Posted on 02/25/2015 11:50:17 AM PST by NYer
I’m not sure I understand the question, since I don’t know what is meant by “the Catholic written doctrine.”
But I’l make a stab at it:
The Catholic Church teaches that the Scriptures are inspired through the power of the Holy Spirit, and that they teach inerrantly what the Holy Spirit intended to teach. The Catholic Church teaches nothing that contradicts the teaching contained in Scripture.
The theory of Limbo was an attempt to answer the question: Are unbaptized babies damned.
Since you sneered at the existence of the theory of Limbo, I think it’s perfectly legitimate to ask you what YOUR answer to the question is.
Are unbaptized babies damned when they die?
A McG: “The Catholic Church teaches nothing that contradicts the teaching contained in Scripture.”
Unless you mean scriptures other than the Holy Bible.
YOU HAVE NEVER GIVEN ME A DIRECT ANSWER TO ANY QUESTION!!!
“The Catholic written doctrine” is not a term of art in Catholic theology.
Maybe because you ask only “gotcha” questions rather than sincere questions.
There is never a conflict. Therefore, the question “When there is a conflict...” cannot be answered.
Okay, Arthur, okay.
Vegas wins; honest conversation loses again on the Religion Forum thread.
(Some priest.)
Since you reject the theory of Limbo (which, BTW, was never the teaching of the Church, only a theory), it is fair to ask:
What do YOU say happens to unbaptized babies who die?
Are they saved or damned?
As loathe as I am to do it, I'll cite Pope Francis on this subject. It's a bit long but I think that cutting any part of it out does a disservice:
As we know, the Sacred Scriptures are the written testimony of the divine word, the canonical memorial that testifies to the event of Revelation. The Word of God therefore precedes and exceeds the Bible. This is why our faith is not only centred on a book but on a history of salvation and above all on a Person, Jesus Christ, the Word of God made flesh. Precisely because the horizon of the divine word embraces and extends beyond Scripture, to understand it adequately the constant presence of the Holy Spirit is necessary, who “will guide you into all the truth” (Jn 16:13). We must put ourselves in line with the great Tradition which, under the guidance of the Holy Spirit and of the Magisterium, recognized the canonical writings as a word which God addressed to his People and never ceased to meditate on them and to discover their inexhaustible riches. The Second Vatican Council reasserted very clearly in the Dogmatic Constitution Dei Verbum: “All that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God” (n. 12).
As the above mentioned conciliar Constitution reminds us, there is an inseparable unity between Sacred Scripture and Tradition because both come from the same source: “Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And Tradition transmits in its entirety the Word of God which has been entrusted to the Apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the Apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the Holy Scriptures alone. Hence, both Scripture and Tradition must be accepted and honoured with equal feelings of devotion and reverence” (ibid., n. 9).
It follows that the exegete must be attentive to perceiving the word of God present in the biblical texts, fitting them into the Church’s faith itself. The interpretation of the Sacred Scriptures cannot only be an individual scientific effort. Rather, it must always be confronted, inserted and authenticated by the living Tradition of the Church. This rule is decisive in order to explain the correct and reciprocal relationship between exegesis and the Magisterium of the Church. The texts inspired by God were entrusted to the Community of believers, to the Church of Christ, to nourish faith and to guide the life of charity. Respect for this profound nature of the Scriptures conditions the validity and effectiveness of biblical hermeneutics. This highlights the inadequacy of every interpretation that is subjective or is limited merely to an analysis incapable of grasping that global meaning which in the course of the centuries has built up the Tradition of the entire People of God which in credendo falli nequit [“cannot err in matters of belief”] (Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, n. 12).
Good question. I have some thoughts. not sure if they add to what you already know about the subject or not, since I don’t know your level of knowledge in this area.
I’m off to a dinner at the moment but later I’ll summarize what we learned from the previous discussion about names then I’ll offer my thoughts on the relationship between scripture and doctrine. in the meantime if you have specific knowledge of Catholic teaching on the latter subject please be sure to describe it so that my response will not be viewed as posting things that you already know.
Well, I'm an "RC" reading this, and I find no difficulty at all defending that statement. Most of the objections that Protestants have to Catholic belief and practice are things that the P's don't see clearly taught in Scripture. So most don't involve a contradiction at all, just what they see as lack of clear Scriptural basis.
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