Now I will start to give a brief positive defense of the Protestant doctrine of sola Scriptura.

The Scripture implicitly and explicitly speaks of its unique authority and sufficiency.

2 Tim. 3:14–17
“You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. All scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.”

Notice here that the Scriptures are sufficient to give Timothy “wisdom for salvation through faith in Christ Jesus.” So they are sufficient for salvation. Notice as well that the Scriptures are to be used for “training in righteousness” so that the person dedicated to God may be capable of “every [pan]good work” (emphasis added). If Paul truly believes that Scripture is sufficient for every good work, then this gives much credence to the basic foundational principles of the doctrine of sola Scriptura. This says that the Scriptures are sufficient for sanctification as well as salvation. The Scriptures are sufficient and,therefore, lacking in nothing.

Three things this passage teaches us: Continue Reading »

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The fifth argument against sola Scriptura:

Without the infallible authority of the Church, the Church would be hopelessly divided on matters of doctrine and morals. This would not be the Church that Christ started.

The idea here is that when doctrine is left to the “private interpretation” of the individual, this leads to doctrinal anarchy. Catholics and Orthodox alike often appeal to the thousands of Protestant denominations as a witness against the doctrine sola Scriptura.

Answer:

There are a few problems that I see with this argument. I will deal with the first to in brief and spend more time on the last one in the post that follows.

Problem 1: We don’t advocate “private interpretation”

This argument often assumes that sola Scriptura promotes an unbridled “private interpretation” that gives no authority to tradition. This is not the confession of sola Scriptura, but of nuda Scriptura, which I have spoken about previously. Advocates of sola Scriptura do not believe in this sort of private interpretation. We must interpret the Scriptures along with those who have gone before us, even if we might have warrant to question or disagree with their theology from time to time. Those who read the Scripture, as Alexander Campbell once advocated, “As if no one has read them before” are not following in the tradition of the Reformed view of sola Scriptura. Those must be judged on their own merit without association to the doctrine of sola Scriptura. Continue Reading »

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The next argument against sola Scriptura:

Without the infallible declaration of the Church, there would be no way of knowing what books belong in the canon of Scripture. Since there is no inspired canon of Scripture, the “Scripture alone” is not even enough to establish what Scriptures are truly Scripture. Therefore, the doctrine of sola Scriptura is self-defeating.

This is true. I am looking on page 23 of my Bible and it has the list of books. The books all together number 66, 39 in the Old Testament and 27 in the New Testament. This is often referred to as the “canon” of Scripture. “Canon” (Gk. kanon) means “rule” or “measuring rod.” The canon of Scripture is the collection or a “rule” of books that Christians believe belong in the Bible. There are some variations among Christian traditions concerning the number of books. The Protestant, Catholic, and Orthodox churches all use different canons (as well, some eastern churches will vary still). The Catholic and Orthodox include a group of books in their Bibles referred to as the Deuterocanonical books (”second canon”) or, as Protestants would call it, the “Apocrypha” (although the Orthodox church is not quite as settled upon the status of the Apocrypha). Continue Reading »

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The third argument for the Dual-Source Theory and against sola Scriptura has to do with a concept called “apostolic succession.” Most non-Anglican Protestants are not very familiar with this concept, but it has deep roots in the theological history of the church. How one defines “apostolic succession” will differ. This differing is not one with regards to purpose, but process. Before I say more, let me restate the argument that an advocate of the Dual-Source theory of authority might take:

3. Christ gave infallible authority over the Church to the Apostles and their successors (apostolic succession). Roman Catholic Only: Peter and his successors were given the ultimate and infallible authority in the Church (”papacy” or the “Seat of Rome”).

Jn. 20:23
[Christ, speaking to the apostles] “If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained.”

Matt. 18:18
“I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”

This represents the ultimate authority of the Church which has the authority to “bind” and “release.”

Matt. 16:17–19
“And Jesus answered him, ‘You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven! And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”

For the Roman Catholic, this teaches that Peter was given a special and ultimate authority among the Apostles. Therefore, his successors (the Bishop of Rome, the Pope), would naturally carries this same authority.

Response:

It is agreed that Peter and the apostles were given authority and the guidance to teach the truth. Their authority and teaching continues today. But, from a Protestant perspective, this authority and teaching is not through an unbroken lineage of succession, but through their teaching contained in the Scripture. In other words, Protestant believe in apostolic succession, but believe that this succession is a succession in teaching, not necessarily person.

However, Protestants should recognize that a succession in person is a necessary part of the succession in teaching (this is why we still practice ordination).  It is not a guarantee of the proper succession and must be continually tested by a foundational source (Scripture). In fact, I think we as Protestants should deeply consider our attitude toward the doctrine of apostolic succession. The common free Protestant mentality is fueled by those who find no connection, no accountability, indeed, no knowledge of the faith that has gone before them. This is not to our credit. We need to find a way to reassess our position here. I would be a strong advocate of any movement to re-institute the norm of apostolic succession within the Evangelical church at large. Again, this would not involve some infallible guarantee, but it does connect us to the historic Christian faith rather than our own johnny-come-lately denominational bent. (More on this someday). Continue Reading »

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Responding to the second defense of the Dual-Source Theory, let me first repeat the argument:

2. The New Testament writers clearly speak about the importance of Tradition.

2 Thess. 2:15
“So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.”

Notice the dual sources of the one teaching.

1 Cor. 11:2
“I praise you because you remember me in everything and maintain the traditions just as I passed them on to you.”

This illustrates that traditions (paradosis) are what is being passed on. At the very least, this should help to take the focus off the way in which a tradition is handed down. In other words, the focus is not on written tradition as sola Scriptura advocates tend to believe.

Jude 1:3
“Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints.”

Notice, the faith was delivered to the “saints.” The “saints” represent a living entity of preservation, not a book, which we know as the Church. 

Sola Scriptura response:

The New Testament does speak of the importance of tradition, but the tradition that is referred to in these passages is the Gospel message that was eventually recorded in the New Testament (regula fidei). There is no reason to believe that the New Testament writers were speaking of some infallible “unwritten Tradition” that was separate from the message of the New Testament and that was to be passed on through an unbroken succession of bishops throughout the ages.

In this sense, “tradition” simply refers to the Gospel message. It was handed down in two forms, as it always has, written and unwritten. But these two forms are not distinct bodies of information, and there is no reason to think that they are. As time goes on, all tradition that is not codified in some form becomes increasingly unreliable (think phone tag). That is why the Gospel message was ultimately preserved in the Apostles’ writing and canonized in the New Testament.

This chart helps illustrate:

Continue Reading »

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In the last post of this series, I made an argument for the “Dual-Source Theory” of authority (shared by both Catholics and many Eastern Orthodox). Naturally, since I don’t hold to this theory, I have responses to each point of argument that was made. Please understand that while I am persuaded that the doctrine of sola Scriptura, understood correctly, presents the most viable and accurate view of Christian authority, I by no means mean to dismiss any Dual-Source Theory as ignorant or completely out in left field. Let my responses be seen in light of such a perspective.

I will restate each argument for the Dual-Source Theory and then provide what I believe to be a representative response for the sola Scriptura position. I may give each one their own blog post so as not to overwhelm you with a long reading.

Dual-Source Theory argument #1

The Scriptures clearly say that there were many other things that Christ did that were not written down.

Jn. 21:25
“And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.”

The idea is that the body of revelation given by Christ was not exhausted by the writings of the Apostles. This, at least, evidences that there could have been oral teachings that were passed on and just as important and authoritative. 

Response

It is self-evident that the Bible did not record everything that Jesus said and did. John’s purpose in telling his readers this is not because he wants them to seek out “unwritten Tradition” or some second source of authority other than his letter to learn of these “other” things, but because he wants them to know that what he has recorded contains sufficient information to bring one to salvation.

Notice the rest of the passage. This provides a good argument that the Gospel of John alone, from the view of the Apostle, provides sufficient information about Christ to, if believed, bring on to salvation. This ends up providing an argument for one aspect of sola Scriptura rather than against it. Continue Reading »

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In last two posts, I have tried to define the Protestant doctrine of sola Scriptura. Specifically, I have tried to distinguish it from any theory that allows for or requires two sources of ultimate authority, tradition and Scripture (dual source theory). As well (and just as important), I have attempted to disassociate sola Scriptura from the common misunderstanding that its advocates do not allow for any other authority. This extensive concentration on defining the doctrine is so that it might be properly defended. In other words, I don’t want to defend a doctrine that is mis-defined in the mind of the readers.

Before I move on to a proper defense of sola Scriptura, I want to attempt to defend its primary historical rival, the dual-source theory. I do this so that one might be able to see the full balance of the positions in perspective. In addition, by giving a short defense of why people hold to some form of dual-source theory, one can see the responses that advocates of sola Scriptura would give to such.

Dual-Source Theory

Definition: The Apostle’s teaching is absolutely and ultimately authoritative as a rule for Christian doctrine and practice. This teaching was handed down in two forms: written and unwritten. The written teaching was codified in the Scriptures. The unwritten Tradition—the oral or “living” Tradition—was passed on through the succession of apostles (Apostolic succession) and is equal to Scripture as an authority in the Christian life, being that it came through the same source—the Apostle’s teaching. In the case of the Roman Catholic tradition, the Magisterial authority (Pope and the congregation of bishops) serve as an infallible interpreter, protected by the Holy Spirit, of both the unwritten and written tradition (the third leg of the three leg stool of authority).

Defense of the Dual-Source Theory

1. The Scriptures clearly say that there were many other things that Christ did that were not written down.

Jn. 21:25
“And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.”

The idea is that the body of revelation given by Christ was not exhausted by the writings of the Apostles. This, at least, evidences that there could have been oral teachings that were passed on and just as authoritative. 

Continue Reading »

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Any attempt to defend a position is going to be met with three things: 1) reasoned rebuttal from those who are truly trying to understand yet disagree, 2) antagonistic reaction from those who see your argument as a threat to their favorite position and have an emotional reaction to it, and 3) misguided response from those who misunderstand and misdefine the position that you are attempting to defend.

As part of my continued belief that people (including Protestants) don’t really understand sola Scriptura, in my initial post in this series, I distinguished it from four other views. I had hoped that this would serve to prevent reaction #3, but such was not the case. Nevertheless, here is another chart to help define my position.

In my initial defining I distanced the doctrine from those who would claim that there is more than one infallible authority for the Christian (dual-source theory or sola ecclesia) and those who would claim that the Scripture is the sole authority for the Christian (solo Scriptura or nuda Scriptura). The doctrine of sola Scriptura is the belief that the Scripture is the final and only infallible authority for the Christian. In other words, it is the ultimate authority. Continue Reading »

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“If it ain’t in the Bible, I don’t believe it.” Have you ever heard said that? How about this one: “The Bible says it, I believe it, that settles it.” You might have that bumper sticker. Why not? Doesn’t this represent the glory of the Protestant Reformation’s elevation of Scripture to a position of the sole source of authority in the Christian’s life? Don’t these pithy statements represent the best of what it means to adhere to the doctrine of sola Scriptura?

No, they don’t. In fact they unfortunately represent a common misunderstanding of what sola Scriptura means. 

Where does one go for authority? In whom do we place our trust? The Church? Tradition? Scripture? The Pope? These represent important questions that are normally not understood outside the perspective of individual traditions.

There are essentially five views that exist in the church today concerning the important issue of authority.

1. Dual-source theory

Belief that Tradition, represented by the magisterial authority of the Roman Catholic Church, is infallible and equal to Scripture as a basis for doctrine; the Church itself is the final authority in all matters of faith and practice since it must define and interpret Scripture and Tradition.

Adherents: Roman Catholics
 

Notice that there is one complete deposit of faith, given by Christ to the Apostles. This one deposit is transmitted by two sources, written tradition (Scripture) and unwritten tradition. Notice also the dotted line as Scripture moves from the “Age of the Apostles” to the “Age of the Church.” This represents that the Scriptures were not complete in canonized form (all the books were not decided upon) until the forth century. The Roman Catholic church believes itself responsible for the interpretation of both written and unwritten tradition. Because of their belief that the Holy Spirit protects the Roman Catholic church from error, they believe that they are the ultimate and final authority for the Christian. This is why this view is often referred to as sola ecclesia (”the church alone”). Continue Reading »

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What does it mean to you? This, I believe, is the most destructive question that one can ask of the Scriptures. The implication is that the Scriptures can mean something to one person that it does not to another. “To me, it means that God is going to protect my children,” says one person. “Well, to me it means that God is going to help me get that new car,” says another. “Wonderful!” is the response to both. And so goes the conversation around the circle of well-meaning Bible studiers.

The problem with the “What-does-it-mean-to-you” approach is that it is purely subjective. It turns the Scripture into a wax nose that can be shaped into what ever our our current situation demands. The Bible becomes subjective magic book through which we serve as mediums to its message.

It does not matter what it means to you. Continue Reading »

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Join us as we discuss the basic principles of interpretation. While these are basic, it does not mean that they are basically followed. You need to listen.

 

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Join us as we land in Germany to witness the rise of liberalism and the effect that its rise had on biblical scholarship and interpretation.

Someone will make the astonishing (and offensive) claim that “Evangelicals have learned more from liberals in the last century about Bible interpretation than they have from other Evangelicals.” 

 

 Theology Unplugged - Hermeneutics 8 - Liberal Interpretation [30:33m]: Play Now | Play in Popup | Download (2921)

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There is a relatively new movement afoot in text-critical circles. Well, it may not be new, but it’s getting more prominence nowadays than ever before. It’s the idea that the wording of the originals (also known as autographs) of the New Testament documents is not only not possible to recover, even the notion of an original is not true to history. The argument has been promoted by Bart Ehrman and David Parker, two heavy-weights in the New Testament text-critical world. Parker especially has taken this approach. In his Living Text of the Gospels, Parker compares the originals of the New Testament to a Shakespeare play or a Mozart opera.

Since Shakespeare both wrote his plays and tweaked them as they were in living production, it is impossible to speak of a single original text: “There are just different texts from different stages of production” (Living Text, 4). His second illustration is from Mozart’s opera, Figaro. Since Mozart both wrote the opera and revised it—again, during living production—the earliest form of Figaro is not the best. Mozart altered the text during rehearsals in Vienna. He concludes from these two illustrations that “the quest for an original text need not be the only option available to the modern textual critic…” (ibid., 7). Parker then asks, “Are the Gospels the kinds of texts that have originals?” The rest of his book essentially attempts to disabuse the reader of that notion. Continue Reading »

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Ancient scribes who copied the handwritten texts of the New Testament frequently changed the text intentionally. Although unintentional changes account for the vast majority of textual corruption, intentional alterations also account for thousands of corruptions. In some cases, to be sure, it does seem that the scribes were being malicious. But these instances are few and far between. The majority of the intentional changes to the text were done by scribes who either thought that the text they were copying had errors in it or by scribes who were clarifying the meaning, especially for liturgical reasons.

Some of the commonest intentional changes involve parallel passages. This is where the passage that the scribe is copying out has a parallel to it of which the scribe is aware. For example, about 90% of the pericopes in Mark’s Gospel are found in Matthew. When a scribe was copying Mark, after he had just finished copying Matthew, he would frequently remember the parallel in Matthew and make adjustments to the wording of Mark so that it would conform to the wording of Matthew. This alteration is known as harmonization. Occasionally, the wording in Matthew would be conformed to that of Mark or Luke. Continue Reading »

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Hermeneutics #6: Pesher, Newspaper Eschatology, and Matthew’s Use of the Old Testament

Newspaper eschatology is and has been common throughout the history of the Church. Whenever evil causes the world to become senseless, often people will interpret the Scripture through the lens of this senselessness, believing the end is at hand. Christ encourages us to look to these signs, yet these signs are hard to interpret.

Pesher is a hermeneutic used by the Qumran community in the first century. It seeks to find immediate fulfillment of prophecy in contemporary circumstances. The question is whether New Testament writers (esp. Matthew) used a Pesher hermeneutic. Liberals have no problem saying yes. Conservatives are much more hesitant. Here are the options we discuss.

1. They used it, and it was right. Therefore, we are encouraged to use Pesher today.

2. They used it, and it was wrong. God used it in spite of their bad hermeneutic.

3. They used it, and they had the right to use it because they were inspired. We cannot use Pesher because we are not inspired.

4. They did not use it. They used a christological typology.

What do you all think?

 

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Continue Reading »

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