INFALLIBILITY AND FALLIBILITY OF THE SUPREME PONTIFF

 

The Roman Pontiff, although endowed with the charisma of infallibility as a teacher of the faith, he still remains a fallible and sinful human being, where does not play this charism. If the doctrine of the faith is infallible, in the field of his pastoral action and Government, as well as in private conduct he can sin in various ways, such as prudence, in justice and charity.

 

 

The question of infallibility or not of the Roman Pontiff somehow coincides with that of the infallibility of the Magisterium of the Church. Which is in fact meant by this expression? The power that the episcopal college has, under the guidance of the Pope, to teach, interpret and spread the Gospel. Of course there is a magisterial power of the Pope's own personal: what he teaches his own initiative, regardless of whether or not consensus of the Episcopal body. For instance, the catechesis on the "Theology of the body" performed by Saint John Paul II from 1979 al 1983. We have here then the Papal Magisterium. But we again: the College of bishops has the duty to adopt this Magisterium, as application of Christ's command to Peter: “strengthen your brethren” [cf. LC 22,31-34]. E, other parte, It is inconceivable a Magisterium of the Bishops which is not chaired and approved by Pope.

Speaking of infallibility or papal infallibility not, It is as if you spoke then of infallibility or papal infallibility not of the Church, as guided by the Episcopal body United to the Pope, the so-called "teaching Church", though then in the end, as the Second Vatican Council says, the whole Church, and then every Member of the faithful, is infallible in believing and proclaiming the word of God, means under the guidance of the bishops and the Pope. The reader of the readings of the mass, when he proclaims them, foolproof. The child of the Catechism, If he responds well to teacher's questions, foolproof.

However, in the Church the Pope is the only member to enjoy a personal charism of infallibility. All other bishops and Cardinals, however learned and holy, do not hold any personal charisma of infallibility and can fall into heresy, as is proved by the history. Or you can say I'm infallible, individually or in groups, It was a Conciliar Assembly, just as United to Peter and submitted to Peter. The conciliarism, repeatedly appeared in history, is a heresy, it does not correspond to the will of Christ. As well as the simple "primacy of honor" without judicial and magisterial power supported by the schismatic Eastern Churches, is a heresy contrary to what Christ willed and commanded to Peter and his successors.

The Pope is assisted by the Holy Spirit infallibly When performs its task to proclaim and interpret the Gospel and strengthen his brethren in faith. Of course the Pope, because sinful man, son of Adam, fallible in things would also of Christian faith and morals, If you do not have this support and is indeed fallible, When, for different reasons, This assistance is not. And fallibile means you can't go wrong, who can pass up a mistake. Or you can give for sure what it is, or vice versa it can take what is certain for questionable. The greater certainty that the Pope is a master in faith and when infallibly teaches God's Word, We when he claims to speak on behalf of Christ and will define a dogma of faith, as is taught in the first Vatican Council.

For there to be infallibility These are not required explicit declarations and solemn, quite rare, but it is enough that the Pope proposes teachings that still refer to dogma or tradition or develop them and clarify or teach some doctrine necessarily connected to dogma or which in any way touches the truth of faith taught by our Lord Jesus Christ. As well as the doctrines of the ecumenical councils, that explain or deepen or interpret the truths of Scripture and tradition, even if they are not defined, however, they are final, that is absolutely and eternally true and infallible; and repeat their authority from that of the same Supreme Pontiff who approved. On the contrary, as is apparent from the letter To protect the faith of St. John Paul II of 1998, there are three degrees of infallibility of the doctrines of the Magisterium of the Church. The first, that requires faithful the Divine faith or theology reports, is that of the truths of faith defined, commonly called "dogmas". Reject this doctrine is heresy.

On the second level are the doctrines not defined yet definitive, that is absolutely and eternally true, from the object of belief in the authority of the Church, the so-called "ecclesiastical faith". Can touch the thing revealed, or historical truths or necessarily connected with speculative thing revealed, as for example the existence of the human soul, of God, truth or freedom or the legitimacy of a Pope or a Council; things that, If they were not true, they would crumble or would make impossible the truths of faith. Reject this doctrine is error close to heresy.

The doctrines of the third degree yet concern issues of faith or faith-related, therefore it is always a question of true and certain doctrines, but the faithful must not give assent of faith, but only pay "homage of his intelligence". There is no question here of the Church, that proposes, without defining it dogmatically, a doctrine of faith, but a doctrine of the Church, which has connection with the doctrine of the faith. Doctrine of this kind is for instance the principle of religious freedom or the principle of ecumenism and interreligious dialogue announced by Vatican II. Reject this doctrine is error against the doctrine of the Church. In the first instance we have the doctrine defined, in accordance with the definitive doctrine, in the third binding doctrine.

Why these three degrees? They do not refer to the question of truth, as if, for instance, were true only the doctrines of first instance. They respond to a pastoral reason and how to join the real of the human mind. Meet, in other words, educational purpose and the nature of the human mind to accept the truth.

The Church has received from Christ the deposit of revelation in its entirety beginning. But it has not learned from the outset with equal clarity and certainty all the truths of the faith. Someone, those on which Christ had insisted that more or appeared in continuity with the old testament, or that seemed more appropriate to reason, have emerged for the first symbols of faith. Other, you could infer from early or were latent or implied under the first, maybe less important or maybe even more difficult to understand, "bear", at the beginning they were veiled or not as safe as the first. Hence this process of differentiation more degrees of certainty.

The progress of the Church in knowledge the data revealed does not imply that God throughout history add new truth, but in the fact that the Church always knows better and more clearly all those truths, which Christ taught the apostles before returning to heaven. Now Christ from heaven, now, and until the end of the world, adds nothing to what he then delivered to the Apostles, but through his spirit assists the Church under the guidance of Peter in ever better understand and explain the truth revealed.

The Church does not only have to clarify for itself the quality and number of revealed truths, but once it, under the guidance of the Pope, clarified, it is his duty to teach them to the world. And even at this point there is the need for a gradual approach: gradually in to propose so doctrinal content next, starting with the easiest or the most important or most urgent. And gradually the emphasis or force or emphasis or severity with which propose the same doctrines, according to the needs or requirements of the faithful.

The infallibility of the Pope is historically proven: It has never happened that a Pope has belied his predecessor in matters of faith. Küng's thesis therefore is false. It may happen that a Pope instead accidentally fall into heresy or why not in full possession of his mental faculties or because threatened. The teachings of the Pope or his doctrinal position must be considered always with kindness, trust and respect, but also with wise discernment, in order to assess how, the level of authority and the kind of actions or pronouncements or the provisions of the acts or practices of Government.

After you make sure, at safe sources, objective and authoritative of the true content of what he says or said, the first thing to do is categorize the type and level of decision. The post-Conciliar Popes, especially from San Giovanni Paolo II, increased and further diversified kinds of their speeches. Not uncommon is the fact that they intend to demonstrate simple personal views, for example publications, speeches or interviews, perhaps following certain trends or Exegetical theology. It is evident that here are not infallible. I'm, these, interventions that are added to the traditional exercise of their moral and doctrinal Magisterium, that is expressed in the documents at various levels, from encyclicals to speeches, at general audiences or homilies in Apostolic visits; they retain the expression of their jurisdictional power, pastoral, disciplinary, of Government, diplomat, legislative.

In their moral teaching, be careful as it is traceable to the truths of faith distinct directives, that can be discussed. To about, worthy of every respect, Indeed, obedience of faith, is papal moral teaching that makes reference to the natural moral law, as for example rules of sexual or social ethics, the pastoral care of homosexual persons, the prohibition of contraceptives, of artificial insemination, or the defence of the rights of the poor and oppressed.

Likewise with respect consideration should be given to the discipline of the sacraments and liturgical norms, even here, however, distinguishing what refers to the essential values of faith from what can be a simple pastoral value or changeable revisable. Also in directing the ways of salvation to those brothers and sisters who have travelled in an exemplary manner — the Saints — the Papal Magisterium cannot be infallible.

The case of judicial sentences is different in cases of schism or excommunication or death in canonical field, While the Pope can do no wrong in judging a heretical doctrine. As for pronouncements about charismatic phenomena, such as the Marian apparitions, Here the judgement is not infallible, However, it must be assumed that it is marked by prudence.

The Papal Magisterium, and in general the Church can and should be assessed in the light of tradition, Yes and writing, but not with the watchful attitude, wary presumptuous, We could say pharisaical, of him which is held usually with gun pointed to see the Pope in challenge, Maybe to accuse him of modernism, but with the confidence that we have the correct interpretation of Scripture and tradition. It is wise and right well interpret some of its expressions that can surprise at first. So similarly, before denying the infallibility of the doctrines of the Second Vatican Council, as some do, It reflects well on the fact that they, If they do not contain new dogmas defined, however they present new developments of the Tradition and new explanations of Scripture, You cannot bind, Maybe the third degree of authority, the sincere treat of true Catholic.

But it is also the duty of loyalty and honesty to the sovereign pontiff pull on our side, like the modernists, just because the Pope shows open to the values of modernity, forgetting the huge attack that he addresses in his Encyclical Laudato si against what was the worst poison of modernity: the antropocentrismo.

The Roman Pontiff, although endowed with the charisma of infallibility as a teacher of the faith, he still remains a fallible and sinful human being, where does not play this charism. If the doctrine of the faith is infallible, in the field of his pastoral action and Government, as well as in private conduct he can sin in various ways, such as prudence, in justice and charity. For this he needs our help, first prayer, but also, for those who can, of constructive proposals in the doctrinal field, moral and pastoral, always leaving him the last word. It is very important therefore to know clearly where the Pope can be criticized and which must be obeyed. This clarity is essential for continued fruitful advanced on the way of salvation.

Varazze, 13 July 2015

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And I tell you:

"You are Peter and on this rock I will build my church and the gates of hell shall not prevail against it. I will give you the keys of the Kingdom of heaven, and whatever you bind on earth will be bound in heaven, and everything you melt on earth will be melted in heaven ".

[Mt 16, 18-19]