Posted on 04/29/2012 3:06:06 PM PDT by NYer
Although papal infallibility is commonly found in popular conversation, how well the term is understood is another matter.
“Christ giving Peter the keys of the kingdom” by Pietro Perugino
As Danny Garland, Jr., pointed out in his recent article on The Development of the Dogma of Papal Infallibility, the term papal infallibility has a centuries-old history that stretches from Peter John Olivi, in the thirteenth century, through John Henry Newman, in the nineteenth century, and down to the present. 1
In addition to being a well-known term with a lengthy history, papal infallibility is also highly symbolic: for Roman Catholics, it has often been a badge of self-identitya way of distinguishing themselves from Anglicans, Orthodox and Protestants. Simultaneously, the popes infallibility has been a counter-symbol to those Christians who do not recognize the authority of the Bishop of Rome. Indeed, for many non-Catholic Christians, the term symbolizes everything that is wrong with Roman Catholicism.
Although papal infallibility is commonly found in popular conversation, how well the term is understood is another matter. One of the most entertaining discussions of the issue is found in a pub-scene in James Joyces Dubliners, where a group is stoutly discussing and strenuously defending the infallible teaching of the pope. In Joyces story, Mr. Cunningham summarized the doctrine with Hibernian exuberance: But the astonishing thing is this: Not one of them (the popes), not the biggest drunkard, not the most . . . out-and-out ruffian, not one of them ever preached ex cathedra a word of false doctrine. Now isnt that an astonishing thing? 2
Cunningham went on to claim that one of the two prelates who voted against Pastor Aeternus at the Council was a German Cardinal, by the name of Dowlingpresumably meaning Johann Joseph Ignaz von Döllinger (1799-1890), a German priest-professor at the University of Munich, who was not at Vatican I, but was excommunicated in 1871 for refusing to accept its teachings about infallibility. 3 Although Cunningham and companions can be credited for knowing the essentials of the doctrine, their theological method makes historians and theologians winceat least if they know anything concerning the history and teaching of the First Vatican Council (1869-1870) about infallibility. As John Tracy Ellis once remarked: It is doubtful that any event in the history of the modern Church ever gave rise to a greater flow of misinformation than the [First] Vatican Council. 4
Unfortunately, Ellis was all too right. First of all, contrary to popular belief, Vatican I did not really define infallibility, at least, not in the sense of stating precisely what infallibility is. Rather, the Council described how infallibility is operative. What the Council actually did was to specify the conditions required for pope to exercise this authority of infallibility. He must: (1) Rely on the divine assistance promised to Peter; (2) Act as pastor and teacher of all Christians; and, (3) Invoke his supreme apostolic authority. In addition, the Council limited the type of teachings that can be taught infallibly to matters of faith and morals, held by the whole Church. Only if all these conditions are fulfilled, does the pope enjoy the infallibility given by Christ to the Church. Then, and only then, can such papal definitions be deemed irreformable. 5
Although the First Vatican Council did not give a precise definition of the nature of infallibility, its operative description suggests that the Council understood it to be an endowment or charism given by Christ to the Church, which can only be exercised by the pope under specific conditions. A charism ensures that the teaching of the pope, in a particular instance, is immune from error. In describing this divinely given gift of infallibility, the Councils list of conditions serves a double purpose. First, the list specifies the conditions which must be fulfilled (i.e., if a pope truly wants to mandate a particular doctrine by using the charism of infallibility). Secondly, the list of conditions enables Christians to recognize when a particular teaching is being infallibly taught.
The fact that the vast majority of Church teachings are not taught under this charism does not mean that such teachings are unimportant. They do not have the same importance as teachings deemed infallible, which have a greater binding force, precisely because they are closely connected with the essentials of revelation. 6 Moreover, while teaching the Gospel is a daily responsibility of the Church, only rarely has the Church invoked infallibility in fulfilling its teaching mission. In fact, since Vatican Is declaration on infallibility in 1870, there is only one clear-cut instance where a pope has taught infallibly: Pope Pius XII’s 1950 proclamation of Our Lady’s assumption. 7
Meaning of Infallibilitas
What is absolutely crucial to any discussion about infallibilitybut all too often overlookedis what the term actually means. In English, infallibility has simply been taken from the Latin, infallibilitas, without specifying its meaning. 8 As a result, many people use the term in a rather elastic senseoften meaning immunity from error or inability of making fundamental mistakes in religious matters. While such casual explanations may suffice for popular understandings, they have the potential for creating misunderstandings, among Catholics and other Christians.
In contrast, German-speaking theologians have tried to translate the term. The most common translation has been Unfehlbarkeitinability of erring. However, this term is not completely satisfactory, since it can have a pejorative connotation. Unfehlbar can describe a person who thinks that he is incapable of making mistakes, which is obviously not the case here. Accordingly, unfehlbar can make the not-too-subtle suggestion that it is humanly impossible for anyone, including the pope, to claim to exercise infallibility. Such a dismissive connotation underpinned Hans Küngs attack on infallibility on the centennial of Vatican I in 1970. 9
Some German-speaking theologians, such as Hans Urs von Balthasar, have opted for other understandings of infallibilitas, such as Letzverbindlichkeit, implying that a definitive response can be given to a specific doctrinal question. He states:
Heinrich Fries suggestion of Verbindlichkeit (binding power), which at the highest level can become an ultimate binding power (Letzverbindlichkeit) seems to me certainly worth considering. 10
The merit of interpreting infallibility as ultimate binding power or judicial finality is that a doctrinal decision pronounced under infallibility is finalat least, here and now, for this specific question, unless, and until, new questions are raised.
The understanding of infallibility as judicial finality has sometimes been popularized in American catechetics, comparing doctrinal declarations to decisions of the Supreme Court: whose decisions are judicially final as there is no higher court to which an appeal can be made. So, too, decisions under infallibility are ecclesially final, as a pope, or an ecumenical council, teaching with infallibility, has the definitive word about the specific doctrinal matter under discussion, with no further appeal possible. Nonetheless, change is possible in the future, that is, a new legal question may arise, resulting in the Supreme Court modifying a previous decision. Similarly, a new doctrinal question may be posed, resulting in a new doctrinal decisionnot one contradicting the previous teaching, but one amplifying and developing it.11
In other words, just as judicial finality does not preclude the possibility of the Supreme Court modifying a previous Supreme Court decision, infallibility does not exclude the possibility that a later pope, or later council, might amplify and develop it further, and in that sense, change the doctrinal decisions of their predecessors. In this respect, the answer to one doctrinal question sets the stage for further questions, and for further doctrinal decisions in the future. For example, the responses of the ecumenical councils of the early church to a series of Trinitarian and Christological controversies may be seen as instances of this continual dynamic of definitive decisions, followed by new doctrinal developments and consequent clarifications. 12
Papal Infallibility
While papal infallibility is routinely used, not only in common conversation, but also among theologians, it should be emphasized that the First Vatican Council did not use the term. In fact, Vatican I deliberately changed the heading of the fourth chapter of Pastor Aeternus. The original draft read: the infallibility of the Roman Pontiff, which was changed to: the infallible magisterium of the Roman Pontiff. The importance of this terminological shift is two-fold. First, it avoided the implication that the pope possesses infallibility in such a personal way that all his statements come under infallibility. While Catholics generally take this for granted today, at the time of the First Vatican Council, there were people who felt that any and every doctrinal statement by the pope was a matter of infallibility. The English theologian, W. G. Ward (1812-1882), for example, was famously reported as desiring a daily exercise of infallibility by the pope: I should like a new Papal Bull every morning with my Times at breakfast. 13
Secondly, the reason for preferring the term infallible magisterium is that infallibility can be exercised not only by the pope, but also by the college of bishops in union with him; as the Second Vatican Council taught:
Although the individual bishops do not enjoy the prerogative of infallibility, they nevertheless proclaim Christs doctrine infallibly whenever, even though dispersed through the world, but still maintaining the bond of communion among themselves and with the successor of Peter, and authentically teaching matters of faith and morals, they are in agreement on one position as definitively to be held. 14
Accordingly, just as Vatican I specified a list of conditions that the pope must follow in order to exercise the Churchs infallible magisterium, Vatican II indicated the conditions that the bishops must follow if their teaching is to be considered a collegial exercise of the Churchs infallible magisterium.
Infallible Statements
Another term, routinely used in discussions about infallibility, is the expression: infallible statements. Again, one must emphasize that this term was not used by Vatican I; rather, the Council used the term irreformable definitions. Many commentators on infallibility have ignored the difference, or have even claimed that the two expressions are equivalent. However, in addition to the need to respect the Churchs official terminology, a casual mixing of terms entails a number of philosophical and theological difficulties. For example, to speak of infallible statements suggests that such statements are absolute. In contrast, most philosophers insist that all statements are historically and culturally conditionedexpressions delimited by a particular time and place, and so not absolute, but relative. Similarly, many theologians today do not want to speak of infallible statements in order to avoid the doctrinal equivalent of biblical literalism: if God did not dictate the Bible word for word, why should one suggest that God dictates doctrinal decisions word for word?
Using terms, like infallible statements or infallible teaching, risks making the doctrine of infallibility both philosophically, and theologically, indefensible. It becomes an easy target for rejection. In effect, defenders of infallible statements, with the best of intentions, can inadvertently become the doctrines enemies, just as defenders of biblical literalism can unwittingly destroy the credibility of the Bible. In contrast, the expression irreformable definitions harmonizes readily with interpreting infallibility as judicial finality or ultimate binding power (Leztverbindlichkeit), as proposed by Hans Urs von Balthazar. 15 Key to this interpretation, however, is the meaning of irreformable definitionswhich, at first glance, would seem to have the same meaning as infallible statements and, therefore, sharing the same philosophical and theological problems.
Why did the First Vatican Council use the term irreformable definitions? Apparently, the Council used this term as a way of rejecting Gallicanismthe seventeenth century doctrinal claim that all papal decisions are subject to the approval of local churches. According to the its proponents, no Vatican ecclesiastical decision could be considered authoritatively final unless, and until, it received the official approval of the Church in France. When Pastor Aeternus is read in the context of Gallicanisman ecclesiological position well-known to the participants at Vatican I, though not so familiar todaythe Council is effectively stating that definitions enunciated by the pope, when exercising infallibility, are not subject to any further approval or appeal. 16 In sum, irreformable definitions are not definitions that are philosophically immutable or theologically unchangeable, but decisions that are judicially final.
Lessons from History
The axiom that: Those who do not learn from history are doomed to repeat it, has been repeatedly exemplified in the numerous discussions about infallibility in the half-century since Vatican II. There is not only a vast amount of material on the teaching of the two Vatican Councils about infallibility, but, unfortunately, many writers on infallibility have discussed what they presume the Church teaches, rather than carefully examining what the Church actually taught. 17 Sadly, there is a great deal that has been written about infallibility showing little or no familiarity with, much less critical analysis of, the texts of the two Vatican councils. Surprising as it may seem, some commentators have proposed interpretations about infallibility without analyzing the conciliar texts, much less studying the history of the Councils.
This failure to do the essential historical-theological homework means that many discussions of infallibility are like the conversation in Dublinerseloquent and entertaining but exaggerated and often erroneousleading some people to find infallible statements everywhere, while leading others to reject infallibility out of hand. Neither an outright denial of infallibility, nor an exaggerated extension of it to all church teachings, really serves anyone well. In effect, the many misconceptions about infallibility effectively distort the Churchs teaching, confuse believers, repel prospective converts, and create unnecessary ecumenical difficulties. 18
Pastoral Suggestions
Admittedly, changing terminology is always a difficult task. Like overcoming an addiction, one keeps falling back into accustomed habits of speech. Yet papal infallibility is one of those theological terms that has been misinterpreted so often that it might well be worth the effort to replace it with the terminology that Vatican I actually used: the infallible magisterium of the pope. Admittedly, this substitution requires a few more words, and people might be puzzled by the seemingly new terminology, but that reaction might be beneficial. This historical version might succeed in drawing peoples attention to what the two Vatican Councils actually taught, rather than what many people presume the Councils taught.
In addition, terms like infallible statements and infallible teaching might well be replaced with terms like irreformable definitions or teachings of the Churchs infallible magisterium. Again, such substitutions involve a few more words, but their use might prompt people to reflect on what the Churchs teaching really is. Last but not least, in explaining the doctrine of infallibility, it would seem not only appropriate, but extremely beneficial to use the short and succinct description of infallibility found in the Glossary of the Catechism of the Catholic Church: The gift of the Holy Spirit to the Church whereby the pastors of the Church, the pope and bishops in union with him, can definitively proclaim a doctrine of faith or morals for the belief of the faithful. 19
You’re sure that wasn’t some anti-Catholic site you lifted that quote from?
Oh, wait a minute.....
The Catholic Church believes that Christ founded the Church and placed it under St. Peter and his successors. Protestantism demands that the Church "be reasonable" and capitulate on this key doctrine in the name of ecumenicalism. Those who "protest" the Apostolic succession and Papal authority will remain separated from the Church. They will have to work out their own Salvation in the less complete environment of the Reformation. I wish them well.
Peace and Blessings.
Yes, Jesus DID establish His church - His body of believers - and though Peter was used by Christ to establish this body and help nurture it in the truths of God - he was not the only one. History shows that the early believers assembled in local groups, each having elders whose job it was to feed their flock. Peter and the other disciples and Apostles were more evangelists than "bishops" and they chiefly traveled to new locations bringing souls to Christ, establishing local assemblies, training their leaders, and, then, moving on as the Holy Spirit led them.
I think where we disagree is that you seem to believe that the Apostles named their "successors" and transferred their own mantels of "infallibility" onto the next in line rather than the Apostles teaching and training the next leaders in the truths of the Christian faith - that they enscripturated under the direction of the Holy Spirit - and those leaders, who did not inherit a charism of infallibility, were to uphold and support those truths they were taught and ensure subsequent generations also learned and passed down. All were held to the same authority of Scripture -just as the Jewish religious leaders were supposed to be held to the Mosaic law and Old Testament teachings. Just as those leaders veered away from the authority of God's word and devised their own rules and traditions that went against the truths of God, so the Roman catholic Church has and their authority - whatever that really ever was - was taken away from them. The Reformation sought to RESTORE the church back to Orthodoxy - what was passed down from the Apostles in Scripture. The powers that resided in Rome would not relinquish their false teachings so that is why there was the split - though it was NOT the first.
My faith is that of the Apostles because it follows what they taught as they recorded in Scripture. Because of this difference, I will continue to remain separated from the Roman Catholic Church. But this does not mean I am apart from THE church - the Body of Christ. No, I AM still part of that body and that is something that ONLY Jesus can do. He makes us one with him through faith.
I disagree that Protestantism "demands" the Catholic Church to capitulate on this doctrine or that it is Protestantism that is pushing the movement towards "ecumenicalism". It would be more truthful to acknowledge that the major push for this is from Rome, in, like I said, an effort to gather all Christians under the Bishop of Rome. Thankfully, I do not NEED the church of Rome to be saved. That only comes by grace through faith in Jesus Christ and I KNOW, right now, that I have everlasting life through Him, who saved me by His precious blood. The life I live, I live by faith in Christ who loved me and gave himself for me. And that, my FRiend is NEVER a "less complete environment".
I wish you peace and blessings as well.
The Apostles did choose and ordain their successors through the laying on of hands. One only need to read Acts to accept this. You may choose to interpret Scripture differently, but I choose to accept 2000 years of Tradition and the extrascriptural writings of Apostles, Fathers, Saints and eye witnesses.
Peace be with you.
It's the Catholic influence. As RCs assume position of power, the whining get louder and more belligerent.
Amen! Jesus said, "If you have seen me you have seen the father." (John 14:9)
long gone. good riddance....
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