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Luther had been very successful in spreading his views by using a catechism, and Catholics seeking reform responded with catechisms of their own. Although official approval of these catechisms gave them a stamp of authority and surety for teachers, little if any attempt was made to distinguish between three levels in catechism statements: teachings of strict faith; teachings not of faith but given official sanction by authoritative but not infallible teaching; the explanations commonly agreed upon by theologians to problems or questions related to the faith and teaching of the Church.
Changes in such theological opinions have happened since the early days of the Church: for example, the medieval theological opinion about Limbo replaced the more severe opinion of Augustine and of the Council of Carthage: they held that infants dying without Baptism suffer in some small degree in hell. Modern theologians tend to hold that the text of Paul (1 Tim 2:4), "God our Savior. desires all to be saved," allows us to have confident hope that such infants can be saved and be Page 19 with their parents in heaven.
If Christ's Church ''subsists in" but is not totally identical with the Catholic Church,21 and if the Orthodox and others are in some way "Church,''22 many councils considered ecumenical or universal may in actual fact not have been so because, to take the most Page 22 certain case, the Orthodox were not present. As a consequence, it has been argued that the teachings of many councils (from First Lateran in 1124 through the Council of Trent and the two Vatican Councils) may indeed be authoritative councils for the particular Churches united with the Church of Rome, but cannot be considered ecumenical councils.