Authority in Catholicism and Protestantism..

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Partim partim I see. Thanks, I just wanted to know where you stand on this one. I disagree completely ofc, but thanks Gary.

Lincs
Lincs, I find your attempts to label Catholics as “partim-partim” or “material sufficiency” advocates curious.

It is a moot point for Catholics, **for we do not have to choose **between the 2. We have Scripture and Tradition. That’s the reality. So attempting to make us choose between partim-partim or MS is irrelevant.
 
Hi PRmerger, it’s good to discuss things again,
  • Abortion: pretty clear Basis in scripture against that, as well as clear evidence in history.
  • Regular attendance: Heb 10:25
  • Baptism: Trinitarian formula very clear Matt 28:18, I will leave out my particular views on infant vs believers baptism so as to not utterly derail the thread!
  • Charity or no charity: Love your neighbour, work to eat 2 Thess 3:10…
  • Church leadership, or no leadership: Eph 4
And yet there are millions of people who will quote those exact verses, and come to completely different interpretations–sometimes even CONTRARY ones! :eek:
I could go on… Vast amounts of that list can be cleared up ratehr quickly by appeal to the inspired scriputres, which teach more plainly and with more authority…
Heretics, too, appealed to the inspired Scriptures. Clearly, they are not sufficient to come to an understanding–in fact, they are used to promote heresy.
I see your still using the “tens of thousands” mythical number for denominations… Again, a Protestant source: aomin.org/aoblog/index.php?itemid=2218
A catholic source: cathapol.blogspot.co.uk/2010/01/33000-denominations.html
I think, Lincs, I have asked you a multitude of times to tell me what number you want me to use, (and a reference) and I will consider using that number.

What is the number you would like me to use of actual Christian denominations?

The Protestant source you offered does not give an answer. It only objects to the 33,000 statistic, which I do not use.

So, if you would like to tell me what number you would agree to, and the source of this number, I will use it if it is valid.
Do you hold Thomistic views or Molinist ones on predestination? Is the disagreement between them legitimate? The same on material sufficiency and partim partim? I can fallibly and privately discern and choose that I will take what Rome says to be true, can I be any more certain? No, cause I’m fallible in my decision making.
Kind regards
Yes, of course there are legitimate differences in Catholic theology. But no one could disagree that **these are minutiae **compared to the very, very disparate and contradictory views that have been offered by the “Scripture is the authority” folks. Heck, you all can’t even agree if you’re supposed to baptize in Jesus’ name ALONE or using the Trinitarian formula. Each of you cites Scripture verses to back you up. 🤷
 
I’m not advocating Hermas as authoritative Gary, rather I quote it purely as a historical document. I would be weary of quoting this bit of Tertuallian though, for Tertullian speaks this directly to a Bishop of Rome when he says this, which gives more evidence for Tertullians lack of knowledge of a papacy.
I see your point yet when we speak Tertullian we open yet another door.

Tertullian

“For though you think that heaven is still shut up, remember that the Lord left the keys of it to Peter here, and through him to the Church, which keys everyone will carry with him if he has been questioned and made a confession [of faith]” (Antidote Against the Scorpion 10 [A.D. 211]).

“[T]he Lord said to Peter, ‘On this rock I will build my Church, I have given you the keys of the kingdom of heaven [and] whatever you shall have bound or loosed on earth will be bound or loosed in heaven’ [Matt. 16:18–19]. . Upon you, he says, I will build my Church; I will give to you the keys, not to the Church” (Modesty 21:9–10 [A.D. 220]).
We both acknowledge the NT as scripture, hence the words mean just as much for it as the OT, it demonstrates the Lord also believed people capable of understanding them.
The Lords teaching revolves around His Apostles which cames back to the Authority of the Church as Irenaeus indicates, and does Paul whom he quotes. Thus we also know the Scripture while Inspired is not all the teaching even of Jesus or of the Living Church.

The text itself is of great value to man, and man could find Salvation through it. However to understand the living church in and through time, the church itself becomes the Bibles authority. Which would have to preceed the fact to see the greater picture often missed.

When we use the formula visa-versa, well we see the result. For example through scripture a fellow decides to open a church to appeal to 2012 mankind and holds meetings at the local tavern to discuss scripture.

Orthodox Judaism and the Apostolic Churchs both acknowledge the Tradition first and not one seperate from the other.

We are viewing the intended formula in reverse to recreate the Church correctly, the only ones who even came somewhat close are the reformers who by large were Catholic. Thus they most certainly saw the bigger picture and First.

I do believe there are some very knowledgable Preachers out here who understand history and preach a somewhat similiar message. Yet they too seem to place their position ahead of the church and fault resides in critical issue’s, thus the Three Great Mysteries of the Church. One individual can never be bigger than the church based on its virtues. Here we run into who decides what and what isn’t relevant, and the most relevant issues become reduced by being compromised in what deems to be the “meat” of the teaching authority as the Bible alone.

We cannot prove from the Bible that the Bible is the only rule of Christian faith. Much the opposite I venture to say.

Peace
 
Perhaps if you could offer one of my posts that shows I subscribe to a “blind faith” that would be helpful.
I’ll use this post.
There is a false dichotomy that you’re asserting here, Brandon. Revelation is indeed “more secure” than our reason. However, it’s not a “blind faith” that accepts this Revelation, but rather a trust in the Person who revealed it.
You seem to be making the error Blaise Pascal limned:
2 errors, to exclude reason,
to exclude all but reason
So you present an argument that revelation can be more reliable than reason. But your argument is developed by human reason (in this case, some interpretation of Pascal to apply to our conversation).

Either you accept revelation on blind faith (which it seems as though you do, right here!), or you have reasons for accepting revelation. If you have reasons for accepting revelation, and the reasons are wrong, it is possible that the revelation is still right, but how would you know, except by blind faith?

To get to the point: Let’s say that serious problems were exposed in all the reasons you are Catholic. Would you continue to rely on Church authority, or would you find the Church’s position unreasonable?

If you would continue to rely on Church authority, how is this not blind faith?
Excellent. Then you have no problem, I assume, with transferring this paradigm to the theory of transubstantiation?
Of course it can be transferred. I think Catholics have reasons that they belief are sufficient for accepting transubstantiation. I do not find their reasons convincing, or I would accept it also.

Nevertheless, arguments for transubstantiation exist.
You have it exactly backwards. :sad_yes:
I think the proper conclusion is rather that you do not understand what I am trying to say at all. This is probably my fault. I should communicate more clearly.

To say it most directly: I think your analogy of the emperor’s clothes is no good, and suggest that you look for a better example.
 
I’ll use this post.
There is nothing in there about blind faith, Brandon.

Faith AND reason together.

Blind faith would refer to using faith to the exclusion of reason, no?

Perhaps you are using a different understanding of blind faith than is commonly understood? If you could expound then?
 
To get to the point: Let’s say that serious problems were exposed in all the reasons you are Catholic. Would you continue to rely on Church authority, or would you find the Church’s position unreasonable?

If you would continue to rely on Church authority, how is this not blind faith?
It would be helpful to me if you could offer an example of this hypothetical.

Right now, the concept is too nebulous for me to address.

It’s like saying, “What would you do if it were proclaimed that God is a Quadrinity”. It’s not going to happen. Nuh-uh. No way. Not a chance. So to offer that as a point of discourse is, to my mind, a waste of time.

But if you could offer specifics, I’d be happy to engage!
 
Nevertheless, arguments for transubstantiation exist.
Then it would appear that your appeal to transubstantiation as analogous to the Emperor parading around naked is not warranted.
I think the proper conclusion is rather that you do not understand what I am trying to say at all. This is probably my fault. I should communicate more clearly.
Fair enough.
 
To get to the point: Let’s say that serious problems were exposed in all the reasons you are Catholic. Would you continue to rely on Church authority, or would you find the Church’s position unreasonable?

If you would continue to rely on Church authority, how is this not blind faith?
Let me jump in here on this point.

I suppose you could convince me that the Catholic church was wrong, etc. But of course that would not mean any other church is right, especially Protestantism. If the church authority is wrong, there is no further reason to believe in NT scripture.
I might investigate Orthodoxy, insofar as the CC’s errors differ from Orthodoxy. Or maybe Judaism, if Jesus isn’t the messiah after all. If Christianity and Judaism are wrong, it follows that Islam is also wrong.

As far as blind faith, all Christians are guilty of that. Because, they all believe a dead man came back to life!
 
Mackbrislawn,
Yes, we are singing from a different hymn book, and deciding which hymn book to sing from seems to be the underlying and unacknowledged ground of a lot of discussion.
Indeed. I stand with the reformers, you with Rome.
But it was soon realized that the Holy Spirit was not governing, so some sort of leadership needed to be appointed. Your church would be a blend of the two styles
I see this pattern as simply that presented in the NT, I would appeal to numerous passages in the pastorals for this, the immediate example that springs to mind for example, being 1 Thessalonians 5, in which Paul expresses his desire for the church to obey their leaders (vs 12), and also indicates the church still practices the gift of prophecy (vs 19-21).
and that argument about Peter and popes and when they came to be and all that is somewhat beside the point.
Granted, but I don’t think what can be discerned in this matter and has been demonstrated about the early church in Rome aligns at all with Vatican 1’s comments on the papacy in history…
The two different hymn books as I see it is that your church attempts to reconstruct itself after the NT. The Catholic church does not construct itself after the NT, but constructs the NT. Quite different ideas.
We strive to align ourselves with the infallible scriptures and the model of the Apostles yes, as the old motto goes… Eclessia Semper Reformanda Est. On the constructing the NT, I’ve stated how I view canon development, and again refer people to “The Heresy of Orthodoxy”.

Lincs.
 
As far as blind faith, all Christians are guilty of that. Because, they all believe a dead man came back to life!
Perhaps this is a question of semantics, but I take issue with the above comment.

I prefer the paradigm* fides quaerens intellectum,* which seems to be in contrast with the notion of having a “blind faith”. Blind faith does not use intellect in discerning the truth of what’s been proposed.
 
and again refer people to “The Heresy of Orthodoxy”.

Lincs.
Linc I don’t see this as a great arguement. I’m not following the logic here. I know the work. I see heresy as following, for example the Canons which though not bound in a Book/Bible till 382, as we see they existed. There’s no issue within the church nor in discernment. The gnostics become the first issue.

Maybe I’m missing something I see this as late thinking.
 
Gary,

I refer people to the book because rather important historical matters such as this often take up more space than is available in the comments box here 🙂 And because it gives a strong argument for its position.

The title refers to the current trend in certain scholarship to view early Christianity as possessing no category of ‘orthodoxy’, instead viewing it as a broad movement of varying views, in which orthodoxy is not defined until a later date. In effect calling something ‘orthodoxy’ has become almost a heresy to some… Naturally we would both agree this view is mistaken, and the book refutes it, and gives excellent treatment of canon development in support of its thesis.

Regards

Lincs.
 
Hiya, Lincs,

I am leaving now to pick up my DD from school (1/2 day) and was hoping that by the time I return you would be able to offer the correct number of Christian denominations (and your reference(s)) for this.

You have taken issue multiple times with my use of “tens of thousands of Christian denominations”, and, as I have said multiple times, I will use a different number, if you offer it and it can be validated.

Thanks! 🙂
 
I suppose you could convince me that the Catholic church was wrong, etc. But of course that would not mean any other church is right, especially Protestantism. If the church authority is wrong, there is no further reason to believe in NT scripture.
I might investigate Orthodoxy, insofar as the CC’s errors differ from Orthodoxy. Or maybe Judaism, if Jesus isn’t the messiah after all. If Christianity and Judaism are wrong, it follows that Islam is also wrong.
This seems entirely reasonable. It’s not quite the path I’d follow, but it’s well reasoned.
 
Then it would appear that your appeal to transubstantiation as analogous to the Emperor parading around naked is not warranted.
And this comment is further evidence that you do not understand what I’m trying to say.
Fair enough.
Alright. Well, it’s been nice talking to you.
 
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