Ordinary Magisterial Teaching And Infallibility

[Catherine Therese]

Per article 3 of part three of the Catechism, there is a distinction made between Ordinary Magisterial Teaching and Extraordinary Magisterial Teaching.

My understanding of how infallibility comes into play here is a little shaky, though. I thought I was confident in my understanding of this but when being questioned on a matter earlier tonight I found my understanding to be less than solid.

Can OMT be infallible?

If yes, then:

Is OMT always infallible by virtue of being OMT?

Is there a scope to be applied, such as in the scope of ex cathedra statements (which I believe are EMT) extending only to "faith and dogma" ?

[cappie]

The Ordinary Magisterium is not infallible. (Recall that the 'ordinary universal Magisterium' actually falls under the Sacred Magisterium, because it teaches infallibly.) But then neither is the Ordinary Magisterium fallible to such an extent that any number of teachings might be in error, to any extent. These two truths, that the Ordinary Magisterium is not infallible, and that it is nevertheless not fallible in an unlimited way, have seemed to be irreconcilably in conflict with one another to many persons.

 

Some persons have solved this conflict by holding that the Ordinary Magisterium is either infallible, or that, when it is not infallible, no errors of any significance could occur. They expand the number of infallible teachings of the Magisterium so that few if any teachings are left which are not certainly true. In effect, they have made the Ordinary Magisterium to be infallible (though the terminology they use varies). But this solution contradicts the teaching of the Magisterium itself which has clearly limited infallibility to teachings that meet specific criteria.

 

Others have suggested that the Ordinary Magisterium is not limited in the extent of its possible errors. But such persons have quickly gone away from the true Faith, because very many of the teachings of the Church fall under the Ordinary Magisterium. They also have tended to narrow the number of teachings that fall under the infallible Sacred Magisterium, which further harms their understanding of the Truth.

 

The correct solution to this apparent conflict is that there are three levels of fallibility concerning the teachings of the Faith. The first level is infallibility, which is the charism of certain truth. All teachings of the Sacred Magisterium are certainly true in all that is asserted as true. This level of certain truth is one and the same as that possessed by Sacred Tradition and Sacred Scripture, from which the Sacred Magisterium draws its teachings.

 

The second level of fallibility is called non-infallible. (Now I am using this term with a more specific definition that it has generally been used in the past.) The Ordinary Magisterium teaches non-infallibly, that is, with a limited possibility of error. Such teachings can contain errors, even on matters of faith and morals, even on matters which pertain to salvation, because the charism given to the Ordinary Magisterium is not that of certain truth, but rather that of a certain (sure) path to salvation. However, the possibility of error is limited because even the teachings of the non-infallible Ordinary Magisterium are guided by the Holy Spirit. The limit to the possibility of error is that these teachings cannot possibly lead the faithful off of the path to salvation. So while the Spirit does not guarantee that all that is asserted as true is certainly true, our Holy Advocate does guarantee that, by following such teachings, we will certainly not be led away from salvation. In fact, by following both the infallible and non-infallible teachings of the Church, any sincere and willing soul will certainly be led to salvation. Therefore, the non-infallible teachings of the Ordinary Magisterium have the charism of certain salvation.

 

The Church has the authority to require the faithful to believe even the non-infallible teachings of the Magisterium because those teachings have the charism of certain salvation. These non-infallible teachings can contain errors, but no single error, nor set of errors, nor even all the errors put together, can ever reach to such an extent as to lead the faithful away from salvation. The Church has the responsibility and authority to require the faithful to believe and to do those things that are necessary to their eternal salvation. This is the reason that the Church can require the faithful to believe a set of non-infallible teachings, which may contain some errors on particular points.

 

On the other hand, the possibility of error is the reason that the faithful can occasionally disagree with the Ordinary Magisterium, on points that are not essential to salvation. But the basis for dissent must be a more authoritative teaching in Tradition, or Scripture, or Magisterium.

 

Now the errors that are possible under the Ordinary Magisterium are not merely trivial or inconsequential errors. The history of the Church has made it clear that errors can be taught under the Ordinary Magisterium which pertain to salvation, errors on important matters of faith and morals. The limit is not that all such errors will be small or inconsequential or trivial, but rather that they will not reach to such an extent that a soul would be led away salvation. And ordinary teachings that are essential to salvation cannot be erroneous in their fundamental points, but these teachings can still contain some lesser errors within a fundamental doctrine. There can be a blurring or lack of distinction between one concept and another. There can be a need for further development within a doctrine that is still true as presented, but does not answer every question. There can be outright errors on matters of faith, morals, and salvation, but not to such an extent that it would endanger our salvation if we follow all of the other teachings of the Church as well.

 

The third level of fallibility is found in those ideas among the faithful, and in those teachings or proposals made by theologians and teachers of the faith. These ideas or proposals or teachings are fallible. They are not teachings of the Magisterium proper. They are not taught with the authority that the Christ gave to Peter and the Apostles and their successors. However, such ideas are guided by the Holy Spirit and are based on possible new insights into the truths of Tradition and Scripture, so they are not the mere musings of madmen. They are much more likely to bear fruit than the reasonings of unbelievers, whose ideas often go quickly astray from the true path of reason due to original and personal sin. Now the Holy Spirit permits even substantial errors among the faithful and among theologians. However, He generously guarantees that the faithful, sincerely pursuing the truths of Faith found in Tradition, Scripture, Magisterium, will not fail to bear fruit in their own lives and more generally in the life of the Church. Therefore, this third level of the Magisterium has the charism of certain fruitfulness. This level is called the Magisterium general, as opposed to the Magisterium proper (the Sacred Magisterium and the Ordinary Magisterium).

 

For a full discussion of this see: http://www.catholicplanet.com/TSM/ordinary-magisterium.htm