C
Contarini
Guest
And the point I’m making is that in the Protestant view “living faith” is an indissoluble unity–it can’t be split up into “faith plus love” as the Catholic concept of “living faith” can, and it is qualitatively different from dead faith. In the traditional Catholic view, living faith is simply “dead faith” plus charity. I think that the Protestant conception has some distinct advantages and has been a very helpful contribution to the ongoing consideration of the nature of faith by *all *Christians.Not “living faith,” which was the term you used. A person can have true faith without charity, but but not living faith without charity.
But this was already a major theme in Christian theology, especially (though not exclusively) in the West. One thinks immediately, for example, of Franciscan theology.
A “contribution” as I define it moves the conversation forward in a significant way. The surest way to identify a contribution to Catholic theology is to look at Catholic theologians’ footnotes! And you will find that they frequently reference Protestants (and vice versa of course).So if contributions are not innovations, as you and Randy agree, what are they?
It wasn’t that simple–there was a widespread attitude among many Church officials that laypeople ought not to be given too free access to Scripture, and at certain times and places, where there was particular fear of heresy, this took the form of outright banning of vernacular translations. The only place where this was the case on the eve of the Reformation was England. There were indeed vernacular translations all over the rest of Europe, but these were of relatively recent vintage for the most part (following the invention of the printing press).And that’s good. I’m just saying that in that time period, lay Catholics who could afford Bibles or Bible portions, or who had easy enough access to them, did regularly read them, as they had been encouraged to do for many hundreds of years. People of the time wrote about it.
All I’m saying is that there was a real difference between the attitude of Catholics and that of Protestants, and that Catholics today have been deeply influenced by the *Protestant *developments in belief and practice with regard to lay Bible reading.
One good starting place for thinking about this difference is a phrase from William Durandus’s 13th-century Rationale divinorum officiorum, speaking of the reading of the Gospel in the liturgy, which he envisions being done only in Latin: “Even when not understood, the power of God’s Word prevails.”
I am not convinced that this is entirely wrong. But the Protestant rejection of this principle was, in the sense I have described, certainly a contribution to the broader conversation among Christians about how Scripture functions within the Body of Christ.
Edwin