[Robert Drobot]

~ UNAM SANCTAM ~

Bonifatius, Episcopus, Servus servorum Dei. Ad futuram rei memoriam

( Bull of Pope Boniface VIII promulgated November 18, 1302 )

Unam sanctam ecclesiam catholicam et ipsam apostolicam urgente fide credere cogimur et tenere, nosque hanc frmiter credimus et simpliciter confitemur, extra quam nec salus est, nec remissio peccatorum, sponso in Canticis proclamante: Una est columba mea, perfecta mea. Una est matris suae electa genetrici suae [Cant. 6:9]. Quae unum corpus mysticum repraesentat, cujus caput Christus, Christi vero Deus. In qua unus Dominus, una fides, unum baptisma. Una nempe fuit diluvii tempore arca Noë, unam ecclesiam praefigurans, quae in uno cubito consummata unum, Noë videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta. Hanc autem veneramur et unicam, dicente Domino in Propheta: Erue a framea, Deus, animam meam et de manu canis unicam meam. [ Psalm 22:20 ] Pro anima enim, id est, pro se ipso, capite simul oravit et corpore. Quod corpus unicam scilicet ecclesiam nominavit, propter sponsi, fidei, sacramentorum et caritatis ecclesiae unitatem. Haec est tunica illa Domini inconsutilis, quae scissa non fuit, sed sorte provenit. [ Blessed Apostle Saint John 19 ] Igitur ecclesiae unius et unicae unum corpus, unum caput, non duo capita, quasi monstrum, Christus videlicet et Christi vicarius, Petrus, Petrique successor, dicente Domino ipsi Petro: Pasce oves meas. [ Blessed Apostle Saint John 21:17 ] Meas, inquit, generaliter, non singulariter has vel illas: per quod commisisse sibi intelligitur universas. Sive ergo Graeci sive alii se dicant Petro ejusque successoribus non esse commissos: fateantur necesse est, se de ovibus Christi non esse, dicente Domino in Joanne, unum ovile et unicum esse pastorem. [ Blessed Apostle Saint John 10:16 ] In hac ejusque potestate duos esse gladios, spiritualem videlicet et temporalem, evangelicis dictis instruimur. Nam dicentibus Apostolis: Ecce gladii duo hic [ Blessed Apostle Saint Luke 22:38 ], in ecclesia scilicet, cum apostoli loquerentur, non respondit Dominus, nimis esse, sed satis. Certe qui in potestate Petri temporalem gladium esse negat, male verbum attendit Domini proferentis: Converte gladium tuum in vaginam. [ Blessed Apostle Saint Matthew 26:52 ] Uterque ergo est in potestate ecclesiae, spiritualis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus, ille sacerdotis, is manu regum et militum, sed ad nutum et patientiam sacerdotis. Oportet autem gladium esse sub gladio, et temporalem auctoritatem spirituali subjici potestati. Nam cum dicat Apostolus: Non est potestas nisi a Deo; quae autem sunt, a Deo ordinata sunt [ Romans 13:1 ], non autem ordinata essent, nisi gladius esset sub gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum B. Dionysium lex dirinitatis est, infima per media in suprema reduci .... Sic de ecclesia et ecclesiastica potestate verificatur vaticinium Hieremiae [ Jeremiah 1:10]: Ecce constitui te hodie super gentes et regna et cetera, quae sequuntur. Ergo, si deviat terrena potestas, judicabitur a potestate spirituali; sed, si deviat spiritualis minor, a suo superiori si vero suprema, a solo Deo, non ab homine poterit judicari, testante Apostolo: Spiritualis homo judicat omnia, ipse autem a nemine judicatur. [1 Corinthians 2:16.] Est autem haec auctoritas, etsi data sit homini, et exerceatur per hominem, non humana, sed potius divina potestas, ore divino Petro data, sibique suisque successoribus in ipso Christo, quem confessus fuit, petra firmata, dicente Domino ipsi Petro: Quodcunque ligaveris, etc. [ Blessed Apostle Saint Matthew 16:19 ] Quicunque igitur huic potestati a Deo sic ordinatae resistit, Dei ordinationi resistit, nisi duo, sicut Manichaeus, fingat esse principia, quod falsum et haereticum judicamus, quia, testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [ Genesis 1:1 ] Porro subesse Romano Pontifici omni humanae creaturae declaramus dicimus, definimus et pronunciamus omnino esse de necessitate salutis.

Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [ Sgs 6:8 ] proclaims: 'One is my dove, my perfect one. She is the only one, the chosen of her who bore her,' and she represents one sole mystical body whose Head is Christ and the head of Christ is God [ 1 Corinthanis 11:3 ]. In her then is one Lord, one faith, one baptism [ Ephesians 4:5 ]. There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed. We venerate this Church as one, the Lord having said by the mouth of the prophet: 'Deliver, O God, my soul from the sword and my only one from the hand of the dog.' [ Psalm 21:20 ] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Blessed Apostle Saint John 19:23- 24 ]. Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: 'Feed my sheep' [ Blessed Apostle Saint John 21:17 ], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [ Blessed Apostle Saint Peter ]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John "there is one sheepfold and one shepherd." We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: "Behold, here are two swords" [ Blessed Apostle Saint Luke 22:38 ] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: "Put up thy sword into thy scabbard" [ Blessed Apostle Saint Mtthew 26:52 ]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the prieSaint However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: "There is no power except from God and the things that are, are ordained of God" [ Romans 13:1-2 ], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other. For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremiah concerning the Church and the ecclesiastical power: "Behold to-day I have placed you over nations, and over kingdoms" and the reSaint Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: "The spiritual man judgeth of all things and he himself is judged by no man' [ 1 Corinthians 2:15 ]. This authority, however, ( though it has been given to man and is exercised by man ), is not human but rather divine, granted to Blessed Apostle Saint Peter by a divine word and reaffirmed to him ( Blessed Apostle Saint Peter ) and his successors by the One Whom Blessed Apostle Saint Peter confessed, the Lord saying to Blessed Apostle Saint Peter himself, "Whatsoever you shall bind on earth, shall be bound also in Heaven"......[ Blessed Apostle Saint Matthew 16:19 ]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [ Romans 13:2 ], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [ Genesis 1:1 ]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

[Robert Drobot]

Papal Primacy The doctrine of papal primacy upholds the divine authority of the Successor of Blessed Apostle Saint Peter to rule over the entire Church with ordinary and immediate jurisdiction. Two Magisterial texts are key to understanding its supreme nature and the obligation of all who are not invincibly ignorant of this truth to submit to Papal authority for the sake of their salvation. Pope Boniface VIII, in his Bull Unam Sanctum ( provided below ) , spelled out the doctrine of the necessity of the Church for salvation and with it the necessity of submission to the Roman Pontiff. Regarding the primacy of authority of Peter and his successors he stated: But this authority, although it is given to man and is exercised by man, is not human, but rather divine, and has been given by the divine Word to Peter himself and to his successors in him, whom the Lord acknowledged an established rock, when he said to Peter himself: Whatsoever you shall bind etc. [ Matt. 16:19 ]. Therefore, whosoever resists this power so ordained by God, resists the order of God [ cf. Rom. 13:2 ] ... Furthermore, we declare, say, define, and proclaim to every human creature that they by necessity for salvation are entirely subject to the Roman Pontiff. As with all principles of morality, God does not hold the invincibly ignorant of the truth culpable for failing to live by them. Thus, Pope Pius IX could say regarding the salvation of those outside the Church, and thus also those who do not submit to the Roman Pontiff, We must hold as of the faith, that out of the Apostolic Roman Church there is no salvation; that she is the only ark of safety, and whosoever is not in her perishes in the deluge; we must also, on the other hand, recognize with certainty that those who are invincible in ignorance of the true religion are not guilty for this in the eyes of the Lord. And who would presume to mark out the limits of this ignorance according to the character and diversity of peoples, countries, minds and the rest? This same Pope convened the First Vatican Council, which in addition to defining papal infallibility also defined papal primacy. Both doctrines point the faithful to the necessity of union with the Successor of Peter. Infallibility directs our attention to the unifying role of the Pope in matters of faith, and primacy to that role with respect to sacramental and other ecclesiastical disciplines. ...all the faithful of Christ must believe "that the Apostolic See and the Roman Pontiff hold primacy over the whole world, and that the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord Jesus Christ, full power to feed, rule, and guide the universal Church, just as is also contained in the records of the ecumenical Councils and in the sacred canons. ... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ, protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can deviate and keep his faith and salvation... [ Dogmatic Constitution on the Church, Vatican Council I, 1870 ] The Papal Oath Note: This sacred oath was first taken, as recorded in Church annals [ Liber Diurnus Romanorum Pontificum, Migne's Patrologia Latina 105, 40-44 and published by Eugene de Rozier, A.D. 1869 ], by Pope Saint Agatho A.D. 27 June 678. It is widely accepted that it was even taken by several predecessors of Pope Saint Agatho, as well as most of his successors. Who composed the oath is not known. What also cannot be fully verified is whether this, or a similar oath, was relied upon in the latter centuries. A Latin translation is yet to be verified, considering it would originally have been in the Mother tongue. For this reason, we welcome any assistance in its verification. What is important is to read below the absolute Catholicity of the words. In this oath : the Vicar of Christ ( the selected Pope ) vows to never contradict the Deposit of Faith, or change/innovate anything that has been handed down to him ; to do so would gravely violate, before God, his intention and calling. This Papal Oath is part of our Catholic Tradition. It began around the 6th or 7th Century, and even though it has been avoided by the recently selected Newchurch popes, it is, nonetheless, the faithful's vitae of the Pope, the Successor of Blessed Apostle Saint Peter. Having taken this oath, he would be without authority to veer from his promise to the Most Holy Trinity. Would this not be a given with every successor? Why then did the conciliar 'popes' refuse the basic essence of an oath relied upon from A.D. 678 through A.D. 1958 ? Why do Newchurch apologists refuse this commitment as basic and ageless as the tri-regno responsibility to teach, sanctify and govern as the 'servant of the servants' ? The chief Shepherd of the flock instead became, as Christ warned against - wolves in sheeps' clothing ! > The Oath "I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God-pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein; "To the contrary: with glowing affection as her truly faithful student and successor, to safeguard reverently the passed-on good, with my whole strength and utmost effort; "To cleanse all that is in contradiction to the canonical order, should such appear; to guard the Holy Canons and Decrees of our Popes as if they were the divine ordinance of Heaven, because I am conscious of Thee, whose place I take through the Grace of God, whose Vicarship I possess with Thy support, being subject to severest accounting before Thy Divine Tribunal over all that I shall confess; "I swear to God Almighty and the Savior Jesus Christ that I will keep whatever has been revealed through Christ and His Successors and whatever the first councils and my predecessors have defined and declared. "I will keep without sacrifice to itself the discipline and the rite of the Church. I will put outside the Church whoever dares to go against this oath, may it be somebody else or I. "If I should undertake to act in anything of contrary sense, or should permit that it will be executed, Thou willst not be merciful to me on the dreadful Day of Divine Justice. "Accordingly, without exclusion, We subject to severest excommunication anyone -- be it Ourselves or be it another -- who would dare to undertake anything new in contradiction to this constituted evangelic Tradition and the purity of the orthodox Faith and the Christian religion, or would seek to change anything by his opposing efforts, or would agree with those who undertake such a blasphemous venture." Paul VI abandoned the Papal Tiara immediately after his selection. It is a symbolic reference to the infallible authority and spiritual standing of the "servant of the servants of God" ; accorded to one who has been properly selected to sit on The Chair of Peter. It is his singular responsibility to guide His faithful under the roof of the One True Church established to convert all of humanity to His Most Holy Trinity. It has been refused by each of the Newchurch 'popes' replacing Paul VI, as well. With that, Paul VI's actions, and the anathema of Vatican II, admitted by his signature on Lumen Gentium automatically put him, and all his successors outside the Church, thus making all of his appointments, decrees, pronouncements and works completely null and utterly void. Since no one has repented of this in continuing the anathema, nothing has changed. The conciliar church remains in apostasy and outside the true Catholic Church without which there is no salvation ( ).