What does being faithful to the Magisterium mean?
The living, teaching office of the Church, whose task it is to give an authentic interpretation of the word of God, whether in its written form (Sacred Scripture) or in the form of Tradition. The Magisterium ensures the Church's fidelity to the teaching of the Apostles in matters of faith and morals.
CCC 85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living, teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ. This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome."
CCC 86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication, and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."
CCC 890 "The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism has several forms."
CCC 891 "The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office when, as supreme pastor and teacher of all the faithful -- who confirms his brethren in the faith -- he proclaims by a definitive act a doctrine pertaining to faith or morals ... The infallibility promised to the Church is also present in the body of bishops when, together with Peter's sucessor, they exercise the supreme Magisterium, above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine for belief as being divinely revealed, and as the teaching of Christ, the definitions must be adhered to with the obedience of faith. This infallibility extends as far as the deposit of divine Revelation itself.
CCC 892 "Divine assistanceis also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a definitive manner, they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful are to adhere to it with religious assent which, though distinct from the assent of faith, is nonetheless an extension of it.
CCC 2033 "The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, with the help of the works of theologians and spiritual authors. Thus from generation to generation, under the aegis and vigilance of the pastors, the deposit of Christian moral teaching has been handed on, a deposit composed of a characteristic body of rules, commandments, and virtues proceeding from faith in Christ and animated by charity. Alongside the Creed and the Our Father, the basis for this catechesis has traditionally been the Decalogue which sets out the principles of moral life valid for all men."
#ccc #magisterium
The living, teaching office of the Church, whose task it is to give an authentic interpretation of the word of God, whether in its written form (Sacred Scripture) or in the form of Tradition. The Magisterium ensures the Church's fidelity to the teaching of the Apostles in matters of faith and morals.
CCC 85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living, teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ. This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome."
CCC 86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication, and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."
CCC 890 "The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism has several forms."
CCC 891 "The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office when, as supreme pastor and teacher of all the faithful -- who confirms his brethren in the faith -- he proclaims by a definitive act a doctrine pertaining to faith or morals ... The infallibility promised to the Church is also present in the body of bishops when, together with Peter's sucessor, they exercise the supreme Magisterium, above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine for belief as being divinely revealed, and as the teaching of Christ, the definitions must be adhered to with the obedience of faith. This infallibility extends as far as the deposit of divine Revelation itself.
CCC 892 "Divine assistanceis also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a definitive manner, they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful are to adhere to it with religious assent which, though distinct from the assent of faith, is nonetheless an extension of it.
CCC 2033 "The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, with the help of the works of theologians and spiritual authors. Thus from generation to generation, under the aegis and vigilance of the pastors, the deposit of Christian moral teaching has been handed on, a deposit composed of a characteristic body of rules, commandments, and virtues proceeding from faith in Christ and animated by charity. Alongside the Creed and the Our Father, the basis for this catechesis has traditionally been the Decalogue which sets out the principles of moral life valid for all men."
#ccc #magisterium
Sins
The Seven Deadly Sins
We should not be satisfied merely to keep the commandments of God, but should always be ready to do good deeds, even when they are not commanded. The commandments of God state the minimum requirements for salvation. They should be kept not merely according to the letter, but also according to the spirit, which obliges us to strive for greater perfection.
Actual sin is any willful thought, desire, word, action or ommission forbidden by the law of God.
PRIDE
Unrestrained appreciation of our own worth.
GREED
Immoderate desire for earthly goods.
LUST
Hankering for impure pleasures.
ANGER
Inordinate desire for revenge.
GLUTTONY
Unrestrained use of food and drink.
ENVY
Sorrow over another’s good fortune.
SLOTH
Laxity in keeping the Faith and the practice of virtue, due to the effort involved.
The four sins crying to Heaven for vengeance
Willful murder (including abortion)
The sin of Sodom.
Oppression of the poor.
Defrauding laborers of their wages.
The six sins against the Holy Spirit
Presumption of God’s mercy.
Despair.
Impugning the known truth.
Envy at another’s spiritual good.
Obstinacy in sin.
Final impenitence.
Nine ways of being accessory to another's sin
By counsel.
By command.
By consent.
By provocation.
By praise or flattery.
By concealment.
By partaking.
By silence.
By defense of the ill done
#sin #ccc
The Seven Deadly Sins
We should not be satisfied merely to keep the commandments of God, but should always be ready to do good deeds, even when they are not commanded. The commandments of God state the minimum requirements for salvation. They should be kept not merely according to the letter, but also according to the spirit, which obliges us to strive for greater perfection.
Actual sin is any willful thought, desire, word, action or ommission forbidden by the law of God.
PRIDE
Unrestrained appreciation of our own worth.
GREED
Immoderate desire for earthly goods.
LUST
Hankering for impure pleasures.
ANGER
Inordinate desire for revenge.
GLUTTONY
Unrestrained use of food and drink.
ENVY
Sorrow over another’s good fortune.
SLOTH
Laxity in keeping the Faith and the practice of virtue, due to the effort involved.
The four sins crying to Heaven for vengeance
Willful murder (including abortion)
The sin of Sodom.
Oppression of the poor.
Defrauding laborers of their wages.
The six sins against the Holy Spirit
Presumption of God’s mercy.
Despair.
Impugning the known truth.
Envy at another’s spiritual good.
Obstinacy in sin.
Final impenitence.
Nine ways of being accessory to another's sin
By counsel.
By command.
By consent.
By provocation.
By praise or flattery.
By concealment.
By partaking.
By silence.
By defense of the ill done
#sin #ccc
Lesson Fourteenth on the Sacrament of Penance
187. Q. What is the Sacrament of Penance?
A. Penance is a Sacrament in which the sins committed after Baptism are forgiven.
191. Q. What must we do to receive the Sacrament of Penance worthily?
A. To receive the Sacrament of Penance worthily we must do five things:
1. We must examine our conscience. 2. We must have sorrow for our sins. 3. We must make a firm resolution never more to offend God. 4. We must confess our sins to the priest. 5. We must accept the penance which the priest gives us.
192. Q. What is the examination of conscience? A. The examination of conscience is an earnest effort to recall to mind all the sins we have committed since our last worthy confession.
195. Q. What is contrition, or sorrow for sin? A. Contrition, or sorrow for sin, is a hatred of sin and a true grief of the soul for having offended God, with a firm purpose of sinning no more.
201. Q. Why should we be sorry for our sins? A. We should be sorry for our sins, because sin is the greatest of evils and an offense against God our Creator, Preserver, and Redeemer, and because mortal sin shuts us out of heaven and condemns us to the eternal pains of hell.
206. Q. What do you mean by a firm purpose of sinning no more? A. By a firm purpose of sinning no more I mean a fixed resolve not only to avoid all mortal sin, but also its near occasions.
207. Q. What do you mean by the near occasions of sin? A. By the near occasions of sin I mean all the persons, places, and things that may easily lead us into sin.
An extract from 'The Baltimore Catechism #1
#ccc #penance
187. Q. What is the Sacrament of Penance?
A. Penance is a Sacrament in which the sins committed after Baptism are forgiven.
191. Q. What must we do to receive the Sacrament of Penance worthily?
A. To receive the Sacrament of Penance worthily we must do five things:
1. We must examine our conscience. 2. We must have sorrow for our sins. 3. We must make a firm resolution never more to offend God. 4. We must confess our sins to the priest. 5. We must accept the penance which the priest gives us.
192. Q. What is the examination of conscience? A. The examination of conscience is an earnest effort to recall to mind all the sins we have committed since our last worthy confession.
195. Q. What is contrition, or sorrow for sin? A. Contrition, or sorrow for sin, is a hatred of sin and a true grief of the soul for having offended God, with a firm purpose of sinning no more.
201. Q. Why should we be sorry for our sins? A. We should be sorry for our sins, because sin is the greatest of evils and an offense against God our Creator, Preserver, and Redeemer, and because mortal sin shuts us out of heaven and condemns us to the eternal pains of hell.
206. Q. What do you mean by a firm purpose of sinning no more? A. By a firm purpose of sinning no more I mean a fixed resolve not only to avoid all mortal sin, but also its near occasions.
207. Q. What do you mean by the near occasions of sin? A. By the near occasions of sin I mean all the persons, places, and things that may easily lead us into sin.
An extract from 'The Baltimore Catechism #1
#ccc #penance
Are we justified by faith or the good works?
Q. Does not St. Paul say: "We account a man to be justified by faith without the works of the law"? Rom. iii. 28.
A. St. Paul speaks here of works of the Jewish law, and not of works of the Christian law.
Q. How can you show that he does not speak of works of the Christian law?
A. Because St. Paul surely does not contradict St. James, who writes thus: "You see that by works a man is justified, and not by faith only." Nor does St. Paul contradict himself, and yet he says: "Not the hearers of the law are just before Christ, but the doers of the law shall be justified." Rom. ii. 13. Again he says: "In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by charity." Gal. v. 6.
Q. How is it, then, that the same Apostle says: "Therefore, being justified by faith, let us have peace with God"? Rom. v.
A. The Apostle speaks here of a living faith, which is animated by charity and fruitful in good works.
Q. What sacrament conveys the grace of justification to the soul?
A. Baptism or penance.
Q. Can we merit heaven whilst in the state of mortal sin?
A. We cannot, because all the good works performed in the state of mortal sin are dead works, for which we cannot get any reward in heaven.
Q. Can we merit heaven whilst we are in the state of the grace?
A. A just man, by his good works, merits an increase of glory, but it is impossible for him to merit the first degree of glory.
Q. To whom are we indebted for the right which we have to Paradise?
A. Solely to the mercy of God, and to the merits of Jesus Christ.
Q. How so?
A. Because it was Jesus Christ who, by His merits, obtained for us heaven as our inheritance.
Q. Why do you say that the just man merits by his good works an increase of glory?
A. Because heaven is held out to us in Scripture as a recompense, and a recompense cannot be obtained without merit.
Q. What are the words of our Savior?
A. "Rejoice and be exceeding glad, because your reward is very great in heaven." St. Matt. v. 12.
Q. What says the Holy Ghost through the wise man?
A. "To him that soweth justice, there is a faithful reward."
Q. What says St. James?
A. "Blessed is the man that endureth temptation, for he shall receive the crown of life." Chap. i. 12.
Q. What says St. Paul?
A. "I have finished my course-there is laid up for me a crown of justice, which the Lord, the just judge, will render to me at that day." 2 Tim. iv. 7, 8.
Q. What is it that gives value to our good works?
A. Sanctifying grace.
Q. Is it God who gives it to us or do we give it to ourselves?
A. It is a gift which we receive from the infinite liberality of God.
Q. What does St. Paul say, speaking of this sanctifying grace?
A. "The charity of God is poured out into our hearts, by the Holy Ghost, who is given to us." Rom. v. 5.
Q. To whom are we indebted for sanctifying or justifying grace?
A. "We are indebted for it solely to the merits of Jesus Christ.
Q. What do we remark concerning the efficacy of the merits of Jesus Christ?
A. That Jesus Christ, not content with meriting heaven for us, has also obtained for us that grace, by means of which we may be enabled to merit still higher degrees of glory.
Q. But since our Savior says: "When you shall have done all the things that are commanded you, says We are unprofitable servants; we have done that which we ought to do "--Luke xvii. 10--how can we presume that we are able to merit anything?
A. We are, it is true, unprofitable servants with regard to God, but not so with regard to ourselves. We are unprofitable servants with regard to God, because, although we should not perform any good actions, God would not be the less happy on that account--whilst we are not unprofitable towards ourselves, since by our good works we are enabled to obtain that recompense which He has been pleased to promise us.
Q. Could God require of us the performance of good works, without promising us, at the same time, any recompense?
A. He certainly could.
#ccc
Q. Does not St. Paul say: "We account a man to be justified by faith without the works of the law"? Rom. iii. 28.
A. St. Paul speaks here of works of the Jewish law, and not of works of the Christian law.
Q. How can you show that he does not speak of works of the Christian law?
A. Because St. Paul surely does not contradict St. James, who writes thus: "You see that by works a man is justified, and not by faith only." Nor does St. Paul contradict himself, and yet he says: "Not the hearers of the law are just before Christ, but the doers of the law shall be justified." Rom. ii. 13. Again he says: "In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by charity." Gal. v. 6.
Q. How is it, then, that the same Apostle says: "Therefore, being justified by faith, let us have peace with God"? Rom. v.
A. The Apostle speaks here of a living faith, which is animated by charity and fruitful in good works.
Q. What sacrament conveys the grace of justification to the soul?
A. Baptism or penance.
Q. Can we merit heaven whilst in the state of mortal sin?
A. We cannot, because all the good works performed in the state of mortal sin are dead works, for which we cannot get any reward in heaven.
Q. Can we merit heaven whilst we are in the state of the grace?
A. A just man, by his good works, merits an increase of glory, but it is impossible for him to merit the first degree of glory.
Q. To whom are we indebted for the right which we have to Paradise?
A. Solely to the mercy of God, and to the merits of Jesus Christ.
Q. How so?
A. Because it was Jesus Christ who, by His merits, obtained for us heaven as our inheritance.
Q. Why do you say that the just man merits by his good works an increase of glory?
A. Because heaven is held out to us in Scripture as a recompense, and a recompense cannot be obtained without merit.
Q. What are the words of our Savior?
A. "Rejoice and be exceeding glad, because your reward is very great in heaven." St. Matt. v. 12.
Q. What says the Holy Ghost through the wise man?
A. "To him that soweth justice, there is a faithful reward."
Q. What says St. James?
A. "Blessed is the man that endureth temptation, for he shall receive the crown of life." Chap. i. 12.
Q. What says St. Paul?
A. "I have finished my course-there is laid up for me a crown of justice, which the Lord, the just judge, will render to me at that day." 2 Tim. iv. 7, 8.
Q. What is it that gives value to our good works?
A. Sanctifying grace.
Q. Is it God who gives it to us or do we give it to ourselves?
A. It is a gift which we receive from the infinite liberality of God.
Q. What does St. Paul say, speaking of this sanctifying grace?
A. "The charity of God is poured out into our hearts, by the Holy Ghost, who is given to us." Rom. v. 5.
Q. To whom are we indebted for sanctifying or justifying grace?
A. "We are indebted for it solely to the merits of Jesus Christ.
Q. What do we remark concerning the efficacy of the merits of Jesus Christ?
A. That Jesus Christ, not content with meriting heaven for us, has also obtained for us that grace, by means of which we may be enabled to merit still higher degrees of glory.
Q. But since our Savior says: "When you shall have done all the things that are commanded you, says We are unprofitable servants; we have done that which we ought to do "--Luke xvii. 10--how can we presume that we are able to merit anything?
A. We are, it is true, unprofitable servants with regard to God, but not so with regard to ourselves. We are unprofitable servants with regard to God, because, although we should not perform any good actions, God would not be the less happy on that account--whilst we are not unprofitable towards ourselves, since by our good works we are enabled to obtain that recompense which He has been pleased to promise us.
Q. Could God require of us the performance of good works, without promising us, at the same time, any recompense?
A. He certainly could.
#ccc
Ecce Verbum
Are we justified by faith or the good works? Q. Does not St. Paul say: "We account a man to be justified by faith without the works of the law"? Rom. iii. 28. A. St. Paul speaks here of works of the Jewish law, and not of works of the Christian law. Q.…
Q. What do the Fathers of the Council of Trent say on this subject?
A. "The goodness of God towards man is so great, that He is desirous that His own gifts should be changed into merits for them." Sess. vi. 16.
Q. Are we all bound to do good works?
A. Yes; for "Every tree that doth not yield good fruit, shall be cut down and cast into the fire." Matt. iii. 10.
Q. Are we all bound to do good works?
A. Yes; for "Every tree that doth not yield good fruit, shall be cut down and cast into the fire." Matt. iii. 10.
Q. What kind of good works should we perform before all others?
A. Those, the performance of which is commanded to all Christians by the commandments of God and of the Church; and, 2. Those which are necessary, or useful, to fulfill the duties of our state of life.
Q. Are there any other good works especially recommended to us in Holy Scripture?
A. Yes; prayer, fasting, and alms, that is, the works of devotion, mortification, and charity.
Q. What is it that God is particularly pleased with in our good works?
A. Our intention to please and honor Him by our good works.
Q. How may we make a good intention?
A. We may make it in the following manner: "O my God, I do this for the love of Thee," or, "My Jesus, all for Thy honor and glory."
Q. When should we make a good intention?
A. It is very useful to make it before and after each, action, but we should make it especially in the morning.
Q. Have we any just reason to confide in the good works which we perform in the state of grace, and with the intention of pleasing and honoring God by them?
A. God forbid that a Christian should confide in himself, or glory in himself, and not in the Lord. "God forbid that I should glory but in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world." Galatians vi. 14.
#ccc
A. "The goodness of God towards man is so great, that He is desirous that His own gifts should be changed into merits for them." Sess. vi. 16.
Q. Are we all bound to do good works?
A. Yes; for "Every tree that doth not yield good fruit, shall be cut down and cast into the fire." Matt. iii. 10.
Q. Are we all bound to do good works?
A. Yes; for "Every tree that doth not yield good fruit, shall be cut down and cast into the fire." Matt. iii. 10.
Q. What kind of good works should we perform before all others?
A. Those, the performance of which is commanded to all Christians by the commandments of God and of the Church; and, 2. Those which are necessary, or useful, to fulfill the duties of our state of life.
Q. Are there any other good works especially recommended to us in Holy Scripture?
A. Yes; prayer, fasting, and alms, that is, the works of devotion, mortification, and charity.
Q. What is it that God is particularly pleased with in our good works?
A. Our intention to please and honor Him by our good works.
Q. How may we make a good intention?
A. We may make it in the following manner: "O my God, I do this for the love of Thee," or, "My Jesus, all for Thy honor and glory."
Q. When should we make a good intention?
A. It is very useful to make it before and after each, action, but we should make it especially in the morning.
Q. Have we any just reason to confide in the good works which we perform in the state of grace, and with the intention of pleasing and honoring God by them?
A. God forbid that a Christian should confide in himself, or glory in himself, and not in the Lord. "God forbid that I should glory but in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world." Galatians vi. 14.
#ccc
What is Infallibility?
Infallibility: The doctrinal authority of the Church is not unlimited; it is, on the contrary, clearly limited to the domain of divine revelation. It relates only to the deposit of revealed doctrine and that which is necessary for the preservation of this deposit. These same boundaries limit infallibility.
Its object includes, then:
1st. The teaching of dogma, or the truths of faith which are to be believed.
2d. Moral teaching, or truths to be practised.
3d. Matters relating to general discipline, in as far as they pertain to faith and morals.
4th. Dogmatic facts, that is to say, facts so intimately connected with dogma, that they cannot be questioned without weakening the dogma itself. Such, for example, are the declarations and verifications of errors contained in the writings judged by the Church, since otherwise she could not, as she is bound to do, preserve from the poison of error the flock confided to her care.
Infallibility comes neither from inspiration properly speaking nor from a new revelation, but from a special, divine assistance granted either to the bishops united with the Pope, or to the supreme pastor, to enable them to understand and proclaim the revelation made by Jesus Christ. This assistance by no means dispenses with useful researches and discussions; in a word, with the labor of man. Only after taking every indispensable means to avoid acting precipitately, only after studying with extreme care the two sources of revelation, Scripture and tradition, does the Church or the Pope declare as revealed a belief hitherto implicitly contained in the deposit of revelation.
Infallibility differs essentially from impeccability, which consists in the inability to sin; this signal privilege, which was awarded to the Mother of God, has never been attributed to the sovereign Pontiff.
#infallibility #ccc #pope #obedience #church
Infallibility: The doctrinal authority of the Church is not unlimited; it is, on the contrary, clearly limited to the domain of divine revelation. It relates only to the deposit of revealed doctrine and that which is necessary for the preservation of this deposit. These same boundaries limit infallibility.
Its object includes, then:
1st. The teaching of dogma, or the truths of faith which are to be believed.
2d. Moral teaching, or truths to be practised.
3d. Matters relating to general discipline, in as far as they pertain to faith and morals.
4th. Dogmatic facts, that is to say, facts so intimately connected with dogma, that they cannot be questioned without weakening the dogma itself. Such, for example, are the declarations and verifications of errors contained in the writings judged by the Church, since otherwise she could not, as she is bound to do, preserve from the poison of error the flock confided to her care.
Infallibility comes neither from inspiration properly speaking nor from a new revelation, but from a special, divine assistance granted either to the bishops united with the Pope, or to the supreme pastor, to enable them to understand and proclaim the revelation made by Jesus Christ. This assistance by no means dispenses with useful researches and discussions; in a word, with the labor of man. Only after taking every indispensable means to avoid acting precipitately, only after studying with extreme care the two sources of revelation, Scripture and tradition, does the Church or the Pope declare as revealed a belief hitherto implicitly contained in the deposit of revelation.
Infallibility differs essentially from impeccability, which consists in the inability to sin; this signal privilege, which was awarded to the Mother of God, has never been attributed to the sovereign Pontiff.
#infallibility #ccc #pope #obedience #church
Crimes Against Life
Murder: The direct and wilful killing of an innocent person, contrary to the divine command, "The innocent and just person thou shall not put to death" (Exod. xxiii, 7). To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice prepense aforethought or premeditated but malice may be implied as well as expressed. Willful Murder is one of the four sins that cries to heaven for vengeance and is a grave (mortal) sin.
Abortion: The expulsion of the foetus (unborn human baby) from the womb before it is able to lead a separate life; to be distinguished from premature birth. Accidental abortion is known as miscarriage. Artificial abortions [includes Medical Abortions (ex. morning after pill and other stimulates to induce abortion) and Surgical Abortions (ex. Selective Reduction and Partial Birth Abortions], directly sought for are willful murder and forbidden by the Catholic Church as a grave (mortal) sins against the 5th Commandment. Aborted babies who die without receiving the Sacrament of Baptism are denied heaven, as the Council of Trent teaches, "infant children have no other means of salvation except Baptism".
Commentary: Pope Pius IX. declared in 1869 in Apostolicae Sedis that the penalty of excommunication is incurred ispo facto (automatically) for those who procure an abortion at any stage of foetal development--from conception to birth. This penalty is still in force today and applies to individuals who have taken RU486 (Morning After Pill), authorized selective reduction, used in vitro fertilization to conceive a child or donated frozen embryos to science. Surgical abortions or other medical abortions also incur this penalty.
Penalties of Abortion: Persons who procure abortion, the mother not excepted, automatically incur excommunication reserved to the Ordinary at the moment the crime takes effect; if they are clerics, they shall also be deposed (Canon 2350).
Accomplices in Abortion: incur the same penalty as the principal agent even though they are not expressly mentioned in the law, provided they in anyway conspire and physically concur in the execution of the offense, or provided the offense is of such nature that it requires an accomplice, or if without their co-operation the offense would not have been committed (C.2231)
Euthanasia: The wilful and inexcusable murder of an individual, falsely portrayed as a means of providing a gentle, and easy way to die for someone who is in great pain or suffering. When Euthanasia involves a parent, this mortal sin is known as parricide as it also violates the Fourth Commandment and the reverence that is due to one's parent.
Suicide: is the self-murder, or the act of designedly destroying one's own life. Suicide is one of the most terrible sins a man can commit. By it men leave little or no room for repentance, for hope or for charity. As a rule, suicides die in their sins--yea, their death is their sin; and what an awful state must they be in who resolve that their last act in life shall be a most grievous sin! They indeed are self murderers, for they destroy not only their bodies, but their souls also.
It is, therefore, never lawful for a man on his own authority directly to cause his own death. The precept Thou shalt not kill forbids the killing of any man, and much more the murder of one's self. We cannot dispose of what does not belong to us, and over which we have no dominion or right; and God has reserved to Himself the dominion over life and death. Hence, neither to avoid sin nor to avoid a most excruciating death would it be lawful for a man to take poison; neither would it be lawful for soldiers to put themselves to death, rather than fall into the hands of their cruel or savage enemies.
#ccc #sin
Murder: The direct and wilful killing of an innocent person, contrary to the divine command, "The innocent and just person thou shall not put to death" (Exod. xxiii, 7). To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice prepense aforethought or premeditated but malice may be implied as well as expressed. Willful Murder is one of the four sins that cries to heaven for vengeance and is a grave (mortal) sin.
Abortion: The expulsion of the foetus (unborn human baby) from the womb before it is able to lead a separate life; to be distinguished from premature birth. Accidental abortion is known as miscarriage. Artificial abortions [includes Medical Abortions (ex. morning after pill and other stimulates to induce abortion) and Surgical Abortions (ex. Selective Reduction and Partial Birth Abortions], directly sought for are willful murder and forbidden by the Catholic Church as a grave (mortal) sins against the 5th Commandment. Aborted babies who die without receiving the Sacrament of Baptism are denied heaven, as the Council of Trent teaches, "infant children have no other means of salvation except Baptism".
Commentary: Pope Pius IX. declared in 1869 in Apostolicae Sedis that the penalty of excommunication is incurred ispo facto (automatically) for those who procure an abortion at any stage of foetal development--from conception to birth. This penalty is still in force today and applies to individuals who have taken RU486 (Morning After Pill), authorized selective reduction, used in vitro fertilization to conceive a child or donated frozen embryos to science. Surgical abortions or other medical abortions also incur this penalty.
Penalties of Abortion: Persons who procure abortion, the mother not excepted, automatically incur excommunication reserved to the Ordinary at the moment the crime takes effect; if they are clerics, they shall also be deposed (Canon 2350).
Accomplices in Abortion: incur the same penalty as the principal agent even though they are not expressly mentioned in the law, provided they in anyway conspire and physically concur in the execution of the offense, or provided the offense is of such nature that it requires an accomplice, or if without their co-operation the offense would not have been committed (C.2231)
Euthanasia: The wilful and inexcusable murder of an individual, falsely portrayed as a means of providing a gentle, and easy way to die for someone who is in great pain or suffering. When Euthanasia involves a parent, this mortal sin is known as parricide as it also violates the Fourth Commandment and the reverence that is due to one's parent.
Suicide: is the self-murder, or the act of designedly destroying one's own life. Suicide is one of the most terrible sins a man can commit. By it men leave little or no room for repentance, for hope or for charity. As a rule, suicides die in their sins--yea, their death is their sin; and what an awful state must they be in who resolve that their last act in life shall be a most grievous sin! They indeed are self murderers, for they destroy not only their bodies, but their souls also.
It is, therefore, never lawful for a man on his own authority directly to cause his own death. The precept Thou shalt not kill forbids the killing of any man, and much more the murder of one's self. We cannot dispose of what does not belong to us, and over which we have no dominion or right; and God has reserved to Himself the dominion over life and death. Hence, neither to avoid sin nor to avoid a most excruciating death would it be lawful for a man to take poison; neither would it be lawful for soldiers to put themselves to death, rather than fall into the hands of their cruel or savage enemies.
#ccc #sin
"Series on Tradition 4/10: Infallibility ~ Fr Ripperger"
https://youtu.be/W6yOnG6d_rQ
#infallibility #pope #ccc
https://youtu.be/W6yOnG6d_rQ
#infallibility #pope #ccc
YouTube
Series on Tradition 4/10: Infallibility ~ Fr Ripperger
Part 4 of the sermon series on tradition where Father speaks on infallibility & what is it. What it is not? How we determine it? Sources for teaching (e.g. theologians, sensus fidelium, catechism, church fathers, etc)
For more sermons & lectures please…
For more sermons & lectures please…
Unchangeable Church Teaching:
What Can and Cannot Be Reformed in the Church
by Fr. Michael Mueller, 1875
Q. What follows from the fact that the holy Roman Catholic Church can never be destroyed by any created power?
A. That it would be the sin of heresy for any one to say that a reform of the doctrine or the constitution of the Roman Catholic Church could ever become necessary.
Q. Can anyone change the doctrine of Jesus Christ, or the articles of faith, the commandments, or the sacraments?
A. To think so and to attempt to do so would be as foolish as it would be for one to attempt to reform the visible world and the laws which God has established to preserve and maintain it.
Q. Could some new doctrine, new commandment, or new sacrament be added; or could some of the articles of faith, some of the commandments, or some of the sacraments be left out?
A. By no means.
Q. Why not?
A. Because not even the Apostles themselves had power from Christ to add to, or leave out, any portion of Christ's doctrine.
Q. How do we know this?
A. Because Jesus Christ said to the Apostles: "Go and teach all nations, teach them to observe all things whatsoever I have commanded you." --Matt. xxviii. 19, 20.
Q. In what other words has our Blessed Saviour assured us that His holy doctrine will never suffer any change?
A. In these words: "Amen, I say unto you, till heaven and earth pass, one jot or one tittle shall not pass of the law, till all be fulfilled." Matt. v. 18. "Heaven and earth shall pass, but my words shall not pass." Matt. xxiv. 35.
Q. What does St. Paul say to assure us that nothing whatsoever can be added to, or left out of the doctrine of Jesus Christ?
A. He says: But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be accursed. As we said before so now I say again: if any one preach to you a gospel besides that which you have received, let him be accursed." Gal. i. 8, 9.
Q. Is there nothing in the Catholic Church that may be reformed?
A. Nothing in the doctrine which was delivered to her from the beginning to teach, but the manners of such of her pastors and children as fail to live up to her teachings, may and ought to be reformed.
Q. May Priests and even Bishops, nay, even a Pope, fail to live up to Christ's holy doctrine?
A. They may, indeed; and certain periods of the lives of some of them have been very disedifying.
Q. How can we easily account for this?
A. Because one can know and teach the true doctrine of Christ without practising it.
Q. What, then, is the answer to those who object to our religion because the lives of certain pastors of the Church have been disedifying?
A. The lives of the scribes and the Pharisees were very disedifying. Nevertheless our blessed Saviour told the multitudes and His disciples that "they have sitten on the chair of Moses. All things, therefore, whatsoever they shall say to you, observe and do: but according to their works do ye not: for they say and do not." Matt. xxiii. 2.
Q. Does the Lord make use of apostate Catholics, such as Martin Luther, Calvin, John Knox, Henry VIII., King of England, to reform the manners of the people?
A. The thought is absurd. The lives of those men were evil, and it is only the devil that makes use of them to pervert the people still more. The Lord makes use of His saints, such as a St. Francis of Assisium, a St. Dominick, a St. Ignatius, a St. Alphonsus, to convert the people and reform their evil manners by explaining to them the truths of faith, the commandments, and the necessity of receiving the sacraments with proper dispositions, and by setting them in their own lives the loftiest example of faith, purity, and all Christian virtues.
Q. Is it possible to reform men in any other way?
A. Since the coming of the Redeemer it has never been heard that men were reformed and made virtuous by any other means than those which Jesus Christ left to His Church.
#ccc #church #tradition
What Can and Cannot Be Reformed in the Church
by Fr. Michael Mueller, 1875
Q. What follows from the fact that the holy Roman Catholic Church can never be destroyed by any created power?
A. That it would be the sin of heresy for any one to say that a reform of the doctrine or the constitution of the Roman Catholic Church could ever become necessary.
Q. Can anyone change the doctrine of Jesus Christ, or the articles of faith, the commandments, or the sacraments?
A. To think so and to attempt to do so would be as foolish as it would be for one to attempt to reform the visible world and the laws which God has established to preserve and maintain it.
Q. Could some new doctrine, new commandment, or new sacrament be added; or could some of the articles of faith, some of the commandments, or some of the sacraments be left out?
A. By no means.
Q. Why not?
A. Because not even the Apostles themselves had power from Christ to add to, or leave out, any portion of Christ's doctrine.
Q. How do we know this?
A. Because Jesus Christ said to the Apostles: "Go and teach all nations, teach them to observe all things whatsoever I have commanded you." --Matt. xxviii. 19, 20.
Q. In what other words has our Blessed Saviour assured us that His holy doctrine will never suffer any change?
A. In these words: "Amen, I say unto you, till heaven and earth pass, one jot or one tittle shall not pass of the law, till all be fulfilled." Matt. v. 18. "Heaven and earth shall pass, but my words shall not pass." Matt. xxiv. 35.
Q. What does St. Paul say to assure us that nothing whatsoever can be added to, or left out of the doctrine of Jesus Christ?
A. He says: But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be accursed. As we said before so now I say again: if any one preach to you a gospel besides that which you have received, let him be accursed." Gal. i. 8, 9.
Q. Is there nothing in the Catholic Church that may be reformed?
A. Nothing in the doctrine which was delivered to her from the beginning to teach, but the manners of such of her pastors and children as fail to live up to her teachings, may and ought to be reformed.
Q. May Priests and even Bishops, nay, even a Pope, fail to live up to Christ's holy doctrine?
A. They may, indeed; and certain periods of the lives of some of them have been very disedifying.
Q. How can we easily account for this?
A. Because one can know and teach the true doctrine of Christ without practising it.
Q. What, then, is the answer to those who object to our religion because the lives of certain pastors of the Church have been disedifying?
A. The lives of the scribes and the Pharisees were very disedifying. Nevertheless our blessed Saviour told the multitudes and His disciples that "they have sitten on the chair of Moses. All things, therefore, whatsoever they shall say to you, observe and do: but according to their works do ye not: for they say and do not." Matt. xxiii. 2.
Q. Does the Lord make use of apostate Catholics, such as Martin Luther, Calvin, John Knox, Henry VIII., King of England, to reform the manners of the people?
A. The thought is absurd. The lives of those men were evil, and it is only the devil that makes use of them to pervert the people still more. The Lord makes use of His saints, such as a St. Francis of Assisium, a St. Dominick, a St. Ignatius, a St. Alphonsus, to convert the people and reform their evil manners by explaining to them the truths of faith, the commandments, and the necessity of receiving the sacraments with proper dispositions, and by setting them in their own lives the loftiest example of faith, purity, and all Christian virtues.
Q. Is it possible to reform men in any other way?
A. Since the coming of the Redeemer it has never been heard that men were reformed and made virtuous by any other means than those which Jesus Christ left to His Church.
#ccc #church #tradition
The Faith of the Roman Catholic.
by Fr. Michael Mueller, 1875
Q. What do the words "I believe" mean?
A. They mean that I hold to be true that which another tells me.
Q. What must we know of a person to believe firmly all his words?
A. That he is truthful and knows well the things which he tells us.
Q. Is God truthful?
A. "He is Truth itself." Rom. iii. 4.
Q. Does God know all things well?
A. "He knows all things as they are." 1 John iii. 20.
Q. Why, then, must we firmly believe all that God has made known?
A. Because He can neither deceive nor be deceived. "God is not as a man, that he should lie." Numb. xxiii. 19.
Q. What is to believe God?
A. It is to believe, without doubting, that whatever God has said is infallibly true.
Q. Can we of ourselves have this firm faith?
A. No; it is a particular gift and light of God. "By grace you are saved through faith, and that not of yourselves, for it is the gift of God." Eph. ii. 8.
Q. What does this gift bring about in the soul?
A. It enlightens the understanding, and moves the will of man to believe without doubting all that God has made known. "Faith is the evidence of things that appear not." Heb. xi. 1.
Q. To whom did God make known all that we must believe and do?
A. Only to the Roman Catholic Church.
Q. From whom, then, must all men learn that they must believe and do?
A. From the Roman Catholic Church, because she alone was appointed by God to teach the truths of salvation to all nations.
Q. Is to believe what the Roman Catholic Church teaches not the same as to believe God Himself?
A. It is, indeed.
Q. Why?
A. Because Jesus Christ has said to the pastors of the Church: "He who heareth you heareth me, and he who despiseth you despiseth me."
Q. What, then, is the faith of the Roman Catholic?
A. It is a grace and light of the Holy Ghost, which enables him to believe most firmly all that God teaches him by His Church.
Q. Is this faith of the Roman Catholic a divine or human faith?
A. It is divine faith.
Q. Why is it divine?
A. Because, by the light of grace, the Catholic knows for certain that the pastors of the Church are commissioned by God Himself to teach all men, in His name, authoritatively and infallibly, all the sacred and immutable truths of salvation, and, therefore, he feels himself bound in conscience to believe them without hesitation.
Q. Is this divine faith absolutely necessary for salvation?
A. Yes; because it is only by divine faith that we can please God.
Q. Who assures us of this?
A. Jesus Christ Himself.
Q. What are His words?
A. "Go and teach all nations.--He that believeth not shall be condemned." Mark xvi.
Q. What does St. Paul say of those who do not believe God, when He speaks to them through those whom He appointed to teach men?
A. That "it is impossible to please God without faith." Heb. xi.
Q. What, then, is the rule of faith which Jesus Christ gave to all men?
A. To listen to His living voice, speaking through the pastors of His Church, and to believe them.
Q. Can men possibly have divine faith out of the Catholic Church?
A. Out of the Catholic Church there can be none but human faith.
Q. What do you mean by human faith?
A. To believe a man on his own authority.
Q. Do those who are out of the Church, and teach and preach to the people, teach and preach on their own authority?
A. They do; because they are not sent by God, nor have they received any mission from His Church.
Q.What follows from this?
A. That those who believe them do not believe God, but man, and, therefore, their faith is only human, which availeth them nothing unto salvation.
#ccc #tradition
by Fr. Michael Mueller, 1875
Q. What do the words "I believe" mean?
A. They mean that I hold to be true that which another tells me.
Q. What must we know of a person to believe firmly all his words?
A. That he is truthful and knows well the things which he tells us.
Q. Is God truthful?
A. "He is Truth itself." Rom. iii. 4.
Q. Does God know all things well?
A. "He knows all things as they are." 1 John iii. 20.
Q. Why, then, must we firmly believe all that God has made known?
A. Because He can neither deceive nor be deceived. "God is not as a man, that he should lie." Numb. xxiii. 19.
Q. What is to believe God?
A. It is to believe, without doubting, that whatever God has said is infallibly true.
Q. Can we of ourselves have this firm faith?
A. No; it is a particular gift and light of God. "By grace you are saved through faith, and that not of yourselves, for it is the gift of God." Eph. ii. 8.
Q. What does this gift bring about in the soul?
A. It enlightens the understanding, and moves the will of man to believe without doubting all that God has made known. "Faith is the evidence of things that appear not." Heb. xi. 1.
Q. To whom did God make known all that we must believe and do?
A. Only to the Roman Catholic Church.
Q. From whom, then, must all men learn that they must believe and do?
A. From the Roman Catholic Church, because she alone was appointed by God to teach the truths of salvation to all nations.
Q. Is to believe what the Roman Catholic Church teaches not the same as to believe God Himself?
A. It is, indeed.
Q. Why?
A. Because Jesus Christ has said to the pastors of the Church: "He who heareth you heareth me, and he who despiseth you despiseth me."
Q. What, then, is the faith of the Roman Catholic?
A. It is a grace and light of the Holy Ghost, which enables him to believe most firmly all that God teaches him by His Church.
Q. Is this faith of the Roman Catholic a divine or human faith?
A. It is divine faith.
Q. Why is it divine?
A. Because, by the light of grace, the Catholic knows for certain that the pastors of the Church are commissioned by God Himself to teach all men, in His name, authoritatively and infallibly, all the sacred and immutable truths of salvation, and, therefore, he feels himself bound in conscience to believe them without hesitation.
Q. Is this divine faith absolutely necessary for salvation?
A. Yes; because it is only by divine faith that we can please God.
Q. Who assures us of this?
A. Jesus Christ Himself.
Q. What are His words?
A. "Go and teach all nations.--He that believeth not shall be condemned." Mark xvi.
Q. What does St. Paul say of those who do not believe God, when He speaks to them through those whom He appointed to teach men?
A. That "it is impossible to please God without faith." Heb. xi.
Q. What, then, is the rule of faith which Jesus Christ gave to all men?
A. To listen to His living voice, speaking through the pastors of His Church, and to believe them.
Q. Can men possibly have divine faith out of the Catholic Church?
A. Out of the Catholic Church there can be none but human faith.
Q. What do you mean by human faith?
A. To believe a man on his own authority.
Q. Do those who are out of the Church, and teach and preach to the people, teach and preach on their own authority?
A. They do; because they are not sent by God, nor have they received any mission from His Church.
Q.What follows from this?
A. That those who believe them do not believe God, but man, and, therefore, their faith is only human, which availeth them nothing unto salvation.
#ccc #tradition
What is Dogma?
an overview, p.1
by William Edward Addis, 1893
Dogma, in its theological sense, is a truth contained in the Word of God, written or unwritten--i.e. in Scripture or Tradition--and proposed by the Church for the belief of the faithful. Thus dogma is a revealed truth, since Scripture is inspired by the Holy Ghost, while tradition signifies the truths which the Apostles received from Christ and the Holy Spirit, and handed down to the Church.
From this definition, it follows that the Church has no power to make new dogmas. It is her office to contend for the faith once delivered, and to hand down the sacred deposit which she has received without adding to it or taking from it. At the same time, the Church may enunciate fully and impose dogmas or articles of faith contained in the Word of God, or at least deduced from principles so contained, but as yet not fully declared and imposed. Hence with regard to a new definition--such, e.g., as that of Transubstantiation, Christians have a twofold duty. They are obliged to believe, first, that the doctrine so defined is true, and next that it is part of the Christian revelation received by the Apostles. Again, no Christian is at liberty to refuse assent to any dogma which the Church proposes. To do so involves nothing less than shipwreck of the faith, and no Catholic can accept the Protestant distinction between "fundamental and non-fundamental articles of faith." It is a matter of fundamental importance to accept the whole of the Church's teaching. True, a Catholic is not bound to know all the definitions of the Church--but, if he knowingly and wilfully contradicts or doubts the truth of any one among them, he ceases to be a Catholic.
This arbitrary distinction between essential and non-essential articles has led by natural consequence to the opinion that dogmatic belief, as such, matters little provided a man's life is virtuous and his feelings are devout. A religion of this kind is on the very face of it different from the religion of the Apostles and their successors. St. Paul anathematises false teachers, and bids his disciples shun heretics; St. John denounces the denial of the Incarnation as a mark of Antichrist. If God has made a revelation, then both duty and devotional feeling must depend on the dogmas of that revelation, and be regulated by them.
#ccc #tradition #dogma
an overview, p.1
by William Edward Addis, 1893
Dogma, in its theological sense, is a truth contained in the Word of God, written or unwritten--i.e. in Scripture or Tradition--and proposed by the Church for the belief of the faithful. Thus dogma is a revealed truth, since Scripture is inspired by the Holy Ghost, while tradition signifies the truths which the Apostles received from Christ and the Holy Spirit, and handed down to the Church.
From this definition, it follows that the Church has no power to make new dogmas. It is her office to contend for the faith once delivered, and to hand down the sacred deposit which she has received without adding to it or taking from it. At the same time, the Church may enunciate fully and impose dogmas or articles of faith contained in the Word of God, or at least deduced from principles so contained, but as yet not fully declared and imposed. Hence with regard to a new definition--such, e.g., as that of Transubstantiation, Christians have a twofold duty. They are obliged to believe, first, that the doctrine so defined is true, and next that it is part of the Christian revelation received by the Apostles. Again, no Christian is at liberty to refuse assent to any dogma which the Church proposes. To do so involves nothing less than shipwreck of the faith, and no Catholic can accept the Protestant distinction between "fundamental and non-fundamental articles of faith." It is a matter of fundamental importance to accept the whole of the Church's teaching. True, a Catholic is not bound to know all the definitions of the Church--but, if he knowingly and wilfully contradicts or doubts the truth of any one among them, he ceases to be a Catholic.
This arbitrary distinction between essential and non-essential articles has led by natural consequence to the opinion that dogmatic belief, as such, matters little provided a man's life is virtuous and his feelings are devout. A religion of this kind is on the very face of it different from the religion of the Apostles and their successors. St. Paul anathematises false teachers, and bids his disciples shun heretics; St. John denounces the denial of the Incarnation as a mark of Antichrist. If God has made a revelation, then both duty and devotional feeling must depend on the dogmas of that revelation, and be regulated by them.
#ccc #tradition #dogma
What is Infallibility?
Infallibility: The doctrinal authority of the Church is not unlimited; it is, on the contrary, clearly limited to the domain of divine revelation. It relates only to the deposit of revealed doctrine and that which is necessary for the preservation of this deposit. These same boundaries limit infallibility.
Its object includes, then:
1st. The teaching of dogma, or the truths of faith which are to be believed.
2d. Moral teaching, or truths to be practised.
3d. Matters relating to general discipline, in as far as they pertain to faith and morals.
4th. Dogmatic facts, that is to say, facts so intimately connected with dogma, that they cannot be questioned without weakening the dogma itself. Such, for example, are the declarations and verifications of errors contained in the writings judged by the Church, since otherwise she could not, as she is bound to do, preserve from the poison of error the flock confided to her care.
Infallibility comes neither from inspiration properly speaking nor from a new revelation, but from a special, divine assistance granted either to the bishops united with the Pope, or to the supreme pastor, to enable them to understand and proclaim the revelation made by Jesus Christ. This assistance by no means dispenses with useful researches and discussions; in a word, with the labor of man. Only after taking every indispensable means to avoid acting precipitately, only after studying with extreme care the two sources of revelation, Scripture and tradition, does the Church or the Pope declare as revealed a belief hitherto implicitly contained in the deposit of revelation.
Infallibility differs essentially from impeccability, which consists in the inability to sin; this signal privilege, which was awarded to the Mother of God, has never been attributed to the sovereign Pontiff.
#infallibility #ccc #pope #obedience
Infallibility: The doctrinal authority of the Church is not unlimited; it is, on the contrary, clearly limited to the domain of divine revelation. It relates only to the deposit of revealed doctrine and that which is necessary for the preservation of this deposit. These same boundaries limit infallibility.
Its object includes, then:
1st. The teaching of dogma, or the truths of faith which are to be believed.
2d. Moral teaching, or truths to be practised.
3d. Matters relating to general discipline, in as far as they pertain to faith and morals.
4th. Dogmatic facts, that is to say, facts so intimately connected with dogma, that they cannot be questioned without weakening the dogma itself. Such, for example, are the declarations and verifications of errors contained in the writings judged by the Church, since otherwise she could not, as she is bound to do, preserve from the poison of error the flock confided to her care.
Infallibility comes neither from inspiration properly speaking nor from a new revelation, but from a special, divine assistance granted either to the bishops united with the Pope, or to the supreme pastor, to enable them to understand and proclaim the revelation made by Jesus Christ. This assistance by no means dispenses with useful researches and discussions; in a word, with the labor of man. Only after taking every indispensable means to avoid acting precipitately, only after studying with extreme care the two sources of revelation, Scripture and tradition, does the Church or the Pope declare as revealed a belief hitherto implicitly contained in the deposit of revelation.
Infallibility differs essentially from impeccability, which consists in the inability to sin; this signal privilege, which was awarded to the Mother of God, has never been attributed to the sovereign Pontiff.
#infallibility #ccc #pope #obedience
Ecce Verbum
What is Infallibility? Infallibility: The doctrinal authority of the Church is not unlimited; it is, on the contrary, clearly limited to the domain of divine revelation. It relates only to the deposit of revealed doctrine and that which is necessary for the…
What does the term 'Ex Cathedra' mean?
Ex Cathedra: "We teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks ex cathedra--that is, when in the discharge of his office as pastor and teacher of all Christians, by virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the universal Church--is, by the divine assistance promised to him in blessed Peter, possessed of that infallibility with which the Divine Redeemer willed that His Church should be endowed for defining a doctrine regarding faith or morals; and that therefore such definitions are irreformable of themselves and not from the consent of the Church. If any one should have the rashness to contradict our definition, which God forbid, let him be anathema."--Pope Pius IX, Vatican Council I, 1870, Session 4, Chap. 4
According to the Council the Pope, to speak ex cathedra, must first act in virtue of his supreme authority and as head of the Church. Second, he must have the intention of defining a doctrine, an intention which must be evident either from the terms he employs (for example, if he uses the words we define, if he pronounces anathema against contrary doctrine) or from the circumstances under which he speaks.
In a word, the Pope speaks ex cathedra when he makes known his intention to oblige the faithful to believe interiorly and to profess exteriorly that which he teaches concerning faith and morals. Hence it follows that this character of infallibility extends in no way to the writings and acts of the Pope as a private man.
Example of Ex Cathedra Pronouncement: "The Holy Roman Church firmly believes, professes and preaches that all those who are outside the Catholic Church, not only pagans but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the Church before the end of their lives; that the unity of this ecclesiastical body is of such importance that only for those who abide in it do the Church's sacraments contribute to salvation and do fasts, almsgiving and other works of piety and practices of the Christian militia produce eternal rewards; and that nobody can be saved, no matter how much he has given away in alms and even if he has shed blood in the name of Christ, unless he has persevered in the bosom and unity of the Catholic Church."-Pope Eugene IV, Council of Florence, "Cantate Domino," 1441
#excathedra #pope #church #ccc
Ex Cathedra: "We teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks ex cathedra--that is, when in the discharge of his office as pastor and teacher of all Christians, by virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the universal Church--is, by the divine assistance promised to him in blessed Peter, possessed of that infallibility with which the Divine Redeemer willed that His Church should be endowed for defining a doctrine regarding faith or morals; and that therefore such definitions are irreformable of themselves and not from the consent of the Church. If any one should have the rashness to contradict our definition, which God forbid, let him be anathema."--Pope Pius IX, Vatican Council I, 1870, Session 4, Chap. 4
According to the Council the Pope, to speak ex cathedra, must first act in virtue of his supreme authority and as head of the Church. Second, he must have the intention of defining a doctrine, an intention which must be evident either from the terms he employs (for example, if he uses the words we define, if he pronounces anathema against contrary doctrine) or from the circumstances under which he speaks.
In a word, the Pope speaks ex cathedra when he makes known his intention to oblige the faithful to believe interiorly and to profess exteriorly that which he teaches concerning faith and morals. Hence it follows that this character of infallibility extends in no way to the writings and acts of the Pope as a private man.
Example of Ex Cathedra Pronouncement: "The Holy Roman Church firmly believes, professes and preaches that all those who are outside the Catholic Church, not only pagans but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the Church before the end of their lives; that the unity of this ecclesiastical body is of such importance that only for those who abide in it do the Church's sacraments contribute to salvation and do fasts, almsgiving and other works of piety and practices of the Christian militia produce eternal rewards; and that nobody can be saved, no matter how much he has given away in alms and even if he has shed blood in the name of Christ, unless he has persevered in the bosom and unity of the Catholic Church."-Pope Eugene IV, Council of Florence, "Cantate Domino," 1441
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