How do we know that Pope Zosimus’ Tractoria was under the charisma of infallibility? I am not saying you are wrong; I am trying to educate myself regarding recognizing when something is considered infallible. Now please do not misunderstand, I do feel uncomfortable that there is a conflict in communications of the current Magisterium and the past ones that you have quoted. The current Catechism clearly says that a baby can go to heaven, that one does not (necessarily) have to be Water Baptized etc.
I am also curious why you do not give weight to current doctrine and try to find what is the proper reconcilation between (what appears) as differences. The current Catechism says,
“…(teaching) has ALWAYS held…” the view that one does not need a formal baptism under certain circumstances… How do you reconcile the (apparent) differences?
Thank you; I hope I do not appear acerbic. “Love conquers all”
Sorry for such a long time in my reply. To be in fallible from that Chair of Peter it must a definitively teaching and clear as such. Usually an addition of an: “anathema” or “We define” …“By the supreme authority of Peter…” or the like. The teaching must be to the whole Church. Contrary to the myth, popes have used their binding powers throughout history.
In ecclesiastical matters of faith and morals, the word “definition” has a precise and, yes, DEFINED meaning.
Many are mislead by equating the statements from the CCC with solemn infallible dogmatic definitions of the Church. **They are not the same. ** Catechisms certainly can quote dogmatic definitions, but NO catechism can in and of itself pronounce its OWN dogmatic definition. Catechisms are not SOURCES of the Catholic Faith. They are simply compendiums and/or systematized presentations of Church teaching often influenced by prevailing theological trends. It is the Magisterium ALONE, in her binding documents, where we have our
immediate source of the Faith. (Scripture and Tradition are our
remote sources of the faith.)
The Tractoria of Pope Zosimus was written to the whole world. It condemned the many errors of Pelagianism.All the bishops of the world were required to sign it or be dethroned from their bishopric and anathema… This is very authoritative and clear exercising the power of Peter…
Traditionally it is held Zosimus published Carthage’s canons as his own. It is referred to in the Council of Ephesus:
“The “Tractoria” was sent to the whole world:
" …Pope ZOSIMUS of blessed memory directs us, when writing to the bishops of the whole world…” (Ephesus;Denzinger 134) Not just to the western churches.
again:
“The same teacher ZOSIMUS trained us , who, when spoke to the whole world…” (Ephesus; Denzinger 135)
Zosimus accepted the council of Carthage as his own and proclaimed it to the whole Church, with canonical punishment if his teaching (not discipline) was not followed, thus making it infallible. The Council of Ephesus continues by quoting the document:
" ’ We[Zosimus], however, by the inspiration of God…have referred all things to that of our brothers and co-bishops.’ " This is the beginning of his “Tractoria” and it tells us ALL things are referred to African bishops and which was the Council of Carthage received this great praise:
“Furthermore that which was determined in the decrees of
the synod of Cathage, [418 AD] we have embraced as the Apostolic See’s own….” (Ephesus; Denzinger 136)
and The council of Ephesus says that :
“But although we do not dare to esteem lightly the deeper and more difficult parts of the questions which they [Augustine and Zosimus] have treated in more detail who have restrained the heretics, we do not consider it necessary to add what their writings, according to the aforementioned regulation of the Apostolic See, have taught us…”(Ephesus; Denzinger 142)
Council of Cathage accepted as the Holy Sees own and published tot he whole world diffinatively:
“that it might be understood that in the kingdom of heaven there will be some middle place or some place anywhere where the blessed infants live who departed from this life without baptism, without which they cannot enter into the kingdom of heaven, which is eternal life, let him be anathema.”
I find the CCC weak and confusing on certain points but I don’t disregard it.
If you look in the CCC index you will see Limbo. But it is not in the texts. So the “hope of salvation” must be seen as a “type of salvation” =Limbo. No the Beatific Vision.
Cardinal Joseph Ratzinger, 1994: “The individual doctrines which the Catechism presents receive no other weight than that which they already possess” (Introduction to the Catechism of the Catholic Church, p. 26, Ignatius Press)
So we must seek sources outside the CCC for authority. There is non for the salvation of infants, without baptism…
