Here are some review questions on the Magisterium.

1. What are the position and function of the Magisterium in relation to Revelation and the channels of its transmission (according to Vatican II)? The Magisterium has the task of authentically interpreting the word of God, whether written or handed on, exercising authority in the name of Jesus Christ. It is not above the word of God, but serves it, teaching only what has been handed on, listening to it, guarding it, and explaining it with the help of the Holy Spirit. Everything it teaches as divinely revealed is drawn from the deposit of faith. (from Dei Verbum, ch. II, no. 10)
2. In what sense is the Universal Church infallible? God grants infallibility to the Universal Church when the whole People of God, “from the bishops down to the last member of the laity” (St. Augustine, De Praed. Sanct., 14,27), unhesitatingly holds a point of doctrine pertaining to faith and morals, by means of the Holy Spirit, who leads the Church into all truth.
3. What are the different “organs” of the Magisterium? The Magisterium is seen in terms of Ordinary and Extra-Ordinary. The Ordinary Magisterium is exercised in the normal ministry of the Church, and is divided into Non-Universal, and Universal. The Ordinary Non-Universal Magisterium includes non-infallible statements and encyclicals of the Pope, non-universal Bishop’s conferences, and the teaching of individual bishops. It has different degrees of solemnity and insistance requiring different degrees of assent. An assent by divine faith is not required, but only sincere acceptance. Much of this teaching is “proxima fidei” (close to the faith) which seem to be connected to and support articles of faith.
   The Ordinary Universal Magisterium is the common way in which the Church proclaims the Gospel. It is manifested in liturgy, creeds, Bishops Councils, Papal letters and teachings, and in the daily preaching and teaching of the ministers of God. The universal mind of the Church, even if it includes things not formally defined as dogma, is considered infallible and is to be received in faith. Many of the tenets of the Christian faith have been taught this way and have never been formally defined.
   The Extra-Ordinary Magisterium is either the Pope teaching “Ex Cathedra”, solemnly exercising his teaching office to define doctrine as divinely revealed dogma, or is the dogmatic definition of an Ecumenical Council. An Ecumenical Council is a gaterhing of bishops representing the whole Church, united with the Pope, and legislating or teaching for the whole Church. It must be recognized as Ecumenical by the infallible Magisterium, another Ecumenical Council, or by the Pope. Such a council is is a solemn exercise of teaching authority, even when it does not formulate new definitions of dogma, such as Vatican II. Statements of councils must be judged by content and intent to see if they are intended as dogma.
4. What response is demanded from the faithful by the Ordinary Non-Universal Magisterium? Assent by divine faith is not required, but a sincere acceptance of what is taught. Since such non-infallible statements can be reformed, if there is some concern about a particular non-universal teaching, a hope for improvement of the teaching. or even appropriate dialog is a possibility, still with an attitude of submission to Magisterial authority.
5. How does religious assent differ from obedience? Religious assent includes the acceptance of the truth of a teaching, not just an external conformity. If a person doesn’t understand a teaching, they still submit themselves to the truth of it, asking God for the gift of faith. Obedience can be given to a teaching even while believing that the teaching is wrong, and this is not assent.
6. Under what conditions does the Ordinary Universal Magisterium teach infallibly? When all of the bishops in union with the Pope teach the same thing, it is infallible. Otherwise it would be possible for the whole Church to be wrong, which contradicts Christ’s promise to guide the Church into the truth by the Holy Spirit
7. Give and explain the definition of papal infallibility as formulated by Vatican I. The apostolic primacy the Pope possesses as successor of Peter also includes the supreme power of teaching. Papal infallibility only occurs when the Pope speaks EX CATHEDRA, that is when 1) in the exercise of his office as shepherd and teacher of all Christians, 2) in virtue of his supreme apostolic authority, 3) he defines a doctrine concerning faith or morals to be held by the whole Church. Such definitions are of themselves irreformable, not by virtue of the consent of the Church.
8. What is the theological notion of an Ecumenical Council? An Ecumenical Council is a gathering of bishops from the whole world. Only the Pope has the prerogative of convoking and presiding over such councils. The bishop-members are present as true pastors and judges of the faith. The decrees of the council come from the Pope as primate and the bishops as collaborators. Councils promote collegiality but in no way limit papal primacy and infallibility.
9. What is understood by “Authentic Non-Infallible Teaching”? Why is it necessary and what does it demand from us? There are many doctrines taught by the Church that are not core dogmas of the faith infallibly taught, but are still important for the practice and integrity of the faith. Rejection of these doctrines cause damage to the faith, making faith in the dogmas difficult. Sincere acceptance of such teaching is required.
10. Under what conditions can there be licit dissent from the teaching of the Magisterium? In the case of non-infallible teaching, there is the possibility of questions or desire for better understanding in the Church, but such questioning should be conducted with a humble attitude and in a manner that does not stir up controversy or make use of political pressure. The assumption is that the Holy Spirit is leading the Magisterium to the truth, and any questioning by theologians should be in harmony with that process. Therefore, a questioning theologian should conult with peers, and if the question seems valid, raise it in the context of a scholarly journal. This will allow other theologians to contribute to the issue, and if it has merit, it may come to the attention of the bishops. Popular press, political tactics, and other forms of pressure are not appropriate for such questions.
11. Is non-Infallible teaching reformable and, if so, how? Yes, it is reformable. This could be due to changing circumstances in the world or the Church, or due to increased understanding by the Church.