Reading the Bible Like a Catholic (and as an Orthodox)

Al Kimmel, recently received into the Catholic Church from ECUSA, has written a post, “Finding Eucharist in the Bible” in which he takes to task a Protestant blogger who rejects the Church’s teaching on the Eucharist because “it’s not in the Bible.” Says the erstwhile “Fr. Al”:

The problem, of course, is that Steve is reading the Scripture as a Protestant and not as a catholic. A catholic doesn’t come to the Bible with a blank slate, as if one can simply read the text and determine what the Church believes and teaches. A catholic reads the Bible within the context of the Holy Tradition and most especially within the eucharistic liturgy itself. Why does the catholic Christian connect the words of Jesus in John 6 to the bread and wine of the Eucharist? Because the Eucharist, itself instituted by Jesus, identifies the offered bread and wine with the Body and Blood of Christ. Hence the significance of the priestly recitation of the dominical words over the offered bread and wine. The catholic Christian, in other words, interprets the Scripture by the Eucharist and the Eucharist by the Scripture. As St Irenaeus wrote, “Our teaching is in accord with the Eucharist and the Eucharist, in its turn, confirms our teaching” (Adv. haer. 4.18.5).

Of course, most Protestants will roll their eyes at this “circularity.” To which Al replies succinctly:

At this point, of course, the Protestant will accuse the catholic of violating sola Scriptura. Yep.

Love it. Al continues:

I am struck by Steve’s easy dismissal of the beliefs of “hundreds of million” of Catholic and Orthodox Christians. The catholic conviction of the real presence (or real identification, as I prefer) has been consistently confessed and believed by catholic Christians for two thousand years. Yet here is the Protestant accusing the Church catholic of tinkering, tweaking, retrofitting, and gerrymandering the Scriptures. On what basis does he decide that his interpretation of Scripture is superior to the interpretation of the Church? By his private judgment. This, and this alone, is the ground of his conviction. He can’t even invoke Martin Luther, the father of Protestantism, to support him.

In disputes like this, it is appropriate to invoke the solemn authority of Pontificator’s First Law: “When Orthodoxy and Catholicism agree, Protestantism loses.” Perhaps Pontificator needs to formulate a new law: “When an interpretation of Scripture violates Pontificator’s First Law, it just can’t be right.”