Your arguments are not willful "half-truths, misrepresentations, [or] outright lies" in your eyes, as you seem to be persuaded they are true, and I for one do not doubt your sincerity or bona fides, nevertheless, they run counter to Catholic teaching on many, many levels. As you surely know, Catholics, unlike many if not most Protestants, don't start by saying "there was this Man called Jesus, and there's this book called the Bible, let's turn to the Bible and see what it says about this Man and His message". Scripture is basically a form of tradition, a written one, and at least as far as the New Testament is concerned, the Church was the body, with authority from Christ Himself, that determined which of the many books of the time were divinely inspired, and which ones weren't. Likewise, she is the body which interprets these books.
You are quite right to call into question modern biblical scholarship and its overall attempt to demythologize Scripture. Traditional concordances such as Haydock do not fall into this trap.
"they run counter to Catholic teaching on many, many levels," Yes, there is no need to state the obvious, but the issue is that of censuring challenges to it such as I have made.
In which I have dealt with the typical retort that the NT church "was not founded upon the Bible" (seeing as it did not exist as complete) but that instead it began upon oral tradition, with the church authoritatively determining what was of God and the meaning of the same, (under the premise of ensured perpetual magisterial veracity), by pointing out that:
An authoritative body of wholly God-inspired writings had been manifestly established by the time of Christ as being “Scripture, (”in all the Scriptures”) “even the tripartite canon of the Law, the Prophets and The Writings, by which the Lord Jesus established His messiahship and ministry and opened the minds of the disciples to, who did the same . (
Luke 24:27.44,45;
Acts 17:2,
11;
Acts 18:28;
Acts 28:23;
Romans 1:2;
Romans 16:26, etc.) All without an infallible magisterium.
And thus it is indisputable that Scripture preceded the church, and which provided the doctrinal and prophetic epistemological foundation for it.
For God manifestly made writing His most-reliable means of authoritative preservation. (
Exodus 17:14; 34:1,27;
Deuteronomy 10:4 17:18; 27:3,8; 31:24;
Joshua 1:8;
2 Chronicles 34:15,
18-19,
30-31;
Psalm 19:7-11; 119;
Isaiah 30:8;
Jeremiah 30:2;
Matthew 4:5-7; 22:29;
Luke 24:44,
45;
John 5:46,
47;
John 20:31;
Acts 17:2,
11; 18:28;
Revelation 1:1; 20:12, 15
Thus the veracity of even apostolic oral preaching could be subject to testing by Scripture. (Acts 17:11) a.
Moreover, men such as the apostles could speak as wholly inspired of God and also provide new public revelation thereby (in conflation with what had been written), neither of popes and councils claim to do. Thus the written word is the assured infallible word of God.
Therefore, lacking any apostles who speak and write as wholly inspired of God, only declaring herself to be conditionally infallible ("infallibility merely implies exemption from liability to error. God is not the author of a merely infallible, as He is of an inspired, utterance; the former remains a merely human document." -http://www.newadvent.org/cathen/07790a.htm), then your recourse must be to the only wholly God-inspired record of what the NT church was to believe.
Meanwhile, it was not until after the death of Luther in 1546 that Rome provided its first “infallible” indisputable and final definition of the Roman Catholic canon, confirmatory of the majority affirmation as seen in some prior councils.
The Canon of the New Testament, like that of the Old, is the result of a development, of a process at once stimulated by disputes with doubters, both within and without the Church, and retarded by certain obscurities and natural hesitations, and which did not reach its final term until the dogmatic definition of the Tridentine Council. (
http://www.newadvent.org/cathen/03274a.htm)
"That this had not been done previously is apparent from the uncertainty that persisted up to the time of Trent." (New Catholic Encyclopedia, Catholic University of America , 2003, Vol. 3, pp. 20,26.
In the Latin Church, all through the Middle Ages [5th century to the 15th century] we find evidence of hesitation about the character of the deuterocanonicals. There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas. Few are found to unequivocally acknowledge their canonicity... (
http://www.newadvent.org/cathen/03267a.htm)
And SS actually affirms that the magisterial office of church is essential to settle disputes, in subjection of Scripture and principals thereof, but not as superior to it.
You are quite right to call into question modern biblical scholarship and its overall attempt to demythologize Scripture. Traditional concordances such as Haydock do not fall into this trap.
Thanks and yes, however, his notes are not what are found in the official Bible for America, which require notes, and basically, "the one duty of the multitude is to allow themselves to be led, and, like a docile flock, to follow the Pastors." - Vehementer Nos, an Encyclical of Pope Pius X promulgated on February 11, 1906.
There are many
more statements as this, and required assent includes to Encyclical Letters. Having seen the disputations of Traditional Catholics. how much room required submission leaves for the laity to disagree is a matter of debate among Catholics.
Thanks for chiming in here.