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Can You Reject Infallibility and still be Catholic?

In this episode of Catholic Answers Live, Jimmy Akin joins Cy Kellett to explain why popes take new names after their election. Drawing from Church history and tradition, Jimmy explores how this practice developed, what these names signify, and why the choice often reflects a pope’s mission, inspiration, or theological emphasis.
Transcript:
Cy: The question is timely, so I wanted to throw it out to you. Where do popes get their names from?
Jimmy: Well, they pick them. This is actually the very first decision a pope makes after he becomes pope. The first decision is, do you accept your election? And if he says yes and he&#8217;s already a bishop, bam. That moment he&#8217;s the pope. So once he&#8217;s become pope, the very next thing that happens is they ask him, by what name do you wish to be called? So this is his first decision as pope. And then it gets announced, and then he comes out and so forth and greets the folks.
So that&#8217;s where the names come from, if you interpret the question in one sense. But there are a couple of other senses that you could ask it in. One of them is, well, what&#8217;s the source of the names? If the pope himself picks it, where is he getting it from? And the answer is, these days, popes get their name typically from previous popes. And so they look back on who were the previous popes, who&#8217;s someone that I would like to emulate, what message will be sent if I pick this pope&#8217;s name rather than that pope&#8217;s name. And they pick it from a previous pope, but not always.
Now, originally, popes didn&#8217;t have a papal name. You could argue Peter did, because Jesus changed his name. So he got his name from Jesus. His birth name was Simeon or Simon, but then Jesus called him Peter, and that&#8217;s what other people called him. But then after Peter, they just kept their birth name. So, like Pope Clement, he would have just been born Clement. And, you know, Pope Linus, he would have just been born Linus. And so they took their name from whatever their parents had given them.
Now, there were a few deviations from this in the first millennium. So that&#8217;s between, you know, that&#8217;s the first 10 centuries up to the year 1000, there were a few. The first guy to pick a different papal name was named Mercurius. That was his birth name. But he didn&#8217;t. It&#8217;s reported, at least. I haven&#8217;t seen a direct quote from him on this. But it&#8217;s reported that he didn&#8217;t feel it would be appropriate for the Christian world to be led by someone named Mercurius, because Mercury was the name of a Roman God. And so it&#8217;s like, why is your Christian leader named after a pagan God? So he thought there was a problem with that.
But not all popes have thought that, because there was a previous pope, Dionysius, and Dionysius was also a pagan god. So there have been popes with pagan god names, but Mercurius thought that was a bad idea. So he took the regnal name or papal name, John, and he was the second person to have the name John. So he became known as Pope John II. There were a handful of others in the first thousand years of church history that did the same thing.
But when the papal name custom really took hold was in the second millennium, just before the year 1000 in 996, we had a gentleman take a special name as pope. And thereafter, almost everybody did. I mean, basically, for a thousand years, you had people picking a new name when they became pope, with like three exceptions in the 1500s that kept their birth names.
And you might wonder, well, why would this happen at this point in time? You know, why would popes all of a sudden start this tradition of taking a different name? I have never seen a study done on that, a historical study done on that question. But my guess is it&#8217;s because of what royalty were doing. It&#8217;s been common with royalty throughout history to pick a different regnal name than their birth name.
And so by the Middle Ages, you know, when the year 1000 happened, kings and queens were a big deal in Europe. And the pope was also a monarch. He ruled the papal states. And so to make the. And it seemed more like a person was more authoritative if they had a new name in their new office as pope. And so it brought dignity to the office in that cultural context.
And so I suspect that the naming conventions among European monarchs had an influence on popes taking new names. If that hypothesis is true, then we might expect that sometime in the third millennium, that custom may fall away, because kings and queens are not a big deal now. The pope does not have the papal states anymore. And rather than trying to acquire more influence by imitating what secular rulers are doing, the popes are trying to come across as humble and as the servant of the servants of God.
So at some point in the third millennium, maybe 100 years from now, we may have popes just sticking with their baptismal names, unless their baptismal name is Peter or Jesus, because we&#8217;re not going to have a Pope Peter II. No one wants to. Someone who had a birth name of Peter, they would definitely pick something else, because otherwise it would be like, who are you to compare yourself to St. Peter, you know, so I don&#8217;t expect a Peter II.
Also, if someone&#8217;s named Jesus, what Pope Jesus? Really, that would be a bit of a shock to some people. And so I suspect anyone named Jesus or Peter will keep up the custom of changing names. But the custom may fade away.
And we even see signs that we&#8217;re living in an age right now where popes are reconsidering the pool of names they want to draw from. Because in 1978, we had John Paul I elected, and he had the first double papal name in history. He said he wanted to honor Pope John and Pope Paul, so he called himself John Paul.
Then we had Pope Francis, which was another unprecedented papal name after Saint Francis of Assisi. And even if we look at other popes like Pope John XXIII and Pope Paul VI, they had reached back hundreds of years to find a papal name. And so that suggests that popes these days are feeling like maybe the current route, bunch of names is a little stale and they&#8217;re rethinking some things.
But I did a whole study of the subject of papal names back in 2013 when Pope Benedict XVI retired. I turned it into an ebook just called *Pope Names*. It&#8217;s not currently on Amazon, but I&#8217;m hoping I can get it up again real quickly.
And I also talk about this in the upcoming Monday episode of the *Jimmy Akin Podcast*, where I look at how four popes, the four most recent popes, so that&#8217;s John Paul II, Benedict XVI, Francis, and Leo XIV, how they met the world. And I cover their choice of papal names because that&#8217;s their first decision about how they&#8217;re going to interact with the world.
And then we watch footage of them coming out on the balcony, the loggia at St. Peter&#8217;s, and we analyze their body language and see what that tells us about how they&#8217;re going to reign. So there are some very interesting lessons you can learn about them from just their opening interaction before they say anything in public. Just studying. Okay. What&#8217;s their name and what are they doing with their body? That tells us a bunch about their reigns, and I&#8217;m going to be covering that on the *Jimmy Akin Podcast* on Monday.
Cy: Very cool. David, I&#8217;m sorry you weren&#8217;t able to stay on the line, but I hope you were listening and that answer was helpful to you.

Why Do Popes Change Their Names?

What happens when the Church is without a pope? In this Flannel Panel episode, Cy Kellett, Joe Heschmeyer, and Chris Check discuss the real-world effects of the current sede vacante. With no Holy Father to appoint bishops or canonize saints, important moments—like the potential canonization of Blessed Carlo Acutis—are on hold. The panel explores the theological and practical consequences of not having a pope and why the papacy remains essential to the life of the Church.
Transcript:
Cy: Trent Horn posted a video today about Pope Francis. And underneath it, people, you know, they write their comments and I read through the comments and there were probably four or five, maybe six comments saying, &#8220;I just came into the church yesterday and today I don&#8217;t have a Pope.&#8221; It was, I felt sad about that. It felt&#8230; well, it&#8217;s just sad, I guess.
Joe: Yeah, even, you know, I remember in 2005, I was in college and I&#8217;d never been in a church without a Pope before because I was born in &#8217;85, so I was, what was I, I guess, 20 when Pope John Paul II died. And it was very startling as a cradle Catholic. I can only imagine people who have come in and then suddenly find themselves without a Pope. And, you know, I&#8217;m thinking in here in Kansas City, we&#8217;re in the process of getting a new bishop on the Kansas side. So that was already a great deal of change. And, yeah, so, you know, finding yourself without a bishop or a Pope all at once is a very strange spot to be at.
Chris: Joe. Yeah, Joe&#8217;s ahead of us in this regard. We&#8217;re not going to have a bishop named until there&#8217;s a new Pope.
Cy: I guess so. No, it can&#8217;t be right. Because by canon law, I don&#8217;t think even if the past Pope had already signed it or something, that will all be stopped until the new Pope comes. Right? None of that can happen.
Joe: Yeah, that&#8217;s right. Basically, everything in terms of church governance slows to a snail&#8217;s pace.
Cy: Wait, what is it usually at? What pace is the church governance usually at? If we&#8217;re going all the way down to snail&#8217;s pace.
Joe: I mean, if God wanted things to be done quickly, he would have put the Vatican somewhere else. But there is this&#8230;
Chris: French, the Italians, everybody.
Cy: We&#8217;ll go after the English next.
Joe: I mean, the Germans would have been fast. I don&#8217;t know if it would have gone well, but they would have been quick about it.
Cy: Yeah, right.
Chris: He put it in Rome. I mean, these were people who got stuff done.
Joe: Yeah, Romans.
Chris: That&#8217;s a good point.
Cy: So, past tense, what happened?
Chris: Go ahead, Joe, you were making a point.
Jow: Well, just that everything slows down right now because in terms of governing decisions, anything that can be put off will be put off. So there&#8217;s some day-to-day stuff just kind of keeping the lights on that will continue to happen for the next few weeks. And if there are any truly urgent matters, they can handle that. But anything that you can defer to the next Pope is supposed to be deferred. And so I think you can expect, you know, even, you know, Blessed Carlo Acutis. His canonization is now suspended.
Cy: I didn&#8217;t think of that. Oh, my goodness, Joe. Because lots of people were going to Rome for that.
Joe: Yes.
Cy: Oh, wow.
Joe: It puts our missed day off really in perspective when you think about all the people who are impacted in a much greater way. Just because all of these things that rely on the Pope&#8217;s presence and authority&#8230; yeah, we&#8217;re going to have to wait. And so please pray.
Cy: You know, on the one hand, it&#8217;s such a big deal, but the other side of being Catholic is we don&#8217;t have a bishop here in San Diego. We don&#8217;t have a Pope. Sunday Mass at the parish, weekday Mass, it&#8217;ll all just be the same. It&#8217;s odd to&#8230; it&#8217;s both hugely dramatic and also not dramatic at all.
Joe: Yeah, there is something to that. That part of the beauty of having tradition, part of the beauty of being part of something that is 2000 years old, is that you don&#8217;t have to worry, well, is this going to be a totally different religion with the next Pope?
Cy: Right, right.
Joe: You don&#8217;t want to say autopilot, because that&#8217;s not actually a spiritually healthy way to live, but there is a sense in which the fundamentals are baked in in such a way that there is some presence and peace, and thanks be to God.
Chris: And as Jimmy said in the previous hour, the likelihood of the seat being vacant for very long in modern times is very low. Unlikely.
Cy: What&#8217;s the longest? Do either of you know the longest? It&#8217;s been years.
Joe: The longest it was vacant was years, but that was many centuries ago. In the 20th century, most papal conclaves are just a few days long because, I mean, the current way it&#8217;s set up, you need a 2/3 majority. So if all of their&#8230; you actually, this is one of the small things I&#8217;ve heard secular media get wrong. They&#8217;ve been saying 138 voting age cardinals or cardinal electors. There&#8217;s actually 135 eligible cardinal electors. So 2/3 of that is, I believe, 90. So if 90 cardinals agree that someone would be a good Pope, then we&#8217;re good to go. And it, I believe it took four rounds of ballots for Pope Benedict XVI and five rounds for Pope Francis. But in both cases, we&#8217;re talking about two days. You have one day on day one, there&#8217;s only one round of voting, and then you have four rounds of voting on the subsequent days until, realistically, until you come up with the Pope.
Chris: This in the perspective of, for example, the Western Schism, where there are at 1.3 claimants to the throne of Peter. So it&#8217;s going to be a little bit of a wait, but it&#8217;s not going to be a long one.
Cy: Yeah, yeah, right. We&#8217;ve had&#8230; it&#8217;s funny, like, even in the time of the multiple claimants to the papacy, the day-to-day life of the church is pretty&#8230; I mean, Jesus gave us a very sturdy structure. The life of the church just goes on. We&#8217;re okay. You can&#8230;
Chris: Baptisms, marriages, it goes on in spite of us.
Cy: Right. I&#8217;m sure that&#8230;Yeah, yeah.
Well, I&#8217;m not claiming any responsibility for it. I&#8217;m just saying it keeps going.
Let&#8217;s get a little&#8230; go ahead, Joe, did you have something else to say?
Joe: Well, I mean, this is maybe the flip side to the thing we were talking about before. You know, it&#8217;s easy to lament, &#8220;Oh, everything is very slow moving.&#8221; The bureaucracy and, you know, people who want change are perennially disappointed. But this is actually a good thing, that you don&#8217;t want a church that is constantly trying to be cool, constantly trying to be, you know, trendy and relevant.
We&#8217;re not trying to be the world. We want to be appealing to the world, but not by becoming like the world.

Why Not Having a Pope Is a Serious Problem | Flannel Panel

Today&#8217;s culture says, &#8220;Don&#8217;t judge others.&#8221; Jesus said, &#8220;Judge not, lest you be judged.&#8221; Aren&#8217;t they saying the same thing? As it turns out, they&#8217;re not. Karlo Broussard explains how the judgment that our culture condemns is different from the judgment that Jesus condemns.
Transcript:
Host: You are on with Karlo, Anonymous from Davenport, Iowa.
Caller: I would like to ask you a question: yesterday I was having a great interesting car conversation with my eleven-year-old son; I just mentioned that I had to throw away a humorous magazine I had purchased because it turned out there was a bunch of inappropriate material in it. And he said, “Oh,” he said, “well, you know, other families don’t, you know, they use those words, they speak that way, and—you know—just because we’re Catholic and we do that, that’s—all families are different.” And I helped kind of create this relativism, I think, by, you know, as he was growing up, trying not to, you know, pass judgements upon things. So now I’m wondering if this is actually turning around to be bad religion, so to speak. So could I have your advice?
Karlo: Yeah, well, first of all, you know, Anonymous, just as the Church does, and just as Jesus teaches us in the Gospels, there’s nothing wrong with making a judgement about a particular action, that a particular behavior is inappropriate human behavior. I mean, you do it every day with your eleven-year-old son, right? I mean if your eleven-year-old son mouths off to you, momma, you’re gonna have some consequences, right? Okay? So the fact that we make judgements about a behavior and say, “Hey, that’s inappropriate human behavior,” there’s nothing wrong with that. We have to do that as human beings in order to, as we were mentioning earlier, Cy, function as human beings in society.
So you can communicate to your son that there’s a difference between a certain behavior being inappropriate, wrong, immoral—whatever word you wanna use—and one’s responsibility for that immoral behavior. And this is where upbringing comes in, right? So let’s say, for example, your eleven-year-old son heard his friend at school say a bad four-letter word, right? Okay. Now, okay, so you can say, “Okay son, well, that word, it has a certain meaning to it that’s really bad, it’s not good for us as human beings, it contradicts our human dignity and our value created in the image and likeness of God. Now, so that’s bad, and we judge that we ought not to say that word, given the conventions of our society and the meaning that’s attached to it. But whether your friend is responsible for that or not, only God can judge that.” Because it may very well be that your son’s friend was brought up in a home where his parents simply didn’t teach him that these words are so bad and violating of our human dignity and keeping us from loving God and loving each other.
So notice, Anonymous, there’s a distinction to be made between judging a particular action to be wrong, and then judging one’s responsibility—or culpability, as we would say in theology, like whether that person has full knowledge of what they’re doing and whether or not it’s wrong. Does that help, at least for starters?
Caller: It does indeed, thank you very much.
Karlo: Okay, fantastic.
Host: Well, don’t forget to give your address to the call-screener, because you’re gonna be getting a free copy of Karlo’s CD, “Your Truth, My Truth.”
Karlo: And Cy, if I may just follow up very quickly, very briefly: you know, in the Gospels, when Jesus talks about “Do not judge;” he’s not talking about not judging a particular action to be immoral. Jesus did that left and right throughout his whole ministry. He said to the woman caught in adultery, you know, “Go and sin no more;” that implies that what she was doing was wrong. But the judgement that Jesus says for us not to enact, “Do not judge,” has to do with one’s responsibility, one’s culpability; judging one’s knowledge or one’s consent. Only God has access to that subjective dimension, right? Only God has access to the inner workings of the heart and the soul and the mind, but we can judge external behaviors and say “That’s not good for human beings; that is good for human beings; we ought to pursue the good, avoid the evil, etc.”
Host: Thank you very much, Anonymous.

Can You Make Judgments About Human Behavior?

Catholic apologist Tim Staples joins Cy Kellett to tackle the misconception that Natural Family Planning is merely Catholic contraception. Tim passionately clarifies the Church&#8217;s teaching on responsible parenthood, emphasizing that being open to life doesn&#8217;t mean having to have as many children as possible.
Transcript:
Cy: I hate that. It&#8217;s among young people as well, who say this. Look, natural family planning is Catholic contraception. So is natural family planning just Catholic contraception?
Tim: Right. And the answer is a resounding no. And unfortunately, Cy Kellett, not only do we have folks outside of the church who say that, but you have some folks— not to pick on. You know, I like Trent Horn&#8217;s term &#8220;the Catholic fundamentalist&#8221; as a sort of nomenclature rather than, you know, radical traditionalist or whatever. But among the Catholic fundamentalists, like that fellow, the kicker for the Kansas City Chiefs.
Cy: I wasn&#8217;t gonna mention, but I didn&#8217;t. Harrison Butker. And I didn&#8217;t like that talk he gave.
Tim: Harrison Butker.
But, yeah, Harrison Butker. Yeah, it was. Oh, he&#8217;s one of those. And God bless him, he&#8217;s Catholic and&#8230;
Cy: He seems like a very good man.
Tim: He&#8217;s on the side of the angels.
Cy: And he can kick it a mile.
Tim: Oh, my goodness. And his accuracy is ridiculous. Right. But the bottom line is&#8230; Yeah. He has this misnomer that, you know, as a Catholic, when you get married, you gotta have as many babies as&#8230; And remember Pope Francis, he got kind of slapped around for saying what he said, &#8220;We&#8217;re not rabbits,&#8221; you know. And I know some folks got mad at Pope Francis for that, but I was actually going, you know, if you forget about the surface and look at what the Holy Father was saying, no, we are not. It is as *Gaudium et Spes* section 50 talks about responsible parenthood. That is a Catholic idea.
And so anyway, to get to the answer here, no, as a Catholic, you do not have to have as many. In fact, some go to such an extreme that they say you can&#8217;t even have conjugal relations with your wife unless she&#8217;s fertile. Because if you have sex when she can&#8217;t get pregnant, that&#8217;s contraception.
But here&#8217;s the point. The key is that the Catholic position is a natural law position that states&#8230; And we can set it up by saying, look, all of our natural faculties as human beings, we can talk about the communicative faculty. Section 2485 of the Catechism says when we deliberately deceive someone with regard to truth, we&#8217;re acting contrary to the very end of our communicative faculty, which is the communication of truth. So if you purposely deceive, and that&#8217;s called a lie, why? Because you&#8217;re acting contrary to that faculty gifted to us by Almighty God.
Well, we could talk about other faculties of human beings, but here we&#8217;re talking about the sexual faculty. The purpose of the sexual faculty is twofold. One, the union of one man, one woman. That&#8217;s right. Not one man, one man. Not three men, one man, or any other one woman.
I&#8217;m just explaining math to you.
Sorry, math, that&#8217;s a tricky concept. But one man, one woman, the union of one man and one woman, and two, the procreation of children. That&#8217;s the purpose of the conjugal act.
But here&#8217;s the key, Cy. If we purposely thwart either of those two essential ends, that act becomes gravely— and yes, I&#8217;m going to shout it— gravely disordered. *A la* Pius XI in *Casti Connubii*. Gravely disordered. Why? Because you are purposely distorting. You are contradicting one or the other. And often it ends up being both of the purposes of the sexual act. Therefore, you&#8217;re distorting that sexual faculty.
Now, in what we call natural family planning, we are doing the opposite of what would be a sin in thwarting. Remember, it&#8217;s purposely knowingly thwarting either one of those two essential ends. In natural family planning, we are honoring both of those. So much so that if we are in a situation— that has to be a reasonable situation— where we believe we ought not to pursue pregnancy at this point in our marriage, and that can be for financial reasons, it can be physical reasons, a bodily ailment, it can be psychological. There are many reasons, and that&#8217;s something that needs to be determined by the couple, in consultation with a spiritual director and so forth.
But if you determine that, rather than thwart either one of those acts— and here we&#8217;re focusing on the second that I mentioned, which traditionally is the primary end of the conjugal act, and that is the procreation of children— if you don&#8217;t feel like, or you don&#8217;t&#8230; I shouldn&#8217;t say feel like. If you do not believe it is God&#8217;s will for you to have children at that time, you abstain from sexual activity, which, by the way, St. Paul recommends in marriages.
For example, where is that? In 1 Corinthians 7, St. Paul talks about coming apart for a time of prayer. But be careful. Don&#8217;t do it for too long unless you get tempted. St. Paul said that that actually can be a blessing.
And I can tell you this. In my wife and my marriage, natural family planning has been a huge gift, not only in helping us to get pregnant. We&#8217;ve been pregnant nine times. We got pretty good at it. We have two in heaven and seven on Earth. It&#8217;s a great way to get pregnant, but it&#8217;s also in those times that are, you know, a serious situation that keeps you from wanting to have children at this particular point out of respect for the conjugal act and God&#8217;s law.
And that&#8217;s divine law. It&#8217;s not only natural law, but it&#8217;s also divine law because it&#8217;s revealed to us as well in Scripture, the sin of Onan in Genesis 38 as interpreted by Pius XI again in *Casti Connubii*. And the Church perennially has understood that to not only be a matter of natural law, but also divine law because of that revelation.
But here&#8217;s the key, all right? If you are using natural family planning, it is impossible for you to contracept. It&#8217;s impossible. Why? Because contraception is purposely acting contrary to one or more of those two essential ends. And if you are using natural family planning, you are respecting both by the nature of the act. You&#8217;re respecting both the love of one man, one woman. You&#8217;re renewing the covenant to strengthen your marriage, and you are respecting the procreative aspect by not engaging at that time.
It&#8217;s impossible for you then to contracept because the definition of contraception is to willfully thwart the procreation of children. Now, is it possible to sin by doing that? Yes, it is. For example, if you get married and you say, &#8220;Well, we&#8217;re just going to use natural family planning the whole time of our marriage to avoid pregnancy.&#8221; To avoid pregnancy.
Now, you would not be contracepting unless you contracept, that is purposely willfully thwart that procreative aspect of the conjugal act. But you can be guilty of sin because of your lack of generosity. And that can be grave in a marital context, depending upon, like I said, you have a healthy woman, healthy man. There&#8217;s no other reason for you not to have children other than, you know what? I gotta get that brand new car every two years. You know, I&#8217;ve gotta get the latest&#8230;
Cy: Then there&#8217;s&#8230; That&#8217;s in his selfishness. It&#8217;s not contraception.
Tim: It&#8217;s selfishness. It&#8217;s a lack of generosity. And yes, that can be sinful. But I think that the most important point, I would say to our friend from the Kansas City Chiefs, right, understand what contraception is. It&#8217;s that willful&#8230; You are imposing your will against what the natural law tells us, Revelation tells us is the purpose.
And I argue with Pius XI, the primary, which is the procreation of children, you willfully thwart that. You are standing against God. God&#8217;s will for your marriage and God&#8217;s will for the conjugal act. In my mind, it can&#8217;t get any more plain. This is not Catholic contraception. It&#8217;s not contraception at all.
Cy: And the fact is that if the Church says the parents have the right to decide on the spacing of children and the number of children, and with all the qualifiers that go with that, some people are going to get that wrong. And here&#8217;s the deal. The Church is comfortable with that. It&#8217;s not a busybody Church telling everybody what to do all the time.
Tim: That&#8217;s right. I encourage folks to talk with a spiritual director&#8230;

Is NFP Just “Catholic Birth Control”?

<div>Do the effects of a Mass said for the dead apply when the Mass is said or when the Mass is requested? In my parish, it can be months before the requested Mass is actually celebrated. That bothers me.</div><div>The fruits (graces) of a Mass offered <a href="https://www.catholic.com/encyclopedia/masses-of-requiem">for the repose of a particular soul</a> are applied when the Mass is offered. While you may find it unsettling that there’s often a long delay between when the Mass was requested and when it was offered, it helps to remember that every Mass includes a prayer for both the living and the dead. You can also offer your Holy Communion or obtain a plenary indulgence (CCC 1471-1473) for the holy souls in purgatory (or for a particular friend, relative, etc.).
<blockquote>The <a href="https://www.catholic.com/encyclopedia/prayers-for-the-dead">intercessions</a> [express the fact] that the Eucharist is celebrated in communion with the whole Church, of both heaven and of earth, and that the oblation is made for her and for all her members, living and dead, who are called to participate in the redemption and salvation purchased by the Body and Blood of Christ (<a href="https://cathdal.org/news/ten-ways-to-pray-for-the-holy-souls-in-purgatory">“20 Ways to Pray for the Souls in Purgatory,” online at cathdal.org</a>).</blockquote>
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