“The reason why Catholic tradition is a tradition,” writes Thomas Merton, “is because there is only one living doctrine in Christianity : there is nothing new to be discovered.” A little bit of death from a thinker who brought the world so much life. Nothing new to be discovered? The minute any human or human institution arrogates to itself a singular knowledge of God, there comes into that knowledge a kind of strychnine pride, and it is as if the most animated and vital creature were instantaneously transformed into a corpse. Any belief that does not recognize and adapt to its own erosions rots from within. Only when doctrine itself is understood to be provisional does doctrine begin to take on a more than provisional significance. Truth inheres not in doctrine itself, but in the spirit with which it is engaged, for the spirit of God is always seeking and creating new forms. (To be fair, Merton himself certainly realized this later in his life, when he became interested in merging ideas from Christianity with Buddhism.)
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Of course, to assert that all doctrine is provisional and in some fundamental way untenable is itself a doctrine, as subject to sterility and vainglory as the rantings of any radio preacher bludgeoning his listeners with Leviticus. One must learn to be in unknowingness without being proud of it.
Wiman, Christian (2013-04-02). My Bright Abyss: Meditation of a Modern Believer (p. 109). Farrar, Straus and Giroux. Kindle Edition.