Shock: Pope to Celebrate New Rite of Mass at Closing of Youth Synod
Plenty of controversy now surrounds Pope Francis: his seemingly invalid election, his long pattern of heterodox teaching, the Viganò report implicating him in cascading sex abuse crimes, the ongoing Amoris Laetitia debacle, the Vatican sell-out to Communist China – pick your disaster.
As this pope’s penchant for “making a mess” shows no sign of diminishing, to the peril of countless souls, we agree with Chris Ferrara’s assessment over at The Remnant and his call (like Bishop Gracida’s) for an imperfect synod to defend the Church from Francis – a kind of emergency family intervention to stop the violence of an abusive father.
But having noted earlier controversies, we maintain that the worst dimension of this pontificatus horribilis has been a certain revisionist approach to divine worship, now set to display itself in liturgical spades at the conclusion of the Youth Synod currently underway in Rome.
Many have decried Francis’s liturgical offenses over the years: offering Masses with giant puppets, balloons, and tango dancing in the sanctuary; omitting genuflections before the Blessed Sacrament; withholding the papal blessing at audiences but publicly blessing psychotropic herbs for pagan rituals; displaying profane items like beach balls on high altars; employing sacred vessels, furnishings, and vestments of novel design or illicit material; and a lengthy record of communicatio in sacris that has united this pope in worship with – even bestowed on him the formal “blessings” of – heretics, schismatics, Muslims, Jews, and witch doctors. Would that all of it were fake news.
These past deviations pale in comparison to what’s coming.
After wielding what appears for all the world to be a Wiccan stang at the opening Mass of the Synod, the pope has announced that he will celebrate a new form of Mass at its conclusion – a liturgy that priests, bishops, cardinals, and theologians are denouncing as barely recognizable as a Catholic rite.
This is really bad.
Earlier this summer, one of Pope Francis’s advisers elicited justifiably strong reactions after affirming that this pope “breaks Catholic traditions whenever he wants,” welcoming the same as a “new phase” of Church history in which the faithful are no longer to follow Christ per the dictates of Scripture and Tradition, but are rather to be “ruled by an individual” without any moorings at all .
Albeit far from Catholic, one could hardly call this diagnosis inaccurate. A number of commentators (Catholic and otherwise) have already shown Francis’s ongoing overthrow of traditional doctrine and discipline to bear marked similarities to the autocratic machinations of organized crime lords and socialist dictators of the past – but none of his earlier departures from Sacred Tradition are as staggering as this coming celebration of a new form of Mass, representing a radical break with all prior liturgical forms in the Roman Rite .
The pope announced it as a “liturgical innovation,” a “change in a venerable tradition” that “affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled” – calling this a “special and historical occasion” and insisting that “we should not let ourselves be surprised by the nature, or even the nuisance, [?!] of its exterior forms.”
Does this sound even remotely like a “hermeneutic of continuity” to anyone?
From the same announcement (our emphasis):
We must prepare for this many-sided inconvenience. It is the kind of upset caused by every novelty that breaks in on our habits. We shall notice that pious persons are disturbed most, because they have their own respectable way of hearing Mass, and they will feel shaken out of their usual thoughts and obliged to follow those of others. Even priests may feel some annoyance in this respect. […] This novelty is no small thing.”
Read the pope’s words again. Tradition? Forget it. Piety? Over and done.
Friends, this is a plain announcement from the See of Peter that the sacred rites, once entrusted by Jesus Christ to his Apostles for the offering of eternal mysteries, are no longer binding or relevant.
This is a declaration of liturgical revolution.
Considering those involved in the making, it could hardly be otherwise.
Earlier this summer, many scoffed when Cardinal Gerhard Müller (former prefect for the Congregation of the Doctrine of the Faith) denounced a “blatant process of Protestantizing” he was observing in the Catholic hierarchy, with bishops who “justify their infidelity to the Catholic faith with allegedly pastoral concern” .
Now scoffers can do little more than ignore this clear and public demonstration of the same: that a mysterious committee (apparently even Cardinals had no idea who constituted the group) of sundry “liturgical experts” has worked long in closed-door sessions, at the pope’s behest, to draft a new rite of Mass, with direct input from Protestant pastors in the process .
It already verges on incredible that any Catholic hierarch would have the gall to fabricate a new rite of Mass to suit his contemporary taste (ignoring the anathemas pronounced by the Council of Trent on such ventures!), but to find that formal heretics were invited to contribute to this rupturing of the most venerable liturgical tradition in the world simply beggars belief. Men who routinely violate the divine rights of the Church, reject any number of her sacraments, contemn Our Lord in the Holy Eucharist, and deny the various dogmas enshrined in the Catholic Mass are invited to help with the impious creation of a new one? Can any devout Catholic fail to be offended by such grievously irreverent treatment of the sacred?
We even find in a French interview with Mr. Jean Guitton, the pope’s personal friend and confidant, an (accidental?) admission that changing the Catholic Mass to be as amenable as possible to non-Catholics was one of the Pope’s chief aims:
The intention of [the] Pope … with regard to what is commonly called the Mass, was to reform the Catholic liturgy in such a way that it should almost coincide with the Protestant liturgy … to get as close as possible to the Protestant Lord’s Supper … [in] an ecumenical intention to remove, or at least to correct, or to relax, what was too Catholic, in the traditional sense, in the Mass and, I repeat, to get the Catholic Mass closer to the Calvinist Mass [sic]. 
So there’s that.
As if Guitton’s admission weren’t troubling enough, one now finds that the Italian archbishop selected by the pope to midwife this unholy aberration confirmed the same operating principle: “[h]elp[ing] in any way the road to union of the separated brethren, by removing every stone that could even remotely constitute an obstacle or difficulty” in the liturgy . This monsignore even describes the lamentable result as “a major conquest of the Catholic Church” .
Beg your pardon?
Even the humblest layperson can detect how this Protestantization has been achieved, simply by reading the text of the new rite side by side with the old. One finds that the Catholic Mass has been stripped of prayers expressing Catholic doctrine, with roughly 80% of the original content being deleted entirely or significantly altered in this new, intentionally less Catholic rite  – and seeing as the pope’s introductory Instruction itself expresses heretical Eucharistic doctrine , it’s debatable whether this form of worship can even be called “Catholic” in any meaningful sense.
Indeed, the Protestant theologian Max Thurian looks like one of the first to confirm such misgivings (as many feared after last year’s reports of an “ecumenical Mass” in the works): “It is now theologically possible for Protestants to use the same Mass as Catholics” . At the same time, Catholic priests the world over are heard giving dramatic declamations like: “At this critical juncture, the traditional Roman rite, more than one thousand years old, has been destroyed”  and, in the words of one Jesuit (naturally) adviser to the committee of liturgical destroyers:
Not only the words, the melodies, and some of the gestures are different. To tell the truth, it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists. It has been destroyed. 
Where are the cardinals?
Are there any Catholics, any men left among them to rescue the sacred rites?
To be fair, some have raised an alarm on this liturgical overthrow – although limiting themselves to publishing said “concerns” in roundabout ways and without taking any concrete steps to stop this shipwreck. One wonders how bad it will need to get before one of them decides to “resist Cephas to the face” (cf. Gal. 2:11).
Still, one can be encouraged by the efforts of two cardinals in the sees of Berrhoea and Colonia in Cappadocia, who apparently got advance notice of this impending liturgical madness, sought to intervene privately with the pope, and then published their theological critique of the bogus new rite (now available in English, see note #14 below).
Their conclusions are devastating.
To take one excerpt (our emphasis):
[The new liturgy] represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass[.] … The new form of Mass was substantially rejected by the Episcopal Synod, was never submitted to the collegial judgement of the Episcopal Conferences and was never asked for by the people. It has every possibility of satisfying the most modernist of Protestants[.] … To abandon a liturgical tradition which for four centuries stood as a sign and pledge of unity in worship, and to replace it with another liturgy which, due to the countless liberties it implicitly authorizes, cannot but be a sign of division – a liturgy which teems with insinuations or manifest errors against the integrity of the Catholic Faith – is, we feel bound in conscience to proclaim, an incalculable error. 
The pope was clearly prepared for such rejection of this rite by faithful Catholics, as can be read in the very text of his announcement:
[The new rite] has been thought out by authoritative experts of sacred Liturgy; it has been discussed and meditated upon for a long time. We shall do well to accept it with joyful interest and put it into practice punctually, unanimously and carefully. … So do not let us talk about ‘the new Mass.’ Let us rather speak of the ‘new epoch’ in the Church’s life. 
Let’s try putting that in layman’s terms:
This is happening. Sit down and shut up. Hail the Revolution.
If you aren’t already nodding your head with sad recognition and understanding, you may want to brace yourself: for, although accurate, some of the news items above aren’t exactly recent.
The New Mass that Pope Francis will celebrate at the end of the Youth Synod this month was created fifty years ago. It was crafted and imposed on the Church by one of his predecessors – that hapless innovator he now claims to have “canonized,” Pope Paul VI: a man whose sanctity is far from certain, still farther from exemplary (and about as “miraculous” as an inaccurate medical diagnosis), and at whose feet must be laid (among other things) the single greatest catastrophe in Church history: the near total replacement of the Roman Rite of Mass with a novel, modernist construct – an attempted abortion of liturgical tradition.
If you were born after 1965, Paul VI’s impious New Mass – the Novus Ordo Missae – is likely the only rite for the offering of the Holy Sacrifice that you have ever known. It’s just as likely that you were never told its true history (although much of this is now public record, which one might explore here), so you can be forgiven for not walking out of it years ago.
The important thing is to walk out now.
Otherwise, why be alarmed by the deviations of the current pontificate, or any yet to come? Ecclesiastical innovators have already dared to touch our most precious heritage, seeking to supplant it with a fabrication that even then-cardinal Ratzinger referred to as a “banal, on-the-spot product” . One thinks of St. Vincent of Lérins’s observation of the mad abandonment of Tradition in his own day:
Such is the insanity of some men, such the impiety of their blinded understanding, such, finally, their lust after error, that they will not be content with the rule of faith delivered once and for all from antiquity, but must daily seek after something new, and even newer still, and are always longing to add something to religion, or to change it, or to subtract from it! 
Happily, no Roman Catholic in good standing needs special permission to return to our true and traditional rites, whether to offer them as a priest or to attend them as a member of the faithful. Still more joyous is the fact that these are increasingly available as the exodus from SquishyChurch continues apace. In fifty years, we have little doubt that the “traditional Latin Mass” (TLM) will once again be our dominant (if not exclusive, please God) liturgical practice around the globe. Indeed, this trend is already observable.
Furthermore, the continued claim of various bishops, priests, and theologians is that the TLM alone constitutes an act of worship pleasing to God in the Roman tradition, and we have yet to find a cohesive argument to the contrary. More on that here.
The question is: What’s keeping you from right worship?
True piety admits no other rule than that whatsoever things have been faithfully received from our fathers the same are to be faithfully consigned to our children; and that it is our duty, not to lead religion whither we would, but rather to follow religion whither it leads. 
PRIESTS: If you still offer the Novus Ordo, it’s time to stop.
The wind is changing. Return your flocks to the objective liturgical tradition of the Church; render to God the worship owed to Him, and render to the faithful what is theirs by right: that timeless treasury of ars celebrandi and the countless graces of our priceless heritage in the traditional Mass. If you don’t know it, learn it. Start today. We know that you may suffer for this, but the faithful remaining through the growing darkness are prepared to help you. And remember: you signed up for the Cross.
You’re a priest. Your principal task isto render worthy sacrifice unto God. Regarding the cura animarum, right worship still remains the most significant of your duties toward the faithful – before parish programs, enrollment goals, and all else. If God’s children go hungry, deprived of that supernatural nourishment granted by a Mass grown organically over centuries of faithful devotion, it will be because you chose to feed them with a modernist construct designed by the faithless. Are you prepared to render an account for such withholding from God and His people?
LAITY: If you still belong to a Novus Ordo parish, it’s time to leave.
Even apart from the growing likelihood of total infrastructural collapse, you also bear the first duty of rendering God that worship befitting His glory, that which He has crafted in the Church over centuries: the traditional Latin Mass. Don’t wait for friends and family to understand, or for your pastor to come around – until diocesan priests are ready to refuse to offend God’s glory any longer (braving the “St. Luke’s treatment” if they must), relocation is your path. Let the dead bury their dead; as for you and your house, serve ye the Lord.
Find an FSSP or ICKSP or other TLM community, and get over there. Change jobs; pack up and move if you have to (as plenty of other families are doing, particularly those with kids to raise), and behold the days of the 4th century relived, wherein the lay faithful groaned to see the majority of their bishops embrace heresy and give their churches over to erroneous rites. What did the layfolk do in those days? They left, clinging to the few faithful priests they could find, recognizing that nothing was more important than worship in Spirit and Truth. St. Basil the Great said of them:
Matters have come to this pass: the people have left their houses of prayer, and now assemble in the deserts – a pitiable sight; women and children, old men, and men otherwise infirm, wretchedly faring in the open air, amid the most profuse rains and snow-storms and winds and frosts of winter; and again in summer under a scorching sun. To all this they submit, because they will have no part in the wicked Arian leaven. (Letter 242)
Now it’s our turn. What are we prepared to do?
Nothing supersedes man’s duty to render God that worship proper to His Majesty, and the Novus Ordo just ain’t it.Rooting ourselves in communities that exclusively offer the traditional rites is essential for achieving this end, and once we have done so, it will be necessary to dig in and hold on, with a weather eye to the horizon. Because in point of fact, nobody has ever been to the Novus Ordo – we’ve only ever seen iterations of it. This inherently malleable rite has no enduring essential form. It has no prior tradition to pass on. It has no yesterday in the devotion of centuries, but only a limitless variety of novel tomorrows.
Wicked tomorrows. Do you see it yet?
Having been orchestrated to reflect the personal taste of the celebrant and local surround like an endless mirror hall, amid a resurgent paganism in wider society, the Novus Ordo must allow for increasingly evil iterations. Worse is yet to come, and we think soon. Run far. Run fast.
Our Lady of Victory, Destroyer of Heresies, pray for us!
And bravo the restoration!
Editor’s note: This article was posted originally at Whispers of Restoration and is edited and republished here with permission.
 For this startling admission, see here.
 Space does not permit a thorough demonstration of the radical rupture represented by this new liturgical rite. More studies on this point will soon be forthcoming around the world, but the two cardinals’ intervention referenced in note #14 below makes for a good start.
 Emphasis added. See the full text of the pope’s address here.
 Emphasis added. See Cardinal Müller’s full interview here.
 After this little detail was mentioned in papers from the Vatican’s L’Osservatore Romano to theDetroit News, another Catholic paper unpacked it here.
 As reported in Apropos,12.19.1993, and Christian Order,10.1994.
 As declared by Msgr. Bugnini in L’Osservatore Romano, 3.19.1965.
 Bugnini’s full trumpeting is rather frightening stuff, as reads here: “The liturgical reform is a major conquest of the Catholic Church, and it has ecumenical dimensions, since the other Churches and Christian denominations see in it not only something to be admired in itself, but equally as a sign of further progress to come” (p. 126).
 That the pope’s General Instruction was almost immediately retracted and rewritten to try to cover the heretical Eucharistic doctrine it originally expressed (see especially nos. 7 and 48) has done nothing to change the fact that the new rite itself still expresses the same error. See the cardinals’ critique in #14 below.
 Find his comments in La Croix 5.30.1969, as noted by D. Bonneterre at p. 100 here.
 This is the lamenting assessment of respected Catholic liturgist Fr. Klaus Gamber at p. 99 of The Reform of the Roman Liturgy (Harrison, NY, 1993).
 This is the gleeful assessment of the questionable Jesuit Fr. Joseph Gelineau at pp. 9-10 of Demain la liturgie (Paris, 1976).
 Read (an English translation of) the full letter and theological study of Cardinals Ottaviani, Bacci, and their team of theologians here.
 Find the pope’s attempt to, in his words, “relieve your minds of the first, spontaneous difficulties which this change arouses” here.
 As penned in his Introduction to La Réforme Liturgique en question (Le-Barroux: Editions Sainte-Madeleine), 1992, pp. 7-8.
 From Ch. 21 of St. Vincent of Lérins’s Commonitory, readable here.
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. – The Most Reverend Rene Henry Gracida
AN OPEN LETTER TO THE VALIDLY APPOINTED CARDINALS
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