In this post, I’ll be examining the Catholic Catechism in light of God’s Word, comparing human reasoning and church tradition with the direct instruction given in Scripture. This approach will explore where man’s interpretations may differ from the divine guidance provided in the Bible, focusing on how faith and doctrine align—or conflict—with God’s revealed truth. Through this comparison, we’ll take a closer look at the ways human reasoning may intersect with, or diverge from, divine instruction.
Let's dive in.
II. Ways of Coming to Know God
The Catechism’s claim that “faith and reason are not opposed” can be a challenging concept to accept when we consider the Bible's teachings on faith. Scripture often emphasizes that faith goes beyond human understanding, setting divine wisdom and human reasoning in stark contrast. Several passages in the King James Bible suggest that reliance on human wisdom can even detract from genuine faith.
In 1 Corinthians 2:5, Paul writes, “That your faith should not stand in the wisdom of men, but in the power of God.”
Here, we see a clear distinction: faith is not rooted in human logic or worldly wisdom, but in the power of God Himself. Paul seems to warn believers not to rest their faith on human reasoning, which can be shaky and prone to error. Instead, true faith rests on divine power, transcending human logic.
This point is reinforced in 1 Corinthians 1:25, where Paul declares, “Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.”
Paul’s words reflect the notion that even what might seem “foolish” from God’s perspective far surpasses the greatest human wisdom. The Bible often uses these kinds of paradoxes to show that God’s truth is in a realm entirely above human understanding. If reason and faith were naturally aligned, Paul wouldn’t stress the gap between human wisdom and divine truth.
Another powerful passage on this theme is found in 1 Corinthians 1:19-20:
“For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?”
Here, Paul critiques worldly wisdom directly, stating that God will “bring to nothing” the supposed wisdom of the world. This warning implies that even well-intentioned human reasoning can fail us when it comes to understanding spiritual truths. God’s wisdom is shown as something entirely separate from, and even in opposition to, the reasoning of this world.
Proverbs 3:5-6 echoes this sentiment: “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.”
Believers are called not to rely on their own understanding, which is limited and fallible, but to put full trust in God. Faith is about depending on divine guidance rather than human rationale, which can lead us astray. This dependence on God, rather than ourselves, forms the heart of a faith-based life.
In Hebrews 11:1, we see a description of faith that inherently goes beyond reason:
“Now faith is the substance of things hoped for, the evidence of things not seen.”
Faith, by nature, involves trusting in what we cannot see, verify, or fully explain. Human reasoning often depends on visible, measurable evidence, but faith calls us to believe in what is beyond our sight and proof. This difference shows that faith and reason occupy two distinct realms; while reason relies on observable facts, faith embraces the unseen and the hopeful.
Isaiah 55:8-9 further emphasizes that God’s wisdom is beyond human comprehension:
“For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
God clearly states that His thoughts and ways are far above human logic. He doesn’t work within our limitations or expectations. Instead, we are encouraged to trust in His higher wisdom, even when it contradicts what seems logical to us.
The Bible consistently warns against placing too much trust in human wisdom. Genuine faith often requires moving beyond reason, trusting in God’s promises rather than human conclusions. Although reason has its role, biblical faith rests on God’s wisdom and power, which often go beyond our logical understanding. For these reasons, Scripture suggests that, while reason can serve certain purposes, true faith is anchored in the divine, not in human intellect.
The Knowledge of God According to the Church
The Catechism seems to suggest that human reason alone can lead one to a “true and certain knowledge of the one personal God,” though it acknowledges the limitations of human understanding due to original sin and disordered desires. However, the Bible provides a different view on the sufficiency of human reason in comprehending God’s nature, often emphasizing the necessity of divine revelation and the limitations of human wisdom when it comes to truly understanding God.
1 Corinthians 2:14 states,
“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”
This verse highlights a crucial point: spiritual truths, including the knowledge of God, are beyond the grasp of human reasoning alone. Without the Holy Spirit’s work, these truths are perceived as “foolishness” by natural human understanding. In other words, God’s wisdom is revealed through the Spirit, not through unaided human reason.
Isaiah 55:8-9 further clarifies this distinction:
“For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
God’s thoughts and ways are infinitely higher than ours, suggesting that human reasoning is limited in its ability to fully comprehend Him. While creation does reveal aspects of God’s power and character, as seen in Romans 1:20, this knowledge is not exhaustive or equivalent to knowing God in His fullness. The natural world gives evidence of God’s existence, but faith and deeper understanding come from God’s revelation.
The Bible consistently warns against over-reliance on human wisdom when it comes to divine matters. Proverbs 3:5-6 advises,
“Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.”
This suggests that while human intellect has a role, it is not the foundation of understanding God. Trusting in the Lord’s revelation is presented as the way to true wisdom, rather than relying on one’s own reasoning.
Moreover, 1 Corinthians 1:21 states,
“For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”
Here, Paul explains that God’s design does not allow human wisdom to bring people to salvation or a full knowledge of Him; rather, it is through the message of the Gospel—what some might consider “foolishness”—that God chooses to reveal Himself.
The Bible presents God’s revelation, particularly through the Holy Spirit, as essential for understanding His nature and will. Human reason has its place, but it cannot reach the fullness of God on its own, as sin and human limitations prevent it from grasping spiritual truths. While creation can lead us to acknowledge God’s existence, a personal and true knowledge of God requires faith, divine revelation, and reliance on the Holy Spirit rather than human intellect.
How Can We Speak about God?
This passage from the Catechism raises several ideas about our capacity to speak of God, especially the notion that human reason can sufficiently grasp and discuss divine truths. While certain elements align with Christian teachings—such as the idea that creation reflects aspects of God's character—other points can be challenged scripturally. Let’s consider whether the Bible supports or counters the ability of human reason alone to truly understand and describe God.
First, the Bible indicates that while we can perceive God’s existence and aspects of His power through creation, this knowledge is inherently limited and cannot convey the full nature of God. Romans 1:20 says,
“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.”
This verse suggests that creation reveals God’s presence and power, but not the depth of His nature. It shows us enough to understand His greatness, yet falls short of conveying His essence.
Furthermore, Isaiah 55:8-9 reminds us,
“For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
This passage highlights the vast divide between human understanding and divine wisdom. Our ways of thinking and speaking are limited compared to God’s, underscoring that our language, rooted in human experience, struggles to capture the fullness of who God is.
The claim that human language and reasoning can “really attain to God himself” is also questionable when considering 1 Corinthians 2:14:
“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”
Paul emphasizes that true knowledge of God requires the Spirit’s guidance, not just intellectual or sensory perception. This suggests that while we might speak of God using analogies from creation, true understanding of Him is spiritually discerned rather than reasoned through human intellect.
The passage also asserts that “all creatures bear a certain resemblance to God,” implying that we can understand God by reflecting on creation’s perfections. While it’s true that humanity is created in God’s image Genesis 1:27, the Bible often warns against equating God with created things. Deuteronomy 4:15-19 warns,
“Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire… lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them.”
Here, God explicitly warns His people not to equate Him with created things or try to limit Him to their characteristics. Though creation reflects aspects of His power and order, God Himself transcends all these images.
GOD COMES TO MEET MAN
The Catechism states:
"By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation.1 Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit."
This statement that “man can know God with certainty on the basis of his works” through natural reason aligns partly with biblical teachings, yet the Bible suggests that human understanding of God through nature is inherently limited and incomplete. Here’s a closer look at why this perspective isn’t fully aligned with Scripture.
While Romans 1:20 states that “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made,”
this passage doesn’t claim that nature can provide complete knowledge of God. Rather, it emphasizes that creation points to God’s existence and power, leaving humanity "without excuse" for ignoring Him. However, knowing about God is different from fully understanding Him.
Job 11:7 “Canst thou by searching find out God? canst thou find out the Almighty unto perfection?”
This rhetorical question reminds us of the limits of human reasoning and that understanding God’s full nature is beyond human capability.
Jeremiah 17:9 “The heart is deceitful above all things, and desperately wicked: who can know it?”
This verse speaks to the fallibility of human judgment and understanding, warning that our own hearts can lead us astray.
Isaiah 55:8-9 reminds us,
“For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
God’s ways and understanding far surpass human logic, underscoring the need for divine revelation over natural deduction.
In sum, while the Bible acknowledges that creation reveals God’s existence and power, it also consistently teaches that a deeper understanding of God’s character, will, and salvation plan requires divine revelation and cannot be fully attained by natural reason.
THE REVELATION OF GOD
This passage from the Catechism makes several claims that align with scriptural concepts, such as God’s desire to bring people into a relationship with Him through Christ, and His gradual revelation of truth. However, some elements go beyond what is directly supported by the Bible or take liberties that can blur biblical clarity.
Firstly, the idea that humans “become sharers in the divine nature” Paragraph 51 can be confusing and may imply a merging or equivalence between God and humanity that is not clearly stated in Scripture. 2 Peter 1:4 does say that believers are “partakers of the divine nature,” but this does not mean becoming divine or sharing God’s essence. Rather, it points to sharing in God’s moral nature and character through the Holy Spirit, not His divinity.
The phrase that “God dwells in unapproachable light” (Paragraph 52) aligns with
1 Timothy 6:16, which says God “dwelleth in the light which no man can approach unto.” However, the statement that God “wants to communicate His own divine life to men” extends beyond what this scripture implies. God offers believers eternal life and the presence of the Holy Spirit, but the Bible does not suggest that humans receive “divine life” in the sense of divinity itself.
Wasn't that something Satan promised Eve?
Eternal life is a gift through Christ rather than a communication of God's own life or being.
The description of “divine pedagogy” in Paragraph 53—where God “communicates himself to man gradually” in a step-by-step process—is not explicitly found in Scripture. While the Bible does show God revealing Himself progressively through history, culminating in Jesus, it does not describe this process as a gradual training to make people “accustomed” to God. The Bible emphasizes faith and trust in God rather than a staged adaptation to divine truths.
The final point referencing St. Irenaeus’s concept that God and man are “accustomed to one another” risks misunderstanding God’s nature. Malachi 3:6 says,
“For I am the LORD, I change not.”
This verse suggests God does not change or adapt to humanity. While Jesus became fully human to bridge the gap between God and humanity, the idea that God “accustoms” Himself to humanity is not scriptural. Instead, Jesus’s incarnation is an expression of God’s eternal plan and purpose, not an adaptation process for God.
The Stages of Revelation
In the beginning God makes himself known
The passage aligns with many biblical narratives, such as God’s covenants with Noah, Abraham, and Israel, and His ongoing relationship with humanity. However, several elements and interpretations may not fully align with Scripture or extend beyond the biblical account.
The statement that God clothed Adam and Eve with “resplendent grace and justice” adds a layer that is not explicitly found in the Bible. While Genesis does say that God created Adam and Eve as “very good” (Genesis 1:31), Scripture does not describe them possessing a specific kind of supernatural grace or righteousness before the Fall. This interpretation could be seen as a theological addition rather than a direct biblical teaching.
The Catechism suggests that revelation continued unbroken despite humanity’s sin, stating that God remained in continuous relationship with humanity even after the Fall. However, the Bible portrays sin as creating a separation between humanity and God.
Isaiah 59:2 highlights this separation, saying,
“But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.”
Although God continued to engage with humanity and offered a path toward redemption, the Bible shows that sin introduced a barrier that required Christ’s sacrificial atonement to restore full communion with God. The Catechism’s assertion of continuous revelation overlooks the separation caused by sin, which was only reconciled fully through Jesus.
Additionally, the Catechism claims that each nation was "entrusted by divine providence to the guardianship of angels." While the Bible does describe angels serving as protectors and messengers, there is no explicit teaching in Scripture that assigns a guardian angel to each specific nation. This concept appears to be more of a theological interpretation or tradition rather than a biblically grounded doctrine.
The Catechism includes other elements, like the mention of Mary as the “purest figure” among Old Testament women, in a way that may seem to foreshadow her role in the New Testament. However, the Bible does not give Mary a preeminent role within Old Testament prophecy or figures of faith. While Mary indeed holds a unique place in the New Testament, Scripture does not imply that she was prefigured in the Old Testament to the extent suggested here.
Interestingly, the original “queen of heaven” was Asherah, the consort of Baal and regarded as the mother of the gods. Baal, known as the enemy of the God of Israel, is described as God’s adversary— a term that, in Hebrew, translates to "satan."
Christ Jesus -- "Mediator and Fullness of All Revelation
This passage emphasizes that God’s revelation through Christ is complete and final, which aligns with the general teaching of Hebrews 1:1-2, but some ideas go beyond or conflict with Scripture’s own claims about revelation and understanding.
The idea that “God has said everything” in His Word, suggesting no further revelation or understanding is needed, doesn’t fully align with the Bible's teaching on the ongoing work of the Holy Spirit. John 16:13 says,
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth.”
This verse emphasizes the role of the Holy Spirit in guiding believers into a fuller understanding of truth, which suggests that revelation may be complete in Christ, but our understanding of it continues to deepen over time through the Spirit’s work.
The claim that no new revelation is needed is partially true, as Christ’s life, death, and resurrection are indeed foundational. However, 1 Corinthians 2:10-11 reveals that God reveals deeper truths to believers through His Spirit:
“But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”
This implies that believers continue to gain new insights into God’s mysteries through an ongoing relationship with the Holy Spirit.
Additionally, the passage’s statement that “private revelations” can help live more fully by Christ’s revelation raises a concern. Scripture warns against adding to or altering God’s revelation. Revelation 22:18-19 says,
“For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book.”
The Bible’s message is seen as final and unchangeable, urging caution against relying on additional “revelations” outside of Scripture, even if these are claimed to help understand Christ’s message.
Furthermore, the passage suggests that the church alone has the authority to discern which private revelations are true or helpful. However, 2 Timothy 3:16-17 states that “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, throughly furnished unto all good works.”
This implies that Scripture alone is fully sufficient to guide and equip believers, without needing supplementary revelations.
THE TRANSMISSION OF DIVINE REVELATION
This passage aligns with certain biblical themes, such as God’s desire for all people to be saved and the importance of sharing the gospel with every generation. However, some elements go beyond what Scripture specifies about revelation and its transmission.
The statement that “God desires all men to be saved and to come to the knowledge of the truth” reflects 1 Timothy 2:4, which says that God “will have all men to be saved, and to come unto the knowledge of the truth.” This part is biblically sound, as it expresses God’s universal desire for salvation through Jesus Christ.
The idea that Christ’s message should reach “to the ends of the earth” aligns with
Matthew 28:19-20 where Jesus commands His disciples to “Go ye therefore, and teach all nations.” This passage supports the mission of proclaiming the gospel to all people, which the Bible confirms.
However, the statement that “the things he had once revealed for the salvation of all peoples should remain in their entirety” could be seen as somewhat ambiguous or misleading. The Bible emphasizes that Scripture is fully sufficient for guiding believers, as seen in 2 Timothy 3:16-17
The Catechism here seems to imply a broader concept of revelation that could include church tradition, which goes beyond the Bible’s teaching. Scripture consistently emphasizes its own sufficiency and authority without mentioning the need for an ongoing, formalized transmission process through an institution. The Bible portrays God’s Word as enduring and fully preserved in Scripture itself, with no indication of a secondary, institutionalized means of preserving or transmitting revelation.
The Apostolic Tradition
The passage from the Catechism presents the concept of Apostolic Tradition, suggesting that the teachings of the apostles were transmitted both orally and in writing, and preserved through an unbroken line of successors who carry apostolic authority. While certain aspects align with Scripture, other elements diverge or extend beyond biblical teaching, especially when examining passages like Acts 1:21-22.
The Catechism correctly notes that Jesus commanded the apostles to preach the Gospel, as seen in Matthew 28:19-20, where Jesus instructs His apostles to “Go ye therefore, and teach all nations… teaching them to observe all things whatsoever I have commanded you.” Mark 16:15 also supports this, with Jesus saying, “Go ye into all the world, and preach the gospel to every creature.” These verses underscore the apostles’ responsibility to spread the Gospel.
The Catechism’s claim that the Gospel was transmitted in both oral and written forms has some biblical support, as the apostles taught through spoken word as well as through letters, which are preserved in the New Testament. Romans 10:17 says, “So then faith cometh by hearing, and hearing by the word of God,” which reflects the early use of oral teaching. The apostles’ letters also form a significant part of the New Testament.
However, Scripture does not indicate that oral teachings were to be preserved independently of the written Word. Rather, 2 Timothy 3:16-17 emphasizes Scripture’s sufficiency for guiding believers: “All scripture is given by inspiration of God… that the man of God may be perfect, throughly furnished unto all good works.”
This verse suggests that Scripture alone is sufficient for teaching and correction, without requiring oral traditions to be preserved separately.
Acts 1:21-22 introduces a specific challenge to the idea of apostolic succession as practiced in later traditions. When selecting a replacement for Judas, Peter outlines specific qualifications for someone to be considered an apostle: “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection”. Peter’s statement reveals that an apostle was required to have been a witness to Jesus’s ministry, resurrection, and ascension. This qualification suggests that apostleship was a distinct role, specific to those who personally encountered Jesus, and implies that the role was not intended to be transferred to future generations. While later leaders, such as bishops and elders, were established in the early church, their roles are described differently from that of the apostles and are not equated with the unique apostolic authority outlined in Acts.
If the popes truly held the same apostolic succession and spiritual authority as the original apostles, we would expect to see the same gifts and manifestations of the Spirit that accompanied the apostles’ ministries. In the New Testament, the apostles exhibited remarkable signs and wonders that validated their divine calling and authority. For instance, the Apostle Paul performed extraordinary miracles, as noted in Acts 19:11: “And God wrought special miracles by the hands of Paul.”
In fact, the Apostle Paul demonstrated his apostolic authority through extraordinary miracles, even raising a young man from the dead. In Acts 20:9-10, it is recorded: “And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.”*
This miraculous act is one of several performed by Paul, showing the distinct, Spirit-empowered authority given to the apostles, which included the power to raise the dead, heal the sick, and work wonders that testified to their unique calling and legitimacy as apostles of Christ.
Unlike the original apostles, popes do not display these miraculous signs. Throughout history, there are no consistent records of popes speaking in tongues, laying hands to heal the sick, or delivering prophetic revelations as seen in the early church.
1 Corinthians 12:8-10 details the gifts of the Spirit that were evident among early believers—gifts of wisdom, knowledge, healing, miracles, prophecy, discerning of spirits, speaking in tongues, and interpretation of tongues. These spiritual gifts served to confirm and edify the church. Yet, in the tradition of the papacy, there is little evidence of these gifts in action, especially in the consistent and miraculous manner demonstrated by the apostles.
This absence of apostolic signs among popes raises questions about the validity of claimed apostolic succession. The Bible indicates that the apostles’ ministries were marked by these miraculous signs as a testament to their unique calling. Mark 16:17-18 says,
“And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues… they shall lay hands on the sick, and they shall recover.” These were the very signs that accompanied the apostles and early believers to show the authenticity of their faith and calling. If popes indeed hold the authority passed down from the apostles, one would expect the same signs to accompany their ministry, yet history does not reflect this.
In the New Testament, miracles and spiritual gifts were more than acts of compassion; they were divine confirmations of apostolic authority. The apostles’ ability to perform these signs set them apart and verified their role as Jesus’ chosen witnesses, tasked with founding the early church. Without similar signs among the popes, the claim of true apostolic succession appears unsupported by the scriptural precedent set by the apostles themselves. This discrepancy suggests a fundamental difference between the authority exercised by the apostles and that claimed by the popes, raising doubts about whether true apostolic succession exists within the papacy.
Additionally, there is historical evidence suggesting that the church has engaged in deception to reinforce its authority, most notably through the Donation of Constantine. This forged document was allegedly created to grant the pope vast temporal and spiritual power over Rome and the Western Roman Empire. Claimed to be a decree from Emperor Constantine himself, it stated that he transferred sovereignty over the Roman Empire to the pope, thus positioning the church as supreme not only in spiritual matters but also in political rule.
The Donation of Constantine was widely accepted for centuries, used by various popes to justify the church's dominion and influence. However, in the 15th century, Italian scholar Lorenzo Valla exposed it as a forgery through textual and linguistic analysis. Valla demonstrated that the language, style, and historical references in the document were inconsistent with those of Constantine’s time, revealing it to be a later fabrication.
This discovery of fraud raises serious questions about the lengths to which the church went to consolidate and enhance its power. If such a central claim to papal authority was based on a falsehood, it casts doubt on other doctrines or practices introduced to bolster the church’s control. The Donation of Constantine remains a powerful example of how fabricated authority was used to elevate the church's position, influencing centuries of belief in the pope's supremacy both in church and state.
The Relationship Between Tradition and Sacred Scripture
The Catechism’s view on the relationship between Sacred Scripture and Sacred Tradition posits that both flow from a single divine source and are meant to work in unity. It describes them as distinct yet interconnected modes of transmission, each necessary for conveying the fullness of God’s revelation. According to this view, Sacred Scripture is the written Word of God inspired by the Holy Spirit, while Tradition is the transmission of God’s Word entrusted to the apostles, to be preserved, expounded, and spread by their successors. The Catechism suggests that both Scripture and Tradition are essential and should be received with equal devotion, claiming the Church’s authority to interpret and transmit these truths.
However, when examined through the lens of Scripture itself, this perspective raises significant questions. The Bible consistently upholds the sufficiency of Scripture as the complete and final authority for faith. 2 Timothy 3:16-17 emphasizes that
“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, throughly furnished unto all good works.”
This passage indicates that Scripture alone is adequate for teaching, correction, and training, without mentioning the need for an additional oral tradition to complete or supplement God’s Word.
In the New Testament, Jesus also rebukes religious leaders for placing human traditions above God's commandments. Mark 7:13 states,
"Making the word of God of none effect through your tradition, which ye have delivered."
Here, Jesus highlights the danger of allowing tradition to interfere with or overshadow the authority of God’s Word. By elevating tradition to the same level as Scripture, there is a risk of altering or even nullifying biblical teaching through human interpretation, something that Jesus Himself warned against.
The claim that Sacred Tradition transmits God’s Word to the Church’s leaders—who are then granted authority to interpret it—is also not clearly supported in the Bible. In Acts 17:11 , the Bereans are commended for examining the Scriptures daily to verify Paul’s teachings. This passage suggests that Scripture is the standard by which teaching should be measured, and it encourages believers to turn directly to Scripture rather than relying on a human intermediary for interpretation.
Furthermore, Jude 1:3 encourages believers to “earnestly contend for the faith which was once delivered unto the saints,”
implying that the apostolic faith was fully delivered in the time of the apostles and is not an evolving deposit of revelation. This contrasts with the idea of an ongoing Tradition that continuously develops or explains new doctrines over time.
The Catechism’s claim that the Church does not derive certainty solely from Scripture conflicts with Psalm 119:160, which says,
“Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.”
This viewpoint asserts that salvation is a result of faith in Christ alone and that the practices and beliefs found in Catholicism do not align with the teachings of the Gospel as found in the New Testament. According to this perspective, true Christianity should be a reflection of the simplicity and purity of the biblical message, free from additions developed by church tradition. For those who hold this view, Christianity rooted solely in Scripture is seen as a more accurate reflection of the teachings and intentions of Christ and the apostles.
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