Unit quiz: Conscience, Communion, and the Questions That Are Not Settled

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Question 1

A columnist argues that because a particular moral teaching is not infallibly defined, Catholics may set it aside whenever they judge it mistaken, and adds that following one's conscience settles the matter. Which correction follows from the Church's own document on dissent?Non-definitive teaching calls for religious submission of will and intellect, and conscience cannot legitimate public rejection of a teaching because conscience must itself be formed and is not an autonomous authority for deciding the truth of a doctrine.The columnist is right, since the Church distinguishes only between infallible definitions and private opinions, and everything else is a matter for individual judgement.

Question 2

Two local congregations plan a joint eucharistic celebration as a visible sign of growing unity, and a third proposes instead a shared service of evening prayer, a joint food drive, and a study circle on the Lord's Prayer. Which assessment matches the Church's rules?Both are permitted, because shared baptism establishes sufficient communion for any form of joint worship including the Eucharist.The shared liturgy is not permitted because eucharistic communion presupposes full communion in faith, sacraments, and governance, whereas the shared prayer, cooperation, and study are appropriate ecumenical activity, with conversion of heart as its condition.

Question 3

A parish interreligious committee proposes a joint day of service with a local mosque, followed by a shared meal at which a member of each community explains how their tradition understands almsgiving. A parishioner objects that any such event denies that Christ is the only Saviour. How should the objection be handled?The event enacts the forms of dialogue of action and of religious experience that the Church's own document names, while the objection misidentifies it: the Church rejects nothing true and holy in other religions and still proclaims Christ as the only mediator, and the theological question of how the traditions stand in God's plan is not settled by the event.The objection is correct, because Nostra Aetate permits only academic dialogue and not common action with members of other religions.

Question 4

A retreat speaker tells participants that anyone who suffers greatly must have unconfessed sin in their life, because God blesses the faithful and disciplines the guilty. Which texts should a catechist bring to the discussion?Only the Book of Proverbs, since the wisdom literature teaches a reliable correspondence between virtue and prosperity in this life.John 9:3, where Jesus refuses the question of whose sin caused a man's blindness; Job 42:7, where God says Job's friends have not spoken rightly; and Salvifici Doloris 11, which states that it is not true that all suffering is a consequence of a fault.

Question 5

A school board asks whether a Catholic biology syllabus may teach the scientific account of human origins. One member cites Humani Generis 37 as forbidding it; another cites the International Theological Commission's 2004 study. How should the question be resolved?Sort the claims: the scientific account of human ancestry is an empirical matter outside magisterial competence, the warning in Humani Generis 37 concerns the reconcilability of one polygenist formulation with the transmission of original sin and is not a definition, and the theological articulation of original sin given human ancestry is a question the Church's own commission treats as still under discussion.Neither source is relevant, because the Church has never addressed the relation between faith and the natural sciences and therefore has no teaching on the matter.

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