Roman Catholic dogma

Statue of Saint Peter holding the keys of the kingdom of heaven. (Gospel of Matthew (16:18–19)

In the Roman Catholic Church, a dogma is an article of faith revealed by God, which the magisterium of the Church presents as necessary to be believed if one freely chooses to be a Catholic.^{[lower-alpha 1]} For example, Christian dogma states that the resurrection of Jesus Christ is the basic truth from which salvation and life is derived for Christians. Dogmas regulate the language, how the truth of the resurrection is to be believed and communicated. One dogma is only a small particle of the living Christian faith, from which it derives its meaning.^[1] Roman Catholic Dogma is thus: "a truth revealed by God, which the magisterium of the Church declared as binding."^[2] The Catechism of the Catholic Church states:

The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes, in a form obliging the Christian people to an irrevocable adherence of faith, truths contained in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with these.^[3]

The faithful are required to accept with the divine and Catholic faith all which the Church presents either as solemn decision or as general teaching. Yet not all teachings are dogma. The faithful are only required to accept those teachings as dogma, if the Church clearly and specifically identifies them as infallible dogmas.^[4] If a Catholic were to willfully deny any particular dogma they know is taught dogmatically by the Church, they would no longer be a part of the Church, since heresy immediately separates one from the Church.^{[lower-alpha 2]}

Not all theological truths are dogmas. The Bible contains many sacred truths, which the faithful recognize and agree with, but which the Church has not defined as dogma. Most Church teachings are not dogma. Cardinal Avery Dulles pointed out that in the 800 pages of the Second Vatican Council documents, there is not one new statement for which infallibility is claimed.^[6]

Elements: Scripture and Tradition

The concept of dogma has two elements: immediate divine revelation from Scripture or Sacred Tradition, and, a proposition of the Church, which not only announces the dogma but also declares it binding for the faith. This may occur through an ex cathedra decision by a Pope, or by an Ecumenical Council.^[7]

The Holy Scripture is not identical with divine revelation, but a part of it.^[8] Scriptures were written later by apostles and evangelists, who knew Jesus. They give infallible testimony of his teachings.^[8] Scripture thus belongs to Tradition in the larger sense, where it has an absolute priority, because it is the Word of God, and because it is the unchangeable testimony of the apostles of Christ, whose fullness the Church preserves with its tradition.^[9]

Dogma as divine and Catholic faith

Part of a series on the
Catholic Church
St. Peter's Basilica, Vatican City
Organisation
Pope (Francis) Holy See College of Cardinals Ecumenical Councils Episcopal polity Latin Church Eastern Catholic Churches Canon Law
Background
Christianity History Catholicism Apostolic succession Four Marks of the Church Ten Commandments Crucifixion / Resurrection / Ascension of Jesus Assumption of Mary
Theology
Trinity (Father Son Holy Spirit) Apologetics Divine grace Sacraments Purgatory Salvation Original sin Saints Dogma Virgin Mary (Mariology Immaculate Conception)
Liturgy and worship
Catholic liturgy Prayer Eucharist Liturgy of the Hours Liturgical year Biblical canon
Rites
Roman Armenian Alexandrian Byzantine Antiochian West Syrian East Syrian
Criticism and controversies
Criticism Sex and gender (sexual morality) Sex abuse cases Evolution
Other topics
Art Ecumenism Health care Monasticism Music Political Catholicism Prayer Science Role in civilization
Roman Catholicism book
Catholicism portal

Dogma is considered to be both divine and Catholic faith. Divine, because of its believed origin and Catholic because of belief in the infallible teaching binding for all.^[10] At the turn of the 20th century, a group of theologians called modernists stated that dogmas did not fall from heaven but are historical manifestations at a given time. In the encyclical Pascendi dominici gregis, Pope Pius X condemned this teaching as heresy in 1907. The Catholic position is that the content of a dogma has truly divine origin. It is considered an expression of an objective truth and does not change.^[11] The truth of God, revealed by God, does not change, as God himself does not change; "Heaven and earth will pass away, but my words will not pass away".^[12]

However, new dogmas can be declared through the ages. For instance, the 20th century witnessed the introduction of the dogma of Assumption of Mary by Pope Pius XII in 1950.^[13] However, these beliefs were already held in some form or another within the Church before their elevation to the dogmatic level. A movement to declare a fifth Marian dogma for Mediatrix and Co-Redemptrix is underway.^[14]

Early uses of the term

The term Dogma Catholicum was first used by Vincent of Lérins (450), referring to "what all, everywhere and always believed".^[15] In the year 565, Emperor Justinian declared the decisions of the first ecumenical councils as law because they are true dogmata of God^[15] In the Middle Ages, the term doctrina Catholica, (Catholic doctrine) was used for the Catholic faith. Individual beliefs were labeled as articulus fidei ( part of the faith).

Ecumenical Councils issue dogmas. Many dogmas - especially from the early Church (Ephesus, Chalcedon) to the Council of Trent - were formulated against specific heresies.(Holy Spirit only emanating from father and not from Father and Son) Later dogmas (Immaculate Conception and Assumption of Mary) express the greatness of God in binding language. At the specific request of Pope John XXIII, the Second Vatican Council did not proclaim any dogmas. Instead it presented the basic elements of the Catholic faith in a more understandable, pastoral language, without changing the teachings of the Church.^[1] The last two dogmas were pronounced by Popes, Pope Pius IX in 1854 and Pope Pius XII in 1950 on the Immaculate Conception and the assumption of the Blessed Virgin Mary respectively. They are cornerstones of mariology

To some, this raises the question, why new dogmas are formulated almost 2000 years after the resurrection of Christ. It is Catholic teaching that with Christ and the Apostles, revelation is completed. Dogmas issued after the death of his apostles are not new, but explications of existing faith. Implicit truth are specified as explicit, as it was done in the teachings on the Trinity by the ecumenical councils. Karl Rahner tries to explain this with the allegorical sentence of a husband to his wife "I love you" this surely implies, I am faithful to you.^[16]

In the 5th century Vincent of Lérins wrote, in Commonitory, that there should be progress within the Church, "on condition that it be real progress, not alteration of the faith. For progress requires that the subject be enlarged in itself, alteration, that it be transformed into something else. The intelligence, then, the knowledge, the wisdom, [...] of individuals [...] as well of [...] the whole Church, ought, in the course of ages and centuries, to increase and make much and vigorous progress; but yet only in its own kind; that is to say, in the same doctrine, in the same sense, and in the same meaning."^[17] Vincent commented on the First Epistle to Timothy (6:20) that Timothy, for Vincent, represented "either generally the Universal Church, or in particular, the whole body of The Prelacy", whose obligation is "to possess or to communicate to others a complete knowledge of religion" called the deposit of faith. According to Vincent, the deposit of faith was entrusted and not "devised: a matter not of wit, but of learning; not of private adoption, but of public tradition." Vincent expounded that you "received gold, give gold in turn," and not a substitute or a counterfeit. Vincent explained that those who are qualified by a "divine gift" should "by wit, by skill, by learning," expound and clarify "that which formerly was believed, though imperfectly apprehended" – to understand "what antiquity venerated without understanding" and teach "the same truths" in a new way.^[18] The Church uses this text in its interpretation of dogmatic development. In 1870, the First Vatican Council quoted from Commonitory and stated, in the dogmatic constitution Dei Filius, that "meaning of the sacred dogmas is perpetually to be retained" once they have been declared by the Catholic Church and "there must never be a deviation from that meaning on the specious ground and title of a more profound understanding."^[19][20] In 1964, the Second Vatican Council further developed this in Lumen Gentium.^{[21][lower-alpha 3]}

Theological certainties

The Magisterium of the Church is directed to guard, preserve and teach divine truths which God has revealed with infallibility (de fide). A rejection of Church Magisterial teachings is a de facto rejection of divine revelation. It is considered the mortal sin of heresy if the heretical opinion is held with full knowledge of the Church's opposing dogmas. The infallibility of the Magisterium extends also to teachings which are deduced from such truths (fides ecclesiastica). These Church teachings or "Catholic truths" (veritates catholicae) are not a part of divine revelation, yet are intimately related to it. The rejection of these "secondary" teachings is not heretical, but involves the impairment of full communion with the Catholic Church.^[23]

There are three categories of these "secondary" teachings (fides ecclesiastica):

• Theological conclusions: (conclusiones theologicae) religious truths, deduced from divine revelation and reason.
• Dogmatic facts (facta dogmatica) historical facts, not part of revelation but clearly related to it. For example the legitimacy of the papacy of Pope Benedict XVI, and the Petrine office
• Philosophical truths, such as existence of the soul, "freedom of will", philosophical definitions used in dogmas such as transubstantiation

In addition, sentences (up to probabilis) are called pious if they resonate in a special manner with the faithful people's religious feeling.

Papal bulls and encyclicals

The oldest surviving panel icon of Christ Pantocrator, c. 6th century.

Pope Pius XII stated in Humani generis, that papal encyclicals, even when they are not ex cathedra, can nonetheless be sufficiently authoritative to end theological debate on a particular question:

Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: "He who heareth you, heareth me" (Luke 10:16); and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the Pontiffs, cannot be any longer considered a question open to discussion among theologians.^[24]

The end of the theological debate is not identical however with dogmatization. Throughout the history of the Church, its representatives have discussed whether a given Papal teaching is the final word or not.

In 1773, Father Lorenzo Ricci, hearing rumours that Pope Clement XIV might dissolve the Jesuit order, wrote "it is most incredible that the Deputy of Christ would state the opposite, what his predecessor Pope Clement XIII stated in the papal bull Apostolicum, in which he defended and protected us." When a few days later he was asked if he would accept the papal brief, reverting Clement XIII and dissolving the Jesuit Order, Ricci replied, whatever the Pope decides must be sacred to everybody.^[25]

In 1995, questions arose as to whether the apostolic letter Ordinatio Sacerdotalis, which upheld the Catholic teaching that only men may receive ordination, is to be understood as belonging to the deposit of faith. "Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church's divine constitution itself, in virtue of Our ministry of confirming the brethren (cf. Lk 22:32) We declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful".

Critics of Ordinatio Sacerdotalis point out, that it was not promulgated under the extraordinary papal magisterium as an ex cathedra statement, and therefore is not considered infallible in itself.^[26] Its contents are, however, considered infallible under the ordinary magisterium. Dulles, in a lecture to US bishops, stated that Ordinatio Sacerdotalis is infallible, not because of the apostolic letter or the clarification by Cardinal Joseph Ratzinger alone but because it is based on a wide range of sources, scriptures, the constant tradition of the Church, and the ordinary and universal magisterium of the Church: Pope John Paul II identified a truth infallibly taught over two thousand years by the Church.^[26] Many Catholics believe that it meets all the criteria of an infallible ex cathedra pronouncement, even aside from its repetition of universal magisterial teaching.

Apparitions and revelations

Statue of Our Lady of Lourdes. The Lourdes apparitions occurred four years after the definition of the dogma of the Immaculate Conception.

Private revelations have taken place within the Church since the very beginning - for example, Our Lady of the Pillar appeared to James the Greater - but are not a part of Apostolic Tradition, since that would imply divine revelation is incomplete, which in turn would imply God can perfect himself.^{[lower-alpha 4]}

The church distinguishes between the apparitions within divine revelation - such as the risen Jesus' apparitions to the Apostles and the sign of the woman in the Book of Revelation - and apparitions without divine revelation – such as Our Lady of Fatima and the apparitions to Saint Mary Magdalen – because the age of divine revelation was closed with the completion of the New Testament when the last of the Apostles died.^{[lower-alpha 5]}

While Our Lady of the Pillar appeared during the Apostolic Age, the apparition is not a dogma – since it is not part of the Catholic Faith, in the Bible or in Apostolic Tradition – but is a local tradition, which is distinct from Apostolic Tradition.^{[lower-alpha 6]}

Ecumenical aspects

Protestant theology since the reformation was largely negative on the term dogma. This changed in the 20th century, when Karl Barth, in Kirchliche Dogmatik, stated the need for systematic and binding articles of faith.^[30] The Creed is the most comprehensive – but not complete^{[lower-alpha 7]} – summary of important Catholic dogmas. (It was originally used during baptism ceremonies). The Creed is a part of Sunday liturgy. Because many Protestant Churches have retained the older versions of the Creed, ecumenical working groups are meeting to discuss the Creed as the basis for better understandings of dogma.^[31]

Notes

References

Sources

• Beinert, Wolfgang (1988). Lexikon der katholischen Dogmatik (in German). Freiburg: Herder. 
• Denzinger, Heinrich; Hünermann, Peter et al., eds. (2012). Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church (43rd ed.). San Francisco: Ignatius Press. ISBN 0898707463. 
• Dulles, Avery (1971). The survival of dogma : faith, authority and dogma in a changing world. Garden City, NY: Doubleday. OCLC 610489855. 
• Dulles, Avery (1971). "The changing forms of faith". The survival of dogma. Garden City, NY: Doubleday. pp. 17–31. OCLC 610489855. 
• Dulles, Avery (1970). "The magisterium and authority in the Church". In Devine, George. In theology in revolution: proceedings of the College Theology Society. Staten Island: Society of St. Paul. pp. 29–45. ISBN 9780818901768. College Theology Society annual convention, Chicago, April 6–8, 1969. 
• Heinrich, Johann B. (1900). Huppert, Philipp, ed. Lehrbuch der katholischen Dogmatik (in German). Mainz: Franz Kirchheim. OCLC 858663925. 
• One or more of the preceding sentences incorporates text from a publication now in the public domain: Vincent of Lérins; Charles A. Heurtley, trans. (1955) [1894 by various publishers]. "The Commonitory of Vincent of Lérins, for the antiquity and universality of the catholic faith against the profane novelties of all heresies". In Schaff, Philip; Wace, Henry. Sulpitius Severus, Vincent of Lerins, John Cassian. A select library of the Nicene and post-Nicene fathers of the Christian Church. Second series 11 (Reprint ed.). Grand Rapids: B. Eerdmans. OCLC 16266414 – via Christian Classics Ethereal Library. 

• Ott, Ludwig (1965). Grundriss der Dogmatik (in German). Freiburg: Herder. 
• Rahner, Karl (1968). "Theology and the Magisterium". Theological digest: 4–17. 
• Rahner, Karl (1968). "Historical dimensions in Theology". Theology digest: 30–42. ISSN 0040-5728. 
• Rahner, Karl (1966). "What is a dogmatic statement?". Theological investigations 5. pp. 42–66. 
• Simmons, Francis (1968). Infallibility and the evidence. Springfield, IL. 
• Schmaus, Michael (1982) [1955]. Katholische Dogmatik (in German). München. 

Catholic Church Organizations, papacy, teachings and liturgical traditions History Jesus Twelve Apostles Early Christianity History of the papacy Ecumenical Councils Missions Great Schism of East Crusades Great Schism of West Protestant Reformation Counter-Reformation Catholic Church by country Vatican City index Hierarchy Pope Cardinals Patriarchs Major Archbishops Primates Metropolitans Archbishops Diocesan Bishops Coadjutor Bishops Auxiliary Bishops Titular Bishops Bishops Emeriti Theology Body and Soul Divine Grace Dogma One Holy Catholic and Apostolic Church Original sin Salvation Sermon on the Mount The Ten Commandments Trinity Worship Sacraments Anointing of the Sick Baptism Confirmation Eucharist Holy Orders Matrimony Penance Mariology Roman Catholic Mariology Assumption History of Mariology Immaculate Conception Mariology of the popes Mariology of the saints Mother of God Perpetual Virginity Veneration Doctors of the Church Gregory the Great Ambrose Augustine of Hippo Jerome John Chrysostom Basil of Caesarea Gregory of Nazianzus Athanasius of Alexandria Cyril of Alexandria Cyril of Jerusalem John of Damascus Bede the Venerable Ephrem the Syrian Thomas Aquinas Bonaventure Anselm of Canterbury Isidore of Seville Peter Chrysologus Leo the Great Peter Damian Bernard of Clairvaux Hilary of Poitiers Alphonsus Liguori Francis de Sales Peter Canisius John of the Cross Robert Bellarmine Albertus Magnus Anthony of Padua Lawrence of Brindisi Teresa of Ávila Catherine of Siena Thérèse of Lisieux John of Ávila Hildegard of Bingen Gregory of Narek Pope Francis Conclave Inauguration Theology Canonizations Visits Preceding popes Pope Benedict XVI Pope John Paul II Pope John Paul I Pope Paul VI Pope John XXIII Pope Pius XII Pope Pius XI Pope Benedict XV Pope Pius X Pope Leo XIII Religious institutes and similar Assumptionists Augustinians Benedictines Capuchin Order Carmelites Carthusians Congregations of Holy Cross Dominican Order Franciscan orders Jesuits Oratory of Saint Philip Neri Vatican II Definition of the Church Dei verbum Gaudium et spes Lumen gentium Nostra aetate Sacrosanctum Concilium Particular Churches and liturgical rites Alexandrian Coptic Ethiopic Eritrean Ethiopian Antiochian Maronite Syriac Syro-Malankara Armenian Armenian Byzantine Albanian Belarusian Bulgarian Croatian Greek Hungarian Italo-Albanian Macedonian Melkite Romanian Russian Ruthenian Slovak Ukrainian East Syrian Chaldean Syro-Malabar Latin Roman Anglican Use Sarum Ambrosian Mozarabic Catholicism portal Pope portal