Mary is dead.
Posted on 12/05/2014 7:18:21 PM PST by Salvation
by Jimmy Akin
Many Protestants would say, “Apostolic traditions would be binding on us if we could identify which traditions are apostolic and which are not. Obiously we want to obey and accept anything the apostles commanded and taught in the name of God.”
That is good. Protestants who say this recognize the authority of the apostles’ teaching; they simply need to see the mechanism by which we can recognize the apostles’ teachings.
1. THE CANON PRINCIPLE
How do we do that? The answer is that we recognize apostolic tradition the same way we recognized apostolic scripture. Today we are confronted with a variety of traditions, some apostolic and some merely human. In the same way the early Church was confronted with a body of scriptures, some apostolic and some merely human.
The early Church had to sort through these documents and figure out which were authentically apostolic writings — those by an apostle or an associate of an apostle — and which were merely human writings — those merely claiming to be by an apostle. The way they did this was by applying certain tests.
2. IS THE WORD OF GOD SELF-ATTESTING?
Some anti-Catholics, such as James White, are fond of claiming that the writer of Psalm 119 knew what God’s word was even though the Catholic Church wasn’t around to tell him what it was. But unless he was a prophet or had access to a prophet, the Psalmist did not have an infallibly known canon in his day. The canon was not yet finished, much less settled.
Anti-Catholics such as White claim that God’s word is self-authenticating, that it needs no witness. This claim is simply unbiblical. In scripture people regularly had to test revelation to see if it conveyed the word of God. This was not always obvious, even to the people to whom the revelation was given.
For example, in 1 Samuel 3, when God first spoke to Samuel, the boy prophet did not recognize the word of God. He thought it was the old priest Eli calling him, so he got up, went to where Eli was resting, and said, “Here I am, for you called me!” But Eli said, “I did not call; go and lie down again.” This happens three times: God calls Samuel and the young prophet, thinking it is Eli, hops up and rushes to see what he wants. Finally it dawns on the wicked old priest that God calling to the boy, so he tells him what to do the next time the voice addresses him. It turns out the young prophet was not able to recognize God’s voice, and the wicked priest Eli had to help him recognize the word of God. Obviously, God’s word was not self-attesting to Samuel!
Similarly, in 1 Kings 13 a man of God is sent from Judah to Bethel to prophecy. God tells him not to eat or drink until he gets back. But as he returns, an old prophet of God tells him the Lord has rescinded the command about eating and drinking. The man of God then goes home with the old prophet to have dinner. But while they are eating, a revelation comes that the order not to eat or drink is still in effect; the old prophet had been lying. This shows another instance where a prophet is not instantly able to discern between the voice of God and the voice of error. The man God sent to Bethel did not detect the fact that what the old prophet told him wasn’t God’s word. This purported revelation was not self-attesting as a fake word of God.
In Deuteronomy 13 and 18, God gives two tests to know whether a prophet is speaking the word of God. If the prophet makes a false prediction or says to worship other gods, he is not speaking for the Lord. The fact God gives these tests shows revelations must be tested because it is not always obvious what is and is not God’s word.
This is why Paul says in 1 Thessalonians 5:20-21, “Stop despising prophesyings! Test all things and hold fast to that which is good!” The Bible thus explicitly tells us that we must test what is the word of God and what is not, just as 1 John 4:1 says, “test the spirits to see whether they are from God.”
So the word of God is not self-authenticating in the way some Protestant apologists allege. God invites and commands us to test any revelation purported to come from him. This includes scripture. If someone offers a book that purports to be scripture, it has to be tested to see if it is apostolic writing or merely human writing.
3. THE KEY TO CANONICITY
How do we know which books belong in the Bible? The early Church’s answer was: Those books which are apostolic belong in the canon of scripture. If a book had been handed down by the apostles as scripture (like the books of the Old Testament) of if it was written by one of the apostles or their associates (like the books of the New Testament), it belonged in the Bible. Apostolicity was thus the test for canonicity.
Protestant early Church historian J. N. D. Kelly writes:
“Unless a book could be shown to come from the pen of an apostle, or at least to have the authority of an apostle behind it, it was peremptorily rejected, however edifying or popular with the faithful it might be” (Early Christian Doctrines, 60).
But how could one know which books were apostolic? Certainly not by a book’s claim to be apostolic, since there were many false gospels and epistles circulating under the names of apostles. Neither did the Holy Spirit promise a revelation to each individual Christian of what books belonged in the Bible.
But how was the test for apostolicity carried out in the early Church? Basically, there were two tests, both of them involving tradition.
First, those books were reckoned as apostolic which agreed with the teachings the apostles handed on to the Church. Gnostic scriptures and other writings which did not agree with the apostolic tradition were rejected out of hand. This is something Evangelical scholars admit.
Protestant scripture scholar F. F. Bruce writes that,
“[The early Fathers] had recourse to the criterion of orthodoxy…. This appeal to the testimony of the churches of apostolic foundation was developed especially by Irenaeus…. When previously unknown Gospels or Acts began to circulate… the most important question to ask about any one of them was: What does it teach about the person and work of Christ? Does it maintain the apostolic witness to him…?” (The Canon of Scripture, 260).
Second, those books were regarded as apostolic which were preached in the various churches as being from the pen of an apostle or the associate of an apostle — not just its doctrines, but the book itself. If a given work was not regarded as apostolic and was not preached as such in the churches, then it was rejected. This was also an appeal to tradition because it looked to the tradition of the churches as a guide for apostolicity. If the tradition of the Churches did not recognize a book as apostolic, it was not canonized.
The fact that this was also used by the early Church to establish apostolicity is also something admitted by Protestant scholars. F. F. Bruce writes:
“It is remarkable, when one comes to think of it, that the four canonical Gospsels are anonymous, whereas the ‘Gospels’ which proliferated in the late second century and afterwards claim to have been written by apostles and other eyewitnesses. Catholic churchmen found it necessary, therefore, to defend the apostolic authenticity of the Gospels…. The apostolic authorship of Matthew and John as well established in tradition. But what of Mark and Luke? Their authorship was also well established in tradition” (ibid., 257).
But of course not all of the Churches agreed. Some Protestant apologists are fond of pointing out that the Muratorian fragment, an early canon list dating from the A.D. 170s, includes most of the New Testament. But they fail to point out that the Muratorian fragment also omitted certain works from its canon. It did not include Hebrews, 1 and 2 Peter, and 3 John. Furthermore, it included works that the Protestant apologists would not regard as canonical: the Apocalypse of Peter and the Wisdom of Solomon. So there was obvious disagreement on the extent of the canon.
Eventually, the New Testament canon was settled at the Council of Rome in the year 382 under Pope Damasus I. Up to this point, its specific books were not firmly settled.
Now a Protestant apologist will either have to agree that the men at the Council of Rome included all of the right books and only the right books in the canon or he has to disagree. If he disagrees, then he is going to have to disagree with the New Testament canon in the very Bible he uses, because it was the Council of Rome that established that canon.
But if he agrees that the Council of Rome included all the right books and only the right books in the New Testament canon then he is going to have to say that the early Church made an infallible decision (infallible because they included all the right and only the right books, thus making an inerrant decision under God’s providential guidance — which is infallible guidance). They made this infallible decision three hundred years after the death of the last apostle. But if Church councils are capable of arriving at infallible decisions three hundred years after the death of the last apostle, the Protestant apologist has no reason to claim they are incapable of this later on in Church history.
4. THE CANON OF TRADITION
The fact that when the Church made its decision it did so hundreds of years after the death of the last apostle is significant, but no less significant is the fact that when it made the decision it did so on the basis of tradition.
As we noted, the Church was confronted by conflicting traditions concerning which books should be included in scripture. Some traditions, for example, said that the book of Hebrews belonged in the canon; others said it did not. One of these traditions (the one indicating inclusion in the canon) was apostolic, the other (the one indicating exclusion) was merely human. In order to decide whether the book of Hebrews belongs in scripture, the Church had to decide in favor of one tradition over the other. Thus in order to settle the apostolicity of a scripture, it had to settle the apostolicity of a tradition.
As a result, the Church can not only make rulings of what is apostolic and what is not hundred of years after the death of the last apostle, it can also rule on which traditions are apostolic and which are not — and do so centuries into the Church age.
Therefore, the Church can rule on the canon of tradition the same way it ruled on the canon of scripture. The Church is the living Bride of Christ, and she recognizes the voice of her husband. She is able to point at proposed scriptures and say, “That one is apostolic; that one is not.” And she is able to point at proposed traditions and say, “That one is apostolic; that one is not. In this one I recognize the voice of my husband; in that one I do not.”
The mechanism by which we establish the canon of tradition is thus the same as the way we established the canon of scripture. The same principle works in both contexts. The Church is the witnesses to both canons.
5. TESTS FOR THE CANON OF TRADITION
Of course the Church has tests she uses to figure out what traditions are apostolic, just as she had tests to establish what scriptures were apostolic.
One test is whether a given tradition contradicts what has previously been revealed. As anti-Catholics often point out, proposed traditions must be tested against scripture. If a proposed tradition contradicts something God has said in scripture (or something said in already known apostolic tradition) then that shows it is merely a tradition of men and may be disregarded. The Church is thus more than happy to test proposed traditions against scripture.
Of course the Church also applied the flip-side of this test: In the early centuries any proposed scripture that did not match up with apostolic tradition was rejected from the canon of scripture. Thus when, in the second and third centuries, the writings of the Gnostics taught that Jesus was not God or that the God of the Old Testament was not the God of Jesus Christ, these books were summarily rejected on the basis of not matching up to the apostolic tradition.
Naturally, once a scripture has been tested and found to be canonical it is no longer subject to testing. Once a scripture has been shown to belong to the canon of scripture, it is no longer up for debate. Similarly, once a tradition has been tested and found to be canonical it is no longer subject up for debate either. Once a tradition has been shown to belong to the canon of tradition, it is no longer up subject to testing.
A Protestant apologist would not question whether a given book of the New Testament belongs in the canon based on whether it makes a statement that is difficult to reconcile with something said in another book. Once it has been found to be canonical, we can have confidence that it is God’s infallible word and any apparent difficulties arising between it any what God has said elsewhere can be solved. In the same way, once a tradition has been tested and found canonical, we can have confidence that it is God’s inerrant word and that any apparent difficulty arising between it and anything God has said elsewhere has a solution. If we can have confidence at superficial disharmonies in the canon of scripture, we can with the canon of tradition as well.
We know that when God speaks in scripture there are apparent difficulties which arise. Liberals use these to attack the inerrancy of scripture, and so conservatives produce books showing why these supposed discrepancies are nothing of the kind. But if God speaks in scripture in such a way that apparent discrepancies arise then we should expect the same thing to happen when God speaks elsewhere as well. That gives us no cause for alarm.
6. THE CANON PROBLEM
But the Protestant apologist has an even more fundamental problem because in order to justify his principle of sola scriptura or the “Bible only theory,” he would have to claim that we know what books belong in the Bible without acknowledging the authoritative role of apostolic tradition and the Church in finding this out. If, as on the Protestant theory, we must prove everything from scripture alone then we must be able to show what belongs in the canon of scripture from scripture alone.
In fact, we cannot even begin to use sola scriptura before we have identified what the scriptures are. If one claims to know what the scriptures are then one is making a claim of propositional knowledge, and which could only be revealed by God since we are talking about a supernatural subject, meaning he is making a claim to propositional revelation. But if all propositional revelation must be found in the Bible, then the list of the canon must itself be contained in the scriptures. The Protestant apologist must therefore show, from scripture alone, what books belong in the Bible.
But this is something he cannot do. There is no canon list contained in scripture. Many books of the Bible (in fact, virtually all of the books of the New Testament) are not quoted by other books of the Bible, much less explicitly quoted “as scripture” (something on which Protestant apologists, as a matter of necessity, are very big). And the Bible gives us no set of tests by which we can infallibly prove which exact books belong in it. The fact is that there is no “inspired contents page” in the Bible to tell us what belongs within its covers.
The Protestant apologist is in a fix. In order to use sola scriptura he is going to have to identify what the scriptures are, and since he is unable to do this from scripture alone, he is going to have to appeal to things outside of scripture to make his case, meaning that in the very act of doing this he undermines this case. There is no way for him to escape the canon of tradition.
Apostolic Tradition was the key to the canon in two ways — by telling us what doctrines apostolic books must teach (or not teach) and by telling us which books themselves were written by the apostles and their associates.
Ironically Protestants, who normally scoff at tradition in favor of the Bible, themselves are using a Bible based on tradition. In fact, most honest Protestants would admit that they hold to the books they do because when they first became Christians someone handed them (“traditioned” or “handed on”) copies of the Bible that contained those books!
Pesky things those facts
Mary is dead.
Nonny Mouse
Mickey’s cousin
Is this the start of a...
You show me yours; and I'll show you mine.
contest?
WHO???
A Catholic should KNOW that it's MARY that will get your request passed to the head of the line!
Novena to the Assumption of the Virgin Mary
Mary, Queen Assumed into Heaven, I rejoice that after years of heroic martyrdom on earth, you have at last been taken to the throne prepared for you in heaven by the Holy Trinity.
Lift my heart with you in the glory of your Assumption above the dreadful touch of sin and impurity. Teach me how small earth becomes when viewed from heaven. Make me realize that death is the triumphant gate through which I shall pass to your Son, and that someday my body shall rejoin my soul in the unending bliss of heaven.
From this earth, over which I tread as a pilgrim, I look to you for help. I ask for this favor: (Mention your request).
When my hour of death has come, lead me safely to the presence of Jesus to enjoy the vision of my God for all eternity together with you.
Amen.
I shudda read ahead!
Santa Claus might be dead but Saint Nicholas is not.
Don't worry.
I get flak from the folks who think that Catholicism is the ONLY solution.
The ones who refuse to lower themselves to Superiority of the Arrogant?
If one reads 2 Peter 3:6, we read, “16 As also in all [Paul’s] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.”
Two points of interest:
1. Here is the only place in all the books of the Bible where we read anything close to a “table of contents” in the Bible itself. I think it’s pretty clear here that St. Peter is calling all of St. Paul’s letters “scripture” so that’s good. However as we now know, St. Paul’s letters are not all of the books that comprise the NT canon. So this still leaves the fundamental challenge Mrs. Don-o gave to metmom, which is, “Which books belong in the NT and which don’t, and why”, unanswered.
Second point of interest: The only place where other NT books (really letters) are called “Scripture” in Scripture is a passage of Scripture written by a man we Catholics claim is the first Pope. That’s interesting, don’t you think? That the only place NT scripture is described as scripture is in a work penned by a man who allegedly had such authority (if Catholicism is right)?
In other words, undoubtedly this passage was used by others to support the notion that St. Paul’s writings were Scripture. But why would it be so used if St. Peter had no such authority? Why is it used today by Protestants to insist Scripture “defines itself”? To use it in such a way without acknowledging St. Peter’s authority is circular reasoning.
At what point in the cycle is Ezekiel 23:20 studied?
An Inspector from the Department of Redundancy Department will soon appear at your door.
Mary is dead.
Right next to where the Bible tells us to pray TO Mary.
Have you NOT read it??
I’ll ruin ANYONE’s day; if it means that by doing so I’ll help them towards a perfect Forever.
As regards the oft-quoted Mt. 16:18, note the bishops promise in the profession of faith of Vatican 1,
Likewise I accept Sacred Scripture according to that sense which Holy mother Church held and holds, since it is her right to judge of the true sense and interpretation of the holy scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the fathers. — http://mb-soft.com/believe/txs/firstvc.htm
Yet as the Dominican cardinal and Catholic theologian Yves Congar O.P. states,
Unanimous patristic consent as a reliable locus theologicus is classical in Catholic theology; it has often been declared such by the magisterium and its value in scriptural interpretation has been especially stressed. Application of the principle is difficult, at least at a certain level. In regard to individual texts of Scripture total patristic consensus is rare...One example: the interpretation of Peter’s confession in Matthew 16:16-18. Except at Rome, this passage was not applied by the Fathers to the papal primacy; they worked out an exegesis at the level of their own ecclesiological thought, more anthropological and spiritual than juridical. — Yves M.-J. Congar, O.P., p. 71
And Catholic archbishop Peter Richard Kenrick (1806-1896), while yet seeking to support Peter as the rock, stated that,
“If we are bound to follow the majority of the fathers in this thing, then we are bound to hold for certain that by the rock should be understood the faith professed by Peter, not Peter professing the faith.” — Speech of archbishop Kenkick, p. 109; An inside view of the vatican council, edited by Leonard Woolsey Bacon.
Your own CCC allows the interpretation that, “On the rock of this faith confessed by St Peter, Christ build his Church,” (pt. 1, sec. 2, cp. 2, para. 424), for some of the ancients (for what their opinion is worth) provided for this or other interpretations.
• Ambrosiaster [who elsewhere upholds Peter as being the chief apostle to whom the Lord had entrusted the care of the Church, but not superior to Paul as an apostle except in time], Eph. 2:20:
Wherefore the Lord says to Peter: 'Upon this rock I shall build my Church,' that is, upon this confession of the catholic faith I shall establish the faithful in life. — Ambrosiaster, Commentaries on Galatians—Philemon, Eph. 2:20; Gerald L. Bray, p. 42
• Augustine, sermon:
"Christ, you see, built his Church not on a man but on Peter's confession. What is Peter's confession? 'You are the Christ, the Son of the living God.' There's the rock for you, there's the foundation, there's where the Church has been built, which the gates of the underworld cannot conquer. — John Rotelle, O.S.A., Ed., The Works of Saint Augustine , © 1993 New City Press, Sermons, Vol III/6, Sermon 229P.1, p. 327
Upon this rock, said the Lord, I will build my Church. Upon this confession, upon this that you said, 'You are the Christ, the Son of the living God,' I will build my Church, and the gates of hell shall not conquer her (Mt. 16:18). — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 236A.3, p. 48.
• Augustine, sermon:
For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, 'On this rock will I build my Church,' because Peter had said, 'Thou art the Christ, the Son of the living God.' On this rock, therefore, He said, which thou hast confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself built. For other foundation can no man lay than that is laid, which is Christ Jesus. The Church, therefore, which is founded in Christ received from Him the keys of the kingdom of heaven in the person of Peter, that is to say, the power of binding and loosing sins. For what the Church is essentially in Christ, such representatively is Peter in the rock (petra); and in this representation Christ is to be understood as the Rock, Peter as the Church. — Augustine Tractate CXXIV; Philip Schaff, Nicene and Post-Nicene Fathers: First Series, Volume VII Tractate CXXIV (http://www.ccel.org/ccel/schaff/npnf107.iii.cxxv.html)
• Augustine, sermon:
And Peter, one speaking for the rest of them, one for all, said, You are the Christ, the Son of the living God (Mt 16:15-16)...And I tell you: you are Peter; because I am the rock, you are Rocky, Peter-I mean, rock doesn't come from Rocky, but Rocky from rock, just as Christ doesn't come from Christian, but Christian from Christ; and upon this rock I will build my Church (Mt 16:17-18); not upon Peter, or Rocky, which is what you are, but upon the rock which you have confessed. I will build my Church though; I will build you, because in this answer of yours you represent the Church. — John Rotelle, O.S.A. Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1993), Sermons, Volume III/7, Sermon 270.2, p. 289
• Augustine, sermon:
Peter had already said to him, 'You are the Christ, the Son of the living God.' He had already heard, 'Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven. And I tell you, that you are Peter, and upon this rock I will build my Church, and the gates of the underworld shall not conquer her' (Mt 16:16-18)...Christ himself was the rock, while Peter, Rocky, was only named from the rock. That's why the rock rose again, to make Peter solid and strong; because Peter would have perished, if the rock hadn't lived. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 244.1, p. 95
• Augustine, sermon:
...because on this rock, he said, I will build my Church, and the gates of the underworld shall not overcome it (Mt. 16:18). Now the rock was Christ (1 Cor. 10:4). Was it Paul that was crucified for you? Hold on to these texts, love these texts, repeat them in a fraternal and peaceful manner. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1995), Sermons, Volume III/10, Sermon 358.5, p. 193
• Augustine, Psalm LXI:
Let us call to mind the Gospel: 'Upon this Rock I will build My Church.' Therefore She crieth from the ends of the earth, whom He hath willed to build upon a Rock. But in order that the Church might be builded upon the Rock, who was made the Rock? Hear Paul saying: 'But the Rock was Christ.' On Him therefore builded we have been. — Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume VIII, Saint Augustin, Exposition on the Book of Psalms, Psalm LXI.3, p. 249. (http://www.ccel.org/ccel/schaff/npnf108.ii.LXI.html)
• Augustine, in “Retractions,”
In a passage in this book, I said about the Apostle Peter: 'On him as on a rock the Church was built.'...But I know that very frequently at a later time, I so explained what the Lord said: 'Thou art Peter, and upon this rock I will build my Church,' that it be understood as built upon Him whom Peter confessed saying: 'Thou art the Christ, the Son of the living God,' and so Peter, called after this rock, represented the person of the Church which is built upon this rock, and has received 'the keys of the kingdom of heaven.' For, 'Thou art Peter' and not 'Thou art the rock' was said to him. But 'the rock was Christ,' in confessing whom, as also the whole Church confesses, Simon was called Peter. But let the reader decide which of these two opinions is the more probable. — The Fathers of the Church (Washington D.C., Catholic University, 1968), Saint Augustine, The Retractations Chapter 20.1:.
• Basil of Seleucia, Oratio 25:
'You are Christ, Son of the living God.'...Now Christ called this confession a rock, and he named the one who confessed it 'Peter,' perceiving the appellation which was suitable to the author of this confession. For this is the solemn rock of religion, this the basis of salvation, this the wall of faith and the foundation of truth: 'For no other foundation can anyone lay than that which is laid, which is Christ Jesus.' To whom be glory and power forever. — Oratio XXV.4, M.P.G., Vol. 85, Col. 296-297.
• Bede, Matthaei Evangelium Expositio, 3:
You are Peter and on this rock from which you have taken your name, that is, on myself, I will build my Church, upon that perfection of faith which you confessed I will build my Church by whose society of confession should anyone deviate although in himself he seems to do great things he does not belong to the building of my Church...Metaphorically it is said to him on this rock, that is, the Saviour which you confessed, the Church is to be built, who granted participation to the faithful confessor of his name. — 80Homily 23, M.P.L., Vol. 94, Col. 260. Cited by Karlfried Froehlich, Formen, Footnote #204, p. 156 [unable to verify by me].
• Cassiodorus, Psalm 45.5:
'It will not be moved' is said about the Church to which alone that promise has been given: 'You are Peter and upon this rock I shall build my Church and the gates of Hell shall not prevail against it.' For the Church cannot be moved because it is known to have been founded on that most solid rock, namely, Christ the Lord. — Expositions in the Psalms, Volume 1; Volume 51, Psalm 45.5, p. 455
• Chrysostom (John) [who affirmed Peter was a rock, but here not the rock in Mt. 16:18]:
Therefore He added this, 'And I say unto thee, Thou art Peter, and upon this rock I will build my Church; that is, on the faith of his confession. — Chrysostom, Homilies on the Gospel of Saint Matthew, Homily LIIl; Philip Schaff, Nicene and Post-Nicene Fathers (http://www.ccel.org/ccel/schaff/npnf110.iii.LII.html)
• Cyril of Alexandria:
When [Peter] wisely and blamelessly confessed his faith to Jesus saying, 'You are Christ, Son of the living God,' Jesus said to divine Peter: 'You are Peter and upon this rock I will build my Church.' Now by the word 'rock', Jesus indicated, I think, the immoveable faith of the disciple.”. — Cyril Commentary on Isaiah 4.2.
• Origen, Commentary on the Gospel of Matthew (Book XII):
“For a rock is every disciple of Christ of whom those drank who drank of the spiritual rock which followed them, 1 Corinthians 10:4 and upon every such rock is built every word of the church, and the polity in accordance with it; for in each of the perfect, who have the combination of words and deeds and thoughts which fill up the blessedness, is the church built by God.'
“For all bear the surname ‘rock’ who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved, that they may drink from it the spiritual draught. But these bear the surname of rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters.” — Commentary on the Gospel of Matthew (Book XII), sect. 10,11 ( http://www.newadvent.org/fathers/101612.htm)
• Hilary of Potier, On the Trinity (Book II): Thus our one immovable foundation, our one blissful rock of faith, is the confession from Peter's mouth, Thou art the Son of the living God. On it we can base an answer to every objection with which perverted ingenuity or embittered treachery may assail the truth."-- (Hilary of Potier, On the Trinity (Book II), para 23; Philip Schaff, editor, The Nicene & Post Nicene Fathers Series 2, Vol 9.
He had ME fooled; too!
You are interested in being right.
 'When I use a word,' Humpty Dumpty said, in a rather scornful tone, ' it means just what I choose it to mean, neither more nor less.'
'The question is,' said Alice, 'whether you can make words mean so many different things.' 'The question is,' said Humpty Dumpty, 'which is to be master - that's all.' |
Of course I can not and do not agree with you on the last sentence. But we may have to agree to disagree.
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