Papal Infallibility
Papal infallibility does not mean the pope cannot sin. It is a charism, shared with the bishops teaching in union with him, that prevents the pope from solemnly and formally teaching as true something that is in fact an error on faith or morals. It follows from Christ's promise that the gates of hell will not prevail against his Church.
In three points
- Infallibility is not impeccability and does not belong to the pope alone
- It is implicit in the Petrine texts and in Christ's promise of the Spirit
- It covers only solemn definitions of faith and morals, not discipline or private opinions
- Peter at Antioch, and the cases of Liberius, Vigilius and Honorius, do not refute it
What infallibility is not
Many outside the Church confuse infallibility with impeccability, imagining Catholics believe the pope cannot sin, or think he relies on a kind of magic. Infallibility is not the absence of sin. Nor does it belong only to the pope: it also belongs to the bishops as a body when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. Jesus promised the apostles and their successors, "Whoever listens to you listens to me" (Luke 10:16).
What the Church teaches
Vatican II explains that individual bishops are not infallible, but they proclaim Christ's doctrine infallibly when, united with one another and with Peter's successor, they agree on a matter of faith or morals as one to be held conclusively, and even more clearly when gathered in an ecumenical council (Lumen Gentium 25).
Infallibility belongs in a special way to the pope as head of the bishops (Matthew 16:17-19; John 21:15-17). He enjoys it by virtue of his office when, as supreme teacher who confirms his brethren (Luke 22:32), he proclaims a doctrine of faith or morals by a definitive act. His definitions are irreformable of themselves, not from the Church's consent, because they are made with the Holy Spirit's assistance promised to him in Peter.
The doctrine did not suddenly appear. It was implicit in the early Church and in the Petrine texts (John 21:15-17; Luke 22:32; Matthew 16:18), and the understanding of it developed over time. Christ told the Church to teach all he commanded (Matthew 28:19-20) and promised the Spirit to guide it into all truth (John 16:13), guaranteeing the Church will never fall away from his teaching (Matthew 16:18; 1 Timothy 3:15), even if individuals do. Augustine captured the ancient attitude: "Rome has spoken; the case is concluded."
Clarifications
- Infallible pronouncements are usually made only when a doctrine has been called into question. Most doctrines have never been formally defined.
- Scandalous popes do not refute infallibility, which does not guarantee popes won't sin.
- Infallibility applies only to solemn, official teaching on faith and morals, not to disciplinary decisions, unofficial comments, or a pope's private theological opinions.
- It does not help the pope know what is true or "inspire" him. It prevents him from solemnly teaching error as truth.
Peter at Antioch
Paul rebuked Peter for refusing to eat with Gentile Christians (Galatians 2:11-16). But that concerned discipline and conduct, not teaching; Paul acknowledged Peter knew the correct teaching (Galatians 2:12-13). And Fundamentalists must admit Peter wrote two epistles protected from error. If his conduct at Antioch was compatible with that, bad conduct is compatible with papal infallibility.
The "errors of the popes"
Critics' case reduces to Popes Liberius, Vigilius and Honorius. None meets the conditions for infallibility set out at Vatican I (Pastor Aeternus 4). The favorite case, Honorius, did not teach Monothelitism (the heresy that Christ had only a divine will). He decided not to decide. As Ronald Knox put it, he was an "inopportunist," and no one claims the pope is infallible in not defining a doctrine.
Why infallibility exists
"Bible Christians" reject infallibility because they deny Christ founded a visible Church. But the New Testament shows the apostles setting up a visible organization, and nearly all Christians until the Reformation recognized this. Ignatius of Antioch wrote that where the bishop appears the people should be, just as where Christ is there is the Catholic Church. If Christ founded such a Church, he provided for its continuation, its visibility, and the preservation of his teaching: through apostolic succession and the gift of infallibility.
People must know what to believe to be saved, so they need a perfectly steady rock. Christ promised the gates of hell would not prevail against his Church (Matthew 16:18). If the Church taught heresy, it would cease to be his Church. So what it solemnly defines is true. The Church is "the pillar and foundation of truth" (1 Timothy 3:15), and Christ said that whoever hears his disciples hears him (Luke 10:16).
Key Scripture
Read online with linked Scripture: catholic.id/tracts/papal-infallibility/