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But they do not set themselves up as the one true and only authority of interpretation of scripture for he entire church of Christ as the RCC does, who claims to be the one true church of Christ and the only authority of interpretation of the Bible.
Anyone can exegete scripture.
12. However, since God speaks in Sacred Scripture through men in human fashion, (6)
the interpreter (which can be anybody) of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.
To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8)
But, since Holy Scripture must be read and interpreted in the sacred spirit in which it was written, (9) no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature. For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God. (10)
13. In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature." (11) For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men.
Dogmatic Constitution on Divine Revelation - Dei verbum
www.vatican.va
IOW what they say is how it is.
That is a non-argument. It assumes that since this is so the Bible has no correct interpretation and no one can know if they are correct. They have to have a self ordained authority tell them what it means. And it is not what is being contested in these posts. It pretty much takes God out of the picture, and a lot of that can be laid right at the feet of the argument of insufficient and ineffective grace which sets God in the background of salvation waiting on man's choices, and Jesus as the head of the church as inconsequential.
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Let me see if I have this straight. So the magisterium of the RCC sets itself up as being what is referenced in John 14:16-17? In effect either becoming the Holy Spirit or the only ones who have the Holy Spirit? Who decided that? Where did that idea come from? I will expect an answer
How many churches existed when John wrote that?
How protestants interpret is not the issue. There is a discipline of interpretation. Hermeneutics. It contains elements and tools used in interpreting anything. And yes, "protestant" is as broad as there are people who are true Christians. But that too is not the issue. The issue is whether there is one central, controlling, and final authority on interpreting the Bible and putting forth that interpretation as om effect, law, established by God? And the answer is no. The result would be the doctrines of men.
see above.
Again. Not the issue. But if scripture cannot interpret itself, then it contains inconsistencies of truth and is unreliable. Maybe the idea of scripture interpreting scripture is such an alien concept to one who depends on man to give them their beliefs, that you have no idea what it means? Think about this: there is a reason why sola scriptura is considered by the RCC as their worst enemy. It has been expressed repeatedly by their avid supporters in these discussions. It is sola scriptura they are after to destroy. It takes away their authority, their glory, their power. Which btw belongs only to God. And you make a point against the RCC when you say scripture is clear to the rational reader who claim to be the only rational readers and then add to it and take away from it left and right.
Literally every heretic in the patristic period thumbed their noses at the historic Church, and went by scripture alone.
And again. Not the issue. But what makes you think this needs to be controlled and bound, and chained, by the RCC---by anybody?
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It is totalitarian religion and one of works,
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the very opposite of "Those I set free are free indeed." "Come to Me all you who are weary and heavy laden and I will give you rest. For My yoke is easy and My burden is light." "But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness." "The Law leads us to Christ so we may be justified by faith."
Wounds to unity
817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which,
often enough, men of both sides were to blame." 269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism 270 - do not occur without human sin:
Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers. 271
818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church." 272
819 "Furthermore, many elements of sanctification and of truth" 273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements." 274 Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, 275 and are in themselves calls to "Catholic unity." 276
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