+Bux for the win: “Helping to overcome problems that today seem insurmountable to us”

Problems such as, “How can a true Roman Pontiff seemingly be immune from the supernatural negative protection from error that the Catholic Church claims that every true Roman Pontiff enjoys?” Not to mention, if the Church, through her visible head on earth, is capable of promulgating error in the area of faith and morals, then the Church is not what she claims to be, but rather, a fraud.
The headline is from the interview with Monsignor Nicola Bux conducted by Aldo Maria Valli and posted to his site on October 13, HERE  and reported by Edward Pentin HERE and further by Ann Barnhardt yesterday HERE.
Most of the interview is a long dialogue about the troubles, i.e. that the man who claims to be pope is a full blown heretic, and that this is highly problematic, because no one can judge the pope. But then, just as it seems the problem is intractable, and Monsignor Bux sighs as he laments the “many practical, theological and juridical difficulties to the question of the judgment of the heretical pope,” he then abruptly pivots and drops a bomb:

“Perhaps – and I say this from a practical point of view – it would be easier to examine and study more accurately the question concerning the juridical validity of Pope Benedict XVI’s renunciation”

This should be nominated for the understatement of this young century. Yes, friends, it WOULD be easier. Because the plain words and actions of Benedict himself, and those close to him, are sitting there in the light of day for anyone to examine. It’s not hard. And it would also be more practical, as he says, because the invalid resignation renders the entire Bergoglian Antipapacy null. No need for corrections or formal charges or trials. IT NEVER EVEN HAPPENED. Jorge the Heretic is not, never was, and never will be pope, and Pope Benedict XVI Ratzinger is now, and has been, the one, true, living Supreme Pontiff since his election 19 April 2005.
+Bux continues:

Perhaps – and I say this from a practical point of view – it would be easier to examine and study more accurately the question concerning the juridical validity of Pope Benedict XVI’s renunciation, i.e. whether it is full or partial (“halfway”), as someone has said, or doubtful, since the idea of ​​a sort of collegiate papacy seems to me decidedly against the Gospel dictate. Jesus did not say, in fact,tibi dabo claves … “turning to Peter and Andrew”, but he only told Peter! That’s why I say that perhaps a thorough study of renunciation could be more useful and profitable, as well as helping to overcome problems that today seem insurmountable to us. 

Bravo! Perhaps the good Monsignor can go enlist some cardinals. Too bad the Dubia brothers, now down to two living members, went out of their way to affirm Bergoglio as true pope before they went on to call out his heresy. The same is true of the 2017 Correctio.
+Bux continues:

That’s why I say that perhaps a thorough study of renunciation could be more useful and profitable, as well as helping to overcome problems that today seem insurmountable to us. It was written: “There will also come a time of the most difficult trials for the Church. Cardinals will oppose cardinals and bishops to bishops. Satan will put himself in their midst. Also in Rome there will be great changes “(Saverio Gaeta, Fatima, the whole truth, 2017, p. 129). And this great change, with Pope Francis, we can see in a palpable way, given the clear intention to mark a line of discontinuity or break with the previous pontificates. This discontinuity – a revolution – generates heresies, schisms and controversies of various kinds…

All it takes is a handful or even one cardinal to take a stand on this. Can we get just one?
As stated in an earlier post, embracing reality means forcing oneself to accept what is true. Wisdom is attained by conforming the rational intellect to objective reality. This is literally the opposite of Modernism and the “new paradigm”, which seeks to conform reality to whatever the mind wants it to be. We have before us a data set that very clearly points to a singular reality, and that reality is being suppressed. It’s being suppressed by fear: Fear of losing human respect, loss of title, loss of income, loss of clicks, loss of “Likes”.
SOULS ARE AT STAKE, yet those who could and should act, first among them Pope Benedict himself, but also cardinals and bishops, as well as laity in the Catholic media, PREFER TO DO NOTHING. I pray you change course and expose the truth. I pray you take action; cite Canon 188 in declaring the abdication invalid, based on the weight of the evidence. Your reward awaits you, either way.
Resources to share far and wide:
Barnhardt tour de force, Vocem Alienorum (Voice of a Stranger): HERE
Count me in: Moral Certitude and the invalid abdication of Pope Benedict XVI, still reigning: HERE
Reading Benedict through Meisner through Ganswein: HERE
FAQ: Did Benedict reveal his intent to bifurcate the papacy in the actual Declaratio? HERE
Pope Benedict adds more evidence that he doesn’t consider himself retired, nor does he think it possible: HERE
Antonio Socci: Benedict “confirms” his imaginary Expanded Petrine Ministry via the “inner continuity between the two pontificates” from the Big Letter: HERE
Painfully detailed linguistic breakdown of the “inner continuity” comment: HERE
Fake pope kisses real pope’s Fisherman’s Ring: HERE
Why does Benedict insist on still being addressed as “His Holiness”? Ganswein responds, “He considers this title corresponds to reality.” HERE
De Mattei: “Benedict XVI had the ability to renounce the papacy, but…he would have had to definitively cease from being Pope…Why did he not do so? Because Benedict XVI seems to be convinced of still being Pope…” HERE

2 thoughts on “+Bux for the win: “Helping to overcome problems that today seem insurmountable to us””

  1. A more precise translation of the Declaratio of Feb 11, 2013 shows that Pope Benedict did not intend to split the Papal Office. Neither did he abdicate the Papal Office, rather he announced his inability to “rightly administrate” or “administrate satisfactorily” two of the papal powers and thus he abdicated from using those powers. Abdicating the use of power is NOT the same as resigning the Papal Office. A pope who is imprisoned cannot use those powers although he still rightly has them since they belong to the office.
    The “wolves” have control of the official translation and its dissemination. Here is a three part comparison that unfortunately doesn’t copy and paste in its three separate columns. However, it is possible to track the precise translation since it always immediately follows the Latin. You will find the precise translation in bold throughout. The footnotes is where the explanation of the non-abdication of Papal Office lies. Notice also that the choice of paragraph breaks in the official translation is different from the Latin text. This difference in paragraphs allows for a subtle change in meaning by making a contextual connection that is not actually found in the Latin. (See footnote 4)
    Official English Translation of Pope Benedict XVI’s Abdication Speech Official Latin Text of Pope Benedict XVI’s Abdication Speech Thesis Author’s More Precise English Translation of Pope Benedict XVI’s Abdication Speech1
    Dear Brothers, Fratres carissimi Dear Brothers,
    I have convoked you to this Consistory, not only for the three Canonizations, Non solum propter tres cononizationes ad hoc Consistorium, I have convoked you to this Consistory not only on account of the three Canonizations,
    but also to communicate to you a decision of great importance for the life of the Church. sed etiam ut vobis decisionem magni momenti pro Ecclesiae vita communicem. but also to communicate to you a decision of great importance for the life of the Church.
    After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate3 exercise of the Petrine ministry.4 I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering. Conscientia mea iterum atque iterum coram Deo explorata ad cognitionem certam perveni vires meas ingravescente aetate non iam aptas esse ad munus Petrinum aeque2 administrandum3. 4 After having examined my conscience again and again before God, I have arrived at the definite understanding that as my age advances my physical powers are no longer suitable for rightly2 administrating3 the Petrine office4.
    Bene conscius sum hoc munus secundum suam essentiam spiritualem non solum agendo et loquendo exsequi debere, sed non minus patiendo et orando. I am well aware that this office according to its spiritual essence must be executed not only by being active and by speaking5 [administering] but not less than by suffering and praying5 [sanctifying, atoning, supplicating].
    However, in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the Barque of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me. Attamen in mundo nostri temporis rapidis mutationibus sbiecto et quaestionibus magni ponderis pro vita fidei perturbato ad navem Sancti Petri gubemandam et ad annuntiandum Evangelium etiam vigor quidam corporis et amimae necessarius est, qui ultimis mensibus in me modo tali minuitur, ut incapacitatem meam ad ministerium mihi commissum bene administrandum agnoscere debeam.However, in the world subject to the rapid changes of our time and shaken by questions of great consequence for the life of the Faith, indeed a certain vigor of body and soul is necessary for governing6 the Barque of St. Peter and for proclaiming the Gospel6, which [vigor] has diminished in me in such a way that I should recognize my incapacity for administrating satisfactorily the ministry (management or active duties and teaching7) committed to me.
    8For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter, entrusted to me by the Cardinals on 19 April 2005, in such a way, that as from 28 February 2013, at 20:00 hours, the See of Rome, the See of Saint Peter, will be vacant and a Conclave to elect the new Supreme Pontiff will have to be convoked by those whose competence it is. 8Quapropter bene conscius ponderis huius actus plena libertate declaro me ministerio Episcopi Romae, Successoris Sancti Petri, mihi per manus Cardinalium die 19 aprilis MMV commisso renuntiare9-10 ita ut a die 28 febraarii MMXIII, hora 20, sedes Romae, sedes Sancte Petri vacet11 et Conclave ad eligendum novum Summum Pontificem ab his quibus competit convocandum esse. 8For this reason well aware of the seriousness of this act with full freedom I declare that I abdicate with regard to the ministry (Abl. of Respect)/I excuse/exempt myself from the ministry (Dative)9-10 of the Bishop of Rome, Successor of St. Peter, entrusted to me through the hands of the Cardinals on the 19th day of April 2005 in such a way that from the 28th day of February 2013, at the hour 20:00, the See of Rome, the See of St. Peter could be vacant [provided/if the See of Peter be vacant]11 and that a Conclave would have to be convoked12 by these whose competence it is.
    Dear Brothers, I thank you most sincerely for all the love and work with which you have supported me in my minisry and I ask pardon for all my defects. Fratres carissimi, ex toto corde gratias ago vobis pro omni amore et labore, quo mecum pondus minissterii mei portatis et veniam peto pro omnibus defectibus meis. Dearest Brothers, I thank you most sincerely for all the love and labor with which you have carried the weight of my ministry with me and I ask pardon for all my failings.
    And now, let us entrust the Holy Church to the care of Our Supreme Pastor, Our Lord Jesus Christ, and implore his holy Mother Mary, so that she may assist the Cardinal Fathers with her maternal solicitude, in electing a new Supreme Pontiff. Nunc autem Sanctam Dei Ecclesiam curae Summi eius Pastoris, Domini nostri Iesu Christi confidimus sanctamque eius Matrem Mariam imploramus, ut patribus Cardinalibus in eligendo novo Summo Pontifice matena sua bonitate assistat. But now we confide the Holy Church of God to the care of Its Supreme Pastor, Our Lord Jesus Christ and implore His Mother Mary, in order that She may assist the Cardinal Fathers by her maternal goodness in electing a new Supreme Pontiff.
    With regard to myself, I wish to also devotedly serve the Holy Church of God in the future through a life dedicated to prayer.” Quod ad me attinet etiam in futuro vita orationi dedicata Sanctae Ecclesiae Dei toto ex corde servire velim13. As far as I am concerned, I by all means wish in the future to serve the Holy Church of God most sincerely by a life dedicated to prayer13.
    From the Vatican. 10 February 2013 Ex Aedibus Vaticanis, die 10 mensis februarii MMXIII From the halls of the Vatican, the 10th day of the month of February 2013.
    1. The original English wording which reflects a correct translation is kept in the thesis author’s translation.
    2. Aeque is not correctly translated as “adequate”; it is firstly an adverb, but furthermore its meaning in both Medieval and Classical Latin expresses the notion of fairness, impartiality.
    3. The definition of “administro” is to manage, to guide, to direct, to govern, to act, attend to, to do one’s part, to serve, to wait upon; there is nothing inherent in the definition having reference to the essence of the Papacy.
    4. In the original Latin Text the first paragraph ends here. It seems that the translator connected the first sentence of the second paragraph of the Latin Text to the end of the first paragraph in order to equate–by changing “administering the Petrine Office” (original Latin) to “exercising the Petrine ministry”–“ministry” with “Office”; and then with the first sentence of the second paragraph connected by the Official Translator to the end of the first paragraph, the essential nature of “ministry” becomes acting and praying/suffering, both of which the Official Translator has Pope Benedict admitting to being incapable of handling and thus renounces them in the second paragraph.
    5. The explanation of the office (munus) of the Papacy seems either to be an artificial construct for Benedict’s purposes in this “abdication” announcement or else notions that are part of the new theology of the Papacy (Diarchy). Notice, however, how these means of executing the spiritual essence of the Petrine Office (being active and suffering/praying) are actually accidents and not properties of the Office.
    6. Governing…and proclaiming the Gospel are the two powers that are most opposed by the enemies of the Church and which Benedict was most helpless to exercise or administer.
    7. This would be another way for expressing “ministry”–after all, “ministrare” in Classical Latin in the first place means “to serve at table”.
    8. NB The separation of the three sets of texts is for the greater convenience of examining the differences in the English translations. There are actually only three paragraphs in the original Latin text.
    9. The word “renuntiare” can be translated variously: “to give up”, “to break off”, “to protect against”, “to disclaim”, “to renounce”, meanings given as a transitive verb in the Lexicon of St. Thomas Aquinas. Lewis & Short, the Cadillac of Latin Dictionaries, adds several other meanings to the ones already listed: “to revoke”, “to refuse”, “to put an end to”, “to excuse oneself”.
    10. “Renunciare” is a transitive verb so it calls for a direct object (I renounce what?), but there is no accusative; instead, what one would think would be in the accusative is actually in either the Ablative or the Dative case (ministerio instead of ministerium). Hence if it be the Ablative of Respect it would be translated “I abdicate with the respect to the ministry”. Or if “ministerio” represents the Dative (with “renunciare” considered as an intransitive verb) it would be translated as “I excuse myself/retire from the ministry” (=Dative, with “myself” as the accusative being understood OR the Dative used with the verb of movement (figuratively) or Dative of Separation. In the article by Fr. Violi, The Resignation of Benedict XVI, Fr. Violi quotes from the “norm of Quoniam alicui of Boniface VIII which speaks of renunciation of the papacy (renuntiare papatui)”, which indicates that the Dative is used with “renuntiare”.
    11. “Ita” and “sic”, although “usually antecedent to a consecutive ‘ut’, it may also be antecedent to a Final ‘ut’… when the design or wish intrudes … So not unfrequently when a restriction or condition is intended …” (Gildersleeve-Lodge Latin Grammar, P. 353.) This is what I believe Pope Benedict intended here in using “ita” with “vacet”. (The idea of condition, I firmly believe, is what Pope Benedict intended here in using “ita” with “vacet”.)
    12. “The infinitive clause becomes subjunctive by the principle of ‘Attraction of Mood'” (Gildersleeve-Lodge Latin Grammar, p. 424).
    13. This is the Final Subjunctive which is indicated by the word “velim” and hence Pope Benedict expresses his end as an objective, a goal rather than as a consequence, which is how the end is expressed in the Potential Subjunctive as a Consequence.
    It is important to note that this more precise translation and the reasonings in the footnotes is only a small yet significant part of the whole thesis that shows the facts of the matter regarding Pope Benedict never having stopped being the pope.

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