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2. The sufficiency of Scripture. The catechism affirms the role of an unwritten or oral tradition in addition to Scripture. Hence, in the Catholic view, Scripture alone is insufficient; the church authorities must also be looked to for direction in matters of faith and practice.

In keeping with the Lord's command, the gospel was handed down in two ways: First, orally, by the apostles, who delivered the Christian doctrine by the spoken word of their preaching, by the example they set, by the institutions they established, and by what they themselves had received - whether directly from the lips of Christ and the example of his earthly ministry or from the prompting of the Holy Spirit. And, second, in writing, by those apostles and others associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing.

The Reformers regarded the Roman Catholic notion of oral tradition beyond the period of the first-century church as the basis for a number of unacceptable beliefs and practices in the medieval church, and, most significantly, they saw it as undermining the authority of Scripture. Even today, many observers feel that Catholics continue to give oral tradition priority over Scripture. There is clearly a need for ongoing debate on this point.

3. The role of Mary. The Roman Catholic veneration of Mary is of particular concern, especially the doctrine of the immaculate conception, which declares that Mary was redeemed from the moment of her conception and was thus an exception to the universal rule of the innate sinfulness of humankind. Evangelicals regard the immaculate conception as speculative, unbiblical, and as potentially undermining to the uniqueness of Christ as God incarnate and as the sole redeemer of humanity. The catechism does, however, insist that a distinction must be drawn between the devotion appropriate to Mary and the adoration that is appropriate to Father, Son, and Holy Spirit.

4. The number and role of the sacraments. Indeed, the considerable space devoted to a discussion of the seven sacraments of the Roman Catholic church in the catechism (more than 100 pages) makes it clear that they have a role and importance far exceeding anything found in evangelicalism. Evangelicalism generally tends to follow the Reformers by acknowledging only two sacraments - baptism and the Lord's Supper - and regarding the remaining five as medieval additions to the list.

Many evangelicals also would feel, and not entirely without reason, that there appears to be an emphasis within the catechism upon rituals rather than personal faith. Let me stress that this need not be the case, in that many evangelicals, especially within Lutheranism and Anglicanism, find the sacraments to be an important aid to personal devotion and a deepened faith. Nevertheless, based on the catechism's handling of the matter, there is obviously still a need for ongoing debate in this area.

WHERE DO WE GO FROM HERE?

Despite elaborate and exhaustive analyses from the evangelical vantage point, the overall position of the new Catechism of the Catholic Church can only lead one to two basic conclusions:

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December 12 1994, Vol. 38, No. 14