Folia Theologica 2. (1991)
Francisco J. Urrkutia: The Magisterium: how it works
24 FJ.URRUTTA we accept the proposed doctrine because of our personal conviction. Then we are reacting to the authentic teaching of the pope,as we react to any scientific teaching. Then we confront the authentic teaching of the pope in exactly the same way as we confront anybody’s opinion on any given question. Then we consider ourselves, in every practical sense, as the equals of the authentic teacher in the Church. Then it all comes down to scientific qualifications. Then we consider ourselves to be the peers of the pope in the free market of ideas, if not his superiors because of our theological qualifications. Then we forget the specific and unique religious mission that he is exercising as authentic teacher. Then, in the words of SULLIVAN, „papal teaching would have no more claim on the assent of Catholics than it does on the assent of anyone else...".6 13. There is one more point that needs clarification. Granted that we have to agree with the non-infallible doctrine presented by the H. Father as certain, because of his mission and competence received from the Lord, then where does our personal conscience stand? What if what the H. Father teaches appears to some one to be resting on shaky ground? When one’s theological reflection leads to opposite conclusions? When it appears to be a carefully weighed conclusion that the H. Father’s certitude is such that it, one day, will have to be reconsidered? Let there be no doubt that if the conscience does not perceive the evidence, cannot accept it. If the objections from the intrinsic consideration of the doctrine in question appear too strong, then the conscience cannot acquiesce. Then, there would seem to be no choice but to suspend the „religious submission of intellect and will". If the proposed doctrine appears to be wrong, the intellect cannot adhere to it. One point should be immediately clear: Conscience has in every case the last word.7 Conscience operates at the subjective level, that is to say at the level of our perceptions of doctrine, upon which personal responsibility certainly depends. It would be indeed 6 Magisterium. Teaching Authority in the Catholic Church. Paulist Press, Mah- wah, N.J. 1983, p. 166. 7 Note how GS 50, 2 presenting the criteria upon which parents should responsibly decide the number of their children, states that they cannot proceed arbitrarily „but they have always to be governed by their conscience, wich (in turn) has to conform to divine law, in docility to the church’s teaching wich authentically interprets that law with the light of the Gospel”. See also GS 16 or DH 2-3. (Vide p. 25.)
