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https://youtube.com/@mortismalgaming

No, that’s Hyperpapalism, which is an error.

The Pope does not have the authority-power to transform error into truth, nor can he make “new truths” (of the Faith), whatever that might mean. He does have the solemn duty to faithfully hand on and explain the Apostolic Tradition. In an extra-ordinary act of his office, the Pope can, without error, define the proper understanding of Catholic teaching on a matter of faith or morals.

In the case of John XXII he proposed something false as pertains to Catholic doctrine, repeatedly, in public sermons. He was rebuked for it and recanted before he died. What he taught was not somehow “intermittently true”, it was an error through and through, and it was completely right that his subjects called him out on the matter.

cf. Hyperpapalism

Thankfully, Hyperpapalism is a misunderstanding of the role of the teaching-governing authority of the Bishop of Rome, and Catholics can be and remain good Catholics while disagreeing with the Pope on a variety of matters.

In all my life of being Catholic (I’ll turn 50 this year), I’ve heard less than 5 homilies-sermons that amounted, in whole or part, to a reflection on a papal encyclical. Over time there may be juicy papal quotes that make it into Sunday preaching, but that’s about it.

Instead, priests tend to focus on the readings for that Sunday’s Mass and more general themes.

That being said, I hope many priests do read an encyclical any time a pope publishes one, but they’re very, very busy most days and weeks, so whether any one priest will commit time to reading a particular encyclical, old and dusty or hot off the presses, will depend on a lot of factors that are as varied as their individual circumstances and personalities.

Two I recommend, from the last 40 years:

Veritatis splendor, John Paul II, 1993

Argues that Christian freedom is fulfilled, not limited, by objective moral truth: some acts are intrinsically evil regardless of intention or circumstance, conscience must be formed by divine law rather than self-authorization, and the Church must faithfully teach this moral truth as the path to authentic human flourishing in Christ.

https://www.vatican.va/content/john-paul-ii/en/encyclicals/d...

Fides et Ratio, John Paul II, 1998

Argues that faith and reason are complementary paths to truth: reason needs faith to avoid skepticism, relativism, and reductionism, while faith needs reason to express, defend, and deepen its understanding of divine revelation and the human search for meaning.

https://www.vatican.va/content/john-paul-ii/en/encyclicals/d...

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Consequently in the practical judgment of conscience, which imposes on the person the obligation to perform a given act, the link between freedom and truth is made manifest. Precisely for this reason conscience expresses itself in acts of "judgment" which reflect the truth about the good, and not in arbitrary "decisions". The maturity and responsibility of these judgments — and, when all is said and done, of the individual who is their subject — are not measured by the liberation of the conscience from objective truth, in favour of an alleged autonomy in personal decisions, but, on the contrary, by an insistent search for truth and by allowing oneself to be guided by that truth in one's actions.

— Veritatis splendor, 61, John Paul II, 6 Aug 1993, https://www.vatican.va/content/john-paul-ii/en/encyclicals/d...

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Totally agree, that is how it should be.