Last week we spoke on the indestructibility (indefectibility) of holy Mother Church and the common teaching which says the Church cannot be destroyed in her three-fold office of teaching (in faith and morals), sanctifying (by her liturgy i.e., conferring sacraments), and governing (by her hierarchal constitution). Closely related to the doctrine of the Church’s indestructibility is that of the infallibility of the Magisterium (pope and bishops) of the Church.

Today we will discuss the doctrine of the infallibility of the Roman pontiff and bishops.

First, “infallibility” is the impossibility of falling into error.  It is from two Latin words, “in”and the verb “fallere” meaning to deceive or to make a slip-up, or to be mistaken.  Therefore, infallibility means ‘incapable of slipping-up, of deceiving, or of being in error.’  

In 1870, Vatican Council I decreed the definitive teaching,
“This gift of truth and a never failing faith was divinely conferred on Peter and his successors in this chair, that they might administer their high duty for the salvation of all; that the entire flock of Christ, turned away by them from the poisonous fruit of error, might be nourished on the sustenance of heavenly doctrine, that with the occasion of schism removed, the whole Church might be saved as one and, relying on her foundation, might stay firm against the gates of hell.
“But since in this very age, in which the salutary efficacy of the apostolic duty is especially required, not a few are found who disparage its authority, We deem it most necessary to assert solemnly the prerogative which the Only-begotten Son of God deigned to enjoin with the highest pastoral office.
“And so We, adhering faithfully to the tradition received from the beginning of the Christian faith, to the glory of God,... teach and explain that the dogma has been divinely revealed  that the Roman Pontiff, when he speaks ex cathedra, that is, when carrying out the duty of pastor and teacher of all Christians in accord with His supreme apostolic authority, he explains a doctrine on faith or morals to be held by the universal Church, through the divine assistance promised him in blessed Peter, operates with that infallibility with which the divine redeemer wished that His Church be instructed in defining doctrine on faith and morals; and so, such definitions of the Roman Pontiff from himself, but not from the consensus of the Church, are unalterable.”(Dz1839) 
Again, for the good of the Church, Christ endowed the office of Peter with infallibility when he speaks ex cathedra (from the throne), which is to say, when as pastor and teacher of all Christians, the pope explains a doctrine on faith or morals to be held by the universal Church. 
 
The new Catechism says it this way,
“The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful - who confirms his brethren in the faith - he proclaims by a definitive act a doctrine pertaining to faith or morals...
“The infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium, above all in an Ecumenical Council.
“When the Church through its supreme Magisterium proposes a doctrine for belief as being divinely revealed and as the teaching of Christ, the definitions must be adhered to with the obedience of faith.  This infallibility extends as far as the deposit of divine Revelation itself.” (CCC 891)
 Now the doctrine of papal infallibility must be recognized for what it is: it is protection against teaching error, it is not protection from being in error.

Infallibility is assurance against teaching falsehood to the entire Church; it is not a guarantee against making imprudent judgements (flaws) or of committing sin... that is to be impeccable.  Impeccability is from the two Latin words, “in” and the verb “peccare” and means ‘the inability to sin.’  The pope is infallible not impeccable; our Lord was both infallible and impeccable.  

Pope Honorius I (625-638) argued in a personnel correspondence to Sergius I, patriarch of Constantinople, that since the Word acted through both natures, Christ had only one will (Monothelitism)... now a recognized heresy.  Papal successors rejected monothelitism and the dead Honorius was formally anathemized by the sixth General Council of Constantinople (680-1). 

Pope Stephen VI (896-897) is legendary for his ‘cadaver synod.’  Resentful towards a papal predecessor, namely Pope Formosus, he dug-up the dead pope, sat him on a throne in his papal vestments, and charged him with perjury, of violating the canons which forbade moving bishops, and of coveting the papal office.  Formosus was found guilty; all his acts were nullified, even his ordinations; finally, his body was thrown into the Tiber River.  In outrage, a rebellion ensued. A crowd seized Pope Stephen and threw him in jail where he was strangled to death.

Pope John XII (955-964) obtained the papal office by intrigue and served it in sin.  When elected, John was 18, a powerful prince of Rome, and an ordained priest.  Contemporary reports record his disinterest in spiritual things and fondness from games and debauchery. He was accused of turning the Lateran palace into a brothel.  While only in his late twenties, John XII suffered a stroke, allegedly while in bed with a married woman, from whence he died a week later.

Pope John XXII (1316-1334) sermonized against the traditional teaching that the souls of saints have the direct and full vision of God.  This pope preached that these souls do not have the full vision of God and will not until the final judgement; until then they only contemplate the humanity of Christ.  After becoming ill, Pope John XXII called his cardinals to his deathbed and gave a modified retraction saying the souls in heaven see the divine essence face to face ‘as clearly as their condition allows.’

Although scandalous in differing ways, the lives of these popes at least confirm the papal office’s firmness.  Although these men erred personally, they did not, in their capacity of universal teacher and principle of unity of the Church, cause the Church to err i.e, they did not tell the Church to believe or do something contrary to the will of Christ. 

So should a pope kiss the Koran, he will never tell the Church to kiss one... as much as to include it with the holy gospels.  

As simple men, popes can err, make bad decisions even commit horrible crimes... like anyone of us; but they can never be in error when they bind the universal Church on issues of faith or morals...  they can never err when they speak ex cathedra... so powerful is this Chair of Peter. 

So, should ever the Church have a “bad” pope we must never fear to give proper obedience. In His own time, our blessed Lord Himself recognized in the office of the corrupt Jewish leaders something of divine guarantee against teaching error when He told the multitudes and His disciples, “The Scribes and the Pharisees sit (sederunt) on the chair of Moses.  All things whatsoever they shall say to you, observe and do.” (Mt 23:3)