Sound Doctrine

Reflection on Titus 2:1-5

Titus 2:1 states, “…you must say what is consistent with sound doctrine…” St. Paul then lists a series of moral and spiritual virtues: temperance, dignity, self-control, faith, love, and endurance. This shows us that doctrine encompasses morality, not just abstract theological concepts that even the most learned sometimes get wrong. Paul is saying two things, one implicit and the other explicit. The authority that Paul has received from Christ is now being given to Titus. Titus already accepts Paul’s authority as the same authority that Christ has; to reject Paul’s authority is to reject Christ’s authority (Lk. 10:16; Jn. 13:20; 1 Thess. 4:8; Mt. 10:40; Jn. 12:44¹).

Doctrines are not defined by scripture or individuals, but by institutions that have been given authority, either by God or its members. The authority permits them to establish and define the norms and practices of their members are required to submit to. Individuals may contribute to the development of doctrine through study, writing, and their lives, but until the institutional authorities elevate their teachings to the level of “doctrine”, they are nothing more than pious reflections and opinions. In other words, they are optional.

This is not an exclusively Catholic teaching. All assemblies, of any kind, work this way. It doesn’t matter if these assemblies are political, familial, corporate, or your local chess club, all assemblies function on a hierarchical structure where leaders expect the follower to submit or leave. Regardless of which church you affiliate with, the leadership establishes the doctrine and you can either stay or leave, though not without consequence. As the Church rightly observed of non-Catholic denominations in its “Document on Ecumenism”:

It must however be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of a historical…character, but especially in the interpretation of revealed truth.²

Depending on the denomination this could be through a variety of mechanisms: delegates, cardinals, elders, representatives, popes, etc. But regardless of the mechanism, the individuals or members of these protestant groups are obligated to submit or find a different Church. This makes the concept of “sound doctrine” within Protestantism virtually impossible to hold. Individuals within these communities are forced into a series of positions that are untenable from a philosophical, theological, biblical, and historical perspective.

As the Church rightly stated in the “Decree on Ecumenism”,

Since these Churches and ecclesial Communities, on account of their different origins, and different teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves, the task of describing them at all adequately is extremely difficult…³

This meme definitely captures the spirit of the Church’s decree:

Protestant Trilemma

There are many Christians that would like to say “There is no difference between this or that denomination. They all teach essentially the same thing.” This is essentially an argument from relativism which sees all denominations as leading to Heaven. However, like relativism, there is always an embedded intolerance for those groups that disagree all denominations are equal either in error or in fact. Therefore, this of course falls flat since all the denominations were formed precisely because “this or that denomination” did not teach the same thing.

On the other hand, some would say that there are considerable and even damnable differences between the denominations. These are fundamentalist types who are more aptly represented in the meme above. Their church is the one that “rightly divides scripture”. Some individuals that fall into this camp would be the KJV-only kind of Christians or some Baptist institutions that require you to believe in a Young Earth Creation account. While their strength is that truth claims are exclusive, they are ahistorical. When we consider the meaning of scripture in the context of Church history, none of these fundamentalist groups can claim the promise “the gates of Hell will not prevail against your Church” because their church did not exist when that promise was made.

Finally, there is a third group that would argue for hyper-individualism, despite scripture and sometimes their own churches condemning it. Given the denominational confusion, they adopt a kind of “protestant libertarianism” and conclude they must submit only to Jesus and their Bible, not to any man. This is a very narcissistic view and is rooted in a lack of trust in authority.

This of course completely contradicts the teachings of Jesus, the entirety of both the Old and New Testaments, and all of Church History. This person ignores the teachings that we are to follow Christ even unto death, even if that means dying for the Church (Eph. 5:25-26). Their mantra is “I bend the knee to no man”, and I only serve Christ, not some “manmade institution”.

This last category of Protestantism sees itself as a theological “lone ranger” and it’s antithetical to the Gospel, and therefore, the most dangerous of the three positions for a soul to be found. These souls are the most at risk because they are essentially making the Bible a “choose your own adventure” book and doctrine a matter of “private interpretation.” In short, if a Christian can’t find a single denomination worthy of their loyalty, submission, and life, then they are definitionally “making it up”, which does not align with the scripture or tradition.

Conclusion

Just as children require a father and a mother, so doctrine requires a Church and its leaders. There are differences between the Church and the aberrations that have happened as a result of the Reformation. The “ecclesial communities” or denominations, have contradictory interpretations of revealed truth, truth which is necessary for salvation.

It must however be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of a historical…character, but especially in the interpretation of revealed truth.⁴

But we are not completely divorced, and that is a good thing. The Church recognizes that those who are within these various communities are still genuine and sincere in their faith.⁵

This does not mean that the church is subtly affirming doctrines like “once saved always saved” since no one can know they are saved until they are in Heaven. If salvation does not require perseverance, then faith and hope are not necessary either. As one priest told me, “Once we are in Heaven, faith, and hope are no longer needed because they will have obtained their end. All that remains for us to do in Heaven is love.”

The graces we share in our baptism should not be taken for granted, as this makes us brothers, separated brothers, but brothers nevertheless. Furthermore, Catholics and Protestants are both growing in their love for the scripture and this is bringing more protestants back to the Church. This shared love of God’s word and desire to be fully committed to His plan for salvation lends itself to the unity that Christ prayed for us in His final hours, that we may be one as He and the Father are one.

A love and reverence of Sacred Scripture…leads our brethren to a constant meditative study of the sacred text…Sacred Scriptures provide for the work of dialogue an instrument of the highest value in the mighty hand of God for the attainment of that unity which the Saviour holds out to all.⁶

— DR

1. Jn. 12:44 says “Whoever believes in me, believes not in me but in him who sent me.” This is referencing God the Father, sending Christ the Son. Some may object to this reference, but its inclusion is important to know from where the authority of the apostle ultimately comes. God the Father’s authority is given to the Son and then is transferred to the Apostles, who continue, “through the laying on of hands”, the transmission of that same authority. Thus, to reject the apostles teaching is to reject God.

2. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism Unitatis Redintegratio, 19.

3. Ibid.

4. Ibid.

Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life…

5. Ibid., 22.

6. Ibid., 21.