Luyện nói tiếng Anh bằng Shadowing qua video: Tradition and Scripture: Meeting the Identity Challenge

Catholics often appeal to 2 Thessalonians 2.15 to support the belief that both Scripture and tradition communicate God's revelation to us.

There, Paul tells the Thessalonians to hold fast to the traditions they received, whether by word of mouth or by written letter.

But many Protestants push back.

They argue that Catholics wrongly assumed that by quote-unquote traditions, Paul meant things other than what would later get written down in Scripture.

So are Catholics reading too much into this?

Are we mistaken?

Stick around, and we'll work through it together.

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All right, let's dive in.

The Second Vatican Council and his Dogmatic Constitution on Divine Revelation, Dei Verbum, taught that the Church,

quote, does not derive her certainty about all revealed truths from the Holy Scriptures alone, close quote.

That comes from Section 9.

Consequently, the Council concludes, quote,

both Scripture and tradition must be accepted and honored with equal sentiments of devotion and reverence, close quote.

The Catechism of the Catholic Church reaffirms this in paragraph 82.

A key biblical text that Catholics cite in support of this teaching is 2 Thessalonians 2.15.

Right after speaking about the Thessalonians being saved through, quote, belief in the truth, close quote, to which they were called through the quote-unquote gospel,

Paul writes, stand firm and hold to the traditions, Greek their periodoses, which you were taught by us either by a word of mouth or by letter.

Notice that, word of mouth or letter.

For Paul, the truth of the gospel is found in sacred tradition, along with sacred scripture.

So, we shouldn't look to scripture alone to know God's revelation.

We must also look to the non-written apostolic tradition.

Both are binding.

So the argument goes.

Now, as I mentioned earlier,

some Protestants respond by saying Catholics wrongly assume that these quote-unquote traditions include truths not also contained in Scripture.

For example, Protestant apologist Ron Rhodes, in his book Reasoning from the Scriptures with Catholics, argues as follows, quote,

The apostles for a time communicated their teachings orally until those teachings could be permanently recorded in written form.

That comes from pages 79 to 80 of his book.

He then quotes 19th century Bible expositors, Jameson, Faucet, and Brown for support, who write this.

inspired tradition in paul's sense is not a supplementary oral tradition completing our written word

but it is identical with the written word now complete then

the latter written word not being complete the tradition was necessarily in part oral in part written

and continued so until the latter written word being complete before the death of St. John, the last apostle.

The former oral tradition was no longer needed.

That comes from their 1882, a commentary critical, experimental, and practical on the Old and New Testaments.

The late Norman Geisler and Ralph McKenzie make a similar argument, and their book, Roman Catholics and Evangelicals, Agreements and Differences.

Here's what they write, quote,

The traditions, teachings of the apostles that were revelations were written down.

There is no evidence

that all the revelation God gave the apostles to express was not inscripturated in the 27 books of the New Testament.

Close quote.

So in short, for these guys, oral tradition and written scripture are identical.

Or to be more precise, oral apostolic tradition and written scripture are identical.

There's nothing in the oral apostolic preaching, so the argument goes, that isn't also in scripture.

Okay, so here's my first response.

At least the way Rhodes, Geisler, and McKenzie present this argument, it's simply an assertion.

They assert that everything the apostles preached was written down in their inspired apostolic writings,

but they don't actually provide evidence from the New Testament to support that claim.

And here's why that matters.

If a Protestant oath is the sola scriptura, then he's going to have to justify his theological claims from Scripture alone.

So if he believes that everything the apostles preached was later inscripturated, and that belief cannot itself be demonstrated from Scripture,

well then he faces a dilemma.

Either he must reject that belief or admit that it's not binding as part of the Christian faith.

Either way, the assertion doesn't help the challenge.

Now, to be fair, some Protestants do attempt to argue for this identity claim from Scripture, and I'll deal with those arguments in a future episode.

But as it stands here, this version of the challenge doesn't succeed.

Okay, my second response.

If the oral apostolic traditions are identical to the inspired apostolic writings, Well, then Paul's command in 2 Thessalonians 2.15 becomes redundant.

Why command believers to hold fast to the oral apostolic traditions if everything in them is already in their writings?

He could have just said, stick to the written epistles.

The distinction itself strongly suggests there's content within the oral apostolic traditions that are not in their inspired apostolic writings.

Finally, the identity claim is just factually false.

The New Testament itself gives us examples of apostolic teachings,

divinely revealed truths, that are not contained in their inspired apostolic writings.

Let's look at a few of them.

In Mark 13, 14, Jesus speaks of the, quote, desolating sacrilege set up where it ought not to be, close quote.

And Mark inserts, let the reader understand

That implies the reader knows what Jesus is talking about

Yet nowhere in the New Testament do we get an explanation of what Jesus is talking about In 2 Thessalonians 2,

3-6, the very same chapter of the primary verse under consideration And the preceding verses,

Paul talks about the quote-unquote man of lawlessness and says to the Thessalonians, you know what is restraining him now.

But he never tells us what's restraining him.

It's not recorded in his written epistles.

He reminds them that he taught them that when he was with them, but he doesn't record it.

In 1 Corinthians 5.9, Paul mentions a previous letter to the Corinthians, one that we don't possess.

In Colossians 4.16, he refers to a letter to the Laodiceans.

Whether that's the epistle to the Ephesians or a lost letter, the point still stands.

There were apostolic writings we no longer have.

And if what Paul wrote was inspired, and most Christians agree it was,

well then, there were divinely revealed truths not contained in the New Testament canon.

In 1 Corinthians 15.29, Paul references, quote-unquote, baptisms for the dead.

But he doesn't explain what that means.

Nor does he say if what they were doing is good or bad.

Whatever Paul's full teaching on that practice was, it isn't fully preserved in scripture.

In 1 Corinthians 11, 34, after giving instructions about the Eucharist, Paul says, when I come, I'll give you further directions.

This comes right after Paul gave warnings in verses 27 through 30 about receiving the Eucharist in an unworthy manner

and without discerning the Lord's body.

Those further directions, therefore, would have concerned the Eucharist.

Surely a matter of divine revelation just as much as what he taught in the previous verses.

Yet, they're not recorded.

You see the pattern?

John does something similar.

In John 21-25, he says that Jesus did many other things that were not written.

100

In 2 John 12 and 3 John 13-14, he says he has much more to write, but he prefers to speak to them face-to-face.

101

Surely that face-to-face instruction included apostolic teaching, which entails divinely revealed truths.

102

Finally, Protestants themselves believe certain truths about divine revelation that are not found in the New Testament.

103

I'll just list three here for brevity's sake.

104

I plan to do a full episode on this in a future episode, so stay tuned.

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So here are the three.

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One, Jesus will not appear again to appoint new apostles, like he did for Paul.

107

Two, public revelations ceased with the death of the last apostle.

108

And three, there will be no new inspired scriptures.

109

These are theological truths held by Protestants to be binding for

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Christian belief yet they're not stated in the new testament and

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if someone appeals to jude 3 where jude says the faith

112

has been once for all delivered to the saints that's not going to work

113

because he would have to reject the epistle of jude itself

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or at least all the verses that come after verse 3

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since all christian doctrine would have already been delivered complete by the time they were written.

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But no Christian wants to do that.

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So the identity claim that the oral apostolic teachings are the same as the inspired apostolic writings simply doesn't hold up biblically.

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Now, some Protestants, like James White in his 2024 debate with Alex, who at the time had the channel Voice of Reason,

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respond by saying that these passages are futile as defeaters,

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Because sola scriptura doesn't require scripture to contain everything that God ever revealed.

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Instead, it only requires that scripture contain everything God intends future generations to believe.

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Here's how White puts it in his debate with Alex.

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The apostles did not address all topics, nor did they need to, nor did the Lord Jesus Christ have to address all topics in everything that he said.

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God is going to give us what he wants us to have.

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The New Testament does not give us an exhaustive account of every word Jesus ever said.

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That is not an argument against Sola Scriptura, because Sola Scriptura is not claiming that we have everything that Jesus said, or that we need everything that Jesus said.

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Now, I actually think White's counter here succeeds within the context of that debate.

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The examples I shared earlier don't automatically defeat White's version of Sola Scriptura.

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And unfortunately, some Catholic apologists have overplayed that hand, as Alex did in that debate.

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But my appeal to non-written apostolic teachings wasn't to say, here are non-written apostolic doctrines you must believe.

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It was simply to refute the identity claim.

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And the New Testament evidence that I shared indeed does that.

133

Now, I do think those examples testified to in the New

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Testament of non-written apostolic teachings can help us out in another way.

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They show us the theological worldview of the apostles, and that's important.

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The apostles were not operating with a scripture-only paradigm.

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They lived and taught within what we might call a two-fold stream understanding of divine revelation.

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oral apostolic teaching, and inspired apostolic writings.

139

Most Protestants admit this applied during the apostolic age.

140

They argue Sola Scriptura became the paradigm only after the apostles died, or after unwritten traditions were lost.

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Here's my contention.

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If that's true, and the apostles were working off of a two-fold strain view of divine revelation,

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Well then, the New Testament passages normally used to support sola scriptura cannot possibly teach sola scriptura.

144

Take for example, 2 Timothy 3, 16-17, a favorite for Sola Scriptura advocates.

145

Paul says Scripture is inspired and profitable for making the man of God complete and equipped for every good work.

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Many Protestants see Sola Scriptura there.

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But Paul says nothing that would indicate he has in mind future Christians centuries later.

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He's speaking directly to Timothy, giving Timothy instructions how to fulfill his ministry as a quote-unquote man of God.

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This being the case, Paul can only have in mind the two-fold string paradigm of revelation, not the scripture-only paradigm.

150

And the text itself shows that Paul did in fact have this paradigm in mind.

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In verse 15, Paul tells Timothy that the sacred writings he was acquainted with from his childhood, that would be the Old Testament,

152

instructed him for salvation through faith in Christ Jesus.

153

Now, how could the Old Testament have instructed Timothy for salvation through Jesus when the Old Testament never mentions Jesus,

154

at least explicitly?

155

Well, the answer is through the apostolic preaching.

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So Paul cannot be teaching sola scriptura in that passage because he doesn't have the future church in mind,

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and he's operating within a paradigm that includes both written scripture and unwritten inspired apostolic teaching.

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Again, he's operating off of the twofold stream view of divine revelation.

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Now, a Protestant might try and counter that although Paul isn't directly thinking of future generations,

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that doesn't mean we can't extract Sola Scriptura principles that would apply to Christians in the future.

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But that just misses the point of my argument.

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I'm not saying that Paul can't be teaching Sola Scriptura simply because he's not thinking of future generations.

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Rather, it's the lack of consideration for the future church along with his theological worldview of the twofold streams of divine revelation.

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Such a view of divine revelation excludes any possibility that Paul would be laying down sola scriptural principles in the first place.

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Moreover, if we allow for Paul's teaching to apply to future generations,

166

well then it's going to be the two-fold string paradigm of divine revelation that would carry forward, not sola scriptura.

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So let's sum it up.

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First, it's just simply false that oral apostolic teachings are identical to the inspired apostolic writings.

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Second, it's true that the existence of non-written apostolic teachings testified to by the New Testament

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doesn't automatically defeat every version of sola scriptura.

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But third, and most importantly,

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those non-written apostolic teachings testified to by the New Testament revealed the theological framework the apostles operated within.

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And that framework was not sola scriptura.

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Which means the New Testament passages normally used to support sola scriptura, like 2 Timothy 3, 16-17,

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can't possibly be teaching sola scriptura.

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Well, my friends, that's it for today If you found this video helpful, make sure to like it, comment below, and share it with someone who might need to hear this

177

And don't forget to subscribe to the channel if you haven't done so already For more resources, check out Catholic Answers at catholic.com My personal website,

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corlobrusor.com If you want me to come and speak at your event, be sure to visit catholicanswerspeakers.com Lastly,

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Friends, thanks for hanging out with me today.

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I'll see you next time.

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God bless.

✨ Video gợi ý

22 câu

Từ vựng và ghi chú luyện nói cho bài học này

Bài luyện nói trình độ C1 này dựa trên video “Tradition and Scripture: Meeting the Identity Challenge”. Những từ được nhắc lại nhiều nhất trong bài: apostolic, written, scripture, Paul, sola. Video này có 186 câu và 2489 từ để luyện shadowing. Phần lời nói dài 18:11. Người nói giữ tốc độ đều, khoảng 137 từ mỗi phút, vừa sức để nói đuổi theo. Chỉ 77% số từ nằm trong 3.000 từ tiếng Anh thông dụng nhất, nên từ vựng khá khó.

Từ vựng quan trọng trong video

15 từ khó nhất trong video, kèm phiên âm và nghĩa:

Từ	Phiên âm	Nghĩa
scripture danh từ	/ˈskɹɪpt͡ʃɚ/	thánh thư
testament danh từ	/ˈtɛs.tə.mənt/	di chúc, chúc thư
apostle danh từ	/əˈpɑsl̩/	sứ đồ, tông đồ
fold động từ	/ˈfəʊld/	gấp, gập
worldview danh từ		thế giới quan
salvation danh từ	/sælˈveɪ.ʃn̩/	sự cứu rỗi
doctrine danh từ	/ˈdɑk.tɹɪn/	giáo lý, chủ nghĩa
subscribe động từ	/səbˈskɹaɪb/	đăng kí
futile tính từ	/ˈfju.taɪl/	vô dụng, vô ích
refute động từ	/ɹɪˈfjuːt/	bác bỏ
baptism danh từ	/ˈbæptɪzəm/	lể rữa tội
redundant tính từ	/ɹɪˈdʌn.dənt/	rườm rà, dư thừa
believer danh từ	/bɪˈlivɚ/	tín đồ, giáo đồ
devotion danh từ	/dɪˈvoʊʃən/	hiến dâng
imply động từ	/ɪmˈplaɪ/	bao hàm

Cụm động từ bạn sẽ nghe

Từ	Nghĩa
check out động từ	tính tiền, trả phòng
write down động từ	viết ra, ghi xuống

Những câu đáng luyện lại

Các câu ngắn, trọn ý trong video mà bạn có thể dùng lại khi giao tiếp hằng ngày:

Stick around, and we'll work through it together.
I'm so glad to have you here with me.
All right, let's dive in.
Let's look at a few of them.
You see the pattern?

Ngữ pháp trong video

Những cấu trúc người nói dùng nhiều nhất, kèm đúng cụm từ trong video:

Cấu trúc	Trong video
Câu bị động be + quá khứ phân từ — nhấn vào việc xảy ra, không phải người làm	must be accepted · being saved · were taught
Thì hiện tại hoàn thành have/has + quá khứ phân từ — việc đã xảy ra nhưng còn liên quan đến hiện tại	haven't done · has been · have overplayed

Phát âm cần chú ý

Người nói dùng 39 dạng rút gọn, ví dụ doesn't, can't, don't. Hãy nói theo dạng ngắn đúng như bạn nghe.

Âm “th”: theological /θi.əˈlɑd͡ʒɪkl/, unworthy /ʌnˈwɝði/, oath /ˈoʊθ/
Âm “sh” và “zh”: revelation /ˌɹɛv.əˈleɪ.ʃən/, assertion /əˈsɜɹʃən/, salvation /sælˈveɪ.ʃn̩/, devotion /dɪˈvoʊʃən/, contention /kənˈtɛnʃən/
Từ dài — đặt trọng âm cho đúng: apostolic /ˌæp.əˈstɑːl.ɪk/, revelation /ˌɹɛv.əˈleɪ.ʃən/, theological /θi.əˈlɑd͡ʒɪkl/, apologist /əˈpɒl.ə.d͡ʒɪst/, inscripturated /ɪnˈskɹɪp.t͡ʃəˌɹeɪt.ɪd/

Những âm người Việt thường gặp khó:

Cụm phụ âm cuối — đọc đủ từng âm, đừng nuốt âm cuối: testament /ˈtɛs.tə.mənt/, theological /θi.əˈlɑd͡ʒɪkl/, fold /ˈfəʊld/, bind /ˈbaɪ̯nd/, apologist /əˈpɒl.ə.d͡ʒɪst/
Âm /tʃ/, /dʒ/ và /ʒ/ — tiếng Việt không có, đừng đọc thành “ch” hay “gi”: scripture /ˈskɹɪpt͡ʃɚ/, theological /θi.əˈlɑd͡ʒɪkl/, preach /pɹit͡ʃ/, apologist /əˈpɒl.ə.d͡ʒɪst/, inscripturated /ɪnˈskɹɪp.t͡ʃəˌɹeɪt.ɪd/
Âm /æ/ — mở miệng rộng hơn âm “e”: apostolic /ˌæp.əˈstɑːl.ɪk/, paradigm /ˈpæɹ.ə.daɪm/, salvation /sælˈveɪ.ʃn̩/, sacrilege /ˈsækɹəlɪd͡ʒ/, baptism /ˈbæptɪzəm/

Cách luyện với video này

Nghe hết video một lần, chưa cần nói, và ghi lại những từ bạn chưa biết.
Nói đuổi từng câu ở tốc độ bình thường, lặp lại mỗi câu đến khi nhịp của bạn khớp với người nói.
Ghi âm giọng mình rồi so với bản gốc, chú ý các từ như scripture, testament, apostle.

Phương Pháp Shadowing Là Gì?

Shadowing là kỹ thuật học ngôn ngữ có cơ sở khoa học, ban đầu được phát triển cho chương trình đào tạo phiên dịch viên chuyên nghiệp và được phổ biến rộng rãi bởi nhà đa ngôn ngữ học Dr. Alexander Arguelles. Nguyên lý cốt lõi đơn giản nhưng cực kỳ hiệu quả: bạn nghe tiếng Anh của người bản xứ và lặp lại to ngay lập tức — như một "cái bóng" (shadow) đuổi theo người nói với độ trễ chỉ 1–2 giây. Khác với luyện ngữ pháp hay học từ vựng bị động, Shadowing buộc não bộ và cơ miệng phải đồng thời xử lý và tái tạo ngôn ngữ thực tế. Các nghiên cứu khoa học xác nhận phương pháp này cải thiện đáng kể phát âm, ngữ điệu, nhịp điệu, nối âm, kỹ năng nghe và độ lưu loát khi nói — đặc biệt hiệu quả cho người luyện IELTS Speaking và muốn giao tiếp tiếng Anh tự nhiên như người bản ngữ.

Phương pháp shadowing: đọc hướng dẫn từng bước đầy đủ →

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