On the Authority of the Magisterium

A Primer on the Levels of Magisterium and the Obedience to be Given

Courtesy of Britannica

Introduction

Over the years that I have been teaching theology on various levels, one of the most misunderstood aspects of the Catholic faith is the Magisterium and the teaching authority that it possesses. In recent years, I have been teaching Fundamental Theology, of which, considering Divine Revelation and the Magisterium are an important part. In addition, the modern landscape of the church is such that we have almost immediate access to the Pope and the Bishops, so that all of their actions and statements are put under a microscope, as has never been done before in the history of the Church. This has led many of the lay faithful to opine on matters that may or may not fall under the official teaching authority of the Catholic Church. Truly, these opinions often turn into criticism and, in some cases, dissent.

To that end, I wanted to write this article as an introduction to these subjects and the adjacent aspects of infallibility, the levels of Magisterial Teaching, assent, and an introduction to the Theological Grades of Certainty. Hopefully, this article clears up some misunderstandings that the reader may have, and most importantly, inspires the necessary obedience to our Holy Father and the Bishops in union with him who have been given the care of our souls.

At the outset, the most important thing to remember is that if our motivation for learning these things is to figure out what we don’t have to be obedient to, then we are beginning from a fundamentally flawed place. It is not as simple as “this teaching or council isn’t infallible, therefore I don’t have to obey it.” This line of thinking is stained with disobedience. We must constantly affirm our obedience to the Church, who is our Mother.

Magisterium

I want to begin with the Magisterium itself. The Magisterium of the Church is its official teaching office. It is composed of the Pope and the Bishops in union with him. Thus, the function of the Magisterium is to safeguard, interpret, and hand on the Deposit of Faith (Scripture and Tradition) to the Church through the ages. This means that the Magisterium is a witness to Divine Revelation and serves what is revealed through Scripture and Tradition. Dei Verbum from the Second Vatican Council teaches to this end:

But the task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ.¹

Vatican II clearly teaches that the Magisterium is the exclusive authority on Divine Revelation. This means that no one else can authoritatively interpret what has been handed on through Scripture and Tradition. Even the theologian does not have this authority. He only exercises his ability to teach through participation, that is, through teaching in union with the Magisterium and never outside or contradictory to it.²

Dei Verbum continues:

This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously, and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit; it draws from this one deposit of faith everything which it presents for belief as divinely revealed.³

The council teaches that the Magisterium is in service to God and His revelation. This means that the Magisterium does not act unilaterally and make up doctrines that suit its ends. It passes on only what is contained in the written or oral Word of God. Thus, the Magisterium cannot act or teach contrary to the perennial Catholic Faith.

The Magisterium of the Catholic Church is defined as being authentic. This means that it was instituted by a legitimate authority and given the power to bind:

Authentic Magisterium is the office of handing on doctrine instituted by a legitimate authority. Therefore, it implies in the teacher the power and office of handing on doctrine; but in the disciples the obligation and right to receive instruction.⁴

Thus, the Magisterium is founded by Jesus Christ on the Rock of St. Peter⁵ and the Apostolic Office, and they are given the charge to both teach and to bind.

It is likewise defined as both living and traditional. The “Magisterium is said to be living, which is exercised by the vital and conscious acts of men, whether the teacher makes use of writings or not.”⁶ This means that the Magisterium is made up of teachers who instruct the hearers through their teaching, and these teachings can either be transmitted through writing or through oral teaching. Additionally, the “traditional magisterium is that which objectively must only guard, declare, explain, and defend a closed deposit of truths.”⁷ This means that the Magisterium is limited to that which is in the Deposit of Faith; it cannot venture outside of the limits that the Lord has given her. This is normally contrasted with what is called an inventive magisterium, that is, a teaching office that is free to add to that which is taught with no foundation in what has come before.

Infallibility

The Magisterium is also defined as being infallible. Infallibility is the charism of the Church that is attached in certain circumstances to specific teachings that guarantee that assent to that teaching will not fail to get the one assenting to heaven. It is a supernatural immunity from error. This resides only in the areas of Faith and Morals.⁸ This immunity from error is distinguished from both revelation and inspiration. Instead:

The assistance of infallibility, or preservation from error, is the vigilance of God per se directing a man from without, so that a man, as the principal cause, can propose the word of God without error, whether it is revealed or inspired.⁹

This is a charism given by God that preserves the speaker from error for the good of the disciple regarding what is either of revelation or inspiration.¹⁰

It is fitting and needed to have a body of infallibility in order to have unity amongst the Church. This allows for confidence in what is being taught and believed. Further, if God desires to reveal Himself to man, then there needs to be an infallible medium that interprets and hands on that revelation. Without it, we are at the mercy of private interpretation. Christ gave Peter the keys to the kingdom and gave him the authority to bind and loose.¹¹ He also commanded the Apostles to teach what had been given to them,¹² promising them the Holy Spirit to teach them all things.¹³ Thus, “the Apostles in matters of faith and morals were personally and individually infallible.”¹⁴ Apostolic Succession guarantees a participation in this charism, though not to the degree of the Apostles themselves. This guarantee allows for the supernatural virtue of faith. Infallibility allows the faithful to fully assent to the teachings of the Church and have confidence in their salvific character.

Bodies of Infallibility

This charism is possessed by the Church according to two modalities. This is expressed in canon 749 of the Code of Canon Law:

Canon 749

§1. By virtue of his office, the Supreme Pontiff possesses infallibility in teaching when as the supreme pastor and teacher of all the Christian faithful, who strengthens his brothers and sisters in the faith, he proclaims by definitive act that a doctrine of faith or morals is to be held.

§2. The college of bishops also possesses infallibility in teaching when the bishops gathered together in an ecumenical council exercise the magisterium as teachers and judges of faith and morals who declare for the universal Church that a doctrine of faith or morals is to be held definitively; or when dispersed throughout the world but preserving the bond of communion among themselves and with the successor of Peter and teaching authentically together with the Roman Pontiff matters of faith or morals, they agree that a particular proposition is to be held definitively.

§3. No doctrine is understood as defined infallibly unless this is manifestly evident.

The charism of infallibility belongs to the valid Pope, first and foremost. Through unity with him, the bishops may participate in that charism. This means that there are two modalities of infallibility:

a. The Pope alone

b. The Pope in union with the Bishops¹⁵

The relationship of the Bishops to the Pope is vital to understand. They exercise their authority in union with him:

The bishops teach under the Roman Pontiff, who, moved by the due affection of subordination towards him, proposes some doctrine for their faithful, so that at least implicitly they know that they are adhering to the same doctrine, which the Roman Pontiff also teaches. Therefore, in addition to their subordination, consensus is required, which can be explicit, but it is sufficient if it is tacit.¹⁶

The Bishops exercise this charism when they teach in union with the Pope, at least in an implicit way. Thus, in matters of faith and morals, there cannot be any dissension between the various bishops of the world and the Holy Father. They exercise their infallible charism only through the Office of Peter. This means that while a bishop has magisterial authority by his office, he can only exercise the infallible charism through union with the Holy Father.

To this end, the church identifies three parts of the Munus Docendi (the Office of Teaching) that are generally divided into infallible and non-infallible. The church refers to these as:

1. Extraordinary Magisterium

2. Ordinary and Universal Magisterium

3. Ordinary Magisterium

Extraordinary Magisterium

This is exercised in two ways:

1. The Pope, Ex Cathedra

The Pope alone possesses the charism of infallibility as a part of his office. He exercises this charism in two ways: by the Ex Cathedra statement or by the Decree of Papal Infallibility from Vatican I, which says:

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, to the glory of God our savior, for the exaltation of the Catholic religion and for the salvation of the Christian people, with the approval of the Sacred Council, we teach and define as a divinely revealed dogma that when the Roman Pontiff speaks EX CATHEDRA, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, 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.¹⁷

Three conditions must be fulfilled for the pope to have spoken Ex Cathedra:

• He must speak not as a private doctor but as the universal Pastor of all Christians and successor of the Apostles

• He must be teaching on faith or morals

• He must define or make clear that something is to be held or believed definitively or firmly by the universal church

Thus far, there have only been two instances of the Ex Cathedra statement. The first was by Pope Pius IX in 1854 to define the Dogma of the Immaculate Conception, and the second was by Pope Pius XII in 1950 to define the Dogma of the Assumption. It is important to note that while these are the only Ex Cathedra statements, they are not the only way the pope can exercise his charism of infallibility. More on that below.

2. Ecumenical Council--- When the world’s bishops gather under the direction and blessing of the Pope to decide matters of faith and morals, the pronouncements from these councils are considered infallible.

The second vehicle of the Extraordinary Magisterium is the Ecumenical Council. Thus far, there have been 21 such instances where the Pope has gathered in council with the world’s bishops. As of now, only the sitting pope can call an ecumenical council, although that has not always been the case. Even in the instances where an emperor has called the council, papal approval and ratification of the acts of the council were necessary to make it an Ecumenical Council. Of the 21, it is generally accepted that the first 20 intended to define something infallibly, which the most recent, Vatican II, only affirmed what came before it. That does not mean that we can wholesale reject Vatican II, as it is still a valid Ecumenical Council.

The Ordinary and Universal Magisterium

The pope and bishops can exercise infallibility in two ways:

1. Pope Alone

Again, since the pope alone possesses infallibility as a part of his office, he can teach infallibly outside of the Ex Cathedra statement when he reaffirms something that the church has always taught and held perennially.

2. Bishops in union with the Pope

Here we have the bishops spread throughout the world and over time, but united in teaching the truth of faith and morals definitively. Again, it must be emphasized that this is done in union with the Pope. Apart from the Holy Father, the bishops cannot teach infallibly. This second way is the ordinary and infallible magisterium. Pope St. John Paul II calls this the “usual expression of the Church’s Magisterium.”¹⁸

Ordinary Magisterium

These are times when the magisterium does not give an intentional solemn definition to something, but nonetheless, it is taught authentically. The faithful are still to give their religious submission of mind and will to it, thus the faithful are not free to reject what is taught. This happens many times with encyclicals, though an encyclical can be used as a vehicle of infallibility. A pope may choose to teach on a specific subject or to rule on an open question. However, should a pope decide to rule on an open question, it is no longer open for discussion.¹⁹

Grades of Assent

There are three distinct forms of assent that have been identified by the Church. The first two are in reference to infallible teachings of the church, and the third is in reference to non-infallible, ordinary teachings. These can be found in the profession of faith that is taken by those who hold office in the church. I will quote the relevant part of the Profession of Faith as we move through the levels.

Three Types of Magisterial Teaching

I. Dogmas of Divine and Catholic Faith

Firm Belief or De Fide²⁰--- With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by solemn judgement or by the ordinary and universal Magisterium, sets forth to be divinely revealed.²¹

These teachings are the dogmas of faith, whether they are revealed by God or defined by the Magisterium. Rejection of these teachings is what the church calls heresy. These are transmitted to us through Scripture and/or Tradition and interpreted and handed on by the Magisterium. To withhold our assent through either heresy or deliberate doubt is a grave sin contrary to the virtue of faith and, thus, the faithful are not free to dissent from these teachings.

Ex: Articles of the Creed, Christological dogmas, Papal Primacy, Sacramental dogmas such as the necessity of Baptism and the Presence of Christ in the Eucharist, immortality of the soul, etc.

II. Definitive teachings on faith and morals (intrinsically connected to faith and morals)

Firm Acceptance or Ecclesiastical Faith²²--- I also accept and hold each and every thing definitively proposed by the church regarding teaching on faith and morals.²³

These are the infallible teachings of the church, which are not directly a part of revelation but are intrinsically connected to the teachings in the first category. They are not cited by the magisterium as being directly contained in Revelation. This means that they are not explicitly stated in Revelation but can be found implicitly or as a theological conclusion from another explicit teaching. The teachings here do not carry a penalty of heresy, though they are defined as proximate to heresy since rejection of them would be a rejection of faith in the magisterium and charism of infallibility. The second grade only differs from the first according to the motive of assent, not the assent itself. Both grades are irrevocable.

Ex. Natural Law, Theological Deductions, Canonization of Saints, etc.

a. Doctrine of Papal Infallibility before Vatican I

b. Ordination reserved to men

c. Illicitness of Euthanasia

d. Illicitness of Abortion

III. Non-definitive teachings of the magisterium

Religious Submission of Intellect and Will²⁴--- Moreover, I adhere with religious submission of will and intellect to the teachings that either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic magisterium, even if they do not intend to proclaim these teachings by a definitive act.

This level is given to non-definitive teachings of the ordinary magisterium. The church exercises this when she teaches authoritatively, though not with the intention of infallibility. This means that these teachings are not supernaturally protected from error, but they nonetheless require the faithful to submit to what is taught. We can have confidence that these things are given to us to lead “to a better understanding of Revelation in matters of faith and morals and to moral directives derived from such teaching.”²⁵

Ex: encyclicals, Wednesday audiences, apostolic exhortations, etc.

a. The teaching of Florence that the matter of Holy Orders is the handing on of instruments

b. The teaching of the Roman Catechism on delayed animation

d. Care for creation as referenced in Laudato Si

Obedience--- This lies below the levels referenced above and is given to disciplinary promulgations by the church or prudential matters.²⁶

*A note on Heresy: It has become increasingly common for many to throw around the charge of heresy in a multitude of scenarios that do not take into account these levels of Magisterial Teaching. It has to be understood that heresy, as a canonical censure, only applies to the teachings in the first category. For the second, we use the phrase proximate to heresy but it is not heresy per se. In most instances, it is unhelpful, and frankly wrong, to accuse someone of heresy.²⁷ Additionally, it is an even graver instance to accuse the Holy Father or the Magisterium as a whole of heresy. It must be remembered that the First See is judged by no man.²⁸ To accuse the First See of heresy, I would argue, can lead one to schism since it would ultimately end in a refusal of submission. Thus, we must not allow ourselves to attempt to assert judgment over the Holy Father in matters of Faith or Morals.

Theological Grades of Certainty²⁹

These are a scholastic means to classify teachings and how binding they are on the individual. We should not view these as merely a legalistic list; rather, they are a means of expression of our obedience and faith.

1. Dogma--- Highest grade of truth. This is a divinely revealed truth. It is divinely revealed by God either through Scripture, Tradition, or the infallible charism of the Magisterium. De Fide.

Ex: Trinity, Hypostatic Union, Real presence of Christ in the Eucharist

2. Doctrine/ Catholic Truths--- The teaching of the magisterium over time, though not solemnly defined as Dogma, is to be accepted by all the faithful. These are as infallibly certain as Dogmas.

Ex: Canonization of Saints, Invalidity of Anglican Orders.

3. Teachings proximate to the faith (Sententia fidei Proxima) --- Generally regarded by theologians as revealed by God yet not formally defined by the Magisterium.

Ex: Christ possessed the Beatific Vision throughout His earthly life, Mary as Co-redemptrix, Mediatrix of all graces

4. Theologically Certain Truths (Sententia ad fidem pertinens) --- Has yet to be formally pronounced by the teaching authority of the Church, but whose truth is guaranteed by its connection to something in the doctrine of revelation. Largely philosophical conclusion derived from theology.

Ex: All humans descended from a common pair of parents

5. Common Teaching (Sententia Communis) --- Opinion of the theologians that has been accepted generally by theologians.

Ex: The saints in Heaven can intercede for the souls in Purgatory

6. Free Opinion (Sententia probablilis, Sententia pia, Opinio tolerate) --- Well-founded opinions, opinions that are in agreement with the consciousness of the faith, pious opinions, and weakly founded opinions which are tolerated by the Church.

Ex: The fate of Unbaptized Babies, Age of St. Joseph, Physical Premotion vs. Middle Knowledge in Predestination.

Disagreements

For those teachings that are in the first two grades (and first two types of magisterial teaching), it is absolutely forbidden for a catholic in good standing to dissent and deny these teachings. Denial of these would be heresy (of the first) or proximate to heresy (of the second). In the lower grades, while it is not heresy to deny these teachings, it is often rash and can be erroneous.

For teachings that are not irreformable, there are select times and with great care where one could potentially disagree. But this must only occur after sufficient study and when one is convinced that there may be a deficiency. Even in that perceived deficiency, it is imprudent to publicly accuse the Magisterium of these errors, as it can lead to scandal. Above all, all else being equal, the Thomistic principle that we are to give the benefit of the doubt to others out of charity should be followed until there is grave danger to the deposit of faith.³⁰

“Finally, in order to serve the People of God as well as possible, in particular, by warning them of dangerous opinions which could lead to error, the Magisterium can intervene in questions under discussion which involve, in addition to solid principles, certain contingent and conjectural elements. It often only becomes possible with the passage of time to distinguish between what is necessary and what is contingent… When it comes to the question of interventions in the prudential order, it could happen that some Magisterial documents might not be free from all deficiencies. Bishops and their advisors have not always taken into immediate consideration every aspect or the entire complexity of a question. But it would be contrary to the truth, if, proceeding from some particular cases, one were to conclude that the Church’s Magisterium can be habitually mistaken in its prudential judgments, or that it does not enjoy divine assistance in the integral exercise of its mission.”³¹

This means that we cannot regard the Magisterium as able to be habitually wrong. There are times when certain teachings, which are not infallible, can be mistaken. In this instance, a further clarification by the Magisterium is needed.

Humility

Finally, in order to receive what the Church has given to us, the Catholic must embrace the virtue of humility. From the submission of intellect and will up through the assent of faith, it is only through intellectual humility that we can hope to rest in the obedience that the Church is due. We ought to always remember the words of the Lord to the Apostles, “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me.”³² When we are obedient to the Magisterium of the Catholic Church, we are being obedient to Christ Himself. Humility allows us to bow before what is of God in others, and even more so, acknowledge and adore the majesty of God Himself. It tells us that we do not know everything and that we are in need of teaching. Humility protects us from the errors of private interpretation. According to His great Providence, God has given us the Magisterium of the Catholic Church so that we can have a certitude that what we believe according to Faith and what we practice according to Morals will infallibly bring about divine life in our souls.

For more from Dr. McGovern, visit his Substack at A Thomist, Dedicated to the Theological tradition of St. Thomas Aquinas. Exploring Thomas’ Spiritual Theology and topics in Christology and Mariology.

1. Dei Verbum, 10.

2. Cf. Donum Veritatis, 22.

3. Dei Verbum, 10.

4. Sacrae Theologiae Summa: On the Church of Christ, Treatise III, Book II, Ch. I, Th. 12, n. 504. Hereafter cited as BAC.

5. Cf. Matthew 16:18.

6. BAC, n. 507.

7. Ibid.

8. “For the Holy Spirit was not promised to the successors of Peter that they might disclose a new doctrine by his revelation, but rather, that, with his assistance, they might reverently guard and faithfully explain the revelation or deposit of faith that was handed down by the Apostles. Indeed, it was this apostolic doctrine that all the Fathers held and the holy orthodox doctors reverenced and followed, fully realizing that this See of St. Peter always remains untainted by an error, according to the divine promise of our Lord and Savior made to the prince of His disciples, ‘But I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.’” First Vatican Council (1869-1870) Pastor Aeternus, DH. 3070.

9. BAC, n. 506.

10. On the relationship: “Therefore, God speaks in Revelation, He manifests Himself in Inspiration, with His Assistance He protects the word of God, that is, God by Revelation is a communicator, by His inspiration an Author, by His Assistance a guardian of the word of God. But man, under Revelation passively hears, under Inspiration instrumentally expresses, under Assistance principally declares the word of God. This distinction of a threefold charism can be illustrated by an example from Acts 4:12, where a statement is given, which at the same time is both revealed and inspired and infallibly preached.” BAC, n. 506.

11. Cf. Matthew 16:18. “Likewise, we define that the Holy Apostolic See and the Roman Pontiff have the primacy over the whole world and that the same Roman Pontiff is the successor of Blessed Peter, the prince of the Apostles and the true Vicar of Christ, the head of the whole Church, the father and teacher of all Christians; and that to him, in the person of blessed Peter, was given by our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church, as is also contained in the acts of the ecumenical councils and in the sacred canons.” Council of Florence (1439-1445), Laetentur Caeli, DH. 1307.

12. Cf. Matthew 28:20.

13. Cf. John 16:13.

14. BAC, n. 527.

15. “This occurs when the bishops scattered throughout the world but teaching in communion with the successor of Peter present a doctrine to be held irrevocably. It occurs even more clearly both when the bishops by a collegial act (as in ecumenical councils), together with their visible head, define a doctrine to be held and when the Roman Pontiff ‘speaks ex cathedra, that is, when, exercising the office of pastor and teacher of all Christians, through his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the universal Church.’” Paul VI, Declaration of CDF: Infallibility, DH. 4535. (1973)

16. BAC, Ch. II, A. I, Th. 13, n. 543.

17. First Vatican Council (1869-1870), Pastor Aeternus, DH. 3074.

18. Pope John Paul II, Address to Bishops from New York of Oct. 15, 1988.

19. Pope Pius XII, Humane Generis, 20.

20. These are, very simply, Dogmas of the faith, and thus they must be held with the Theological Virtue of Faith. Thus, the designation of de fide gives to these teachings the highest form of assent.

21. Pope John Paul II, Congregation for the Doctrine of the Faith, Profession of Faith, DH. 5070. (1998).

22. This is also referred to as ecclesiastical faith. It presupposes faith in the church and thus in the authority of the church to define matters of faith or morals. To be firmly held means that we are not free to revoke assent to them. If the church speaks in an authoritative manner, we must assent. See Lawrence Feingold, Faith Comes from What is Heard: An Introduction to Fundamental Theology, 260-261.

23. Pope John Paul II, Congregation for the Doctrine of the Faith, Profession of Faith, DH. 5070. (1998).

24. This is commonly referred to as Obsiquium, and it involves two movements: one of the intellect and one of the will. For the intellect, we are required to make an effort to understand, to the best of our ability, the teaching that is given and to accept it since it comes from the Magisterium. For the will, we submit ourselves to the teaching so that we do not fall into public dissent concerning it. Ultimately, this requires a mortification of our wills so that we do not merely remain silent but offer a legitimate embracing of the teaching, even in our difficulty.

25. Donum Veritatis, 17.

26. Feingold, Faith Comes from What is Heard, 263.

27. Cf. Canon 751.

28. Cf. Canon 1404.

29. These are taken from Ludwig Ott’s phenomenal text Fundamentals of Catholic Dogma, 9-10.

30. Summa Theologiae, IIa-IIae, q. 60, a. 4 and IIa-IIae, q. 33, a. 4.

31. Donum Veritatis, 24.

32. Luke 10:16.