Short answer: Fr. Matt was speaking about an uninformed layman.
After so many of these types of encounters, at what point does that stop being a defense...they must be getting this 'uninformation' from somewhere, right?
The problems of papal arbitration are legion, but that doesn't mean that popes are incapable of heresy, or that the Pope is owed slavish obedience.
Maybe not owed, but given as a matter of ecclesiological principle (again, following Vatican I's declaration that it is unlawful to appeal to a synod as though they are a source higher than the Roman Pontiff and similar statements that place him above the entire church).
Your sources aren't talking about heresy. Without digging up the academic sources, I could just refer you to Edward Feser who has written on this a few times in recent years.
Here is a relevant post:
[An] exceptional situation might arise were a pope to become a public heretic, i.e., were he publicly and officially to teach some doctrine clearly opposed to what has been defined as de fide catholicâ… n this case many theologians hold that no formal sentence of deposition would be required, as, by becoming a public heretic, the pope would ipso facto cease to be pope.
(Feser quoting the Catholic Encyclopedia)
This is likewise not talking about
forcible deposition, is it? I thought I was clear that this is what I mean about a lack of oversight. This is simply saying that if the Pope were to publicly manifest heresy in these particular ways, he would (somehow), by virtue of having done so, magically stop being the Pope.
Besides, I'm sure it could be argued by many (not a few Catholics among them) that things like the Assisi events are just such a public manifestation of heresy, and yet Popes John Paul II and Benedict XVI were not ipso facto 'unpoped' or whatever. So what does this even do? It's not really effective oversight.
We rely on what we believe to be instituted by Christ. We don't believe in a man-made institution and we don't decide ourselves how to make it. Similar and other problems exist on Conciliarism.
Problems, sure, but how similar they are is not all that clear to me.
Nickles and dimes. Problematic leaders are indicative of problematic cultures, and problematic cultures influence institutions just as much as they influence leaders. A strong central authority can impede or catalyze problematic cultures (e.g. Pope Paul VI). The idea that you're going to solve these issues by way of systemic considerations is fundamentally flawed (and, ironically, strongly modern in character).
I'm not intending or pretending to solve any Roman's problems. I'm not a member of your church anymore, so the only thing that really compels me to say anything is that I've been there myself and it didn't feel healthy, and I care about the people who are still there that they are not spiritually starved or abused in the name of the institution. I have said as much in the past in more appropriate venues than this regarding some excesses among the leaders of my own Church (e.g., HE Met. Bishoy) who apparently thought their word was law and were reminded afterwards by the holy synod that they need to just be quiet sometimes. This is how it should be when it needs to be.
If and when the synod devolves you will have the same exact problems. 'Synodality' isn't a cure for evil.
When did I say that it was? I do believe that one is healthier than the other, but my point is not "my church is better than your church", but rather "your church's way of being robs you of what you deserve, and used to actually have, and that's not something I'm okay with."