Archbishop Bertone, Magisterial Documents and Public Dissent

MAGISTERIAL DOCUMENTS AND PUBLIC DISSENT
Archbishop Tarcisio Bertone, S.D.B.
Archbishop emeritus of Vercelli
Secretary of the Congregation for the Doctrine of the Faith
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In considering some recently promulgated documents of the Magisterium such as the Encyclicals Veritatis splendor and Evangelium vitae, the Apostolic Letter Ordinatio sacerdotalis and the Responsum ad dubium of the Congregation for the Doctrine of the Faith regarding the doctrine of Ordinatio sacerdotalis, as well the same Congregation’s Letter to the Bishops of the Catholic Church regarding the reception of Holy Communion by divorced and remarried members of the faithful, one first notes that these documents have received a great deal of comment. In certain respects, the comments made in many quarters of the Church and civil society have been rather forceful.
In ecclesial and ecclesiastical circles total assent and deep appreciation has been expressed for the publication of these documents by Cardinals and Bishops as well as well as by Episcopal Conferences and many individual priests and lay faithful, who have written to the Holy Father or the Congregation for the Doctrine of the Faith stating their adherence and assent to the doctrine taught by the Magisterium in these documents. It should also be pointed out that the practice of first presenting papal documents (the two Encyclicals and the Apostolic Letter Ordinatio sacerdotalis) to the presidents of the Episcopal Conferences most concerned with these issues at a meeting in the Holy See has been appreciated and has borne good fruit inasmuch as it has deepened the bond of communion between the Apostolic See and the individual Bishops and these Episcopal Conferences, and has produced even greater results for the dissemination and reception of magisterial documents.

On the other hand, discordant and dissenting voices have been raised by theologians, associations and ecclesiastical groups, which have questioned both the content and the theological basis of the teaching found in these documents, as well as their value and binding doctrinal force, disputing whether these doctrines can be considered definitive or even infallibly taught by the Magisterium. Thus it seems appropriate to reflect on the main difficulties connected with the value and degree of authority of these magisterial interventions.

I

Doctrinally, and in view of the description of the reactions and principal criticisms of these magisterial documents, special attention should be paid to several key aspects which in today's theological and ecclesial climate are a source of confusion and ambiguity, and entail negative consequences for the teaching of theology and for the behavior of some ecclesiastical circles:

1) first, we must point out the tendency to measure everything on the basis of the distinction between the "infallible Magisterium" and the "fallible Magisterium".

In this way infallibility becomes the criterion for all authority problems, to the point of actually replacing the concept of authority with that of infallibility. Furthermore, the question of the infallibility of the Magisterium is often confused with the question of the truth of a doctrine, by assuming that infallibility is the pre-qualification for the truth and irreformability of the doctrine, and by making the truth and definitive nature of the doctrine depend on whether or not it has been infallibly defined by the Magisterium. In fact, the truth and irreformability of a doctrine depends on the depositum fide), transmitted by Scripture and Tradition, while infallibility refers only to the degree of certitude of an act of magisterial teaching. In the various critical stances towards the recent documents of the Magisterium it is often forgotten that the infallible character of a teaching and the definitive and irrevocable character of the assent owed it is not a prerogative belonging solely to what has been solemnly "defined" by the Roman Pontiff or an Ecumenical Council. Whenever the Bishops dispersed in their individual Dioceses in communion with the Successor of Peter teach a truth to be held in a definitive way (cf. Lumen gentium, n. 25, 2), they enjoy the same infallibility as the Pope's ex cathedra Magisterium or that of a Council.

It must be stressed then that in the Encyclicals Veritatis splendor and Evangelium vitae and in the Apostolic Letter Ordinatio sacerdotalis, the Roman Pontiff intended, though not in a solemn way, to confirm and reaffirm doctrines which belong to the ordinary, universal teaching of the Magisterium, and which therefore are to be held in a definitive and irrevocable way.

Moreover, it must also be kept in mind that if the authority of the Magisterium's teachings admits of varying degrees, this does not mean that the authority of a lesser degree can be considered on the same level as theological opinions or, when it is not a question of infallibility, that only the arguments count and it is impossible for the Church to have a common certitude in a given doctrinal matter.

2) Second, these considerations are highly significant regarding adherence to the teaching of Veritatis splendor and Evangelium vitae, of Ordinatio sacerdotalis and also of the and the Letter of the Congregation on the reception of Holy Communion by divorced and remarried members of the faithful: since these documents deal with teachings not proposed or confirmed by the Magisterium in the form of a definition (solemn judgement), there is a widespread idea that these teachings can be revised or reformed at a later date or perhaps in another pontificate. This idea is totally groundless and betrays a mistaken understanding of the Catholic Church's doctrine on the Magisterium.

Actually, if we consider the act of teaching, the Magisterium can teach a doctrine as definitive either by a defining act or by a non-defining act. First of all, the Magisterium can proclaim a doctrine as definitive, and thus to be believed with divine faith or to be held in a definitive way, through a solemn ex cathedra pronouncement of the Pope or an Ecumenical Council. However, the ordinary papal Magisterium can teach a doctrine as definitive because it has been constantly maintained and held by Tradition and transmitted by the ordinary, universal Magisterium. This latter exercise of the charism of infallibility does not take the form of a papal act of definition, but pertains to the ordinary, universal Magisterium which the Pope again sets forth with his formal pronouncement of confirmation and reaffirmation (generally in an Encyclical or Apostolic Letter). If we were to hold that the Pope must necessarily make an ex cathedra definition whenever he intends to declare a doctrine as definitive because it belongs to the deposit of faith, it would imply an underestimation of the ordinary, universal Magisterium, and infallibility would be limited to the solemn definitions of the Pope or a Council, in a way that differs from the teaching of Vatican I and Vatican II, which attribute an infallible character to the teachings of the ordinary, universal Magisterium.

The particular nature of a teaching of the papal Magisterium that is meant merely to confirm or repropose a certitude of faith already lived consciously by the Church or affirmed by the universal teaching of the entire Episcopate can be seen not in the teaching of the doctrine per se, but in the fact that the Roman Pontiff formally declares that this doctrine already belongs to the faith of the Church and is infallibly taught by the ordinary, universal Magisterium as divinely revealed or to be held in a definitive way.

In the light of these considerations, it seems a pseudo-problem to wonder whether this papal act of confirming a teaching of the ordinary, universal Magisterium is infallible or not. In fact, although it is not per se a dogmatic definition (like the Trinitarian dogma of Nicaea, the Christological dogma of Chalcedon or the Marian dogmas), a papal pronouncement of confirmation enjoys the same infallibility as the teaching of the ordinary, universal Magisterium, which includes the Pope not as a mere Bishop but as the Head of the Episcopal College. In this regard, it is important to make clear that when the of the Congregation for the Doctrine of the Faith on the doctrine taught in the Apostolic Letter Ordinatio sacerdotalis mentions the infallible character of this doctrine which is already possessed by the Church, it simply meant to recall that the doctrine is not infallibly proposed only on the basis of this pontifical document, but that it confirms what has been held everywhere, always and by everyone as belonging to the deposit of faith. So it is essential to maintain the principle that a teaching can also be infallibly proposed by the ordinary, universal Magisterium by an act that does not take the solemn form of a definition.

3) In some quarters the question has been raised regarding the recognition of a doctrine taught by the ordinary, universal Magisterium as revealed or to be held definitively. It has been said, for example, that for this recognition it is necessary that the unanimous consent of the entire Episcopate be explicitly evident not only in proposing a determinate judgement, but also in declaring its absolute and definitively binding character. Hence there is a doubt as to whether these requirements have been met regarding the doctrine about the non-admission of women to priestly ordination and about certain universal norms of the natural moral law.

However, these questions and the doubts that have been raised do not seem to take into account several factors which must be briefly mentioned.

a) The ordinary, universal Magisterium consists in the unanimous proclamation of the Bishops in union with the Pope. It is expressed in the fact that all the Bishops (including the Bishop of Rome, who is the Head of the College) give a common witness. It is not a question of extraordinary statements, but of the Church's normal life, of what is preached in ordinary circumstances as universal teaching in the everyday life of the Church. "This ordinary Magisterium is thus the normal form of the Church's infallibility".' As a consequence, it is not at all necessary that everything pertaining to the faith become explicit dogma; on the contrary, it is normal for the truth to be proposed simply by its proclamation in common -which includes non only words but also facts; the particular and explicit emphasis of a dogmatic definition is, properly speaking, an extraordinary case, usually required for very precise and particular reasons.

b) Moreover, when speaking of the need to verify the actual consent of all the Bishops dispersed throughout the world or even of the whole Christian people in matters of faith and morals, it should not be forgotten that this consent cannot be understood only synchronically, but also diachronically. This means that a morally unanimous consent embraces every era of the Church, and only if this totality is heard does one remain faithful to the Apostles. "If in some quarter", the wise Cardinal Ratzinger observes, "a majority were to be formed in opposition to the faith of the Church in other times, it would not be a majority at all".2

It is also worth noting that the agreement of the universal Episcopate in communion with the Successor of Peter about the doctrinal and binding character of an assertion or an ecclesial practice in ages past is not annulled or diminished by dissent that may occur in a later era.

c) Lastly, with particular reference to the teaching about reserving priestly ordination to men alone, it must be remembered that the Apostolic Letter Ordinatio sacerdotalis confirmed that this doctrine has been maintained by the Church's constant, universal tradition and has been firmly taught by the Magisterium in its most recent documents (n. 4). Now, everyone knows that Tradition is the hermeneutic locus where, in various ways—including that of calm conviction—the Church's self-verifying consciousness operates and is expressed. In this specific case, the Church has unanimously and consistently maintained that women cannot validly receive priestly ordination, and this same unanimity and consistency reveals not the Church's own decision, but her obedience and dependence on the will of Christ and the Apostles. Consequently, universal Tradition in this matter, marked by consistency and unanimity, contains an objective magisterial teaching that is definitive and unconditionally binding.3 The same criterion must also be applied to other doctrines regarding universal moral norms: the killing of an innocent human being is always gravely immoral; abortion is always gravely immoral; adultery or slander is always evil, etc. These doctrines, although not yet declared by a solemn judgement, nevertheless belong to the Church's faith and are infallibly proposed by the ordinary, universal Magisterium.

In conclusion, in order to speak of the infallible ordinary and universal Magisterium, it is necessary that the consent between the Bishops have for its object a teaching proposed as formally revealed or as certainly true and undoubted, such that it calls for the full and undeniable assent of the faithful. One can share theology's insistence on conducting careful analyses in researching the reasons for this consent or agreement. Nevertheless, there is no basis for the interpretation that the verification of an infallible teaching of the ordinary, universal Magisterium would also require a particular formality in the act of declaring the doctrine in question. Otherwise we would be dealing with a solemn definition of the Pope or of an Ecumenical Council.4

These clarifications seem necessary today, not for answering subtle and sophisticated academic questions, but for rejecting a simplistic, reductionist interpretation of the infallibility of the Magisterium, while offering at the same time correct theological principles for interpreting the value of magisterial teachings and the quality of the doctrines.

II

In addition to these considerations and clarifications of a doctrinal and theological nature, it is also appropriate to reflect on and indicate solutions to the problem of public dissent. It is impossible here to examine the breadth of the pastoral and practical repercussions involved in this question, but it is useful to define clearly some fundamental aspects which seem to lie at the base and root of this phenomenon. This is the only way to avoid proposing remedies that are merely empirical and incidental.

1) We cannot neglect the basic fact, which seems essential: the true, deep root of dissent is the crisis of faith. Efforts must thus be made to reinvigorate the life of faith as a priority dimension of the Church's pastoral work. This strengthening of the faith demands and presupposes the call to an ever greater and deeper interior conversion.

2) One of the first expressions of the spiritual crisis of faith is the crisis of the Magisterium's authority, which is a crisis in the authority of the Church founded on the divine will. An artificial opposition is created between authority and freedom, detaching them from the question of truth.

3) It seems then that the primary remedy should be sought in the commitment to serious spiritual, doctrinal and intellectual formation in conformity with the Church's teaching.

In this regard, we call attention to several important points:

a) first of all, the need for an integrated, systematic theological formation. The increasing specialization of theology tends to fragment it, to the point of making theology a collection of theologies. Theology is in danger of losing its organic unity, and although information becomes more and more detailed a basic unifying vision is missing. in the same way, we must insist on the responsibility of Bishops in catechesis and catechist formation, which must strengthen the sense of faith and of belonging to the Church.

b) the need for sound philosophical formation, which must include the study of metaphysics; one notes the disturbing lack of this study in various academic centres today.

c) the need to redress the balance between the demand for safeguarding the individual's right and the requirement of preserving and defending the right of the community and the People of God to the true faith and to the common good. I would like to draw attention to the fact that the real tension is not between defending the individual's right and that of the community, but between those who defend the right of the culturally stronger and more powerful, and the right of those who are weaker and more defenceless in the face of corrosive, anti-ecclesial tendencies.

d) the urgent need to form public opinion in the Church so that it conforms to Catholic identity and is free from subservience to secular public opinion as reflected in the mass media. Openness to the world's problems, however, must be properly understood: it is based on the missionary impulse to make Christ's revelation known to all and to lead everyone to the mystery of Christ.

4) From the disciplinary standpoint, it seems quite appropriate to recall that the Bishops are obliged to enforce the Church's normative discipline, especially when it is a question of defending the integrity of the teaching of divine truth. This is to be done in the context of a new and forceful re-presentation of the Christian message and the spiritual life for the sake of a renewed evangelization.

Moreover, it is useful to emphasize and make clear, especially at this moment in the Church's life when there seems to be a reluctance to consider canon law in the proper light, that the observance and application of ecclesiastical discipline is not an obstacle or in opposition to true freedom and obedience to the Spirit, but is an indispensable tool for effective and ordered communion in truth and charity.

The application of canon law thus provides concrete protection for believers against misrepresentations of revealed doctrine and against a watering down of the faith caused by that "spirit of the world" which seeks to present itself as the voice of the Holy Spirit.

In this context, it also seems very important to recall the Oath of Fidelity, published in 1989 when the Formula of the Profession of Faith came into force. It expresses the public commitment to exercise one's office properly in relation to the Church and to the institutions and people for whom it has been assumed.

The Oath of Fidelity, as the observance of canonical discipline in general properly expresses the organic unity of action and governance through fidelity to the profession of faith and to Christian truth. In this way, the sense of identity and of belonging to the Church are also guaranteed by law, which prevents one from thinking that he belongs to an imaginary Church of his own invention, instead of to the Church of the apostolic succession, of the Word written and handed down authoritatively, of the visible sacraments and of Catholic communion.

In conclusion, John Paul II’s address to the members of the Congregation for the Doctrine of the Faith, at the end of their 1995 plenary meeting, remain enlightening (L'Osservatore Romano English edition, 29 November 1995, p. 3). Regarding the relationship between the Magisterium and theologians, the Pope stated:

"The continual dialogue with Pastors and theologians throughout the world enables you to be attentive to the demands of understanding and reflecting more deeply on the doctrine of the faith which theology interprets, and at the same time, it informs you of the useful efforts being made to foster and strengthen the unity of the faith and the Magisterium's guiding role in understanding the truth and in building up ecclesial communion in charity.

"The unity of the faith, for the sake of which the Magisterium has authority and ultimate deliberative power in interpreting the Word of God written and handed down, is a primary value, which, if respected, does not involve the stifling of theological research, but provides it with a stable foundation. Theology, in its task of making explicit the intelligible content of the faith, expresses the intrinsic orientation of human intelligence to the truth and the believer's irrepressible need rationally to explore the revealed mystery.

"To achieve this end, theology can never be reduced to the 'private' reflection of a theologian or group of theologians. The Church is the theologian's vital environment, and in order to remain faithful to its identity, theology cannot fail to participate deeply in the fabric of the Church's life, doctrine, holiness and prayer.

"This is the context in which the conviction that theology needs the living and clarifying word of the Magisterium becomes fully understandable and perfectly consistent with the logic of the Christian faith. The meaning of the Church's Magisterium must be considered in relation to the truth of Christian doctrine. This is what your Congregation has carefully explained and spelled out in the Instruction Donum veritatis on the ecclesial vocation of the theologian".

With regard to the connection between authority and truth, between the exercise of authority and the proclamation of the saving truth, the Holy Father noted:

"The Magisterium, whose authority is exercised in the name of Jesus Christ (cf. Dei Verbum, n. 10), is an organ of service to the truth and is responsible for seeing that the truth does not cease to be faithfully handed on throughout human history".

Endnotes

1 J. Ratzinger, II nuovo popolo di Dio, Brescia 1971, p. 180.

2 J. Ratzinger, La Chiesa, Milan, p. 71.

3 In the past and until recent decades, theologians and canonists who dealt with the problem unanimously considered the exclusion of women from receiving the ministerial priesthood to be something absolute, based on divine apostolic Tradition. See, for example what P. Gasparri stated in his Tractatus canonicus de sacra ordinatione (vol. I, Paris 1893, p. 75): "Et quidem prohibetur sub poena nullitatis: ita enim traditio et communis doctorum catholicorum doctrine interpretata est legem Apostoli: et ideo Patres inter haereses recensent doctrinam qua sacerdotalis dignitas et officium mulieribus tribuitur".

4 In his commentary on the second schema on the Church proposed at the First Vatican Council, J. Kleutgen defines as doctrines of the ordinary infallible Magisterium those that "have been held or transmitted as undoubted" (tamquam indubitata tenentur vel traduntur). Cf. Mansi, LIII, 313.

Fr. Most, 4 Levels of the Church's Teaching

FOUR LEVELS OF THE CHURCH'S TEACHING

Fr. William Most

First level:

a) Solemn definition. LG 25: No special formula of words is required in
order to define. Wording should be something solemn, and should make clear
that the teaching is definitive. Councils in the past often used the form:
"Si quis dixerit. . . anathema sit." That is: "If someone shall say. . . .
let him be anathema." But sometimes they used the formula for disciplinary
matters, so that form alone does not prove. Further, they also could define
in the capitula, the chapters. Thus Pius XII, in Divino afflante Spiritu
(EB 538) spoke of such a passage of Vatican I (DS 3006 -- saying God is the
author of Scripture) as a solemn definition.

The Pope can define even without the Bishops. Of his definitions LG 25
said: "His definitions of themselves, and not from consent of the Church,
are rightly called unchangeable, for they are pronounced with the
assistance of the Holy Spirit, an assistance promised him in blessed Peter.
So they need no approval from others, nor is there room for an appeal to
any other judgment." So collegiality even in defining is not mandatory. Yet
most definitions of the Popes have been taken in collegiality, that is,
with consultation of the Bishops. Even the definitions of the Immaculate
Conception and the Assumption were such, for the Popes did poll the Bishops
by mail.

b) Second level: LG 25: "Although the individual bishops do not have the
prerogative of infallibility, they can yet teach Christ's doctrine
infallibly. This is true even when they are scattered around the world,
provided that, while maintaining the bond of unity among themselves, and
with the successor of Peter, they concur in one teaching as the one which
must be definitively held." This means: (1) The day to day teaching of the
Church throughout the world, when it gives things as definitively part of
the faith, (2) If this can be done when scattered, all the more can it be
done when assembled in Council. Thus Trent (DS 1520) after "strictly
prohibiting anyone from hereafter believing or preaching or teaching
differently than what is established and explained in the present decree,"
went on to give infallible teaching even in the capitula, outside the
canons.

To know whether the Church intends to teach infallibly on this second
level, we notice both the language -- no set form required - and the
intention, which may be seen at times from the nature of the case, at times
from the repetition of the doctrine on this second level.

c) Third Level: Pius XII, in Humani generis: "Nor must it be thought that
the things contained in Encyclical Letters do not of themselves require
assent on the plea that in them the Pontiffs do not exercise the supreme
power of their Magisterium. For these things are taught with the ordinary
Magisterium, about which it is also true to say, 'He who hears you, hears
me.' [Lk 10. 16]. . . If the Supreme Pontiffs, in their acta expressly pass
judgment on a matter debated until then, it is obvious to all that the
matter, according to the mind and will of the same Pontiffs, cannot be
considered any longer a question open for discussion among theologians."

We notice: (1) These things are protected by the promise of Christ in Lk
10. 16, and so are infallible, for His promise cannot fail. Though that
promise was first given to the 72, it is certain that the Apostles were in
the group, and as the trajectory advanced, it became clear that the full
teaching authority was only for them - the mission given to the 72 was
preliminary, and the full meaning was made clear later when the Apostles
were given the authority to bind and to loose. This was part of the broader
picture: Jesus wanted only a gradual self-revelation. Had He started by
saying: "Before Abraham was, I am", He would have been stoned on the spot.
(2) Not everything in Encyclicals, and similar documents, is on this level
- this is true only when the Popes expressly pass judgment on a previously
debated matter, (3) since the Church scattered throughout the world can
make a teaching infallible without defining - as we saw on level 2 -then of
course the Pope alone, who can speak for and reflect the faith of the whole
Church, can do the same even in an Encyclical, under the conditions
enumerated by Pius XII. Really, on any level, all that is required to make
a thing infallible is that it be given definitively. When a Pope takes a
stand on something debated in theology and publishes it in his Acta, that
suffices. The fact that as Pius XII said it is removed from debate alone
shows it is meant as definitive.

In this connection, we note that LG 12 says: "The entire body of the
faithful, anointed as they are by the Holy One, cannot err in matters of
belief." This means: If the whole Church, both people and authorities, have
ever believed (accepted as revealed) an item, then that cannot be in error,
is infallible. Of course this applies to the more basic items, not to very
technical matters of theological debate. But we note this too: If this
condition has once been fulfilled in the past, then if people in a later
age come to doubt or deny it -- that does not make noninfallible what was
once established as infallible. Many things come under this , e. g. , the
existence of angels.

This does not mean, however, that the Pope is to be only the echo of the
faithful.

d) Level 4: LG 25: "Religious submission of mind and of will must be
shown in a special way to the authentic magisterium of the Roman Pontiff
even when he is not defining, in such a way, namely, that the judgments
made by him are sincerely adhered to according to his manifested mind and
will, which is clear either from the nature of the documents, or from the
repeated presentation of the same doctrine, or from the manner of
speaking."

We note all the qualifications in the underlined part The key is the
intention of the Pope. He may be repeating existing definitive teaching
from Ordinary Magisterium level - then it is infallible, as on level 2. He
may be giving a decision on a previously debated point - as on level 3,
then it falls under the promise of Christ in Lk 10. 16, and so is also
infallible. Or it may be a still lesser intention - then we have a case
like that envisioned in Canon 752 of the New Code of Canon Law: "Not indeed
an assent of faith, but yet a religious submission of mind and will must be
given to the teaching which either the Supreme Pontiff, or the College of
Bishops [of course, with the Pope] pronounce on faith or on morals when
they exercise the authentic Magisterium even if they do not intend to
proclaim it by a definitive act." If they do not mean to make it
definitive, then it does not come under the virtue of faith, or the promise
of Christ,"He who hears you hears me". Rather, it is a matter of what the
Canon and LG 25 call "religious submission of mind and of will." What does
this require? Definitely, it forbids public contradiction of the teaching.
But it also requires something in the mind, as the wording indicates. This
cannot be the absolute assent which faith calls for - for since this
teaching is, by definition, not definitive, we gather that it is not
absolutely finally certain.

How can anyone give any mental assent when there is not absolute
certitude? In normal human affairs, we do it all the time. Suppose we are
at table, and someone asks if a dish of food came from a can, and if so,
was it sent to a lab to check for Botulism. It is true, routine opening of
a can would not detect that deadly poison. Yet it is too much to check
every can, and the chances are very remote, so much so that normal people
do not bother about it - yet their belief takes into account a real but
tiny possibility of a mistake. Similarly with a doctrine on this fourth
level. And further, the chances of error on this level are much smaller
than they are with a can of food. Similarly, in a criminal trial, the judge
will tell the jury they must find the evidence proves guilt beyond
reasonable doubt. He does not demand that every tiny doubt be ruled out,
even though it may mean life in prison or death.

If one should make a mistake by following the fourth level of Church
teaching, when he comes before the Divine Judge, the Judge will not blame
him, rather He will praise him. But if a person errs by breaking with the
Church on the plea that he knew better - that will not be easily accepted.

Si Si No No: On the Pope's Infallible Magisterium

On the Pope's Infallible Magisterium

Clear Ideas on the Pope's Infallible Magisterium

This article quotes heavily from two essays, which have recently been jointly republished under the title, Pope or Church?, by Angelus Press.

The first essay, The Ordinary Magisterium of the Catholic Church was originally entitled, An Essay on the Authority of the Teachings of the Sovereign Pontiff, and published in July, 1956. It was written by Dom Paul Nau, OSB of the monastery of Solemes.

The second essay, The Infallibility of the Church's Ordinary Magisterium was written in 1980 by Canon Rene Berthod of the Congregation of the Great Saint Bernard. An eminent and profound theologian, after a long and brilliant career as professor, he was the Rector for many years of the Seminary of Saint Pius X in Econe, Switzerland.

CDF clarification on the status of Ordinatio Sacerdotalis

Cardinal Joseph Ratzinger Concerning Women as Priests

COVER LETTER TO BISHOPS' CONFERENCE PRESIDENTS
Cardinal Joseph Ratzinger
November 8, 1995

The publication in May 1994 of the apostolic letter Ordinatio Sacerdotalis was followed by a number of problematic and negative statements by certain theologians, organizations of priests and religious, as well as some associations of lay people. These reactions attempted to cast doubt on the definitive character of the letter's teaching on the inadmissibility of women to the ministerial priesthood and also questioned whether this teaching belonged to the deposit of the faith.

This congregation therefore has judged it necessary to dispel the doubts and reservations that have arisen by issuing a responsum ad dubium, which the Holy Father has approved and ordered to be published (cf. enclosure).

In asking you to bring this responsum to the attention of the bishops of your episcopal conference before its official publication, this dicastery is confident that the conference itself, as well as the individual bishops, will do everything possible to ensure its distribution and favorable reception, taking particular care that, above all on the part of theologians, pastors of souls and religious, ambiguous and contrary positions will not again be proposed.

The text of the responsum is to remain confidential until the date of its publication in L'Osservatore Romano, which is expected to be the 18th of November.

With gratitude for your assistance and with prayerful best wishes I remain,
Sincerely Yours in Christ,
Cardinal Joseph Ratzinger

CONCERNING THE TEACHING CONTAINED IN ORDINATIO SACERDOTALIS RESPONSUM AD DUBIUM
Congregation for the Doctrine of the Faith
October 28, 1995

Dubium: Whether the teaching that the Church has no authority whatsoever to confer priestly ordination on women, which is presented in the Apostolic Letter Ordinatio Sacerdotalis to be held definitively, is to be understood as belonging to the deposit of faith.

Responsum: In the affirmative.

This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium (cf. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium 25, 2). Thus, in the present circumstances, the Roman Pontiff, exercising his proper office of confirming the brethren (cf. Lk 22:32), has handed on this same teaching by a formal declaration, explicitly stating what is to be held always, everywhere, and by all, as belonging to the deposit of the faith.

The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved this Reply, adopted in the ordinary session of this Congregation, and ordered it to be published.

Rome, from the offices of the Congregation for the Doctrine of the Faith, on the Feast of the Apostles SS. Simon and Jude, October 28, 1995.

Joseph Card. RatzingerPrefect
Tarcisio BertoneArchbishop Emeritus of Vercelli

Ordinatio Sacerdotalis; Pope John Paul II 22 May 1994 Priestly Ordination of Men Alone; CATHOLIC LIBRARY: Ordinatio Sacerdotalis (1994); Ordinatio Sacerdotalis

Heythrop Journal articles

Check at BC:

The Heythrop Journal
Volume 20 Issue 4 Page 380-398, October 1979
To cite this article: JOHN P. BOYLE (1979) THE ORDINARY MAGISTERIUM: TOWARDS A HISTORY OF THE CONCEPT(1) The Heythrop Journal 20 (4), 380–398. doi:10.1111/j.1468-2265.1979.tb00218.x

Volume 39 Issue 1 Page 18-36, January 1998
To cite this article: Lawrence J Welch (1998) The Infallibility of the Ordinary Universal Magisterium: A Critique of Some Recent Observations The Heythrop Journal 39 (1), 18–36. doi:10.1111/1468-2265.00063

John XXIII on rights

From Pacem in Terris:

Rights

11. But first We must speak of man's rights. Man has the right to live. He has the right to bodily integrity and to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary social services. In consequence, he has the right to be looked after in the event of illhealth; disability stemming from his work; widowhood; old age; enforced unemployment; or whenever through no fault of his own he is deprived of the means of livelihood. (8)

And of course cited in the Compendium of the Social Doctrine of the Church. So what does Pope John XXIII mean by rights? And who owes these things to the right-bearers?