Posted on 06/26/2011 5:16:29 PM PDT by Salvation
For example, many Jews have not believed in our Savior, because they have been attached to the literal meaning of the prophecies made about him and have not sen them physically fulfilled. They have not seen the prisoners set free, (Isa. 61:1) nor the city of God built in the way they imagined it, (Ezek. 48) nor the chariot cut off from Ephraim, nor the warhorse from Jerusalem, (Zech. 9:10) nor butter and honey being eaten and the good chosen without prior knowledge of evil or preference for it (Isa. 7:15). So then the reason for so many mistaken ideas about God consists solely in the inability to interpret Scripture in a spiritual sense. It has been taken in its literal sense only. Those who receive the Word, even the most literal-minded, know that some truths revealed in the sacred Books are full of mysteries. Wise and humble people recognize that they cannot explain them. What do we say, for instance, about the prophecies? They are packed full of obscure words. And who has not been struck by the unspeakable mysteries contained in the revelation made to John? The literal-minded person finds edification in the sacred Books. He finds the bare bones, so to say of the Scriptures. But the person who has made some progress attains to the soul of the Scriptures. The one who is perfect, then, discovers the spiritual law. (Translation by Thomas Spidlik, Drinking from the Hidden Fountain: A Patristic Breviary, Cistercian Publications, Kalamazoo, MI - Spencer, MASS, 1994)
Guide to the Discovery of Scripture
by Origen, c. 185-254
By what principle ought one to read and interpret the Scriptures? It is a fact that a number of errors have had their origin in an inability to understand a sacred text in the right way.
The Early Church Fathers on the Scriptures: The Four Gospels [Ecumenical]
The Early Church Fathers on the Scriptures: The Scriptures are one book in Christ [Ecumenical]
The Early Church Fathers on Scripture: The Nourishing Bread of Scripture [Ecumenical]
The Early Church Fathers on the Scriptures: Reading Scripture with the Early Church Fathers [Ecumenical]
Fathers of the Church
Abortion and the Early Church [Fathers] (Catholic & Orthodox Caucus)
Why do Catholics always talk about the Early Church Fathers (Apostolic Fathers)?[Ecumenical]
The Church Fathers' Marian Interpretation of the Old Testament (Catholic Caucus)
Writings of the Fathers of the Church
THE CHURCH FATHERS: A DOOR TO ROME (fundamentalist warns saying they sound too Catholic)
Were the Church Fathers Closer to Protestantism Than to Catholicism?
The Faith of Our Fathers
The Early Church Fathers on the Assumption [Catholic/Orthodox Caucus]
Look to the Church Fathers to Shed Light on Modern Problems, Writes the Pope
Origen: The Privileged Path to Knowing God Is Love
On Origen of Alexandria: He Was a True Teacher (April 25, 2007)
St. Clement of Alexandria: One of the Great Promoters of Dialogue Between Faith and Reason (April 18, 2007)
St. Irenaeus of Lyons: The First Great Theologian of the Church (March 28, 2007)
Early Church Fathers - Worship on Sabbath or Sunday
St. Justin Martyr: He Considered Christianity the “True Philosophy” (March 21, 2007)
Truly a Doctor of Unity (St. Ignatius of Antioch) (March 14, 2007)
On St. Clement of Rome -The Church Has a Sacramental, Not Political Structure (March 7, 2007)
Quotes from the Early Church Fathers
The Early Church Fathers on Baptism - Catholic/Orthodox Caucus
The Early Church Fathers on Contraception - Catholic/Orthodox Caucus
The Early Church Fathers on Justification - Catholic/Orthodox Caucus
The Early Church Fathers on Mary’s Perpetual Virginity - Catholic/Orthodox Caucus
The Early Church Fathers on the Immaculate Conception - Catholic/Orthodox Caucus
The Early Church Fathers on Confession / Reconciliation - Catholic/Orthodox Caucus
The Early Church Fathers on The Real Presence - Catholic/Orthodox Caucus
The Early Church Fathers on Intercession of the Saints - Catholic/Orthodox Caucus
The Early Church Fathers on Hell - Catholic/Orthodox Caucus
The Early Church Fathers on The Primacy of Peter/Rome (Catholic/Orthodox Caucus)
The Early Church Fathers on The Mother of God - Catholic/Orthodox Caucus
The Early Church Fathers on Mary’s Perpetual Virginity - Catholic/Orthodox Caucus
The Early Church Fathers on Salvation Outside the Church [Catholic/Orthodox Caucus]
The Early Church Fathers on Purgatory - Catholic/Orthodox Caucus
The Early Church Fathers on Apostolic Succession - Catholic/Orthodox Caucus
Early Church Fathers on (Oral) Tradition - Catholic/Orthodox Caucus
The Early Church Fathers on The Church (Catholic Caucus)
The Early Church Fathers
Early Church Fathers on Scripture Ping!
In the First Chapter of Romans it says God has spoken to everyone and all are without excuse to know who He is.
When God has unveiled Himself to people, if they have not been saved, they have made a conscience decision not to believe.
2 Timothy 3:16, 17“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” [R.V.: Every Scripture inspired of God is also profitable, etc.]
Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say. For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. “For I am now ready to be offered up” 2 Timothy 4:6, he says. For this reason he writes: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” All what Scripture? All that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, “From a child you have known the holy Scriptures.” All such, then, “is given by inspiration of God”; therefore, he means, do not doubt; and it is “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.”
“For doctrine.” For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us.
“That the man of God may be perfect.” For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. You have the Scriptures, he says, in place of me. If you would learn anything, you may learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!
“Thoroughly furnished unto all good works”; not merely taking part in them, he means, but “thoroughly furnished.”
St. John the Chrysostom, Homily 9 on Second Timothy
2 Timothy 3:16, 17“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” [R.V.: Every Scripture inspired of God is also profitable, etc.]
Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say. For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. “For I am now ready to be offered up” 2 Timothy 4:6, he says. For this reason he writes: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” All what Scripture? All that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, “From a child you have known the holy Scriptures.” All such, then, “is given by inspiration of God”; therefore, he means, do not doubt; and it is “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.”
“For doctrine.” For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us.
“That the man of God may be perfect.” For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. You have the Scriptures, he says, in place of me. If you would learn anything, you may learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!
“Thoroughly furnished unto all good works”; not merely taking part in them, he means, but “thoroughly furnished.”
St. John the Chrysostom, Homily 9 on Second Timothy
And speaking of the holy Scriptures, he has added, “Which are able to make you wise,” that is, they will not suffer you to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. And if you will allow me, I will explain myself by an example. Let us suppose a river, or rather rivers (I ask no allowance, I only speak of what rivers really are,) all are not of the same depth. Some have a shallow bed, others one deep enough to drown one unacquainted with it. In one part there are whirlpools, and not in another. It is good therefore to forbear to make trial of all, and it is no small proof of knowledge not to wish to sound all the depths: whereas he that would venture on every part of the river, is really most ignorant of the peculiar nature of rivers, and will often be in danger of perishing, from venturing into the deeper parts with the same boldness with which he crossed the shallows. So it is in the things of God. He that will know all things, and ventures to intrude into everything, he it is that is most ignorant what God is. And of rivers indeed, the greater part is safe, and the depths and whirlpools few, but with respect to the things of God, the greater part is hidden, and it is not possible to trace out His works. Why then are you bent on drowning yourself in those depths?[...]
“Which are able,” he says, “to make you wise unto salvation.”
For the Scriptures suggest to us what is to be done, and what is not to be done. For hear this blessed one elsewhere saying, “You are confident that you yourself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes.” Romans 2:19-20 You see that the Law is the light of them which are in darkness; and if that which shows the letter, the letter which kills, is light, what then is the Spirit which quickens? If the Old Covenant is light, what is the New, which contains so many, and so great revelations? Where the difference is as great, as if any one should open heaven to those who only know the earth, and make all things there visible. There we learn concerning hell, heaven, and judgment. Let us not believe in things irrational. They are nothing but imposture. “What,” you say, “when what they foretell comes to pass?” It is because you believe it, if it does come to pass. The impostor has taken you captive. Your life is in his power, he manages you as he will. If a captain of robbers should have under his power and disposal the son of a king, who had fled to him, preferring the desert, and his lawless company, would he be able to pronounce whether he would live or die? Assuredly he would, not because he knows the future, but because he is the disposer of his life or death, the youth having put himself in his power. For according to his own pleasure, he may either kill him, or spare his life, as he has become subject to him, and it is equally at his disposal to say whether you shall be rich or poor. The greater part of the world have delivered themselves up into the hands of the devil.
And furthermore, it contributes much to favor the pretenses of these deceivers, that a man has accustomed himself to believe in them. For no one takes notice of their failures, but their lucky conjectures are observed. But if these men have any power of prognosticating, bring them to me, a believer. I say not this, as magnifying myself, (for it is no great honor to be superior to these things,) and indeed I am deep-laden with sins; but with respect to these matters, I will not be humble-minded; by the grace of God I despise them all. Bring me this pretender to magic; let him, if he has any power of prognosticating, tell me what will happen to me tomorrow. But he will not tell me. For I am under the power of the King, and he has no claim to my allegiance or submission. I am far from his holes and caverns. I war under the king. “But some one committed theft,” you say, “and this man discovered it.” This is not always true, certainly, but for the most part absurdities and falsehoods. For they know nothing. If indeed they know anything, they ought rather to speak of their own concerns, how the numerous offerings to their idols have been stolen, how so much of their gold has been melted. Why have they not informed their Priests? Even for the sake of money, they have not been able to give information when their idol-temples have been burnt, and many have perished with them. Why do they not provide for their own safety? But it is altogether a matter of chance, if they have predicted anything. With us there are prophets, and they do not fail. They do not speak truth in one instance and falsehood in another, but always declare the truth; for this is the privilege of foreknowledge.
Cease, then, from this madness, I beseech you, if at least you believe in Christ; and if you believe not, why do you expose yourselves? Why do you deceive? “How long will you halt on both your hips?” 1 Kings 18:21, Septuagint Why do you go to them? Why enquire of them? The instant you go to them, the instant you enquire, you put yourself in slavery to them. For you enquire, as if you believed. “No,” you say, “I do not enquire, as believing, but making trial of them.” But to make trial, whether they speak the truth, is the part not of one who believes that they are false, but of one who still doubts. Wherefore then do you enquire what will happen? For if they answered, “This will happen, but do so and so, and you will escape it”; even in that case you ought by no means to be an idolater; yet your madness were not so great. But if they foretell future events, he that listens to them will gain nothing more than unavailing sorrow. The event does not happen, but he suffers the uneasiness, and torments, himself.
If it were for our good, God would not have grudged us this foreknowledge. He who has revealed to us things in heaven, would not have envied us. For, “All things,” He says, “that I have heard of the Father I have made known unto you”; and, “I call you not servants, but friends. You are my friends.” John 15:15 Why then did He not make these things known unto us? Because He would not have us concerned about them. And as a proof that He does not envy us this knowledge, such things were revealed to the ancients, because they were babes, even about an ass, and the like. But to us, because He would not have us concerned about such things, He has not cared to reveal them. But what do we learn? Things which they never knew, for little indeed were all those things of old. But what we are taught is this, that we shall rise again, that we shall be immortal, and incorruptible, that our life shall have no end, that all things will pass away, that we shall be caught up in the clouds, that the wicked shall suffer punishment, and numberless other things, and in all these there is no falsehood. Is it not better to know these than to hear that the ass that was lost is found? Lo, you have gotten your ass! Lo, you have found him! What is your gain? Will he not soon be lost again some other way? For if he leave you not, at least you will lose him in your death. But the things which I have mentioned, if we will but hold them fast, we shall retain perpetually. These therefore let us pursue. To these stable and enduring goods let us attach ourselves. Let us not give heed to soothsayers, fortune-tellers, and jugglers, but to God who knows all things certainly, whose knowledge is universal. Thus we shall know all that it befits us to know, and shall obtain all good things, through the grace and lovingkindness, etc.
St. John the Chrysostom, Homily 8 on Second Timothy
Excellent references.
Observe how different this is from the Sola scriptura interpretation. A teacher dies and leaves the scripture behind. That is not the same as "we don't need a teacher now that we have the scripture".
It is a good thing that evolutionists are not detectives. Why? Because God has given countless, indisputable clues and evidence regarding His creation, yet they apparently have missed them all. If I was a defendant in a court case, I would hope the prosecution were all evolutionists.
if they have not been saved>>
I thought baptism took care of that.
Except that isn't what sola scriptura means. It is simply the acknowledgment that the tradition of the Apostles regarding the faith was given to us in the Scriptures so that we have an objective and constant source of authority to which we may flee. It also acknowledges that God has given to the church (us) apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Eph. 4:11-12) as well as the fruit of the Spirit which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal. 5:22-23) which is in all goodness and righteousness and truth (Eph. 5:9). So we do not disregard the teachers we have been blessed with, but we do recognize that the Holy Scripture contains the truths of the faith as passed on to us from Jesus through his selected and inspired Apostles and prophets.
A clean whiff.
Sola Scriptura does not deal with the quantity of divine revelation contained in the scriptures.
Sola Scriptura deals with the quality of the divine revelation contained in the scriptures.
It is a recognition that the quality of the revelation contained in the scripture is sufficient for doctrine and practice (2 Tim 3:16) and the understandability is such that the learned and the unlearned can grasp it (Psalm 19.7)
By insisting that adherents of Sola Scriptura believe that ALL truth is contained in the Bible, you are simply making a strawman argument.
The issue that separates Catholics and non-Catholics has been, since the Reformation, the authority of the Bible. You take the authority of the RCC on faith, we take the authority of the Bible on faith ... and hence the two shall never meet.
In my view, the living authority of the RCC that you appeal to is itself "sacred tradition." When you try to demonstrate it from the Bible, you end up appealing to the authority of the interpretive correctness of the RCC based upon that living authority, thus completing the circular argument.
You take the authority of the RCC on faith, we take the authority of the Bible on faith ... and hence the two shall never meet
The two views do not represent any contradiction, since the Catholic Church through the divinely inspired work of Catholic men wrote the New Testament and explained the Old.
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