Just4asking:
Do you believe that the Scriptures are inerrant and inspired?
That is a Catholic belief the reformers highjacked and reduced “inerrancy and inspiration” to human opinion because they felt the Holy Spirit was not doing his job. When you remove the Bible from the Church, it is no longer inspired and inerrant, as thousands of opposing interpretations prove. You uphold chaos over order.
Are the Scriptures themselves adequate or strong enough for doctrines to be based on?
First, this so called absolute infallible doctrine that all doctrine must be found in scripture…IS NOT IN SCRIPTURE!!! And you have dodged the point. Second, there is no Catholic doctrine that cannot be directly or indirectly inferred from Scripture. Just because a doctrine is not explicit in scripture does not mean it is contrary or violates scripture.
What do you think of this quote from Basil of Caesaria:
"We ought to carefully to examine whether the doctrine offered to us is conformable to Scripture, and if not, to reject it. Nothing must be added to the inspired words of God; all that is outside Scripture is not of faith, but is sin. (Prolegomena, 2, Work 3, Ascetic (iii) )
This man certainly supports sola scriptura.
Then he must consistently support sola scriptura if this quote out of context is to be of any use to you.
Basil of Caesaria *“Of the beliefs and practices whether generally accepted or enjoined which are preserved in the Church, some we possess derived from written teaching; others we have delivered to us in a mystery by the apostles by the tradition of the apostles; and both of these in relation to true religion have the same force” *(On the Holy Spirit, 27).
Basil of Caesaria *“In answer to the objection that the doxology in the form
with the Spirit' has no written authority, we maintain that if there is not another instance of that which is unwritten, then this must not be received [as authoritative]. But if the great number of our mysteries are admitted into our constitution without [the] written authority [of Scripture], then, in company with many others, let us receive this one. For I hold it apostolic to abide by the unwritten traditions. *'I praise you,' it is said [by Paul in 1 Cor. 11:1] that you remember me in all things and keep the traditions just as I handed them on to you,’ and `Hold fast to the traditions that you were taught whether by an oral statement or by a letter of ours’ [2 Thess. 2:15]. One of these traditions is the practice which is now before us [under consideration], which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time” (On the Holy Spirit, 71).
just4asking, your Basil argument belongs in the soup.
Such talk hardly fits with the principle that Scripture is formally sufficient for all matters of Christian doctrine. This type of appeal to a body of unwritten apostolic Tradition within the Church as being authoritative is frequent in Basil’s writings.
In addition, quotes from Church Fathers are not read the same way a sola scripturist reads the Bible, which is frozen in 16th century Nominalism. Catholics don’t treat the Bible like a SSist treats a phone book, and the same goes for the ECF’s. Furthermore, Catholics are not bound by every line ever written by an ECF.
I challenge OS, or anyone else, to demonstrate for me how, where, or when sola scriptura was used that resulted in greater unity among Protestants.
Do all orthodox protestants believe:
1- Christ is God?
2- died for the sins of the world?
3- that ministers can marry?
What truths Protestants have (and there are a lot of truths) are borrowed wholesale from the Catholic Church, the rest is human opinion. None of these items answers the question, because sola scriptura is a divisive invention.
Not so. Just because an authority claims something to be true does not make it so.
In this case there is no evidence from the from the first century. It fails not only on biblical grounds (see above) but also on historical grounds…
We are talking about a divinely appointed authority run by humans, you are talking about a mere human authority. Since you refuse to believe the Church is an extension of the Incarnation (united by the Eucharist) you have to redefine the Incarnation itself. Sound Mariology means sound Christology. You reject sound Mariology and that is why you have Nestorian leanings.