As we have learned, if you start with a false base premise, all the logic in the world will only leave you chasing your tail. But start with a true base premise, then examine the evidence, and logic will flow like a waterfall.
Jorge Bergoglio is OBVIOUSLY an antipope. A heretic places himself outside the Church, and a non-Catholic cannot be pope. But how did we get here? Did anything unusual happen in February 2013? Did the old pope sort of half-quit, then hang around for another ten years, in the Vatican, wearing white, with Pope still in his title, addressed as His Holiness, blessing new Cardinals, and imparting his Apostolic Blessing? Because a half-quit in Canon Law means didn’t-quit-at-all.
Did Benedict think he could remain IN ANY WAY papal after he “resigned?” What evidence do you see? If Benedict thought he remained in any way papal, altering or splitting the papacy, then he didn’t quit at all, and retained the whole thing. Canon 188.
For your consideration, please enjoy the following post from four years ago, where I gathered a few breadcrumbs. You will see that Joseph Ratzinger not only believed that the structure of the papacy could change, but that it positively WOULD change. The evidence from February 2013 shows us that he actually attempted to do just that.
Ratzinger: “The Petrine ministry…while preserving its substance as a divine institution, can find expressions in various ways according to the different circumstances of time and place.”
THESIS 14: IN ORDER TO FULFILL ITS SPECIFIC MISSION, THE PETRINE MINISTRY HAS ASSUMED MANY DIFFERENT FORMS IN THE PAST AND WILL CONTINUE TO DO SO IN THE FUTUREBecause the people of God are on a pilgrimage, the pope must have the freedom to respond to new challenges, thereby revealing new facets of the Petrine ministry. We must be on guard, therefore, lest we too quickly identify contingent forms with what is dogmatically essential to the papal office. (Do you see here how the ministry is obviously distinct from the office?)
Seewald: “Do you think that the papacy will remain as it is?”
++Ratzinger: “In its core it will remain. In other words, a man is needed to be the successor of Peter and to bear a personal final authority that is supported collegially. Part of Christianity is a personalistic principle; it doesn’t get vaporized into anonymities but presents itself in the person of the priest, of the bishop, and the unity of the universal Church once again has a personal expression. This will remain, the magisterial responsibility for the unity of the Church, her faith, and her morals that was defined by Vatican I and II. Forms of exercise can change, they will certainly change, when hitherto separated communities enter into unity with the Pope. By the way, the present Pope’s (JPII) exercise of the pontificate—with the trips around the world—is completely different from that of Pius XII. What concrete variations emerge I neither can nor want to imagine. We can’t foresee now exactly how that will look.”
Cardinal Ratzinger, Salt of the Earth, Peter Seewald book-length interview, 1997, page 257
“I neither can nor want to imagine.” Oh man, how unknowingly prophetic is that? Then again, if you self-fulfill your own prophesy, is that cheating?
“Forms of exercise can change, they will certainly change”
He’s not exactly on the fence about it, is he?
Now let’s move to the following year, and another document written by Cardinal Ratzinger in his official role as Prefect of the CDF, The Primacy of the Successor of Peter in the Mystery of the Church, 18 November 1998:
At this moment in the Church’s life, the question of the primacy of Peter and of his Successors has exceptional importance as well as ecumenical significance. John Paul II has frequently spoken of this, particularly in the Encyclical Ut unum sint, in which he extended an invitation especially to pastors and theologians to “find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation”…
“The pilgrim Church, in its sacraments and institutions, which belong to this age, carries the mark of this world which is passing”.44 For this reason too, the immutable nature of the primacy of Peter’s Successor has historically been expressed in different forms of exercise appropriate to the situation of a pilgrim Church in this changing world…The Holy Spirit helps the Church to recognize this necessity, and the Roman Pontiff, by listening to the Spirit’s voice in the Churches, looks for the answer and offers it when and how he considers it appropriate.
Consequently, the nucleus of the doctrine of faith concerning the competencies of the primacy cannot be determined by looking for the least number of functions exercised historically. Therefore, the fact that a particular task has been carried out by the primacy in a certain era does not mean by itself that this task should necessarily be reserved always to the Roman Pontiff… (ahem, you mean like delegating the Governance role without relinquishing the Office, per Canon 131.1?)
In any case, it is essential to state that discerning whether the possible ways of exercising the Petrine ministry correspond to its nature is a discernment to be made in Ecclesia, i.e., with the assistance of the Holy Spirit and in fraternal dialogue between the Roman Pontiff and the other Bishops, according to the Church’s concrete needs. But, at the same time, it is clear that only the Pope (or the Pope with an Ecumenical Council) has, as the Successor of Peter, the authority and the competence to say the last word on the ways to exercise his pastoral ministry in the universal Church.
Joseph Cardinal Ratzinger,Prefect, CDF, Primacy of the Successor of Peter in the Mystery of the Church (published in L’Osservatore Romano, Weekly Edition in English, 18 November 1998, page 5-6) HERE
But wait! There’s more:
It’s 2008 and Ratzinger is now Pope Benedict XVI. This collection of essays, in various forms, goes back to 1987. The 2008 edition was translated by our new friend, Archbishop Miller. Turn straight to page 38 to read Benedict waxing poetic about the idea of not one, not two, but THREE members in an expanded Petrine ministry. He literally uses the term “papal troika.”
Talk about shifting the Overton Window. How about having a book published after you’ve become pope, introducing the radical idea of a papal troika as being plausible, and then pulling back to the slightly less radical idea of a diarchy, making the latter seem positively moderate by comparison.
But remember, there is absolutely zero evidence that Pope Benedict ever once, even for a moment, considered the idea of altering the structure of the papacy, you stupid layperson.