CA article: "What's Your Authority?" Discussion

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Which one of us is not stained by the fall?

Jon
Infallibility is not of human origin. We depend upon the Holy Spirit to protect us through preventing the Pope and the magisterium from adding any error to the one deposit of faith. This is a supernatural protection, not a human one, therefore it matters not if the bishops of the Church, including the Pope, are stained by the fall, as they surely are. The Holy Spirit, surely, is not. 🙂

Peace.

Steve
 
Infallibility is not of human origin. We depend upon the Holy Spirit to protect us through preventing the Pope and the magisterium from adding any error to the one deposit of faith. This is a supernatural protection, not a human one, therefore it matters not if the bishops of the Church, including the Pope, are stained by the fall, as they surely are. The Holy Spirit, surely, is not. 🙂

Peace.

Steve
Coming from a formerly Protestant perspective, I believe the problem with the idea of “infallible people” is that it is seen as a threat to the authority of Scripture. That is to say, they feel that if a person is believed to be infallible in what they say or do, it will introduce the possibility of contradicting Scripture or introducing new ideas/dogmas or doctrines to the faith. In fact, this is what Protestants feel precisely happened with the Pope being considered infallible when speaking ex cathedra, or a Bull, or through a council.
 
Coming from a formerly Protestant perspective, I believe the problem with the idea of “infallible people” is that it is seen as a threat to the authority of Scripture. That is to say, they feel that if a person is believed to be infallible in what they say or do, it will introduce the possibility of contradicting Scripture or introducing new ideas/dogmas or doctrines to the faith. In fact, this is what Protestants feel precisely happened with the Pope being considered infallible when speaking ex cathedra, or a Bull, or through a council.
But that position is based upon a complete misunderstanding of the nature of infallibility. If properly understood one should not see infallibility as any threat, but rather a gift to us. Who would be against the Holy Spirit protecting us from error? You are focusing on the human aspect, not on the power of God. The pope was not chosen as the pope because anyone thought he was infallible. We trust the Pope and the magisterium because we trust in the promises Christ made to his Church, not because they are great guys.

Peace.

Steve
 
But that is position is based upon a complete misunderstanding of the nature of infallibility. If properly understood one should not see infallibility as any threat, but rather a gift to us. Who would be against the Holy Spirit protecting us from error? You are focusing on the human aspect, not on the power of God. The pope was not chosen as the pope because anyone thought he was infallible.

Peace.

Steve
Because Protestants do not see its function primarily as safeguarding a deposit of faith or protecting the Church from error, since there hasn’t been (in their eyes) much defensive need to do that. Rather, they see the agency of infallibility as a means by which new doctrines can be introduced (without a scriptural or apostolic basis) for the ends desired by the individual or council introducing the dogma. For example, they would see the papal proclamation of the Assumption as means of justifying an unbiblical veneration of the Theotokos; that is, to justify Catholic practice.
 
Because Protestants do not see its function primarily as safeguarding a deposit of faith or protecting the Church from error, since there hasn’t been (in their eyes) much defensive need to do that.
Really? Have they ever heard of heresies? We’ve had just a few of those raise their ugly heads throughout the centuries. Would they follow Arius or think that Christianity should guard against this error? And who is to say that it is an error? But your understanding of the nature of Jesus today exists because the Catholic Church protected all of Christianity by condemning Arianism as heresy, even though a majority of Catholic bishops were with Arius. Thus we Christians agree that Jesus was fully God and fully human. 🙂
Rather, they see the agency of infallibility as a means by which new doctrines can be introduced (without a scriptural or apostolic basis) for the ends desired by the individual or council introducing the dogma. For example, they would see the papal proclamation of the Assumption as means of justifying an unbiblical veneration of the Theotokos; that is, to justify Catholic practice.
I know. Just as I said, they have a misconception of the nature of infallibility and a distrust of the Catholic Church in general.

Peace.

Steve
 
Really? Have they ever heard of heresies? We’ve had just a few of those raise their ugly heads throughout the centuries. Would they follow Arius or think that Christianity should guard against this error? And who is to say that it is an error?
I think they would say that it was true of the early centuries of Christianity; but they would point to the period of the Middle Ages up until the present, when no specific heresy was being countered but “unbiblical dogma” was introduced.
 
I think they would say that it was true of the early centuries of Christianity; but they would point to the period of the Middle Ages up until the present, when no specific heresy was being countered but “unbiblical dogma” was introduced.
Would they think the canon of the New Testament to be a “unbiblical dogma being introduced?”
 
They wouldn’t find reason to target the papacy on that one.
From some viewpoints, of course introducing the New Testament canon was unbiblical. Some Christians (and Jews) felt only the Old Testament was inspired. Other Christians felt only the NT was inspired, that the Magisterium was “unbiblical” in maintaining the inspiration of both. Many early Christians felt other books should have been in the NT, and some the familiar 27 should have been omitted. Many centuries later, scholars, with the 27 books already in hand, discuss criteria which, maybe, arguably, perhaps match up with those 27 books. The reason for defending canon criteria now is to show this all happened on autopilot, with no need for an identifiable, visible human agency (magisterium). Protestant writers seem to focus a lot more about the canon, and canon criteria, now than years ago.

The problem is that even using (ex post facto) criteria which vary somewhat from modern author to author, and which aren’t in the bible, an argument could be made for including some other books, or omitting some of the familiar 27. Mainline Protestants are cautiously starting to introduce some new books now to the NT. This trend will expand.

I predict that as the number of NT canons increases in a few years, Sola Scriptura Christians will either add to the traditional 27 book canon, or embrace the humanly visible agency that stood and still stands behind the canon they hold sacred.
 
How can someone who is sinful be infallible?

Jon
Infallibility is not indefectibility.

Suppose a preacher reads a passage from the Bible, then preaches a message on it that touches the heart of someone, leading them to conversion. Then, suppose you find out the preacher is a sinner (the odds of that are 100%). Does that mean the person’s heart was not really touched? or that the listener was not really converted?

The reality is that God uses imperfect human instruments. That’s how He feeds the hungry, and so on. That Bible just sat there until an imperfect someone picked it up and shared it.

The best defense of infallibility is the string of wicked popes, around the 1400s or so. This one was lustful. That one greedy. This other one appointed teen nephews to high positions, causing suffering. This other one was lazy as the day is long, ignoring spiritual and human needs. All should have been calling people to be saints, but few did. Perhaps their sins of omission were even greater than the public scandals.
etc. etc. etc.

Some of them even admitted at the end of their life they were bad. Infallibility did not protect these men from doing evil. But nothing they did affected papal infallibility. Papal infallibility does not mean the Pope will always do what is right. They may remain silent when they should be proclaiming the Truth. But if they do proclaim the Truth on faith and morals, it is reliable.

That does not mean that their wickedness is unimportant. The consequences for them, for the wicked preacher, and - maybe for me, or you, if we are unrepentant - are severe.
But infallibility is something different.
 
How can someone who is sinful be infallible?

Jon
Hi, Jon.

I think you missed this post of mine (#81) which addressed your question “Who is not stained by the fall?”
Infallibility is not of human origin. We depend upon the Holy Spirit to protect us through preventing the Pope and the magisterium from adding any error to the one deposit of faith. This is a supernatural protection, not a human one, therefore it matters not if the bishops of the Church, including the Pope, are stained by the fall, as they surely are. The Holy Spirit, surely, is not. 🙂
Peace.

Steve
 
Many LDS are under the mistaken impression that orthodox Christians, including Catholics, believe (or that the implication of their belief is) that God is silent, doesn’t speak anymore, the Heavens are closed, etc. You will see many LDS, including leaders, make these statements either explicitly or implicitly.
The reality is that Catholics believe that Heaven is as open as it has always been, that God still speaks to man, and guidance from Heaven continues. When Catholics speak of public revelation (a technical term) ending, it seems as if LDS want it to mean something that it isn’t, and we see this right in this thread, despite repeated correction. Catholics believe that the Holy Spirit is intimately involved in the workings of the Church. Catholic history is literally filled with examples of the Heavens being open, with many visions, Heavenly visitations, manifestations, etc.

From this article, catholicbasictraining.com/apologetics/coursetexts/1i.htm:

"Public revelation is the special revelation which God began with His direct communication with His inspired prophets and which ended with the death of the last Apostle (Saint John the Evangelist, around 100 AD). This public revelation is also known as the deposit of faith.


Sacred Oral Tradition is the form of public special revelation which was not written down under the guidance of the Holy Spirit, although it may have been committed to paper.
Sacred Scripture is the public special revelation which has been written down under the guidance of the Holy Spirit and has been assembled through the actions of the One, Holy, Catholic and Apostolic Church (acting in accord with the will of God) in the Bible."

I especially appreciate the concept of the implication of public revelation being complete to mean that no new doctrines or teachings can be invented, created nor removed, if Christianity is to remain authentic. In Mormonism, we see the opposite of this. Within its relatively short history, there have been varying ideas related to the nature of God taught by various LDS leaders (including purported prophets). Such a notion simply is not possible in Catholicism.
I have corrected in the past and I will continue correcting in the future:
Catholics do not believe the heavens are closed. Catholics believe individuals may receive revelation for their life. Catholics believe Marian apparitions and Eucharistic miracles have occurred and may again occur (though my Catholic mother -Catholic HS and 6 years of Catholic College- once told me Eucharistic miracles were just medieval superstition).
Concerning revelation, development, change, … I am still thick as a board and cannot integrate what I have heard here with what I know of history and other teachings.
I am reading (I also read the links you sent me too, but I could not just click it as that didn’t work):
cdn.theologicalstudies.net/67/67.1/67.1.1.pdf
Three things from this:
By the time of Vatican II even the most conservative theologians admitted that some form of “development” had taken place in the teaching of the Church through the centuries. Newman’s *Essay *on the subject, received with suspicion in Catholic circles when first published, was now taken as its virtually definitive exposition.
AND
In the opening oration at Lateran V (1512), Egidio da Viterbo in an often quoted axiom expressed the mind-set that prevailed in councils up to Vatican II: we are to be changed by religion, he insisted, not religion by us.
The bishops at Vatican II surely subscribed to that principle, but they would interpret it in an unprecedentedly broad way.
AND
Development is a soft word for change. It presumes continuity. It also presumes discontinuity.
Charity, TOm
 
That wasn’t the question. I asked whether or not you believed revelation had anything to do with salvation? I’m not really sure why continuing revelation is so important to you. What could possibly be revealed that could be greater than Jesus Christ? What could you possibly need in addition
to Jesus Christ?
OK, I see what you are asking.
I believe that salvation is possible for individuals that never receive private revelation from God. Having a relationship with God does not necessarily entail that God enlightens your mind often and potentially ever.
I believe that salvation is possible for individuals that attend a church that can no longer receive “public revelation.”
I think there are valuable propositions present in the public revelation contained in the Bible (and …) that are important for individuals to enter into the relationship with God that He calls them to. So in this sense revelation is important (though I assume you believe that the “invincibly ignorant” can be saved within at Catholic understanding, and I believe that the “invincibly ignorant” can be saved within a LDS understanding so for these folks revelation is not necessary EXCEPT one might say that salvation comes through the church even to those who are invincibly ignorant).

I see a HUGE disconnect between the church lead by Peter and Apostles and the church lead by the Bishop of Rome and other Bishops. Revelation is one of the areas in which I see a profound difference and this is why I think Revelation is important. I see DEVELOPMENT/CHANGE in the absence of revelation that led to the idea that the Bishop of Rome is at the head of God’s church and he cannot receive revelation like Peter did. So this is why I suggest revelation is important.

Charity, TOm
 
Yes, I detected that and we are in agreement. Think about what you said. What you are saying is that it really isn’t important whether or not we know the truth. Really? Tell me that I am completely misunderstanding you.
If you follow my hypotheticals and know the history of the DEVELOPMENT/CHANGE of doctrine in the Catholic and/or LDS Church, it is IMO impossible to believe that knowing all true propositions about “faith and morals” is important to salvation. It is impossible to believe that knowing all true propositions about “faith and morals” known in 1000AD by the Catholic Church is important for salvation. It is impossible to believe that knowing all true propositions about “faith and morals” in 1840 by the Catholic Church or by the Restored Church of Jesus Christ (CoJCoLDS IMO) is important for salvation. Where I Catholic I would believe that St. Justin, St. Augustine, St. Thomas, and … were saved (that is why they are called Saint). But, I would know that they believed things concerning “faith and morals” that are not true because today those things have been infallibly defined.
As a LDS, I do not believe knowing the intricacies of the Trinity (Social, Modalist, Augustinian, Trithiest) are of major importance in the salvation of the individual or in the efficacy of the Church that provides the Ordinances/Sacraments that aid in the change of heart for said individuals. This is a more liberal view on truth than I would have as a Catholic, but it is not quite equivalent to “it really isn’t important.”
If it is important to you I can try to flesh this out more.
When the ultimate treasure has been found one has no need to keep searching for something more.
True enough. I will tell you that I had not found the ultimate treasure when I was a Catholic. My very liberal parish had a wonderful loving man as the priest (He is still there and I spoke with him within the last year or so). I attended youth group, was an altar boy, and … But I never saw past the beam in my eye to really get to know Christ. Shortly after I left the Navy as a LDS I saw what I had missed as a Catholic and I began to seek it. I am closer to God today, but far from where God calls me to be. I believe the CoJCoLDS is better at leading folks to the “pearl of great price” than is the Catholic Church. This was true for me and my son is a better man than I am already and much closer to God than I was at 17 (and there was nothing in my 17 year old outward engagement with the Catholic Church that would tell you this - and little in my life where you to follow me every second of the day that would tell you).
The church had the fulfillment of all revelation. The fact that you believe in continuing revelation by definition means that you believe you do not yet have the fulfillment of all revelation. You still need to receive it. May I ask, do you believe that there will ever be one, final revelation, summing up everything he has revealed before?
Where I Catholic I would still recognize that one day we are called to “see God as He is.” On this day as a Catholic I would believe revelation is complete. So you who see through a glass darkly may critique the lack of completion that I believe exists for both of us, but I consider such critique mis-founded. The Thomistic God of the philosophers is not God. When St. Thomas actually encountered God, he claimed that all he had written was as “straw” and NEVER edited/clarified/corrected … he just stopped. The Thomist God is the God of the councils, but He is not the God who loves us. I think following Thomistic thought leads to a Catholic completion of revelation, but one that is profoundly unable to explain the encounter with God we are called to.
You can have your “final revelation” if you think that is what you possess. I will take the encounter with God that I seek and glimpse, that St. Thomas received, that we can all have.
Charity, TOm
 
Which can be answered without your anti-Catholic polemics. Like this:
This is all that was required to correct the CA article on Mormon authority.
You call me to a higher place than I am likely to reach.
I seldom comment on the largest problem I see in the CoJCoLDS.
I truly believe the evidence for BOM historicity is a large positive for the BOM, but most of the evidences presented on this board associated with BOM historicity are problematic not positive.
I think I already mentioned the succession issues with the CoJCoLDS and I am aware of positive and negative aspects of that (the negative being the ones most presented here).

I am not a LDS because of Polygamy, Priesthood ban, BOA, … I am a LDS because of positives. Were I to determine that I could not be a LDS, I would put down all the negatives for the truth claims of the CoJCoLDS (and the positives) and pick up all the negatives for the truth claims of the Catholic Church (and the positives) immediately (as fast as I could get to confession). When I think about these questions, it is never in a vacuum.

I will also point out that for the CoJCoLDS to be God’s church there must be some falling away that required a restoration. It is the Catholic that COULD solely address flaws with Catholic truth claims and if successful prove (demonstrate beyond a reasonable doubt maybe) their case. It is a viable and not unimportant avenue for consideration if one is a LDS to look for what went wrong in Catholicism. Such investigation for the LDS would be part of leaving no stone unturned while searching for truth via intellectual means. Such investigation/criticism of the CoJCoLDS would not be quite as necessary for the Catholic.

I know I am called to a higher place than I am likely to reach.
Charity, TOm
 
The reason NHM is profound is not merely that it is an inscription that dates to the correct timeframe for Lehi’s journey
Profound would be Ishmael’s crypt with “I, Lehi, buried my friend Ishmael here.” Profound would be tales in Arabia of a band of Jews with “plates” of Prophets. Profound would be Muhammad reciting a 115th Surah al-Liahona:
“By the day and by the night;
did not the Lord send the Lehi into the wilderness,
and led him nearly southward,
across the waters;
An inheritance for the obedient,
a curse to the disobedient.”
Profound would be identical times, not a vague “timeframe.”
Profound would be exact directions,
not the helplessly vague “into the wilderness” and the equally unhelpful “down by the borders near the shores.”

it falls in the exact right place

Nothing in that story is exact. There is no map-locable site in the Nahom narrative, outside Old Testament sites.

one walks from Jerusalem

“from” - In what direction? “into the wilderness.” Inexact.

turns at Nahom

“turns” - hopelessly inexact, nowhere located, neither in the Old Test. nor BOM nor “modern revelation.”

arrives at Bountiful on the Red Sea

No "Bountiful " location is specified in the Old Test. nor BOM nor in “modern revelation.” “on the Red Sea” Inexact. Unprofound.

Linked to this journey are some 50 or so other points of geographical reference that point to NHM as being Nahom.

First, they are not linked geographically nor toponymically to Nahom. How are they linked? In the imagination. The alleged links are locations but are not themselves linked within the BOM narrative to “Nahom”. There is nothing like, “We left the Valley of Sariah. went 20 miles to the Oasis of Sam, barely a stone’s throw from Nahom.” That would be somewhat exact and evidence of a realistically complex geography. The BOM does not have a realistically complex geography.

You may call this coincidence if you wish, but I still think it significant.

Of course you do. You are emotionally invested. I sincerely do not consider it even a coincidence, for nothing coincides! Real map locations show no correlates with “Nahom”!

Finally, why do you speak of NHL? Is that just a typo? The Altar is NHM, the place in the BOM is Nahom.

The altar does not have “Nahom” on it. At best it has what can be transliterated as “nhhm”. The word in the BOM is “Nahom.” That would have been written in 600 BC as NHM. There is no guarantee that Hebrew ‘h’ would have been the same as the ‘h’ on the altar, since Hebrew, Arabic, and Egyptian each possessed more than a single fricative commonly transliterated by ‘h’. Ishmael’s corpse was not in the altar nor near it. That would have qualified as corroborative. There was no reference to Jews, Jehovah, Brass Plates, Promised Land, Messiah. If you find the letters ALM beginning a Koranic Surah, Muslims cannot explain its meaning, saying Allah will reveal it later, might you be tempted to argue (for the sake of their salvation) that ALM is the “ALMA” in the BOM, thus “proving” a direct link between the Koran and its fulfillment in the BOM!? You can’t get much more exact and profound than that.

You say the “place” in the BOM is “Nahom.” Yes. The name of the place in the BOM is Nahom. Note that the name of the place where the altar is, is not Nahom.
You say “The Altar is NHM.” That is incorrect. The altar apparently has no name. There is an inscription with letters transliterated as “nhhm.” They are not translated as the name of the place, and they are not (except by desperate Mormons) translated as Nahom. They are, apparently, the name of a TRIBE. Not a city. Not an altar. Not a place. Not a link to the BOM. But a tribe unmentioned in the BOM. Now had the tribe been mentioned, that would have been more exact, and had the rest of the altar scratchings been included in the BOM, or mention of the nearby cemetery, that would have been exact. But as for the rest: not exact, not even coincidences, just unmentioned dots tugged crudely towards a disconnected word in the BOM.

Over and over I say that I do not care that Joseph Smith didn’t know where the BOM took place.

One step towards realizing Smith was not a prophet, nor translator, nor attentive to detail (the BOM makes that painfully obvious), nor cared whether his story was consistent or not.

If the truth claims I believe are True, Joseph Smith being ignorant of the place setting of the BOM fits within that context.

Smith being ignorant of the details of his story fits the opinions of many who have rejected his claims.

It 600 points of geographic data in the text as extracted by Sorenson and listed in his books. The 600 points are in the BOM not in Joseph Smith’s writings or thoughts or …

Irrelevancies. To say nothing of conflict of interest.

I am surely not intentionally distorting anything.

You knew I was referring to what Smith knew and said, yet argued against my remarks based on someone after Smith. Smith had no way to benefit from that later person. Hence, my remarks were distorted. You then said that you had known I as talking about Smith’s knowledge. Hence, the distortion was intentional. I forgive you.

But neither were you specifying anything in the BOM with any degree of exactness.

I am accepting your premise that Joseph Smith didn’t write a book based on a real geography. I just believe Joseph Smith “translated” a book based on real geography.

But that certainly is not my premise!
Smith did write a book obviously based on U.S. geography. Along the way he used fictitious names and places, Nahom being one.
 
**It is a viable and not unimportant avenue for consideration if one is a LDS to look for what went wrong in Catholicism. ** Such investigation for the LDS would be part of leaving no stone unturned while searching for truth via intellectual means. Such investigation/criticism of the CoJCoLDS would not be quite as necessary for the Catholic.
What went wrong in Mormonism, regarding authority?

In the spirit of leaving no stone unturned, what are the testimonies regarding authority and its restoration, of each of the Apostles following Joseph Smith’s death until the time of Brigham Young’s own coronation?

How do those dozen-plus testimonies reflect on the authority of Brigham Young?

Are there any sermons given or writings published by Brigham Young (or for that matter, any Mormon Prophet or Apostle) that contain anything more authoritative than his personal opinions, and if so, how is it known that it is authoritative other than by anarchistic individualism? That is, how can the Church as a whole know what is authoritative other than individual by individual, a process which by its very nature *opposes *authority?
 
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