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.His Son’ 2 ” (CCC 65; cf.Heb 1:1-2).The Church’s Tradition is ongoing because it is alive and grows new fruits—not new in kind, like apple trees growing pears, but new in size and beauty, like bigger and better apples.“[E]ven if Revelation is already complete, it has not yet been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries” (CCC 66).For instance, the Church’s doctrine on the divine and human natures of Christ, on the Trinity, on the canon of Scripture (the list of books in the Bible), on the seven sacraments, on the nature of the Church, on the authority of the pope, on Mary, and on social ethics has developed in this way.7.Faith and ScriptureIn the Constitution on Divine Revelation, the Fathers of Vatican II write that “the Church does not derive her certainty about all revealed truths from the holy Scriptures alone.[B]oth Scripture and Tradition must be accepted and honored” (DV 9).Most Protestants reject all the Catholic doctrines they cannot find explicitly in Scripture—for example, Mary’s Assumption into heaven—because they believe sola scriptura: that Scripture alone is the infallible authority.This is the fundamental reason behind all the differences between Protestant and Catholic theology.There are at least six reasons for rejecting the idea of sola scriptura:a.No Christian before Luther ever taught it, for the first sixteen Christian centuries.b.The first generation of Christians did not even have the New Testament.c.Without the Catholic Church to interpret Scripture authoritatively, Protestantism has divided into more than twenty thousand different “churches” or denominations.d.If Scripture is infallible, as traditional Protestants believe, then the Church must be infallible too, for a fallible cause cannot produce an infallible effect, and the Church produced the Bible.The Church (apostles and saints) wrote the New Testament, and the Church (subsequent bishops) defined its canon.e.Scripture itself calls the Church “the pillar and bulwark of the truth” (1 Tim 3:15).f.And Scripture itself never teaches sola scriptura.Thus sola scriptura is self-contradictory.If we are to believe only Scripture, we should not believe sola scriptura.Yet the Church is the servant of Scripture, as a teacher is faithful to her textbook.Her Book comes alive when the Holy Spirit teaches through her, as a sword comes alive in the hands of a great swordsman (see Heb 4:12).Some of the most important principles of interpreting Scripture are:a.All Scripture is a word-picture of Christ.The Word of God in words (Scripture) is about the Word of God in flesh (Christ).b.Therefore the Old Testament is to be interpreted in light of the New (and vice versa), for Christ came not “to abolish the law and the prophets.but to fulfil them” (Mt 5:17).c.Saints are the best interpreters of Scripture, because their hearts are closer to the heart of God, Scripture’s primary Author.Christ said, “If any man’s will is to do his [the Father’s] will, he shall know whether the teaching is from God” (Jn 7:17).d.The Gospels are the very heart of Scripture.The saints found no better material for meditation than these (see CCC 125-27).e.Each passage should be interpreted in its context—both the immediate context of the passage and the overall context of the whole Bible in its unity, all the parts cohering together.f.Scripture should be interpreted from within the living tradition of the Church.This is not narrow and limiting, but expansive and deep.It is also reasonable; for suppose a living author had written a book many years ago and had been teaching that book every day: Who could interpret that book better than he?8.Faith and Church authority“The Church’s Magisterium” [teaching authority] “exercises the authority it holds from Christ to the fullest extent when it defines dogmas” (CCC 88).(Note that the Church defines dogmas; she does not invent them.)These dogmas, or fundamental doctrines, are also called “mysteries” of the faith.“There are natural mysteries (for instance, time, life, love), just as there are supernatural mysteries (for instance, Trinity, Incarnation, Transubstantiation).Natural mysteries are like the sun, which enables us to see during the day, while the supernatural mysteries of faith are like the stars, which enable us to see at night.,.Although we do not see as well at night, nevertheless we can see much farther—into the very depths of outer space” (Scott Hahn, Catholic for a Reason).They are called “mysteries” because we could not have discovered them by our own reasoning (nor can we fully understand them), but God revealed them to us on a “need to know” basis, since they concern our ultimate destiny, our eternal salvation, and the way to it.Because these dogmas are so necessary for us to know, God did not leave us only fallible and uncertain teachers.Sacred Scripture, Sacred Tradition, and the living Magisterium of the Church, when it defines dogma, are all infallible (preserved from error), certain (for God can neither deceive nor be deceived), and authoritative (binding in conscience).The Church is our Mother and Teacher (Mater et Magistra).“Salvation comes from God alone” [our Heavenly Father]; “but because we receive the life of faith through the Church, she is our mother.Because she is our mother, she is also our teacher in the faith” (CCC 169).“As a mother who teaches her children to speak., the Church our Mother teaches us the language of faith” (CCC 171).We now turn from the object of faith (the Faith) to the act of faith.9.Faith and freedom“The act of faith is of its very nature a free act” (DH 10, see CCC 160).Faith cannot be forced any more than love can be forced.Therefore the attempt to threaten or coerce anyone into believing is not only morally wrong but also psychologically foolish.For what can be coerced is fear, not faith.The Church condemns coercion in religion: “Nobody may be ‘forced to act against his convictions, nor is anyone to be restrained from acting in accordance with his conscience in religious matters in private or in public’ ” (CCC 2106, quoting DH 2 § 1).“Christ invited people to faith and conversion, but never coerced them.‘[H]e bore witness to the truth but refused to use force’ [DH 11, cf.Jn 18:37]” (CCC 160).Believing what God has revealed is submitting our mind to God’s mind.This submission is not contrary to human freedom or human dignity [ Pobierz całość w formacie PDF ]