GraceDK,
I’m not an expert on Islam, so I can’t help you with your substantive concern. But in reading your posts, I was impelled to respond. Presumably, you converted from Lutheranism to Catholicism because you concluded that the Catholic Church presents the fullness of truth (or, at the least, is the most likely candidate, based on all the data, for such status). This is why I converted from Protestantism to Catholicism – the accumulation of the evidence supports the Catholic Church’s claims to be what it says it is. I’m assuming that you still believe all of the other Catholic dogmas to be true (assuming the Church’s stance on a Muslim’s worship of Allah is even dogma or has been infallibly decided – again, I’m not an expert on this, sorry).
If so, I’m not saying that you should just blindly obey the Church here without the use of reason. What I’m saying is that reason should lead you to obey the Church and remain in her as the “pillar and foundation of truth.” Here’s what I mean. Even if your intellect leads you to think that the Church erred on this
one issue, the force of the Church’s “correctness” on so many other issues should, as a matter of reason and logic, cause you to pause and consider that the Church might just be right on this issue too. I mean, was the Church the pillar and foundation of truth for close to 2000 years, only to fail in the past decade or so (whenever it is that the Church issued its statement on Islam’s worship of the same God)? That would be
unbelievably improbable from a scientific viewpoint.
Let me give an example of what I am talking about. Opponents of biblical inerrancy usually seek to prove the Bible contains errors by pointing to alleged contradictions in the scriptural documents. In wrestling with this issue, I came to see that there are many “problem texts” in the Bible which, at first glance, do indeed seem to be contradictory. To make matters worse, some of the problems are so acute that conservative Protestant and Catholic authors really have no good answers to offer. Nevertheless, these Christians remain committed to biblical inerrancy even in the face of objections which they cannot answer satisfactorily. At first, this stance seemed to me to be irrational. After all, I thought, a rational person will be open-minded in his intellectual endeavors. If the evidence accordingly leads him to reject a belief he has cherished since childhood—for example, the inerrancy of scripture—then the rational thing to do is to follow the evidence where it leads.
For an example of the types of a “problem texts” for inerrancy that I am referring to, consider one of the most troubling of the alleged biblical contradictions. In 2 Kings 9, the prophet Elisha arranges for Jehu to be appointed the new king of Israel. Jehu is commissioned with these words:
“Thus says the LORD the God of Israel, “I anoint you king over the people of the LORD, over Israel. And you shall strike down the house of Ahab your master, that I may avenge on Jezebel the blood of my servants the prophets, and the blood of all the servants of the LORD. For the whole house of Ahab shall perish; and I will cut off from Ahab every male, bond or free, in Israel. And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. And the dogs shall eat Jezebel in the territory of Jezreel, and none shall bury her.” (2 Kings 9.6-10)
In the succeeding verses, Jehu carries out his vocation ruthlessly in a great slaughter at Jezreel. As a result, God is pleased: “And the LORD said to Jehu, ‘Because you have done well in carrying out what is right in my eyes, and have done to the house of Ahab according to all that was in my heart, your sons of the fourth generation shall sit on the throne of Israel.’“ (2 Kings 10.30) Thus God rewards Jehu for the slaughter at Jezreel. However, in the book of Hosea, the Lord apparently condemns Jehu for his actions: “And the LORD said to him, ‘Call his name Jezreel; for yet a little while, and I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel.’“ (Hosea 1.4) In the first passage, God is pleased and rewards Jehu; in the other, he seems to punish Jehu for the very same thing he was rewarded for doing! This is one of the gravest challenges to biblical inerrancy that I have ever encountered in all of my reading. I do not know of a satisfying solution; every proposal I have encountered
seems more or less forced.
Yet, even in the face of this apparent contradiction—and many others—I still held to biblical inerrancy. And I think I am justified in holding to inerrancy, even if I can’t personally explain some apparent contradictions. As one scholar pointed out:
“Before I am rationally justified in believing that an alleged error [in scripture] is a real one, the evidence for this error must be sufficient to overturn all the evidence I have for the inerrancy of Scripture. Why? Because this problem text should not be rationally appraised qua particular but qua member of the class “Scripture.” This is not theological dogmatism or presuppositional apologetics. This is a proper understanding of “induction” as it is used in any discipline which methodologically resembles science” (J. P. Moreland, “The Rationality of Belief in Inerrancy”).
By analogy, before you can be rationally justified in discarding Catholicism as a false religious system, the evidence for the Church’s error vis-à-vis Islam must be sufficient to overturn all the evidence in favor of the Church’s claims, which is voluminous.
Hope this is somewhat useful.
