More on infallibility: some opposition to it

Many non-Catholics (and modern Catholics) bristle at the mere exclusivity pronounced by the Catholic Church.  It seems haughty, conceited, and arrogant to believe that only that Church has the gift of infallibility.  This is a turn off in many ways.  St. Peter says in 2 Peter 3 that the ignorant and unstable twist the words of Scripture to their own demise.  For some, the idea of infallibility is so pretentious, so evil, they are willing to twist Scripture (or ignore it all together) to make it not so.

On one level, many people have been erroneously raised under the concept of cultural relativism: every culture or belief is equally OK.  The dogma of infallibility contradicts that, and states emphatically that there is a SINGLE set of right teachings.  These people, these "I'm OK, you're OK" people, are offended at this incredibly politically incorrect view of the world.  To them, such thinking is backward and outdated.

Related to the above, it is truly hard to believe that good people who believe in Christ are somehow wrong.  I personally don't struggle with this: to me its clear: Christ established the Catholic Church and guaranteed its total fidelity (not the total fidelity of Her members, but Her as a whole) to Him and His Word; any one who disagrees with the Church disagrees with Christ and is therefore wrong.  That being said, there are many who have loved ones who don't belong to the same denomination or Church they do.  Perhaps their children apostacized from the Catholic faith, or maybe their siblings all belong to different denominations.  Do you really, really, want to say they are in error?  I mean is it nice to believe that well-meaning, Bible-believing, sincere people are somehow wrong?  When the idea that Chirst founded ONE, Holy, CATHOLIC and Apostolic Church and not several related churches that are ok, is tossed around, do we want to think that our loved ones are in error and not part of the Church that Christ founded?  God is too loving to let that happen, right?

Alternately, as a Methodist growing up, I was proud to call myself Methodist, and would defend my denomination against any claim that it was wrong, because it was mine and I belonged to it!!!  There was an emotional attachment to it.  It is a form of ethno-centrism, which is a view that one's own culture/belief system is the reference point from which they view the world, yet perfectly normal.  Infallibility disrupts that emotional attachment a non-Catholic has with the denomination of their childhood (or of their choosing).  That denomination is part of who you are, and to admit it is wrong is a horrendous blow to your idea of who you are.  This blow is even harder when you choose that denomination (often at great personal cost).  To think that someone else is calling your church wrong upsets you. 

The two above are hardly separated from each other.  It is only logical that a person believe that their denomination is right (which is why they are a part of it to begin with, partly).  Also, I don't know a single person who only has friends or relatives that belong to their denomination.  Thus, while you believe your denomination is right, those of your family or friends can't be wrong.  You can't have both, so the idea of infallibility or discernable religious truth becomes fantasy: it sounds nice but can't be real (because if it is, then either you or your loved one-or both-are wrong).

Even more personally, however, infallibility is an affront to people's pride and their own arrogance.  The United States is inherently a Protestant nation.  The entire ethic of "rugged individualism" is based on the Protestant idea of individual interpretation of Scripture.  We relish that, we thrive off that, we LOVE that.  It gives us POWER, puts US in control.  For some this individual interpretation allows them to justify their vices.  For others, it fuels their ego to create new and better theologies.  It feeds their importance.  Infallibility creates an uncomfortable alternative: perhaps you are wrong!  For those trapped in vices they cherish (like masturbation, sex before marriage or homosexuality), infallibility would require them to give up something they love.  For those who thrive on creating new and better theologies, it undermines their ego and checks their importance.  For both of these groups, infallibility is too condemning. 

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I really want to say that there are those who honestly, not for the selfish or deluded reasons above, cannot accept the idea that a Church has the gift of infallibility.  But when I think of the people I know, they all fit into the molds of the above (to greater or lesser extent).  In each and every case, admittance of infalliblity would undermine or confront their lifestyle, or possibly convict their consciences. 

Thomas Aquinas wrote that those who truly seek the Truth will be granted the Grace to find Jesus and His Church.  I honestly believe that.  Those who continue to reject the concept of infallibility are not really searching whole-heartedly for the truth.  If they were, wouldn't they want a Church that speaks authoritatively, and can, without doubt, guide them to the Truth?

What is Truth? More on infallibility.

Pilate asks Jesus "What is truth? (John 18:38)"

When a Catholic undertakes an apology, or explanation, of his/her faith, the concept of Truth cannot be forgotten.  The question, though, is exactly what Pilate asks: What is truth?

Jesus said to his Apostles: "I am the Way, the Truth, and the Life".  Starting from this point,we can get a pretty good understanding of what Truth is.

First, we know what St John's Gospel says concerning Jesus: "In the beginning was the Word, and the Word was with God, and the Word was God. [emphasis added]"  The Word, Jesus, was God.  Logic, then would state that if the Truth is Jesus, and Jesus is the Word, and the Word is God, than the Truth is God.  This dramatically enhances our understanding of what "truth" is. 

Scripture is quite clear about the nature of God.  God is eternal, universal, and unchanging.  He is the same yesterday, today, and forever.  If Jesus is God, then He has the same characteristics: eternal, universal, and unchanging.  If Jesus is the truth, then truth has the same characteristics: eternal, universal, and unchanging.

This is incredibly important for the Catholic Apologist.  James White is a notable anti-Catholic Reformed Protestant apologist.  It seems that for some insane reason, CA over at Rockin Apologist is enamored with him.  White is an opponent of the concept of infallibility.  He wants the Church to be able to reverse course when new evidence comes out.  Sounds good in theory, but he is missing the characteristics of what Truth is: unchanging and universal.  This is what infallibility does: provide the faithful with a surety that what the Church teaches is True, and will not change.  White is assuming one of two things by urging against infallibility: 1) truth is relative, and changes when time and situations merit, or 2) we are never capable of knowing the truth.

The first assumption is objectively false based on the definition of truth.  If truth changes, than what was once true is now false.  Since truth cannot be false, and truth that changes becomes false, truth cannot change.  Let us assume then that Mr. White does not assume that truth is relative.  In fact, it would be more accurate, and more precise in my experience, to assume that he thinks us incapable of really knowing the Truth (being mere humans).  This view makes more sense.  If we really can't know the Truth, then it fits perfectly for us to reverse course, which numerous Protestant denominations have done in regards to contraception, abortion, divorce and remarriage, the Real Presence, and the authoritative Church.  As one with a Bachelor's in History, I can attest that it is a common philosophy among historians that we cannot ever really know what  happened, and so we must present our narrative as plausible, based on what the sources tell us.  This leaves us open to changing our story when "new evidence reveals" something to the contrary (although I'm still positive that George Washington was NOT a cross-dressing lesbain).  This is what White wants the Church to do.

This view, however, is faulty as well.  Christ, who is Truth made Flesh, promises His Apostles in the Upper Room: "But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. (Douay-Rheims)"  More modern translations of the Greek render that "He will guide you in all truth."  Apparently, Christ is promising His Apostles that His Spirit will protect them from falling into error, and will guide them in the Truth.  Christ Himself is telling us that through His holy Apostles, we CAN and WILL know the truth.

Okay, so Christ promised that the Apostles would know the truth, through the Holy Spirit.  It is assumed the Apostles would die, but Christ said earlier: "And I will ask the Father, and he will send another Paraclete, that he may abide with you forever."  So the Spirit, which will guide the Apostles in truth, will be with them forever (not just until they die).  Fine.  Great. But that doesn't explain how we know what the truth is when the Apostle's die. 

In Acts chapter 1, we see Peter, as head of the Apostles, call for a successor to Judas Iscariot, who committed suicide after betraying the Lord.  "And they appointed two...to take the place of this ministry and apostleship."  Clearly, the office of apostle isn't a one and done deal: it is passed on to another, once its holder has gone "to his own place".  Likewise, Paul exhorts Titus in Titus 1 to ordain presbyteros and episcopus to the cities in Crete...an authority that only a successor to the Apostles would have.  Further, we are told in 1 Timothy 3:15: that "the church of the living God" is "the pillar and ground of the truth." 

To synthesize what we have seen, then, Christ promised that He would send the Paraclete to His apostles, to guide them in all knowledge and truth.  His apostles, then, appointed successors to carry on their authority and ministry.  Is the Paraclete guiding them in all knowledge and truth?  Well, according to the apostle Paul, yes, through the Church.  Clearly, then, Scripture promises that through the Church we can and will be able to know the truth.

So we come back to the second assumption: that those who don't want to believe in infallibility don't really believe that we can know the truth at all.  If that be the case, then, Christ lied to us in the Scriptures.  If Christ lied to us in the Scriptures, then even those who oppose infallibility, but call themselves Christians, would be wrong, because they are believing a lie.  For Christians, though, that is a self-defeating, and contradictory belief to have.  For the Christian, Christ didn't lie.  If Christ didn't lie then He most obviously gifted to His Church the gift of infallibility, the inability to teach error on faith and morals.

Tradition versus Modernity

Father Longenecker commented on reform the current form of the Holy Sacrifice that the Church offers.  In his commentary, he remarks about the Extraordinary Form of the Mass and how, currently it is not for "average Catholics".  Although I've never been to one, I will disagree with him.

One of the reasons he gives is that often the music, being so beautiful, draws our attention to it rather than the Sacred Action on the altar.  Does it need to, though.  I reject the idea that beautiful music shouldn't be used to celebrate the most beautiful thing this side of Heaven because it might "distract" someone.  A good liturgical composer knows that the music is meant to accompany and compliment the Holy Sacrifice, as opposed steal the show.  Focusing particularly on the Gloria and Sanctus, the music should, especially during Christmastide and Eastertide, most especially for ALL Solemnities, reflect the nature of these prayers.  For goodness sake, both of these prayers in particular focus on God's greatness.  There is a series of Christian Music CDs called "My Utmost for His Highest"; this is what we are asked to give to God: our utmost.  So our utmost is so beautiful we can't present it to God for His glorification?  Listen to any of Thomas Tallis' or Giovanni Paletsrina's liturgical settings, and tell me they are not astoundingly beautiful.  Do that and I will attempt to have you committed.  They are beyond beautiful, they are borderline angelic.  And we can't have this at Mass why?

I will admit, having a professional choir (or even a very well trained choir) sing Palestrina's Missa Papae Marcelli for the Ordinary Form would seem more than a little out of place.  The music is elevated to fit the elevated ars celebrandi of a High Mass in the Extraordinary Form.  There is no High Mass in the Ordinary Form, nor is there a Low Mass.  It is all the same, with options to make the celebration more special depending upon the "pastoral needs" of the community.  In addition, the current paraphrasing of the Latin is very, well, elementary, basic, as if Mass is not anything to write home about.  Most definitely, the new translation will help matters, and make the presence of elevated music more fitting.

Another reason Father gives is the Latin itself. He argues that most pew-sitting Catholics wouldn't take well to Latin, and be turned off by it.  He's got a point.  The unfortunate thing, however, is that excuse has been around for hundreds of years, and yet, the Mass thrived.  People knew what was going on, aided and abetted by the music (or lack thereof) and silence (of which there was plenty).  All of this can be avoided, however, by putting Latin/English pew missals in the pews.  If we have Spanish, Korean, or "other" hymns with translations in Glory and Praise and Gather  and that is fine, than having Latin with English side-by-side shouldn't be such a bad idea.

The problem with the Old Mass wasn't the Mass itself, but rather the understanding of it by the priests who were celebrating it.  Their understanding of it boiled down to "Say the Black, Do the Red", in a rigid sort of way.  Elsewhere, Father Longenecker discusses the theology behind the procession.  He admits that it is essential to understand the whither-tos and why-fors of liturgical actions so that the liturgy can reflect, more accurately, the Divine Action that occurs during the Holy Sacrifice.  The result is a reverent, uplifting procession that elevates people's minds and hearts toward the Lord.  What if the priests of a certain generation had that understanding of the Mass they were celebrating?  Would they have been so willing to abandon the beauty of the Divine Action for what occurred immediately after the Council?  I tend to think not.  If you know the value of what you have, you are afraid to lose it.

Papal Infallibility...again

Occasionally, I read Catholic Exchange.  I used to check it daily, but not so much anylonger.  I happened to be directed to it, and noticed this piece about when the Pope speaks infallibly, written by a licensed canonist.

She says: "It is quite evident that this was intended to be an infallible pronouncement, as it is formulated exactly as Vatican I had stipulated. (Note that Pope Pius did not specify whether Mary had actually died or not, before she was assumed into heaven. Catholics are thus free to hypothesize about both possibilities!) There is absolutely no doubt that this is an instance of the Pope speaking ex cathedra."

Comments were closed, so here goes my rant.  While she is a licensed canonist, I seriously don't know where she got this idea that there was a specific formula to Pastor aeturnus or even Lumen gentium.  This is a very limited very of the infallibility of the pope.  Even without much theological or canonical training, I was able to point out the four criteria for infallibility in Humanae vitae, AND in John Paul II's Evangelium vitae. 

Here is what Lumen gentium says in regards to papal infallibility:

"And this is the infallibility which the Roman Pontiff, the head of the college of bishops, enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith,(166) by a definitive act he proclaims a doctrine of faith or morals.(42*) And therefore his definitions, of themselves, and not from the consent of the Church, are justly styled irreformable, since they are pronounced with the assistance of the Holy Spirit, promised to him in blessed Peter, and therefore they need no approval of others, nor do they allow an appeal to any other judgment." Lumen gentium, 25

Here is what the First Ecumenical Council of the Vatican defined:

"we teach and define as a divinely revealed dogma that

• when the Roman pontiff speaks EX CATHEDRA,
  • that is, when,
    1. in the exercise of his office as shepherd and teacher of all Christians,
    2. in virtue of his supreme apostolic authority,
    3. he defines a doctrine concerning faith or morals to be held by the whole church,
• he possesses,
  • by the divine assistance promised to him in blessed Peter,
• that infallibility which the divine Redeemer willed his church to enjoy in defining doctrine concerning faith or morals.
• Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable. "

What are the conditions, using both definitions?  First, the Holy Father must be addressing all Christians as their shepherd and teacher.  Second, he must be using his supreme apostolic authority.  Third, he defines a doctrine concerning faith or morals.  In neither of these do we see a formula that is codified.  This means that neither the Fathers of the First Ecumenical Council of the Vatican, nor the Fathers of the Second Ecumenical Council of the Vatican wished papal infallibility to be formulaic.  Thus, it is open for the Holy Father to address an encyclical to all Christians (as the Paul VI did in Humanae vitae and John Paul II did in Evangelium vitae), mention his authority as the Successor of Peter (which is what John Paul II clearly does in Evangelium vitae, 62), and define a doctrine concerning faith or morals to be held by the faithful.

It is as if the author didn't even read Evangelium vitae or Lumen gentium, or even the necessary docments from Vatican I.