St. Augustine Protestant mindset?

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Continuing with Portalié:
Religious Knowledge. P. 119f.
d. Sources of Faith.
(1) Three rules of faith. In General Augustine proclaims the authority of three rules of faith: Scripture, tradition, and the teaching power of the Church. It is so clear that he sacrificed neither the Bible to oral tradition nor the Church to the Bible that Protestant critics, unable to reconcile these two factors, have here again accused Augustine of contradiction: ‘All those who place Scripture above the Creed can make use of the name of Augustine, just like advocates of the opposite position, for he has strengthened the trend to emphasize the Bible while at the same time encouraging those in the Church who, like Tertullian, tear down the Biblicists.’ 96 This reproach has no foundation, for St. Augustine, when mentioning the various sources of our faith, clearly outlines their subordination and harmony.
The canonical Scripture are an infallible norm for him: ‘Only the canonical writings do I owe consent without hesitation.’ 97 (“only” is in opposition to the writings of the Fathers and the apocryphal books.)
Everything, however, is not contained in Scripture, for tradition alone has transmitted to us many of the revelations made to the Apostles, such as the baptism of infants: ‘There are many things which the universal Church holds, and which because of this are believed to have been commanded by the Apostles, even though they are not found in any written document.’ 98

“The apostles,” indeed, “gave no injunctions on the point;” but the custom, which is opposed to Cyprian, may be supposed to have had its origin in apostolic tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the apostles, which yet are not mentioned in their writings.”

Augustine, On Baptism, Against the Donatists (Book V), 23:31.
 
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And some Catholics cannot accept that many Protestant concepts are found in the writings of the early church. Even if they were not predominant it was heresy to express these views."

I certainly admit that some were present,but they most assuredly were and are treated as heretical.The early Church Fathers did NOT have the Charism of infallibilty-look at Origen.However in the main the writings were decidedly Catholic.
 
Some early Church heresies some of which have survived to this day.I may have included some that developed in the middle ages so please forgive me if you spot them:Most however were condemned at various Catholic Church Councils but elements from more than a few survive to this day,but heresies they remain:

Gnosticism
Marcionism
Antinomianism
Audianism
Donatism
Euchites/Messalians
Montanism
Pelagianism
Mancichaeism
Pelagianism
Manichaeism
Mandaeism
Paulicianism
Priscillianism
Adoptionism
Alianism(Jehovah’s Witnessism)
Apollonarism
Docetism
Macedonianisn
Monarchism
Nestorianism
Monothelitism
Patripassianism
Psilanthropism
Sabellianism

Plus hundreds from the Middle ages and The time of the "Reformation"including Protestantism.(no offence:))
 
Some early Church heresies some of which have survived to this day [long list] …

Plus hundreds from the Middle ages and The time of the "Reformation"including Protestantism.(no offence:))
And sadly, they all have one thing in common: they reject Christ’s one Church. Instead, such carnal men (no offense also, 🙂 but what else are they?) trust in their own works (private interpretation of the bible, their own opinions, etc.) to get them into heaven. But did not St. Paul warn against such “works of the flesh,” such “party spirit” in Galatians 5:20? And does not history teach that, for those who have given themselves over to their carnal desires, lying, deceit and the like become natural, indeed, their modus operandi?!

John Calvin to Philip Melanchthon, November 28, 1552:

Nor, in truth, is it of little importance to prevent the suspicion of any difference having arisen between us from being handed down in any way to our posterity; for it is worse than absurd that parties should be found disagreeing on the very principles, after we have been compelled to make our departure from the world.

Translated differently:

It is indeed important that posterity should not know of our differences; for it is indescribably ridiculous that we, who are in opposition to the whole world, should be, at the very beginning of the Reformation, at issue among ourselves

What dishonesty! And these, so we are told, are “reformers of morals”? Are the “pure church”??

But Calvin’s words and the following speak volumes as to deleterious effects of private interpretation and the “party spirit” or sectarian spirit about which the holy apostle had warned. The following is from:

Campaigning for Christ, 1924, David Goldstein, p. 362.
The one way to obtain unity, to partake of truth, is to come within the true fold. There is a warm welcome for those who respond to Christ’s invitation: ‘Come unto me, all ye that labor and are burdened and I will refresh you.’
But to seek rest for one’s soul is a quest that may not come to fruition under the crowing cock of the weathervane which adorns the steeples of so many Protestant churches in our country.
There is to be found only the unrest that comes with the change of every wind that blows a shift of human opinion. Strange is it not, that a weathervane surmounted by a crowing cock should so aptly fit the facts in the case? — should so typify the denial of those eternal verities, those principles that never change, those principles which are found only in the Catholic Church?”
See also: Campaigners for Christ handbook. pp. 211-212, dated May 21, 1931.

At any rate, the way out for our Protestant friends, out of the Reformer’s darkness, dishonesty, and error, is to understand Christ, to understand his* Incarnation*, to turn away from from the traditions of men -Luther, Calvin, Melanchthon et al - and to the saintly Fathers who, after Christ himself, are the truly the “light of the world.”
 
And sadly, they all have one thing in common: they reject Christ’s one Church. Instead, such carnal men (no offense also, 🙂 but what else are they?) trust in their own works (private interpretation of the bible, their own opinions, etc.) to get them into heaven. But did not St. Paul warn against such “works of the flesh,” such “party spirit” in Galatians 5:20? And does not history teach that, for those who have given themselves over to their carnal desires, lying, deceit and the like become natural, indeed, their modus operandi?!

John Calvin to Philip Melanchthon, November 28, 1552:

Nor, in truth, is it of little importance to prevent the suspicion of any difference having arisen between us from being handed down in any way to our posterity; for it is worse than absurd that parties should be found disagreeing on the very principles, after we have been compelled to make our departure from the world.

Translated differently:

It is indeed important that posterity should not know of our differences; for it is indescribably ridiculous that we, who are in opposition to the whole world, should be, at the very beginning of the Reformation, at issue among ourselves

What dishonesty! And these, so we are told, are “reformers of morals”? Are the “pure church”??

But Calvin’s words and the following speak volumes as to deleterious effects of private interpretation and the “party spirit” or sectarian spirit about which the holy apostle had warned. The following is from:

Campaigning for Christ, 1924, David Goldstein, p. 362.

See also: Campaigners for Christ handbook. pp. 211-212, dated May 21, 1931.

At any rate, the way out for our Protestant friends, out of the Reformer’s darkness, dishonesty, and error, is to understand Christ, to understand his* Incarnation*, to turn away from from the traditions of men -Luther, Calvin, Melanchthon et al - and to the saintly Fathers who, after Christ himself, are the truly the “light of the world.”
👍👍👍👍👍👍👍
 
Hey raumzeitmc2, have you ever heard of Hyper-Calvinism?
Yep!

Just another instance folks trying to find salvation by works i.e., by trying to come to a knowledge of the truth through their own efforts, through bible study, while rejecting the Sacred Tradition and authority of the Lord’s one Church. But St. Paul asks, “What have you that you have not received?” 1 Cor. 4: 7. And what is tradition, but that which has been received?

In truth, it is Protestants who are seeking salvation by works! It is they who teach and practice “works righteous”! But let them learn from Augustine:
SERMON OF BISHOP AURELIUS AUGUSTINE AGAINST PELAGIUS. Date, 416.
We must rely on the divine doctor, not on ourselves. Sermon 348A.
  1. So the whole human being in us was totally lacking in health; the doctor came down to cure body and soul, because he is the savior of the body and soul. If doctors, after all, can cure what they haven’t created, with these medicines and herbal remedies they haven’t created –so if a human doctor can cure what comes from God with what comes from God, how much more will God cure what is his own with what is his own? The doctor, thought, cures one who is going to die, God cures one who is going to live forever. And the very fact that he wished to die for us was our remedy. Great indeed, brothers and sisters, is the mercy of our doctor, that he wished to provide a remedy for us not from his medicine chest, but in his blood.
Much more, it says, being justified now. By what means? By his blood, not by our own powers, not by our own merits, but by his blood, shall we be saved from the wrath through him, not through ourselves, but through him (Rom 5:9). He has tied us up to the cross; assuredly, if we want to live, let us cling to that death. If you cling to yourself, you are clinging to death; life, after all, is not to be found in one who is dead. Why, being dead, do you rely on yourself? You were able to die of your own accord; you cannot come back to life of your own accord. We were able to sin by ourselves, and we are still able to, nor shall we ever not be able to. 14 Let our hope be in nothing but in God. Let us send up our sighs to him; as for ourselves, let us strive with our wills to earn merit by our prayers. 15
The Works of Saint Augustine, A Translation for the 21st Century, Sermons, III/11, Newly Discovered Sermons, 1997, Edmund Hill, John E. Rotelle, New City Press, New York, ISBN 1565481038, pp. 311-312.
Editor’s notes, pp. 319-320:
  1. I have added “not.” The text runs, potuimus et possumus, nec aliquando poterimus; “we were able and are able, nor shall we ever be able.” So I am guessing that non got left out by the easiest of scribal errors (we all have natural inclination to “accentuate the positive, eliminate the negative”) between aliquando and poterimus. But as Dolbeau remarks, the whole passage seems a little corrupt; or else the preacher is being rather disconnected in his thoughts; it looks in fact as if he was somewhat discombobulated.
  1. This sounds like a slightly Pelagian remark! But it is presumably intended to reverse what one may call the Pelagian order of things; and see the last few sections of the sermon, 9- 15, on the effect of the heresy on prayer.
And, briefly, a look at Augustine’s teaching on the One Church:

Again, Fr. Portalié:
CHAPTER XIII. THE CHURCH.
  1. Institution of the Church as Mother of Souls and Prolongation of the Work of Jesus Christ.
a. Mission of the Church.
Augustine very profoundly described the plan of the Savior for the salvation of humanity, a plan diametrically opposed to the individualistic concept of the Reformation. The latter in effect isolates at least in principle each member of the faithful; salvation is a personal affair between the soul and Christ; no priest, no human mediator must interfere. For the Doctor of Hippo, on the contrary, God has not left man isolated in any sphere: in the physical and intellectual life He has given him the family and society; for the supernatural life He has also prepared a family and a society for man –the Church, whose role, guaranteed by divine promises, is to give him life and to lead him to salvation.
She is to carry on His work, or - more accurately - Jesus Christ will carry it on in her and through her. Augustine develops this theme under many forms. (1) The Church is the way of salvation: “Flee from anyone who is not a Catholic in order that forgiveness, resurrection, and eternal life may be granted you through the one, true, and holy Catholic Church.” 7
(2) The Church is the supreme authority for the guidance of humanity: “The whole sum of authority and the light of reason is found in that one saving name and in His one Church, set up for the restoration and reformation of the human race. 8
 
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