To: Greg or e who wrote (17679 ) 6/9/2004 11:28:34 AM From: Solon Respond to of 28931 Your typical "argument" LOL From the Catholic Encyclopedia:The first law of life, be it the life of plant or animal, of man or of a society of men, is self-preservation. Neglect of self-preservation leads to ruin and destruction. But the life of a religious society, the tissue that binds its members into one body and animates them with one soul, is the symbol of faith, the creed or confession adhered to as a condition sine qua non of membership. To undo the creed is to undo the Church. The integrity of the rule of faith is more essential to the cohesion of a religious society than the strict practice of its moral precepts. For faith supplies the means of mending moral delinquencies as one of its ordinary functions, whereas the loss of faith, cutting at the root of spiritual life, is usually fatal to the soul. In fact the long list of heresiarchs contains the name of only one who came to resipiscence: Berengarius. The jealousy with which the Church guards and defends her deposit of faith is therefore identical with the instinctive duty of self-preservation and the desire to live. This instinct is by no means peculiar to the Catholic Church; being natural it is universal. All sects, denominations, confessions, schools of thought, and associations of any kind have a more or less comprehensive set of tenets on the acceptance of which membership depends. In the Catholic Church this natural law has received the sanction of Divine promulgation, as appears from the teaching of Christ and the Apostles quoted above. Freedom of thought extending to the essential beliefs of a Church is in itself a contradiction; for, by accepting membership, the members accept the essential beliefs and renounce their freedom of thought so far as these are concerned. But what authority is to lay down the law as to what is or is not essential? It is certainly not the authority of individuals. By entering a society, whichever it be, the individual gives up part of his individuality to be merged into the community. And that part is precisely his private judgment on the essentials: if he resumes his liberty he ipso facto separates himself from his church. The decision, therefore, rests with the constitutional authority of the society--in the Church with the hierarchy acting as teacher and guardian of the faith. Nor can it be said that this principle unduly curtails the play of human reason. That it does curtail its play is a fact, but a fact grounded in natural and Divine law, as shown above. That it does not curtail reason unduly is evidenced by this other fact: that the deposit of faith (1) is itself an inexhaustible object of intellectual effort of the noblest kind, lifting human reason above its natural sphere, enlarging and deepening its outlook, soliciting its finest faculties; (2) that, side by side with the deposit, but logically connected with it, there is a multitude of doubtful points of which discussion is free within the wide bounds of charity--"in necessariis unitas, in dubiis libertas, in omnibus charitas." The substitution of private judgment for the teaching magisterium has been the dissolvent of all sects who have adopted it. Only those sects exhibit a certain consistency in which private judgment is a dead letter and the teaching is carried on according to confessions and catechisms by a trained clergy.