Is it really that obvious? A case for Tradition

That without which Christianity could never do…or could it??

If I asked you this question, “What’s the most basic Christian doctrine?” What would your answer be? Take a moment to think about it.

You might say, for example, the Resurrection of Jesus from the dead, or, the virgin birth. Undoubtedly, these two are distinctive beliefs that Christians hold. But I’m confident that most of you would say almost instinctively: “Well, the Trinity, of course!” Seems pretty obvious, right? After all, what could be more foundational? what else could so decisively set Christianity apart from all other world religions? “Without the Trinity, you lose Christianity!” Some may even claim.

As a Catholic, I can wholeheartedly agree that the Trinity is the sine qua non belief of Christianity. The Catechism of the Catholic Church affirms this in rather forceful language: The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith.” (CCC 234, emphasis added)

My goal in this post is to reflect on the following question: “On what basis, or principle, is the Trinity considered a foundational doctrine of Christianity?”

The Reformed and Catholic answers

For Reformed Protestants the answer lies in one of the corollaries of Sola Scriptura, namely perspicuity.

The Westminster Confession of Faith puts it this way: “Those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned , in a due use of the ordinary means, may attain unto a sufficient understanding of them. “(WCF 1.7) Since the Bible clearly and plainly proposes the Trinity, therefore it is essential to believe it for salvation. Hence its status as a foundational Christian doctrine.

For Catholics the answer lies in Tradition, which includes Scripture, and the authoritative doctrinal judgments of the Church’s Magisterium. As Catholics we firmly believe that Scripture is the word of God and that everything in it has been written for the sake of our salvation. However, we deny that Scripture alone is sufficient for proposing a belief both as binding on the conscience of Christians and as an article of faith in the absence of a divinely appointed interpretive authority.

But isn’t this what Christians have always believed?!

To which I give my most resounding “Absolutely!” We Catholics believe that the witness of Sacred Tradition is authoritative and normative for theology. We don’t derive the certainty of everything revealed from Scripture alone. If there were a Catholic who denied the Trinity, we could present him with the testimony of the Fathers and the authoritative pronouncements of Popes and Councils and correct his erroneous view.

But what about Protestants? What would they do in case someone in their community arrived at the conclusion that the Trinity is an unbiblical doctrine, indeed, a tradition of men ?

Appealing to church tradition won’t work. As Trent Horn put it in his book “The Case for Catholicism“, no Protestant “believes that tradition has any ability to overrule an individual Christian who believes his interpretation of Scripture is correct, no matter what long-standing doctrine of the faith it may reject.” (emphasis added)

A conundrum

Case in point, what would they say to someone like Patrick Navas?

Several years ago Navas published a lengthy tome called “Divine Truth or Human Tradition?: A Reconsideration of the Orthodox Doctrine of the Trinity in Light of the Hebrew and Christian Scriptures

He writes in the introduction of his book: “Although the doctrine has long been regarded as an established hallmark of orthodox Christian belief , I was always aware of ( and yet seriously perplexed by ) what most Trinitarian scholars themselves normally recognize ; namely , that the actual doctrine itself — as defined by the historic ecumenical creeds — is not one that is directly or formally taught to us by Jesus or by Scripture . But how could a doctrine as important as this — the very nature and identity of God — not have been directly taught in the very revelation of himself that God gave to humanity ? This is , of course , what ultimately led me into a deeper investigation into the matter , in order that I might “ examine everything carefully ” and “ test the spirits ” so to speak , in accordance with the apostles ’ instructions to the Christians that lived in their own day” (emphasis in original)

And also this:

My own conviction is that the authoritative pronouncements of the Scriptures themselves actually—and adequately—fulfill the role of defining Christian “orthodoxy,” and that the historic (4th and 5th century) creeds and their dogmatic formulations are ultimately irrelevant and unnecessary, especially so in terms of determining true or original Christian doctrine.

This is why the reader should know that the views expressed and points made in this book were sincerely and, I believe, reasonably made on the basis (and with deep reverence for the sanctity) of the inspired Scriptures, with the ultimate goal of inciting others to the worship of the one God “in spirit and in truth.” (emphasis added)

The Protestant’s dilemma

Could those Protestants who disagree with Navas say that he is simply engaging in dishonest and careless exegesis? Possibly, but that seems unreasonable given that Navas clearly indicates to have interacted with the views and scholarship of some of the most well-known and respected theological heavyweights in the Protestant community (check link to his book’s product page).

Could they say that Navas is simply too blind, evil or stupid to understand what the Bible clearly and plainly teaches? Could they say that he’s wickedly suppressing the witness of the Holy Spirit in his exegetical endeavors? Possibly, but then again, that seems unreasonable given the foregoing quotations from the introduction of his book.

If the Protestant belief and understanding in the perspicuity of Scripture is true, then they must either admit that all those who fail to see the Trinity leap off the pages of Scripture are intellectually dishonest, morally obtuse or just plain evil, or, recognize that it is possible for sincere and God-fearing Christians to arrive at conclusions that overturn centuries, even millennia, of historic theological reflection, indicating in the process that the individual Protestant remains his/her own ultimate interpretive authority and that beliefs held to be foundational for Christian orthodoxy aren’t rationally necessitated by the available Scriptural data.

As Navas so eloquently put it: ”

Even if one were to accept, in theory, that the creeds serve as a protection against false teaching, we would still have to keep in mind the existence of the various and conflicting creeds that have come down to us, all of course claiming to reflect true Christian “orthodoxy.” But who has the authority to say which creed or confession is the one Christians should look to and why? (emphasis added)

That is indeed the crux of the matter at hand.

(Originally published on 3-26-18. Revised on 4-2-18 following feedback from Casey Chalk, administrator at Called to Communion)

A fresh and comprehensive case for Catholicism

Half a millennium of contention and division

October 31st 2017 marked the 500th anniversary of the beginning of a period in the history of Christianity commonly known as the Protestant Reformation. According to the traditional accounts, Martin Luther drafted and nailed a set of 95 theses or propositions for theological debate to the door of a church in Wittenberg, Germany.

Even if Luther didn’t actually nail his 95 theses to a church door, it is an undisputed fact that he lies at the epicenter of a chain of events that radically transformed the face of Christendom back in the 16th century. His influence is enormous and practically impossible to dispense with. As a result, the division between Catholics and Protestants have been with us ever since.

An up-to-date defense of the Catholic Faith

Trent Horn, staff apologist with Catholic Answers, recently released his first book with Ignatius Press titled “The case for Catholicism: Answers to classic and contemporary Protestant objections

Trent has accomplished a remarkable feat in this book by doing two things. First, over the course of 16 chapters that can be read fairly quickly he has touched on all the major points of division between Catholics and Protestants; from the issue of ecclesial authority to the burning question of how people are saved.

Trent’s points and arguments can be easily understood even if you’re not particularly well-read in the field of Catholic apologetics. For example, this quotation from chapter 1 “Sola Scriptura”

“Given that Protestants hold contradictory positions on mutually exclusive issues (such as whether baptism takes away sin), this shows that many who defend sola scriptura do not understand what they are reading” (emphasis in original) 

Second, as Trent indicates in the preface of the book, he has incorporated many findings of Protestant scholarship that support arguments made in favor of Catholicism. The strength of this feature of the book should not be underestimated. It means that the evidence Trent has marshaled cannot be dismissed due to a perceived bias. It demands to be wrestled with.

The narrow gate of adherence to the truth

The path to the full and visible reunification of all Christians lies in the heartfelt commitment to dialogue between the disagreeing parties. As more and more Christians become aware of the scandal that their division brings and the damage it inflicts on the spread of the Gospel of Jesus Christ, it is my hope that Trent Horn’s work, and similar ones, will help the ecumenical initiative bear much fruit for the greater glory of God.