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Some may misunderstand papal infallibility to mean that everything the pope says is infallible. This is not what the Roman Catholic Church means by papal infallibility. The Roman Catholic Church teaches that the pope is infallible when he speaks ex cathedra—that is, when he makes formal pronouncements on a particular issue or doctrine from his position of authority.
According to the Roman Catholic Church, the infallibility of the pope when speaking ex cathedra is part of the church’s magisterium, or the teaching authority of the church. The magisterium is seen as God’s gift to the church to guide her infallibly. This teaching authority comprises the pope’s infallible pronouncements and the infallible teaching of church councils assembled under the authority of a pope. In both cases, such teaching is seen as an act of the “extraordinary magisterium.” Other church teachings, coming via bishops and popes as they go about their regular ministries, are considered the “ordinary magisterium” and are not infallible.
The question is whether the idea of papal infallibility agrees with Scripture. The Roman Catholic Church sees the papacy and the wielding of infallible teaching authority as necessary to guide the church and keep it from error. But we should examine Scripture:
1) Scripture nowhere declares that Peter was in authority over the other apostles or over the entire church (see Acts 15:1–23; Galatians 2:1–14; 1 Peter 5:1–5). Peter was certainly a central figure in the early spread of the gospel (part of the meaning behind Matthew 16:18–19), but he was not a pope. Nor does Scripture ever give the bishop of Rome primacy over the whole church. There is only one reference in Scripture of Peter possibly writing from Rome—he addresses a letter from “Babylon,” a name sometimes applied to Rome (1 Peter 5:13). Primarily from that verse and the historical rise of the influence of the bishop of Rome come the Roman Catholic teaching of the primacy of the bishop of Rome.
Scripture shows that Peter’s authority was shared by the other apostles (Ephesians 2:19–20) and the “loosing and binding” authority given to him was shared by the local churches, not just their leaders (see Matthew 18:15–19; 1 Corinthians 5:1–13; 2 Corinthians 13:10; Titus 2:15; 3:10–11). Thus, the foundation of papal infallibility—the existence of the papacy itself—is not scriptural.
2) Nowhere does Scripture state that the authority of the apostles was passed on to those they ordained (the Roman Catholic teaching of apostolic succession). Paul does not call on various churches to receive Titus, Timothy, and other church leaders based on their authority as bishops, but rather on their being fellow laborers with him (1 Corinthians 16:10, 16; 2 Corinthians 8:23). What Scripture does teach is that false teachings would arise even from among trusted church leaders. Paul, in talking to the church leaders of Ephesus, makes note of coming false teachers. In fighting against future error, Paul does not commend them to “the apostles and those who would carry on their authority”; rather, he commends them “to God and to the word of his grace” (Acts 20:32). The written Word of God is our infallible guide.
3) Nowhere in Scripture is the magisterium of bishops taught and treated as of equal weight with Scripture. What history has shown is that, when any other source of authority is given equal weight with Scripture, that second authority always supersedes Scripture in the end (such is the case with the Mormons’ other accepted writings and the Jehovah’s Witnesses’ Watchtower). Catholic catechisms include many doctrines that are not found in or based on Scripture. The Immaculate Conception of Mary, for example, was declared official dogma by Pope Pius IX in 1854, although Scripture says nothing about the circumstances of Mary’s birth. For Roman Catholics, it is the church that has final authority, not Scripture. In contrast, the Bible teaches that Scripture itself is sufficient to guide and train and equip for every good work (2 Timothy 3:16–17). What’s important is not who is teaching but what is being taught (Galatians 1:8–9).
4) There is no need for Roman Catholicism’s teaching of apostolic succession and papal infallibility, for Scripture states that God has provided for His church through the following:
Scripture shows that Peter’s authority was shared by the other apostles (Ephesians 2:19–20) and the “loosing and binding” authority given to him was shared by the local churches, not just their leaders (see Matthew 18:15–19; 1 Corinthians 5:1–13; 2 Corinthians 13:10; Titus 2:15; 3:10–11). Thus, the foundation of papal infallibility—the existence of the papacy itself—is not scriptural.
2) Nowhere does Scripture state that the authority of the apostles was passed on to those they ordained (the Roman Catholic teaching of apostolic succession). Paul does not call on various churches to receive Titus, Timothy, and other church leaders based on their authority as bishops, but rather on their being fellow laborers with him (1 Corinthians 16:10, 16; 2 Corinthians 8:23). What Scripture does teach is that false teachings would arise even from among trusted church leaders. Paul, in talking to the church leaders of Ephesus, makes note of coming false teachers. In fighting against future error, Paul does not commend them to “the apostles and those who would carry on their authority”; rather, he commends them “to God and to the word of his grace” (Acts 20:32). The written Word of God is our infallible guide.
3) Nowhere in Scripture is the magisterium of bishops taught and treated as of equal weight with Scripture. What history has shown is that, when any other source of authority is given equal weight with Scripture, that second authority always supersedes Scripture in the end (such is the case with the Mormons’ other accepted writings and the Jehovah’s Witnesses’ Watchtower). Catholic catechisms include many doctrines that are not found in or based on Scripture. The Immaculate Conception of Mary, for example, was declared official dogma by Pope Pius IX in 1854, although Scripture says nothing about the circumstances of Mary’s birth. For Roman Catholics, it is the church that has final authority, not Scripture. In contrast, the Bible teaches that Scripture itself is sufficient to guide and train and equip for every good work (2 Timothy 3:16–17). What’s important is not who is teaching but what is being taught (Galatians 1:8–9).
4) There is no need for Roman Catholicism’s teaching of apostolic succession and papal infallibility, for Scripture states that God has provided for His church through the following:
a) Infallible Scripture (Matthew 5:18; John 10:35; Acts 17:10–12; 20:32; 2 Timothy 3:15–17; 2 Peter 1:20–21; Isaiah 8:20; 40:8; etc.),
b) Christ’s unending high priesthood in heaven (Hebrews 7:22–28),
c) The Holy Spirit, who guided the apostles into truth after Christ’s death (John 16:12–15); who gifts believers for the work of the ministry, including teaching (Romans 12:3–8; Ephesians 4:11–16); and who uses the written Word as His chief tool (John 17:17; Psalm 119; Hebrews 4:12; Ephesians 6:17).
In summary, the Bible speaks of only one abiding, infallible guide left by God for His church. It is the written Word of God, not an infallible leader (2 Timothy 3:15–17). And, as the Holy Spirit carried holy men along in the writing of that Word (2 Peter 1:19–21), so He indwells, fills, guides, and gifts members of the church today (1 Corinthians 12 and 14; Ephesians 4:11–16).b) Christ’s unending high priesthood in heaven (Hebrews 7:22–28),
c) The Holy Spirit, who guided the apostles into truth after Christ’s death (John 16:12–15); who gifts believers for the work of the ministry, including teaching (Romans 12:3–8; Ephesians 4:11–16); and who uses the written Word as His chief tool (John 17:17; Psalm 119; Hebrews 4:12; Ephesians 6:17).
