On Authority, Faith, and the Right to Ask Questions

By Cliff Potts

Baybay City, Leyte, Philippines — May 31, 2026

What I Am—and What I Am Not

I am not a priest.
I am not a theologian in the academic sense.
I do not speak for the Catholic Church.

That needs to be said at the beginning, not buried at the end.

What I am is a Catholic layman—one who has returned deliberately, thoughtfully, and without illusions. I do not claim apostolic authority by proxy. I do not claim that my questions are doctrine. I do not claim that my conclusions bind anyone but myself.

What I do claim is the right—and the responsibility—to ask questions.

Authority Is Not Volume

Christian history is not a clean line of divine dictation. Scripture was gathered, debated, translated, codified, revised, and interpreted by human institutions operating in specific historical contexts. The Catholic Church has never denied this. It is one of the few Christian traditions willing to say it plainly.

Authority in Catholicism does not come from individual certainty. It comes from continuity: apostolic succession, councils, canon law, tradition, and a long memory that includes mistakes as well as insight. Even then, authority is exercised cautiously, incrementally, and often imperfectly.

That matters, because much of modern Christianity behaves as if authority comes from confidence alone—who speaks loudest, who quotes most fluently, who treats the Bible as a personal possession rather than a communal inheritance.

I reject that model.

Questioning Is Participation

Questioning theology is not rebellion. It is participation. Paul instructed Timothy to study—not Paul’s letters, which were not yet scripture—but the existing writings and traditions concerning God. Study was assumed. Wrestling was expected. Certainty was never promised.

Scripture itself acknowledges this tension. We do not possess original manuscripts. We possess copies, translations, and traditions preserved by fallible people. To pretend otherwise is not faith; it is denial.

The Limits of Transmission

This does not mean God does not exist.
It does not mean revelation did not occur.
It means human beings are involved in transmitting meaning—and humans are limited.

As a Catholic, I accept that the Church holds teaching authority through apostolic succession. I also accept that I am not part of that hierarchy. My role is not to pronounce judgment. My role is to think, to question, and to speak honestly about what I see.

What This Is—and What It Is Not

Nothing I write here is magisterial.
Nothing I write here replaces doctrine.
Nothing I write here demands assent.

But silence is not holiness, and unasked questions are not faith.

Why I Stay

If belief requires pretending there are no cracks in the record, belief collapses the moment life applies pressure. If faith cannot survive examination, it was never faith to begin with.

I remain Catholic not because I have fewer questions, but because this tradition has survived people asking them for two thousand years.

That is authority enough for me.

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Irenaeus

Irenaeus of Lyons (circa 130-202 AD) is 1 of the most important theologians of the 2nd century. He’s often called the “Father of Catholic Theology.” He served as a crucial bridge between the era of the Apostles & the developed institutional Church of the later Roman Empire.

He was born in Smyrna (modern-day Turkey). He was a student of Polycarp, who was himself a disciple of John the Apostle. This connection to an actual eyewitness of Jesus gave Irenaeus a unique statue. In an era where secret teachings were being whispered in various sects, Irenaeus could claim a direct, public, & verifiable line of “transmission” back to the source.

Around 177 AD, he traveled to Lugdunum (Lyons, in modern-day France) to serve as a priest. Eventually, he became the bishop after his predecessor, Pothinus, was martyred.

Irenaeus’ legacy is defined by his battle against Gnosticism. Gnosticism is a diverse movement that threatened to dismantle early Christianity. Generally, Gnostics believed:

• The material world was evil, created by a lesser, bumbling deity (Demiurge).
• Salvation came through secret, esoteric knowledge (gnosis).
• Jesus didn’t have a physical body (Docetism), as matter was inherently corrupt.

Irenaeus saw this as a total rejection of the Hebrew scriptures & the reality of the Incarnation. To counter this, he wrote his 5-volume masterpiece, “Against Heresies” (Adversus Haereses). Irenaeus’ theology’s centerpiece is the concept of Recapitulation. He argued that Jesus “summed up” all of humanity in Himself.

Just as the 1st Adam failed at the Tree of Knowledge, Jesus (the “new Adam”) succeeded on the tree of the Cross. Irenaeus taught that Jesus went through every stage of mortal human life (infancy, youth, & adulthood) to “sanctify” & “undo” the corruption introduced at each stage of the Fall.

Before Irenaeus’ time, there wasn’t the New Testament as we know it today. Different groups/sects used different, & various, gospels. This is where we get the infamous banned books of the Bible. Irenaeus was the 1st major figure to argue for the Four-Fold Gospel.

He insisted that there could be no more, & no fewer, than 4 Gospels (Matthew, Mark, Luke, & John), using a poetic justification: just as there are 4 zones of the world (or 4 corners) & 4 principal winds, the Church had to have 4 “pillars” of the Gospel. By doing this, he helped stabilize the core of the Christian Bible.

To fight the Gnostic claim of secret traditions, Irenaeus proposed 2 tests of “Truth”:

• The Rule of Faith:
  • A summary of essential beliefs (a forerunner of the Apostles’ Creed) that all true churches held in common.
• Apostolic Succession:
  • Irenaeus argued that if Jesus had secret knowledge, he would’ve given it to the bishops he appointed.

Irenaeus’ most profound contribution to theology is the concept of Recapitulation (anakephalaiosis). Using the math of his day, he sought to “sum up” the entire human experience through Christ.

To counter his Gnostic opponents, Irenaeus significantly develops Paul’s presentation of Christ as the Last Adam. Irenaeus’ presentation of Christ as the New Adam is based on Paul’s Christ-Adam parallel in Romans 5:12-21.

But also dervies significantly from the Johannine presentation of Adam-Christ typology. Irenaeus uses this parallel to demonstrate that Christ truly took human flesh. Irenaeus considered it important to emphasize this point because he understands the failure to recognize Christ’s full humanity links the various strains of Gnosticism together, as seen in his statement that “according to the opinion of no one of the heretics was the Word of God made flesh.”

Irenaeus believes that unless the Word became flesh, humans weren’t fully redeemed. He explains that by becoming man, Christ restored humanity to bring in the image & likeness of God, which they’d lost in the Fall of Man.

Just as Adam was the original head of humanity through whom all sinned, Christ is the new head of humanity who fulfills Adam’s role in the Economy of Salvation. The Economy of Salvation (a.k.a. Divine Economy) is that part of divine revelation in the Roman Catholic tradition that deals with God’s creation & management of the world, particularly his plan of salvation accomplished through the Church. Irenaeus calls this process of restoring humanity: Recapitulation.

Irenaeus emphasizes the importance of Christ’s reversal of Adam’s actions. Through His obedience, Christ undoes Adam’s disobedience. Irenaeus presents the Passion as the climax of Christ’s obedience, emphasizing how this obedience on the tree of the Cross undoes the disobedience that occurred through a tree.

Irenaeus’ interpretation of Paul’s discussion of Christ as the New Adam is significant because it helped develop the recapitulation theory of atonement.

Irenaeus took part in the Quartodeciman Controversy. When Victor I of Rome tried to force a universal practice of fasting until Easter to supersede the Jewish practice & prevent Christians from partaking of the Passover, Polycrates who led the Churches of Anatolia continued to hold old traditions of the paschal feast. For this reason Victor I wanted to excommunicate Polycrates & his supporters. But this was a step too far for Irenaeus & other bishops.

Tradition holds that he was martyred around 202 AD during the persecution of Emperor Septimius Severus. Thought historical records of his death are sparse compared to his writings.

In 2022, Pope Francis officially declared him a “Doctor of Unity” (Doctor Unitatis), acknowledging his role in bridging the Eastern & Western theological traditions.

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http://epistles.online/2025/07/27/why-peter-is-the-new-abraham/