8.114. I heard there are two sedevacantist camps—‘totalists’ and Cassiciacum Thesis followers. Isn’t this just a complex excuse to justify being outside the Church?
This reaction is understandable from someone immersed in the Novus Ordo mentality, where doctrinal clarity and logical distinctions are seen as obstacles to “pastoral simplicity.” But the existence of distinctions within sedevacantism does not disprove it—it actually reflects the serious theological effort to explain an unprecedented crisis, using sound Catholic principles, while remaining entirely faithful to pre-Vatican II doctrine.
It’s not ridiculous—it’s honest theology. The Church is in the greatest crisis in her history, with her visible structures taken over by heretics preaching a new religion. Sedevacantists are not “justifying” anything—we are trying to explain this catastrophe using Catholic theology, while refusing to accept false claimants to the papacy or participate in a non-Catholic religion (the Vatican II sect).
Yes, there are two main theological approaches among sedevacantists:
The “totalist” position holds that the post-Vatican II claimants to the papacy (e.g., Paul VI, John Paul II, Francis) are not popes at all—materially or formally—because they publicly profess heresy.
The Cassiciacum Thesis, developed by Bp. Guérard des Lauriers, O.P., holds that these men were materially designated as popes (by election), but lacked the formal authority of the papacy, due to a defect of intention or heresy. Hence they are “materially” popes, but not true popes in the full sense.
Both agree: the Vatican II popes are not true popes and the Conciliar Church is not the Catholic Church.
This is not “ridiculous.” This is Catholic theology responding to an unprecedented crisis, using clear reasoning and fidelity to defined doctrine.old fast to the Faith, avoid the false Vatican II sect, and pray, do penance, and wait for God’s mercy.
| Topic | Totalist Position | Cassiciacum Thesis | Remarks |
|---|---|---|---|
| Claimants to the Papacy | Not popes at all—no office, no designation | Materially elected, but lack formal authority due to heresy | Both reject their legitimacy; Thesis explains juridical mechanics |
| Loss of Office | Public heresy causes total loss of designation and jurisdiction | Public heresy prevents the acquisition of formal authority | Both hold that heresy breaks the bond with the papal office |
| Restoration of Papacy | Only God can provide a new pope—method unknown | In theory, the material pope could become real pope by conversion | Both await God’s intervention or resolution through divine providence |
| Church Visibility | Church remains visible in Faithful Remnant and valid clergy | Church retains some material visibility in Rome but no authority | Neither denies the visibility of the Church; both reject Conciliarism |
| Basis | Simple application of Church teaching on heresy and loss of office | Thomistic metaphysics applied to explain state of papal designation | Different frameworks, same conclusion: Vatican II Church is false |
| Unity of Faith | Absolute doctrinal unity; differences in speculative theology allowed | Same unity in doctrine and sacraments; dispute is theoretical | This is not division—it is theological refinement under trial |
Summary:
The fact that traditional Catholics are exploring how to explain this unprecedented crisis is not a sign of disunity or absurdity—it’s a sign of fidelity to the truth. We are trying to preserve what cannot be compromised: the doctrine of the papacy, the visibility of the Church, and the rejection of heresy.
By contrast, the Vatican II Church accepts contradictions, heretical “popes,” and invalid sacraments—and calls that “unity.” That’s the real joke.
Disagreement between totalists and those who follow the Cassiciacum Thesis is like theologians during the Arian crisis debating how Christ is consubstantial with the Father: not a sign of division, but of serious Catholic minds grappling with serious realities, while remaining united in rejecting the counterfeit religion of Vatican II.
As St. Paul said:
“There must be heresies among you: that they also, who are approved, may be made manifest.”