Reflections on Infallibility (Article IVb): Preliminaries on Sources

The Series so Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa
12. Interlude III

On Using Protestant Sources for Consideration

Before discussing Scripture and Sola Scriptura, which involves looking at what Protestants have to say on the subject, it seems I should first discuss my own criteria for sources I choose.  Obviously to have a true dialogue, we need to be clear on what is believed, and not take a bad argument or a misrepresentation of an argument and treat this as the best Protestantism can come up with.

Trying to Understand What They Mean, Not What I Think They Mean

While it would be tempting to take a Protestant source and give it my own interpretation and claim in a smart-aleck way that "I was taking the plain sense of what he said," this would not be a just way to interpret it.  If I take the words of an author in a way which he did not intend, I am not responding to what he in fact intended to say.  Instead I would be distorting his words. 

While it might be partially the fault of the author for not expressing himself clearly, it would be wrong of me to try to hold the author to a view he never claimed to believe.  Since I believe it is unjust to misrepresent the Catholic Church this way and have protested anti-Catholics using this tactic, it morally follows that I must not misrepresent the belief of another in this way.

Recognition that these Individuals Do Believe and are Trying to Be Faithful

One thing I want to make clear is that even though I disagree with some of their positions, I do recognize they are trying to be faithful Christians.  It is true I believe men like TD Jakes and RC Sproul make errors where they differ from the Catholic faith.  However it is also true I believe they do not hold to these errors out of obstinacy but because they believe them to be true.

Who Speaks for Protestantism?

Before I begin, there is one problem to be aware of. Certain Protestant denominations do hold to different beliefs on different things. Some believe Baptism to be necessary and others believe it to be merely a symbol for example. Since there is not a universal arbitration as Catholics have, I will not be able to point to one definition and say “This is what all Protestants hold.” So the question is: What makes up a position which is representative?

90%? 75%? 50%+1? The largest plurality?  How representative of Protestantism is Fundamentalism?  Evangelicalism?  Pentecostalism?  Mainline Protestantism?  Non-Denominationalism?  Any attempt to deal with one will no doubt result in people saying "They don't speak for me!"

Trying to ascertain what is widely held can be difficult indeed, and it seems that I can really do no more than to speak in the most general terms about what Protestantism believes as a whole, and when necessary discuss different offshoots of the same general term when it seems the same term is understood in different ways by different groups.

Sola Scriptura and Sola Fide appear to be the two beliefs which all Protestants accept, though the firmness with which they hold it and what is understood by it seems to vary from group to group

Sources Widely Respected and Considered Informed

With this in mind, I do my best to find educated sources, not some of those odd fringe churches who make outlandish claims and wind up in the headlines or cited by atheists to "prove" how dumb Christians are.  Dialogue requires finding out how the educated member of the faithful understands the claim, and not how an uninformed individual would understand it.  I'm sure all of us have encountered fellow believers speaking in a way so embarrassing that you just want to say, "Will you shut up and stop 'helping' me?"  Also I think it would be wrong to take the understanding a teenager might have and treat it as if this is what people with a degree in theology might hold.  People do deepen in their faith over time.

I also wish to avoid things which are contentious between groups of Protestants.  It would be seen as inaccurate if I chose to apply TD Jakes' views of the Trinity and claim all Protestants believe this.  It would be inaccurate to claim that all Protestants hold to the Once Saved Always Saved view or the view of Oneness Pentecostalism.  Certainly, I have no interest in taking sides between Fundamentalist, Evangelical, Pentecostal or Mainline.

With these things in mind, I have done my best to consult works available to me which seem to be mainstream sources (which I define in opposition to obscure fringe groups), educated, and not those which are controversial between denominations.  However, this cuts both ways.  Even if there is a denominational dispute, my interest is seeing what seems to be most widely held even if a particular reader may disagree with it.

Intention to Understand what is Believed by Believers

Finally, my interests are in what believing Protestants hold and not the beliefs of those who so water down the faith that one wonders if they think Christ is anything more than a "nice guy" and a social worker.  As Christians we believe that Jesus Christ died to save us from our sins and rose again and that only through His salvific act can we reach Heaven (Yes, Catholics believe this too).

Looking for What Is Believed, Not What is "Easy to Refute"

In short, while I shall do my best to make an accurate assessment, any choices which may seem out of mainstream are not done with the intention of creating a Straw Man argument or to make Protestantism look foolish.  While some readers may disagree with the sources cited, please keep in mind this use is not done maliciously but done with good will intended.

For example, I have made reference to Nelson’s New Illustrated Bible Dictionary and Nelson’s New Christian Dictionary.  Not because I think a Dictionary is something which will fully explain a belief, but because it is a source which seems to be widely respected and seems to define certain beliefs in a way which tend to be widely held.  I may choose to cite people like Luther and Calvin, when relevant to do so, because of the influence they have held among Protestants.  However, I don't intend to cite them to make them look ridiculous or evil (in the 16th and 17th century, Catholics and Protestants both expressed themselves forcefully and sometimes uncharitably).  Other cited theologians will be ones who seem to hold respect among most Protestants.

A Caveat and a Plea for Fairness

Of course, since I have clarified where I am coming from, I believe I should make this clear: The reader owes the Catholic Church the same consideration that I am trying to give to the Protestant claims.  This means considering what we actually believe and not assume that the tired old propaganda dating back to the 17th century is true.  We don't worship statues, we don't think we can earn Heaven and we don't think the Pope is God.  (Yes I have encountered all of these accusations).

Just as I am doing my best to represent accurately what Protestants believe about themselves, justice and charity requires that the reader do the same for Catholicism.

The Article Next Time

With this in mind, the next article will discuss the issues of how Catholics and Protestants view the Bible, on the meaning and implications of the Inspiration of Scripture, and try to explain why the Catholic cannot accept the idea of Sola Scriptura but does not deny the authority of Scripture in any way (See Interlude III).

Reflections on Infallibility (Article IVb): Preliminaries on Sources

The Series so Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa
12. Interlude III

On Using Protestant Sources for Consideration

Before discussing Scripture and Sola Scriptura, which involves looking at what Protestants have to say on the subject, it seems I should first discuss my own criteria for sources I choose.  Obviously to have a true dialogue, we need to be clear on what is believed, and not take a bad argument or a misrepresentation of an argument and treat this as the best Protestantism can come up with.

Trying to Understand What They Mean, Not What I Think They Mean

While it would be tempting to take a Protestant source and give it my own interpretation and claim in a smart-aleck way that "I was taking the plain sense of what he said," this would not be a just way to interpret it.  If I take the words of an author in a way which he did not intend, I am not responding to what he in fact intended to say.  Instead I would be distorting his words. 

While it might be partially the fault of the author for not expressing himself clearly, it would be wrong of me to try to hold the author to a view he never claimed to believe.  Since I believe it is unjust to misrepresent the Catholic Church this way and have protested anti-Catholics using this tactic, it morally follows that I must not misrepresent the belief of another in this way.

Recognition that these Individuals Do Believe and are Trying to Be Faithful

One thing I want to make clear is that even though I disagree with some of their positions, I do recognize they are trying to be faithful Christians.  It is true I believe men like TD Jakes and RC Sproul make errors where they differ from the Catholic faith.  However it is also true I believe they do not hold to these errors out of obstinacy but because they believe them to be true.

Who Speaks for Protestantism?

Before I begin, there is one problem to be aware of. Certain Protestant denominations do hold to different beliefs on different things. Some believe Baptism to be necessary and others believe it to be merely a symbol for example. Since there is not a universal arbitration as Catholics have, I will not be able to point to one definition and say “This is what all Protestants hold.” So the question is: What makes up a position which is representative?

90%? 75%? 50%+1? The largest plurality?  How representative of Protestantism is Fundamentalism?  Evangelicalism?  Pentecostalism?  Mainline Protestantism?  Non-Denominationalism?  Any attempt to deal with one will no doubt result in people saying "They don't speak for me!"

Trying to ascertain what is widely held can be difficult indeed, and it seems that I can really do no more than to speak in the most general terms about what Protestantism believes as a whole, and when necessary discuss different offshoots of the same general term when it seems the same term is understood in different ways by different groups.

Sola Scriptura and Sola Fide appear to be the two beliefs which all Protestants accept, though the firmness with which they hold it and what is understood by it seems to vary from group to group

Sources Widely Respected and Considered Informed

With this in mind, I do my best to find educated sources, not some of those odd fringe churches who make outlandish claims and wind up in the headlines or cited by atheists to "prove" how dumb Christians are.  Dialogue requires finding out how the educated member of the faithful understands the claim, and not how an uninformed individual would understand it.  I'm sure all of us have encountered fellow believers speaking in a way so embarrassing that you just want to say, "Will you shut up and stop 'helping' me?"  Also I think it would be wrong to take the understanding a teenager might have and treat it as if this is what people with a degree in theology might hold.  People do deepen in their faith over time.

I also wish to avoid things which are contentious between groups of Protestants.  It would be seen as inaccurate if I chose to apply TD Jakes' views of the Trinity and claim all Protestants believe this.  It would be inaccurate to claim that all Protestants hold to the Once Saved Always Saved view or the view of Oneness Pentecostalism.  Certainly, I have no interest in taking sides between Fundamentalist, Evangelical, Pentecostal or Mainline.

With these things in mind, I have done my best to consult works available to me which seem to be mainstream sources (which I define in opposition to obscure fringe groups), educated, and not those which are controversial between denominations.  However, this cuts both ways.  Even if there is a denominational dispute, my interest is seeing what seems to be most widely held even if a particular reader may disagree with it.

Intention to Understand what is Believed by Believers

Finally, my interests are in what believing Protestants hold and not the beliefs of those who so water down the faith that one wonders if they think Christ is anything more than a "nice guy" and a social worker.  As Christians we believe that Jesus Christ died to save us from our sins and rose again and that only through His salvific act can we reach Heaven (Yes, Catholics believe this too).

Looking for What Is Believed, Not What is "Easy to Refute"

In short, while I shall do my best to make an accurate assessment, any choices which may seem out of mainstream are not done with the intention of creating a Straw Man argument or to make Protestantism look foolish.  While some readers may disagree with the sources cited, please keep in mind this use is not done maliciously but done with good will intended.

For example, I have made reference to Nelson’s New Illustrated Bible Dictionary and Nelson’s New Christian Dictionary.  Not because I think a Dictionary is something which will fully explain a belief, but because it is a source which seems to be widely respected and seems to define certain beliefs in a way which tend to be widely held.  I may choose to cite people like Luther and Calvin, when relevant to do so, because of the influence they have held among Protestants.  However, I don't intend to cite them to make them look ridiculous or evil (in the 16th and 17th century, Catholics and Protestants both expressed themselves forcefully and sometimes uncharitably).  Other cited theologians will be ones who seem to hold respect among most Protestants.

A Caveat and a Plea for Fairness

Of course, since I have clarified where I am coming from, I believe I should make this clear: The reader owes the Catholic Church the same consideration that I am trying to give to the Protestant claims.  This means considering what we actually believe and not assume that the tired old propaganda dating back to the 17th century is true.  We don't worship statues, we don't think we can earn Heaven and we don't think the Pope is God.  (Yes I have encountered all of these accusations).

Just as I am doing my best to represent accurately what Protestants believe about themselves, justice and charity requires that the reader do the same for Catholicism.

The Article Next Time

With this in mind, the next article will discuss the issues of how Catholics and Protestants view the Bible, on the meaning and implications of the Inspiration of Scripture, and try to explain why the Catholic cannot accept the idea of Sola Scriptura but does not deny the authority of Scripture in any way (See Interlude III).

Thoughts on Infallibility (Interlude III): What the Catholic Church Believes About Scripture

The Series so Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa

As I work my way through various Protestant Sources to make sure I understand Sola Scriptura, I have noticed one troubling trend which appears constantly: The misstating of what educated Catholics believe about Scripture.

Now of course it is one thing to understand but reject the Catholic understanding of Scripture.  It is entirely another thing to misrepresent what Catholics believe, knowingly or not.  To pass on what one knows to be false, or to pass on false statements without verifying if they are true is to bear false witness.

Ultimately God is the one who will judge the level of culpability of those who bear false witness.  For the person who has no way of finding out otherwise, the degree of responsibility is far less than the person who can find out what Catholics teach on the subject but refuses to do so.

It is not my intent to declare what the level of culpability exists in an individual.  Nor do I have any idea whether a particular non-Catholic visitor to my site holds to these sorts of views.  Rather, my intention is to point out to the non-Catholic what we in fact do believe to avoid misunderstanding us and charging us wrongly.

I believe it is important to state what we believe here before moving forward because it is possible some, not knowing what we do believe, may take the rejection of the Protestant view as a denial of the Inspiration and authority of Scripture.

The Catholic Views on Scripture in the Catechism of the Catholic Church

The Catechism of the Catholic Church has this to say on the Inspiration of Scripture:

101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."⁶³

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:⁶⁴

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.⁶⁵

103 For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body.⁶⁶

104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, "but as what it really is, the word of God".⁶⁷ "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them."⁶⁸

105 God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."⁶⁹

"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself."⁷⁰

106 God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."⁷¹

107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."⁷²

108 Still, the Christian faith is not a "religion of the book." Christianity is the religion of the "Word" of God, a word which is "not a written and mute word, but the Word which is incarnate and living".⁷³ If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, "open [our] minds to understand the Scriptures."⁷⁴

109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.⁷⁵

110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression."⁷⁶

111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."⁷⁷

The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.⁷⁸

112 1. Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover.⁷⁹

The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.⁸⁰

113 2. Read the Scripture within "the living Tradition of the whole Church". According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church"⁸¹).

114 3. Be attentive to the analogy of faith.⁸² By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.

She also exhorts the faithful to read the Scriptures:

131 "And such is the force and power of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life."¹⁰⁹ Hence "access to Sacred Scripture ought to be open wide to the Christian faithful."¹¹⁰

132 "Therefore, the study of the sacred page should be the very soul of sacred theology. The ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture."¹¹¹

133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.¹¹²

I hope this citation makes clear what Catholics do in fact believe about Scripture against any claims to the contrary.

Thoughts on Infallibility (Interlude III): What the Catholic Church Believes About Scripture

The Series so Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa

As I work my way through various Protestant Sources to make sure I understand Sola Scriptura, I have noticed one troubling trend which appears constantly: The misstating of what educated Catholics believe about Scripture.

Now of course it is one thing to understand but reject the Catholic understanding of Scripture.  It is entirely another thing to misrepresent what Catholics believe, knowingly or not.  To pass on what one knows to be false, or to pass on false statements without verifying if they are true is to bear false witness.

Ultimately God is the one who will judge the level of culpability of those who bear false witness.  For the person who has no way of finding out otherwise, the degree of responsibility is far less than the person who can find out what Catholics teach on the subject but refuses to do so.

It is not my intent to declare what the level of culpability exists in an individual.  Nor do I have any idea whether a particular non-Catholic visitor to my site holds to these sorts of views.  Rather, my intention is to point out to the non-Catholic what we in fact do believe to avoid misunderstanding us and charging us wrongly.

I believe it is important to state what we believe here before moving forward because it is possible some, not knowing what we do believe, may take the rejection of the Protestant view as a denial of the Inspiration and authority of Scripture.

The Catholic Views on Scripture in the Catechism of the Catholic Church

The Catechism of the Catholic Church has this to say on the Inspiration of Scripture:

101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."⁶³

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:⁶⁴

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.⁶⁵

103 For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body.⁶⁶

104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, "but as what it really is, the word of God".⁶⁷ "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them."⁶⁸

105 God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."⁶⁹

"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself."⁷⁰

106 God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."⁷¹

107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."⁷²

108 Still, the Christian faith is not a "religion of the book." Christianity is the religion of the "Word" of God, a word which is "not a written and mute word, but the Word which is incarnate and living".⁷³ If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, "open [our] minds to understand the Scriptures."⁷⁴

109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.⁷⁵

110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression."⁷⁶

111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."⁷⁷

The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.⁷⁸

112 1. Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover.⁷⁹

The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.⁸⁰

113 2. Read the Scripture within "the living Tradition of the whole Church". According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church"⁸¹).

114 3. Be attentive to the analogy of faith.⁸² By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.

She also exhorts the faithful to read the Scriptures:

131 "And such is the force and power of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life."¹⁰⁹ Hence "access to Sacred Scripture ought to be open wide to the Christian faithful."¹¹⁰

132 "Therefore, the study of the sacred page should be the very soul of sacred theology. The ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture."¹¹¹

133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.¹¹²

I hope this citation makes clear what Catholics do in fact believe about Scripture against any claims to the contrary.

Thoughts on Primacy and Infallibility (Article IVa): Preliminaries on What Divides Catholics and Protestants

(Those who read the earlier version of Article IIIb may have expected this to be article IIIc. I decided to make it IVa simply because it is a different topic from the topic of infallibility in article IIIa and IIIb).

Preliminary Notes

Of course a topic like this will invoke strong feelings.  Whether Catholic or Protestant, those who practice their faith out of devotion (as opposed to a "meh, whatever" attitude of indifference) belong because they believe their teachings to be true.  Of course, Catholicism and Protestantism cannot both be true.

If Protestantism is true, then it means that Catholicism added to the teachings of the Christian faith.  However, if Catholicism is true, then it means that Protestantism subtracted from the teachings of the Christian faith.

I would ask the reader to remember I am not writing this as an "in your face" attack on non-Catholic Christians.  Rather, I seek to demonstrate why Catholics do not recognize the concept of sola scriptura as part of the teaching of Christ.

Introduction

Of course the entire subject of the disputes between Catholics and Protestants are too large to deal with in one article — or even a series of articles.  The focus of this article is to lay down some pitfalls to avoid.  We need to avoid the use of logical fallacies and we need to realize what is under dispute.  I have certainly seen internet debates where Catholic and Protestant spoke past each other because they did not realize they used the same terms in different ways leading to each side accusing the other of being obstinate.

Argument from Ignorance is a Fallacy

One thing essential to remember is that the argument that "[X] is not mentioned in the Bible,  Therefore it was added later," is an argument from ignorance.  The argument from ignorance basically makes an assumption that because a thing was not said it means it is not true.  Alternately, some have used it to say that since there is no argument against the view it must be true.

Neither view is correct.  No logical conclusion can be drawn from nothing (no knowledge).  Rather we need to see what sort of evidence exists for a belief.  Now in the court of law, the defendant is assumed innocent until proven guilty.  This means that the burden of proof is on one side, while the other side merely has to show why the prosecution cannot prove his case.

However, in discussions where the truth is being sought, both sides need to present their justifications, and we cannot accept the assumption that because one side has failed to present their case that the other side must automatically be true.

The fact that Scripture does not say a thing neither proves a thing nor disproves a thing.  One must recognize that there can be other reasons for not speaking on a topic.  For example, Paul speaking on circumcision in his epistles may find the topic of primacy irrelevant to the point he wishes to make.

This is important to remember because often debates over religious beliefs boil down to claiming "your side isn't mentioned in [X].  Therefore it is false."  Because of this, we must recognize that accepting or denying a belief cannot be based on this sort of reasoning.

Assumptions and Sola Scriptura

This leads us into the next issue of concern, and that is the issue of assumptions and interpretations.  What one holds to be true may in fact be true whether or not the individual can explain himself in a logical way or not.  However, if one wants to convince another, there needs to be some sort of acceptance of the premise between two parties.  If both parties do not accept something, then it is this issue which needs to be established before continuing.  This is why Christians of different denominations do not begin their disputes with the question of whether God exists.  Since both believe this to be true, they do not need to start here.  On the other hand, a Christian and an atheist debating would need to be starting somewhere closer to the question of "does God exist?"  (The precise spot would depend on what sort of beliefs the atheist had about the idea of what we can know, whether we can know truth and so on).

Failure to start at the point of difference will result in nothing more than a waste of time, as both sides talk past each other.

In terms of Church authority and Sola Scriptura, the difference is not over whether Catholics believe the Bible to be inspired.  We do believe this to be true.  The key area of difference is over the authority to interpret Scripture.  If a Protestant says "Catholicism cannot be true, for the Catholic Church teaches [X] and the Bible clearly forbids [X]," the Catholic will rightly want to know on what authority the Protestant can interpret Scripture in a binding fashion on this subject.  Likewise, the Protestant who hears that the Church has defined something infallibly will generally reject it because they do not believe the Pope has this authority.

Thus, the true issue between Catholic and Protestant is Who has the authority to interpret what is and is not authentically Christian.

Anyone who has been paying attention to this series so far will realize I have done my best to demonstrate the basis on which the Catholic believes in the teaching authority of the Church, though any failure is due to my own lack of ability and not that of the Church.  The non-Catholic may not believe in the Catholic authority to interpret Scripture in a binding manner, but they cannot deny we do accept the authority of Scripture in holding this view.

Conclusion

Now, we need to look at Sola Scriptura and the basis for holding it, and why a Catholic does not accept the premise.  In doing so, I hope to clear up some misconceptions on what Catholics do believe.  Thus I will look at the claims of sola scriptura and do my best to find a representative view of what it means in light of the differences between some denominations on the subject.

Thoughts on Primacy and Infallibility (Article IVa): Preliminaries on What Divides Catholics and Protestants

(Those who read the earlier version of Article IIIb may have expected this to be article IIIc. I decided to make it IVa simply because it is a different topic from the topic of infallibility in article IIIa and IIIb).

Preliminary Notes

Of course a topic like this will invoke strong feelings.  Whether Catholic or Protestant, those who practice their faith out of devotion (as opposed to a "meh, whatever" attitude of indifference) belong because they believe their teachings to be true.  Of course, Catholicism and Protestantism cannot both be true.

If Protestantism is true, then it means that Catholicism added to the teachings of the Christian faith.  However, if Catholicism is true, then it means that Protestantism subtracted from the teachings of the Christian faith.

I would ask the reader to remember I am not writing this as an "in your face" attack on non-Catholic Christians.  Rather, I seek to demonstrate why Catholics do not recognize the concept of sola scriptura as part of the teaching of Christ.

Introduction

Of course the entire subject of the disputes between Catholics and Protestants are too large to deal with in one article — or even a series of articles.  The focus of this article is to lay down some pitfalls to avoid.  We need to avoid the use of logical fallacies and we need to realize what is under dispute.  I have certainly seen internet debates where Catholic and Protestant spoke past each other because they did not realize they used the same terms in different ways leading to each side accusing the other of being obstinate.

Argument from Ignorance is a Fallacy

One thing essential to remember is that the argument that "[X] is not mentioned in the Bible,  Therefore it was added later," is an argument from ignorance.  The argument from ignorance basically makes an assumption that because a thing was not said it means it is not true.  Alternately, some have used it to say that since there is no argument against the view it must be true.

Neither view is correct.  No logical conclusion can be drawn from nothing (no knowledge).  Rather we need to see what sort of evidence exists for a belief.  Now in the court of law, the defendant is assumed innocent until proven guilty.  This means that the burden of proof is on one side, while the other side merely has to show why the prosecution cannot prove his case.

However, in discussions where the truth is being sought, both sides need to present their justifications, and we cannot accept the assumption that because one side has failed to present their case that the other side must automatically be true.

The fact that Scripture does not say a thing neither proves a thing nor disproves a thing.  One must recognize that there can be other reasons for not speaking on a topic.  For example, Paul speaking on circumcision in his epistles may find the topic of primacy irrelevant to the point he wishes to make.

This is important to remember because often debates over religious beliefs boil down to claiming "your side isn't mentioned in [X].  Therefore it is false."  Because of this, we must recognize that accepting or denying a belief cannot be based on this sort of reasoning.

Assumptions and Sola Scriptura

This leads us into the next issue of concern, and that is the issue of assumptions and interpretations.  What one holds to be true may in fact be true whether or not the individual can explain himself in a logical way or not.  However, if one wants to convince another, there needs to be some sort of acceptance of the premise between two parties.  If both parties do not accept something, then it is this issue which needs to be established before continuing.  This is why Christians of different denominations do not begin their disputes with the question of whether God exists.  Since both believe this to be true, they do not need to start here.  On the other hand, a Christian and an atheist debating would need to be starting somewhere closer to the question of "does God exist?"  (The precise spot would depend on what sort of beliefs the atheist had about the idea of what we can know, whether we can know truth and so on).

Failure to start at the point of difference will result in nothing more than a waste of time, as both sides talk past each other.

In terms of Church authority and Sola Scriptura, the difference is not over whether Catholics believe the Bible to be inspired.  We do believe this to be true.  The key area of difference is over the authority to interpret Scripture.  If a Protestant says "Catholicism cannot be true, for the Catholic Church teaches [X] and the Bible clearly forbids [X]," the Catholic will rightly want to know on what authority the Protestant can interpret Scripture in a binding fashion on this subject.  Likewise, the Protestant who hears that the Church has defined something infallibly will generally reject it because they do not believe the Pope has this authority.

Thus, the true issue between Catholic and Protestant is Who has the authority to interpret what is and is not authentically Christian.

Anyone who has been paying attention to this series so far will realize I have done my best to demonstrate the basis on which the Catholic believes in the teaching authority of the Church, though any failure is due to my own lack of ability and not that of the Church.  The non-Catholic may not believe in the Catholic authority to interpret Scripture in a binding manner, but they cannot deny we do accept the authority of Scripture in holding this view.

Conclusion

Now, we need to look at Sola Scriptura and the basis for holding it, and why a Catholic does not accept the premise.  In doing so, I hope to clear up some misconceptions on what Catholics do believe.  Thus I will look at the claims of sola scriptura and do my best to find a representative view of what it means in light of the differences between some denominations on the subject.

Reflections on Primacy and Infallibility (Interlude II): On the Need to Define

The Series Thus Far:

• Article I
• Article IIa
• Article IIb
• Article IIc
• Interlude
• Article IId
• Article IIe
• Article IIIa
• Article IIIb

I thought one further thought was necessary before moving on to the idea of Sola Scriptura in contrast with Church authority, and that was the issue of when the Church felt a need to define something.  I also decided that at 2500 words, article IIIb might become unwieldy if I chose to add this discussion there.  Hence, this "Interlude II."

The Issue in Question

There is one issue which I thought I should mention before going on to Sola Scriptura and Church authority, and that is pointing out that the Church only defines something infallibly when she perceives a need to do so.  If the Church does not see a need to formally make an infallible decision, she can rely on the exercise of the ordinary magisterium instead of acting ex cathedra.  Unfortunately this has sometimes been misunderstood to mean that because the Church defined [X] in year [Y], this means the Church did not believe [X] until year [Y].  However, when the Church chooses to define a thing ex cathedra it is either in response to an error or is done for the benefit of the faithful, and does not necessarily happen immediately following the time of the error in question (hence the frustration among some Catholics about the lack of seen discipline administered by the Church). 

The Example of Transubstantiation

The Church defined Transubstantiation in AD 1215 in Lateran Council IV.  Some have made the error of assuming that it was not until 1215 that anyone believed in Transubstantiation.  Lorraine Boettner has employed this assumption in his execrable anti-Catholic book Roman Catholicism, but such arguments demonstrate a post hoc fallacy (assuming that because it was infallibly defined in 1215, the definition caused the belief beginning in 1215).  However, history can demonstrate this is false.

For example, Berengarius of Tours (AD 999-1088) was a monk who began to deny, beginning in 1047, the Catholic belief that the bread and wine in the Eucharist become the body and blood of Christ as He proclaimed.  Needless to say, 1047 is 168 years prior to 1215, so a claim that it was not believed before 1215 can be demonstrated to be false.

He was condemned for his heretical belief, but the Church did not see it as necessary to infallibly define the definition at this time when it denounced him. 

The Catholic Church in fact defined Transubstantiation in AD 1215, not because the belief began in AD 1215, but because of certain heresies (Lateran IV denounced the Albigensians, Waldensians and Joachim of Flora for their errors), were again denying the Catholic belief and the Church chose to formally lay down what it believed about the Eucharist and what beliefs were in opposition to the faith.

Conclusion

At any rate, the important thing to remember is that when a thing was defined is not an indication that it was not believed before then.  The Church rejected Arius in Nicaea I in AD 325, but this does not mean (as Dan Brown alleged in his wretched Da Vinci Code) that nobody believed in Jesus being God before AD 325.

A thing is defined infallibly only when the Church sees a need to defining it in such an extraordinary way, and this does not mean that the Church did not teach on the subject authoritatively beforehand.