Question Title | Posted By | Question Date |
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Levels of Teaching | Tim | Thursday, September 9, 2010 |
Question: You have mentioned various levels of teaching within the church. If you wouldn't mind, please explain and give examples. And also how do these levels relate to infallible teachings? |
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Question Answered by Bro. Ignatius Mary, OLSM
Dear Tim: As to what constitutes infallible teachings, there are three ways a doctrine can be made infallible.
In order for a doctrine to be eligible for infallible status it must be…
Issues made infallible an ex cathedra are the two Marian Doctrines of the Immaculate Conception and the Assumption. Some observers, including myself, would suggest that the Pope John Paul II document on women ordination is also an ex cathedra statement. It has all the elements required for such. But other observers claim that the document was not infallible in itself. Frankly, it doesn’t matter as the woman ordination issues is already infallible by the ordinary magisterium. Issues that have been made infallible by a Council of Bishops include the Doctrine of Infallibility itself, canon of scripture, the elements of the apostle’s creed, etc. Issues made infallible by the ordinary magisterium include teachings such as the sinfulness of prostitution, contraception, other sexual issues, woman’s ordination, etc. Concerning Levels of Teaching With the new provisions promulgated by Ad Tuendam Fidem there are now four levels of doctrines – that is, four levels of doctrine that are to be believed according to the degree of certitude with which they are taught. Level 1 Teaching is that which has be Divinely Revealed in the Word of God, written or handed down, and that has been solemnly judged as divinely revealed truths. The judgment is made by: 1) ex cathedra proclamations of the Roman Pontiff; This level of teaching must be believed by all the Faithful. Anyone who denies these teachings, or who obstinately doubts these teachings are in heresy and thereby automatically excommunicated. Examples of Level 1 teaching required for belief by all the Faithful include: the articles of faith of the Creed, the various Christological dogmas, the various Marian dogmas, the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace, the doctrine of the real and substantial presence of Christ in the Eucharist, the sacrificial nature of the Eucharistic celebration, the foundation of the Church by the will of Christ, the doctrine on the primacy and infallibility of the Roman Pontiff, the doctrine on the existence of original sin, the doctrine on the immortality of the spiritual soul, the immediate recompense after death, the absence of error in the inspired sacred texts, the doctrine on the grave immorality of direct and voluntary killing of an innocent human being, the Immaculate Conception, and the Assumption of Mary. Canon Law on Level 1 Teaching Canon 750 §1: All that is contained in the written word of God or in tradition, that is, in the one deposit of faith entrusted to the Church and also proposed as divinely revealed either by the solemn magisterium of the Church or by its ordinary and universal magisterium, must be believed with divine and catholic faith; it is manifested by the common adherence of the Christian faithful under the leadership of the sacred magisterium; therefore, all are bound to avoid any doctrines whatever which are contrary to these truths. Level 2 teaching is that which has been Definitively Proposed by the Church on faith and morals. These teachings are necessary for living and expounding the deposit of faith. This level of teaching does not need to be formally revealed by the Magisterium but are teachings that could be formally defined if prudence warrants. This level of teaching requires a firm and definitive assent of the faithful. Whoever denies Level 2 teachings ceases to be in full communion with the Catholic Church. Denial of Level 2 teaching does not rise to the level of heresy, but could be considered a sort-of "heresy-junior" in that since the person is no longer in communion with the Church, he would be barred from receiving the Sacraments. Examples of Level 2 teaching include: a. [from historical necessity] - the legitimacy of the election of the Supreme Pontiff, the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations ... b. [from logical necessity] - the doctrine on the primacy and infallibility of the Roman Pontiff prior to Vatican I's definition, the doctrine that priestly ordination is reserved only to men, the doctrine on the illicitness of euthanasia (Evangelium Vitae), the teaching on the illicitness of prostitution, the teaching on the illicitness of fornication. Canon Law on Level 2 Teaching Canon 750 §2: Each and every thing which is proposed definitively by the magisterium of the Church concerning the doctrine of faith and morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same deposit of faith, is also to be firm-ly embraced and retained; therefore, one who rejects those propositions which are to be held definitively is opposed to the doctrine of the Catholic Church. Level 3 Teaching is that teaching from the authentic Ordinary Magisterium presented to the faithful as true, or at least sure, even if not defined by solemn judgment or proposed as definitive. Level 3 teaching requires the Religious submission of will and intellect from the Faithful. Examples of Level 3 Teaching include: teachings set forth by the "authentic ordinary Magisterium in a non-definitive way, which require degrees of adherence differentiated according to the mind and the will manifested; this is shown especially by the nature of the documents, by the frequent repetition of the same doctrine, or by the tenor of the verbal expression" (Vatican II, Lumen gentium 25) Canon Law on Level 3 Teaching Canon 752: A religious respect of intellect and will, even if not the assent of faith, is to be paid to the teaching which the Supreme Pontiff or the college of bishops enunciate on faith or morals when they exercise the authentic magisterium even if they do not intend to proclaim it with a definitive act; therefore the Christian faithful are to take care to avoid whatever is not in harmony with that teaching. “Religious respect of intellect and will” means that the Church is to be given the presumption that it knows what it is doing, that presumption of truth and good judgment on the part of the teaching authority is present. Thus, the teaching must be submitted to by one's intellect and will. Although these matters may not be infallible, we cannot just disagree. There must be a compelling reason to disagree. The benefit of doubt must be given to the Church. The “presumption” must go to the Church unless overwhelming evidence beyond any reasonable doubt might suggest that the Church is wrong. In other words, be are not to backseat drive and if we disagree we better have darn good evidence to suggest the Church is wrong. The best example of an issue debated today is the issue of the death penalty. Regardless of which these three levels of doctrines we are talking about, the common denominator is “obedience.” Level 4 Teaching are the teachings and interpretations of of the faith, in union with the Pope, of individual bishops or conference of bishops. Examples of Level 4 teaching include, for example, the statement from the U.S. Conference of Bishops on capital punishment or on Reiki, or a local bishop's teachings on matters of the faith, such as on issues of public policy, Catholic politicians who support abortion, etc. Canon Law on Level 4 Teaching Canon 753: Although they do not enjoy infallible teaching authority, the bishops in communion with the head and members of the college, whether as individuals or gathered in conferences of bishops or in particular councils, are authentic teachers and instructors of the faith for the faithful entrusted to their care; the faithful must adhere to the authentic teaching of their own bishops with a religious assent of soul. In other words, we are to give religious respect and obedience to our bishops when they perform authentic teaching of the faith. If we disagree, it must be for good cause and it must be respectful. Canon 754: All the Christian faithful are obliged to observe the constitutions and decrees which the legitimate authority of the Church issues in order to propose doctrine and proscribe erroneous opinions; this is especially true of the constitutions and decrees issued by the Roman Pontiff or the college of bishops. Here we see that we must also obey the official opinions of the Church concerning doctrine, faith, and morals. A Fifth Level of teaching is that of non-doctrinal disciplines. These are the rules, regulations, and norms promulgated for the good of the Church, ecclesiastical discipline, and for good order. Examples of this 5th level, of these non-doctrinal disciplines include the celibacy of priests, altar girls, communion in the hand, specific rubrics of the Liturgy of the Mass, non-doctrinal canon laws, which Holy Days of Obligation are moved to Sunday, etc. Regardless of the level of teaching the common denominator is that we are to listen to our sacred pastors on issues of faith and morals, whether they be issues of doctrine or issues of discipline, and we are to respect their teaching and obey all that we are bound to obey according to the degree of certitude with which they are taught. Unless there is compelling evidence of wrongful teaching we are to give assent to the teaching of our pastors. The following canons show various ways in which we are bound to obedience… Canon 11: Merely ecclesiastical laws bind those baptized in the Catholic Church or received into it and who enjoy the sufficient use of reason and, unless the law expressly provides otherwise, have complete seven years of age.” What does that mean? Well, it means that the pope said we are not to debate the subject of women priests because the Church has infallibly taught that women cannot be priest. We believe and obey. It means that if the Church promulgates a new liturgy, we obey, though we may respectfully offer critique. If the Church allows the option of altar girls, we accept it, though we may disagree. Dissent in the terms of disrespectful or presumptuous activism is never appropriate. The follow Canons may bring this into better focus. I also offer the commentary from the Canon Law Society of America in relation to these canons… Canon 212 §1: The Christian faithful, conscious of their own responsibility, are bound by Christian obedience to follow what the sacred pastors, as representatives of Christ, declare as teachers of the faith or determine as leaders of the Church.
However, the faithful have a right to make know their needs… Canon 212 §2: The Christian faithful are free to make know their needs, especially spiritual ones, and their desire to the pastors of the Church. Commentary from Canon Law Society on Canon 212 §2: Canon 212 §3: In accord with the knowledge, competence and preeminence which they possess, they have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to other Christian faithful, with due regard for the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons. Commentary from Canon Law Society on Canon 212 §3: But, while the faithful owe obedience according to the norms above, the faithful have a right to expect the faith to be taught the way it is suppose to be taught and the liturgy done the way it is suppose to be. Canon 213: The Christian faithful have the right to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments. Canon 214: The Christian faithful have the right to worship God according to the prescriptions of their own rite approved by the legitimate pastors of the Church, and to follow their own form of spiritual life consonant with the teaching of the Church. Commentary from Canon Law Society: Hopefully I haven't confused you. I have answered far beyond your original question. But your question relates to all of these issues. God Bless, Footer Notes: This forum is for general questions on the faith. See specific Topic Forums below: Spiritual Warfare, demons, the occult go to our Spiritul Warfare Q&S Forum. Liturgy Questions go to our Liturgy and Liturgical Law Q&A Forum Liturgy of the Hours (Divine Office) Questions go to our Divine Office Q&A Forum Defenfing the Faith Questions go to our Defending the Faith Q&A Forum Church History Questions go to our Church History Q&A Forum
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