII did not nullify anyone’s Orders, as Traditionalists sneeringly allege against those questioning the validity of their pseudo-clergy: he withdrew the power of those attempting to confer them without the papal mandate during an interregnum, so that whatever they did had no effect. And this is assuming they ever validly received any Orders in the first place which only a true pope could determine! The ACT of episcopal consecration (or ordination) is not nullified — the ones attempting to convey Orders and those attempting to receive them are declared incapable of ACTING and receiving. This is a very important distinction. You can scarcely nullify something that could never take place to begin with. It is no different than declaring a marriage invalid before it ever occurs if either party is not of canonical age (Can. 1067); the persons attempting to marry are declared incapable of receiving the Sacrament of matrimony. This same principle is simply applied to episcopal orders in Pope Pius XII’s election law (VAS).

Conclusion

“A prohibitory law of its very nature admits the excuse of ignorance or moral incapacity and on this basis will frequently cease in its cogent force. Not so an invalidating law. Invalidation is not premised on an obligation but is derived from the will of the legislator who seeks to protect the common good of society and wishes to safeguard it more compellingly from fraud, injury and danger. The inviolable observance of invalidating laws is constantly urgent because their transgression presents a far graver danger to society itself” (Doubt in Canon Law, Rev. Roger Viau, S.T.L, J.C.L., 1954, pg. 69; Catholic University of America dissertation). And VAS is definitely an invalidating and prohibitory law, not to mention an infallible one. Above we see the reasons why such laws cannot be relaxed to accommodate the wishes of Traditionalists disingenuously claiming they act on behalf of the common good.  As proven in previous works, their violation of Canon Law and papal law work to the destruction, not the salvation, of the faithful.

Canon 21 reads, “Laws enacted for the purpose of guarding against a common danger bind, even though, in a particular case, there is no danger.” And as history amply proves, during the vacancy of the Holy See, there is definitely danger — danger of an attempted takeover of the Church, of lay interference in the election, of unworthy candidates elevated to the episcopate and the papacy, of the violation of papal law and Canon Law on which the Church’s foundation is laid — all these are deadly serious reasons for invalidating future acts that would lead to these things. And the teachings found in VAS are not just fears harbored by Pope St. Pius X and Pope Pius XII but are a reflection of precautions taken throughout the centuries by occupants of the Holy See. The hierarchy has been forbidden to exercise any sort of papal jurisdiction or attenuate Church law during an interregnum since the early Middle Ages. This is verified in a footnote to VAS.

SSPX “priests” eager to become bishops, who could never have been ordained because a true pontiff did not exist to appoint bishops to the dioceses in which these seminaries were erected, rushed in to “save the Church,” only to decimate it. Having usurped papal jurisdiction in establishing such seminaries without pontifical approval, Lefebvre and other “bishops” were automatically incapacitated from validly conferring orders on anyone. Canon 104 is set in stone because VAS says so, and VAS cannot be contradicted unless Traditionalists would like to deny the supreme jurisdiction of the Roman Pontiff over the Church. But these men are the real deal and are going to eventually hold a papal election? Either we believe in the Church Pope Pius XII left to us or we believe in nothing. Traditionalists must choose or pay the ultimate price.

Liberal “Catholicism” fuels papal election delusions, Pt. 3

by T. Stanfill Benns | Sep 22, 2022 | New Blog

+St. Thomas of Villanova+

It seems like another lifetime ago, but when my children were teens we lived in South Texas not very far from the banks of the Guadalupe River. One year following a spate of heavy rains the river overflowed its banks and threatened several towns lying nearby, ours being one of them. Where we lived at the time, the neighbors hosted country western barn-style dances, held under a large, covered carport-type structure. The evening the river was due to crest, one of these dances was attended by a good-sized crowd, as the rain beat down noisily on the tin roof. Everyone assured us the waters would not reach the area where we lived at the time. As I watched the twirling figures in the distance, it reminded me of a song from my youth — about a young man playing in a dance band on the Titanic. He asks a member of the audience to dance with him, even though the iceberg is looming just over his shoulder on the starboard bow.

Despite assurances from the neighbors, I was not taking any chances. As my husband and family looked on in amusement, I shifted all my books to the upper level of our bi-level residence, packed to-go bags for each family member and carefully watched the forecast. We went to bed that night serenaded by the tunes of the dance band, with the river due to crest in the early morning hours. When I opened my eyes the next morning, the first thing I noticed was the humid warmth of the room and the silent ceiling fan blades above our bed – the power was off. I whipped back the covers and ran to the window to see — water spread out over the entire landscape.

To get a better view I looked out the front door and breathed a sigh of relief. The trailers down the road had water up to their skirting but the flood waters had stopped just short of our steps. My prayers to Our Lady of Guadalupe had been answered and I murmured a heartfelt thank you to her. Our EMT-trained daughter was dressed and ready to go as a motorboat pulled up down the road to visit those needing flood assistance. Off she went with her to-go bag as I waved goodbye. A few South Texans died that day and many along the river lost their homes, for the second time in two years. As close as the waters came, it paid to be prepared. But the behavior of the folks drinking and making merry at the dance the night before never left me.

Eat, drink and be merry

Once again, I am watching as the ship begins to take on water and even those who should know better dance to the tunes of the band. Or is it the pied piper they are mesmerized by? I have to believe it is the latter. All this was choreographed long ago, by those engineers of doctrinal warfare plotting the destruction of the Catholic Church first, then the rest of mankind: as the Church goes, so goes the world. While everyone dismisses doom and gloomers, even some of those who were once skeptical about the precarious state of affairs globally and nationally are noticeably becoming uneasy, waiting anxiously for the next shoe to drop. How close everything is to the universal collapse is anyone’s guess, but I don’t think that those who rationally assess what is happening have any doubts that it could come at any time.

Those on the “Catholic” front who should be wearing sackcloth, adding ashes to their food and  preaching prayer and penance are instead merrily planning an illegal conclave. How far these plans will go and whether they will be realized or not is anyone’s guess. It puts one in mind of the Bible verse: “As in the days of Noe, so shall also the coming of the Son of man be.  For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark. And they knew not till the flood came, and took them all away; so also shall the coming of the Son of man be” (Genesis 6:1-7; Mark 13:32-37; Luke 12:35-48). And regarding the “reign” of the pseudo-clergy over the people, we hear this from Holy Scripture: “They have reigned, but not by me: they have been princes, and I knew not: of their silver, and their gold they have made idols to themselves, that they might perish… They shall offer victims, they shall sacrifice flesh, and shall eat it, and the Lord will not receive them” (Hosea 8: 4, 13).

Why is it that no one can see that there is nothing new under the sun here, that all this has happened before? Who has ever considered God’s will in any of these manmade Traditionalist movements? And especially now in these conclave plans to “resurrect” His Church by breaking the very laws He set down to keep it in existence?! For as the prophet Jeremiah warned: “Because you have sacrificed to idols, and have sinned against the Lord: and have not obeyed the voice of the Lord, and have not walked in his law, and in his commandments, and in his testimonies: therefore are these evils come upon you, as at this day” (Jer. 44: 23). Whether we participate in such evils or not, we will all pay for these sins. And by ignoring Pope Pius XII’s Vacantis Apostolicae Sedis this is exactly what they are doing. This also happened before the “election” of the “Kansas thrift-store pope” David Bawden in 1990. Like Traditionalists today, Bawden had everyone convinced that Pius XII’s election constitution was only “an ecclesiastical law;” that in this “emergency” he would not wish his law to bind, when this is precisely why it was written — to protect the Church from being hijacked.

A page from a false pope’s playbook

What is really amazing here is that in calling for this conclave, Traditionalists are following Bawden’s very own instructions, a man they have ridiculed for decades. In a website article posted a few years ago, Bawden (now deceased) wrote:

“Excommunicates and those under suspension may vote. However they are admonished to observe the effects of the censure in ALL of their other activities as required by Canon Law. It might be wise for them to refrain from voting, but they may if they wish and we may not forbid them… Anyone, who has committed heresy in public should publicly and in writing renounce it, and this should be required for admission to the election, as proof of desire to return to the Church. They must also observe the censure of excommunication. All electors must accept the sede vacante and the jurisdiction of the Pope elected in this election. Such acceptance should be in writing and made by a vow to accept the Pope so elected. (Anyone: who does not have this level of belief should attempt to obtain it or prove why this election should not be held.) After the election all of the electors will have to show their acceptance of this Pope as supreme head of the Church. Before the election begins this vow should be made publicly by all electors individually in the presence of the other electors.”

This is basically everything that Traditionalists are advocating. But at that time Bawden, knowing his own limitations, was making concessions the Church would never make.  He had already publicly admitted in 1982, eight years before his election, that he was a heretic for belonging to the SSPX. (This letter was not discovered until long after his “election.”) The excerpt above was his initial attempt to contact those with whom he corresponded and prepare the groundwork to convene an election. Traditionalists may deny they have ever admitted to committing heresy with its subsequent excommunication, deposition and legal infamy, but they have done so at least implicitly by invoking Can. 2261 §2 to claim supplied jurisdiction. Why would they need to invoke it if they were not excommunicated?  And what other excommunications could they possible be referring to?

Minimalism started the downhill slide

How did it come to this? In one word, minimalism — a term you have heard on this blog many different times; a fatal error Msgr. Joseph C. Fenton crusaded against in his articles for The American Ecclesiastical Review and Pope Pius XII later condemned in Humani generis. We have seen, in articles and comments posted here, how even some of those calling themselves pray-at-home Catholics reduce papal decisions to meaningless formulas that need not be obeyed, and that is minimalism. Msgr. Fenton defines minimalism as follows:

“Ultimately theological minimalism was a device employed by liberal Catholics to make the rejection of authoritative papal teaching on any point appear to be good Catholic practice. Sometimes it took the crass form of a claim that Catholics are obligated to accept and to hold only those things which had been defined by the explicit decrees of the ecumenical councils or of the Holy See. This attitude…was condemned by Pope Pius IX in his letter Tuas Libenter (DZ 1683). Another crass form of minimalism was the opposition to the Vatican Council definition of papal infallibility. The men who expressed that opposition sometimes claimed to hold the doctrine of papal infallibility as a theological opinion but they showed a furious hostility to the definition which proposed that doctrine as a dogma of divine and Catholic faith” (“The Components of Liberal Catholicism,” The American Ecclesiastical Review, July, 1958).

In other words, minimalism was an attack on papal authority. No matter what the popes taught, it could be undercut and explained away, and a good “emergency” was all that was needed for it to be utilized to its full extent. Already in the 1950s the Modernists were in complete control, if covertly, and Pope Pius XII knew this, predicting, “…after me, the deluge.” So where does this attack on papal authority, this watering down of papal and conciliar teaching, censures levied in Canon Law and the faithful observance of moral laws lead? A reader recently supplied the following, from an unidentified source, but it is so compelling that it needs to be included here. It explains where eventually minimalization leads, and how truly dangerous it is, which is why Pope Pius XII condemned it in the first place. And it perfectly illustrates the very tactics used by Traditionalists for decades.

“If you bring up the obligation ‘We have to accept Catholic dogma or become heretics,’ the liberal Catholic will answer,‘Yes, but the dogmas have to be interpreted broadly so that almost no one really falls into heresy.’ There is always a minimization, a restriction to avoid reaching the final consequences and not reach a more complete and richer understanding of Catholic truths. This attitude of soul evolves. That is, no liberal Catholic remains in the same position. It is like a leprosy that progresses and eventually consumes the whole person. If the person has a long life, at its end he will have lost or almost lost the Faith.

“Summarizing, these are the basic characteristics of the liberal Catholic:

• He takes a contradictory position, which accepts two radical and opposed mentalities.
• He is hypocritical because he says he wants to serve God when he wants to serve himself.
• Also, he lies to himself by veiling the concessions he makes.
• He is resentful, revengeful and deceitful.
• His error evolves towards apostasy.”

The front presented by Traditional groups is that they are religious conservatives, even ultra-conservatives; but while they may be ultra-conservative from a political standpoint ,but doctrinally they are actually liberal progressives, if held against the Catholic standard as it existed during the reign of Pope Pius XII. This is why their behavior so closely corresponds to what is described below.

Traditionalists paint themselves as liberal Catholics

Nothing better describes the contradictory position of some Traditionalists, at least, than the material-formal dichotomy, or the very idea that the Catholic Church could truly exist for an extended period minus bishops lacking jurisdiction. Nor can anything more certainly typify hypocrisy than the condemnation of someone who professes views to justify a claim, (Bawden), then the subsequent use of those very same views to support a papal election by the laity. Bawden’s concessions made to voters, clergy and religious alike are carefully veiled with precautions; this doesn’t lessen the fact they simply are not and cannot be condoned by the Church. And Traditionalists embrace these same concessions.  Deceit is more or less the hallmark of Traditionalism as will be explained in greater detail below. For they have managed to convince hundreds of thousands over the years that they possess certainly valid orders, can constitute Christ’s Church without a pope and can substitute epikeia, a shaky legal principle at best, for jurisdiction that proceeds only directly from God Himself, so is a matter of Divine law. When reprimanded or prodded, these “good Catholics” will immediately resort to hateful invective, even to calumny, defamation and any other manner of evil to defend themselves. One pseudo-cleric actually stooped to falsifying a translation of the Council of Trent!

Another good example of concessions made by Traditionalists is the fact that those participating in Trad discussion forums as well as social media sites, in order to be allowed to comment, must tolerate various positions allowed to be discussed among members as though they each possessed some grain of truth. These include such topics as the material-formal thesis, the Siri stupidity, conservative Novus Ordo practice passing as “semi-Traditionalism,” or even what is presented as the pray-at-home position (sufficiently subservient to those holding contrary positions to merit toleration). This is nothing less than a mortal sin against truth. It can be described only as doctrinal relativism — the condemned philosophical position that “all points of view are equally valid and that all truth is relative to the individual.”  This reduces to what these people truly are, practitioners of the likewise condemned errors of Traditionalism/Fideism, which denies that the faithful can arrive at certitude regarding Catholic truth. It also is a form of Indifferentism, which tolerates all beliefs as equally acceptable.

As for apostasy, the belief in a non-Christian religion, think on this for a moment. If Traditionalists truly believe Christ came to earth to die for our sins, open the gates of Heaven  and establish a Church intended by Him to last forever; if they truly believe that He appointed St. Peter and all his legitimate successors, canonically elected, to head that Church, and if they believe that Christ gave these successors of St. Peter His own power to bind and loose, then how could they possibly question the authority of a Vacantis Apostolicae Sedis, a Cum ex Apostolatus Offiicio, or any other document of the extraordinary OR ordinary magisterium?!  On questioning or disregarding these pronouncements, always prefaced with the pronoun “We,” to indicate the popes are speaking with Christ’s own authority, are they not questioning and denying Christ Himself, who promised to bind and loose? Isn’t this outright heresy and schism, and are not heresy and schism ranked alongside apostasy in Cum ex…and Can. 2314?

The journalist Louis Veuillot, in his 1866 work The Liberal illusion predicted what we are seeing today among these liberal Catholics parading as the true Church: “Which way would these liberal Catholics go, caught as they would be between the true Catholics anathematizing them and the true disbelievers demanding guarantees of the repudiation of Catholicism? … If such liberal Catholics …furnish the guarantees demanded by those in the opposing camp, they will cut themselves off from true Catholics; they will commend liberty for imposing silence on the enemies of liberty. They will lend a hand to persecuting the true Catholics and in so doing they will become apostates from the faith, while still remaining only half-hearted liberals.” One couldn’t find a better confirmation of what has been said above. Pope St. Pius X warned us in his encyclical Pascendi dominici gregis that the injury to the Church is more certain whenever the knowledge of Her is more intimate.

If nothing else but to dodge the growing objections to their inability to possess canonical mission jurisdiction, first raised by several authors in the 1980s and maintained by this author since that time, Traditionalists may very well feel the pressure to elect a pope, to provide at least some semblance of legitimacy. But their pride will not permit them to admit it is no longer possible because they themselves are questionably ordained and consecrated and are ineligible to vote. All those bishops who might once have been able to gather and elect have since passed away. Those claiming to be clerics today possess no jurisdiction of any kind, and epikeia cannot and does not supply it. Apostolicity no longer exists; the Divine grant of jurisdiction has been allowed to expire. Does this mean the Church Herself no longer exists? No, because Christ is still the head of His Mystical Body, there are still Catholics on earth who love Him and keep the faith, and He has promised to be with them until the consummation.

As explained in an earlier blog, Pope Pius XII commanded the faithful to fulfill the duties of the hierarchy in their absence. But ONLY in accordance with the rules of faith, morals and ecclesiastical discipline; nothing can be done contrary to the implicit or explicit will of the Church. Yet everything Traditionalists have done is contrary to that will. Faith has been so minimized by these men that it no longer resembles the true Catholic Faith. And this has been reflected in their morals — the Shuckardt affair, the Trento debacle, the St. Gertrude the Great scandal; also various scandals that have hounded the SSPX and cast a shadow over certain independent groups. How is this any different than the Novus Ordo or even Protestant sects? Why do the people following these pretenders drift aimlessly from sect to sect, settling doctrinally and morally for whatever they can get?

Coercive persuasion and the three D’s

According to Robert Jay Lifton (1961) in his definitive work on mind control, Farber, Harlow, and West (1957) described the Korean thought reform system used to brainwash prisoners of war as the “DDD syndrome”: debility, dependency, and dread. Anyone leaving the disaster that was created by Vatican 2 and the new mass suffered severe psychological debility. They were extremely traumatized and vulnerable, and those offering to provide what they wanted and felt that they needed knew this. Over time they had learned to become dependent on the clergy, for everything, and had no idea how to sort out what was happening to them. Attempts to curb this dependency by establishing Catholic Action groups prior to Vatican 2 met with only a modicum of success. Dependency on the clergy was pronounced and bled over even to those not certainly validly ordained or consecrated, after the death of validly ordained priests. These men were only too happy to persuade vulnerable Catholics that they had to preserve the Latin Mass and receive the Sacraments. This dread of being deprived of Mass and Sacraments — graces these men insisted were absolutely necessary to salvation — fueled their continued flight from group to group over the years, after scandals broke and infighting erupted.

Tell me that this does not describe a cult-like mentality. And the sad fact about such a mindset is that those suffering from it are unable to realize it and withdraw — why it is called the operation of error. They mistook the Church for a religious version of the nanny state and cannot disengage themselves from the Traditionalist teats. Now they are preparing to elect the ultimate cult leader, and yes that is all any “pope” they might elect will ever be. They cannot face the reality of our situation, that God has pronounced His judgement on a guilty people who refused to honor Him and His Vicar on earth, by depriving them of Mass and Sacraments, just as Holy Scripture predicts. These people are so irrational they would rather risk their very souls than admit that no certitude regarding the validity of their clerics can be had at all without a decision by a CANONICALLY ELECTED pope. The Catholic Encyclopedia, commenting on Pope Leo XIII’s Apostolica Curae, tells us that even a slight doubt regarding orders must be referred to the Holy Office for a determination and that this usually involves conditional ordination. Some sedevacantists even admit this regarding the Thuc consecrations.

The real crime here committed by Traditionalists and those who cooperate with them in any way is and always has been crass indifference to the enormity of the sins of sacrilege and idolatry, sins specifically and directly offensive to God. Those in good faith who pray at home do so to avoid these loathsome and grievous sins — it is as simple as that. They hearken to the words of Christ, who has taught, “If you love Me, keep My commandments,” and “Obedience is better than sacrifices.” Electing a Traditionalist grand poohbah and calling him pope will not unite Traditionalists nor render them obedient. It will only further entrench them in their errors and officially brand their pseudo-pope as yet another antichrist. And the mark of this antichrist will be the very liberal Catholicism they have so long condemned in their Novus Ordo brethren.