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This document revised June 2004
CHRISTIAN Levels of Belief
and
Structures of Authority
This article is intended to promote discussion
Most problems within the Church can be traced to a lack of proper knowledge and acceptance of regarding both doctrine and leadership. The following commentary was originally directed toward the Roman Catholic Church. However, in as much as other Christian faiths acknowledge Holy Scripture* as their ultimate authority in matters of faith and morals, this commentary will also be applicable to all open-minded Christians seeking eternal life according to God's Holy will in accordance with John 17:17-23. Indeed the proper recognition of a pattern of authority is necessary for all religious faiths and governmental systems. Ultimately, the disagreements between men and women of faith, on matters of faith and morals, are directly attributable to a failure to accept a realistic hierarchy of teachings and leadership.
* Sacred Scripture : The Word of God, with the New Testament having been fully accepted as authentic by all Christians during the forth and fifth centuries, is now considered as reliable doctrine concerning truths of faith by all true Christians. The Word of God does not change with time. It was written for all time and acknowledged as such by Jesus (Mt. 5:18 - referring to the Old Testament) and is forever useful in matters of faith and morals (2 Tim. 3:16f - also referring to the Old Testament while not excluding New Testament writings).
- In regard to Sacred Scripture we know that Jesus made frequent reference to Old Testament writings and was observant of Mosaic Law. What He did not embrace was the unwritten law (now codified in the Talmud) associated with contemporary temporal Jewish customs.[Mk. 7:7ff]
Specific changes made by Jesus include:
- Sacrifices (yearling lambs) with fine wheat flour (no chaff) mixed with olive oil, and libations of wine [Ex. 29:40] were replaced with Jesus as the one perfect sacrifice when He offered Himself during the Last Supper, in the form of unleavened bread and wine, in anticipation of the consummation on Calvary. [Heb. 9]
- Restrictions concerning eating of unclean foods were removed.[Mk. 7:18f; Act 10:9ff]
- Succession in priesthood was changed from inherited (descendants of the Levite Aaron, brother of Mosses) to men who accepted their calling in faith, were trained, and were ordained by Jesus and those who in turn were ordained by lawfully appointed successors of the early apostles.
- Form of confession was changed from offering of specific sacrifices publicly [Lv. 4:2, 4:13, 4:22, 4:27, 5:15, 5:17f, 22:14 (26:21); Nm. 15:22-30] and observance of the Day of Atonement – Yom Kippur (mortify yourselves and offer an oblation to the LORD) [Lv. 23:27-29], to the personal accounting of sins privately to a priest having the legal authority of Jesus (granted to the apostles and their direct successors) to grant or not grant absolution for sins confessed. [Jn. 20:22f]
Sincerity of confession includes intent to make necessary restitution while having the desire to reasonably avoid repeat offenses of the sins confessed, and the willingness to do the penance lawfully prescribed by the priest hearing the confession. These are understood to be requirements for validly receiving absolution. (Penances should not be perfunctory. They should be under the guidance of the Holy Spirit and corrective in nature.)
- Disallowment of remarriage following divorce [Mt. 5:31f, 19:3ff; Mk. 10:2-11]
- Change from a conditional covenant of heritage [Ex. 19:5f] to a covenant of faith [Heb. 11]; from a covenant with the descendants of Jacob (Israel) to a covenant with anyone who puts into practice the Word of God as known and properly understood. [Mt. 25:31ff; James 2:14]
- Open for discussion concerning other changes.
During a retreat of priests, one priest questioned the validity of Old Testament laws by challenging the Levirate law concerning marriage of brothers to the wife of a deceased brother who had no son [Mt. 22:24; Mk. 12:19; Lk. 20:28]. The actual law [Dt. 25:5-10] does not mandate such marriages. The concept clearly present is that husband number one had unmarried brothers. Adultery was then and is now prohibited and an adulterous marriage would not be condoned. Further, according to the law an unmarried brother could refuse to marry a brother's widow.
Jesus' admonition concerning lack of understanding, regarding the Bible, is apparent in most discussions concerning Scripture: "You are misled because you do not know the scriptures or the power of God." [Mt. 22:29]
At times Jesus did set aside a lesser law for a greater good. He demonstrated that placing teachings into proper perspective was an important part of His ministry. He did not fear offending religious hypocrites that were more interested in temporal values than they were for the long term good of those in need.
Saint Peter (the first designated Church leader/ pope), his moral successors, the apostles, and all early bishops recognized and accepted as authoritative both the Old Testament writings and the commonly accepted writings of the New Testament. While some New Testament works were disputed, those that were not disputed were considered as unchangeable and binding in conscience. Reigning moral popes have always had the authority to definitively settle disputes and to promulgate and rescind disciplinary laws.
Being the expressed and permanent will of God, Scripture teachings can never change direction nor be declared null by any human authority including a pope. God is not a fickle god who calls something sin in one era and acceptable in another. God's expressed will is at the highest level of faith and can only be expounded upon as has been common practice throughout the history of Christianity.
When a clarification of teaching becomes necessary, because of significant disagreement regarding interpretation, then Peter and his moral successors, guided by the Holy Spirit, have the responsibility to make an authoritative interpretation. Generally this should be done only after reasonable consultation with acknowledged experts in Scripture who act in cooperation with trusted advisors.
Should an interpretation be made definitive (by a moral pope) then such explanation is authoritative. Such declarations, made under the guidance of the Holy Spirit, are seen as necessary for harmony and unity among Christians. The present disharmony and disunity is the primary component in growth of non-Christian beliefs and practices within the Church and in the full Christian community.
In order to achieve oneness with God, and with each other, we must develop and internalize a proper understanding of authority. When that understanding is established, we will then have a framework with which to properly inform our consciences and thereby resolve disagreements. Moreover, with acceptance of a hierarchy of authority, we will then have a sound structure for discipline within the Church and for resolving those matters of practice which are not in accord with proper teachings on faith and morals.
The following is a brief schematic of the levels of authority to be followed in developing an
informed conscience with [a.)] being at the highest level:
* * *
a.) The expressed will of God as stated in or approved by "universal" papal documents and those given direct authentication by moral * papal authority. Such teachings must be all inclusive in nature, that is, applying to all peoples and in every era (from the writing of the instruction to the end of time).
* NON-MORAL PRIESTS and POPES : Infiltrators into the priesthood such as communists, satanists (those who accept Satan as their god to whom they offer human sacrifices. They also incorporate desecration of morally consecrated Catholic Hosts – the living Body of Christ [a legal only priest –such as a satanist– is incapable of validly consecrating bread and wine] ), freemasons (or other subsets of the Knights Templar), government agents, homosexuals, pedophiles, others tainted with grave moral scandal, apostates, and culpable schismatics and heretics – including those ordained without accepting the full authenticity of Scripture from Genesis to the Apocalypse (Revelation) have only legal recognition. They do not have moral priesthood (true ordination). While such men do have legal authority in relation to six of the seven sacraments and in relation to civil matters, they do not have the blessing (authority) of God to consecrate the Holy Eucharist or to perform exorcisms.
Suggested order of documents to be included at this top level are:
- Sacred Scripture as officially enumerated by the Council of Trent. The Old Testament books (Septuagint) were accepted by Christ and then by His followers until the period of the Reformation when some books and sections of books –that had been written by Jews in the Greek language– were dropped by the new Protestants (protesters against Catholicism). They accepted the version used by the Sadducees who did not believe in the resurrection of the dead, the existence of angels, or in other beliefs of the Pharisees. The New Testament books have, with few exceptions, generally been accepted by all Christians from the late 4th century to the present.
-
(Qualifications and limitations concerning correct interpretation and understanding of Scripture needs separate explanation.)
- Ecumenical councils that were truly universal in nature and have been authenticated by a moral successor of Peter. (Possibly to be excluded, in whole or in part because of stated intentions –other positions can also be considered– is Vatican Council II.) Particular conciliar doctrines may be disciplinary in nature and therefore subject to reversal. The direct Word of God found in Sacred Scripture, even though disciplinary in nature, is not subject to change of direction or termination.
- Other universally directed and authenticated papal teachings on matters of faith and morals.
Papal stated intention when internally available is of great value.
NOTE: The presentations of direction, subject matter, and authentication may require further development. The parameters for proper understanding of various teachings should be given careful attention. The phrase, "From the Chair of Peter," means that one with the moral authority of Peter has
certified a teaching and made it doctrine of the Church. A "dogma" is understood to be a doctrine concerning faith or morals that has been
proclaimed with special acclamation. Non-disciplinary doctrines are permanent and as such are non-diminishable and are irreversible.
The following are considered as basic standards which need
to be
met for a document to be understood as universally binding:
I. May not be in conflict with any segment of Sacred Scripture or with a universally binding teaching.
II. Internally stated intention of the pope or as determined through content analysis.
III. Have papal signature (perhaps the certifiable equivalent) and be publicly promulgated. ( The pope must have his full mental faculties and be free of coercion.)
IV. Must be directed universally or the moral equivalent.
V. Must cover matters of faith and morals.
* * *
b.) Non-binding universally directed and authenticated papal teachings.
A religious obedience in a unique way is to be given to a moral papal office holder even when such pope is not speaking ex cathedra. NOTE: No priest, no bishop, no cardinal, no conference of bishops, not even the pope himself can validly give anyone under any circumstance permission to violate moral laws. Such person would himself be committing deadly sin.
* * *
c.) Universally directed and authenticated Vatican Curial documents.
* * *
d.) Codes of Canon Law. NOTE: Codes of Canon Law are not considered universal teachings as they do not apply to all of the rites of the Church.
* * *
e.) Liturgical directives of the various rites of the Church. The same concept that applies to Codes of Canon Law applies to liturgical rubrics.
* * *
f.) Directives of conferences of bishops within defined parameters as set by higher levels of authority within the Church and approved by same. Note: Other episcopal conference documents probably fall into a non-designated category ahead of opinions of theologians.
* * *
g.) Directives of one's own diocesan bishop while acting within his limited scope of authority. (If visiting another diocese, the directives of the local ordinary may apply.)
* * *
h.) Public teachings of Popes, Church fathers, and Doctors of the Church. This category may be considered to include non-directed or unsigned papal documents. The latest encyclicals of John Paul II, Evangelium Vitae and Ut Unum Sint, as presented are believed to fall into this category.
* * *
i.) The pastor and under them other priests (if any) of one's own parish. NOTE: If priests within a diocese –either religious or diocesan– are believed to be in disagreement on a matter of faith or morals, then the problem should be submitted to each priest for resolution (all are required to be in agreement on matters of faith and morals). Any priest should be capable of defending his position which should of course correspond with official teachings of the Church, as above prioritized. Doctrinal references to support each priest's position should be considered as mandatory. Should the dispute not be resolved in this fashion the local bishop should be contacted and he should then render a public statement published diocesan wide, supported by official doctrine of the Church. If still unresolved then further action, as deemed necessary, should be taken for the good of the Church.
* * *
j.) Opinions of theologians (NOTE: Heresies of the Church commonly originate from this category).
* * *
k.) Civil authorities when acting in their proper realm and are in harmony with natural law.
* * *
l.) The father of each individual family. (The qualified male parent has a key responsibility in regard to the structure of the whole system and therefore commits grave sin when he is not active in his role of faith and family leadership.) NOTE: Each person is always responsible for their own salvation. — The known will of God takes precedence over all human authorities. Accordingly each one should have a proper understanding of the above levels of authority and should be able, within the limits of their own abilities, to grasp the relative importance of each level and be willing to give each level correct priority.
No one may claim lack of responsibility by stating they were ordered to commit an evil act –or instructed not to do what is good– by directive of a higher authority. Everyone is directly responsible to God in matters of faith and morals.
Conscience is not a law unto itself. Recourse to a culpably uninformed conscience is not excusable. People with true faith do not make determinations concerning matters of faith and morals by reason of personal opinion. Everyone is responsible for knowledge they have had the reasonable opportunity to obtain in addition to what is known as natural law. Only a properly informed conscience can be obeyed and it must always be obedient to the teachings of the Church understood in proper hierarchical order. All recourse to conscience as having priority over formal Church teachings –that have always been and will always be constant (though developing)– is invalid.
COMMENT 1: The above may be considered an incomplete listing of levels of teachings and of levels of authority within the Church and society.
COMMENT 2: Disciplinary teachings or directives which are not also a matter of faith and morals are subject to modification and even to reversal. NOTE: They are mandatory while in effect.
COMMENT 3: It should be noted that in the early Christian Church there was a period of time when papal authority was dominant. The personal decisions of a pope during his reign were binding unless they directly contradicted a clear understanding of Scripture as then accepted. The Scriptures referred to would be what is now called the Old Testament.
Authenticated or commonly accepted apostolic writings would also have been binding. Essentially, however, for the first 300 plus years of the Church the pope was the final authority on matters of faith and morals. He is still the final authority – when teaching according to established standards – in regard to interpretation of unclear passages of the Bible and other doctrines of the Church.
COMMENT 4: The key to unity as desired by God, particularly expressed by Jesus and recorded in the Gospel of St. John, is through real membership in the main body of the Church which equates with the body of Christ. The schematic as presented is intended to help many to remain in or return to the central Church, to be one as Jesus and the Father are one. The Trinity is fully united through the harmony of truth that serves each member's eternal fulfillment. Error divides. Truth brings unity with God. God is truth.
- John 8:32 ... the truth will set you free
."
John 14:6 ... "I am the way and the truth and the life.
John 15:26 "When the Advocate comes whom I will send you from the Father, the Spirit of
truth that proceeds from the Father, he will testify to me.
John 17:17 Consecrate them in the truth. Your word is truth.
John 18:37 ... Everyone who belongs to the truth listens to my voice."
1 John 5:6 ... The Spirit is the one that testifies, and the Spirit is truth.
COMMENT 5: It should be understood that personal directives of the pope, the local bishop, one's own parish priest, etc., should not be obeyed if they are in opposition to higher levels of teachings and just
authorities. Reasonable proof of one's position must be made available when requested. A higher
level of authority must also be able to prove its position when asked to do so. NOTE: Time need
not be spent upon individuals who repeatedly fail to offer sound reasoning or proof of their
position. (If it is believed that an injustice has taken place in regard to a person not able to make personal defense, then one qualified to do so may and at times should make complaint on behalf of the other person if he believes he has sufficient evidence to do so.)
COMMENT 6: For a modicum of discipline to exist and an orderly society to be maintained, each person should be reasonably subject to the next higher level of authority according to normal
limitations. This includes all directives which are reasonable. As one gains knowledge of progressively higher levels of teachings there is less likelihood of wrongly following erroneous teachings of lower level authorities.
COMMENT 7: If a person at any level believes that a higher authority is in error, it is recommended that the following schematic to find truth be reasonably observed :
a.) Seek teachings or directives from a yet higher level that oppose the directive given.
b.) Make a presentation to the authority he believes to be in error and give that authority reasonable time to respond. Normally two calendar weeks in the hands of that authority, allowing normal mail delivery times if that is the method used, should be sufficient for an initial response from that authority or from a designated person authorized to acknowledge receipt of correspondence.
c.) If no response is forthcoming then a certifiable witness must be used to establish presentation.
d.) If still no response is forth coming, or the response is insufficient to demonstrate your being in error, appeal to a higher authority should be made. Approximately four weeks should normally
be allowed at this level.
e.) If disagreement ensues or no determination made is satisfactory then a formal open hearing may be held according to mutual agreement. If there is no mutual agreement, then a meeting must be held which is open to the general public and to the press, etc.
f.) If disagreement is still unresolved, formal appeal to the Vatican may be made. Again, at this level, public hearings must be held if either of the conflicting parties so requests. NOTE: Officials at higher levels must make needed information and help available to those at lower levels.
g.) When the above process has been followed and it becomes clear that high levels of authority are in the hands of Satan, then one may act as is necessary for the common good of the faithful according to the requirements of faith and morals, while maintaining unity with the main body of the Church. Everyone should keep in mind that a direct positive relationship with God must be maintained at all times.
Everyone, according to their capacity, has a moral obligation to learn God's will. Following a directive of an intervening authority is not excusable when one has sure knowledge of God's will. It should be clearly understood that not only family members and civil officials are candidates for Hell, but also priests, bishops, and even popes are persons who can be eternally damned.
The above is the general format I use in making determinations concerning my personal relationship with God. Each individual's relationship with God should be one's primary concern in this life. A person's strongest desire and motivation should be toward eternal life.
This schematic is offered as a stimulator for further discussions.
I believe a proper understanding of levels of authority to be the key which will resolve most problems within the Church though it is understood that there is room for much theological advancement. I theorize that authenticated correct levels of authority will become a prime instrument for uniting all Christians and will bring new direction to evangelization. It must always be understood that one must look to the highest level to which one has access or ability to reach. We must all use the gifts we have been given by God. Those with the greater gifts, who fail to properly use them, commit the greater sin.
It should be noted that even relatively orthodox organizations, such as Catholics United for the Faith, do not follow a proper hierarchical system when evaluating questions concerning teachings of the Church. It is not uncommon for even loyal members of the Church to assign authority to lower level Church teachings that rightly belong to higher levels. Wrongful assignment gives such teachings greater recognition than is proper and may cause the perversion of justice.
All levels of teaching below the universally binding level should be understood to be levels of opinion. Even though they have a high level of authority, they should be understood to be opinion which could, at least in part, be in error. One may not on their own initiative assume any teaching to be in error. One must be able to demonstrate, by recourse to a higher level teaching, that an error truly exists. The taught error must be in clear conflict with a higher level teaching, or, such error must be demonstrable from irrefutable reasoning before one may disregard the authority that exists at even the lowest levels. It should be kept in mind that truly sound reasoning is from God.
If the aforementioned ranking of teachings is put into practice then problems concerning faith and morals would more readily be able to be put into proper perspective.
Legal vs Moral Papal Validity Priests may Marry – Conditions
True Christians Obligatory Disobedience to Unjust Authority
See Also: Defining the Catholic Church All Authority is from God
Pre Vatican II understanding on Theology and Levels of Doctrine
Hierarchy of the Catholic Church
Suffering in Hell Relating to God God is Love
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