Nishant Xavier (OnePeterFive contributer) commented on my website on three separate occasions concerning the universal acceptance doctrine:
It is heretical to say a Universally Accepted Pope is a heretical [sic], as Cardinal Billot clearly teaches. Therefore, all sedes are objectively heretics, while the Universally Accepted Pope is the True Pope.
A Universally Accepted Pope cannot be a heretic, but by the very fact of UA [universal acceptance] is infallibly proven to be a Catholic, since a heretic cannot be validly elected Pope.
Sedevacantism is heretical when there is a Universally Accepted Pope. Cardinal Billot clearly teaches this is the most certain principle of all in the Pope-Heretic question. Why do you obstinately reject it, Steven?
John Salza and Robert Siscoe published a list of canonists and theologians who teach that a pope universally accepted by the Church is a true pope removing all doubt that the pope could be a heretic, or is unbaptized, or having some other impediment preventing him from holding the papacy. [1]
I’ve responded to the universal acceptance doctrine several times over the years. [2] The doctrine has been labeled as de fide and a dogmatic fact, but it appears to be a thesis only, which falls into the realm of theological opinions. Dr. Ludwig Ott writes in his Fundamentals of Catholic Dogma:
Theological opinions are free views on aspects of doctrines concerning Faith and morals, which are neither clearly attested in Revelation nor decided by the Teaching Authority of the Church. Their value depends upon the reasons adduced in their favour (association with the doctrine of Revelation, the attitude of the Church, etc.).
A point of doctrine ceases to be an object of free judgment when the Teaching Authority of the Church takes an attitude which is clearly in favour of one opinion. Pope Pius XII explains in the Encyclical “Humani generis” (1950): “When the Popes in their Acts intentionally pronounce a judgment on a long disputed point then it is clear to all that this, according to the intention and will of these Popes, can no longer be open to the free discussion of theologians” (D 3013).
The universal acceptance doctrine is not universally accepted by canonists and theologians.
As I demonstrated in a recent article, the 17th century canonist and theologian Fr. Laymann explained how supplied jurisdiction would be provided if a pope becomes a heretic. This means the universally accepted pope is not actually the pope, because a true pope doesn’t need supplied jurisdiction to rule; only an imposter needs it.
Another 17th century Spanish Jesuit theologian Fr. Juan Azor taught the same as Fr. Laymann.
In my research on the subject, I found other theologians that rejected the universal acceptance thesis. In the following quote taken from a 1868 edition of The Dublin Review, we see how the Church could mistakenly believe in a false pope and that it’s not merely a universal acceptance that proves a pope is truly pope.
Turrecremata’s doctrine has been carried by later theologians to its legitimate results. Divine Providence he says will protect the Church against any evil results which might ensue to the Church from an unavoidable mistake of some seeming Pope for a true one. But if the false Pope proceeded to put forth doctrinal determinations quasi ex cathedra most serious evil would accrue to the Church. It is the explicit doctrine therefore of later theologians that so soon as a Pope recognized as such by the Universal Church has put forth any doctrinal determination he is infallibly the true Pope. Even F. Ryder (Letter p. 9) considers that this proposition is de fide. Whenever therefore any universally recognized Pope puts forth any doctrinal determination it is infallibly certain that he is not unbaptized, nor otherwise disqualified for the Pontificate. [3]
The Dublin Review, edited by William George Ward at the time, points to the teaching of theologian and Superior of the Birmingham Oratory, Fr. Henry Ignatius Dudley Ryder (1837-1907) who wrote in his Letter:
As to the third, I hold with Suarez (Disp. x. §. 5) that it is De fide (at least, after the Pope has pronounced a dogmatical definition), that he is Pope; neither do I see how this can be denied, without falling back upon the Gallican position, as Bannez unconsciously does {De Fide, qu.. i. art. 10), when, after maintaining that “etiam post summi Pontificis definitionem solum habetur ex humana prudentia et evidente inquisitione, aut etiam ex infusa prudentia cui potest sudesse falsiim speculativey quod hie est summus Pontifex …. nihilominus negare valde temerarium et scandalosum foret nisi proharet,” he insists, that any how, the Pope’s accepted definitions will be de fide, inasmuch as the universal Church cannot be deceived in accepting them. [4]
Suarez didn’t say “at least, after the Pope has pronounced a dogmatical definition.” Fr. Ignatius added this qualifier and for good reason.
This proves that at least two theologians in the late19th century did not hold that a mere universal acceptance by the Church proves an individual is the pope. According to them, it takes a dogmatic definition to prove it. Fr. Ignatius also taught that “It has always been maintained by Catholic theologians that for heresy the Church may judge the Pope, because, as most maintain, by heresy, he ceases to be Pope.” [5]
Lastly, Canonist Francis Sigismund Miaskiewicz demonstrated in 1940 that universal acceptance doesn’t make a true pope. Salza and Siscoe actually have part of the following quote on page 41 in their heretical book “True or False Pope – Refuting Sedevacantism and other Modern Errors.” They misrepresented Miaskiewicz as they did with Fr. Laymann.
John Salza also used Canonist Miaskiewicz in his Sept. 21, 2021 article, “Against Sedevacantism: Errors Concerning Supplied Jurisdiction.” [6] He obviously didn’t catch the fact a true pope doesn’t need supplied jurisdiction. However, Miaskiewicz implies that supplied jurisdiction is needed by one regarded as Pope by the world precisely because such a person is not actually the pope. Miaskiewicz wrote:
First, it must be remembered that at any time when the Church supplies jurisdiction she does so because in the person conferring or accepting the jurisdiction, or in the manner of its bestowal or acceptance, some formality required by the law for validity was not observed. Hence it is erroneous to say that the omission of formalities required by law for validity is not supplied. As a matter of fact, there are no formalities of Church law which could not be supplied. Thus, for example, if a Pope were invalidly elected, once he were regarded by the world as Pope all of his jurisdictional acts would be valid. [7]
Miaskiewicz did not say, “If a Pope were invalidly elected, once he were regarded by the world as Pope, he would be Pope.” A true pope is understood to have supreme jurisdiction. Yet, Miaskiewicz has to tell us that such a person has valid acts of jurisdiction, because it’s understood that he is not actually the pope. It has to be supplied. Hence the fact Miaskiewicz is explaining Canon 209, which concerns common error and supplied jurisdiction.
It’s irrelevant whether Laymann, Azor, Miaskiewicz, or Ward and Ryder are correct. The point here is that at least 5 canonists and theologians held that a mere universal acceptance of a pope doesn’t guarantee he’s the pope.
The main idea behind the universal acceptance thesis and the Laymann/Miaskiewicza/Ryder positions is to explain what makes for a true pope and what guarantees the Church from not following someone who can lead them into eternal perdition. The Church hasn’t defined what allows us to know with absolute certaintly that a pope is truly pope. What we know is that a true pope can’t lead the Church to hell through error and heresy and the Church itself can’t be fooled into thinking the path to hell is the path to heaven through an imposter pope.
All the above theological positions are actually rejected by the resistance position, because it’s known that following the Vatican 2 popes in their doctrinal teachings and liturgical disciplines will lead men to eternal perdition. The resistance position ultimately holds that true popes can lead men into hell through decree, liturgy, and law, which is contrary to the dogma on the papacy. Thus, each individual must become the pope’s pope. Every law and decree has to be judged by each individual Catholic and the pope’s authority is regulated or governed by the members of the Church.
The resistance position is further marred by the fact when a heretical pope promulgates some error by law or decree, the religion itself is no longer one, holy, catholic, and apostolic. Popes validly and authoritatively promulgate the teachings of the Church. Those holding the resistance position now belong to an erroneous church, which they must accept as the true Catholic Church. Certain teachings of faith it promulgates, they must reject. As Pope Leo XIII taught in Satis Cognitum: For such is the nature of faith that nothing can be more absurd than to accept some things and reject others…”
I think Fr. Ignatius Ryder’s position harmonizes with sedevacantism. It would seem that if a dogmatic definition is pronounced, it would be guaranteed we have a true pope. However, it would seem that an imposter pope could also pronounce a dogmatic definition, which is actually sound and true. The difference would be in the fact that a dogmatic definition from a fake pope wouldn’t actually be a dogmatic definition. The Church would err in accepting as matter of divine faith and giving the assent of faith to an invalid definition by which it could excommunicated its members for not adhering to. God would have to protect his Church from an unknown imposter pope from pronouncing a dogmatic definition to prevent the Church from falling into this error. Therefore, in my opinion, Fr. Ignatius Ryder answers the question on what allows us to know with absolute certaintly that a pope is truly pope.
Sedevacantism holds that there’s a moral certitude the man elected to the papacy is pope. When there’s universal acceptance of a doctrinal decision on faith and morals by the papal claimant, it’s guaranteed the Church doesn’t err in accepting it. Therefore, we could have an absolute assurance that a true pope rules.
If the pope were to fall into heresy without the knowledge of the Church, Divine Providence would protect the universal Church from falling into error by keeping the heretic from teaching authoritatively whereby the Church couldn’t recognize it. The sedevacantist position presumes one is pope and is to be obeyed. Just as the sacraments are presumed valid until evidence to the contrary is proven, a pope is presumed to be a true pope until evidence to the contrary is proven.
Lastly, I don’t want to forget about Pope Paul IV who promulgated Cum ex Apostolatus officio in 1559, which was an official papal teaching on the matter at one time. Not only did the pope reject the universal acceptance thesis, but in my opinion, condemned it by law. Though Cum ex has been superseded by later legislations, it remains that the Church at one time officially held that it was possible to universally recognize a fake pope. To date, the Church has never officially taught the contrary. Cum ex reads:
In addition, [by this Our Constitution, which is to remain valid in perpetuity We enact, determine, decree and define:] that if ever at any time it shall appear that any Bishop, even if he be acting as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some heresy: (i) the promotion or elevation, even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void and worthless; (ii) it shall not be possible for it to acquire validity (nor for it to be said that it has thus acquired validity)through the acceptance of the office, of consecration, of subsequent authority, nor through possession of administration, nor through the putative enthronement of a Roman Pontiff, or Veneration, or obedience accorded to such by all, nor through the lapse of any period of time in the foregoing situation; (iii) it shall not be held as partially legitimate in any way; (iv) to any so promoted to be Bishops, or Archbishops, or Patriarchs, or Primates or elevated as Cardinals, or as Roman Pontiff, no authority shall have been granted, nor shall it be considered to have been so granted either in the spiritual or the temporal domain; (v) each and all of their words, deeds, actions and enactments, howsoever made, and anything whatsoever to which these may give rise, shall be without force and shall grant no stability whatsoever nor any right to anyone; (vi) those thus promoted or elevated shall be deprived automatically, and without need for any further declaration, of all dignity, position, honour, title, authority, office and power.
Footnotes:
[1] True or False Pope: Peaceful and Universal Acceptance of a Pope
[2] The Universal Acceptance Argument Revisited
[3] The Dublin Review Vol. 11, p 230
CATHOLIC ENCYCLOPEDIA: William George Ward (newadvent.org)
[5] Full quote: “It has always been maintained by Catholic theologians that for heresy the Church may judge the Pope, because, as most maintain, by heresy he ceases to be Pope. There is no variance on this head amongst theologians that I know of, except that some, with Torquemada and Bellarmine, hold that by heresy he ipso facto ceases to be Pope: whilst others, with Cajetan and John of St. Thomas, maintain that he would not formally [as opposed to materially] cease to be Pope until he was formally deposed.” Catholic Controversy, 6th ed., Burns & Oates, pp. 30-31
[6] Against Sedevacantism: Errors Concerning Supplied Jurisdiction – OnePeterFive
[7] “Supplied Jurisdiction According to Canon 209” by Francis Sigismund Miaskiewicz
Speray's Catholicism in a Nutshell 
And thus, the Holy Spirit has and will continue to provide that protection and guarantee of a true pope such as you have presented. Have we seen a dogmatic definition since VATII? No…perhaps because of the protection of the Holy Spirit but we also recognized these popes have been heretics…alas, another fruit of the protection by the Holy Spirt. By that same grace we can comfort in the fact that we all will quickly recognize a true pope if and when it should happen.