1. the issue here is Sola Scriptura - the practice of using Scripture as the rule in the evaluation of the various disputed doctrines among us. Sola Scriptura is not a hermeneutical principle. It has nothing to do with interpretation, it has to do with norming (the process of evaluating correctness, truthfulness, validity).
2. I agree that it's absurd, egotistical and dangerous for self to designate self as the sole, authoritative, unaccountable interpreter of Scripture. Read The Catholic Catechism #85 (with 87) to see what The Catholic Church does in this regard. Then read every other Catechism on the planet and see if any other does that. It will reveal something important to you - as you regard that as so wrong.
Back to the subject of Sola Scriptura....
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yea but the 'norming' is all dependent on what the person views as norming when he reads the scripture and how he interprets what he thinks it says.
Secondly this view is non-realistic with regarding biblical and scriptural history. The scriptures in the OT were not fully compiled and put together until Ezra and Nehemiah. Before Ezra, and even more so, before the babylonian exile, the 'norming' of the Hebrews was the oral tradition,teachings in the temples the prophets, levites, and priests that were teaching them. Some was written down, some wasn't. Many of it was scattered around between Judah and Israel. None of the hebrews had a bible to go by at home, to compare the teachings of their temple with the scriptures. Hence sola scriptura is an unrealistic, and more importantly, a non-existent thing for most of biblical history. In fact it was only after gutenberg that Christians could do this , as you say, "normative" proof-text comparing with doctrines.
This shows, it was a man made tradition created later, mostly around after the time of Wycliff. A very unrealistic, un-historical, non-apostolic or Hebraic, and in the long run a unproductive one because it makes man his own Pope and priest. And with the wild imaginations of humanity these days what the people read into the bible is quite different from what another person reads of the same text. Hence there is no normative factor. Rather the true normative factor lies in the Church and the bishops, who are able to reconcile the different interpretations and differences. If issues could not be settled then a council could be brought up, of which the minds of Christendom are brought together, under the Holy Spirit, to provide an exegesis. Just as they did with the canon of the bible itself and the issue of Christ's divinity, nature, and personhood. Since there were so many heresies and groups out there who varied greatly on Christ's nature, humanity and divinity. It was the Church itself who provided the only normative factor with the promulgation of the definition of Christ's hypostatic union. Over half of the Christians were Arians at the time, and there were scriptures around. In fact Aruis used the scriptures to argue against Christ being begotten and his divinity. But it was only though the Church's defining of Christ's hypostatic union that provided the normative factor regarding the Trinity and ended the mass confusion of the Arian heresy.
Can ya name a few of those for us?
The Holy See, the ecumenical councils, and the deposit and analogy of the faith
the sensus fidelium basically. The faithful at large within the framework of the Magisterium of the Catholic Church
Then you have your authoritative sources, that aren't infallible, but theological conclusions (conclusiones theologicae) and considered as proximate to the faith(sententia fidei proxima) like the ancient fathers, saints, doctors, and other patristics.