Victor R. Claveau, MJ
Jesus Christ was sent by the Father and was known as an authentic Teacher. Forty times in the New Testament, Christ is called “teacher” (didaskalos):
Mt 23:8-10: One among you is your teacher, the rest are learners …Avoid being called teachers. Only one is your teacher, the Messiah. (NAB)
Twelve times Christ is called “Rabbi” (master, the address of teachers):
Mt 7:28-29: Jesus finished this discourse and left the crowds spellbound by his teaching. The reason was that he taught with authority and not like their scribes. (NAB)
Jo 13:13-15: You address me as “Teacher” and “Lord”, and fittingly enough, for that is what I am. But if I washed your feet – I who am Teacher and Lord – then you must wash each other’s feet. What I just did was to give you an example: as I have done, so you must do. (NAB)
The Gospels record Christ handing over to the Apostles his own mission, or divine office which he had as man.
John 17:18: As you have sent me into the world, so I have sent them into the world. (NAB)
John 20:21: As the Father has sent me, so I send you. (NAB)
Mt 10:40: He who welcomes you welcomes me, and he who welcomes me welcomes him who sent me. (NAB)
Lk 10:16: He who hears you, hears me. He who rejects you, rejects me. And he who rejects me, rejects him who sent me. (NAB)
Mt 28:18-19: Jesus came forward and addressed them in these words: “Full authority has been given me both in heaven and earth; go, therefore, and make disciples of all nations. Baptize them in the name of the Father, and of the Son, and of the Holy Spirit. (NAB)
Christ is revealed instituting a perpetually enduring truth-teaching, truth-handling authority in the Apostles.
Mt 28:20: Teach them (all nations) to carry out everything I have commanded you. And know that I am with you always, until the end of the world. (NAB)
Jo 14:16-17: I will ask the Father and he will give you another Paraclete to be with you always: the Spirit of Truth, whom the world cannot accept, since it neither sees him nor recognizes him; but he remains with you and will be within you. (NAB)
John 15:26: When the Paraclete comes, the Spirit of Truth who comes from the Father -and whom I myself will send from the Father – he will bear witness on my behalf. (NAB)
John 16:12: I have much more to tell you, but you cannot bear it now. When he comes, however, being the Spirit of Truth he will guide you to all truth. (NAB)
Acts 1:8: You will receive power when the Holy Spirit comes down on you; then you are to be my witnesses in Jerusalem, throughout Judea and Samaria, yes, even to the ends of the earth. (NAB)
We, as Roman Catholic Christians, believe that Christ’s teaching authority and truth charism continues in His Body the Church in the successors both of Peter and then the apostles, and then to their successors–the trustworthy men–the successor of Peter in the Bishop of Rome, and the successors of the apostles, the ‘episcopoi’ or bishops from apostolic time to the present.
Let us now review the Teaching of the Church on Papal Infallibility.
The doctrine defined by Vatican Council I may be briefly stated as follows: The Pope is infallible when he speaks ex cathedra, i.e., when, as Pastor and Teacher of all Christians, he defines, in virtue of his supreme Apostolic authority, a doctrine concerning faith or morals to be held by the universal Church. He is said to “define” a doctrine, when he makes it clear that the doctrine must be believed with a firm, interior assent of faith. The doctrine must be concerned with faith or morals and must belong to the Deposit of Faith, i.e., it must be found in Scripture or Sacred Tradition.
There are Four conditions which fix the sphere of Papal Infallibility.
1st. When the Pope speaks as Chief Pastor and teacher, as Bishop of Christ’s Church.
2nd. When the Pope speaks to the Universal Church, to Christians everywhere in the world.
3rd. When the Pope defines and finally determines a doctrine by virtue of supreme Apostolic authority.
4th. When the Pope define a doctrine upon faith or morals.
Misconceptions as to Papal Infallibility
To remove some gross misconceptions–Papal Infallibility does not imply impeccability, or sinlessness. The Pope is infallible in doctrine, but not impeccable in conduct. He must work out his salvation “in fear and trembling” like other men, sharing with St. Paul the apprehension “…after having preached to others I myself should be rejected.”[1] Neither does Papal Infallibility imply a power to make new revelations i.e., to disclose to man Divine truths previously unknown. The whole Christian revelation was delivered to the Apostles. The Pope, in the exercise of Infallibility, merely explains it without adding anything to it. Nor are his infallible utterances inspired. For inspiration we require: (a) that the writer or speaker be moved by God Himself to write or speak; and (2) that he be so guided by God, while writing or speaking, that he expresses what God himself wishes to express and nothing more. God is the author of inspired utterances. He is not the author of Papal definitions, but he guarantees them against error.[2]
The Bible, the written Word of God, does not claim that it is the only source of revelation. It does name those persons who are chosen to hand on the Word of God by word of mouth–trustworthy men: episcopoi, presbyteroi, diaconoi.
The Bible also offers a decision-making model for determining truth handling and the refutation of error–the Conciliar Model of Acts 15: “It is the decision of the Holy Spirit and ours too.”
The Catholic Church has faithfully followed that model from Nicaea to Vatican II.
The trustworthy men entrusted to hand on the Word of God are found among the Apostolic Fathers (1st and 2nd centuries), the Post-Apostolic Fathers (2nd to 8th centuries), and the Doctors of the Church.
The latest expression of the constant faith of the Church, handed on by trustworthy men in direct succession from the Apostolic Church is found in the documents of Second Vatican Council.
Paul defines the New Testament people chosen to hand on the Revelation of the Word of God.
2 Tim 2:2: The things which you have heard from me through many witnesses you must hand on to trustworthy men who will be able to teach others. (NAB)
Paul also continues to describe who the “trustworthy men” are who are to hand on the Revelation of God.
The first category of “trustworthy men” is “episcopoi”, bishops.
1 Tim 3:1-2: You can depend on this: whoever wants to be a bishop (episcopes) aspires to a noble task. A bishop (episcopon) must be irreproachable, married only once, of even temper, self controlled, modest, and hospitable. He should be a good teacher. (NAB)
Tit 1:7,9: The bishop (episcopon) as God’s steward must be blameless. …In his teaching he must hold fast to the authentic message, so that he will be able both to encourage men to follow sound doctrine and to refute those who contradict it. (NAB)
The second category of “trustworthy men” is “presbyteroi”, the presbyters, priests, elders.
Tit 1:6: As I instructed you, a presbyter (presbyterois) must be irreproachable, married only once, the father of children who are believers and are not known to be wild and insubordinate. (NAB)
1 Tim 5:17: Presbyters who do well as leaders deserve to be paid double, especially those whose work is preaching and teaching. (NAB)
The third category of “trustworthy men” is “diakonoi”, deacons.
1 Tim 4:6,13,16: If you put these instructions before the brotherhood you will be a good servant (diakonos) of Christ Jesus, reared in the words of faith and the sound doctrine you have faithfully followed …until I arrive, devote yourself to the reading of Scripture. to preaching and teaching …watch yourself and watch your teaching. (NAB)
1 Tim 3:8-9: In the same way, deacons (diakonous) must be serious, straightforward, and truthful. They may not overindulge in drink or give in to greed. They must hold fast to the divinely revealed faith with a clear conscience. (NAB)
The Bible testifies that the Apostolic Church exercised this teaching authority “holding fast to the authentic message …refuting those who contradict it” (Tit 1:9) beyond the words and deeds of Jesus Christ.
In Acts 15: The Council of Jerusalem, we find the Biblical Model for Handing on Truth and Refuting Error.
The Acts of the Apostles records that there were different truths being taught regarding keeping the Mosaic Law. One group represented by Judaizers taught that Gentile Christians must come to the Christian life through keeping the Mosaic Law; the second group represented by Paul taught that Gentile Christians did not need to keep the Mosaic Law. There was also no Scripture regarding the truth of the issue. So they appealed the authority of the Holy Spirit in council. The Catholic Church has followed this model ever since.
Error in teaching:
Acts 15:1: “Some men came down to Antioch from Judea and began to teach the brothers, “Unless you are circumcised according to Mosaic practice, you cannot be saved.” (NAB)
Dissension and controversy:
Acts 15:2: “This created dissension and much controversy between them and Paul and Barnabas. (NAB)
Appeal to the apostles and presbyters in Jerusalem:
Acts 15:2: “Finally it was decided that Paul, Barnabas and some others should go up to see the apostles and presbyters in Jerusalem about this question. (NAB)
Apostles and presbyters convened: Acts 15:6
“The Apostles and the presbyters accordingly convened to look into the matter.” (NAB)
What Infallibility Means.
The Pope’s prerogative is with regard to defining doctrines that are explicitly and implicitly in the deposit of faith given by Christ in the keeping of His Church.
It Means — Not that the Pope is inspired or that he is immune from sin (impeccability):
It Means — That the Pope is Divinely protected from contradicting, from denying and from changing the revelations of Christ.
It Means — Not that the Pope receives new revelations:
It Means — That the Pope holds inviolate the truths revealed.
It Means — Not that the Pope invents new doctrines or that he cannot err in matters economic, political, scientific or historical:
It Means — That the Pope cannot admit doctrinal changes in religion.
It Means — Not that the Pope is given the power to dictate to Caesar; to depose rulers, to absolve persons from their obligations to the State:
It Means — The Pope’s infallible power lies exclusively within the sphere of faith and morals.
Reason shows us the Practical Necessity of Papal Infallibility.
Reason itself demands that there should be in the Church an organ of infallibility capable of dealing with manifest corruptions of doctrine at their very inception. Such an organ of infallibility is found in the supreme teaching authority of the Pope. His prompt decision will spare the Church a multitude of evils. The only other organ of infallibility of which there can be any question is a General Council,[3] i.e., a council consisting of a large number of bishops, representative of the entire Church, assembled at the summons or with the approval of the Pope, and passing doctrinal or disciplinary decrees which he confirms. Such a body, it is manifest, cannot be assembled without long delay, and, at times, owing to wars or other disturbances, cannot be assembled at all and hence is not an adequate organ of infallibility.
[1]1 Cor 9:27.
[2]A Papal definition has but one meaning intended by the Pope. A passage of inspired scripture on the other hand, may have, not only the literal meaning, but also a meaning of a higher order; thus, for instance, when God tells us of the sufferings of King David, He gives us an historical narrative and also a type or image of the future sufferings of His Son; or, take the words of Christ addressed to His Mother and St. John on Good Friday; Mary became the spiritual Mother of mankind at the moment of the Incarnation; this truth was proclaimed by her Son on the Cross in words which have a literal meaning also.
[3]A General Council is a meeting of Bishops, representative of the entire Church, summoned by the Pope, deliberating under his direction, and issuing decrees or condemnations, which however have no force unless he confirms them. That the concurrence and approval of the Pope are necessary for the work of a General Council follows from the doctrine of Apostolicity. Absolute unanimity is not required. Observe that a Bishop teaches his subjects, not only personally but through his priests and school-teachers and through the catechisms or text-books which he prescribes.