The Hammer Destroys the Heretics: Fr. Kramer's Final Draft of His Expose of the Salzarian Attack on the Very Nature of the Catholic Church.
Defection from the Faith and the Church - Faith, Heresy, and the Loss of Office - An Exposé of the Heresy of John Salza and Robert Siscoe Part I
Fr. Paul Kramer B.Ph., S.T.B., M.Div., S.T.L. (Cand.)
FAITH, HERESY and the LOSS OF OFFICE
The sin of Heresy per se, like apostasy and schism, has the intrinsic effect of separating the heretic from the Church by itself, without any ecclesiastical censure or judgment; and is distinguished from other sins which do not by their very nature, separate the sinner from the body of the Church; and who, therefore, for grave offenses can only be separated from the Church by a sentence of excommunication incurred or inflicted by legitimate ecclesiastical authority. This is the infallible teaching of the universal magisterium of the Church which must be believed de fide divina et Catholica under pain of heresy, as is proven and demonstrated below.
St. Pius V teaches in the Roman Catechism: "Heretics and schismatics are excluded from the Church, because they have defected (desciverunt) from her and belong to her only as deserters belong to the army from which they have deserted."; whereas those who have not left the Church by defecting, but are excluded from the Church by excommunication, are "cut off by her sentence from the number of her children and belong not to her communion until they repent.”
In order to understand how it is that heretics leave the Church by themselves -- i.e., that heresy per se, by the very nature of the transgression, separates the heretic from the body of the Church as a consequence intrinsic to the nature of the sin, (as Pius XII teaches, "suapte natura hominem ab Ecclesiae Corpore separet"); and that by the fully deliberate and obstinate act of heresy, the heretics have left the Church and separated themselves from union with the body of the Church: "a Corporis compage semetipsos misere separarunt", (as distinguished from those who for reason of a most grave fault have been cut off by the legitimate ecclesiastical authority -- "ob gravissima admissa a legitima auctoritate seiuncti sunt" [either a jure, i.e. latæ sententiæ, or ab homine, i.e. sententia ferenda] ); it is necessary first to understand how one enters the Church as a faithful member; since it is by faith that one becomes a Christian and a member of the Church, and therefore it is by defecting from the faith into heresy or apostasy that one departs from the Church and ceases by the very nature of the sin to be a member.
It is first and foremost by faith that one is a Christian, without which, (as St. Thomas teaches), no one can be said to be a Christian: "Primum quod est necessarium Christiano, est fides, sine qua nullus dicitur fidelis Christianus." By faith, even before baptism (Acts 10:47), one can become united to the soul of the Church, and becomes a member not "in re" but "in voto" (as St. Robert Bellarmine teaches). This is, as St. Thomas explains, in virtue of the effects of faith: 1) It is by faith that the soul is first united to God: "Primum est quod per fidem anima coniungitur Deo: nam per fidem anima Christiana facit quasi quoddam matrimonium cum Deo"; and for that reason it is that one who is baptised must first profess the faith: "Et inde est quod quando homo baptizatur, primo confitetur fidem, cum dicitur ei, credis in Deum?". And thus it is that Baptism is first a sacrament of faith: "Quia Baptismus est primum sacramentum fidei." -- and for this reason Baptism is said to be "the door", the vitæ spiritualis ianua and the door to the other sacraments; for it is by this sacrament of faith that one enters the Church, and without faith the sacrament is of no benefit: "Baptismus enim sine fide non prodest." From there it becomes clear that in order to be a member of the Church, it is necessary, (as St. Pius X teaches), to be baptised, and to believe and profess the doctrine of Jesus Christ ("Per esser membro della Chiesa è necessario esser battezzato, credere e professare la dottrina di Gesù Cristo"); since the Church is "the congregation of all baptized persons united in the same true faith, the same sacraments, and the same sacrifice, under the authority of the Sovereign Pontiff and the bishops in communion with him" -- and therefore, "To remain a real member of the Church after Baptism a person must profess the one true faith and must not withdraw from the unity of the body of the Church in schism or heresy or be excommunicated by legitimate authority because of serious sins."
Thus, the heretic, schismatic, and apostate withdraw from unity and leave the Church, and thereby cease to be members, as St. Pius X teaches (in Question 200), Whoever would not believe in the solemn definitions of faith or would doubt them, would sin against faith; and remaining obstinate in unbelief, would no longer be a Catholic, but a heretic. ("Chi non credesse alle definizioni solenni del Papa, o anche solo ne dubitasse, peccherebbe contro la fede, e se rimanesse ostinato in questa incredulità, non sarebbe più cattolico, ma eretico.) Heretics are not only those who stubbornly doubt or deny any solemn definitions; but the same Pontiff teaches that they are heretics who refuse to believe any truth revealed by God which the Catholic Church teaches as "de fide": "Gli eretici sono i battezzati che ricusano con pertinacia di credere qualche verità rivelata da Dio e insegnata come di fede dalla Chiesa cattolica" (Q. 228).
The doctrine that not only the solemn definitions, but all that has been taught by the universal and ordinary magisterium of the Church as divinely revealed must be believed with divine and Catholic faith was set forth with precision in the Dogmatic Constitution 《Dei Filius》by the First Vatican Council: "Further, by divine and Catholic faith, all those things must be believed which are contained in the written word of God and in tradition, and those which are proposed by the Church, either in a solemn pronouncement or in her ordinary and universal teaching power, to be believed as divinely revealed." Thus it follows that heresy consists not only in the denial or refusal to believe solemnly defined dogmas, but any revealed truth taught by the universal magisterium that must be believed with divine and Catholic faith: "Can. 751 — Dicitur haeresis, pertinax, post receptum baptismum, alicuius veritatis divina et catholica credendae denegatio, aut de eadem pertinax dubitatio; apostasia, fidei christianae ex toto repudiatio". (Codex Iuris Canonici).....
Salza & Siscoe go to great lengths to insist that in Mystici Corporis, the words "admissa" and "admissum" mean, "crime(s)", and not "sin(s)"; but when you examine the syntax of text very carefully, it makes no difference how you translate the terms. Read the Latin text very carefully – it says: "And thus not every offense (sin, fault, crime), even a grave crime, does such – as schism, heresy, and apostasy do – by their very nature separate a man from unity of the body the Church." There it is: Others are separated from the Church "by the legitimate authority of the Church"; as opposed to those who "miserably separate themselves from union with the body" of the Church by heresy, schism, or apostasy, which separate them not by the authority of the Church, but suapte natura. It pertains to the nature of a crime that it separates one from the Church by the penalty of excommunication, incurred or inflicted by the authority of the Church. Heresy, schism and apostasy are declared by Pius XII, (in conformity with the constant teaching of the universal magisterium), to be the sole exceptions, because heretics, schismatics, or apostates are declared not to be separated from the body of the Church “by legitimate authority”, but by the very nature of the sinful act, by which they “miserably separated themselves from the unity of the Body” of the Church (a Corporis compage semet ipsos misere separarunt). Salza & Siscoe interpret this papal magisterial text by conflating it with the private opinion of John of St. Thomas, in order to support their heretical belief that the sinful act of manifest formal heresy by itself does not suapte natura separate a man from the Church unless there is pronounced a judgment of the Church for the “crime” of heresy, but "without an additional censure" – (according to them), there must be some judgment, condemnation or penal censure, but not the additional censure. i.e. a vitandus declaration. According to them, it must be a canonical delict – a penal offense judged by the Church for heresy to separate a man from the Church “suapte natura”! However, if there is any judgment or censure at all, then the heretics are separated by the "legitimate authority of the Church", and therefore not by heresy suapte natura, by which they "miserably separated themselves from the unity of the body" of the Church. One is either separated from the body of the Church by excommunication, i.e. “by legitimate authority”, or by one’s own sinful act of desertion, which according to its very nature separates one from the body of the Church, as St. Pius V and St. Pius X teach in their catechisms. There exists no third way out of the Church, by which one is separated from the body of the Church by some judgment, before being excommunicated or declared vitandus. Thus, their interpretation of the passage of Mystiici Corporis would render it entirely irrational. Now, the act of formal heresy is a mortal sin ex toto genere suo; and therefore, heresy, properly considered in its nature, is the SIN ofheresy, and therefore not considered under its formal aspect as a crime, which does not pertain to the nature of heresy – so when Pius XII wrote saying that heresy suapte natura separates one from the body of the Church, he wrote specifically of the sin of heresy, and not heresy considered formally as a crime, for which one would be excluded from Church membership "by legitimate authority", as Pius explained....MORE TO COME.........