"The Indefectible Church of Rome" – A Crucial Teaching in the Age of Pope Francis

chevyontheriver

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@Reader Antonius is giving the following argument:
  1. No Pope can be a formal heretic, or formally teach heresy
  2. Francis is a Pope
  3. Therefore, Francis cannot be a formal heretic, or formally teach heresy

The thread is about premise (1). It is about whether it is possible for a pope to be a formal heretic or formally teach heresy. As I have argued, it is possible.

Whether Francis is a heretic is a different topic.
I hope we can all finally agree Francis is a pope. There was even a Benevacantist group that held their own 'conclave' of sorts after pope Benedict died and surprisingly they chose pope Francis as their new pope. That didn't settle it for EVERY Benevacantist, and of course the varieties of other sedevacantists continue on. For our purposes I think we need to accept that Francis is a pope. The alternatives seem to border on insane.

It comes down to whether Francis is a great pope, a good pope, a middling pope, a bad pope, a pope who is informally heretical, or a pope who is a public heretic maybe even teaching formal heresy. I still see an occasional person who says pope Francis is great or good. My provisional opinion is that he is a bad pope. All of that is less relevant than the question of whether he can be, or in fact is, a formal heretic. My hopes are that God protects us from such things in one way or another as per Vatican I. My anxiety is that pope Francis is at least right up to the edge of formal heresy. So I follow discussions like this closely. Mostly I pray.
 
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zippy2006

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My anxiety is that pope Francis is at least right up to the edge of formal heresy.
The OP concerns a metaphysical question. There is also the epistemological question, "How would we know that a pope is a formal heretic, and how would he then be deposed?" This is where things get really tricky, and this is what Bellarmine and Cajetan/Suarez disagreed on.

But the good news is that pretty much everyone is agreed that, even if Francis is a formal heretic, we do not currently possess the requisite knowledge that he is, and therefore he cannot be deposed, nor can his papacy be legitimately questioned. The various sets of dubia are keeping him in check, but they do not prove him a heretic, nor do any other pieces of evidence. We could think about this in terms of the "beyond a reasonable doubt" of lawcourts, and the charge simply does not meet that standard of proof.

But my personal opinion is that Francis is not a heretic, and that he will pass from office without incident.

My provisional opinion is that he is a bad pope.
Yes, I agree on this point. With the caveat that circumstances are now going to make it very difficult for popes, and that someone who might have been a good pope 100 years ago will be much harder pressed today.
 
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o_mlly

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My provisional opinion is that he is a bad pope.
Admittedly, his immediate predecessors, St. JPII and Benedict XVI, are pretty tough acts to follow.

But I agree Pope Francis' teachings have confused more than illuminated the faithful. Following his namesake, Francis of Assisi, the Pope, true to his religious vow, lives a life of poverty and speaks with clarity about the plight of the poor, less so about the plight of the planet. His early ad hoc comments on the Church being obsessed with abortion, homosexuality and birth control which, for some, portended significant changes in teaching. But that did not happen. He raised the issue the administration of the Eucharist to divorced couples living in a new union. The teaching remains intact, however, bishops in many dioceses have examined and amended their annulment process in order to facilitate the tribunals tasks.
 
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WarriorAngel

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Yes, usually. The tricky case is Pope Honorius I, but I don't know enough to comment on it.
Pope Honorius was mainly admonished by Leo for NOT teaching.
He did not answer the letter nor question.
He said use caution.
And to seek his answers they returned but he had passed away.

So it could have been a few things going on:
1. The Lord removed him because he wasn't fit.
2. He was already dying and unable to focus.
3. He left it to another to teach because he knew he was unable and dying.

So Pope Honorius did not become deposed.
Nor was he a heretic. He was 'lapse' on his job.
Why? Remains the question.
 
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WarriorAngel

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Any man who accepts same-sex unions is not the Vicar of Christ on planet earth. He is a hell-bound false prophet.
He does not accept the lifestyle.
He allows 'blessings' for the persons, not the union.

Blessings are not liturgical, nor sacraments.
Nor can the union itself be blessed.
 
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Euthymios

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He does not accept the lifestyle.
He allows 'blessings' for the persons, not the union.

Blessings are not liturgical, nor sacraments.
Nor can the union itself be blessed.
He just "blessed" same-sex unions, and he approves of the homosexual lifestyle.
 
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chevyontheriver

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He just "blessed" same-sex unions, and he approves of the homosexual lifestyle.
His record is mixed on the subject, fine one day and strange the next, as if he isn't very well anchored. This has caused some people to wonder about his command and control of what he is saying. He isn't solidly approving of same sex unions. It's just a muddy mess.
 
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zippy2006

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He just "blessed" same-sex unions, and he approves of the homosexual lifestyle.
The document talks about:

"a blessing that descends from God upon those who—recognizing themselves to be destitute and in need of his help—do not claim a legitimation of their own status, but who beg that all that is true, good, and humanly valid in their lives and their relationships be enriched, healed, and elevated by the presence of the Holy Spirit" (Fiducia Supplicans, #31).​

This is confusing and problematic, but it isn't an approval of the homosexual lifestyle.
 
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o_mlly

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He just "blessed" same-sex unions, and he approves of the homosexual lifestyle.
This confusion could have been avoided if the document also reminded the pastors of their obligation to admonish those living in objective sin. As Joseph Cardinal Ratzinger did in 1994:

... pastors and confessors, given the gravity of the matter and the spiritual good of these persons as well as the common good of the Church, have the serious duty to admonish them.
LETTER TO THE BISHOPS OF THE CATHOLIC CHURCH
CONCERNING THE RECEPTION OF HOLY COMMUNION
BY THE DIVORCED AND REMARRIED MEMBERS OF THE FAITHFUL
 
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IcyChain

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Hello Antonius. I hope you are well.

I feel I must debunk your OP, because it contains a great many errors. I will not address all of them.

First, the received and current teaching of the Church is that a pope can commit formal heresy and thereby be deposed. Some quotes:
My view of things is pretty similar to Antonius. I wish I had been around for this thread when it originated.

As for your claim that the "current teaching of the Church is that a pope can commit formal heresy and thereby be deposed" - I am fairly certain that there is no magisterial document of the Catholic Church that teaches such a thing. Do you have any magisterial document where you see that being taught (either explicitly or implicitly)?

Pastor Aeternus states:

6. For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles. Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this See of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Savior to the prince of his disciples: "I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren."​
7. This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.​

How can you read that passage from Vatican I and reach the conclusion that the teaching of the Church is that a pope can commit formal heresy?

Similarly Pastor Aeternus states:

8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52] , and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53] . The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon[54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.

Similarly: Can. 1404 The First See is judged by no one.

How can you read those passages and conclude that the pope can be deposed?

This is entirely mistaken. Bellarmine and Suarez both held that the Pope could fall into formal heresy. They merely differed on the nature of this. Suarez, following Cajetan, held that a heretical Pope could only be deposed after being judged by the Church. Bellarmine disagreed, and believed that the heretical Pope was ipso facto deposed from his office, even without the judgment of the Church. (Source 1; Source 2)
I remember looking at this several years back. From what I recall, Bellarmine set forth 3 or 4 different theological views within the Church at that time, but then indicated that among the views, he personally held the "papal indefectability" view. I am pretty sure that Antonius is correct on that point, but I could be wrong. I will see if I can look up the source document on that, so that we can see exactly what Bellarmine wrote on that topic.
 
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zippy2006

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How can you read that passage from Vatican I and reach the conclusion that the teaching of the Church is that a pope can commit formal heresy?
I give a number of citations in my post, but in section 040 of Gasser's official relatio your position (and Pighius') is explicitly rejected, not as impossible but as failing to capture what Pastor Aeternus was setting out (link).

See also: "Friends don't let friends dogmatize the extreme opinions of Albert Pighius."

CC: @Reader Antonius
 
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zippy2006

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Thanks. I'll get back to you about this. But just to clarify - I do not think my view is the same as Pighius.
Sure. Note that the subject here is papal heresy independent of ex cathedra definitions. The thesis is not that the pope could teach heresy in an ex cathedra definition. That question would be more difficult--a whole 'nother can of worms. My personal opinion is that Pastor Aeternus does exclude that possibility.
 
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IcyChain

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Sure. Note that the subject here is papal heresy independent of ex cathedra definitions. The thesis is not that the pope could teach heresy in an ex cathedra definition. That question would be more difficult--a whole 'nother can of worms. My personal opinion is that Pastor Aeternus does exclude that possibility.
Thanks. Yeah, I understood that the scope of the question did not include ex cathedra definitions.
 
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Reader Antonius

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Goodness, it's been a long time since I wrote that missive! And I see I got a number of things wrong in the original (although I stand by the overall conclusion). Given I don't have time to focus on this point any longer (in formal vocational discernment), may it suffice to simply link the readers to excellent articles that explain my position *far* better. And a basic commentary. This should not even be a question among orthodox Catholics, East or West, but unfortunately is so due to the work of sophists, the misinformed, and improper reading of the data.

"The Indefectibility of the Apostolic See: Was the Idea of a Heretical Pope Formally Excluded at the First Vatican Council?"
–Emmett O'Regan.
His argument is considerable in scope, use of the primary sources, & formidable; hence has yet to have significant contender. He also notes that Neo-Gallicanism, or Semi-Gallicanism if one prefers, is on the rise again. Sophists like Kwasniewski (and his ilk) are already promoting it...albeit gently lest they appear too Döllingerite. A rather sad tight-rope dance. This also deals well with the confusion many have over Pighius, and why St. Bellarmine's distinction is rather important.

"Can a Pope Become a Heretic?"
–Rev. Fr. Joseph L. Iannuzzi, STD, Ph.D.
Excellent article in which the Rev. Dr. & Fr. discusses the concept of "infallible heretics" (an absurd proposition), and coins the helpful terms "Sededefectivists" (which is most useful; meaning simply one who believes that the See of Rome in the person of the Supreme & Ecumenical Pontiff may defect by falling into formal heresy).

"The Roman Pontiff: Immunity from Grave Error and Never-failing Faith"
–Ron Conte.
I don't agree with Conte on some topics, but here his perspective is quite solid and has been endorsed by Dr. Robert Fastiggi, a well-known & orthodox Catholic theologian. In this case, he has compiled a list of quotations that, even in context, are bedeviling (pun intended) to those who would affirm that a formal heretic may occupy the place "where the perfect security of the Christian religion resides." Ironically, it was not long ago where we used these same quotes against EO or Protestants polemics. I offer this less in-depth treatment, although in some ways it can be deeper than the above. He also has a summarization of these teachings over the centuries here.

"A Response to Dr. John Joy: Is There a Charism of Infallible Safety?"
Here Lofton provides a helpful definition of terms and solid Magisterial resources to demonstrate that, whatever Dr. Joy (an otherwise excellent ecclesiologist), was attempting to do, his argument is full of holes, sadly.

These are basic points that, overall, lead to the unavoidable conclusion, held by the Relatio which Bl. Pope Pius IX saw as the interpretation most accurate given +Gasser was chosen for this task. Namely, that Pastor Aeternus' early points in Ch. IV:I-VII (particularly no. 6-7 !!), prior to the extraordinary definition of Papal infallibility simply rule out a Pope as a formal heretic. And this just as St. Robert Bellarmine claimed, and with his nuances adopted to boot. Many falsely believe that the Ch. IV's paragraphs were some kind of "introduction" or lead-up to the extraordinary definition, but this is not likely given everything we know. Indeed, it's worth requoting Pastor Aeternus Ch. IV:VI-VII again to further drive the point home (Latin original is linked here).


English Translation:
"VI. For the Holy Spirit was promised to the successors of Peter not so that they might, by His Revelation, make known some new doctrine, but that, by His assistance, they might religiously guard and faithfully expound the revelation or deposit of Faith transmitted by the Apostles.

VII. Indeed, their Apostolic teaching [i.e., Papal teaching] was embraced by all the venerable Fathers and reverenced and followed by all the Holy Orthodox Doctors, for they knew very well that this See of St. Peter always remains unblemished by any error, in accordance with the Divine promise of our Lord and Savior to the prince of his disciples: 'I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.' This gift of truth and never-failing faith was therefore Divinely conferred on Peter and his successors in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of Hell.'"

I need not, I suspect, have to provide much more commentary on why these passages are so starkly contrary to Sededefectivism as it is now formulated by such "deceitful workmen" (2 Cor. 11:13) as have now arisen. Certainly, I don't think one can necessarily say that Papal Indefectibility is defined extraordinarily, but this matters very little in the long & short term. While not (perhaps yet) "Dé fide défénítá," they are most certainly "sententia certa," if not "facta dogmata." This is due to an extremely obvious fact: the Catholic Church is dogmatically defined as totally Indefectible. What does this mean? The Catechism puts it well:

"869 The Church is apostolic. She is built on a lasting foundation: "the twelve apostles of the Lamb" (Rev 21:14). She is indestructible (cf Mt 16:18). She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops." (CCC).

Note that this is where the Magisterium of the Church places the most stress for Indefectibility: "Apostolic." In essence then, Church Indefectibility is rooted in the following points:

I. The Church has received the gift of Indefectibility by & in Christ.
II. This cannot merely be that the Church will persist to the end of time, but further, that it will preserve unimpaired its essential characteristics.
III. The Church can never undergo any constitutional change which will make it, as a society/community, something different from what it was originally.
IV. It can never become corrupt in faith or in morals; nor can it ever lose the Apostolic hierarchy, or the sacraments through which Christ communicates grace to mankind.
V. The gift of indefectibility is expressly promised to the Church – esp. St. Peter – by Christ, in the words in which He declares that the gates of Hell shall not prevail against it (note that this is the Petrine verse).

If all these things are true – and they are surely so! – then we run into a problem if we have a Pope who, as St. Robert Bellarmine defines (to paraphrase) "...is able to err as Pontiff, and that even as a particular person he is able to be heretical, by pertinaciously believing something contrary to the Faith (indicating formal heresy)." Why is this a problem? Because the simple fact is that since the earliest times, communion with St. Peter & his Successors (not some amorphous "See of St. Peter" distinct from the office holder) is the measuring stick of not simply orthodoxy proper, but communion with the Church of Jesus Christ herself!

Therefore, if the Pope of Rome could indeed become a pertinacious, formal heretic; teaching such heresy in either the ordinary or extraordinary Magisterium; teaching contrary to Revealed & natural moral truths; and otherwise lay waste to the Apostolic deposit...then the Gates have prevailed. This follows necessarily, and it cannot be escaped. A formally heretical Pope would nullify the Church's Indefectibility precisely because no Catholic Church of Jesus Christ can exist without St. Peter and His Successors, as well as the College of Bishops with him. A formally heretical Pope would dissolve the Church's bonds, constitution, teaching authority, and generally wreak irrevocable havoc. "A See not of truth but of pestilence and error" (as the Bishop of Meaux well-spoke that day). Without her Rock of stability in the personal office-holder of the See of Rome, the Petrine Ministry, she would fall apart immediately. This is precisely because unity with St. Peter's Successor & See are the points by which unity with Christ's Church are measured, and the means through which both ordinary & extraordinary teaching are able to find a lasting, definitive source.

That is the problem with claiming the Pope can be a formal heretic, rather than simply a material one in his private, non-magisterial thought. No educated, so-called "Hyperpapalist," "Ultramontane," or "Popesplainer," that I know (or whatever the sophists choose as their epithets during morning coffee or tea for that day of incessant complaining about the Church on FB or on utter rot such as can be found at OnePeterFive, LSN, Crisis, et al.) believes in Pighius view, but St. Robert Bellarmine's.

No St. Robert Bellarmine's position, which is the position +Gasser (without "correction" from Bl. Pius IX) claims is being elevated to a dogma in the Relatio has nuances. As we can see, it is much more nuanced that Pighius (although closer to it than Döllinger or Gallicanism). To wit, he allowed for the possibility that the Pope could teach heresy as a private doctor, but not in his magisterial capacity as Roman Pontiff. What this means is simple: whether in the extraordinary exercise of his charism (Papal Infallibility) or even in the ordinary Magisterium, he cannot bind the Church to error in either faith or morals in his authentic Petrine Magisterium.

The converse problem quickly becomes obvious: If it is true that the Pope actually can teach error in faith & morals by way of his ordinary Magisterium, then it would mean that the Pope is capable of binding the faithful to heresy or immorality in the ordinary Magisterium. This destroys the Indefectibility of the Church, for, again, the Church would not longer be what she is constituted and established as being. This is precisely because the teachings found in the ordinary or authentic Magisterium, while usually reformable of themselves, and thus also non-definitive in nature, are obviously why they are regarded as non-infallible. Nevertheless(!), it is immemorial Catholic teaching that the level of assent required of even these teachings is that of the submission of the will and intellect in obedience to the ordinary Magisterium. Submission to heretical error, immorality, etc. means a defectible Church. No longer a city on a hill.

Of course, there can be true deficiencies in the ordinary Magisterium (as per Donum Veritatis), yet such deficiencies by no means suggests that the Church is capable of teaching heresy or encouraging immorality in the ordinary Magisterium. Otherwise, heresy or immoral teachings would creep into the ordinary Magisterium, and the Church would change into something altogether quite different from what it was in the beginning (which makes Christ a liar; in which case we have far bigger problems!!).

As many, many Popes have taught over the centuries – most luminously by Pope St. John Paul the Great – "Alongside this infallibility of ex cathedra definitions, there is the charism of the Holy Spirit's assistance, granted to Peter and his successors so that they would not err in matters of faith and morals, but rather shed great light on the Christian people. This charism is not limited to exceptional cases." (General Audience, March 24, A.D. 1993).

Yet, let's play Devil's Advocate for a moment: Let's say Pope Francis has bound the entire Church to a heretical teaching through, say, Amoris Laetitia, or whatever have you. This would immediately require from all the faithful submission of will and intellect.

But if that occurs (as it should given Catholic doctrine & praxis), then a serious problem arises. Not only has the visible Head of the Church erred (and automatically excommunicated himself), his fall would place the Church in total darkness as immorality & heresy would now taint the See who is Mother & Teacher of all the Churches. One cannot escape that fact. And in such an impossible scenario, the dogma of the Indefectibility of the Church is proven obviously false. And if the dogma of the Indefectibility of the Church is false, then so must be the dogma of Papal Infallibility which is enshrined and drawn from it. What this also means is that a later ex cathedra pronouncement could not "fix" errors already taught, even ordinary. No, the entire edifice of Apostolic, Catholic Orthodoxy crumbles if Pope Francis, acting as the visible head of the Church on earth, whether in ordinary or extraordinary Magisterium, binds the entire Church to submit to a heretical or immoral teaching through an exercise of his authentic Magisterium. This would nullify the dogma of the Indefectibility of the Church.

Many people get this very wrong, and, ironically(!), resemble Mr. William Ward: "I should like a new Papal Bull every morning with my Times at breakfast." What I mean by this is that the ordinary Magisterium is assumed by many Sedefectivists as capable of teaching error in either faith and morals, and is only protected by extraordinary means of Papal Magisterium. Yet, this misses the point entirely!

The entire preservation of the Indefectibility of the Catholic Church rests on the inability of her or her sacred hierarchs acting sub Petro et cum Petro to teach error in faith and morals in the ordinary Magisterium. As many Popes pre-conciliar & post-conciliar have repeatedly said, this "safety" of the ordinary Magisterium is provided through the special assistance offered by the Holy Spirit. This Divine assistance has not for its object merely in the organs of Infallibility (Papal or otherwise). How could it given how rare these definitions are; again, whether Papal or Ecumenical Councils?

No, obviously this Divine assistance is primarily given to ensure the Indefectibility of the Church. That she remains truly the Sacrament of Salvation for the world. Therefore, the Divine assistance which prevents serious error in faith and morals is first elicited out of God's promises of the Indefectibility of His Church. This is precisely why the Church can be so bold as to enjoin submission of will and intellect on things that are not irreformable, nor (in some cases) even prudent. Why? Because the Holy Spirit ensures there is no substantive danger to the Church's constitution through the teaching of substantive errors of either faith or morals.

Well, I think I've spent quite enough time on this. I grow weary, even in my vocation, in constantly explaining what should be basic Catholic catechesis regarding the Papacy, Divine assistance of the Magisterium, and Ecclesiastical Indefectibility (which includes Papal Indefectibility as a theological extension). This, especially, when sophists are incessantly raving these facile & ridiculous ecclesiological perspectives that disrupt the peace of the faithful.

There are bigger fish to fry that re-hashing what should be evident to all the orthodox Catholics of East & West. Namely, saving souls!
 
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WarriorAngel

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Sure. Note that the subject here is papal heresy independent of ex cathedra definitions. The thesis is not that the pope could teach heresy in an ex cathedra definition. That question would be more difficult--a whole 'nother can of worms. My personal opinion is that Pastor Aeternus does exclude that possibility.
The Pope may have an opinion, and as Pope Francis stated, Church teaching cannot change.
He 'feels' the clergy use the application of 'mercy' while upholding teaching is to be practiced.
He does not negate teaching nor can he. As he said he simply cannot.
 
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chevyontheriver

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Goodness, it's been a long time since I wrote that missive. And I see I got a number of things wrong (although I stand by the overall conclusion). Given I don't have time to focus on this point any longer, may it suffice to simply link the readers to excellent articles that explain my position *far* better. Simply put, this should not even be a question among orthodox Catholics, East or West, but unfortunately due to the work of sophists, the misinformed, and improper (usually lay) reading of the data.

"The Indefectibility of the Apostolic See: Was the Idea of a Heretical Pope Formally Excluded at the First Vatican Council?"
–Emmett O'Regan.
His argument is considerable & the formidable, hence has yet to have significant contender. He also notes that Neo-Gallicanism, or Semi-Gallicanism if one prefers, is on the rise again. Sophists like Kwasniewski and Sammons (and their general ilk) are already promoting it...albeit gently lest they appear too Döllingerite. A rather sad tight-rope march, frankly. This also deals well with the confusion many have over Pighius, and why St. Robert Bellarmine's distinction is rather important.

"Can a Pope Become a Heretic?"
–Rev. Fr. Joseph L. Iannuzzi, STD, Ph.D.
Excellent article in which the Rev. Dr. & Fr. discusses the concept of "infallible heretics" (an absurd proposition), and coins the helpful terms "Sededefectivists" (which is most useful; meaning simply one who believes that the See of Rome in the person of the Supreme & Ecumenical Pontiff may defect by falling into formal heresy). Sedefectivists/Sededefectivism is a most useful rejoinder these days.

"The Roman Pontiff: Immunity from Grave Error and Never-failing Faith"
–Ron Conte.
Conte is an...interesting man in a number of ways; I certainly don't agree with him on some topics, but here his perspective is quite solid and has been endorsed by Dr. Robert Fastiggi, a well-known & orthodox Catholic theologian. In this case, he has compiled a list of quotations that, even in context, are bedeviling (pun intended) to those who would affirm that a formal heretic may occupy the place "where the perfect security of the Christian religion resides." Ironically, it was not long ago were used these same quotes against, say, Eastern Orthodox or Protestant polemicists. I offer this less in-depth treatment, although in some ways it can be deeper than the above. He also has a summarization of these teachings over the centuries here.

Lastly, I highly recommend this excellent response to the otherwise stellar Dr. John Joy by Mr. Michael Lofton, who, like him or not, is a considerable opponent to Sededefectivists:

"A Response to Dr. John Joy: Is There a Charism of Infallible Safety?"
Here Lofton provides a helpful definition of terms and solid Magisterial resources to demonstrate that, whatever Dr. Joy was attempting to do, his argument is full of holes (poignantly so, imho).

These are basic points that, overall, lead to the unavoidable conclusion, held by the Relatio which Bl. Pope Pius IX saw as the interpretation most accurate given +Gasser was chosen for this task. Namely, that Pastor Aeternus' early points in Ch. IV:I-VII (particularly no. 6-7 !!), prior to the extraordinary definition of Papal infallibility simply rule out a Pope as a formal heretic. And this just as St. Robert Bellarmine claimed, and with his nuances adopted to boot. Many falsely believe that the Ch. IV's paragraphs were some kind of "introduction" or lead-up to the extraordinary definition, but this is not likely given everything we know. Indeed, it's worth requoting Pastor Aeternus Ch. IV:VI-VII again to further drive the point home (in Latin & English):



No, obviously this Divine assistance is primarily given to ensure the Indefectibility of the Church. That she remains truly the Sacrament of Salvation for the world. Therefore, the Divine assistance which prevents serious error in faith and morals is first elicited out of God's promises of the Indefectibility of His Church. This is precisely why the Church can be so bold as to enjoin submission of will and intellect on things that are not irreformable, nor (in some cases) even prudent. Why? Because the Holy Spirit ensures there is no substantive danger to the Church's constitution through the teaching of substantive errors of either faith or morals. Full stop.

Well, I think I've spent quite enough time on this. I grow weary, even in my vocation, in constantly explaining what should be basic Catholic catechesis regarding the Papacy, Divine assistance of the Magisterium, and Ecclesiastical Indefectibility (which includes Papal Indefectibility as a theological extension). This, especially, when sophists are incessantly raving these facile & ridiculous ecclesiological perspectives that disrupt the peace of the faithful.

There are bigger fish to fry that re-hashing what should be evident to all the orthodox Catholics of East & West. Namely, saving souls.

Needless to say I won't comment further today...if at all.
So after reading all you wrote, to be a good Catholic must I accept Fiducia Supplicans as written? Are the thousand or so bishops not accepting Fiducia Supplicans bound to drop their positions and accept it?
 
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