If Something Hasn't Been Infallibly Defined...

[Byzantine]

Then why can't it be debated?

 

Just wondering. I just learned that there hasn't been an infallible statement with regards to contraception. I'm not contesting the teaching, but I'm confused as to how, if it hasn't been declared dogma (or has it?), it can't be debated. Thanks!

[qfnol31]

Sometimes Church teaching is infallible and sometimes it is not. Either way, we the faithful are called to humility and obedience to our pastors.

 

 

Infallible statements by the Pope or the bishops are normally on what we must believe, and these statements most often refer to God, Jesus, Mary, or something like that.

 

Teachings on how we must act are not normally infallible statements in the same sense. You may get something taught like "slavery is evil" or "murder is evil", but to my knowledge no infallible judgment has ever been made by the bishops or Pope on matters of morals, except perhaps in the cases of abortion and euthanasia. Even without an infallible statement, the Pope could still say "do not go out an have an abortion," which is similar to what he's done with contraception.

 

In any case, we're supposed to listen to listen to what the Pope and our bishop has to say to us about morals and how we are to act. We aren't supposed to question them as though they could be wrong. The Church calls this a "religious submission of mind and will" that we must give to the judgments of the Holy Father when he makes clear what we are supposed to believe and how we are supposed to act (Lumen Gentium). In the case of contraception, the Popes have made it abundantly clear that contraception isn't acceptable under any circumstances, and we ought to be obedient to them and trust their judgment (Humanae Vitae).

 

 

Now that I've tried to answer how come not all non-dogmatic teachings are open for debate, I will say that if you have legitimate questions about why the Pope says what he says, please bring those forward! There might be some instances not included under the current rules he's laid out (though I think he's pretty much covered everything), and it might be good to address those as a Church.

 

 

Edited this to make this a tad shorter.

Edited December 28, 2012 by qfnol31

[Theoketos]

I was hoping to avoid that can of worms as it takes me in class about 3 hours to get decent students to come to an understanding of the levels of the Magisterium. I shall try. 

 

First you have to make a distinction between doctrine and discipline. Doctrine is teaches us what we as Catholics believe. Discipline teaches how to practice our faith. 

 

Now you need to know some terms and what they mean in the context of the levels of the magisterium;

 

 

 

 

Extraordinary- referes to doctrines which which have been explicitly defined as dogma by either an ecumenical council in union with a valid pope or the pope himself. 

 

Ordinary- refers to doctrines that are taught, but explicitly defined as dogma. Sometimes these are infallible, some times they are not. 

 

Universal- For all time, and all men, all around the world. 

 

Non-universal- only applies to a particular diocese and place 

 

Papal- From the Pope

 

Episcopal- Fromt he Bishops

 

Dogma- Divinely revealed truth. As its object is perfect, the truth is unchangeable. Although some times, it is not knowable with the revelation of Christ its subsequent unfolding. 

 

Doctrine- Fancy word for teaching.  

 

 

There are different levels of doctrine and discipline, but most of the time there is a focus on the different levels of doctrine. 

 

All Catholics must give the first three levels listed here religious assent. This means to properly give what is due to God (the technical definition of religion) one must believe what the Church teaches in an extraordinary fashion (duh) or in an ordinary and universally manner. The latter is not always so clear. 

 

I. Extraordinary Papal Magisterium.

 

The highest and rarest level is the extraordinary papal magisterium. This happens when the Pope speaks ex cathedra, that is from the chair aka office of Peter. There are really only three examples of the pope speaking ex cathedra; the doctrine of the Immaculate Conception, the doctrine of the Assumption of the Blessed Virgin Mary, and any time he canonizes a saint. 

 

There are four qualifications (and attached warning) that make it rather clear the pope is speaking ex-cathedra. 

 

 

 

1. He says that he is. 

2. He speaks as pope (instead of say a private theologian or secular ruler).

3. He speaks on matters of faith and morals. 

4. He is teaching the universal Church (as distinct from his own diocese). 

 

(5.) He attaches an anathama to his teaching. 

 

 

You can see all  4(5) of the qualifications in paragraphs 44,45 of Munificentisimus Deus in which Pope Pius XII declared Mary the Virgin Mother of God to have been assumed body and soul into Heaven. 

 

 

 

 

 

44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.

 

45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.

 

 

 

II. The Extra-ordinary Episcopal Magisterium

 

 

This is most any doctrine that an Ecumenical council speaks about when they use the same 4 (5) qualifications as above. Just replace the Pope and he with Bishops and they. 

 

Note well that sometimes councils speak about discipline, such as when the Council of Trent did in regards to not using the vernacular. Discipline can change as the pastoral needs of the Church change. (This is why that Canon of Trent is no longer in force and why we can have other sacred instruments at mass other than the organ.)

 

Sometimes councils may not define any doctrine as infallible, but still teach doctrine. This is what Vatican II did. Sometimes Vatican II taught in way that is confusing and open to error if separated from the tradition out of which the council sprung. (Bl. John XXIII recited on bended knee every creed from every council since Jerusalem on.) If you read the Teaching of Vatican II in light of tradition, it is simple and easy to see as irenic and bold. 

 

III. Universal Ordinary Episcopal Magisterium

 

 

 

I Hope you are still paying attention. I know dUSt personally and will make you do service work for him if you fall asleep in my class. When you do service work for him he will steal your crow bar and dump water on you that has been stagnant in an air conditioner for many years. Do not worry though he will give you a sweet t-shirt to make up for it. The following is very important. Do not miss it.

 

 

 

This level contains all dogma that has been revealed through the natural law or through the Incarnation and Preaching Jesus passed down through His apostles and their/our Church. It includes everything written in the Bible. 

 

Sometimes however there is a confusion as to whether a doctrine is really taught by the magisterium universally or not. So they, the bishops of the Church, convene a council or a pope declares the teaching to a Dogma himself if that is appropriate. 

 

Did you know that St. Thomas Aquinas, my favorite doctor of the Church to whom I have devoted a life time of study, got the teaching on the Immaculate Conception wrong? It was unclear. To clear things up. Pius XI set us straight.   

 

Note that all the moral teachings, such as the teaching against non therapeutic use contraception, lies with in this level. 

 

This level is still infallible. The teaching on Contraception is infallibly taught. 

 

 

 

It is not declared a dogma though because; 1. Knowing that contraception is wrong is accessible through reason. 2. To declare it a dogma would make it seem like only Catholics have to follow this teaching. 3. The Church has never to my knowledge declared a human action to be wrong using the extra-ordinary magisterium. 4. Certainly a pope need not then for honest humble Catholic to follow the teaching. 5. Revisionist and heretical people who already ignore the Church would continue to do so. 

 

The doctrine of Limbo was thought to be in this category, but recent thinking places its outside the bounds of the magisterium. This is not to say Catholics cannot hold it or that it might not one day be taught infallibly. But as it stands today. I would say that theologians as such and not the Magisterium itself taught it. See the Chart at the bottom.

 

Paragraph 2267 of the Catechism of the Catholic Church contains two different levels of the Magisterium. The following is revealed through the natural law and confirmed by the revelation of Jesus Christ, infallibly and universally taught, but not explicitly defined.

 

 

 

Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.

 

If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person.

 

As you can see this teaching is universally true for all ages and known even in pre-Judeo Christian traditions.

 

 

IV. Ordinary Papal Magisterium

 

This level contains anything a Pope says or does which is not already in the above levels. It is usually an application of universal principles onto the new things of that age.

 

The last senetence of CCC 2267 contains just such an application by John Paul onto our age.

 

 

 

Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm - without definitely taking away from him the possibility of redeeming himself - the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically nonexistent."⁶⁸

 

 

I recon it to be true, though it has not always been so, and maybe not right now in every part of the world, nor may it be so in the future.

 

This doctrine can change and become obsolete if for instance something like the Canticle of Lebowitz were to actually happen.

 

This why one only owes assent of mind and will to such teaching. This is to say that men of good will could disagree, though it would be foolish to do so, on this matter with the pope and still remain good Catholics. This is especially true if they had some data to make that judgment that a pope does not have.

 

Most of the crazy things the medieval popes wrote that we cannot stomach today (especially about Jews) would probably fall into this category if they are indeed magisterial teachings.

 

V. The Non-Universal Episcopal Magisterium.

 

This is anything your local bishop would say or do that is not already taught in the above categories.

 

An example of my Bishop exercising The Non-Universal Episcopal Magisterium.:

 

http://www.ksccw.com/showthread.php?t=3050&page=2

 

Other resources

 

http://www.ewtn.com/library/ANSWERS/FR89103.HTM

http://anothervoice-greenleaf.org/2012/12/11/submit-your-mind-and-will-to-your-bishop/

http://www.ewtn.com/library/scriptur/4levels.txt

 

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html

 

An almost good paragraph from Wikipedia.

 

 

 

Donum Veritatis also allows that even if "not habitually mistaken in its prudential judgments," "some Magisterial documents might not be free from all deficiencies," and withholding assent is allowed for a theologian "who might have serious difficulties, for reasons which appear to him wellfounded, in accepting a non-irreformable magisterial teaching." In such "even if the doctrine of the faith is not in question, the theologian will not present his own opinions or divergent hypotheses as though they were non-arguable conclusions," and is to "refrain from giving untimely public expression to them," and "avoid turning to the mass media," but with a humble and teachable spirit it is his duty "to make known to the Magisterial authorities the problems raised by the teaching in itself, in the arguments proposed to justify it, or even in the manner in which it is presented," with "an intense and patient reflection on his part and a readiness, if need be, to revise his own opinions and examine the objections which his colleagues might offer him." prayerfully trusting "that if the truth really is at stake, it will ultimately prevail."

 

In so doing it makes a distinction between dissent as in public opposition to the Magisterium of the Church and the situation of conscientious personal difficulties with teaching, and asserts that the Church has always held that "nobody is to be forced to embrace the faith against his will," while the Virgin Mary's "immediate and unhesitating assent of faith to the Word of God" is set forth as the example to follow in submitting to Catholic teaching.

 

While the theologian, like every believer, must follow his conscience, and Joseph Ratzinger (as Archbishop) taught that "over the pope as the expression of the binding claim of ecclesiastical authority there still stands one's own conscience, which must be obeyed before all else,"^[2] it cannot be allowed to be determinative of truth, and the Catholic is obliged to form it according to Catholic teaching.^[3]

 

[Theoketos]

Bah! Q, That took me 45 minutes to write and you said it so much simpler. That my friends is the difference between a master (me) and doctor (Q). 

[Theoketos]