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By What Authority?: Foundations for Understanding Authority in the Church
Few topics are as important, and as controversial, as the proper role and exercise of authority in the Roman Catholic Church. Inspired by Pope Francis's bold rereading and determined implementation of the teaching of Vatican II, Richard Gaillardetz has completely revised and expanded his book By What Authority? It offers a helpful introduction to the nature and forms of church authority and their relationship to authentic Christian belief and discipleship. Gaillardetz offers theologically clear and pastorally insightful considerations
· the character of divine revelation, the authority of Scripture and tradition
· the role of the pope and bishops in preserving the Christian faith
· the levels of church teaching authority, the central faith witness of all the baptized
· the possibility of disagreements with church teaching, and the proper relationship between theologians, the magisterium, and the whole people of God
· the authority of the believing community and the controversial questions regarding the possibility of disagreeing with church teaching.
· the character of divine revelation, the authority of Scripture and tradition
· the role of the pope and bishops in preserving the Christian faith
· the levels of church teaching authority, the central faith witness of all the baptized
· the possibility of disagreements with church teaching, and the proper relationship between theologians, the magisterium, and the whole people of God
· the authority of the believing community and the controversial questions regarding the possibility of disagreeing with church teaching.
265 pages, Kindle Edition
First published August 1, 2003
18 people are currently reading
90 people want to read
About the author
Richard R. Gaillardetz
42 books8 followersRichard R. Gaillardetz, Ph.D. (Theology, University of Notre Dame, 1991; M.A., Systematic Theology, Notre Dame, 1990; M.A., Biblical Theology, St. Mary’s University, 1984; B.A., Humanities, University of Texas, Austin, 1981) is the Joseph Professor of Catholic Systematic Theology and Chair of the Theology Department in the Morrissey College of Arts and Sciences at Boston College. Previously, he was Margaret and Thomas Murray and James J. Bacik Professor Catholic Studies in the College of Arts and Sciences at the University of Toledo (Ohio), and he has held multiple posts with the Catholic Theological Society of America, including President 2013–14. In 2018 he received the Yves Congar Award for Theological Excellence at Barry University.
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Displaying 1 - 7 of 7 reviews
November 4, 2017
As a cradle Catholic this book certainly explained a lot of things about how the church works. It’s a little dry but filled in a lot a blanks for me nonetheless.
August 30, 2024
Informative, but a little imprecise in places, and potentially even mistaken.
Written by an author who specializes in the issues of authority and magisterium (in a Catholic context). This means that the book covers all the major themes to do with the topic and includes some thoughtful analysis. But the discussions sometimes seemed to break off, without considering some of the nuances.
For example, the chapter on Tradition explained the role of Tradition and was clear in distinguishing it from (ancient) custom. But it seemed to be missing a significant discussion of “Apostolic Tradition.’ If we look at the way that the Church has traditionally referred to the authoritative role of Tradition, it has typically said that it is the oral teachings and practices of the Apostles themselves, and that is what gives the authority to (apostolic) Tradition.
Matters have become more complicated since Vatican II, as there is now a recognition that Tradition can grow and develop (under the guidance of the Spirit). So, some of what may have originally been attributed to ‘Apostolic Tradition’ may actually be ‘Spirit guided later development of an original Apostolic Tradition.’ Does that matter? Is it significant for the authority of Tradition? And if Traditions can change over time, then how do we judge what are good and bad changes? Questions like that are important both for their answers, and also because they illustrate a subtly nuanced change in the way that the Church talks about the authority of tradition. It’s a shame that those issues were not addressed more fully.
The discussion of Ecumenical Council’s opened with some useful historical material. But it also seemed a little mis-focused in discussing Ecumenical Councils in terms of infallibility. Infallibility is a relatively modern preoccupation. The traditional language of the Church referred to Ecumenical Councils as having ‘supreme authority.’ That is how they were referenced in the 1917 Code of Canon law under which Vatican II was held. So, an important nuance was missed in the book when it focused on the fact that Vatican II did not appeal to the charism of infallibility (p.63). To some extent that is the wrong question. The canonically significant question is whether the Council had (or should have) ‘supreme authority,’ and what does that actually mean in practice?
The discussion of papal authority began clearly but it seemed a little incomplete when the book gave a list of popes’ solemn teaching documents. The list omitted Pope Boniface VIII’s 1302 Unam Sanctam, which (on some readings) seems to define it as a necessary condition of salvation that a person must be obedient to the pope. That is a ‘difficult’ text for many modern commentators, who might perhaps prefer that it did not exist. But an honest and fair treatment of a subject has to consider all the evidence.
Prior to Vatican II Revelation was viewed largely (if not entirely) as a matter of doctrines. One of the subtle changes which Vatican II introduced was an awareness that Revelation consisted of words + deeds. This is explained clearly in the book, but the author seems to put a surprising emphasis on deeds and religious experiences, to the exclusion of words and doctrines. Thus, we are told that ‘the first Christians were not converted by a set of doctrines. They were grasped by an encounter with the risen Lord that changed everything for them.’ (p.65) But how does the author know that to be true? Yes, we can see in the New Testament that some figures (like St Paul) had a dramatic religious experience. But how do we know that all ancient Christians were converted by experiences? Maybe some were converted by doctrines like the idea that Jesus has saved them? If we are honest about it, no modern person can know precisely how all ancient Christians were converted, so it is wrong to impose an assumption upon history, especially when that is used to drive viewpoints about the nature of revelation and authority.
In the last part of the book the author considered issues of ‘dissent.’ He suggested that Catholics should inform their conscience by what the Church teaches, but ultimately Catholics can decide for themselves what they want to believe, and/or practice.
Of course everyone needs to think for themselves. But one of the key issues at the Reformation was the Church’s rejection of the idea that individuals can rightly prefer to follow their own opinions and judgments, rather than to follow Church teaching. The same issues were reiterated in the Church’s rejection of Liberalism and Rationalism and Modernism.
To the extent that the author is suggesting that the Church (now) holds a different view, then it is hard to see how the book is presenting an accurate picture of what the Church’s actual teaching is.
Overall, the book provides a good introduction to many of the key issues surrounding the topic of ‘authority.’ But it lacks some important nuances and it ends on a note where there are very real questions about accuracy.
Written by an author who specializes in the issues of authority and magisterium (in a Catholic context). This means that the book covers all the major themes to do with the topic and includes some thoughtful analysis. But the discussions sometimes seemed to break off, without considering some of the nuances.
For example, the chapter on Tradition explained the role of Tradition and was clear in distinguishing it from (ancient) custom. But it seemed to be missing a significant discussion of “Apostolic Tradition.’ If we look at the way that the Church has traditionally referred to the authoritative role of Tradition, it has typically said that it is the oral teachings and practices of the Apostles themselves, and that is what gives the authority to (apostolic) Tradition.
Matters have become more complicated since Vatican II, as there is now a recognition that Tradition can grow and develop (under the guidance of the Spirit). So, some of what may have originally been attributed to ‘Apostolic Tradition’ may actually be ‘Spirit guided later development of an original Apostolic Tradition.’ Does that matter? Is it significant for the authority of Tradition? And if Traditions can change over time, then how do we judge what are good and bad changes? Questions like that are important both for their answers, and also because they illustrate a subtly nuanced change in the way that the Church talks about the authority of tradition. It’s a shame that those issues were not addressed more fully.
The discussion of Ecumenical Council’s opened with some useful historical material. But it also seemed a little mis-focused in discussing Ecumenical Councils in terms of infallibility. Infallibility is a relatively modern preoccupation. The traditional language of the Church referred to Ecumenical Councils as having ‘supreme authority.’ That is how they were referenced in the 1917 Code of Canon law under which Vatican II was held. So, an important nuance was missed in the book when it focused on the fact that Vatican II did not appeal to the charism of infallibility (p.63). To some extent that is the wrong question. The canonically significant question is whether the Council had (or should have) ‘supreme authority,’ and what does that actually mean in practice?
The discussion of papal authority began clearly but it seemed a little incomplete when the book gave a list of popes’ solemn teaching documents. The list omitted Pope Boniface VIII’s 1302 Unam Sanctam, which (on some readings) seems to define it as a necessary condition of salvation that a person must be obedient to the pope. That is a ‘difficult’ text for many modern commentators, who might perhaps prefer that it did not exist. But an honest and fair treatment of a subject has to consider all the evidence.
Prior to Vatican II Revelation was viewed largely (if not entirely) as a matter of doctrines. One of the subtle changes which Vatican II introduced was an awareness that Revelation consisted of words + deeds. This is explained clearly in the book, but the author seems to put a surprising emphasis on deeds and religious experiences, to the exclusion of words and doctrines. Thus, we are told that ‘the first Christians were not converted by a set of doctrines. They were grasped by an encounter with the risen Lord that changed everything for them.’ (p.65) But how does the author know that to be true? Yes, we can see in the New Testament that some figures (like St Paul) had a dramatic religious experience. But how do we know that all ancient Christians were converted by experiences? Maybe some were converted by doctrines like the idea that Jesus has saved them? If we are honest about it, no modern person can know precisely how all ancient Christians were converted, so it is wrong to impose an assumption upon history, especially when that is used to drive viewpoints about the nature of revelation and authority.
In the last part of the book the author considered issues of ‘dissent.’ He suggested that Catholics should inform their conscience by what the Church teaches, but ultimately Catholics can decide for themselves what they want to believe, and/or practice.
Of course everyone needs to think for themselves. But one of the key issues at the Reformation was the Church’s rejection of the idea that individuals can rightly prefer to follow their own opinions and judgments, rather than to follow Church teaching. The same issues were reiterated in the Church’s rejection of Liberalism and Rationalism and Modernism.
To the extent that the author is suggesting that the Church (now) holds a different view, then it is hard to see how the book is presenting an accurate picture of what the Church’s actual teaching is.
Overall, the book provides a good introduction to many of the key issues surrounding the topic of ‘authority.’ But it lacks some important nuances and it ends on a note where there are very real questions about accuracy.
March 2, 2024
Gateway to the Catholic Church
If you are considering Catholicism, don’t watch a bunch of talking heads on YouTube (like I did). Just pick up this book and read.
The Catholic Church is evolving — this is a great document of its evolution and a thorough explanation of where it is today.
If you are considering Catholicism, don’t watch a bunch of talking heads on YouTube (like I did). Just pick up this book and read.
The Catholic Church is evolving — this is a great document of its evolution and a thorough explanation of where it is today.
October 25, 2021
As an introduction to the subject, this is superb - five stars - and something I would recommend to any student, pastor or catechist. I deduct one star because, I suppose, I would like to see a more critical engagement with the themes.
February 1, 2024
Absolutely fantastic! Will definitely be a standard book for me to consult and help me think over these questions. Expertly written, clear, simple and profound. It is an introductionary work, so perfect starting place to understand the issues and find further readings.
Want to read
April 15, 2024Recommended in Matthew McDonald's 4/14/24 National Catholic Register article about increased numbers of Catholic converts, mentioned this as one of apologetics books read by Texas A&M OCIA (Order of Christian Initiation of Adults, formerly RCIA - Rite of Christian Initiation of Adults) candidates.
June 22, 2015
what a mess
Displaying 1 - 7 of 7 reviews