Papa xatosiz?

Katoliklarning fikricha, papa haqiqatdan ham aybsizdir, faqat iymon masalalarida, faqat to'rtta aniq shartlar bajarilganda, va faqat Muqaddas Ruh tomonidan boshqarilgani uchun.

Papa erkak, va boshqa har qanday odam kabi, papa yiqilgan gunohkor. Va hali, Sankt-Peterning bevosita vorisi sifatida, u cherkov ta'limotiga oid masalalarda xatolikka yo'l qo'ymaslik uchun Muqaddas Ruh tomonidan boshqariladi. Ba'zilarga, papa katoliklarning Muqaddas Bitikni tushunishlari uchun to'siq qo'ygandek tuyulishi mumkin, yoki u hatto o'ziga xos ruhiy zolim kabi ko'rinishi mumkin, katoliklarga nimaga ishonish kerakligini aytib berish. To'g'ri tushunilgan, Garchi, Papalik - bu Muqaddas Bitikni noto'g'ri talqin qilishiga yo'l qo'ymaslik uchun Iso O'z Jamoatiga bergan ulkan sovg'adir., va unga U bilan yanada chuqurroq munosabatda bo'lishiga yordam berish.

Katoliklarning papa haqidagi fikrini tasdiqlovchi kuchli empirik dalillar mavjud. Keling, ko'rib chiqaylik …

Bog'lash va bo'shatish

Butrus va Papaning xatosizligining ustuvorligini tushunish uchun Muqaddas Bitikdagi eng muhim parcha, ehtimol Matto Xushxabari 16:17-19. Ushbu parchada, ko'ramiz, Butrus Isodan maxsus ta'lim berish vakolatini oladi. Sahna o'rnatish uchun, Iso o'n ikki havoriydan odamlarning kim ekanligiga ishonishini so'radi. Ular bir qator noto'g'ri javoblarni qaytaradilar. Rabbimiz ulardan so'raydi, “Meni kim deysiz?" Ayni paytda, havoriy Simun o'n ikki shogirdlar nomidan gapirish uchun oldinga qadam tashladi, to'g'ri javob berish: “Sen Masihsan, Barhayot Xudoning O'g'li." Bunga, Iso javob beradi:

17 “Baxtlisiz, Simon Bar-Jona! Chunki go‘sht va qon buni senga oshkor qilmagan, lekin osmondagi Otam.

18 Va men sizga aytaman, siz Pitersiz, va bu qoya ustida men jamoatimni quraman, Do'zaxning kuchlari unga g'alaba qozona olmaydi.

19 Men sizga Osmon Shohligining kalitlarini beraman, Yerda nima bog'lasangiz, osmonda ham bog'langan bo'ladi, Er yuzida nima ochsangiz, osmonda ham ochiladi.”

Birinchidan, oyatda 17, Rabbiy Butrusni duo qiladi, uning bilimini tasdiqlash inson sezgi emas, lekin ilohiy vahiydan.

Ikkinchi, oyatda 18, U Simonga yangi ismini beradi, Piter, dan unga aytgan so'zlarini bajarish Yuhanno Xushxabari 1:42. Va Iso O'zining Jamoatini uning ustiga qurishga va'da beradi.

Uchinchi, oyatda 19, Iso Butrusga Osmon Shohligining kalitlarini va bog'lash va ochish vakolatini beradi (ravvin tilida bu degani edi taqiqlamoq va ruxsat), Uning erdagi qarorlari osmonda qo'llab-quvvatlanishiga ishontirdi. Mana, masalaning mohiyati! Butrus er yuzida o'rgatgan narsalar osmonda Xudo tomonidan haqiqat sifatida tasdiqlanadi. Aniq, chunki u nomukammal va gunohkordir, Butrusga Xudoning irodasiga zid bo'lgan buyruqlar berishdan to'sqinlik qilish uchun alohida inoyat berilishi kerak.. Bu maxsus inoyat, katoliklar Papaning xatosizligi deb atashadi. Usiz, Xudo yolg'on ta'limotlarni haqiqat deb tasdiqlashga majbur bo'ladi, albatta, imkonsiz bo'lardi, chunki U Haqiqatning O'zi (qarang Jon 14:6). Boshqacha qilib aytganda, agar cherkovning er yuzidagi rahbari noto'g'ri ta'limotni sodiqlar uchun majburiy qilib qo'yishi mumkin bo'lsa, unda Iso do'zax eshiklari unga qarshi g'alaba qozonmasligiga va'da berganida, cherkovda ilohiy barqarorlik yo'q. (Matt. 16:18).¹

Osmon Shohligi kalitlari

Kalitlarning ramziyligi qadimgi odatlardan kelib chiqqan bo'lib, qirol o'zining qirollik boshqaruvchisini u yo'qligida qirollik boshqaruvchisi etib tayinlagan va unga uning darvozalari kalitlarini ishonib topshirgan..

In Ishayo payg'ambarning kitobi, Rabbiy shohning boshqaruvchisiga qattiq murojaat qiladi, Shebna, aytish, “Men sizni ofisingizdan haydab chiqaraman, va siz o'z stantsiyangizdan yiqilasiz. … Va men joylashtiraman [sizning vorisingiz] Dovud xonadonining kalitini yelkasiga oling; u ochadi, va hech kim yopilmaydi; va u yopiladi, va hech kim ochilmaydi" (22:19, 22; urg‘u qo‘shildi).²

Iso shohlarning Shohidir, “muqaddas, haqiqiy, Dovudning kaliti kimda, kim ochadi va hech kim yopmaydi, Kim yopadi va hech kim ochmaydi (Vahiy 3:7; Shuningdek qarang 1:18 va Ish 12:14). In Metyu 16:19, Shoh Masih Butrusni Jamoatni nazorat qilish uchun boshqaruvchi qilib tayinlaydi, Uning er yuzidagi shohligi, Uning yo'qligida. Shunday qilib, Rabbiy O'zining oliy hokimiyatidan voz kechmaydi, Qadimgi monarxlar o'z boshqaruvchilarini o'z boshqaruvchilariga topshirganlari kabi.

Butrusning xatosizligi haqidagi ta'limot, Qaysi biri Filippi Kesariyasida o'zining tan olishida ko'rinadi (Matt. 16), mashhur Quddus kengashida yaqqol namoyon bo'ladi, Bunda havoriylar najot topish uchun Muso qonuniga rioya qilish kerakmi yoki yo'qligini hal qilish uchun yig'ilishadi..

Avliyo Luqoning hisobi, ichida Havoriylarning ishlari, Muqaddas Ruh cherkov orqali gapirayotganini ko'rsatadi Magistratura (yoki "o'quv idorasi")-anavi, Havoriylar majlisi orqali (yoki episkoplar) Butrus bilan birlikda (papa)- bu doktrinal bahsni yakuniy hal qilish (15:28). Xususan, Bu nizoni Butrus hal qiladi; uning nutqi bahsni yakunlaydi (15:7). Garchi Sent Jeyms, as the Bishop of Jerusalem, is given the honor of moderating the council, it is Peter who addresses the assembly on doctrine with James’ closing remarks confirming his instruction.

 

When Does Infallibility Hold?

Catholic teaching on the infallibility of the Pope is frequently misconstrued. In order for a statement to qualify as infallible, certain criteria must be met. The Pope must:

1. Intend to speak as the Pastor of the Universal Church. By contrast, he speaks quite often as a private theologian or an ordinary bishop, such as when he addresses pilgrims gathered in Saint Peter’s Square. In these instances, the Pope’s infallibility does not come into play.
2. Pronounce on matters of faith and morals. Statements on any other subject (such as politics or science) do not qualify.
3. Intend to render an irrevocable decision that will be binding upon all the faithful. The establishment of a fast, the banning of a book, or the censure of a particular group or individual, are all examples of mere disciplinary actions, which are reversible and, shuning uchun, not infallible.
4. Must speak with full consent of the will. Words uttered under duress would not count. His intention to speak infallibly must be made clear, either by the Pope directly or by the circumstances surrounding the pronouncement.

While a papal statement may meet one or more of these requirements, it is necessary that all of the requirements be met in order for it to be considered infallible.

It’s Teaching, not Conduct!

It is often wrongly assumed that the Pope’s personal failings disprove his infallibility, lekin infallibility has to do with teaching, not conduct. Bundan tashqari, Jesus’ command to obey His intermediaries (qarang Luqo 10:16 va Metyu 18:17) was not made contingent upon their moral integrity (qarang Metyu 23:2-3).

In the Old Testament, David remained the legitimate King of Israel despite his sins (see the Second Book of Samuel, 11:1). His son, King Solomon, had seven hundred wives and three hundred concubines, and even engaged in idolatry, yet he too remained the ordained leader of God’s chosen people for forty years (see the First Book of Kings, 11:3, 5, 7, 33, 42). Bundan tashqari, consider the Twelve Apostles, who were the first leaders of the New Testament Church, and were handpicked by the Lord Himself!

• One betrayed Him for thirty pieces of silver;
• All but one abandoned Him in His hour of greatest need;
• Peter denied he even knew Him (qarang Metyu, 26:20, va boshqalar.);
• Even after the Resurrection, Thomas had a crisis of faith (qarang Jon 20:24-25);
• Peter displayed bigotry (qarang Galatians 2:11-14); va
• Paul conceded, “I do not understand my own actions. For I do not do what I want, but I do the very thing I that I do not want to do” (Rimliklar 7:15).

AND YET, the sinfulness of the Church’s leaders does not nullify their authority, nor in the case of the popes does it affect their ability to infallibly define dogma. We see in the Gospels, aslida, that the high priest, Caiaphas, retained the gift of prophecy in spite of his sinfulness (qarang Jon 11:49-52, below “Ex Cathedra and Moses”).

The Church does not stand because of her leaders’ personal sanctity, but because of Christ’s promise to send the Holy Spirit to guide her “into all the truth” (Jon 16:13).

What Are the Arguments Against Papal Infallibility?

MATTHEW 16:23
In their efforts to disprove Papal Infallibility, detractors often refer to Metyu 16:23 in which Jesus rebukes Peter, saying “Get behind me, Shayton! You are a hindrance to me; for you are not on the side of God, but of men.” The Lord reproached Peter in this way because the Apostle, pleading for Jesus to avoid the Passion, in effect resembled Satan who had tempted Jesus to abandon His mission (qarang Metyu 4:1, va boshqalar.). The Lord’s rebuke does not injure Peter’s infallibility, ammo, since the Apostle’s words constitute an erroneous private judgment and not a dogmatic teaching.

GALATIANS 2:11
Another passage, which some believe disproves Peter’s infallibility, is found in the second chapter of Saint Paul’s Galatiyaliklarga maktub, in which he recounts his confrontation with Peter over the latter’s refusal to sit and eat with Gentile converts (2:11). Biroq, because Paul’s rebuke had to do with a fault “of procedure and not of doctrine,” Peter’s infallibility was never at issue (Tertullian, The Demurrer Against the Heretics 23:10).

Some misinterpret this passage as proof of Peter’s inferiority to Paul. The very fact that Paul makes such an issue of his standing up to Peter, ammo, indicates he believed he had addressed a superior. As Saint Augustine observed, “Peter left to those that came after him an example, bu, if at any time they deviated from the right path, they should not think it beneath them to accept correction from those who were their juniors” (Letter to Jerome 82:22; see also Saint Thomas Aquinas, Teologik xulosa 2:33:4).

BAD POPES
While the fallacy persists in some circles that the majority of popes have been great sinners, the truth is most of Peter’s successors have been men of outstanding virtue. Critics have found it advantageous, shunga qaramay, to highlight the immorality of a few popes over the sanctity of the many.

Catholics have never denied the popes are fallen human beings in need of salvation like everyone else. What Catholics insist upon, ammo,—and what history bears out—is that no pope has ever officially taught error on faith and morals, nor contradicted the dogmatic decision of a predecessor or council.

The doctrinal integrity of the Papacy has stood against any and all charges adversaries have raised against it. Each case, when freed from anti-Catholic distortions and taken in the proper historical and theological context, demonstrates the miraculous integrity of Catholic dogma, in spite of the all-too-human nature of the Church’s leaders.³

Ex Cathedra va Muso

When the Pope speaks infallibly, he is said to be speaking ex cathedra, which is Latin for “from the chair.” The concept of a primary seat of authority comes from the Old Testament, in which Moses sat in judgment of the people (qarang Chiqish 18:13).

Moses’ authority, ham, was perpetuated through a line of successors (qarang Qonunlar, 17:8-9; 34:9). Aslida, the Seat of Moses remained active till the time of Christ, as Jesus Himself revealed, aytish, “Ulamolar va farziylar Musoning kursida oʻtirishdi; shuning uchun ular sizga aytsa, mashq qiling va ularga rioya qiling, lekin ular qiladigan narsa emas; chunki ular va'z qilishadi, lekin mashq qilmang" (qarang Metyu 23:1-3).

In Gospel of Saint John we see a council of the chief priests and Pharisees convening under the authority of the high priest Caiaphas (11:49). At the council, Caiaphas utters the prophecy, “It is expedient for you that one man should die for the people, and that the whole nation should not perish” (11:50). As John notes, Caiaphas “did not say this of his own accord, lekin (on account of his) being high priest that year” (11:51).

Shunday qilib, God continued to speak through the successors of Moses (regardless of their piety or wickedness). Peter fulfilled a similar role in the New Covenant, serving as Christ’s earthly representative or vicar through whom God speaks to the people.

Accordingly, many early writings on the Papacy refer to the Mosaic tradition of the singular, authoritative chair. Masalan, the Murator fragmenti, written in Rome around A.D. 170, states, “Quite recently in our time, … Bishop Pius, sat in the chair of the church of the city of Rome.”

Xuddi shunday, Saint Cyprian, the Bishop of Carthage, writing in 251, made reference to this seat of authority (qarang Letter to Antonianus 55:8), and sometime before the year 325, an anonymous poet of Gaul declared, “In this chair in which he himself had sat, Piter, In mighty Rome, commanded Linus, the first elected, to sit down” (Pseudo-Tertullian, Poem Against the Marcionites 3:276-277).

Saint Macarius of Egypt (d. taxminan. 390) yozgan: “For of old Moses and Aaron, when this priesthood was theirs, suffered much; and Caiaphas, when he had their chair, persecuted and condemned the Lord. … Afterwards Moses was succeeded by Peter, who had committed to his hands the new Church of Christ, and the true priesthood” (Homily 26).

Christian Unity

The charism of infallibly in defining doctrine is instrumental to the Pope’s mission to be the visible sign and source of Christian unity.

The Pope’s role of providing doctrinal unity for all believers was indicated by Jesus at the Last Supper when He said to Peter, “Simon, Simon, qarang, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren” (Luqo 22:31-32).

Peter was given the duty of confirming the faith of the others. To enable him to do this, Jesus promised to bestow upon him a faith that would not fail, anavi, the gift of infallibility. So it is that those who remain obedient to the Petrine authority have the certainty of knowing they are united in doctrine with the whole Church and ultimately with Christ, the Head of the Church. Conversely, those who have detached themselves from this authority—such as lapsed Catholics, the Eastern Orthodox Churches, and the Protestant communities—have suffered ongoing division and strife.⁴

Tend My Sheep

Jesus renewed His commission of Peter as His vicarious shepherd on the shores of the Sea of Galilee in the days following the Resurrection. U yerda, Jesus asked him to confirm his love for Him three times, corresponding to Peter’s previous denials (qarang Metyu 26:34, va boshqalar.).

After each affirmation of love, Jesus commanded him to teach and care for His sheep, aytish, “Feed my lambs. … Tend my sheep. … Feed my sheep” (Jon 21:15, 16, 17). The Lord did not relinquish ownership of the sheep, for He continued to call them His own while entrusting them to Peter.⁵ In order for the Pope to fulfill the office of vicarious shepherd, to ensure Jesus’ sheep are fed the fullness of revealed truth, it is necessary for him to be safeguarded from teaching error. And so he has been for nearly two millennia; and so he shall be till the Lord’s return.