Apologeticae sive Theologiae Fundamentalis, Tomus II (Pars Altera): Demonstratio Catholica

We have already mentioned the ordinary magisterium of the whole episcopate, that is, the extraconciliar consensus of the bishops. Here the discourse is about the same ordinary magisterium, yet not of the episcopate of the whole dispersed Church, but of individual bishops teaching their own churches. Individual bishops exercise their magisterium both by word of mouth and in written letters. By word of mouth, when bishops, whether themselves or through presbyters, teach the people in sermons and other instructions.¹ In written letters bishops teach, when they send "mandates" or other epistles to be publicly communicated to the faithful; when they prescribe catechisms or other books destined for the instruction of the faithful; when they prohibit certain corrupt books or periodicals; when, a controversy having arisen, they decree the doctrine to be believed; when they subscribe the decrees of some provincial council. On the contrary, a bishop writing theological treatises, which he does not propose to his diocese, does not teach as a bishop, but as a private doctor. Likewise the mere episcopal approbation, by which books treating of theological matters are permitted to be printed, is not to be equated with the magisterium of the bishop himself, since the book, notwithstanding the approbation, remains the proper work of the author, and since the bishop is wont to grant the approbation trusting in the judgment of the official censors.

The authority of the magisterium of individual bishops is evident from what we have discussed both about the authenticity and about the infallibility of the ecclesiastical magisterium.² From this it is established that individual bishops in their individual dioceses exercise a magisterium not indeed infallible, but nevertheless authentic. It is not theirs, accordingly, to define dogmas, but to announce, propose, conserve, urge, and defend the things defined. Every legitimate bishop, therefore, is to be presumed to hand on orthodox doctrine, as long as the contrary is not proved. Whence also the faithful who are subject to him are bound to hear and follow the teaching bishop, as long as he is not proved to err. The same holds a fortiori for the doctrines which several bishops, gathered in a particular or provincial council, establish. Wherefore canon law rightly: "Bishops also, although as individuals or even gathered in particular councils they do not enjoy infallibility in teaching, are nevertheless, under the authority of the Roman pontiff, true doctors or masters of the faithful committed to their care."³ Clerics, however, inferior to bishops, such as pastors and any preachers whatsoever, teach authentically not from themselves, but by virtue of the mission obtained from the bishops. As long as and inasmuch as, therefore, they teach according to the mandate of the bishops and joined with the bishops, of them also that saying of the Lord holds: "He who hears you hears me, and he who despises you despises me."⁴