On the Present State of the Church of Christ, A Defense of the Theological Sedevacantist Position, by Rev. John Okerulu
Introduction
Rev. John Okerulu’s “A Defense of the Theological Sedevacantist Position” tackles the Gordian knot of post-conciliar authority. He argues that the body which convened Vatican II is not the Catholic Church at all but a parallel, non-Catholic sect; therefore its “popes” and hierarchy lack formal or even material authority. Against the Cassiciacum Thesis—which preserves material succession in the conciliar claimants—Okerulu vindicates “total” or theological sedevacantism, insisting that public heresy voids both papal elections and the current College of Cardinals. The essay’s aim is two-fold: to prove the vacancy of every Catholic see de jure and to show where the right of election now resides—a question vital for restoring Catholic order.
Key Quotes
“We will prove that the institution that convoked the Second Vatican Council is…a non-Catholic sect, and that therefore the ministers of this sect cannot be valid electors of the Roman Pontiff.”
“Both positions agree that the papal claimants since the Second Vatican Council…are false popes.”
“According to the consensus of canonists, a public heretic cannot validly be elected…cardinals of the Novus Ordo Sect…are public heretics and cannot elect one, or be elected, to the office of the Roman Pontiff.”
“For a valid exercise of the right of electing…the traditional Catholic bishops, a morally unanimous recognition…by the faithful is required, for ‘a doubtful pope is no pope.’”
“Let us…reject the Novus Ordo Sect whole and entire and confidently continue the mission of the Church under the indefectible guidance of the Holy Ghost.”
Key Messages
First Conclusion – Vatican II Sect
Okerulu demonstrates that the Vatican II institution publicly teaches condemned errors on religious liberty, ecumenism and collegiality; by classical definitions it is a non-Catholic sect and thus outside the Church’s juridical framework.Second Conclusion – Invalid Electors
Because its hierarchy adheres to heresy, every offices-holder forfeits membership and jurisdiction. The historic College of Cardinals effectively ceased when it embraced the new religion, so no one within the Novus Ordo structure can validly elect—or become—pope.Cassiciacum vs. Totalism
The Cassiciacum Thesis retains material succession in the conciliar claimants to preserve apostolicity; Theological Sedevacantism replies that heresy blocks even material designation, making their elections null and their nominations void. Therefore apostolicity survives only in traditional clergy, not in Vatican II’s paperwork.Third Conclusion – Who May Elect?
By devolution of right and the Church’s natural self-preservation, the faculty to elect the Roman Pontiff now lies with the surviving traditional Catholic bishops. Yet this power may be exercised only when a morally unanimous body of faithful recognizes both their right and the man elected, lest a “papa dubius” arise.Pastoral Imperative
The essay exhorts all traditional Catholics—FSSP, SSPX, Cassiciacum adherents alike—to abandon half-measures, sever remaining ties to the Novus Ordo establishment, and unite around the uncompromised mission of the Church under faithful bishops.
Conclusion
Okerulu’s defense of theological sedevacantism is uncompromising: Vatican II birthed a counterfeit church; its hierarchy cannot rule, teach, or elect; and the path to restoration runs through traditional bishops acknowledged by a united remnant. By eliminating the “material-formal” escape hatch, he seeks to protect indefectibility while refusing any collaboration with error. The article ends with a clarion call to re-ignite Catholic zeal, organize around true shepherds, and pray for the day when the Church, purged of modernist usurpers, once again possesses a visible, unquestionably Catholic Supreme Pontiff.
Introduction
Rev. John Okerulu’s “A Defense of the Theological Sedevacantist Position” tackles the Gordian knot of post-conciliar authority. He argues that the body which convened Vatican II is not the Catholic Church at all but a parallel, non-Catholic sect; therefore its “popes” and hierarchy lack formal or even material authority. Against the Cassiciacum Thesis—which preserves material succession in the conciliar claimants—Okerulu vindicates “total” or theological sedevacantism, insisting that public heresy voids both papal elections and the current College of Cardinals. The essay’s aim is two-fold: to prove the vacancy of every Catholic see de jure and to show where the right of election now resides—a question vital for restoring Catholic order.
Key Quotes
“We will prove that the institution that convoked the Second Vatican Council is…a non-Catholic sect, and that therefore the ministers of this sect cannot be valid electors of the Roman Pontiff.”
“Both positions agree that the papal claimants since the Second Vatican Council…are false popes.”
“According to the consensus of canonists, a public heretic cannot validly be elected…cardinals of the Novus Ordo Sect…are public heretics and cannot elect one, or be elected, to the office of the Roman Pontiff.”
“For a valid exercise of the right of electing…the traditional Catholic bishops, a morally unanimous recognition…by the faithful is required, for ‘a doubtful pope is no pope.’”
“Let us…reject the Novus Ordo Sect whole and entire and confidently continue the mission of the Church under the indefectible guidance of the Holy Ghost.”
Key Messages
First Conclusion – Vatican II Sect
Okerulu demonstrates that the Vatican II institution publicly teaches condemned errors on religious liberty, ecumenism and collegiality; by classical definitions it is a non-Catholic sect and thus outside the Church’s juridical framework.Second Conclusion – Invalid Electors
Because its hierarchy adheres to heresy, every offices-holder forfeits membership and jurisdiction. The historic College of Cardinals effectively ceased when it embraced the new religion, so no one within the Novus Ordo structure can validly elect—or become—pope.Cassiciacum vs. Totalism
The Cassiciacum Thesis retains material succession in the conciliar claimants to preserve apostolicity; Theological Sedevacantism replies that heresy blocks even material designation, making their elections null and their nominations void. Therefore apostolicity survives only in traditional clergy, not in Vatican II’s paperwork.Third Conclusion – Who May Elect?
By devolution of right and the Church’s natural self-preservation, the faculty to elect the Roman Pontiff now lies with the surviving traditional Catholic bishops. Yet this power may be exercised only when a morally unanimous body of faithful recognizes both their right and the man elected, lest a “papa dubius” arise.Pastoral Imperative
The essay exhorts all traditional Catholics—FSSP, SSPX, Cassiciacum adherents alike—to abandon half-measures, sever remaining ties to the Novus Ordo establishment, and unite around the uncompromised mission of the Church under faithful bishops.
Conclusion
Okerulu’s defense of theological sedevacantism is uncompromising: Vatican II birthed a counterfeit church; its hierarchy cannot rule, teach, or elect; and the path to restoration runs through traditional bishops acknowledged by a united remnant. By eliminating the “material-formal” escape hatch, he seeks to protect indefectibility while refusing any collaboration with error. The article ends with a clarion call to re-ignite Catholic zeal, organize around true shepherds, and pray for the day when the Church, purged of modernist usurpers, once again possesses a visible, unquestionably Catholic Supreme Pontiff.
Introduction
Rev. John Okerulu’s “A Defense of the Theological Sedevacantist Position” tackles the Gordian knot of post-conciliar authority. He argues that the body which convened Vatican II is not the Catholic Church at all but a parallel, non-Catholic sect; therefore its “popes” and hierarchy lack formal or even material authority. Against the Cassiciacum Thesis—which preserves material succession in the conciliar claimants—Okerulu vindicates “total” or theological sedevacantism, insisting that public heresy voids both papal elections and the current College of Cardinals. The essay’s aim is two-fold: to prove the vacancy of every Catholic see de jure and to show where the right of election now resides—a question vital for restoring Catholic order.
Key Quotes
“We will prove that the institution that convoked the Second Vatican Council is…a non-Catholic sect, and that therefore the ministers of this sect cannot be valid electors of the Roman Pontiff.”
“Both positions agree that the papal claimants since the Second Vatican Council…are false popes.”
“According to the consensus of canonists, a public heretic cannot validly be elected…cardinals of the Novus Ordo Sect…are public heretics and cannot elect one, or be elected, to the office of the Roman Pontiff.”
“For a valid exercise of the right of electing…the traditional Catholic bishops, a morally unanimous recognition…by the faithful is required, for ‘a doubtful pope is no pope.’”
“Let us…reject the Novus Ordo Sect whole and entire and confidently continue the mission of the Church under the indefectible guidance of the Holy Ghost.”
Key Messages
First Conclusion – Vatican II Sect
Okerulu demonstrates that the Vatican II institution publicly teaches condemned errors on religious liberty, ecumenism and collegiality; by classical definitions it is a non-Catholic sect and thus outside the Church’s juridical framework.Second Conclusion – Invalid Electors
Because its hierarchy adheres to heresy, every offices-holder forfeits membership and jurisdiction. The historic College of Cardinals effectively ceased when it embraced the new religion, so no one within the Novus Ordo structure can validly elect—or become—pope.Cassiciacum vs. Totalism
The Cassiciacum Thesis retains material succession in the conciliar claimants to preserve apostolicity; Theological Sedevacantism replies that heresy blocks even material designation, making their elections null and their nominations void. Therefore apostolicity survives only in traditional clergy, not in Vatican II’s paperwork.Third Conclusion – Who May Elect?
By devolution of right and the Church’s natural self-preservation, the faculty to elect the Roman Pontiff now lies with the surviving traditional Catholic bishops. Yet this power may be exercised only when a morally unanimous body of faithful recognizes both their right and the man elected, lest a “papa dubius” arise.Pastoral Imperative
The essay exhorts all traditional Catholics—FSSP, SSPX, Cassiciacum adherents alike—to abandon half-measures, sever remaining ties to the Novus Ordo establishment, and unite around the uncompromised mission of the Church under faithful bishops.
Conclusion
Okerulu’s defense of theological sedevacantism is uncompromising: Vatican II birthed a counterfeit church; its hierarchy cannot rule, teach, or elect; and the path to restoration runs through traditional bishops acknowledged by a united remnant. By eliminating the “material-formal” escape hatch, he seeks to protect indefectibility while refusing any collaboration with error. The article ends with a clarion call to re-ignite Catholic zeal, organize around true shepherds, and pray for the day when the Church, purged of modernist usurpers, once again possesses a visible, unquestionably Catholic Supreme Pontiff.