H
humble_in_doubt
Guest
have you ever read the Council of Trent? Man they were pretty tough on you guys … I don’t see much hope for a live and let live attitude in relations between Catholics and protestants (well that is until there are no more Catholics and protestants left, and religion is relegated to the scrap heap of history).I vote “j” with occasional additions from the other categories.
From my perspective as a Lutheran and based on the discussions on a number of threads on CAF, I often think that one of the major obstacles is our (Lutheran and Catholic) inability to let the sixteenth century rest and to focus on the twenty-first century in which we live out our faith. I find it sad that so many discussions focus on the character – and the character flaws – of Luther, Pope Leo X, and other Reformers and Catholics of the past.
hey I even have to agree with you guys on this one. According to OSAS heck I’m still savedIf this refers to OSAS, I’m firmly on the Catholic side of the question. I believe that our salvation is not guaranteed – we have the ability to reject Christ and the salvation he brings. Why anyone would want to do that, I don’t know.
Luther did not think anyone who died “outside of Christ” would be saved. For him (and I would strongly argue Paul) justification was by faith alone (albeit proper living was the natural outflow of faith, or to use christian terminology … the “witness” of grace).The answer to (c) pretty well takes care of this. There would seem to be no need for purgatory if one is in our Lord’s hands, the same Lord who was willing to sit down with outcasts and sinners and, perhaps, even change them.
in early Catholicism many reserved baptism to just before death, because they believed that after baptism any sin whatsoever would result in perdition (playing on some of the language in Hebrews).I don’t think we have any disagreements about baptism.
so when Catholics dismiss biblical literalism they do so at the expense their own history (and make any claim of infallibility logically difficult). Like Luther said, “Reason is the whore of the devil” (logic & reason truly did destroy any religious superstition I once had, and as is obvious I used to have plenty).
wrongdoing always has tangible consequences, whether direct or psychological. IMO the idea that we only need forgiveness from an invisible power can be harmful (and can actually promote poor behavior, particularly when using a sola scriptura approach … albeit scripture is really closer to Lutheran theology and closer yet to Calvinist theology than it is to Catholic theology).There is nothing wrong with confessing one’s sins to a priest (or pastor) and hearing the words of absolution. However, a mandating that one must take part in individual, auricular confession is an issue.
Forgiveness is a good thing, but only when one is truly repentant for their wrongdoing and actually changes (not merely forms a good intention, which isn’t tangibly worth very much). Let’s say a person get’s busted for larceny once or twice in their lives and the judge cuts them some slack and gives them a chance to change. Should the judge forgive them if they get arrested again and again even if they’re truly sorry? Who cares if they feel bad about stealing … eventually it becomes evident that they’ll always be a thief right, so eventually they need to feel the cold hard floor of a jail cell. They obviously can’t be trusted regardless of their intentions.
Neither Calvin nor Luther ever denied perpetual virginity (to my knowledge anyway). This objection came later (albeit the objection is based on pretty solid support from scripture, which states Jesus did have siblings; and if you draw from the typology of David and the rejection of him from his siblings & the prophecy that the same would happen with the Messiah, it seems that perhaps having actual blood siblings who rejected Jesus is important for typological purposes and to fulfill prophecy).Whether or not the Mother of our Lord remained a virgin is another of those issues which has no effect on my faith in her son. It also has no effect on my admiration for her for what she most certainly is – the one chosen to bring the Incarnate Word into the world.
Moreover, the traditions concerning Mary are either based on apocrypha that is known to be unreliable (for instance the protoevangelium of James, which scholars have confirmed could not have been written by a James of Jerusalem, which is how the gospel was signed) or later tradition with no verifiable source.
I am not convinced that papal infallibility is anything to be assumed. I hope and pray that all papal teaching on faith and morals will be correct, but I’m not persuaded that the charism of infallibility exists.
after all papal infallibility is only a 19th century innovation (it wasn’t official doctrine for the first 1,800 plus years of CC history … though arguably it could have been inferred).Just a few thoughts.