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Non_Serviam
Guest
In the Catholic Church, the claim is made that Catholic dogma is infallible, that’s one of the reasons given by many Catholics for making it the “highest authority”.Dogma is associated with the teaching of an individual or organization and is not necessarily regarded as infallible. If you reject all authorities except yourself you obviously regard yourself as the highest authority.
That is true and it is also true of a person who decides to submit to no authority - a decision which presupposes greater confidence in one’s own judgment than anyone else’s. It is indeed the teaching of the Church that our ultimate authority is our own conscience but the difference is that a Catholic takes the authority of the Church into account whereas you rely entirely on your own judgment…
I, otoh, am free to choose from all sources of information in determining the meaning or veracity of something. While you are limited to the dogmatic definition of a verse by the church, I am able to look at that definition, the evidence for it, as well as the expertise of non-catholic scholars in languages, history, in order to determine if that definition is correct. I can look at the consensus of experts in areas where I lack personal expertise.
Take, for example, the issue of transubstantiation. There is a huge amount of biblical and historical evidence that from the earliest times Christians have believed in the Real Presence. Catholics in a fit of pique at the Reformers chose to define the Real Presence using Aristotelian metaphysics at Trent.
Every advance in understanding the nature of matter that comes to us from physics and chemistry demonstrates that Aristotle, for all his good points, was mistaken about the nature of matter. Likewise, if we look at many of the discussions of the Scholastics on the nature of substance and accidents, we see that they were mistaken as well. In an attempt to stay ahead of the curve, the Church keeps revising its explanation of accidents to make it less vulnerable to being disproved by science.
Were it not for the fact that the church had used Aristote’s explanation as the basis for the unchangeable dogma, it could simply say “oops, Aristotle goofed, and so did we” but that option isn’t available because of the manner in which the church has defined its authority. So, with each new discovery, transubstantiation becomes harder to defend, while a simple affirmation of the Real Presence, as believed by the early church, is not subject to such theological gymnastics.
Learning from this mistake, it has since attempted to make all proclaimed dogma unverifiable so that no challenge can be made to it.
Given the choice between a “higher authority” that cannot admit its mistakes and reviewing the evidence for beliefs and attempting to find expert consensus therein, even if it means revising some previously held beliefs, I’ll take the latter as it sounds more like being “led into all truth” rather than claiming to have it already.