The early church assumed that the Bible was one book, centered on the person and work of Jesus Christ both in terms of content and in terms of its overall shape, or narrative. It also assumed that the Bible had textual connective tissue; Scripture quotes Scripture, all the time. These two theological assumptions about the nature of the Bible led to the twin interpretive commitments that we call the regula fidei and analogia fidei, the rule of faith and analogy of faith.
The doctrines of the Christian faith are such that to believe, to understand, and to live them are all mutually enriching activities; and they live Christian doctrine most thoroughly who suffer with Christ; and there is a particularly significant resemblance between Christ and those whose suffering, like his, takes visible, bloody form.
Too many Christians today believe they are fighting for righteousness in their online interactions or their heated discussions with co-workers when in reality they are engaging the world the same way non-Christians do (except perhaps without the profanity). The church cannot stand out amid polarization and fragmentation as long as our members are actively contributing to it.
Protestants who reject Thomas tout court need to understand the consequences of their position and carefully count the cost. First, they detach themselves historically from the traditions of theology that lie at the heart of their own confessional documents. Orthodox Protestantism was consistent with Thomas on significant points of theology, and for good reason: the creedal, classical doctrine of God rested on a tradition of metaphysics that both shared. And second, these Protestant nay-sayers thereby place themselves under the weighty obligation to demonstrate that their repudiation of Thomas does not therefore detach them from both classical Reformation Protestantism and even catholic Christian orthodoxy. They need to beware lest they end up throwing out the orthodox theological baby along with the sacramental baptismal water.
