On a practical matter papal infallability makes backout (in case you are wrong impossible. First you have to backout papal infallability and then you have to backout where you think you are wrong. One difference between y’all and us is that if we think we are wrong on an issue of Scripture we (should anyway) just come out and say it. You can’t. Instead you have to come up with an explanation that really seems forced.
The Catholic Church cannot back out of Papal Infallibility. It is part of Divine Revelation. It is part of the Deposit of faith. It cannot change. If the Church were too, then she would fall into error. Look what happened to other Catholics who left Rome. The Old Catholic ordained homosexual priests, homosexual marriage, and ordained women priests.
Papal Infallibility cannot be compromised. The Catholic Church does go by the opinions of others, particularly Protestants who really don’t have any say in Catholic Church’s teaching.
On another practical matter, infallability seems to have led to a method of interpreting the Bible that seems…well creative. Now I can’t open my Bible and conclusively prove that you are wrong in this. But on some issues I highly doubt whether it is possible that anybody who does not start with the assumption that the Catholic church is incapable of being incorrect will come to the same interpretations of the Bible that y’all have come up with.
Interpreting Scripture has to be read in the same Holy Spirit who inspired the Book in the first place. If it wasn’t, people will interpret the Scripture in different ways, and can misinterpret a particular passage in the Bible. You can easily justify murder by interpreting the Bible by yourself without a guide to lead you.
The Catechism of the Catholic Church gives a good advise concerning interpretation of Scripture.
109 In Sacred Scripture, God speaks to man in a human way.
To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.
110 In order to discover the sacred authors’ intention, the reader must
take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. “For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression.”
111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter.
"Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."
The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.
112 1. Be especially attentive “to the content and unity of the whole Scripture”. Different as the books which compose it may be, Scripture is a unity by reason of the unity of God’s plan, of which Christ Jesus is the center and heart, open since his Passover.
The phrase “heart of Christ” can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.
113 2. Read the Scripture within “the living Tradition of the whole Church”. According to a saying of the Fathers, Sacred Scripture is written principally in the Church’s heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God’s Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church").
114 3. Be attentive to the analogy of faith. By “analogy of faith” we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
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