Ebook Free

Senin, 03 November 2014

Ebook Free

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Ebook Free

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Product details

File Size: 1164 KB

Print Length: 481 pages

Simultaneous Device Usage: Unlimited

Publisher: John Murray (January 1, 1914)

Publication Date: January 1, 1914

Language: English

ASIN: B008QO3F72

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Amazon Best Sellers Rank:

#340,740 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

Quotes from this entry include:"I fear it will be a long time before men are so philosophic as to understand that a man is not your enemy because he tries to correct errors in your opinions, and that the more important the subject the greater the service he will render you if he makes you change your false opinion for a true one.""With the Roman Catholic the authority of the Bible rests on the authority of the Church, and he receives with equal reverence and affection whatever else is communicated to him on the same authority. In arguing with a Protestant, he challenges him to say on what grounds he can justify his submission to the Bible if the authority of his Church be set aside; and he is quite ready to assail with infidel arguments the independent authority of the Bible.""When we must engage in controversy, it is not that we love contention, but that we love the truth which is at stake. Seek, then, in study of the Scriptures to know the truth, and pray that God will inspire you with a sincere love of it of the whole truth, and not merely of that portion of it which it may be your duty to defend and ask Him also to inspire you with a sincere love of your brethren: so that the end of all your controversy may be, not the display of your own skill in arguing, not the obtaining of victory for yourself or for your party, but the mutual edification of all who take part in it, and their growth in likeness to Christ.""The idea that the doctrine of the Church of Rome is always the same is one which no one of the present day can hold without putting an enormous strain on his understanding.""We may talk about the right of private judgment, or the duty of private judgment, but a more important thing to insist on is the necessity of private judgment....An act of our judgment must be the ultimate foundation of all our beliefs....there is no point on which Roman advocates are fonder of insisting than that it is from the Church that we receive the Bible; that without her guidance we could have no certainty about the canon of Scripture; and still more, that without the Church's guidance we are incompetent to find the true meaning of Scripture.""The teaching of a Church which claims infallibility is as little worthy of confidence as what is published in the newspapers of a despotic country, where nobody is permitted to deny whatever it is the wish of the Government that the people should believe.""...while it is the duty of the individual Christian to receive with deference the teaching of the Church, it is his duty also not listlessly to acquiesce in her statements, but to satisfy himself of the validity of her proofs.""Our Church accepts the obligation to give proof of her assertions, and she declares that Scripture is the source whence she draws her proofs. She declares that she does not consider that anything not contained in Scripture is necessary for salvation to be believed; and, accordingly, she does not make it a condition of communion with her to believe in any doctrine for which she cannot give Scripture proof."

I was hoping for something a bit more "soundbite" in presentation that I could use in discussion with some of my RCC friends and associates. This book is definitely not that, but it is a complete, total, in-depth refutation of the RCC's doctrine of the infallibility of the RCC and the Pope.Perhaps trying to use short, concise bits of information is one of the reasons so many RCC members don't realize how completely they're being lied to. As the author points out, he was able to actually show people copies of the catechism from before and after this doctrine was adopted, and the RCC members would still parrot the church's line that they had always taught that, from the time of the Apostles.There is a lot of information in this book, and sadly some of the best evidence has been lost to time and the ravages of the RCC's Ministry of Truth (We have always been at war with Eurasia...We have always taught that the Pope is infallible...).This book has been a great help to me. I have seen a few things I can hopefully use to help guide people out of the RCC cult and into a genuine relationship with Christ. I hope you will find this book useful as well.God bless

I was hoping for a comprehensive refutation to Cardinal John Henry Newman's "Development of Doctrine." This book has only strengthened Newman's assertion that the Roman Catholic Church did not reassert or violate their substance, but instead developed (what philosophers refer to as) accidental qualities: height weight, color, features, etc., They are one and the same Church (in substance) but different in features and presentation, just as a fetus to an adult human being, or an acorn to a Giant Sequoia.George Salmon revealed in his book his profoundly biased ignorance not only concerning papal infallibility, but also with regard to even the basics of the development of doctrine, as he suggested in pages 31-33:"Romish advocates . . . are now content to exchange tradition, which their predecessors had made the basis of their system, for this new foundation of development . . . The theory of development is, in short, an attempt to enable men, beaten off the platform of history, to hang on to it by the eyelids . . . The old theory was that the teaching of the Church had never varied."This assertion completely violates known Christian history. His notion that "a development" was a “new” theory introduced by Cardinal Newman is not plausible. This is unanswerably proven by the writing of St. Vincent of Lerins, one of the Church Fathers, who died around 450 A.D., in his classic patristic exposition of development, The Notebooks:Will there, then, be no progress of religion in the Church of Christ? Certainly there is, and the greatest . . . But it is truly progress and not a change of faith. What is meant by progress is that something is brought to an advancement within itself; by change, something is transformed from one thing into another. It is necessary, therefore, that understanding, knowledge and wisdom grow and advance strongly and mightily . . . and this must take place precisely within its own kind, that is, in the same teaching, in the same meaning, and in the same opinion. The progress of religion in souls is like the growth of bodies, which, in the course of years, evolve and develop, but still remain what they were . . . Although in the course of time something evolved from those first seeds and has now expanded under careful cultivation, nothing of the characteristics of the seeds is changed. Granted that appearance, beauty and distinction has been added, still, the same nature of each kind remains (Jurgens, Faith of the Fathers 265).Or, consider St. Augustine. St. Augustine (354-430), the greatest of the Church Fathers, whom Protestants also greatly revere, expressed similar sentiments in his City of God (16,2,1), and On the 54th Psalm (number 22), so this concept predated Newman by at least fourteen centuries, Salmon’s claims notwithstanding. George Salmon thus loses much credibility as any sort of expert on Christian history, papal infallibility, or development, for this and many other reasons, as demonstrated by his Catholic critics. Yet Geisler and MacKenzie, while presenting a fairly accurate picture of Newman’s (and Catholic) development themselves, state that Salmon’s book is “a penetrating critique of Newman’s theory.”I was provided this book in the hopes of abstaining conversion to Roman Catholicism based solely on the false premise of developing doctrine. As evidence from my review, this has not been convincing enough to rid Cardinal John Henry Newman of his unmovable and sound conclusions.

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