Posted on 10/11/2015 12:22:10 PM PDT by NYer
There are two common and distinct approaches to the question of the infallibility of the Church’s teaching authority. Non-Catholics deny that any human person or institution can be infallible in any meaningful way. Many Catholics, by contrast, hold that the Church can and does teach infallibly on matters pertaining to faith and morals — except when she teaches something they don’t want to believe.
Infallibility is at the same time one of the most controversial and least understood dogmas of the Catholic Church. Even people who do understand infallibility argue over what teachings it covers and doesn’t cover, while others make errors of distinction between dogma, to which infallibility does apply, and discipline, to which it does not. (Discipline refers to the liturgical and ecclesiastical practices of the Church; e.g., clerical celibacy and meatless Fridays.) Moreover, many Catholics themselves are confused as to the extent of the Church’s teaching authority; they understand there are issues to which the Church can’t speak … but not that the Church isn’t strictly limited by its nature to commenting only on religious issues.
Let’s start off simply: What do we mean by infallibility? To say that the Church teaches infallibly is simply to say that the Church can’t teach errors; put differently, you can safely trust what she teaches. That, however, doesn’t mean that any given teaching is necessarily perfect. Let me draw an analogy: If I were to ask a class of math students, “What is the sum of two plus two?”, they could answer “an even number”, “an integer”, or “a real number”; these answers are all correct, even though none of them is necessarily the best answer to the question.
Why would the Church need infallibility? Jesus’ mandate to the apostles was to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20). The Church exists to teach what Jesus and the apostles taught — not what they should have taught, not what they would have taught “had they known what we know now.” The doctrine of infallibility asserts that Christ himself guarantees the integrity of the gospel message through the guidance of the Holy Spirit.
What Scriptural basis do we have for asserting the Church’s infallibility? First, at the Last Supper, Jesus promised the apostles, the leaders of his Church, that the Father would send them the Holy Spirit to “teach [them] all things, and bring to [their] remembrance all that I have said to [them]” (John 14:26), and that the “Spirit of truth” would “guide [them] into all the truth” (John 16:13). Moreover, Jesus promised to be with his Church “always, to the close of the age” (Matthew 28:20). Also, St. Peter reminds his audience that the apostles have “the prophetic word made more sure,” and that prophecy, such as those recorded in the Old Testament, doesn’t come “by the impulse of man, but men moved by the Holy Spirit [speak] from God” (2 Peter 1:19-21). And St. Paul called the Church “the pillar and bulwark [or foundation] of the truth” (1 Timothy 3:15).
The quality of infallibility, then, isn’t a function of the holiness, the wisdom, or the zeal of the Church’s leadership. Indeed, Hilaire Belloc once quipped that “no merely human institution conducted with such knavish imbecility would have lasted a fortnight.” Rather, it’s lent to the Church, through the guidance of the Holy Spirit and the presence of Christ with his Church; ironically, Protestant preachers, especially Evangelicals, assert this same guidance even as they deny infallibility to anything but Scripture.
Most of the Church’s infallible teachings, or dogmas (also called dogmata), have been explicitly declared in the canons and decrees of various ecumenical councils. (Key distinction: dogmas are irreformable; doctrines can be modified.) Infallibility assumes that the ecumenical council is not only “in communion with the pope” (i.e., having papal approval) but has gone to great lengths to declare their permanence, very often anathematizing those people who would contradict them.
Other infallible dogmas are stated in the creeds, particularly the Apostles’ Creed and the Niceno-Constantinopolitan Creed. Anything that’s part of the deposit of divine revelation is considered infallible; in fact, infallibility assumes that the doctrine is either directly revealed or closely connected to the revelation.
The First Vatican Council in its fourth session on July 18, 1870, formally defined and declared the infallibility of the pope. I refer you to an online copy of the Council’s First Dogmatic Constitution on the Church of Christ, which set out their historical and theological rationale; for our purposes, we need only discuss its limits. Strictly speaking, infallibility is only granted to the pope “when [he] speaks ex cathedra, that is, when, [1] in the exercise of his office as shepherd and teacher of all Christians, [2] in virtue of his apostolic authority, [3] he defines a doctrine concerning faith or morals to be held by the whole Church” (First Dogmatic Constitution, 9).
As defined by the Council, this is such an extraordinary exercise of the papal teaching office that only two pontifically-declared dogmas are universally agreed to fit the criteria: the Assumption and the Immaculate Conception. The point is, not everything that falls out of the pope’s mouth or comes out of his pen is indisputably infallible; in fact, Pope Emeritus Benedict XVI wrote his series on Jesus under his baptismal name, Joseph Ratzinger, specifically to avoid any claim of infallibility. Certainly Pope Francis’ off-the-cuff remarks and media interviews aren’t covered!
The extraordinary measures of councils and popes are referred to collectively as the sacred magisterium. By contrast, the ordinary magisterium of the Church is the everyday exercise of her teaching authority, in which neither the pope nor any council of bishops goes so far to cast doctrine in concrete (but see below). Doctrines can and do develop, especially as time, technological development, and the ever-inquisitive nature of Man create questions and issues that require the Church’s attention; e.g., Catholic social teaching.
Confusingly, there is also a class of teachings that belong to the ordinary and universal magisterium, which despite the name are actually part of the sacred magisterium, and are also considered infallible even though not defined and decreed as are other dogmas. One particularly controversial example is the restriction of ordination to men alone, as reaffirmed by Pope St. John Paul II in his apostolic letter Ordinatio Sacerdotalis in 1994 (see the Congregation for the Doctrine of the Faith’s ad dubitum response issued 28 October 1995).
Take note that the Church’s magisterium applies to matters of both faith and morals. While not every field of human endeavor has an application pertaining to matters of faith, most if not all have a moral dimension. Thus, for instance, the pope couldn’t tell economists how to properly discern the gross domestic product of a nation, or how to correctly define the marginal propensity to consume; he can, however, properly talk about the right to fair wages and the universal destination of goods. It’s nigh on impossible, then, to draw bright lines that set off whole subjects as “outside the Church’s competence”, subjects about which the pope and the Church can only say things we can safely, blissfully ignore.
Okay, so let’s say you find a way to list every dogma the Catholic Church has concretized by formal declaration. You could even go to a source, like Dr. Ludwig Ott’s seminal work Fundamentals of Catholic Dogma, and obtain from it the theological weight of every teaching (at least up to 1954), from the highest (de fide, “of the faith”) to the lowest (opinio tolerata, “tolerated opinion”). Could you then openly dissent anything that isn’t at least “theologically certain”?
That in itself is debatable. While anything that’s been proposed “for belief as divinely revealed” must be “adhered to with the obedience of faith” (Catechism of the Catholic Church 891; cf. Dei Verbum 10.2, Lumen Gentium 25), there’s also this little catch-all:
Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a “definitive manner,” they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful “are to adhere to it with religious assent” which, though distinct from the assent of faith, is nonetheless an extension of it. (CCC 892; cf. Lumen Gentium 25; italics mine)
“Divine assistance” can be considered a kind of lower-case infallibility. While not directly asserting that the teaching proposed is error-free, it implies that most if not all reasonable objections have already been raised and answered at least once, and that the doctrine is the best that can be offered at this time. As such, it’s theologically certain enough that the protection of the Holy Spirit can be reasonably presumed albeit not explicitly asserted. In any event, unless you’re a priest or degreed theologian with a mandatum from your local bishop, you’re on safer grounds not disputing even low-weight doctrines.
Critics may argue that the presumption of infallibility imposes a kind of “groupthink”, making doctrinal advance impossible. However, we must be careful to distinguish authentic reform from corrupting innovation. As I’ve said at immoderate length elsewhere, “The gospel message the Church exists to preach is not her own — it belongs to Christ.” This “groupthink” is the Church’s best protection, the best means we have to insure the integrity of the gospel message and of that continuity between us and the first generation of Christians we call the apostolic tradition. The evangelium is not a suit of clothes to be replaced with every change of cultural fashion; to paraphrase Cdl. Timothy Dolan, we can in a sense “re-wrap” the Faith for better understanding, but we can’t change what that wrapping packs.
Catholic teaching is broad and deep; it’s difficult to know every dogma or doctrine, even if you went to good Catholic schools from kindergarten to college. As well, it’s safe to assert that Catholic religious formation has been suffering in the US for many decades, arguably even before Vatican II. The pejorative label “cafeteria Catholicism” isn’t meant to apply to defects of understanding and education, but rather to deliberate, conscious heterodoxy.
There are plenty of resources available, both online and at your local Catholic bookstore, to help you learn exactly what the Church believes, some of which I’ve linked to in this post. At the end of the day, though, no one can make you believe what the Church believes … except you yourself. As Fr. Dwight Longenecker recently wrote:
The Catholic Church needs diversity of opinion. It’s healthy for family members to disagree, and debate is one of the ways the Holy Spirit leads the Church. But both progressives and traditionalists must constantly measure their personal opinions and preferences against the magisterium of the Church and her authority.
Faith is ultimately an act of trust — trust in the truth of God, trust in the reliability of His Word, trust in the action of the Holy Spirit. The Church doesn’t ask you to trust the pope or the bishops; she asks you to trust in Christ’s promise that “the gate of Hades shall not prevail against” his Church (Matthew 16:18).
Mark 3:31 Then His brothers and His mother came, and standing outside they sent to Him, calling Him. 32 And a multitude was sitting around Him; and they said to Him, “Look, Your mother and Your brothers[e] are outside seeking You.” 33 But He answered them, saying, “Who is My mother, or My brothers?” 34 And He looked around in a circle at those who sat about Him, and said, “Here are My mother and My brothers! 35 For whoever does the will of God is My brother and My sister and mother.”
Luke 11: 27 And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!” 28 But He said, “More than that, blessed are those who hear the word of God and keep it!”
That kind of trumps "blessed are you among women" doesn't it?
The problem is that some on this board have thin skins and can't handle the debate and will run to the mods at the first bit of push back. I don't agree with name calling and that type of argument. That's not productive. But if you can bring facts to the table and document where you get them from I'm all for it.
As is every Catholic Parish and diocese.
I had inlaws in town, and we went to the local Catholic church on Sunday. The priest there
-Does not believe in the Incarnation (calls it a false teaching)
-Preaches at the local Unitarian church. (If my LCMS pastor did that, he would be bounced out rather quickly).
-Says that he would be happy to marry gays, but none have approached him yet.
2 out of 3 are not what the Catholic Catechism teaches (I will give him a pass on the Unitarians, as I am not sure what he was doing there) The first one means by definition he is NOT a Christian. Yet the local bishop keeps him on the pay roll as an active preacher.
And that is my problem with this. I have read what many of the Catholics here say the Catholic church believes, and go see what the local parishes believe and practice. To be short, they are not the same church. Either there is an undeclared schism or the claim to authority is not working.
Or as someone once said, “Every man has a Pope in his belly”.
Just war is a rather interesting doctrine. One that no one seems to be able to quantify (Catholic, Orthodox, Lutheran, Calvinist, etc). The ones screaming about Just War are often the ones not currently in a war. Once that changes, they seem to forget the prior concerns.
I don’t even see FRoman Catholics agreeing on everything.
I see most of them sitting in judgment on the pope himself about what kind of job he’s doing and whether he’s even a Catholic or not.
No Catholic is in any position to point fingers and chant the *Every man his own pope* meme. They all set themselves up as their own pope when they express their own opinion about where the church is, where it’s going, what kind of job it’s doing, how close to*real* Catholicism it really is, yada, yada, yada.
***crickets***
And when/if you can provide a conclusive authoritative list of ex cathedra statements that'd be appreciated also.
Until then you have nothing.
In post 90 Tao Yin also asked for a list of infallible teachings, and so far, all we've heard is ....
It is because it was the church that created the bible. Who do you think compiled the sacred writings and decided which were inspired and which were not...except the Church, under the influence of the Holy Spirit.
Golly!
It seems that even PRIESTs can be poorly catechized; too!!!
Uh...
...early church father teachings??
As regards the oft-quoted Mt. 16:18
• Augustine, sermon:
"Christ, you see, built his Church not on a man but on Peter's confession. What is Peter's confession? 'You are the Christ, the Son of the living God.' There's the rock for you, there's the foundation, there's where the Church has been built, which the gates of the underworld cannot conquer. — John Rotelle, O.S.A., Ed., The Works of Saint Augustine , © 1993 New City Press, Sermons, Vol III/6, Sermon 229P.1, p. 327
Upon this rock, said the Lord, I will build my Church. Upon this confession, upon this that you said, 'You are the Christ, the Son of the living God,' I will build my Church, and the gates of hell shall not conquer her (Mt. 16:18). — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 236A.3, p. 48.
• Augustine, sermon:
For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, 'On this rock will I build my Church,' because Peter had said, 'Thou art the Christ, the Son of the living God.' On this rock, therefore, He said, which thou hast confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself built. For other foundation can no man lay than that is laid, which is Christ Jesus. The Church, therefore, which is founded in Christ received from Him the keys of the kingdom of heaven in the person of Peter, that is to say, the power of binding and loosing sins. For what the Church is essentially in Christ, such representatively is Peter in the rock (petra); and in this representation Christ is to be understood as the Rock, Peter as the Church. — Augustine Tractate CXXIV; Philip Schaff, Nicene and Post-Nicene Fathers: First Series, Volume VII Tractate CXXIV (http://www.ccel.org/ccel/schaff/npnf107.iii.cxxv.html)
• Augustine, sermon:
And Peter, one speaking for the rest of them, one for all, said, You are the Christ, the Son of the living God (Mt 16:15-16)...And I tell you: you are Peter; because I am the rock, you are Rocky, Peter-I mean, rock doesn't come from Rocky, but Rocky from rock, just as Christ doesn't come from Christian, but Christian from Christ; and upon this rock I will build my Church (Mt 16:17-18); not upon Peter, or Rocky, which is what you are, but upon the rock which you have confessed. I will build my Church though; I will build you, because in this answer of yours you represent the Church. — John Rotelle, O.S.A. Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1993), Sermons, Volume III/7, Sermon 270.2, p. 289
• Augustine, sermon:
Peter had already said to him, 'You are the Christ, the Son of the living God.' He had already heard, 'Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven. And I tell you, that you are Peter, and upon this rock I will build my Church, and the gates of the underworld shall not conquer her' (Mt 16:16-18)...Christ himself was the rock, while Peter, Rocky, was only named from the rock. That's why the rock rose again, to make Peter solid and strong; because Peter would have perished, if the rock hadn't lived. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 244.1, p. 95
• Augustine, sermon:
...because on this rock, he said, I will build my Church, and the gates of the underworld shall not overcome it (Mt. 16:18). Now the rock was Christ (1 Cor. 10:4). Was it Paul that was crucified for you? Hold on to these texts, love these texts, repeat them in a fraternal and peaceful manner. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1995), Sermons, Volume III/10, Sermon 358.5, p. 193
• Augustine, Psalm LXI:
Let us call to mind the Gospel: 'Upon this Rock I will build My Church.' Therefore She crieth from the ends of the earth, whom He hath willed to build upon a Rock. But in order that the Church might be builded upon the Rock, who was made the Rock? Hear Paul saying: 'But the Rock was Christ.' On Him therefore builded we have been. — Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume VIII, Saint Augustin, Exposition on the Book of Psalms, Psalm LXI.3, p. 249. (http://www.ccel.org/ccel/schaff/npnf108.ii.LXI.html)
• Augustine, in “Retractions,”
In a passage in this book, I said about the Apostle Peter: 'On him as on a rock the Church was built.'...But I know that very frequently at a later time, I so explained what the Lord said: 'Thou art Peter, and upon this rock I will build my Church,' that it be understood as built upon Him whom Peter confessed saying: 'Thou art the Christ, the Son of the living God,' and so Peter, called after this rock, represented the person of the Church which is built upon this rock, and has received 'the keys of the kingdom of heaven.' For, 'Thou art Peter' and not 'Thou art the rock' was said to him. But 'the rock was Christ,' in confessing whom, as also the whole Church confesses, Simon was called Peter. But let the reader decide which of these two opinions is the more probable. — The Fathers of the Church (Washington D.C., Catholic University, 1968), Saint Augustine, The Retractations Chapter 20.1:.
As regards the oft-quoted Mt. 16:18, note the following bishops promise in the profession of faith of Vatican 1:
• Basil of Seleucia, Oratio 25:
'You are Christ, Son of the living God.'...Now Christ called this confession a rock, and he named the one who confessed it 'Peter,' perceiving the appellation which was suitable to the author of this confession. For this is the solemn rock of religion, this the basis of salvation, this the wall of faith and the foundation of truth: 'For no other foundation can anyone lay than that which is laid, which is Christ Jesus.' To whom be glory and power forever. — Oratio XXV.4, M.P.G., Vol. 85, Col. 296-297.
• Bede, Matthaei Evangelium Expositio, 3:
You are Peter and on this rock from which you have taken your name, that is, on myself, I will build my Church, upon that perfection of faith which you confessed I will build my Church by whose society of confession should anyone deviate although in himself he seems to do great things he does not belong to the building of my Church...Metaphorically it is said to him on this rock, that is, the Saviour which you confessed, the Church is to be built, who granted participation to the faithful confessor of his name. — 80Homily 23, M.P.L., Vol. 94, Col. 260. Cited by Karlfried Froehlich, Formen, Footnote #204, p. 156 [unable to verify by me].
• Cassiodorus, Psalm 45.5:
'It will not be moved' is said about the Church to which alone that promise has been given: 'You are Peter and upon this rock I shall build my Church and the gates of Hell shall not prevail against it.' For the Church cannot be moved because it is known to have been founded on that most solid rock, namely, Christ the Lord. — Expositions in the Psalms, Volume 1; Volume 51, Psalm 45.5, p. 455
• Chrysostom (John) [who affirmed Peter was a rock, but here not the rock in Mt. 16:18]:
Therefore He added this, 'And I say unto thee, Thou art Peter, and upon this rock I will build my Church; that is, on the faith of his confession. — Chrysostom, Homilies on the Gospel of Saint Matthew, Homily LIIl; Philip Schaff, Nicene and Post-Nicene Fathers (http://www.ccel.org/ccel/schaff/npnf110.iii.LII.html)
• Cyril of Alexandria:
When [Peter] wisely and blamelessly confessed his faith to Jesus saying, 'You are Christ, Son of the living God,' Jesus said to divine Peter: 'You are Peter and upon this rock I will build my Church.' Now by the word 'rock', Jesus indicated, I think, the immoveable faith of the disciple.”. — Cyril Commentary on Isaiah 4.2.
• Origen, Commentary on the Gospel of Matthew (Book XII):
“For a rock is every disciple of Christ of whom those drank who drank of the spiritual rock which followed them, 1 Corinthians 10:4 and upon every such rock is built every word of the church, and the polity in accordance with it; for in each of the perfect, who have the combination of words and deeds and thoughts which fill up the blessedness, is the church built by God.'
“For all bear the surname ‘rock’ who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved, that they may drink from it the spiritual draught. But these bear the surname of rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters.” — Commentary on the Gospel of Matthew (Book XII), sect. 10,11 ( http://www.newadvent.org/fathers/101612.htm)
• Hilary of Potier, On the Trinity (Book II): Thus our one immovable foundation, our one blissful rock of faith, is the confession from Peter's mouth, Thou art the Son of the living God. On it we can base an answer to every objection with which perverted ingenuity or embittered treachery may assail the truth."-- (Hilary of Potier, On the Trinity (Book II), para 23; Philip Schaff, editor, The Nicene & Post Nicene Fathers Series 2, Vol 9.
1 Corinthians 12:27
Now you are the body of Christ, and each one of you is a part of it.
--Catholic_Wannabe_Dude(Hail Mary!!)
There are two kinds of Catholics:
Those poorly catechized and them that ain't.
Bonaventure: …the gates of heaven will open to all who confide in the protection of Mary. Blessed are they who know thee, O Mother of God, for the knowledge of THEE is the high road to everlasting life, and the publication of thy virtues is the way of ETERNAL SALVATION . Give ear, O ye nations; and all you who desire heaven , serve, honor Mary, and certainly you will find ETERNAL LIFE.
Ephem: …devotion to the divine Mother…is the unlocking of the heavenly Jerusalem.
Blosius: To the, O Lady, are committed the KEYS and the treasures of the kingdom of Heaven.
Ambrose: …constantly pray ‘Open to us, O Mary, the gates of paradise, since thou hast its KEYS.
Fulgetius: …by Mary God descended from Heaven into the world, that by HER man might ascend from earth to Heaven.
Athanasius: …And, thou, O Lady, wast filled with grace, that thou mightiest be the way of our SALVATION and the means of ascent to the heavenly Kingdom.
Richard of Laurence: Mary, in fine, is the mistress of heaven; for there she commands as she wills, and ADMITS whom she wills.
Guerric: …he who serves Mary and for whom she intercedes, is as CERTAIN of heaven as if he were already there…and those who DO NOT serve Mary will NOT BE SAVED.
Anselm: It suffices, O Lady, that thou willest it, and our SALVATION is certain.
Antoninus: …souls protected by Mary, and on which she casts her eyes, are NECESSARILY JUSTIFIED AND SAVED.
Well; that's sure enough to be thankful FOR!!
Pope Stephen VI (896–897), who had his predecessor Pope Formosus exhumed, tried, de-fingered, briefly reburied, and thrown in the Tiber.[1]
Pope John XII (955–964), who gave land to a mistress, murdered several people, and was killed by a man who caught him in bed with his wife.
Pope Benedict IX (1032–1044, 1045, 1047–1048), who "sold" the Papacy
Pope Boniface VIII (1294–1303), who is lampooned in Dante's Divine Comedy
Pope Urban VI (1378–1389), who complained that he did not hear enough screaming when Cardinals who had conspired against him were tortured.[2]
Pope Alexander VI (1492–1503), a Borgia, who was guilty of nepotism and whose unattended corpse swelled until it could barely fit in a coffin.[3]
Pope Leo X (1513–1521), a spendthrift member of the Medici family who once spent 1/7 of his predecessors' reserves on a single ceremony[4]
Pope Clement VII (1523–1534), also a Medici, whose power-politicking with France, Spain, and Germany got Rome sacked.
That's a GOOD thing; for many of you FR Catholics sure do NOT 'trust' your current pope!!
Luke 18:9-14 Douay-Rheims 1899 American Edition (DRA)
9 And to some who trusted in themselves as just, and despised others, he spoke also this parable:
10 Two men went up into the temple to pray: the one a Pharisee, and the other a publican.
11 The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.
12 I fast twice in a week: I give tithes of all that I possess.
13 And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.
14 I say to you, this man went down into his house justified rather than the other: because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted.
Maybe... |
 |
Maybe not...
|
Please refresh my memory, is this the second or third thread that you have claimed intense study of the bible brought you to Rome and have STILL offered no proof.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.