MAGESTERIUM: TEACHING WITH AUTHORITY

1. MAGESTERIUM:TEACHING WITH AUTHORITY By What Authority? Richard Gaillardetz

2. Authority Mark 11:27-33 They returned once more to Jerusalem. As he was walking in the temple area, the chief priests, the scribes, and the elders approached him and said to him, "By what authority are you doing these things? Or who gave you this authority to do them?" Jesus said to them, "I shall ask you one question. Answer me, and I will tell you by what authority I do these things. Was John's baptism of heavenly or of human origin? Answer me." They discussed this among themselves and said, "If we say, 'Of heavenly origin,' he will say, '(Then) why did you not believe him?' But shall we say, 'Of human origin'?"-- they feared the crowd, for they all thought John really was a prophet. So they said to Jesus in reply, "We do not know." Then Jesus said to them, "Neither shall I tell you by what authority I do these things."

3. Authority By what authority do you do these things? God is the author of life Who is the true author of your actions? God is the true author of all actions God was the true author of Jesus’ life His authority is grounded in his relationship to the one he dared address as “Abba”. The Church lives to proclaim the message of Jesus Christ, the Word of God The Church’s authority depends on God the Author of life (Gaudium et spes: Church in the Modern World)

4. Authority Wisdom 6:1-4 Hear, therefore, kings, and understand; learn, you magistrates of the earth's expanse! Hearken, you who are in power over the multitude and lord it over throngs of peoples! Because authority was given you by the LORD and sovereignty by the Most High, who shall probe your works and scrutinize your counsels! Because, though you were ministers of his kingdom, you judged not rightly, and did not keep the law, nor walk according to the will of God,

5. Authority Authority is not a possession rather Authority names a quality of relationship with He who is Authority A person is only an authority to the extent that his or her authority is acknowledged by others. Authority is maintained in a relationship between two realities, the one acknowledging the authority and the one manifesting that authority.

6. Authority: 3 Players in the Relationship The Authority of Scripture and Tradition within Roman Catholicism The Authority of the Magisterium: those who teach in an official capacity within the Catholic Church The “sense of the faithful” (sensus fidelium): the particular authority that ordinary believers and the entire believing community possess by virtue of their Baptism.

7. HIERARCHY of GOD

8. The Authority of Scripture and Tradition The Trinitarian Foundations of the Church The Church as Sacrament The Church as Communion The Church as Body of Christ The Church as People of God The Church as Temple of the Holy Spirit The Church and the Reign of God

9. The Authority of Scripture and Tradition The Dogmatic Constitution on Divine Revelation (Dei Verbum) Divine revelation is nothing less than God’s self-gift to humankind in love. The origins of this dynamic theology can be found in the Old Testament’s use of the Hebrew notion of dabar (Word) Isa 55:10-11 To speak of God’s word was to speak of God’s effective action in history

10. The Authority of Scripture and Tradition According to the New Testament, “in the fullness of time” God’s self-communication becomes not just a word from God, but the definitive Word of God, Jesus the Christ. John 1:1-4,14 The communication of God’s Word to humankind in Jesus is God’s definitive gift of self to the world. We are given a share in the very life of God 1 John 1:1-4 The Word introduces us into relationship with God

11. The Authority of Scripture and Tradition Mark 1:21-27 Then they came to Capernaum, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him."

12. The Authority of Scripture and Tradition As heretical movements emerged that appeared to threaten the integrity of the Christian faith, two strategies were employed in tandem: • The development of a biblical canon that could be used as a measure of authentic Christian faith • The development of a church office empowered to preserve the one apostolic faith

13. The Authority of Scripture and Tradition The authority of the Bible is by necessity conjoined to the authority of the Church The Bible was not seen as an independent source of religious authority prior to the Protestant Reformation Misinterpreting the proper relationship between the authority of the Church and the authority of of the Bible is the primary source of division within Christianity. Canon refers not to the Bible but to the living rule of faith, the preached good news of Jesus the Christ. canon - derived from the Greek word referring to a reed used as “an instrument of measure” tradition – derived from the Latin tradere “to pass or hand something on”

14. The Authority of Scripture and Tradition The Church “in the Spirit” developed the process A determination of which books were reliable witnesses to the faith. • Apostolicity- Which books were reliable witnesses to the ancient faith in that the text maintained a connection with a known apostle of Christ. • The importance of the community from which the writing emerged • The texts conformity with the “rule of the faith” • The importance of the text in liturgical usage. Is the book important in the prayer of the church? Scripture is the norma normans non normata The norm which norms all other expressions of the faith but which is not itself normed

15. The Authority of Scripture and Tradition The Primacy of the Word of God In forming the canon, the church acknowledged and established the bible as the measure or standard of inspiration in the church, not as the totality of it. What concurs with canon is of like inspiration; what does not is not of God. The ancient church did not bestow authority on the various works incorporated into the canon, it simply made a Spirit-assisted judgment regarding the authority which already resided within the works.

16. The Authority of Scripture and Tradition Inspiration The Pneumatological Character of Divine Revelation “God-breathed” 2 Tim 3:16-17 2 Pet 1:19-21 Current Theories Strict Verbal Inspiration Limited Verbal Inspiration Inspiration of Ideas Persons Social Inspiration Dei Verbum (The current theories need work) • God is the “author” of Scripture • It is written under the prompting of the Holy Spirit • The human authors made full use of their own powers and abilities

17. The Authority of Scripture and Tradition Inerrancy The Eschatological Character of Divine Revelation Since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture, firmly, faithfully, and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred scriptures (DV #11) The council held that inspiration and inerrancy be viewed from the perspective of God’s salvific intention. All Scripture was inspired, but inspired with a view to salvation, not with a view to historical or scientific accuracy. The Bible read in faith becomes the medium for encountering divine revelation the fruit of which is an experience of communion with God.

18. The Authority of Scripture and Tradition A Theology of Tradition Development-in-Continuity On-going Cognition of the Holy Spirit Tradition always embraces scriptural testimony while going beyond it in bringing the Scriptures into critical dialogue with the life of the churches from generation to generation. The Word of God is the One Font of Divine Revelation

19. The Authority of the Magisterium Romans 13:1-5 Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God. Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves. For rulers are not a cause of fear to good conduct, but to evil. Do you wish to have no fear of authority? Then do what is good and you will receive approval from it, for it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer. Therefore, it is necessary to be subject not only because of the wrath but also because of conscience.

20. Order of the Bishops Order of the Deacons Order of the Priests Order of the Faithful Order of the Catechumens The Orders of The Church

21. The Authority of the Magisterium The Pope does not delegate power and authority to Bishops The office of the Bishop is the fullness of the sacrament of Holy Orders The bishop is the principle minister of the local church Episcopal power is communicated through Episcopal ordination The bishop serves as a testis fidei, a witness to that faith which is professed by those in his community. He is the authoritative teacher and judge of the faith (iudex fidei), responsible for safeguarding the faith from distortion and error He is neither a mouthpiece for the Pope nor for the opinions of his flock

22. The Authority of the Magisterium “Magisterium” means literally: “The authority of the master or teacher” It refers solely to the unique teaching authority of the bishop and bishops The college of bishops under the leadership of the bishop of Rome As Bishop of Rome the Pope is head of the College of Bishops The Pope is neither head of the whole church, nor bishop of the whole church. Christ is the head of the Church

23. The Authority of the Magisterium “The mission of the bishop of Rome within the college of all the pastors consists precisely in “keeping watch” (episkopein), like a sentinel, so that through the efforts of the pastors the true voice of Christ the shepherd may be heard in all the particular churches. . . .All this, however, must always be done in communion. When the catholic Church affirms that the office of the Bishop of Rome corresponds to the will of Christ, she does not separate this office from the mission entrusted to the whole body of bishops, who are also “vicars and ambassadors of Christ.” The Bishop of Rome is a member of the “college,” and the bishops are his brothers in ministry.” Pope John Paul II’s Encyclical on Ecumenism (Ut Unum Sint)

24. The Authority of the Magisterium The Church Is Not a Democracy. . . Neither Is It a Monarchy What the Church teaches it teaches in Service of the Word of God It has a mission that was given to it by Christ The Church is recipient of God’s revelation Consequently its teaching is not determined by preferences but by divine revelation The Church’s decisions are governed by the determination to remain faithful to the message and mission received from Christ, in the Spirit. The Church is an ordered spiritual communion

25. The Authority of the Magisterium “KOINONIA” • The Bishop is “Vicar of Christ,” apostolic leader of the local Church he serves • The bishop is in a sense married to his local church • The bishop is a visible sign of communion in the church • The bishop is not above the local church but bound to it as its pastoral leader • The assistance of the Holy Spirit works through human processes • By virtue of episcopal ordination, a special assistance of the Holy Spirit is given to Bishops in the exercise of their teaching authority • The Church is an ordered communion of communions • Communion with God in Christ by the power of the holy Spirit • Communion with fellow believers gathered at Eucharistic assembly • Communion with other Eucharistic communities throughout the world • Communion with Christians who supped at the Lord’s table in times past • Communion with the saints who celebrate the eternal banquet

26. The Authority of the College of Bishops is grounded in the Universal Communion of Churches Local church Local bishop Local church Local church Local church of Rome Local church Local church Local church

27. The Authority of the Magisterium Each bishop is both pastor of a local church and member of the college of bishops Each bears a twofold responsibility: • He must sustain and nourish the spiritual communion of the local church to which he is charged, preserving it in the apostolic faith • He is called to extend, celebrate and nourish the communion that exists between his own church and the other local churches The college of bishops is the visible expression of the communion of churches and can never be separated from it

29. The Ordinary Magisterium The Teaching Office of the Individual Bishop • Chief evangelist and chief catechist in the local church • Oversees the preaching and catechetical ministry of the church • Performs through direct preaching and publication of pastoral letters and other ecclesiastical directives • Safeguards authentic exposition of church teaching as carried out by others throughout the local church • Seeks to bring new insight to church teaching regarding often complicated and sometimes controversial questions regarding the accepted teaching of the church

30. The Ordinary Magisterium The Teaching Authority of Synods and Episcopal Conferences • Regional or national meeting of bishops to discuss matters of common concern • Principle of subsidiarity: local issues are best dealt with at the local level. A “higher authority” should intervene only when an issue cannot be resolved or when the welfare of the larger body is at stake. • Episcopal conferences can issue binding doctrinal statements when: • They issue the document in a plenary session (not by way of committee) • The document is approved unanimously • The document is approved by a two-thirds majority and receives a recognitio (formal approval) from Rome. (JPII issued a motu proprio (an apostolic constitution) Apostolis suos)

31. The Ordinary Magisterium The Ordinary Papal Magisterium • A concrete expression of the pope’s ministry to stand watch over the faithful of the universal Church • Popes claim doctrinal authority on matters of faith and morals • The teachings that are issued represent official church teaching and call for an internal assent by all Catholics • The ordinary papal magisterium does not engage the charism of infallibility

32. Kinds of Ecclesiastical Documents • Encyclical Letter: Documents offered by the pope as part of his ordinary magisterium and addressed to • the whole college of bishops • the whole church or • the whole world • Encyclicals frequently address doctrinal/theological matters, but are normally used to define dogma • Apostolic Letter: Papal letters usually sent to some particular category of persons, e.g. a group of bishops • Apostolic Exhortation: Documents issued by the pope in response to the deliberations of an Episcopal Synod • Occasional Papal Addresses: Speeches given to various groups who are received by the pope in the Vatican as well as speeches the pope gives on travels

33. The Extraordinary Magisterium Infallible (ex cathedra “from the chair of Peter”) “I am with you always until the end of the age” (Mt 28:20) Christians rely on this promise believing that Christ will never abandon His Church Jesus offers the Holy Spirit at Pentecost to guide and direct the community of faith across the centuries. “The whole body of the faithful who have received an anointing which comes from the holy one cannot be mistaken in belief” (LG 12) All the Bishops together can solemnly define a dogma when gathered at ecumenical council. The bishop of Rome, in communion with his fellow bishops, can solemnly define a dogma of the Church without juridical ratification by the other bishops. The Pope can only teach infallibly as universal pastor of the whole Church

34. The Ordinary Universal Magisterium There are many church teachings that have been commonly accepted as divinely revealed even though they have never been solemnly defined by a pope or council. Dogmas are normally defined only if teachings are being seriously challenged When teachings have been taught consistently by all the bishops in their dioceses as teachings that must be held as definitive and not simply as a probable opinion or as likely to be true, even though the bishops are not formally defining these teachings, the are exercising the charism of infallibility Canon 749 states that: “no doctrine is understood to be infallibly defined unless it is clearly established as such.”

35. The Extraordinary Magisterium The Functions of Creedal Statements Confessional Interrogations intended to elicit a response of Faith Professions of a particular relationship with God Doxological Professions of Faith giving concrete shape to the Trinitarian pattern of God’s saving work. Catechetical Concise summaries of the Christian Faith used as teaching tools in preparation for initiation. Regulative The marking off of authentic articulations of the apostolic tradition from counterfeits.

36. The Functions of Church Teaching “Revelation cannot be reduced to a collection of statements or discrete truths” (DV2) • A dogma is any propositional formulation which is • divinely revealed and proposed as such by the magisterium, • either through a solemn definition of a pope or council, or by the teaching of the college of bishops in their ordinary and universal magisterium. • A doctrine is any authoritative or normative formulation of a belief of the Church, whether revealed or not • A church doctrine is intended to articulate a formal belief of the church that it draws in some fashion from its reflection on divine revelation even if it may not itself be divinely revealed. Christ is the fullness of divine revelation, he is “both the mediator and the sum total of revelation” Dogmas and Doctrines are simply mediations of God’s revelation. They are not revelation itself!

37. Gradations of Church Teaching Prudential Admonitions and Church Discipline Authoritative Doctrine Definitive Doctrine Dogma

38. The Sense of the Faithful Each believer, by virtue of Baptism, has a supernatural instinct or sense of the faith (sensus fidei) that allows each to recognize God’s Word and respond to it.

40. The Responsibility of the Pastoral Minister To assist those who struggle with church teaching By presenting the Official teaching of the church comprehensively and sympathetically Avoid questioning church teaching in public Avoid defending church teaching without conviction Avoid presenting church teaching in a haphazard or superficial fashion To make explicit, when appropriate, the binding character of a particular teaching The form in which a teaching was proposed The authoritative status of the document The historical context out of which the teaching emerged The frequency it is taught To offer pastoral guidance to those who struggle with church teaching Invite the individual to an examination of conscience Ask the individual to asses their attitude toward church authority

41. A Communio-Model of Reception 2a) Episcopal Reception of these Expressions of Faith: The bishops, immersed in the life of the Church, receive these faith expressions and asses their fidelity to the apostolic tradition. 1a) The Christian Faithful’s Pluriform Expression of Its faith: The people of God express their faith in liturgy, devotion, religious art, daily Christian living, etc. 4a) Reception of Doctrinal Formulations: The Christian faithful engage this official teaching and, upon recognizing its fidelity to the lived faith of the Church, actively appropriate the new formulation. This, in turn, leads to new expressions of faith (1b). 3a) Official Formulation as Doctrine: The bishops, if the need arises, give doctrinal form to the insights manifested in the faith expressions of the community.