I do give the man a great deal of credit indeed for offering a substantive, clearly presented, articulate, well-formulated and thought-through argument, presented with a relative minimum of unhelpful polemics, which is highly unusual for that time. Of course, I strongly disagree on the presuppositional level. Chemnitz takes the view that the Church Fathers are far more like Lutherans than Catholics. I take the opposite view big surprise. The big dispute, then, between the two parties, is over the correct identity of the true legatees of the patristic, early Church heritage of theology.
That battle must be fought by means of competing historical facts. One has to examine the relevant writings for any given issue of the Fathers and can make judgments of factuality and truth and falsity. Both sides must take the greatest pains not to do this. Chemnitz, for many pages, presents scriptural testimony that Scripture is central and primary in Christianity. Since we Catholics do not in the slightest disagree with that, I have no beef, and so need not critique those lengthy sections.
He then proceeds pp. Of course they did, and again, we agree, and so β again β, there is no need to offer any critique. He next takes up the matters of canonicity pp. But I have chosen to pass over those sections for the time being.
Perhaps at a later date I will look at them. Presently, I am interested in the important question of the Rule of Faith. I am delighted to have this opportunity to offer a Catholic critique of his overall arguments. Without further ado, I shall now proceed, with his words in blue. Chemnitz in this latter section pp. This is the chief point of the controversy between us and the papalists.
Because it was not a contrary, nor a different, nor another, but one and the same doctrine which Paul delivered either by word of mouth or by epistle. We have therefore the testimony of the ancient church concerning the perfection and sufficiency of the Scripture, namely, that it contains all things which are necessary for faith and morals for living, so that it is the rule, canon, and norm by which all things which are to be received as the Word of God in matters of religion must be proved and confirmed, p.
