Does Luke 1:28 Support The Immaculate Conception Of Mary?

          "The Holy Spirit prepared Mary by his grace. It was fitting that the mother of him in whom "the whole fullness of deity dwells bodily" should herself be "full of grace." She was, by sheer grace, conceived without sin as the most humble of creatures, the most capable of welcoming the inexpressible gift of the Almighty. It was quite correct for the angel Gabriel to greet her as the "Daughter of Zion": "Rejoice." It is the thanksgiving of the whole People of God, and thus of the Church, which Mary in her canticle lifts up to the Father in the Holy Spirit while carrying within her the eternal Son." (CCC # 722).

          The best description that we get about Mary from Scripture is that she is "the Lord's servant" (Luke 1:38). Nothing much else is said of her elsewhere. It is unrealistic to go from describing Mary as being an instrument used by God to being a woman who was conceived without sin, ascended into heaven without physical death, and being exalted as the queen of heaven. There is nothing in this context allowing for the use of random titles to exalt Mary, offering prayers to her, building up statues of saints to bow down before, among other things. The context of Luke 1 contains no clear evidence that Mary holds a mediatory role between humanity and God or was intended to be venerated in the way that Catholics have done with her.

          The angel Gabriel’s greeting, "Greetings, favored one! The Lord is with you" (Luke 1:28, NRSV), underscores God's favor upon Mary as the chosen vessel for Jesus' incarnation. However, there is no indication that this favor confers an ongoing role for Mary beyond being the mother of Jesus. Moreover, the Magnificat (Luke 1:46–55) emphasizes Mary's acknowledgment of her own humility and God's greatness. While she praises God for the honor given to her, the prayer's central focus is on God's mercy, justice, and faithfulness to His covenant. There is no suggestion that Mary sought or should receive adoration from others.

          The context reveals important sayings of Elizabeth, Mary, and the Angel Gabriel. However, nothing is said about Mary being without sin. Further, we need to ask why Gabriel would announce the important message of Mary's birth so many years after the occasion took place (i.e. when she was already a fully grown woman)? Both the coming of the Lord Jesus Christ and John the Baptist were proclaimed before their birth dates. It would be highly unusual to make a prophecy of an event after the fact that it has already happened. Luke chapter one centers around the conception of Jesus.

          In addition, the phrase "full of grace" is not found in our Greek manuscripts. It is derived from a faulty translation of Jerome in his fourth century Latin Vulgate. The New Testament was originally written in Greek. Therefore, the Roman Catholic Church has derived its doctrine from a corrupted Latin translation, not the Greek original. Interestingly, modern-day Catholic translations of the Bible do not have the rendering "full of grace" in Luke 1:28. Examples of reputable texts omitting that term would include the New American Bible and the New Jerusalem Bible.

          Consider this excerpt from the New Catholic Encyclopedia, Volume VII, Page 378:

          "The words of Gabriel, “Hail, full of grace” (Lk. 1.28), have also been appealed to as a revelation of the Immaculate Conception, on the grounds that to be truly full of grace, Mary must have had it always. This interpretation, however, overlooks the fact that the Greek term κεχαριτωμένη [kecharitomene] is not nearly so explicit as the translation “full of grace” might suggest. It implies only that God’s favor has been lavished on Mary, without defining the degree of grace."

          Consider this excerpt from The Augsburg Confession: A Commentary, by Leif Grane, p. 209, which is thoroughly reasonable to place here:

          "She [Mary] does not seek her own enjoyment in the honor which God has permitted her to share, but keeps her spirit pure. In this way the Magnificat becomes a proclamation of God's own goodness toward poor and lowly mortals. It is God's grace toward Mary, who is unworthy, that we should praise. Mary does not desire that praise be directed toward her, for thereby God's grace is diminished. If one would honor her, one should regard her low estate and marvel at God's exceedingly abundant grace toward her. Thereupon one should praise God, who acts this way toward poor and wretched human beings, and so learn to depend of God oneself, when one is despised and degraded. By elevating Mary into a sublime being, one destroys the comfort which Mary's words can bring."

Examining The Catholic Rosary In Light Of Scripture

       One Roman Catholic legend is that Mary showed up before St. Dominic in 1208 at the church of Prouille and revealed the rosary beads to him. Catholic Priest William Saunders writes that, "the origins of the rosary are sketchy at best." Gregory the Great made popular a form of the Hail Mary Prayer. In response, many began praying this prayer in repetitions with stringed beads. However, Jesus declared unfit for use this kind of prayer:

        "But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you. “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words."  (Matthew 6:6-7)

         For what other reason would the scribes and Pharisees pray the kind of prayer that Christ expressed disapproval of, other than heaping up words and phrases in an attempt to make their utterances more efficacious or more heard? The rosary consists of exactly these elements. The context of His teaching here is more than saying the same prayers repeatedly.

        Jesus Christ emphatically condemned this kind of prayer by calling it vain. It is uttered by pagans in their ecstasy and by legalists in their pride, but worthless before God. He already knows everything that we are going to pray about and our motives for doing so, even before anything is said. He knows everything that we need, even better than what we know ourselves.

         Further, more prayers are dedicated to Mary in the rosary than to God Himself in the process of it being cited. The praises given to God are outnumbered nine to one in favor of Mary. Hence, it does not take much to notice how such a prayer can diminish one's affection for God. Observe the utter contrast of Roman Catholic devotion to Mary in the rosary with words of devotion to God from the Psalms:

        "My soul, wait in silence for God only, for my hope is from Him. He only is my rock and my salvation, my stronghold; I shall not be shaken." (Psalm 62:5-6)

        This psalmist obviously would have rejected any concept of offering some lower form of religious devotion to someone other than God. He viewed his Creator as his one and only source of spiritual sustenance during hard times. 

        "Whom have I in heaven but You? And besides You, I desire nothing on earth." (Psalm 73:25)

        There is nothing in these words that would even remotely imply that using something like the rosary would be palatable for use in worship. No one ever prayed with beads in the Bible, a concept instituted by pagans long before Christianity began (making them even less appealing to devout Jews). For instance, the Hindus did so in prayers to their gods. The biggest problem for the rosary is that it involves prayer to someone other than God.

        Why do we need to know how many times that a prayer is said? Why is there an emphasis on the number of repetitions in citing the rosary? Are there consequences for saying too many or too little of a specific prayer? Does the rosary involve some sort of self-hypnosis technique? What is the significance of even using this relic if the repetition serves no purpose?

Is The Perpetual Virginity Of Mary Biblical?

• Introduction:

          -The Roman Catholic Church teaches that Mary and Joseph remained celibate after the birth of Jesus Christ, thereby indicating that He had no biological siblings. According to this belief, any relatives of Jesus mentioned in Scripture were either cousins or children from a previous marriage of Joseph. As for historical debates, Jerome countered Helvidius on three main points: 1.) the assumption of Joseph as Mary's husband, 2.) the identification of Jesus' "brothers" as cousins, and 3.) the view that celibacy holds moral superiority over marriage. This doctrine has been supported by many throughout history, both before and after the Protestant Reformation. Notable Protestant figures such as Martin Luther, Francis Turretin, and Richard Hooker upheld the belief in Mary's perpetual virginity.

• Matthew 1:18:

          -This passages says that Mary was found to be pregnant through the Holy Spirit before she and Joseph came together. This implies that their marriage had not been consummated at the time of Jesus' conception. When combined with Matthew 1:25, this would suggest that Mary and Joseph had normal marital relations post-birth. Further, mentions of Jesus' brothers and sisters in the New Testament further support the idea that Mary had other children. Therefore, the perpetual virginity of Mary lacks biblical support and seems to be a later theological development. It is not based on a straightforward interpretation of the text.

• On The Meaning Of "Until" In Matthew 1:24-25:

          -The term "until" often indicates a change of condition following the specified event. Supporting examples from Scripture where "until" implies a change include Matthew 24:34 and Acts 20:11. This interpretation aligns with other New Testament references to Jesus' siblings (e.g. Matthew 12:46, Mark 6:3), which further challenge the doctrine of Mary's perpetual virginity. The implication here is that she had other children after Jesus, thus marking a shift from a virgin to a mother of multiple children.

• Matthew 13:55-57 And Mark 6:3-4:

          -The context of these passages indicates the meaning of "brothers and sisters" to be natural family. In Matthew 13:55-57 and Mark 6:3-4, the Greek word for sisters (i.e. adelphe) is used. Further, that word is used in 1 Timothy 5:1-2 to mean natural sister born as to the same mother. The term used in various contexts suggests a natural familial relationship.
          -If this was a reference to more distinct relatives, then why did Matthew and Mark not use the Greek word "suggenes" (e.g. Luke 1:36; Luke 1:58)? The absence of this term in Matthew 13:55-57 and Mark 6:3-4 could be seen as an indication that the authors intended to convey a more immediate family relationship.

          -The New Testament occupies a separate Greek word for cousin, which is "anepsios" (e.g. Colossians 4:10). The New Testament never denotes the term "brother" to mean anything other than a literal brother in the context of family relations. If the terms brother and sister are not to be taken literally, then why should we understand Mary being called the mother of Jesus in that same way? 

• John's Gospel Records A Fulfilled Prophecy (John 2:15-17) From The Book Of Psalms (Psalm 69:8-9): 

          -The implication to be made here is that Christ had literal brothers and sisters from the womb of Mary. His brothers were said to not believe Him (John 7:1-10).

• Jesus Was Mary's Firstborn, Not Only Born (Luke 2:7):

          -The fact that the four gospels speak of brothers and sisters of Jesus Christ suggests that "firstborn" in this context means the first of many children. If Jesus were an only child, then it would not have been necessary to call Him the firstborn.

• Moving Past Virginity And Rethinking Mary's Role:

          -The Roman Catholic dogma of Mary's perpetual virginity places an unhealthy and undue focus on her sexuality. This obsession with virginity can perpetuate harmful attitudes toward sexuality, suggesting that purity and virtue are tied to sexual status. Such an emphasis can overshadow Mary's other significant qualities and contributions, reducing her identity to a single attribute. This focus may distort natural human experiences and relationships, perpetuating unrealistic standards within a religious context.

Refuting The Immaculate Conception Of Mary

• Introduction:

          -According to the Roman Catholic Church, Mary was conceived without the stain of original sin and she therefore led a sinless life. It is claimed that God had to work things out in this fashion so that Jesus Himself could be conceived without sin. The Roman Catholic Catechism says, "...The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin." (# 491)
          -As is usual with distinctively Roman Catholic dogmas, there is no unanimous consensus among the church fathers as to whether or not this teaching is biblical. Dr. Ron Rhodes says the following, "...it is a historical fact that a number of the early church fathers such as Origen, Basil, Hillary, John Chrysostom, and Cyril of Alexandria believed that Mary had engaged in sins (such as vanity and ambition) in her life" (Reasoning from the Scriptures with Catholics, p. 296). Bernard of Clairvaux and Thomas Aquinas also denied the dogma of Mary's immaculate conception.

• The Logic Of Mary's Immaculate Conception Undoes Itself:

          -If sinlessness is claimed for Mary so that she could be pure enough to bear Jesus Christ in her womb, then why should such not also be claimed for Mary's mother so that she could be pure enough to do the same with her? When and where did this process begin? Why not simply have Mary and Jesus born in a sinless environment? What made the conception of Jesus unique was the way in which He was conceived, not to whom He was conceived.

• Mary Was Not Ritually Clean, According To The Old Testament Levitical Law, Which Was Still In Effect When Christ Was A Baby:

          -If Mary was sinless, then why was she unclean and had to offer a sacrifice for sin (Luke 2:16; 21-24)? Ritual impurity in Leviticus 12, stemming from childbirth, symbolizes the transmission of original sin. While moral impurity pertains to ethical failures, ritual impurity is deeply rooted in the consequences of the fall, indicating that Mary was still subject to these post-Edenic conditions. This distinction underscores that ritual purification after childbirth is not merely a cultural practice, but a theological acknowledgment of humanity's inherent sinfulness.

• Mary Doubted God, Which Is A Sin Because It Calls Into Question His Goodness:

          -If Mary was undefiled by sin, then how does one account for the fact that she once thought her Son Jesus Christ to be mentally deranged (Mark 3:20-21; 3:31-35)? She was not trusting in God at that point in time, which constitutes a failure to live up to God's perfect moral standard.

• Mary Called God Her Savior Upon Hearing The News That She Was Going To Be Used By Him To Bring The Messiah Into The World (Luke 1:47-48):

          -These words uttered by Mary are precisely what one would expect of a sinner whose only hope is the mercy of God. The sense portrayed here is, not necessary graces given before birth to preserve one from the stains of sin, but grace needed to cover personal sin.

• Paul's Teaching That All Have Sinned And Fallen Short Of The Glory Of God:

          -All have broken God's Law (Romans 3:10-12; 23; 5:12), and nowhere is Mary spoken of as being an exception to the rule. All, therefore, are in need of an atonement sacrifice, which is Jesus Christ (2 Corinthians 5:21; 1 Peter 2:2; 1 John 3:5). There has been only one person tempted by Satan and successfully resisted sin throughout His entire life, and that is Christ (Hebrews 4:14-16). For this reason, people such as Adam and Eve, babies, and the mentally handicapped are not true exceptions to the rule "all have sinned." While the Scriptures explicitly teach the sinlessness of Jesus Christ, they are silent when it comes to Mary being without sin. Only Jesus was conceived without sin and led a morally perfect life.

General Comments On Roman Catholic Mariology

• Introduction:

          -Roman Catholic mariology has a bizarre developmental history, with there being various shrines and feasts established in the name of Mary during the Middle Ages. Further, many bishops who had attended the First Vatican Council wanted "Immaculate Virgin" added to the "Hail Mary" prayer. Other attendees even wanted to add the immaculate conception of Mary to the creed. This reveals a gradual increase in marian devotion throughout the centuries. It does not take much effort to find numerous statements exalting Mary in the writings of various Roman Catholic "saints" and officials that far exceed the teachings of Scripture.

• Roman Catholic Mariology Presents A Distorted View Of Mary:

          -The New Testament epistles were written to give spiritual guidance and instruction to the Christian churches. They have a great deal to say about correct doctrine and the proper worship of God. However, Mary is completely absent from the New Testament outside the four gospels, with two exceptions being Acts 1:14 and Galatians 4:4.

          -Even in the four gospels, her alleged spiritual power and authority seems as if it does not exist. Jesus and the apostles never gave Mary any place of authority or devotion that the Roman Catholic Church has given to her.

          -The central theme of the Bible is devotion to God. We are constantly told to glorify His name. We are told to confess our sins to Him. Never is any of this said of Mary. For instance, Paul never exhorts the readers of his epistles to pray to members of a communion of saints during times of trouble. That is just how unbiblical the Roman Catholic elevation of Mary is.
          -Why did Jesus address another woman by the same name "woman" as He called His own mother (Matthew 15:28; John 2:4)?

• Roman Catholic Mariology Contradicts Biblical Teaching:

          -Jesus publicly refuted a woman who attempted to exalt Mary on the basis that she gave birth to Him (Luke 11:27-28). Instead, He placed an emphasis on hearing and obeying the Word of God.

          -Jesus stated that all of His disciples are His mother and family (Matthew 12:46-50). He elevated all of His disciples to the same level as His earthly mother and family. The emphasis is on faithfulness to God rather than to ancestral lineage.

• Was Mary Absolutely Necessary In The Plan Of God?:

          -God did not have to use Mary as the means of bringing His Son into the world to make our redemption happen. In other words, He could have found favor with another virgin woman who exhibited the same degree of faithfulness, if He so chose. In fact, He did not have to save us at all, but He did as a result of His love and mercy. It is not as though Mary was the only option available to God or that He owed her something.

• Delusions Of Grandeur:

          -"Let us in all confidence choose as advocate before God the Immaculate and Most Holy Mother of God, the Virgin Mary. She has destroyed all the heresies of the world...In heaven as Queen at the right hand of her only Son, clothed in golden raiment and all manner of jewels, there is nothing that she cannot obtain from him." (Pope Pius IX, Quanta cura, December 8, 1864)

           *If Mary had really accomplished what the pope claimed regarding the abolishment of all heresy, then why are we still encountering atheists, other world religions, and pseudo-Christian cults?

• Mary Offered Jesus On The Cross?:

          -"...we cannot doubt that she greatly grieved in soul in the most harsh anguishes and torments of her Son. Further, that divine sacrifice had to be completed with her present and looking on, for which she had generously nourished the victim from herself. Finally this is more tearfully observed in the same mysteries: There stood by the Cross of Jesus, Mary His Mother...of her own accord she offered her Son to the divine justice, dying with Him in her heart, transfixed with the sword of sorrow." (Leo XIII, Iucunda Semper, September 8, 1884)
           *Scripture states that Jesus Christ offered Himself to God as atonement for our sin (Hebrews 9:14). Mary played no role in our redemption except in the sense of giving birth to Him. Mary could not have offered her son to God as an atonement sacrifice, even if she had wanted to.
           *Mary would have been in agony and distress to see her Son nailed to a crucifix. Such reactions are only natural of normal mothers when they see their children suffer. However, there is no valid reason to suggest that Mary's grief had some sort of a unique or redemptive value.

• Mary Is The Ark Of The New Covenant?:

          -“Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is "the dwelling of God...with men." (CCC #2676)

           *If Mary automatically inherits the title "Ark of the Covenant" for the reason that she once bore the Lord Jesus Christ in her womb, then would it not logically follow that all Christians can rightly be given the same title, since our bodies are also God's dwelling place (1 Corinthians 3:16-17; 6:19-20)?

Arguments For The Existence Of God

• The Argument From First Cause:

          -How did everything in the universe come into being? This argument, also known as the Kalam Cosmological Argument, suggests that everything that begins to exist has a cause. The universe began to exist, so it must have a cause. Secular scientists may propose that the universe came from a quantum vacuum or virtual particles, but these explanations still leave unanswered questions about the origin of the laws governing these phenomena. Furthermore, quantum events are still causally connected to the quantum field, reinforcing the need for a cause. Philosophers like Aristotle and Aquinas argue for a prime mover or uncaused cause, aligning with the concept of God as an eternal being. God, by definition, is a necessary being—one whose existence is not contingent on anything else. This avoids the problem of infinite regress and offers a coherent explanation for the universe's existence.

• The Argument From Fine-Tuning:

          -The fine-tuning of the universe presents a compelling case for intelligent design. Scientists have identified numerous constants and quantities, such as the gravitational constant and the cosmological constant, that must fall within a narrow range to permit life. Critics may argue for the multiverse theory, proposing countless universes with varying constants. However, this theory lacks empirical evidence and raises the question of the origin of the multiverse itself. Additionally, the multiverse theory does not eliminate the need for fine-tuning but merely shifts the problem to a higher level. The improbability of fine-tuning by chance suggests an intelligent designer who calibrated these constants with purpose, aligning with the theistic view of a purposeful Creator.

• The Moral Argument:

          -Universal moral principles dictate how life should work. Critics may argue that morality is a product of cultural evolution and social conditioning. However, the existence of objective moral values—principles that remain true regardless of human opinion—points to a transcendent source. Philosopher Immanuel Kant argued that moral law within us implies a moral lawgiver. Evolutionary explanations for morality fail to account for the binding nature of moral duties or the intrinsic value of human beings. The existence of objective moral truths suggests a source beyond humanity, aligning with the concept of a moral, personal God who grounds these values.

• The Argument From Contingency (Cosmological Argument):

          -For the universe to exist, an outside entity beyond space, matter, and time must also exist. This argument, articulated by Leibniz, posits that everything contingent has an explanation for its existence. The universe is contingent—it could have been different or not existed at all—so it requires an explanation beyond itself. Natural laws and processes do not account for the existence of the universe but rather describe how it behaves. The necessary being, which explains the universe's existence, must be self-existent and uncaused. This aligns with the theistic view of God as the necessary being who transcends space and time, providing a coherent explanation for the universe's existence.

• The Argument From Efficient Cause:

          -Infinite regress, a never-ending series of causes, is logically impossible. This argument, rooted in Aristotelian philosophy, asserts that every material object must have a beginning and an efficient cause. An effect cannot occur without a cause, and an infinite regress of causes is metaphysically untenable. Critics may argue that natural processes can account for the universe's order, but this fails to address the origin of these processes. The existence of a first cause, an unmoved mover, who set the universe into its orderly state, provides a coherent explanation. This aligns with the theistic view of God as the uncaused cause who initiated creation.

• The Argument From Degrees Of Perfection (Henological Argument):

          -We classify preferences, events, experiences, and decisions from least to greatest. This argument, articulated by Aquinas, posits that the existence of degrees of perfection in finite beings implies an ultimate degree of perfection. Critics may argue that these classifications are subjective, but the argument emphasizes objective qualities like intelligence and moral goodness. The gradation of these qualities suggests a maximum, which embodies all perfections to an infinite degree. This being, God, possesses all good qualities to an infinitely perfect extent, providing a coherent explanation for the existence of gradations of perfection in the world.

• The Argument From Desire:

           -"Creatures are not born with desires unless satisfaction for these desires exists." This argument, popularized by C.S. Lewis, suggests that innate human desires point to the existence of something beyond the physical world. Critics may argue that desires can be explained by natural instincts and evolutionary processes. However, the argument emphasizes existential desires that cannot be satisfied by worldly experiences, such as the longing for ultimate meaning, purpose, and fulfillment. These desires suggest that humans were made for another world, aligning with the theistic view of an afterlife and a relationship with a transcendent being, God.

• The Argument Of The Unmoved Mover:

          -Everything set into motion requires a mover. This argument, rooted in Aristotelian and Thomistic philosophy, posits that an infinite regress of movers is impossible. Every moving thing requires a mover, and the universe's motion cannot be self-originating. Critics may argue that natural laws account for motion, but these laws describe how motion occurs rather than explaining its origin. The existence of an Unmoved Mover, who initiates all motion, provides a coherent explanation. This being, God, is the force behind the universe's motion, aligning with the theistic view of a prime mover who set the cosmos into motion.

Why Are There So Many Different Versions Of The Bible?

• Defining The Issues: 

          -Several translations of the Bible have been produced in the English language and are in circulation today. Christians read from the King James Version, New King James Version, New American Standard Bible, New International Version, and others. Church groups often recommend specific translations over others and use them in pulpits. In fact, one may mistakenly infer that the existence of multiple editions of the Bible is a major cause of division throughout the church or that the manuscripts which underlie them are unreliable. In summary, there are different translations of the Bible which contain deviations in wording, sentence structure, and even differences in chapter verses. However, the existence of multiple biblical translations is not a bad thing in and of itself. While it cannot be denied that certain people are motivated by greed in producing them, they can prove to be beneficial in study. They can be used in further spreading the gospel.

• Bible Translation Or Version? 

          -The word "version" is not necessarily the best way to describe a translation of a religious text. It misrepresents the nature of the painstaking research conducted by scholars who worked to give us the most accurate as possible presentation of what the original authors of the biblical narratives wanted to convey to their audiences. The science of translation works to find equivalents in one language so that different languages are able to maintain communication and understanding. Thus, the word "version" can give the misleading implication of intentional alteration or perversion with malicious motives. Generally speaking, the process of translating works to make deciphering a message in a foreign language possible to others. Creating a version of something can imply carving out wanted portions of any given text to fit one's underlying biases. In a sense, translating ancient manuscripts from different languages is no different than translating the words of a speaker from another country such as a foreign diplomat giving a news conference.

• Why There Are Many Different Bible Translations?:

          -Different translations of the Bible exist because different groups of scholars knowledgeable in languages of Hebrew, Greek, and Aramaic have collaborated at different periods of time to develop them. Words have a semantic range or a variety of meanings in a group of words that are appropriate to use depending on context. For example, the word "angry" has other words with similar connotations like mad, upset, irate, vehement, furious, and enraged. Those terms differ in degrees of forcefulness and may thus not fully convey what a person intends to say in various contexts. Hebrew and Greek syntax can even be obscure in certain parts of our manuscripts. Further, discoveries of textual, linguistic, and archaeological nature necessitate the improvement to already existing translations or the creation of entirely new ones. The meaning of the text, when considered in its entirety, overwhelmingly remains the same. There is, therefore, still one Bible.

          -The science of translation involves explanation or interpretation, since it is a process of making something known that could not otherwise have been known to those unfamiliar with such languages. Shades of Hebrew and Greek are inevitably lost to a degree in translation (this is true of translating any text from one language to another), which is good reason for one to have at least two to three different translations of the Bible. One cannot have perfect knowledge about such, unless he knows the original languages for himself. Further, words have changed in their meaning since four hundred years ago when Elizabethan English was spoken. A good example of this would be the word "gay" which is used in the King James Version of the Bible and how that same word is used today. How could Christians be required to agree on only one edition of the Bible when it needs to be translated into different languages beside English?

• Which Bible Translation Is The Best One To Read From?:

          -The three types of translations of the Bible available to us are word-for-word, thought-for-thought, and paraphrase. All existing contain their own weaknesses and imperfections. They were produced by fallible men, who did not have an inerrant set of manuscripts given to them. No one can claim that any existing manuscripts today are inspired by God in the same sense as the original text, since we cannot compare them to the first manuscripts of the Old and New Testaments. Whether we like it or not, there are certain limitations that we have no choice but to accept. Reliable translations convey accurately to a considerable degree what the authors of the biblical text said. The general similarity of wording present amongst them is nothing short of impressive. This is a matter for which disagreement can exist, and which does happen. Therefore, the answer to the question of which Bible is the best would be the one that an individual chooses to read. This is not to say, however, that all translations of the Bible are good or equally good. One also needs a primary translation to use for textual analysis.

The Roman Catholic Church And Apostolic (Or "Sacred") Tradition

• Preliminary Points:

          -The Roman Catholic Church argues that Scripture alone is an insufficient guide for Christian doctrine, that Jesus Christ gave the twelve apostles infallible oral tradition to pass on to future clergy members through the Magisterium to be taught to attendees in the pews. It is claimed that we need to submit to an infallible interpreter of Scripture in order to correctly understand the text, preserving unity in the truth as Christ intended for His church. Defenders of Rome have attempted to build a biblical case for their position by citing passages such as John 20:30, 21:25, 1 Corinthians 11:2, 2 Thessalonians 2:15, 3:6, 2 John 12, and 3 John 13.

          -It is true that the Bible never presents itself as the only authority in the church. However, Sola Scriptura means that Scripture alone is the final court of authority in all religious matters. The focus here shifts from whether authorities exist outside the Bible to giving it due recognition for what it is. It is the only infallible rule of faith for us to use. Therefore, people who object to the doctrine of Sola Scriptura by using a faulty definition (i.e. that the Bible is the only or sole authority) are attacking a straw man argument.
          -It is self-contradictory for Roman Catholic apologists to appeal to the Bible as the ultimate standard of authority to prove that it is not the ultimate standard of authority for the church to utilize (i.e. not a reflection of the contents of their beliefs, but what takes place in practice). It is hypocritical for Roman Catholics to use Scripture as a means to justify their doctrines, but disapproving of Protestants acting in the same manner. By appealing to Scripture, defenders of Rome hurt their own cause. The implication of them doing so is that we can indeed correctly interpret Scripture without reference to an infallible teaching authority. 

          -"Now the Scriptures alone do not contain all the truths which a Christian is bound to believe, nor do they explicitly enjoin all the duties which he is obliged to practice." (James Gibbons, The Faith of Our Fathers, p. 72)

          -"Can you learn to save your soul just by reading the Bible? No, because certain things in the Bible can be misunderstood and because the Bible does not include everything God taught." (William James Cogan, A Brief Catechism for Adults: A Complete Handbook on How to Be a Good Catholic, Lesson 16: The Catholic Church is the Only True Church, Q&A #1)

• General Considerations On Church Tradition: 

          -It needs to be understood that Protestantism is not categorically opposed to tradition. An example of this would be the observance of Christmas and Easter by various churches. The caveat to be offered in this framework is that such things must be consistent with the principles of Scripture. Even the testimony of the church (meaning patristic writers) is not something to be shunned. For example, from what other sources can gather historical information? Further, the New Testament itself is apostolic tradition in written form, so how can tradition be an inherently bad thing?

          -Even if something like the resurrection of Jesus was passed on to other first century believers in the form of oral tradition, that does not mean it was passed down to us in the same way because we have Scripture. The point made here is that Christ's words carry weight because of who He is, not how His words were transmitted.

• Do John 20:30, John 21:25, 2 John 12, and 3 John 13 Prove The Necessity Of Roman Catholic Oral Tradition?: 

          -The passages from the Gospel of John do not say that some the teachings of Jesus were not written in Scripture. Rather, all the miracles that He performed were not recorded. Scripture tells us everything that we need to know concerning salvation (John 20:31).
          -The logic employed by our critics here is self-defeating because Roman Catholic tradition does not furnish us with all the details of Jesus' life.
          -Why assume that 2 John 12 and 3 John 13 are referring to some apostolic teaching that gets passed on to posterity? None of these texts indicate specifically what the contents of John's message are. It is equally possible for the unknown details to be from other parts of the New Testament, a public rebuke of sin or heresy, or even personal details about his life or close companions such as his fellow ministers, the apostles.
          -2 John 12 and 3 John 13 simply indicate that the Apostle John decided not to write down every single detail of what he intended on saying in his epistles. He wanted to speak directly to his audience for the sake of its comfort, joy, and edification. How do we know that what John spoke of would have been different in substance than what is found in written revelation? Can Roman Catholics produce any sayings of Jesus Christ or the apostles that exist apart from Scripture?

• Does 1 Corinthians 11:2 Prove The Necessity Of Roman Catholic Oral Tradition?: 

          -The immediate context of this passage concerns the purposes of men and women in worship and in terms authority (v. 3-16). Then, the Apostle Paul goes on to address the proper observance of the Lord's Supper (v. 17-31). Later on, he goes on to identify traditions, which he himself previously received, as the basic message of the gospel (1 Corinthians 15:1-8). None of these traditions can be said to be foreign in substance to the teaching of Scripture.

• Do 2 Thessalonians 2:15 And 2 Thessalonians 3:6 Prove The Necessity Of Roman Catholic Oral Tradition?:

          -The prior context of 2 Thessalonians 2:15 reveals that the Apostle Paul is speaking of traditions pertaining to the second coming of Christ. Those should be measured against apostates who pervert the truths concerning that doctrine, eternal salvation, and the gospel. These topics are addressed in elsewhere in Scripture (Daniel 7:13-14; Zechariah 14:1-9; Matthew 24:5-27; Psalm 22-23; Isaiah 53). Hence, there is no need to rely on extra-biblical oral tradition for such teachings.

          -2 Thessalonians 2:15 highlights the need to stand firm and uphold the teachings received from Paul, Silvanus, and Timothy, whether by word or letter. Now that they are no longer with us, we are left with their writings as the standard. This aligns with Ephesians 3:1-5, which explains that the apostles and prophets revealed God's truth through the Holy Spirit.
          -2 Thessalonians 3:6 refers to teaching regarding working and not being idle, which can also be found in texts such as Psalm 128:2, Proverbs 21:25, and 2 Thessalonians 3:10. There is no reason to assume any need for reliance upon tradition found outside the Bible. Paul demonstrates that his message is consistent, regardless of the form in which it is given.

• Are The Traditions Of The Roman Catholic Church Equal To The Bible In Terms Of Authority?:

          -Jesus Christ rebuked the scribes and Pharisees for placing their own traditions on par with the Old Testament in terms of authority (Matthew 15:1-9; Mark 7:1-13). This scenario is a mirror reflection of the modern-day Roman Catholic Church because it teaches as God-given truth its own oral traditions. It claims that its traditions were handed down to us from the early church fathers, just as the religious leaders whom Christ scolded claimed that their traditions were passed on to them from the elders. The Roman Catholic Church, like the scribes and Pharisees of the Law, say that their traditions are of divine origin. The scribes and Pharisees taught doctrinal error as a result of putting man-made tradition on the same level of authority as Scripture. The Magisterium of the Roman Catholic Church has fallen into the same grievous error for its inflated perspective of oral tradition. It has gone a step even further than those Christ scolded by claiming for itself perpetual teaching infallibility. 

A Scriptural Refutation Of Calvinism

• Introduction:

          -Calvinism is a movement within traditional Protestantism that was developed by John Calvin (1509-1564), a French theologian. He was influenced primarily by the writings of the theologian and philosopher Augustine of Hippo. There are five major points to this complex theological system which are known by the acronym: "T.U.L.I.P."

          -Calvinism is a soteriological system that places a heavy emphasis on the sovereignty of God, to a point at which some believe it compromises human free will. God alone is believed to be responsible for the salvation of man. Calvinists believe that God not only saves entirely on the basis of grace, but also gives man faith as a divine gift. Adherents call this system of theology the doctrines of grace.

• Total Depravity:

          -A consequence of the fall of Adam and Eve is that man has been corrupted by sin. This has affected us negatively in every aspect of our being; physically, mentally, and spiritually. We, therefore, have inherited a natural inclination to disobey God. We have a natural bent toward evil, and experience bears this point out through boundless examples. This doctrine is one that actually can be empirically verified. The implication of man being a fallen creature is that he cannot redeem himself from his own curse. All who remain in this state and die while in it will undergo divine judgment. In fact, they already have received their sentence of eternal condemnation (John 3:18). It is not something to be handed down in the future.

          -We cannot in any way change our sinful condition. Our state of being is utterly hopeless, apart from the grace of God. However, the doctrine of original sin does not mean that man is born with evil manifesting itself at its worst point or that he cannot do any kind of good works whatsoever. Human beings have their own standards of goodness or what they consider to be ethical. Even if man retained but a shimmer of his former goodness and purity which he possessed in the Garden of Eden, he remains an utterly wretched creature in his own right. He is an enemy of God and his own worst enemy.

          -Man has a natural bent toward choosing evil over good (Ephesians 2:1-3). He is said by the Apostle Paul to be dead to sin, meaning that is his default way of living. It is harder to be good than it is to be bad. Man not only shuns the things of God, but actively opposes them. The nature of his rebellion is both internal and external, covering both his thought life and his behavior. The extent of human corruption is thorough. The Law of God says what it says, despite our inability to live up to that standard. Thus, it condemns us. However, this is where grace comes into the picture of things. The mercy of God is the only hope that man has for escaping his just sentence.

• Unconditional Election:

          -“All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death.” (Institutes of the Christian Religion: Book 3, Chapter 21, Section 5)
          -"The decree, I admit, is, dreadful; and yet it is impossible to deny that God foreknew what the end of man was to be before he made him, and foreknew, because he had so ordained by his decree." (The Institutes of Christian Religion, Book 3, Chapter 23, section 7)
          -The Bible teaches a different form of predestination than what is found in Calvinism. The scriptural view is that God determined beforehand, not which individuals will receive salvation and which ones will receive damnation, but how we would serve Him and the means by which we are redeemed. This view is known as corporate election. It pertains to the work that believers do in the church for the glory of God. He has predestined believers to be conformed to the image of His Son Jesus Christ (Romans 8:28-30; Ephesians 1:3-6). He has prepared in advance that we do good works (Ephesians 2:10). We become a part of God's elect by hearing and believing on the gospel as it is being proclaimed (John 6:51; Ephesians 1:13-14). 

          -God is not a respecter of persons (Acts 10:34; Romans 2:11-12; 1 Peter 1:17). He does not will that any perish, but all be saved (Titus 2:11; 1 Timothy 2:3-4; 2 Peter 3:9). God does not lead any into temptation (James 1:13-15). Sin is not from God (Jeremiah 7:24).

          -If we have already been predestined to heaven or hell, then what is the purpose of being cautious of the devil's plans of causing deception (1 Peter 5:8)? Why pray that His will be done (Matthew 6:10)?
          -If God has already meticulously predetermined everything since the foundation of the world, then it makes perfect sense for one to say that we have no free will. Why preach repent or perish?
          -Why would God sentence sinners to eternity in hell when He created them to be that way? Why would He punish people who had no control over their sinful actions in the first place?
          -If God has already meticulously predetermined everything since the foundation of the world, then there is no point in debating these issues since He created members of His elect to oppose Calvinism.
          -If God has foreordained since the beginning of time that the unbelieving and unrepentant are to perish eternally, then why did the Lord Jesus Christ claim that He was sent to seek and save that which is lost (Luke 19:9-10)? Why did God grieve over making man (Genesis 6:6)?

• Limited Atonement:

          -"It maintains that God's design and intent in sending Christ to die on the cross was to pay for the sins and secure the redemption of those whom God has predetermined to save, namely the elect." (Theopedia, "Definite Atonement")

          -According to Scripture, Jesus Christ died not only for our sins, but also the whole world (1 John 2:1-2). 
          -According to Scripture, Christ died even for false teachers (2 Peter 2:1). He has died for both the just and the unjust (1 Peter 3:18). 

          -Jesus Christ identified those who continually reject and oppose His message as being among those that He came to save (John 12:47-48).
          -If Jesus Christ was able to save the Apostle Paul who referred to himself as being the chief of sinners for persecuting the church of God in his younger days (1 Timothy 1:15-16), then would that not also imply that salvation is available to all who believe on the gospel (contrary to limited atonement)?
          -Notice how Paul included in his inspired definition of the gospel that Jesus Christ died "for our sins" (1 Corinthians 15:1-4). This sounds like a personal invitation to salvation. That is literally equivalent to me saying that Christ died for you and me, which refutes limited atonement.

          -Regardless of whether one is Calvinistic in soteriology or not, there is a sense in which the atonement is limited. It is either limited in scope (i.e. whoever is specifically chosen by God from before the foundation of the world) or by application (i.e. whoever believes the gospel receives the benefits of Christ's atonement).

• Does Unlimited Atonement Necessitate Universalism?:

          -Christ's death for all men denotes divine judgment to the same extant because we have all been commanded to repent and believe on the gospel (Mark 1:15; Acts 17:26-31).
          -Just as the Jewish people had to look at the bronze serpent in order to be physically healed, so we must turn to Christ in order to have our spiritual infirmities removed (Numbers 21:9; John 3:14-16). Thus, no decision to receive salvation means no application of soteriological benefits.
          -God made atonement even for those whom He foreknew would not repent because of His love and graciousness. He blessed Adam and Even in the Garden of Eden, even though He knew beforehand that they would fall. He sent prophets to admonish the Jews, even though He knew beforehand that they would reject them.
          -God is, in the present tense, bringing about all things to His glory (Romans 8:28-30). If He specifically determined that the benefits of the cross be applied to all who repent and believe, then the gospel and His power are not undermined by belief in unlimited atonement.

• Irresistible Grace:

          -"Those who obtain the new birth do so, not because they wanted to obtain it, but because of the sovereign discriminating grace of God." (Theopedia, "Irresistible Grace")
          -If irresistible grace is a biblical doctrine, then why is it that God would "spread out His hands all day long" to His rebellious nation Israel (Isaiah 65:2)? Why would God put Himself through so much trouble when He could have instantaneously resolved that problem? Why did Jesus mourn over Israel's unwillingness to accept the prophets God had sent (Matthew 23:37)?

• Perseverance Of The Saints (Other Names For This Teaching Would Include Eternal Security And Once Saved, Always Saved):

          -"...those who are truly saved will persevere to the end and cannot lose their salvation. It doesn't mean that a person who is truly saved will never lose faith or backslide at any time..."Eternal security" is often seen as synonymous with "Perseverance of the saints." (Theopedia, "Perseverance of the Saints")

          -Warning texts directed to Christians against apostasy do not sit well with the idea that it is impossible for one to lose his salvation (Hebrews 3:12; 2 Peter 3:17; 1 Corinthians 9:24-27;1 Timothy 4:1-4; 6:20-21; Galatians 5:4-5; 2 Peter 2:1-3; 20-22; James 5:19-20). 

          -We even have a few examples of people who seem to be Christian falling away from the faith recorded in New Testament (1 Timothy 1:18-21; 5:11-15; 2 Timothy 4:10).

          -God disciplines those who He loves, just as a father does a son who is guilty of some wrongdoing (Deuteronomy 8:3-5; Proverbs 3:12). A God who is willing to lay down His life for sinners is not going to instantaneously give up on somebody. 

          -A person does not reach sinless perfection upon conversion. We still struggle with a sin nature, but the grace of God, which we do not deserve, does transform our hearts. How God dealt with Israel in the Old Testament is a testimony to His grace and patience. 
          -The loss of salvation is not caused by a single bad work, but is a slow, gradual process that takes place over time. We do not do bad works to "get unsaved." Bad works are the evidence, not the cause, of a declining faith or hardening heart. 

          -Our works are symptomatic of our spiritual state. God examines our hearts. We are justified by faith, apart from the merit of any good works (Romans 4:2-8). We are saved by faith in Christ. We obtain mercy from God through genuine repentance.

          -It is technically difficult for a Christian to "lose" his salvation, but not impossible. It is something that we can "walk away" from or forfeit. We are either fully a part of God's kingdom or not a member at all.

          -God is slow to anger (Psalm 145:8). He is rich in mercy (Ephesians 1:7-8). He does not will that any man perish (2 Peter 3:9). God is faithful even during our times of unfaithfulness. The Holy Spirit continually convicts the conscience of sin.

          -Christians do not lose their free will upon conversion. He certainly has the power to keep us, but will not force people into heaven. That would not be love. We were not created to be robots or puppets (these are only used as analogies and may not perfectly correspond to what Calvinists believe), but His children.

          -We are kept in the kingdom of God by the Holy Spirit the same way that we entered: faith (Galatians 3:1-6). In other words, we are both justified and sanctified by faith. Salvation is not analogous to some wage that we can deplete by sin. We are not saved by acting better or remaining faithful, but by trusting in the atonement of Christ.

• Does A Rejection Of Calvinism Mean That Man Takes Credit For His Own Salvation Or That God Is Not Sovereign?:

          -It is true that man in his fallen condition can never please God. He has no power in and of himself to change his state of being, but the grace of God can and does. Only God has the power to bring about a miracle such as this. We could never merit our salvation. His grace is an absolute necessity, if we are ever to be spared from divine judgment. 

          -We absolutely need Christ's imputed righteousness. It is by faith in Him that we are saved, not our personal merit. However, we must accept the terms of forgiveness as prescribed in the gospel, which in and of itself is a gift of grace by God to man. 

          -This is analogous to a physician informing a patient of the need for a procedure such as a heart transplant and him consenting to its performance. The latter performs the work on the former. In the same vein, it is God who diagnoses our problem of sin and totally removes it from our being. The basis of the entirety of this operation is His grace.

          -We have the ability to recognize that we have a spiritual problem in light of divine revelation. The choice to accept the gift of justification is not a work, anymore than is grabbing a lifesaver while drowning or accepting a birthday gift from a loved one. To say that we take credit for accepting a free, and even undeserved, gift would be irrational in the highest degree.

          -There is no that one can deny salvation is all of God. He is both its author and finisher. It is God who gets all the credit for saving us. Our decision to approach Him in humble repentance does not merit us anything. God is not under any obligation whatsoever to save us. 

          -God is compassionate and merciful. Our decision to repent is distinguished from His decision to save us. These two ideas cannot be equated. Faith is the antithesis of works (Romans 4:4-5; 11:6; Ephesians 2:8-9). Faith carries with it no merit of its own. The basis of our justification before God is the righteousness of Christ given to us.

          -Atonement is applied freely to all who come to Christ by faith. It is God who regenerates us, and grace is what brings it about. The gospel itself also has sufficient power to draw any sinner to God (Romans 1:16; 1 Corinthians 1:21). His grace is an absolute necessity in our conversion. The gospel is God's gracious offer of salvation to undeserving sinners.

The Case For Sola Scriptura: Addressing Historical Objections And Challenges

• Sola Scriptura And Charges Of Circular Reasoning:

          -This objection would hold water if, and only if, adherents to this doctrine were to argue for belief in the divine inspiration of Scripture solely on the basis of what it says about itself. That would be a fallacious claim by reason of being a viciously circular argument.

          -Arguments giving credence to the inspiration of Scripture:
            *One can argue for the supremacy of the moral teachings of Moses and Jesus compared to other world religions.
            *One can point to the manuscript evidence supporting the textual reliability of the New Testament.
            *One can argue for the consistency of the biblical record with world history or archaeological discoveries. If the four gospels, for instance, can be shown to be as reliable as (or even more so than) extra-biblical authors such as Plutarch, Josephus, and Tacitus, then we must accept Jesus Christ as the Son of God. Radical skepticism toward the biblical text would not be appropriate in that instance.

            *The fulfillment of prophecies contained in Scripture points to its supernatural origin.
          -If the Bible is truly the Word of God, then it follows from that premise everything set forth by that source must also be true. That would not be circular, but sequential thinking.
          -Sola Scriptura is not a denial of the usefulness of extra-biblical sources. It does not mean that we cannot consult material outside of the Bible to verify claims. 

• Sola Scriptura And Charges Of Chronological Snobbery:

          -The principle of Sola Scriptura maintains that Scripture alone is the ultimate authority for faith and practice. This principle does not imply arrogance, but rather emphasizes the unique and divine nature of the Bible.

          -The development of Christian doctrine over the centuries has involved careful study and interpretation of Scripture. While early church fathers made significant contributions, later theologians and scholars have also deepened our understanding of biblical teachings. The process of interpreting Scripture is ongoing and dynamic.

          -The Protestant Reformation emphasized a return to the authority of Scripture in response to perceived deviations from biblical teachings within the established church. This movement was not about disregarding the early church fathers but about aligning Christian practice with the teachings of the Bible.

          -Sola Scriptura encourages a critical examination of all teachings, including those of the early church fathers. By holding every teaching up to the standard of Scripture, believers ensure that their faith remains grounded in divine revelation rather than human tradition. This approach promotes a healthy balance between respecting historical insights and adhering to the ultimate authority of Scripture.

• On Claims Of Oral Tradition Being A Reliable Safeguard Against Apostasy:

          -Differences in interpretation are not necessarily a weakness of Sola Scriptura, but a reflection of the need for careful study and understanding of the Bible.

          -Tradition has evolved over time, with various practices and beliefs being adopted or rejected by different branches of Christianity. The early church fathers themselves often engaged in debates and disagreements, indicating that tradition is not monolithic or infallible. Sola Scriptura calls believers to return to the foundational teachings of the Bible.

          -The existence of different denominations and interpretations within Protestantism demonstrates a dynamic and living faith community. Diversity in understanding can lead to a richer and more nuanced appreciation of Scripture. Unity is not found in complete agreement on all issues, but in a shared commitment to the authority of the Bible.

          -While early church writings can be insightful, they were produced in specific historical and cultural contexts that may not always align with contemporary issues. It is important to critically examine these writings in light of Scripture and apply biblical principles to modern challenges.

          -The Protestant Reformation emphasized the need to reform church practices that were perceived as inconsistent with biblical teachings. This movement was driven by a desire to return to the authority of Scripture and correct doctrinal errors. Sola Scriptura upholds this commitment to aligning faith with the teachings of the Bible.

• Oral Tradition Is Necessary For Understanding Biblical Commands?:

          -Sola Scriptura holds that Scripture itself is sufficient for guiding faith and practice. While tradition can provide helpful insights, the Bible contains all the necessary teachings for salvation and godly living. The principle of Sola Scriptura emphasizes that God's Word is complete and authoritative on its own.

          -While tradition can offer valuable perspectives, believers are encouraged to interpret Scripture through personal study and reflection. This approach fosters direct and personal interaction with God's Word.

          -The early church fathers provided interpretations based on their historical and cultural contexts. While their insights can be useful, it is important to critically evaluate their teachings in light of Scripture. Christians should use tradition as a supplementary resource, not a final standard of authority.

          -The understanding of biblical teachings can grow and develop over time as believers continue to study and apply Scripture. The principle of Sola Scriptura encourages ongoing exploration of God's Word, allowing for fresh insights and deeper understanding. Tradition is one tool among many that can aid in this process. It can help to enhance unity, but should not overshadow the primacy of the Bible.

• The Argument Of Tradition Versus Subjectivism:

          -The Reformation was driven by a desire to return to the authority of Scripture in response to perceived deviations from biblical teachings within the established church. The Reformers emphasized the need to align Christian practice with the teachings of the Bible, addressing issues of corruption and false doctrines that had arisen under the authority of tradition.

          -Sola Scriptura promotes a critical examination of all teachings, including those of tradition. By holding every teaching up to the standard of Scripture, believers ensure that their faith remains grounded in divine revelation rather than human traditions. This approach fosters a healthy balance between respecting historical insights and adhering to the ultimate authority of Scripture.

          -Sola Scriptura does not reject the value of community or the insights of tradition, but places them within the context of the supreme authority of the Bible. Believers are encouraged to engage in meaningful discussions and interpretations within the faith community, while remaining grounded in the authority of Scripture.

          -Yielding to tradition as equal in authority to Scripture risks elevating human interpretations and practices to the level of divine revelation. This can lead to the imposition of doctrines that are not biblically grounded. Sola Scriptura safeguards against this by ensuring that all teachings and practices are measured against the unchanging standard of Scripture.

• High Illiteracy Rates In The Early Church: 

          -Being illiterate does not necessarily mean that a person has less of an ability to understand concepts. Sola Scriptura was still possible for the early Christians because:
            *In Paul's day, literate people would read things aloud to those who could not read. That is also how the average Israelite learned Deuteronomy. It has the structure of a song that they could easily memorize. This is basic knowledge of the ancient world.

            *The early church had a practice of sharing letters and teachings among different congregations, which would have included the writings of Paul, Peter, James, and others. This practice helped to establish a unified doctrine and fostered communication between separated Christian groups.
          -The fact that persecution of Christians in the early church was problematic for the spread of the gospel did not reduce the importance of the unconverted hearing that message. In similar fashion, illiteracy rates would indeed make it harder to learn Scripture. However, that point does not lessen its authority. The Bible still testifies to who Christ is.

          -The Roman Catholic Church expected its priests to interpret the Bible for the average person. Efforts were even made to stop the Bible from being translated and circulated. This became more pronounced during the Middle Ages, particularly from the 5th to the 15th centuries. This was certainly different from the Jewish practice of public Torah readings and how the earliest Christians (coming from that background) treated Scripture.
          -If Jesus Christ passed on infallible, extra-biblical oral traditions that were meant to be heard by us, then what about the people who are deaf? If illiteracy rates disqualify Scripture from functioning as the only infallible rule of faith, then is the Roman Catholic "three-legged stool" disqualified because deaf people cannot hear oral teaching?

          -In order to refute Sola Scriptura, one has to demonstrate that this principle somehow conflicts with Scripture. The authority of Scripture is not determined by our intelligence, our health, or its availability. Scripture is inherently authoritative because it is God-breathed (2 Timothy 3:16). Its authority is not limited by personal circumstance or inconveniences.