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These are the four different ways one can be a non-member of the Catholic Church, and in addressing Salza’s argument, we are concerned solely with option no. Obviously, therefore, they lack one of three factors—baptism, profession of the same faith, union with the hierarchy—pointed out by Pius XII as requisite for membership in the Church.
This distinction is absolutely essential, and the fact that, for all intents and purposes, he misses it, is one of the reasons why his conclusion against sedevacantism is erroneous.As they stand, every single one of these claims is .It is my intention to deal with Salza’s arguments accurately and fairly.) Before proceeding to refute and comment on Salza’s erroneous arguments, it will be useful to point out that Salza does not quote a single Catholic theological manual or commentary on the Code of Canon Law in his first piece.In this essay, I purpose to show how weak Salza’s case against sedevacantism really is and expose that what may, at first sight, appear to be powerful arguments are little more than unfounded and easily-disproved assertions based on rather shallow research.That sedevacantism should be attacked openly and at some length is a good sign, actually, for it shows that, more and more, people recognize it as the true position, and so it is becoming a threat to the pseudo-traditionalist establishment, whose comfortable “have your Pope and beat him” stance is falling apart as the apostasy in Rome and over the world rages on, all to the detriment of souls.