Posted on 06/11/2007 3:29:03 AM PDT by markomalley
BY R. THOMAS ZELL
© 1992 Conciliar Press Ben Lomond, California
Second edition printed in Canada, 1995 Third edition printed in Canada, 2002
How can so many contradictory statements be based on the teachings of one book? How can intelligent and sensible people read basically the same Old and New Testament text, yet arrive at such opposite conclusions? Is there any other book, ancient or modern, which has prompted such a vast and often incompatible array of interpretations and dogmas? Why can't anyone agree on what the Bible really teaches?
I believe the time has come for those who love the Holy Scriptures, no matter what their backgrounds may be, to address such questions earnestly and sincerely in the name of Christ. No one who takes seriously Christ's High Priestly Prayer for unity among His followers in John 17:20, 21 ("I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me") can look with indifference upon the divisions, factions, and schisms which have become synonymous with contemporary Christianity. Nor can we ignore the crisis of biblical interpretation which is bringing so much of that division upon us.
In the Roman Catholic Church of the late twentieth century, an increasingly vocal and powerful contingent of theologians, clergy, and laity began to cry out for changes far more radical than those of the Reformation. Calling into question Church teachings concerning the most basic issues of morality, ethics, and traditional Church dogma, and fanned by the turbulent winds of nineteenth and early twentieth century liberalism, and furthered by a highly militant feminism, these factions tore away at the very core of traditional Catholic beliefs. What effect these forces will have in shaping Church doctrine in the twenty-first century remains to be seen.
In the Protestant world, what began as an attempt by early reformers such as Luther, Calvin, and Zwingli to purify the Church has now largely failed to lead God's people to doctrinal purity and biblical fidelity. Rather, it has resulted all too often in a narrow-minded and independent sectarianism on the one hand, or a progressive descent towards novel and often unrecognizably Christian liberalism on the other. Both elements now simultaneously wage war upon the modern Protestant Church and have cast her onto the shores of the twenty-first century divided, confused, and disoriented. While there are still many who cling faithfully to the essentials of their particular denomination, severe structural cracks are now becoming apparent everywhere. Should the Protestant Church survive the twenty-first century, many fear to think what appearance it will have assumed?
Never before in the history of the Christian Faith has there been such widespread confusion concerning foundational biblical doctrines such as the nature of the Church, the Holy Trinity, or the essence of the Christian life. Having lost a consistent approach to biblical interpretation, modern Christianity has been cut adrift from its moorings, and now appears to be rapidly drifting out to a tempestuous sea of subjectivity, shallowness, and heretical novelty. Like the disciples of Jesus' day who could not cast out the demons, modern Christianity has seemingly been outwitted and overpowered by the enemy. Divided and confused, it is rapidly losing its momentum, while the watching world either mocks openly, or begins to look elsewhere for answers.
If, for the most part, Christians are sincerely looking to the Scriptures for answers, yet are coming up with a discordant array of interpretations, there must be some explanation. I believe there is one and only one-but before discussing it, I would like to mention two commonly held views, which though understandable in light of the current chaotic scene, I believe must be rejected at the outset.
1) Unhealthy Skepticism. Some would say Christians disagree over the proper interpretation of Scripture because there is no proper interpretation. These people would claim, "The Bible is not divinely inspired and has no unified message." Frankly, who can blame people for being skeptical? With over 22,000 different Christian denominations and sects in existence today, and with an average of five new groups appearing each week, almost all claiming to base their beliefs on the teachings of the Bible, how could it not appear to those outside the Christian Faith that the Scriptures have no unity, no underlying theme, and no divinely inspired message?
To the skeptic, the spectacle of modern Christianity proves that the Bible is simply another book of history, a random collection of religious writings reflecting the sociological development of a portion of Middle Eastern culture. I obviously don't agree with that position, but in deference must admit that if I were on the outside looking in at all this chaos, I might be tempted to believe it. If you are reading this booklet as a skeptic, but one who would like to believe there is more to the message of the Bible than what you might have experienced so far, I wish to encourage you not to give up. There is more to the story-much more. Please, keep reading!
2) Unhealthy Optimism. Others would tell us that although Christians disagree over the meaning of Scripture, in the final analysis, doctrine is not really important anyway. They would look upon the current disharmony among Christians as not a weakness, but a strength-God's way of teaching us that what a person believes, or how someone interprets the Bible, is only a matter of personal, private opinion, and ultimately has little importance or bearing on one's relationship with God or fellow man. This view says, "Our responsibility is to make the best of whatever we have, to respect everyone else's opinion, and not to prefer our views, or anyone else's views, over our neighbor's. It doesn't really matter whether someone is Roman Catholic, Orthodox, Christian Scientist, fundamentalist, or Unitarian. We should simply live our lives, and stop trying to find out who is `right.'” This view is incompatible with a sincere search for truth.
All right, perhaps we are in agreement, at least in principle, that there is a serious crisis here. There can be no denying that the spectacle we modern Christians are presenting to the outside world bears very little resemblance to the picture of unity and oneness envisioned by Christ in John 17. The most sincere efforts of Christian biblical interpreters, no matter how intelligent, how charismatic, how gifted in biblical languages, how well-loved, or how eloquent, have not been sufficient to quell the confusion that now exists. In fact, most of them have only added to this confusion in their own way. Sectarianism, liberalism, and moral decay are running rampant, and at the present rate of decline, there will likely be no resemblance whatsoever between the Christianity we now hold, and Christianity one hundred years from now. (If you have been a Christian for many years, think back to the changes which have occurred in your own church since you were a child in Sunday School!)
Okay, so where do we go from here?
What I am about to say, I say with more conviction and firmness of belief than I have possessed in over thirty years as a student of the Scriptures. I wish to give a two-word answer to that question which represents what I unequivocally believe to be the one and only prospect for Christians who wish to return to the true message of Scripture and to understand its divine meaning. Apart from this priceless key to interpretation, the fragmentation we see around us will continue unabated until finally there is nothing left of the original Christian proclamation.
What I'm about to give you is not just another opinion or idea. It is our only hope! It's called Holy Tradition.
"Tradition? Isn't that something the Catholics came up with to impose a system of non-biblical, authoritarian dogmas upon people so that they wouldn't read the Bible for themselves?"
If that statement sounds anywhere close to where you are coming from, please stay with me for at least the next few pages of this booklet. There are reasons why you feel that way, and some of them are valid. But not all of them. What I am about to say is not an indictment of godly pastors, teachers, parents, or friends who in sincerity taught you and me our beliefs about tradition. I was raised in the Baptist Church and in a godly Christian home, and have the greatest respect for those who taught me and sought to be examples of how to serve God and to put Him first in life. I love them, and I thank God for them.
But they only saw a part of the picture.
No one can deny that there is a dangerous and dark side to tradition. It does not take a Ph.D. in biblical studies to be aware of the harsh language used in Scripture
against the legalistic and man-centered traditions of the Pharisees, or the other empty traditions filtering around during the New Testament era, against which Saint Paul warns his readers to be on guard (Colossians 2:8).
Undoubtedly some of the most harsh language in all Scripture directed toward this aspect of tradition can be found coming from the mouth of Jesus Christ Himself in Matthew 15:3-9. He calls the Pharisees "hypocrites" for nullifying the commandments of God through their phony traditions, and then goes on to castigate them by quoting Isaiah's prophecy,
"These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men."
What Christian in his or her right mind would want to be involved with something that received such harsh treatment from our Lord Himself!
But wait! Are we seeing the whole picture? Because something can be misused and abused, does that necessarily mean it cannot possibly be used in a proper manner? Take, for instance, the Bible itself. As we will soon see, godless heretics from the earliest period of the Church's history, as well as virtually every heretical cult of our own day, use or have used the Bible as their source of proof-texts. Does this mean that we should shun the Holy Scriptures as many people shun Holy Tradition, because the possibility of misuse exists? I hardly think so!
To be quite honest, the Bible, while deprecating the dark side of tradition-that is, the tradition of men-speaks quite highly concerning tradition properly applied. Saint Paul, who in Colossians 2:8 warns his readers against the one aspect of tradition, applauds the Corinthian believers for keeping the traditions he delivered to them concerning conduct in Church worship (1 Corinthians 11:2). Elsewhere, he strongly exhorts believers to
"stand fast and hold the traditions which you were taught, whether by word or our epistle" (2 Thessalonians 2:15).
Further on in that same book, he applies tradition to moral conduct in a favorable light when he says,
"We command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us" (2 Thessalonians 3:6).
What am I trying to say? That tradition, like the Bible itself, can be perverted and twisted into something unimaginably ugly and godless, if that is the intent of those who are using it. But if we as modern Christians have false preconceptions that go beyond that realization, and tell us that all tradition is evil, or that tradition is something to be avoided like the plague, we need to take a second look at Scripture itself. As we will soon see, the early Church had no such hang-ups about tradition-although Christians were most definitely concerned about differentiating between Holy Tradition and the traditions of men.
The Church followed Saint Paul's instruction to Timothy,
"the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also" (2 Timothy 2:2).
The word tradition means, literally, "to hand down."
Holy Tradition speaks of a careful passing on of correct belief and worship from generation to generation. I will tip my hand before moving into the next section by saying here that if the early Church had not been able to come to grips with tradition properly applied, and if the decay of our own day and age had spun out of control in the early history of Christianity, without the safeguard of Holy Tradition to keep the Church from slipping headlong into heresy, we would not have needed a Protestant Reformation in the sixteenth century. Why? Because Christianity would have died in its infancy, wracked and torn apart by conflicting doctrines and perversions. The Church would have blown away like dust long before Martin Luther came onto the scene. Or at best, he would have needed way more than 95 Theses to get things straightened out!
Okay, how about another question, and a very valid one at that, which is often brought up in discussions about tradition. Isn't the Bible sufficient in and of itself without needing any help? What about the doctrine of sola scriptura?
To answer that question, I would like to introduce you to one of my favorite heroes from the Church's past. His name is Saint Vincent of Lerins, and he lived and wrote in the fifth century. Like us, he had a deep and enduring love of the Holy Scriptures. (Isn't it a shame we modern Christians so easily assume that we are the only ones to have an interest in God's Word?) Listen for a moment to his discussion of how to determine true doctrine:
I have often earnestly approached learned and holy men who knew Christian doctrine, asking how I can distinguish the truth of the catholic (universal) Faith from the falsehood of heresy. In almost every instance, they have told me that if I, or anyone else, want to detect heresy, avoid the traps set by heretics, and maintain the true Faith, I must, with the help of the Lord, reinforce my own belief with two things:
1) The authority of the Holy Scriptures;
2) The tradition of the Church.
At this point someone may wish to ask, "Since the canon of Scripture is complete and more than sufficient, what need is there to join the authority of the Church's interpretation to it?" Good question. But there is a simple answer we all know if we think a moment: Because of the depth of the Scriptures, they are not interpreted in the same sense by everyone. One understands a text to mean one thing, and another thinks it means another. Sometimes it seems there are as many interpretations as there are interpreters.... Consequently, because of the intricacies of all these heresies and incorrect doctrines, we must formulate our understanding of the writings of the Apostles and prophets in harmony with the standards of ecclesiastical and orthodox interpretation. (From The Commentaries, chapter 2, paraphrased by Fr. Jack N. Sparks).
Aside from the fact that this passage is so relevant to our contemporary scene it could have been written yesterday, Saint Vincent's work is vitally important because it so perfectly summarizes the need for tradition in the earlier period of the Church-earlier that is, even than Saint Vincent. It was because of the countless heresies seeking to pervert the Scriptures that Holy Tradition became so important!
Let's take a few steps farther back in time, starting in the first century, and listen to just a few of the heresies which started attacking the Church from her earliest times. To understand these heresies is to understand why the Church, from its inception, placed such a high degree of emphasis upon the role of Holy Tradition.
What a mess! And that is only to name portions of the teachings of just a few early heresies. Other than the fact that some of these groups differed as to what books they believed composed the Old and New Testament, do you know one thing they all had in common? Just like the Mormons and Jehovah's Witnesses of our day, they all claimed adamantly that these misbegotten views were the true teaching of Scripture!
ThankGod, from the earliest period of the Church, going right back to the Apostles themselves, the true heroes of our Faith fought tooth and nail against such perversions. No one, not a single one of them, believed that the Bible needed additional help to somehow become God's Word. In view of the countless heresies attacking the Church from the beginning, all of them using Scripture to make their claims more palatable (in Saint Vincent's words, heretics sprinkle the perfume of heavenly language upon their doctrines, because they are "quite aware that the evil smell of their doctrines will never be accepted if their nasty vapors are released undisguised"), it was sincere Christians who needed the help-desperately. There had to be some way to distinguish truth from error in those crucially formative years of the Church. One thing wouldn't work, for sure: letting everyone draw his own conclusions about what the Bible really meant!
One of the earliest and most important "yardsticks" the early Christians used to determine precisely the core essentials of true doctrine was their baptismal formulations. What was it that catechumens coming for Christian baptism were proclaiming they believed? In the face of all that wrong doctrine, what were the essentials of the Church's saving and biblical Faith? Baptismal formulations-concise, carefully worded statements of faith (such as the Apostle's Creed, whose roots go back to the second century) -became one of the earliest forms of tradition. They were the Church's way of protecting new catechumens who came seeking salvation in Christ. Because of these baptismal creeds, the Church was able to say, "These are the essentials of apostolic teaching. This is how true Christians understand the Scriptures concerning vitally important points of belief. This is what you must believe to be a Christian."
I simply do not have time in the course of one short booklet to go into further depth concerning the history of tradition in the early Church. However, I will say that one of the most encouraging studies I have ever embarked upon in my entire life has been to examine the teachings of men like Irenaeus, Tertullian, Hilary of Poitiers, Athanasius, and Basil the Great concerning this subject. As one born "after the bomb," so to speak, someone whose only experience of biblical interpretation has been that of the contemporary din of conflicting and contradictory opinions, this study has been like discovering a sweet oasis in the midst of a parched desert. Finally, I have found godly men who agree on the essentials of interpretation!
I will also say by way of summary that for these men, and in fact for all the great heroes of the early Church, the Scriptures were never looked upon as something to be stripped away and interpreted in isolation from the Church. That is what the heretics did. For early Christians, the Bible was most naturally understood in the context of the Church, that community of believers, both living and departed, who believed, taught, and, most importantly, worshiped in accordance with what the Apostles had received from the Lord Himself. For early Christians, that kind of faithful tradition, that "Rule of Faith," was the interpretation of Scripture.
The most important aspect of Holy Tradition, the New Testament, was still in its developmental stage throughout the entire period of the first century. The Holy Scriptures, God's infallible and unerring word delivered through the Apostles, stand alone and without rival. Orthodox theologian Bishop Kallistos Ware speaks for all Christendom when he says,
"The Bible is the supreme expression of God's revelation to man."
People from my evangelical background have bent over backwards to "hold fast" to this vital facet of Holy Tradition. A person could not consider himself to be evangelical if he did not read the Scriptures regularly, attend a Bible-believing Church where the Scriptures were both preached and practiced, and spend time meditating upon the message of Holy Writ.
And who among the early Fathers would disagree with that sentiment? Saint Jerome wrote that "ignorance of the Scriptures is ignorance of Christ." Saint Athanasius called those who neglect the Scriptures "worthy of utmost condemnation." And Saint John Chrysostom said that not knowing the Scriptures is "the cause of all evils."
But tragically, somewhere in the white-heat intensity of the " Battle for the Bible," many Christians have entirely overlooked the rest of Holy Tradition. Indeed, to badly misquote a verse in Acts, many evangelicals today would say in all honesty, "We have not even heard whether there is such a thing as Holy Tradition."
Besides the Scriptures, I've already mentioned one other important aspect of Holy Tradition, the early baptismal formulations. What are some of the other elements of tradition?
1) Councils and Creeds. As the Church grew and matured, the need often arose for local, regional, and even ecumenical-universal-gatherings of orthodox pastors, bishops, theologians, and godly leaders, to establish true biblical and historical doctrine in answer to heretical claims of the day. They gathered to decide, again with the inspiration of the Holy Spirit, what the Bible really taught about those issues. And to make sure that their decisions were really biblical, they made extreme efforts to follow the consistent teaching of the godly faithful who had gone before. By far the most important of the creeds coming out of these councils is the Nicene Creed (or more technically, the Nicene-Constantinopolitan Creed), which is recited at every celebration of the Liturgy in the Orthodox Church. It states the absolute essentials of Christian Faith and belief as understood by the unified early Church.
2) The Liturgical Life of the Church. It is fascinating to read a later Church Father, Saint Basil (fourth century), as he defends biblical Orthodoxy against the pseudo-Biblicism of the Arians, who were masters at twisting Scripture. Of course, Saint Basil reasons from Scripture. But knowing the craftiness of his enemies, and how treacherous they were at proof-texting their absurd teachings, Saint Basil also invokes another powerful witness to, in this case, the true teaching concerning the Holy Spirit: the liturgical formulations-the patterns of worship-of the Church from her inception. "Do you want to know what Christians believe about something?" to paraphrase Saint Basil's argument. "Take a look at what they do and proclaim in their worship." When you stop to think about it, isn't it not only logical, but even a matter of piety, to believe that the same Holy Spirit who guided the writers of Scripture should also guide the Church in the development of her worship? The Church's liturgical and prayer life is a powerful element of Holy Tradition.
3) The Teaching of the Fathers and Lives of the Saints. I have never witnessed a martyr being tortured and killed for his or her faith. The early Church, however, had abundant opportunity to witness such spectacles. Is it any wonder that the writings of these martyrs, along with the writings of those who "fought the good fight" to the finish, who maintained true belief while others fell away, were looked upon with reverence and respect? Evangelicals today look to and trust respected Church leaders of our own era for sound Bible teaching and worthwhile instruction and edification. Why is it so difficult to give that kind of respect and honor to early heroes of the Faith-men and women who started, and finished the race? I wish that more of our "modern heroes" would do what all early Fathers and saints did to warrant the respect and admiration of their followers: make absolutely sure that what they are teaching squares with what faithful Christians have believed throughout the years. To be a "hero" to someone, and to teach new and radically differing doctrine in the guise that this is what "the Bible says," is a cruel deception and a lie. G. K. Chesterton defined tradition as "giving your ancestors a vote."
4) Continuing Tradition. Also included under the banner of tradition could be mentioned, with varying degrees of importance and universality: the decisions of later councils, canon law, and finally the iconographic tradition of the Church. In fact, one of the most exciting things about tradition is that it never stops or remains static. Tradition is the continuing presence of the Holy Spirit in the Church. We do not simply observe tradition, we enter into it, are swept up by it, and in the process become a part of its ebb and flow.
For early Christians, there was no false dichotomy such as we see today between the Bible and Holy Tradition. In the intensity of unimaginably crucial battles for the Faith, when forces within and without were threatening to tear apart and silence forever the message proclaimed by Christ and passed down through His disciples, the Church looked gratefully to both Scripture and Holy Tradition to find balance and to maintain equilibrium. It was never an "either/or" option. Both Scripture and Holy Tradition were received as having been given to the Church by God Himself, the source of all wisdom, through the direct operation of the Holy Spirit.
The battles of our own era are no less fierce than those of the Church's early history. In the midst of a fragmented and hopelessly divided Christian proclamation of the early twenty-first century, with a myriad of groups and individuals claiming to know the true meaning of Scripture, yet disagreeing radically with one another and often proclaiming new and dangerously novel doctrines, the battle for faith is, in fact, intensifying on a daily basis. What will be the outcome of this tremendous struggle?
Thank God, there is still time for a return to the balanced and Spirit-filled understanding of the Holy Scriptures, as guided by the light of Holy Tradition. If we are willing to lay aside our modern prejudices and return to the consistent and clear message of the Bible, understood through the clarifying lens of Holy Tradition, our chances of surviving the current crisis increase tremendously. In fact, the very gates of hell will not prevail against us.
As the Bible says,
"Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle. Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good word and work" (2 Thessalonians 2:15-17).
And God's people answered: AMEN!
That is the first time I've ever heard of "Solo Scriptura." My working definition of "sola scriptura" is "the Bible as the only rule of faith and practice." Can you please highlight (a) if I'm wrong in my working definition and (b) what the differences are between "Sola Scriptura" and "Solo Scriptura?" (That is if you weren't simply employing a sense of humor that is far too sophisticated for my plebian mind ;) )
It doesn’t matter whether you authored the material or not. You posted it. And it begins in a provocative way. “In kind” responses ought to be expected. It doesn’t excuse the responders; however the poster bears responsibility for his chosen material.
Had you decided to post material that edifies everyone and offends no one, then you might have a case for having ruffled feathers. However, it would be a short-lived thread with few views and fewer replies.
The applications of this statement are legion!
It is explained in Mathieson’s book “The Shape of Sola Scriptura,” which is a very well reasoned book explaining the doctrine (Mathieson is an Evangelical Protestant if I recall correctly)
Please do explain it though, because it’s been a while since I read the book.
It begins in a provocative way, not in a rude and attacking way. It is possible to be one and not the other; if the poster chooses to be both provocative and rude, or opts toward simply being rude, then the fault lies solely on the poster.
You know, there are many who could make that statement. From sources that a sola(o) scriptura person wouldn't expect, as well.
At one time or another, I've come across people who say the Bible says those contradictory things. That's the author's whole point!
What you're getting caught on is his "hook," that opening phrase which is intended to catch your eye and keep you reading until he can begin making his real point. You can't read the "hook" and go no further, unless you want to completely misunderstand what the author has to say.
Note that, after the offending lines, he goes on to say: "Wait a minute! How can so many contradictory statements be based on the teachings of one book?"
This one, perhaps?
Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. But because I tell the truth, you do not believe me. John 8:43-45
Not terribly "admiring" if that's the one you had in mind....
The Real Presence is the doctrine that Christ is really present in the elements of the Eucharist, rather than is symbolized or memorialized by them.
The Real Presence doctrine leaves this as a mystery, while Transsubstantiation attempts to attach certain aristotelian logic to it in order to explain it, namely that the substance of bread and wine changes at the consecration while the appearance does not change. The scripture leaves the Real Presence unexplained.
The scriptural support for it is in the words of Christ at the last supper, in all the synoptic Gospels, and repeated by St. Paul: “This is my body, etc.”. Real Presence is not any kind of theological elaboration on them, but simply a literal reading of these words. The literal reading is also reinforced by the discourse in John 6, where the question of literal giving of flesh to eat is raised and answered.
I read past the "wait a minute" but even there he didn't correct his "hook" with saying those statements aren't given like that in the Bible. It just seems to be very misleading.
John 8:43-45 - Not terribly "admiring" if that's the one you had in mind....
Thank you for trying to find it but, no, that isn't the one. It'll probably come to me in the middle of the night, if at all. It seems the older I get the more often that happens.
Agreed. Man's pre-disposition toward error and bad behavior respect no doctrinal boundary.
I wonder how many authors and posters clothe their attacks in provocative, even incendiary statements? Could it be that someone accustomed to such tactics might react badly to a provocative post where no ill was intended?
That doesn’t excuse bad behavior, but might raise the awareness of one intending to post.
It does not mean that the Bible is the sole location where truth can be found.
It does not mean that the Bible is equally understandable to everyone.
It does not mean that the instruction of the Church is not helpful.
What it does mean however, is that the Scriptures are our only ultimate authority for faith and practice. The Scriptures are our final authority and they are infallible. All other authorities (including Tradition), even though they may also be valid, are subordinate to the Scriptures and are fallible. If Tradition violates the teaching of Scripture, then I must follow Scripture.
The question of sufficiency lies at the heart of the concept of Sola Scriptura. The Protestant understanding is that the Scriptures are complete and that they are absolutely sufficient for all that we require for teaching in righteousness, faith and salvation. They may not contain ALL truth, but they contain the TRUTH which is necessary and sufficient for our salvation.
I believe God has given us the Church as a blessing. I've learned much from tradition, which very often, has illuminated and enriched my faith and prayer life. But all too often, I've found traditions that seem to run counter to and have distracted me from, or even made me doubt, the clear meaning of Scripture. In these situations, I must consider Scripture as my final authority.
I'm not a theologian, just a Believer trying to explain my beliefs...I hope it was "sufficient." :)
Thanks! I don’t think I ever seen such a thorough explanation.
I can see where someone might wish to assign a special "presence" to the Lord's Supper. I can't get past the fact that Christ's Real Presence is already amongst the Believers gathered to observe it.
Matthew 18:20 -- For where two or three are gathered together in My name, I am there in the midst of them.
It seems that any further presence is, well, redundant.
Also, I can recall no specific Scripture that supports the idea of "Real Presence". The passages you refer to, and all the ones I can recall, lend no such direct support. It seems that the idea of "Real Presence" is derived from speculation rather than Scripture-supported.
I'd be interested in a more thorough analysis, if anyone cares to elaborate. Please be kind and stick to Scriptural evidence. External dogma doesn't add value to my understanding.
A reasonable explanation. Kudos to Flo!
For elaboration see The Real Presence of Christ in the Eucharist.
If you think that the scripture saying "this is my body" does not mean it, you have no reason to demand further scriptural evidence.
ping, since you asked about this too
Very true; that could be the case... but when one finds that people find one’s posts incendiary (especially if it happens frequently), shouldn’t that be a hint that there is a problem that lies somewhere other than the other posters?
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