Still, while the Holy Spirit guides the Church, it is possible for leaders not to follow Him. We see all throughout the NT warnings about leaders going astray:I have no idea who this woman is but what I do know is that through the agency of the Holy Spirit, this has not been a problem in the Church
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And if it was passed down perfectly, then what was the Holy Spirit for?
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You've just answered that in the above paragraph - because men are fallible.
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Or if the Spirit guided the Church, why the claims of the truth of doctrines and practices on the premise of being passed down?
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Because it helps if we know that the 'next generation' of bishops were appointed by the previous generation under the inspiration of the Holy Spirit.
Matthew 7:15, 24:5-24, Acts 20:28, 2 Cor.11:3, 4,
12-15, Phil.1:15,16, 2 Thess.2:1-12, 2 Tim.3:1-7,
4:1-4, 2 Peter 2:1-3, 3:3-15, 16, Jude 4-19, 1 John 2:18, 19, 4:1-3, 3 John 9, 10 (notice: leaders begin to love "prominence" and expel true followers of Christ from the Church!)
Since the church was never about a secular organization (govt. or modern day tax exempt "corporation"), the visible organization was allowed to fall away. The Holy Spirit would live in individuals, as salvation was based on an individual relationship with God; and as the written word was published, that would be all that was needed for a person to receive the truth.
[PS. This was the wife of mob boss John Gotti].
The "whole counsel of the Church" is the people it is made up of as a whole; the body. The leaders were to just be "shepherds"; not the identity of the Church itself.No, not any one pastor, but the whole counsel of the Church as collectively invested in its episcopal leadership.
That puts the cart before the horse. If their "oral Mosaic traditions" were right, then Christ was false to begin with, his claims to deity are blasphemous, and his denunciation of the Temple Hierarchy was rejection of God itself(and all His works thus from the devil, as they said); and it wouldn't matter what He rejected or established. That's why this appeal to "tradition" is dangerous. You take scriptures only enough to establish the "tradition", but then when the tradition is found not to match up to them, you basically override the scriptures!Except that their practices were rejected by Christ whereas the teaching authority of the Church was established by Him
Except it's there is the NT already: the Pastoral Letters are full of Paul's injunctions to Timothy to 'hold fast to' and 'preserve' the teaching.
Authority was passed down from apostle to apostle (with laying on of hands and all), but this is not some sort of "magisterium" or whatever. We all are to "hold fast" and "preserve" the truth, not just professional leaders.There is no doubt that the practice of laying on of hands was normal in the NT Church. The gaps in the argument are (1) whether the laying on of hands was developed as a form of ordination in NT times - 1 Tim 5 certainly seems to suggest that it is, but of course episcopacy as a separate order wasn't necessarily developed at that stage, and advocates of ordination in the NT might find that it proves too much, in that it seems to suggest presbyteral, rather than differentiated episcopal ordination; although, having said that, the attestation of the early ECFs such as Clement, Polycarp and Ignatius would suggest existence of an episcopate and identification of that episcopate with 'successors of the Apostles' (for want of a better term) from very early on in the late- to post-NT period; (2) whether, even if ordination was as developed as its proponents might hope, there was any sense that it was necessarily limited to presbyters/episcopoi - or could anyone do it, as the Baptists might want to argue? (3) whether there was a developed understanding of tactility in the NT - to which the answer is "yes, I and others believe there was - how else to interpret I Tim 5:22 in the Pastoral context of having to 'hold fast to', 'preserve' and 'hand down' sound teaching? - and it becomes clear that the NT knows much more about this sort of succession I was arguing for earlier, as a means to ensuring faithfulness to the doctrine and the deposit (1 Tim. 4:6-16; 2 Tim 1:13-14; 2 Tim. 3:10-17) - as the true apostolic succession.
The leadership as a special class of people to be looked up to by the people (instead of simply shepherding, while the "laypeople" grow and become leaders themselves) was beginning in the time of Ignatius and the others. Those writers felt that this would be the best way for the Church to survive during persecution. Already here, we have the change of the purpose of ministry, from "holding fast to the doctrine" to maintaining an institution. It was successful, and by the time of Constantine, it had grown into a "microcosm of the Empire" that impressed him enough to exalt the Church.