A Refutation Of The Roman Catholic Dogma Of Papal Infallibility

• Defining Papal Infallibility:

          -The Church of Rome teaches that the Pope cannot pronounce doctrinal error when making official declarations from his chair in matters pertinent to faith and morals (i.e. "ex-cathedra"). In other words, he cannot err when speaking in his fullest capacity, not as a mere private theologian. Further, it is believed that the entire body of legitimate Roman Catholic bishops, who constitute the teaching office known as the Magisterium, cannot err when they unanimously agree on a doctrine formally defined by the pope.

          -"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...This infallibility extends as far as the deposit of divine Revelation itself." (CCC # 891)

• Papal Infallibility Is A False Doctrine Of Because History Has Shown That Popes Can Officially Teach Heresy:

          -If the Roman Catholic doctrine of papal infallibility is historical, then how could the Sixth Ecumenical Council officially anathematize Pope Honorius I (A.D. 625-638) for enforcing the heresy of Monotheletism (i.e. Christ had no human will) on the entire Christian church (his heretical proclamation began with, "We confess one will of our Lord Jesus Christ...”)?
          -In late 357, Liberius traveled to Sirmium (now Sremska Mitrovica, Serbia). Feeling defeated, he acquiesced to signing some unorthodox statements that weakened the Nicene Creed, which had originally denounced Arianism. Additionally, Liberius agreed to cut ties with Athanasius and submitted to the emperor's authority, highlighting a moment of compromise and fallibility.
          -Known as Zozimus, he succeeded Innocent I and was followed by Boniface I. Despite a short reign, his turbulent time in power greatly influenced the papacy. Zosimus is most noted for his involvement in the Pelagian controversy. Initially, he affirmed the orthodoxy of the Pelagian teacher Caelestius but later condemned both Caelestius and Pelagius as heretics, reflecting the fallibility of church leadership.

          -During his papacy, John XXII taught that the souls of the blessed do not enjoy the beatific vision of God until after the Last Judgment. This view was contrary to the accepted belief of immediate beatific vision upon death and was later condemned as heretical by his successors. This historical example illustrates that even a pope can err in teachings related to faith and morals, challenging the doctrine of papal infallibility. 

• Further Objections To The Roman Catholic Dogma Of Papal Infallibility:

          -The Roman Catholic dogma of papal infallibility is a circular appeal. In other words, the pope's claim is considered correct because it aligns with the beliefs of those who deem it to be correct. If he were to make an error while declaring something infallibly, what would be the method to recognize that mistake? This scenario creates a closed loop, which does not allow for external verification or challenge.

          -If the pope was meant to be the infallible speaking instrument of the church by authorization of Jesus Christ, then why did so many church councils have to assemble over periods of many years to resolve doctrinal disputes? What was stopping the pope from resolving those matters once for all by simply making an ex-cathedra pronouncement?

          -During the Western Schism (1378-1417), three different men declared themselves to be pope at the same time. Which one actually possessed the gift of infallible teaching authority? Is it reasonable to uphold the Roman Catholic dogma of papal infallibility in light of the fact that the pope can officially be deemed a heretic?

          -If the church was meant to be infallible, then why is it that the Apostle Paul exhorted his younger companion Timothy to watch and guard his doctrine (1 Timothy 4:16; 2 Timothy 1:14)?

          -Why is it that papal infallibility was not officially considered a dogma until 1870? Following is an excerpt from A Doctrinal Catechism, authored by Stephen Keenan, bearing the Imprimatur of Scotch Roman Catholic Bishops, prior to 1870: "Must not Catholics believe the pope himself to be infallible? This is a Protestant invention; it is no article of the faith; no decision of his can oblige, under pain of heresy, unless it is received and enforced by the teaching body, that is, the bishops of the church."

            *This question and answer section bears significance because it was removed from Keenan's catechism after 1870.

• On The Rarity Of Ex-Cathedra Pronouncements:

          -The infrequency of ex-cathedra pronouncements raises questions about their true significance within Roman Catholic dogma. Since these declarations are so rare, with only two happening in modern history, how can they be considered essential to the faith? Their scarcity suggests that they play a marginal role in addressing the evolving needs and realities of the Roman Catholic Church. Furthermore, this rarity implies a disconnect between Rome's claim of infallible authority and its practical willingness or ability to exercise it. The lack of engagement with contemporary issues weakens the relevance of papal infallibility in guiding the faithful and reinforces the perception that it is an abstract relic, rather than meaningful tool for spiritual life.