Even More on Theological Censures

Eamonn Clark

Today’s post on censures, I am discovering in my private research, was a little bit lacking in precision and scope.

It could be labeled with several censures of its own, perhaps!

With that, I will provide a few additional distinctions and corrections (some of which have been added to the original post – email subscribers, I’m looking at you!), and some links for your perusal. My posts are certainly not exhaustive of this rather complicated subject. I encourage you to do your own research on this stuff and to get back to me and tell me my two posts are [insert Latin word here] and why.

Theological notes: a system of categorizing theological propositions according to their level of authority. Take a look at this useful chart, which also describes censures which might be fairly attached (and the sin which goes along with it, supposing sufficient knowledge and freedom in what one is doing). There ten notes, ranging from dogma to probable opinion.

Opinio tolerata: a tolerated opinion which is not probable (having significant evidence in favor of its truth). It could be called an eleventh theological note. Pious legends would come under this category, along with something like, “This was the veil of the Virgin Mary.”

De fide: There are three classes of de fide propositions. The first is de fide divina et ecclesiastica/Catholica (divine and ecclesiastical/Catholic faith), which is also simply and properly called “dogma.” Second is de fide ecclesiastica definita (definite ecclesiastical faith). The third is de fide divina (divine faith). The first kind of de fide proposition is that which is both revealed directly by God and has been solemnly declared as such by the Church. An example is, “Priests can confect the Eucharist.” The second category of de fide proposition, definite ecclesiastical faith, is a solemn declaration of the Church which, while infallible, is not dogmatic. In this case, God reveals through the Magisterium in a binding way without constituting a distinct item within the deposit of faith. One example is the sacramental efficacy of receiving Holy Communion under one species. Another, I suggest, would be the canonization of saints – a post is forthcoming on this interesting question. (For more on ecclesiastical faith, which is somewhat of a controverted topic, click here.) The third is what is revealed by God but not solemnly defined by the Church, often because there has been no significant controversy and therefore no need for such a definition. An example might be, “The Holy Spirit was present in a special way in the Upper Room at Pentecost.” The first two kinds of de fide propositions are matter for heresy. Contradicting immediately and directly (viz., without a mixture of any natural or derivative propositions) the first kind is heresy simply speaking, and with the second kind it is heresy against ecclesiastical faith. The third kind is matter for error in faith, as opposed to error in theology (which is simply a misapplication of certain principles – like the validity of the vernacular Novus Ordo).

De fide doctrines on morals: It seems difficult to speak about morals in a de fide way outside of the plain sense of the Ten Commandments due to their complexity and relation with natural truths. I would love to find some sources that explore this topic more in-depth.

Different lists of censures: There seems to be some differences between the old Catholic Encyclopedia’s enumeration and description of censures and Fr. Cartechini’s (the table of theological notes), even just regarding the teachings themselves (first category). Perhaps there is more than one way to skin a cat – or label a bad theological idea – which might depend on the purpose and resources of the body issuing the censures.

Maybe it is time to bring back these old distinctions and the discussions surrounding their particulars. Maybe it is time for the United States especially to have an operational Inquisition – that is, a canonical court specifically designed to investigate credible charges of heresy and error. The USCCB sort of has this in its Doctrine Committee, but maybe they could “turn up the volume.” The system we have now seems to provide too little too late.

Just some thoughts.


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