Ouellet’s Oily Anti-Viganò Letter
Cardinal Marc Ouellet (CBC screengrab)
Finally, a senior Curial cardinal has spoken out about the Vigano accusations. Cardinal Marc Ouellet, prefect of the Congregation For Bishops, was called out by Vigano on September 27, in a new letter. Excerpt:
I would like to make a special appeal to Cardinal Ouellet, because as nuncio I always worked in great harmony with him, and I have always had great esteem and affection towards him. He will remember when, at the end of my mission in Washington, he received me at his apartment in Rome in the evening for a long conversation. At the beginning of Pope Francis’ pontificate, he had maintained his dignity, as he had shown with courage when he was Archbishop of Québec. Later, however, when his work as prefect of the Congregation for Bishops was being undermined because recommendations for episcopal appointments were being passed directly to Pope Francis by two homosexual “friends” of his dicastery, bypassing the Cardinal, he gave up. His long article in L’Osservatore Romano, in which he came out in favor of the more controversial aspects of Amoris Laetitia, represents his surrender.
Your Eminence, before I left for Washington, you were the one who told me of Pope Benedict’s sanctions on McCarrick. You have at your complete disposal key documents incriminating McCarrick and many in the curia for their cover-ups. Your Eminence, I urge you to bear witness to the truth.
In a scathing open letter released by the Vatican yesterday — the entire thing is here — Ouellet responds vigorously. Note this part:
You said that on June 23, 2013, you provided Pope Francis with information about McCarrick in an audience he granted to you, as he also did for many pontifical representatives with whom he met for the first time that day. I can only imagine the amount of verbal and written information that was provided to the Holy Father on that occasion about so many persons and situations. I strongly doubt that the Pope had such interest in McCarrick, as you would like us to believe, given the fact that by then he was an 82-year-old Archbishop emeritus who had been without a role for seven years. Moreover, the written instructions given to you by the Congregation for Bishops at the beginning of your mission in 2001 [Note: this must be an error; Vigano’s mission as nuncio began in 2011 — RD] did not say anything about McCarrick, except for what I mentioned to you verbally about his situation as Bishop emeritus and certain conditions and restrictions that he had to follow on account of some rumors about his past conduct.
Emphasis mine. This appears to vindicate Vigano’s claim that Benedict XVI put McCarrick on some sort of leash because McCarrick was a lecher. Notice how carefully he words this: that there were “rumours” that McCarrick was dirty.
Note too that Ouellet’s defense of Francis is that the pope was probably too overwhelmed by information to remember that his nuncio to the most powerful nation in the world had warned him that the retired cardinal archbishop of the capital city of the most powerful nation in the world was a sex abuser. That strains credulity. Even if it’s true, that does not put Francis in the best light, does it?
From 30th June 2010, when I became Prefect of the Congregation for Bishops, I never presented in audience the McCarrick case to Pope Benedict XVI or to Pope Francis – not until recently, after his dismissal from the College of Cardinals. The former Cardinal, retired in May of 2006, had been requested not to travel or to make public appearances, in order to avoid new rumors about him.
Not “in order to keep him from molesting again,” but “in order to avoid new rumours about him.” This felicitous formulation preserves deniability, but also underscores the importance for the Vatican of maintaining “bella figura” — an attractive appearance. More:
It is false, therefore, to present those measures as “sanctions” formally imposed by Pope Benedict XVI and then invalidated by Pope Francis.
OK, so where did the restrictions that Ouellet recalls having mentioned verbally to the incoming nuncio Vigano originate? Given that only the Pope could restrict the activities of a cardinal archbishop, there’s a lot riding on the word “formally” in this paragraph.
After a review of the archives, I find that there are no documents signed by either Pope in this regard, and there are no audience notes from my predecessor, Cardinal Giovanni-Battista Re, imposing on the retired Archbishop the obligation to lead a quiet and private life with the weight normally reserved to canonical penalties. The reason is that back then, unlike today, there was not sufficient proof of his alleged culpability. Thus, the Congregation’s decision was inspired by prudence, and the letters from my predecessor and my own letters urged him, first through the Apostolic Nuncio Pietro Sambi and then through you, to lead a life of prayer and penance, for his own good and for the good of the Church. His case would have deserved new disciplinary measures if the Nunciature in Washington, or any other source, had provided us recent and definitive information about his behavior. I am of the opinion that, out of respect for the victims and given the need for justice, the inquiry currently underway in the United States and in the Roman Curia should provide a comprehensive and critical study of the procedures and the circumstances of this painful case in order to prevent something like it from ever happening in the future.
So, according to Cardinal Ouellet, there are no documents that back up Vigano’s claim that Benedict XVI formally — that word — sanctioned McCarrick. The reason for that, Ouellet continues, is that there wasn’t enough proof against McCarrick.
To believe that the Vatican operated in good faith with regard to McCarrick back then, you have to believe that these statements from Archbishop Vigano, in his first testimony, are untrue. First, he mentions the 2000 letter from Father Boniface Ramsey, which we now know, thanks to this September 7 report from Catholic News Service, was sent, and was acknowledged by the Vatican as received. Moreover, as these screenshots from the Vigano memo claim:
To believe Ouellet’s claim that the Vatican hadn’t sufficient proof to act against McCarrick, you have to believe that Vigano is lying about documents, including his own 6 December 2006 memo.
Ouellet goes on:
How is it possible that this man of the Church [McCarrick — RD], whose incoherence has now been revealed, was promoted many times, and was nominated to such a high position as Archbishop of Washington and Cardinal? I am personally very surprised, and I recognize that there were failures in the selection procedures implemented in his case. However, and without entering here into details, it must be understood that the decisions taken by the Supreme Pontiff [John Paul II — RD] are based on the information available to him at the time and that they are the object of a prudential judgment which is not infallible. I think it is unjust to reach the conclusion that there is corruption on the part of the persons entrusted with this previous discernment process, even though in the particular case some of the concerns that were raised by testimonies should have been examined more closely. The Archbishop also knew how to cleverly defend himself from those concerns raised about him. Furthermore, the fact that there could be in the Vatican persons who practice or support sexual behavior that is contrary to the values of the Gospel, does not authorize us to make generalizations or to declare unworthy and complicit this or that individual, including the Holy Father himself. Should not ministers of the truth avoid above all calumny and defamation?
Shorter Ouellet: just because there might be a lavender mafia in the Curia doesn’t mean that they had anything to do with promoting and protecting a powerful gay cardinal. Sure, that’s possible. But is it likely?
Here’s where the nonsense gets really thick:
Dear pontifical representative emeritus, I tell you frankly that to accuse Pope Francis of having covered-up knowingly the case of an alleged sexual predator and, therefore, of being an accomplice to the corruption that afflicts the Church, to the point that he could no longer continue to carry out his reform as the first shepherd of the Church, appears to me from all viewpoints unbelievable and without any foundation. I cannot understand how could you have allowed yourself to be convinced of this monstrous and unsubstantiated accusation. Francis had nothing to do with McCarrick’s promotions to New York, Metuchen, Newark and Washington. He stripped him of his Cardinal’s dignity as soon as there was a credible accusation of abuse of a minor. For a Pope who does not hide the trust that he places in certain prelates, I never heard him refer to this so called great advisor for the pontificate for episcopal appointments in the United States. I can only surmise that some of those prelates are not of your preference or the preference of your friends who support your interpretation of matters. I think it is abhorrent, however, for you to use the clamorous sexual abuse scandal in the United States to inflict an unmerited and unheard of a blow to the moral authority of your superior, the Supreme Pontiff.
Please. The Catholic journalist Matthew Schmitz tears this claim to shreds in a tweetstorm. Schmitz cites this 2016 item from Rocco Palmo, the well-sourced liberal Catholic chronicler of church happenings, reflecting on the appointment of Cardinal Joseph Tobin to Newark. Excerpt:
As reported at the top, multiple signs point to Newark’s fourth archbishop [McCarrick — RD] as the lead architect behind the choice of his second successor. Having maintained an enduring devotion for and among the Jersey church since his transfer to the capital in 2000, McCarrick – who Francis is said to revere as “a hero” of his – made a direct appeal over recent weeks for Tobin to be named to Newark, according to two sources familiar with the cardinal’s thinking.
Per Schmitz, in 2014, Vatican journalist Sandro Magister identified Uncle Ted as the chief force engineering dark horse progressive Bishop Blase Cupich to be named to the See of Chicago, against the preferences of US bishops:
For Chicago, it appears that Pope Francis proceeded with his own personal consultation, parallel to that of the dicastery. The appointment of Cupich is thought to have been recommended to the pope with particular enthusiasm by Cardinal Óscar Andrés Rodríguez Maradiaga and above all by Cardinal Theodore McCarrick, archbishop emeritus of Washington, a representative of the “liberal” old guard of the U.S. episcopate.
Of course Francis had nothing to do with McCarrick’s rise within the hierarchy; that was all John Paul II’s doing. But nobody claims that Francis did! Furthermore, it is simply not credible that McCarrick had no influence with Francis. Back in 2014, Catholic journalist David Gibson, also a progressive, published a breezy National Catholic Reporter profile about McCarrick’s new role under Francis’s pontificate. Excerpt:
McCarrick is one of a number of senior churchmen who were more or less put out to pasture during the eight-year pontificate of Pope Benedict XVI. But now Francis is pope, and prelates like Cardinal Walter Kasper (another old friend of McCarrick’s) and McCarrick himself are back in the mix and busier than ever.
McCarrick in particular has been on a tear in the past year, traveling to the Philippines to console typhoon victims and visiting geopolitical pivot points such as China and Iran for sensitive talks on religious freedom and nuclear proliferation.
“I truly believe there should be a religious channel in handling things where you do not have the diplomatic channel,” he told NBC’s “Meet the Press” last month after a trip to Tehran.
McCarrick travels regularly to the Middle East and was in the Holy Land for Francis’ visit in May. “The bad ones, they never die!” the pope teased McCarrick again when he saw him.
Ha ha! That’s the second joke Francis made about McCarrick’s poor character, according to the piece, which presents them as a lighthearted matter. It’s much less so in light of what we now know, of course.
Remember that his famous “who am I to judge?” remarks about homosexuality came in a certain context. Here is that context, in the transcript of the 2013 press conference in which he made the remarks. “Monsignor Ricca” is Battista Ricca, a former papal nuncio who Francis had just appointed as his representative to the Vatican Bank. Ricca had led a dissolute lifestyle as nuncio, living openly with a gay lover, being found in a trapped elevator by police with a male prostitute, and so on. And yet, he continued to rise and rise. From the press conference; emphases below are mine:
I would like permission to ask a delicate question: another image that has been going around the world is that of Monsignor Ricca and the news about his private life. I would like to know, Your Holiness, what you intend to do about this? How are you confronting this issue and how does Your Holiness intend to confront the whole question of the gay lobby?
About Monsignor Ricca: I did what canon law calls for, that is a preliminary investigation. And from this investigation, there was nothing of what had been alleged. We did not find anything of that. This is the response. But I wish to add something else: I see that many times in the Church, over and above this case, but including this case, people search for “sins from youth”, for example, and then publish them. They are not crimes, right? Crimes are something different: the abuse of minors is a crime. No, sins. But if a person, whether it be a lay person, a priest or a religious sister, commits a sin and then converts, the Lord forgives, and when the Lord forgives, the Lord forgets and this is very important for our lives. When we confess our sins and we truly say, “I have sinned in this”, the Lord forgets, and so we have no right not to forget, because otherwise we would run the risk of the Lord not forgetting our sins. That is a danger. This is important: a theology of sin. Many times I think of Saint Peter. He committed one of the worst sins, that is he denied Christ, and even with this sin they made him Pope. We have to think a great deal about that. But, returning to your question more concretely. In this case, I conducted the preliminary investigation and we didn’t find anything. This is the first question. Then, you spoke about the gay lobby. So much is written about the gay lobby. I still haven’t found anyone with an identity card in the Vatican with “gay” on it. They say there are some there. I believe that when you are dealing with such a person, you must distinguish between the fact of a person being gay and the fact of someone forming a lobby, because not all lobbies are good. This one is not good. If someone is gay and is searching for the Lord and has good will, then who am I to judge him? The Catechism of the Catholic Church explains this in a beautiful way, saying … wait a moment, how does it say it … it says: “no one should marginalize these people for this, they must be integrated into society”. The problem is not having this tendency, no, we must be brothers and sisters to one another, and there is this one and there is that one. The problem is in making a lobby of this tendency: a lobby of misers, a lobby of politicians, a lobby of masons, so many lobbies. For me, this is the greater problem. Thank you so much for asking this question. Many thanks.
It seems quite clear from this that Francis considers sex with adults to be merely “sins,” not crimes. This would explain why he rehabilitated McCarrick, even while joking about what a bad boy he is. This would also explain why he punished McCarrick when he found out that the New York Archdiocese had concluded, after investigation, that McCarrick had molested a minor decades ago. The likeliest explanation, in my view, is that Francis knew about McCarrick’s past as a molester of seminarians, but did not take it seriously. This is something that’s demonstrably within his character.
We are finding out that Francis has an ugly past handling abuse as Cardinal Archbishop of Buenos Aires (for example). And we know that when Chileans complained bitterly about his appointment of a bishop who was a disciple of a serial child molester, Francis repeatedly denounced them as pawns of a leftist political plot. Only later, did the Pope admit he had been wrong, and apologize to Chilean victims. Keep that in mind when you hear Francis and his defenders, like Cardinal Ouellet, denounce Vigano and other critics as pawns of a rightist political plot.
Cardinal Ouellet’s letter is oozes sweetness and oil like a doughnut fresh out of the fryer. It is not credible. Archbishop Vigano’s claims remain unaddressed in a meaningful way. The real news out of the Ouellet letter is that McCarrick was placed on some kind of restriction over his behavior, though Ouellet maintains that there is no paper record of it having been done. But Ouellet’s claims that Francis had no particular interest in McCarrick, and that there is no evidence that McCarrick had influence over Francis, cannot be taken seriously. The greater part of the Ouellet epistle amounts to a sanctimonious, “How dare you, Vigano?!” Ouellet:
I find your current attitude incomprehensible and extremely troubling, not only because of the confusion it sows among the People of God, but because your public accusations gravely harm the reputation of the bishops, successors of the Apostles.
But are they true? Read Ouellet’s letter closely. It’s almost entirely unsupported assertion.
Ouellet’s letter is propaganda. We are scarcely closer to determining the truth of what happened in the case of McCarrick. Francis has yet to speak publicly to journalists about what he knew and when he knew it. At least he has stopped giving that series of embarrassing homilies (for example) in which he presented himself as a suffering, silent, sweet Christ, and Vigano as the Devil. That’s something.
THE VALID CARDINALS, i.e. CARDINALS APPOINTED BY POPES BENEDICT XVI AND SAINT JOHN PAUL II, MUST ACT SOON TO REMOVE FRANCIS THE MERCIFUL FROM THE THRONE OF SAINT PETER BEFORE HE DAMAGES THE INSTITUTIONAL CHURCH EVEN MORE THAN HE HAS ALREADY DAMAGED IT.
Recently many educated Catholic observers, including bishops and priests, have decried the confusion in doctrinal statements about faith or morals made from the Apostolic See at Rome and by the putative Bishop of Rome, Pope Francis. Some devout, faithful and thoughtful Catholics have even suggested that he be set aside as a heretic, a dangerous purveyor of error, as recently mentioned in a number of reports. Claiming heresy on the part of a man who is a supposed Pope, charging material error in statements about faith or morals by a putative Roman Pontiff, suggests and presents an intervening prior question about his authenticity in that August office of Successor of Peter as Chief of The Apostles, i.e., was this man the subject of a valid election by an authentic Conclave of The Holy Roman Church? This is so because each Successor of Saint Peter enjoys the Gift of Infallibility. So, before one even begins to talk about excommunicating such a prelate, one must logically examine whether this person exhibits the uniformly good and safe fruit of Infallibility. If he seems repeatedly to engage in material error, that first raises the question of the validity of his election because one expects an authentically-elected Roman Pontiff miraculously and uniformly to be entirely incapable of stating error in matters of faith or morals. So to what do we look to discern the invalidity of such an election? His Holiness, Pope John Paul II, within His massive legacy to the Church and to the World, left us with the answer to this question. The Catholic faithful must look back for an answer to a point from where we have come—to what occurred in and around the Sistine Chapel in March 2013 and how the fruits of those events have generated such widespread concern among those people of magisterial orthodoxy about confusing and, or, erroneous doctrinal statements which emanate from The Holy See. His Apostolic Constitution (Universi Dominici Gregis) which governed the supposed Conclave in March 2013 contains quite clear and specific language about the invalidating effect of departures from its norms. For example, Paragraph 76 states: “Should the election take place in a way other than that prescribed in the present Constitution, or should the conditions laid down here not be observed, the election is for this very reason null and void, without any need for a declaration on the matter; consequently, it confers no right on the one elected.” From this, many believe that there is probable cause to believe that Monsignor Jorge Mario Bergoglio was never validly elected as the Bishop of Rome and Successor of Saint Peter—he never rightly took over the office of Supreme Pontiff of the Holy Roman Catholic Church and therefore he does not enjoy the charism of Infallibility. If this is true, then the situation is dire because supposed papal acts may not be valid or such acts are clearly invalid, including supposed appointments to the college of electors itself. Only valid cardinals can rectify our critical situation through privately (secretly) recognizing the reality of an ongoing interregnum and preparing for an opportunity to put the process aright by obedience to the legislation of His Holiness, Pope John Paul II, in that Apostolic Constitution, Universi Dominici Gregis. While thousands of the Catholic faithful do understand that only the cardinals who participated in the events of March 2013 within the Sistine Chapel have all the information necessary to evaluate the issue of election validity, there was public evidence sufficient for astute lay faithful to surmise with moral certainty that the March 2013 action by the College was an invalid conclave, an utter nullity. What makes this understanding of Universi Dominici Gregisparticularly cogent and plausible is the clear Promulgation Clause at the end of this Apostolic Constitution and its usage of the word “scienter” (“knowingly”). The Papal Constitution Universi Dominici Gregis thus concludes definitively with these words: “. . . knowingly or unknowingly, in any way contrary to this Constitution.” (“. . . scienter vel inscienter contra hanc Constitutionem fuerint excogitata.”) [Note that His Holiness, Pope Paul VI, had a somewhat similar promulgation clause at the end of his corresponding, now abrogated, Apostolic Constitution, Romano Pontifici Eligendo, but his does not use “scienter”, but rather uses “sciens” instead. This similar term of sciens in the earlier abrogated Constitution has an entirely different legal significance than scienter.] This word, “scienter”, is a legal term of art in Roman law, and in canon law, and in Anglo-American common law, and in each system, scienter has substantially the same significance, i.e., “guilty knowledge” or willfully knowing, criminal intent. Thus, it clearly appears that Pope John Paul II anticipated the possibility of criminal activity in the nature of a sacrilege against a process which He intended to be purely pious, private, sacramental, secret and deeply spiritual, if not miraculous, in its nature. This contextual reality reinforced in the Promulgation Clause, combined with: (1) the tenor of the whole document; (2) some other provisions of the document, e.g., Paragraph 76; (3) general provisions of canon law relating to interpretation, e.g., Canons 10 & 17; and, (4) the obvious manifest intention of the Legislator, His Holiness, Pope John Paul II, tends to establish beyond a reasonable doubt the legal conclusion that Monsignor Bergoglio was never validly elected Roman Pontiff. This is so because:1. Communication of any kind with the outside world, e.g., communication did occur between the inside of the Sistine Chapel and anyone outside, including a television audience, before, during or even immediately after the Conclave;2. Any political commitment to “a candidate” and any “course of action” planned for The Church or a future pontificate, such as the extensive decade-long “pastoral” plans conceived by the Sankt Gallen hierarchs; and,3. Any departure from the required procedures of the conclave voting process as prescribed and known by a cardinal to have occurred:each was made an invalidating act, and if scienter (guilty knowledge) was present, also even a crime on the part of any cardinal or other actor, but, whether criminal or not, any such act or conduct violating the norms operated absolutely, definitively and entirely against the validity of all of the supposed Conclave proceedings. Quite apart from the apparent notorious violations of the prohibition on a cardinal promising his vote, e.g., commitments given and obtained by cardinals associated with the so-called “Sankt Gallen Mafia,” other acts destructive of conclave validity occurred. Keeping in mind that Pope John Paul II specifically focused Universi Dominici Gregis on “the seclusion and resulting concentration which an act so vital to the whole Church requires of the electors” such that “the electors can more easily dispose themselves to accept the interior movements of the Holy Spirit,” even certain openly public media broadcasting breached this seclusion by electronic broadcasts outlawed by Universi Dominici Gregis. These prohibitions include direct declarative statements outlawing any use of television before, during or after a conclave in any area associated with the proceedings, e.g.: “I further confirm, by my apostolic authority, the duty of maintaining the strictest secrecy with regard to everything that directly or indirectly concerns the election process itself.” Viewed in light of this introductory preambulary language of Universi Dominici Gregis and in light of the legislative text itself, even the EWTN camera situated far inside the Sistine Chapel was an immediately obvious non-compliant act which became an open and notorious invalidating violation by the time when this audio-visual equipment was used to broadcast to the world the preaching after the “Extra Omnes”. While these blatant public violations of Chapter IV of Universi Dominici Gregis actuate the invalidity and nullity of the proceedings themselves, nonetheless in His great wisdom, the Legislator did not disqualify automatically those cardinals who failed to recognize these particular offenses against sacred secrecy, or even those who, with scienter, having recognized the offenses and having had some power or voice in these matters, failed or refused to act or to object against them: “Should any infraction whatsoever of this norm occur and be discovered, those responsible should know that they will be subject to grave penalties according to the judgment of the future Pope.” [Universi Dominici Gregis, ¶55] No Pope apparently having been produced in March 2013, those otherwise valid cardinals who failed with scienter to act on violations of Chapter IV, on that account alone would nonetheless remain voting members of the College unless and until a new real Pope is elected and adjudges them. Thus, those otherwise valid cardinals who may have been compromised by violations of secrecy can still participate validly in the “clean-up of the mess” while addressing any such secrecy violations with an eventual new Pontiff. In contrast, the automatic excommunication of those who politicized the sacred conclave process, by obtaining illegally, commitments from cardinals to vote for a particular man, or to follow a certain course of action (even long before the vacancy of the Chair of Peter as Vicar of Christ), is established not only by the word, “scienter,” in the final enacting clause, but by a specific exception, in this case, to the general statement of invalidity which therefore reinforces the clarity of intention by Legislator that those who apply the law must interpret the general rule as truly binding. Derived directly from Roman law, canonical jurisprudence provides this principle for construing or interpreting legislation such as this Constitution, Universi Dominici Gregis. Expressed in Latin, this canon of interpretation is: “Exceptio probat regulam in casibus non exceptis.” (The exception proves the rule in cases not excepted.) In this case, an exception from invalidity for acts of simony reinforces the binding force of the general principle of nullity in cases of other violations. Therefore, by exclusion from nullity and invalidity legislated in the case of simony: “If — God forbid — in the election of the Roman Pontiff the crime of simony were to be perpetrated, I decree and declare that all those guilty thereof shall incur excommunication latae sententiae. At the same time I remove the nullity or invalidity of the same simoniacal provision, in order that — as was already established by my Predecessors — the validity of the election of the Roman Pontiff may not for this reason be challenged.” His Holiness made an exception for simony. Exceptio probat regulam in casibus non exceptis. The clear exception from nullity and invalidity for simony proves the general rule that other violations of the sacred process certainly do and did result in the nullity and invalidity of the entire conclave. Comparing what Pope John Paul II wrote in His Constitution on conclaves with the Constitution which His replaced, you can see that, with the exception of simony, invalidity became universal. In the corresponding paragraph of what Pope Paul VI wrote, he specifically confined the provision declaring conclave invalidity to three (3) circumstances described in previous paragraphs within His constitution, Romano Pontfici Eligendo. No such limitation exists in Universi Dominici Gregis. See the comparison both in English and Latin below:Romano Pontfici Eligendo, 77. Should the election be conducted in a manner different from the three procedures described above (cf. no. 63 ff.) or without the conditions laid down for each of the same, it is for this very reason null and void (cf. no. 62), without the need for any declaration, and gives no right to him who has been thus elected. [Romano Pontfici Eligendo, 77: “Quodsi electio aliter celebrata fuerit, quam uno e tribus modis, qui supra sunt dicti (cfr. nn. 63 sqq.), aut non servatis condicionibus pro unoquoque illorum praescriptis, electio eo ipso est nulla et invalida (cfr. n. 62) absque ulla declaratione, et ita electo nullum ius tribuit .”] as compared with:Universi Dominici Gregis, 76: “Should the election take place in a way other than that prescribed in the present Constitution, or should the conditions laid down here not be observed, the election is for this very reason null and void, without any need for a declaration on the matter; consequently, it confers no right on the one elected.” [Universi Dominici Gregis, 76: “Quodsi electio aliter celebrata fuerit, quam haec Constitutio statuit, aut non servatis condicionibus pariter hic praescriptis, electio eo ipso est nulla et invalida absque ulla declaratione, ideoque electo nullum ius tribuit.”]Of course, this is not the only feature of the Constitution or aspect of the matter which tends to establish the breadth of invalidity. Faithful must hope and pray that only those cardinals whose status as a valid member of the College remains intact will ascertain the identity of each other and move with the utmost charity and discretion in order to effectuate The Divine Will in these matters. The valid cardinals, then, must act according to that clear, manifest, obvious and unambiguous mind and intention of His Holiness, Pope John Paul II, so evident in Universi Dominici Gregis, a law which finally established binding and self-actuating conditions of validity on the College for any papal conclave, a reality now made so apparent by the bad fruit of doctrinal confusion and plain error. It would seem then that praying and working in a discreet and prudent manner to encourage only those true cardinals inclined to accept a reality of conclave invalidity, would be a most charitable and logical course of action in the light of Universi Dominici Gregis, and out of our high personal regard for the clear and obvious intention of its Legislator, His Holiness, Pope John Paul II. Even a relatively small number of valid cardinals could act decisively and work to restore a functioning Apostolic See through the declaration of an interregnum government. The need is clear for the College to convene a General Congregation in order to declare, to administer, and soon to end the Interregnum which has persisted since March 2013. Finally, it is important to understand that the sheer number of putative counterfeit cardinals will eventually, sooner or later, result in a situation in which The Church will have no normal means validly ever again to elect a Vicar of Christ. After that time, it will become even more difficult, if not humanly impossible, for the College of Cardinals to rectify the current disastrous situation and conduct a proper and valid Conclave such that The Church may once again both have the benefit of a real Supreme Pontiff, and enjoy the great gift of a truly infallible Vicar of Christ. It seems that some good cardinals know that the conclave was invalid, but really cannot envision what to do about it; we must pray, if it is the Will of God, that they see declaring the invalidity and administering an Interregnum through a new valid conclave is what they must do. Without such action or without a great miracle, The Church is in a perilous situation. Once the last validly appointed cardinal reaches age 80, or before that age, dies, the process for electing a real Pope ends with no apparent legal means to replace it. Absent a miracle then, The Church would no longer have an infallible Successor of Peter and Vicar of Christ. Roman Catholics would be no different that Orthodox Christians. In this regard, all of the true cardinals may wish to consider what Holy Mother Church teaches in the Catechism of the Catholic Church, ¶675, ¶676 and ¶677 about “The Church’s Ultimate Trial”. But, the fact that “The Church . . . will follow her Lord in his death and Resurrection” does not justify inaction by the good cardinals, even if there are only a minimal number sufficient to carry out Chapter II of Universi Dominici Gregis and operate the Interregnum. This Apostolic Constitution, Universi Dominici Gregis, which was clearly applicable to the acts and conduct of the College of Cardinals in March 2013, is manifestly and obviously among those “invalidating” laws “which expressly establish that an act is null or that a person is effected” as stated in Canon 10 of the 1983 Code of Canon Law. And, there is nothing remotely “doubtful or obscure” (Canon 17) about this Apostolic Constitution as clearly promulgated by Pope John Paul II. The tenor of the whole document expressly establishes that the issue of invalidity was always at stake. This Apostolic Constitution conclusively establishes, through its Promulgation Clause [which makes “anything done (i.e., any act or conduct) by any person . . . in any way contrary to this Constitution,”] the invalidity of the entire supposed Conclave, rendering it “completely null and void”. So, what happens if a group of Cardinals who undoubtedly did not knowingly and wilfully initiate or intentionally participate in any acts of disobedience against Universi Dominici Gregis were to meet, confer and declare that, pursuant to Universi Dominici Gregis, Monsignor Bergoglio is most certainly not a valid Roman Pontiff. Like any action on this matter, including the initial finding of invalidity, that would be left to the valid members of the college of cardinals. They could declare the Chair of Peter vacant and proceed to a new and proper conclave. They could meet with His Holiness, Benedict XVI, and discern whether His resignation and retirement was made under duress, or based on some mistake or fraud, or otherwise not done in a legally effective manner, which could invalidate that resignation. Given the demeanor of His Holiness, Benedict XVI, and the tenor of His few public statements since his departure from the Chair of Peter, this recognition of validity in Benedict XVI seems unlikely. In fact, even before a righteous group of good and authentic cardinals might decide on the validity of the March 2013 supposed conclave, they must face what may be an even more complicated discernment and decide which men are most likely not valid cardinals. If a man was made a cardinal by the supposed Pope who is, in fact, not a Pope (but merely Monsignor Bergoglio), no such man is in reality a true member of the College of Cardinals. In addition, those men appointed by Pope John Paul II or by Pope Benedict XVI as cardinals, but who openly violated Universi Dominici Gregis by illegal acts or conduct causing the invalidation of the last attempted conclave, would no longer have voting rights in the College of Cardinals either. (Thus, the actual valid members in the College of Cardinals may be quite smaller in number than those on the current official Vatican list of supposed cardinals.) In any event, the entire problem is above the level of anyone else in Holy Mother Church who is below the rank of Cardinal. So, we must pray that The Divine Will of The Most Holy Trinity, through the intercession of Our Lady as Mediatrix of All Graces and Saint Michael, Prince of Mercy, very soon rectifies the confusion in Holy Mother Church through action by those valid Cardinals who still comprise an authentic College of Electors. Only certainly valid Cardinals can address the open and notorious evidence which points to the probable invalidity of the last supposed conclave and only those cardinals can definitively answer the questions posed here. May only the good Cardinals unite and if they recognize an ongoing Interregnum, albeit dormant, may they end this Interregnum by activating perfectly a functioning Interregnum government of The Holy See and a renewed process for a true Conclave, one which is purely pious, private, sacramental, secret and deeply spiritual. If we do not have a real Pontiff, then may the good Cardinals, doing their appointed work “in view of the sacredness of the act of election” “accept the interior movements of the Holy Spirit” and provide Holy Mother Church with a real Vicar of Christ as the Successor of Saint Peter. May these thoughts comport with the synderetic considerations of those who read them and may their presentation here please both Our Immaculate Virgin Mother, Mary, Queen of the Apostles, and The Most Holy Trinity, Father, Son and Holy Spirit.N. de PlumeUn ami des Papes