Infallible teaching

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I was wondering what elements of Catholic teaching are considered to be infallible. I am confused as to what parts of Catholic teaching are considered to be “formal” and authoritative and which parts are able to be altered and updated over time. Is the Catechism infallible? What other teachings are infallible?
 
The question that seems to be asked of Catholic teaching is always “is this teaching infallible?”… but really, that’s often the wrong question: rather, the right question is usually, “is this teaching authoritative?”

The Church teaches authoritatively, having been given that authority by Christ (Mt 16:19). The teaching authority of the Church – which is what “magisterium” means – is exercised by the pope (or the pope in concert with all the bishops). Under certain (and quite precisely defined) circumstances, this teaching authority is graced to teach without the possibility of teaching in error. Such a teaching can only be in the realm of “faith and morals”; this kind of teaching, then, would only be ‘doctrine’ or ‘dogma.’

It’s important to recognize that this notion of ‘infallibility’ only extends to the particular expression in which the doctrine (or dogma) is proclaimed. It does not necessarily extend to others’ explanations of the doctrine or dogma. (So, for instance, when the Church defined the dogma of Christ’s death and resurrection, that definition was infallible. However, that doesn’t mean that any distinct description of the theology is likewise considered ‘infallible’.

So, the Catechism describes the teaching of the Church – it’s doctrine and dogma. While it describes teachings that have been infallibly proclaimed by the Church, it (itself) is not an infallible proclamation. (However – and here’s where the distinction comes in – it is an authoritative expression of the teachings of the Church).

So, when you read the Catechism, please know that you’re reading an authoritative exposition of the teaching of the Church. These teachings, when they were proclaimed by popes and councils, were declared infallibly.

Does this help?
 
I am confused as to what parts of Catholic teaching are considered to be “formal” and authoritative and which parts are able to be altered and updated over time.
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Dogma and Doctrine are generally authoritative and must be accepted. Disciplines can change. The Apostles Creed, for example, is doctrinal and must be accepted. Disciplines like particular Holy Days and abstaining from meat on Fridays can be changed.
Is the Catechism infallible?
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The CCC contains dogma and doctrine that must be accepted and also some opinion and commentary that is optional. Every word of the Bible and the Catechism is not dogma.
What other teachings are infallible?
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We laypeople generally do not have to concern ourselves with what is infallible or not. We must learn and accept the authoritative teaching of the Church.

I know that this can be confusing because there are always false teachers. The teachings of Christ and His Apostles held by the Church for two thousand years can be accepted as the norm. Beware of any modernist who rejects what the Church has always taught. If you have specific questions or issues, feel free to ask.
 
susanlo #1
I was wondering what elements of Catholic teaching are considered to be infallible. I am confused as to what parts of Catholic teaching are considered to be “formal” and authoritative and which parts are able to be altered and updated over time. Is the Catechism infallible? What other teachings are infallible?
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This is the clearest summation of the requirements for both dogma and doctrine:
The three levels of teaching from *Ad Tuendam Fidem *(ATF), which gives examples, are:
1) Dogma – infallible (Canon #750.1) to be believed with the assent of divine and Catholic faith.
2) Doctrine – infallible (Canon #750.2) requires the assent of ecclesial faith, to be “firmly embraced and held”.
3) Doctrine – non-definitive (non-infallible) and requires intellectual assent (“loyal submission of the will and intellect”, Vatican II, *Lumen Gentium 25), not an assent of faith. See the Explanatory Note on ATF by the Congregation for the Doctrine of the Faith
Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul.
  • Joseph Card. Ratzinger
    Prefect
  • Tarcisio Bertone, S.D.B.
    Archbishop Emeritus of Vercelli
    Secretary
    [This commentary was issued coincident with the promulgation of “Ad tuendam fidem” by Pope John Paul II, modifying the Oriental and Latin codes of canon law.]
    See the examples given at:
    ewtn.com/library/CURIA/CDFADTU.HTM
Thus no dogma has to be affirmed, nor anyone anathematized, nor the word “define” or “definition” be used for an infallible papal teaching – only that the Pope is handing down a certain, decisive judgment for the whole Church, that a point of doctrine on faith or morals is true and its contrary false. The words ex cathedra are never included.

No “alteration” takes place in dogma or doctrine if that means “correction”, but development may take place. Christ’s Catholic Church teaches that doctrine develops, and this means the understanding by the Church develops, without contradiction, as Pope John XXIII so clearly enunciated at Vatican II:
“The greatest concern of the Ecumenical Council is this, that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously…it is necessary that this certain and unchangeable doctrine, to which the obedience of Faith must be given, be studied thoroughly and explained in the way for which our times are calling. One thing is the deposit of Faith which consists of the truth contained in sacred doctrine, another thing is the manner of presentation, always however with the same meaning and the same sense.” [Pope John XXIII in his opening address to the Council Fathers at Vatican II, *Creed and Catechetics, Msgr E Kevane p 60, 221-222]. The Pope here uses the very words of Vatican I, which in turn came from St Vincent of Lerins.

Often a dogma or doctrine is infallibly defined after the need is identified through a dispute over what should be believed (faith – the Trinity) or how we should act (morals – contraception).

In Mysterium Ecclesiae, (CDF, 1973, #5): “For this reason also it often happens that ancient dogmatic formulas and others closely connected with them remain living and fruitful in the habitual usage of the Church, but with suitable expository and explanatory additions that maintain and clarify their original meaning. In addition, it has sometimes happened that in this habitual usage of the Church certain of these formulas gave way to new expressions which, proposed and approved by the Sacred Magisterium, presented more clearly or more completely the same meaning.” This was seen in John XXIII”s opening address of Vatican II, using the words of St Vincent of Lerins, and Vatican I – “with the same meaning and the same sense.”

In his book, Sources of Renewal Karol Cardinal Wojtyla (St John Paul II) wrote: “Vatican II, which, while preserving its pastoral character and mindful of the purpose for which it was called, profoundly developed the doctrine of faith and thus provided a basis for its enrichment." (Ibid, p 39).
 
Abu said:
This is the clearest summation of the requirements for both dogma and doctrine:
The three levels of teaching from *Ad Tuendam Fidem *(ATF), which gives examples, are:
1) Dogma – infallible (Canon #750.1) to be believed with the assent of divine and Catholic faith.
2) Doctrine – infallible (Canon #750.2) requires the assent of ecclesial faith, to be “firmly embraced and held”.
3) Doctrine – non-definitive (non-infallible) and requires intellectual assent (“loyal submission of the will and intellect”, Vatican II, *Lumen Gentium 25), not an assent of faith. See the Explanatory Note on ATF by the Congregation for the Doctrine of the Faith
Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul.
  • Joseph Card. Ratzinger
    Prefect
  • Tarcisio Bertone, S.D.B.
    Archbishop Emeritus of Vercelli
    Secretary
    [This commentary was issued coincident with the promulgation of “Ad tuendam fidem” by Pope John Paul II, modifying the Oriental and Latin codes of canon law.]
    See the examples given at:
    ewtn.com/library/CURIA/CDFADTU.HTM
Thus no dogma has to be affirmed, nor anyone anathematized, nor the word “define” or “definition” be used for an infallible papal teaching – only that the Pope is handing down a certain, decisive judgment for the whole Church, that a point of doctrine on faith or morals is true and its contrary false. The words ex cathedra are never included.

No “alteration” takes place in dogma or doctrine if that means “correction”, but development may take place. Christ’s Catholic Church teaches that doctrine develops, and this means the understanding by the Church develops, without contradiction, as Pope John XXIII so clearly enunciated at Vatican II:
“The greatest concern of the Ecumenical Council is this, that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously…it is necessary that this certain and unchangeable doctrine, to which the obedience of Faith must be given, be studied thoroughly and explained in the way for which our times are calling. One thing is the deposit of Faith which consists of the truth contained in sacred doctrine, another thing is the manner of presentation, always however with the same meaning and the same sense.” [Pope John XXIII in his opening address to the Council Fathers at Vatican II, *Creed and Catechetics,
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Msgr E Kevane p 60, 221-222]. The Pope here uses the very words of Vatican I, which in turn came from St Vincent of Lerins.

Often a dogma or doctrine is infallibly defined after the need is identified through a dispute over what should be believed (faith – the Trinity) or how we should act (morals – contraception).

In Mysterium Ecclesiae, (CDF, 1973, #5): “For this reason also it often happens that ancient dogmatic formulas and others closely connected with them remain living and fruitful in the habitual usage of the Church, but with suitable expository and explanatory additions that maintain and clarify their original meaning. In addition, it has sometimes happened that in this habitual usage of the Church certain of these formulas gave way to new expressions which, proposed and approved by the Sacred Magisterium, presented more clearly or more completely the same meaning.” This was seen in John XXIII”s opening address of Vatican II, using the words of St Vincent of Lerins, and Vatican I – “with the same meaning and the same sense.”

In his book, Sources of Renewal Karol Cardinal Wojtyla (St John Paul II) wrote: “Vatican II, which, while preserving its pastoral character and mindful of the purpose for which it was called, profoundly developed the doctrine of faith and thus provided a basis for its enrichment." (Ibid, p 39).

AMEN, God Bless, Memaw
 
susanlo said:
I was wondering what elements of Catholic teaching are considered to be infallible. I am confused as to what parts of Catholic teaching are considered to be “formal” and authoritative and which parts are able to be altered and updated over time. Is the Catechism infallible? What other teachings are infallible?
Click to expand...
This is what Catholics consider to be infallible teachings, for we profess these divine infallible teachings; From the Nicene Creed reveals what we believe to be infallible teachings of the Church.

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

All developed doctrine point to these apostolic infallible teachings.

Doctrines are revealed infallibly with the divine keys Jesus gives to the Church to bind and loose upon the whole earth, in order to protect, defend and develop a deeper understanding to all ages, what is professed and believed from the Nicene Creed, was handed down to us, infallibly by Jesus and His Apostles by Oral Sacred Tradition and Sacred Scripture.

The Developed or clarified Doctrinal Infallible teachings of Jesus Christ, do not move from our Apostolic unchanged Profession of faith. An infallible teaching of the Church does not and cannot conflict with sacred Apostolic Tradition and Sacred Scripture, nor can a Church doctrine ever be altered or subject to change.

Development of a divine revelation is not altered or changed, these are Rock. But knowledge and understanding is developed and made more clear to the changes of human understanding of human knowledge and languages.

For example; The Word Trinity is not revealed in Sacred Scripture. But the True substance of the Trinity is revealed by both Sacred Oral and Sacred Scripture. See Matthew 28:19. Yet the Trinity came under attack four hundred years after the resurrection of Jesus Christ. Thus the Catholic Church counseled and made the Trinity binding (Keys) upon the whole of Christendom.

Because the Catholic Church made the Trinity a doctrine later in time, does not mean that it is a new revelation or new teachings. Trinity protects the apostolic faith, that Jesus is fully God, fully Human. We profess this unchanged apostolic faith within the Nicene Creed above.

Peace be with you
 
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