3. It is fallacious to conclude that disagreement implies non-clarity. Otherwise we’d have to conclude that God’s existence is not clear because professing atheists disagree with theists on God’s existence. (Romans 1:18ff)
6. Why should we believe it is more difficult to reconcile James with Paul than it is to reconcile Vatican ii with Trent? After all, Protestans have no problem reconciling James with Paul, whereas Vatican ii and Trent contradict each other even to many professing Roman Catholics (who typically but not always opt for the new face of Rome.)
7. There is no OT precedent of infallibility (yet there has always been disagreement over Scripture). Given no such precedent, the burden of proof from a logical standpoint is not upon Protestants to disprove infallibility, which has been done ad nauseam by comparing Scripture with Trent etc., but upon Rome to positively prove infallibility. Yet how can one possibly prove Roman Catholicism from Scripture if Scripture is not effective in such matters?!
8. Given the Roman Catholic view of the ineffectiveness of Scripture to settle doctrinal matters, the conclusion of an infallible magisterium rests 100% upon Rome’s claims regarding infallibility. To accept such claims is hazardous and not available to one who has heard, been taught and learned from God. (John 6:45)
9. Epistles written to the church presuppose the perspicuity of Scripture for the laity.