This is a fascinating, if feisty, discussion.
It does raise a number of issues for me:
(1) It continues to be profoundly aggravating for me (and I suspect for other protestant Christians) that CC has arrogated ownership of the scriptures - which it then donates to others - and that it has appropriated unique, divinely-inspired authority to interpret them to the exclusion of any other authority. If doing so is based by CC on the scriptures, then it is a self-fulfilling prophecy.
(2) Divine inspiration is difficult to pin down - as we have seen in the reduction of indulgences heavily used in the middle ages, and the increase in annulments currently. We also see it in papal elections which require in most cases a number of ‘votes’ before there is an elected Pope. If selection were divinely inspired, why is a vote required, why might it take more than one vote, and why is it perhaps true to say (although we can never know) that a *minority *papabile can be elected by the College of Cardinals? Why does it take so long? Where is there divine inspiration here? And where does the infallibility suddenly originate from? This is the closest example that I think can be understood by everyone.
(3)
Therefore, the early Protestants targeted for elimination traditions and doctrines they believed were based on distortions of Scripture, or were contrary to the Bible, but which the Catholic Church considered scripturally-based aspects of the Christian faith, such as transubstantiation, the doctrine of purgatory, the veneration of images or icons, and especially the doctrine that the Pope is the head of the Church on earth.
Some of these ‘divinely inspired’ doctrines/dogmas/beliefs/etc have become some of the worst stumbling blocks to re-unification. And good men on both sides of the schism were presumably divinely inspired to antithetical beliefs.
I am attracted by the post that suggested that
that is not ‘inspiration’ at work, nor is it ‘infallibility’ at work. That is people, lead by the Holy Spirit, using the brains that God gave them, deducing what fitted, what was accurate, and what was legitimate. That is not Tradition. That is thinking.
Perhaps it was the CC combination of scripture with ‘tradition’ that has made it so difficult to overcome the reluctance of protestants to trust the self-proclaimed authority of the CC. (I have posited elsewhere that the succession might have moved with Luther and subsequent reformers. Without the emphasis on divine inspiration as to the work of the institution of the Catholic Church, it should have been possible, before or after the fact of the schism, to avoid permanent separation.
(4) Someone asked ‘How do you decide which interpretation (of scripture and/or tradition) to choose? The one that suits your conclusion?’ This is a tough one, for it seems that each time a decision is made, CC comes out on top, by its own admission. Is this simply coincidence? Is it God’s will? How do we know?
We start with ownership of Christ’s Church on earth, understanding of his mission and God’s, interpretation of scriptures and ownership of the Bible, apostolic succession, and the core beliefs of faith. Can I truly believe that God comes down on the side of CC every time? No.
Further, we know, we are aware through the events of history, that there are times that interpretations made by the Magisterium or the Papcy actually reflect, or react to, annoyances, rebellions, heresies, conflicts of other kinds, outside or inside the CC. A 20th century example is seen in the two papal Encyclicals,
Providentissimus Deus (Pope Leo XIII, 1893: to protect Catholic interpretation of the Bible from attacks by rationalistic science); and
Divino afflante Spiritu (Pope Pius XII, 1943: to defend Catholic interpretation from attacks that opposed the use of science by exegetes and that wanted to impose a non-scientific, so-called ‘spiritual’ interpretation of scripture). And we now have
The Interpretation of the Bible of the Church Vatican, 1993, Cardinal Ratzinger ed. Things change, slowly, but they do change and at least sometimes, in reaction to events elsewhere.
(5) If 'The Word is a Person, not a book. And that Person is the God-Man, Jesus Christ, God Incarnate Himself ', then it means that CC has also appropriated, arrogated to itself, the very Being of God, incarnate in Christ, by claiming sole ownership of the scriptures (not forgetting they are also used by Moslems and Jews). This is certainly not a correct understanding of intention by anyone’s interpretation.
I suspect some interpretations are simply made up. Reading the
Interpretation of the Bible of the Church in the light of propositions made on the Forum suggests this to be true.