Just when you thought I'd quietly acquiesced to papaldom, the evangelischegeist suddenly came flowing back into me. The shackles of the Law fell off, and I found myself awash once more in the unmerited grace of Christ.
I've come up with new arguments for Protestantism/against Roman Catholicism, as well as a new Barthian (tremble at the name!) epistemological argument against Thomism, or rather certain understandings of Thomism.
They are as follows:
1. The proper distinction between the proclaimed word, and the written word of Scripture.
2. An argument that Papal Infallibility and the Magesterium of the Church necessarily result in textual relativism, and a de facto denial of Scriptural Inspiration, and commit a form of gnosticism.
3. A defense of Heiko Oberman's understanding of the complex historical theology of scripture and tradition. (tradition 0, tradition 1, tradition 2, etc)
4. My old argument about how the Thomistic philosophy of language employed in III. Q. 75, A. 2 flatly contradicts the Council of Trent's doctrine of Concupiscence as Material Original Sin, AND (interestingly enough) can be used to verify Consubstantiation rather than Transubstantiation.
5. This one has to come last, because it is a rejection of the Aristotelian logic I employ in arguments 1-4., that not only does the tradition of the Church (ex. Tertullian) require us to reject Greek Philosophy as leading us to heresy, but also the Ontological Primacy of the Word, demands us to reject any theoretical basis for legitimizing Revelation. Ultimately, Revelation is necessarily self-referential and cannot be reasoned about but only either accepted or rejected.