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AUTHORITY. -- It is the universal and perpetual teaching of the church that when the clergy, or even bishops rebel against the Pope, or the laws of God or the Church, it is not only the right but also the duty of the faithful to oppose them. St. Thomas Aquinas explains that bishops are not to be obeyed in all things, since sometimes the directives of bishops go against the law of God, and in such a case, "it is necessary to obey God rather than men." A bishop's order can directly oppose the Law, in which case, the subject is bound to obey the greater authority. Furthermore, a subject is not obligated to obey his superior "if he is given an order in a matter in which he is not subject." (Summa Theol. 2-2.104.5) The second Vatican Council expressly prescribes "reasoned obedience" to the legitimate ecclesiastical authority.

ST. THOMAS AQUINAS:

"Epikeia" or Equity -- ST 2,2,120,1 -- "it was not possible to lay down rules that would apply in every single case. ... if the law be applied to certain cases it will frustrate the equality of justice and be injurious to the common good, which the law has in view." "Without doubt he that transgresses the law who by adhering to the letter of the law strives to defeat the intention of the lawgiver."

Origin of Authority. p.652a -- Christian tradition has always taught that political power comes from God. ... Political power is mediately from God; immediately its form, its constitution, is determined by ***men who as free persons may never owe "blind" obedience to any human authority. In constituting political authority, men must order its competencies, form, etc., to the common good, which is the only source of the legitimacy of political authority and of all its acts.

VENGEANCE p.600a -- For those in a position of authority the infliction of penalties upon violators of the law is therefore a strict duty in justice. Under ordinary circumstances private individuals are not obliged to take a personal part in securing the punishment of the guilty. Indeed, where personal injuries are concerned the Christian is counseled to pardon wrongs without seeking vengeance (Rom 12.18-20),

although ***in some cases personal injuries are grievously dishonoring to God, or are damaging to the Church or to the civil community, and in these circumstances an individual can be under strict obligation to take action against an offender.

Necessity of Authority. p.651d -- Those in authority and in power have the right to demand obedience, the free assent of free men; but ***if authority is gravely abused by the tyrant, by arbitrary and unjust laws, there is presented the severe problem not only of passive but of active resistance.

Origin of Authority. p.652a -- Christian tradition has always taught that political power comes from God. ... Political power is mediately from God; immediately its form, its constitution, is determined by ***men who as free persons may never owe "blind" obedience to any human authority. In constituting political authority, men must order its competencies, form, etc., to the common good, which is the only source of the legitimacy of political authority and of all its acts.

... Naturally, once an individual or a "collegium" of elders, a "senate," was established to rule, all owed obedience to laws and commands, ***so long as these served the common good, the realization of which is the categorical duty of rulers and ruled alike.

Virtue of Justice. ***According to the common definition of St. Thomas Aquinas, the virtue of justice is "the strong and firm will to give to each his due" (ST 2a2ae, 58.1). JUSTICE p.70. (The New Catholic Encyclopedia)

STRUCTURE OF AUTHORITY
and SYSTEMATIC for BELIEFS

Most problems within the Church can be traced to a lack of proper knowledge and acceptance of the correct hierarchy of authority regarding both doctrine and leadership. The following commentary is directed primarily towards 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, much of this commentary will be applicable to all believers in one God. Indeed the proper recognition of a pattern of authority is necessary for all religious beliefs and governmental systems.

Ultimately, the disagreements between men and women of faith, on matters of faith and morals, are directly attributable to a disagreement on the hierarchy of authority. In order to achieve oneness with God, and with each other, we must develop a proper understanding of authority. With that understanding established, we have a framework with which to properly inform our consciences and thereby resolve disagreements. Moreover, with a proper understanding of the hierarchy of authority, we 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:

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a.) The expressed will of God as stated in or approved by "infallible" papal documents and those given direct authentication by papal authority. Such teachings must be universal in nature. Documents which are probably to be included at this level are:

1. Sacred Scripture as officially enumerated by the Council of Trent. The Old Testament books 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). The New Testament books have, with few exceptions (notably in different versions of the King James bible), 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.)

2. Ecumenical councils which were truly universal in nature and authenticated by a successor of Peter. (Possibly to be excluded, in whole or in part because of internally stated intentions, is Vatican Council II.)

3. 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 whole area of direction, subject matter, and authentication is expected to require extensive development with the setting of parameters for proper understanding of various teachings. The phrase, "From the Chair of Peter," means that one with the authority of Peter has certified a teaching and made it doctrine of the Church. A "dogma" is a doctrine which has been proclaimed with special acclamation. All doctrine is infallible and as such is unchangeable.

The following are considered as basic standards which need
to be met for a document to be understood as infallible:

I. Internally stated intention of the pope or as determined through content analysis.

II. Papal signature or perhaps the certifiable equivalent. (The pope must have his full mental faculties and be free of coercion.)

III. Must be directed universally or the moral equivalent.

IV. Must cover matters of faith and morals.

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b.) Non-infallible universally directed and authenticated papal teachings.

A religious obedience in a unique way is to be given to the Holy Father even when he is not speaking ex cathedra. NOTE: No priest, no bishop, no cardinal, no conference of bishops, not even the pope himself can give anyone under any circumstance permission to violate moral laws without himself committing serious sin.

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c.) Universally directed and authenticated Vatican Curial documents.

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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.

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e.) Liturgical directives of the various rites of the Church. The same concept that applies to Codes of Canon Law applies to liturgical rubrics.

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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.

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g.) Directives of ones own diocesan bishop while acting within his limited scope of authority. (If visiting another diocese, the directives of the local ordinary may apply.)

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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.

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i.) Pastors of local parishes.

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j.) Other parish priests.

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k.) Opinions of theologians (NOTE: Heresies of the Church commonly originate from this category).

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l.) Civil authorities when acting in their proper realm and are in harmony with natural law.

* * *

m.) 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. 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 fail 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. Only a properly informed conscience must be obeyed and it must always be obedient to the teachings of the Church in proper hierarchial order. All recourse to conscience as having priority over the true teachings of the Church, which always have been and always will be constant (though developing), is invalid.

COMMENT 1: The above should 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 completely dominant. The personal decisions of a pope during his reign were binding unless they directly contradicted a clear understanding of Scripture then in existence. 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 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. They are fully united through the harmony of truth. 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, local bishop, 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 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 he must reasonably observe the following schematic to find truth:

a. Seek teachings or directives from a yet higher level which are in opposition to the directive given.

b. He must 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 initial response.

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 error, you must then appeal to yet higher authority. Approximately four working weeks must normally be allowed at this level.

f. 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.

g. 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.

h. 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 the directives of an intervening authority are 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 of the problems within the Church. 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 knowledge and has the capacity to work with. 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 hierarchial 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 which belongs only to higher level teachings. They thereby give them greater recognition than is proper and cause justice to be perverted.

All levels of teaching below the infallible 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 error must be in clear conflict with a higher level teaching, or, such error must be demonstrated from irrefutable reasoning before one may disregard the authority existing at even the lowest of 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 put into proper perspective.

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