Sola Scriptura (Scripture Only)

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

Acts 17:11

The word "scriptures" refers to the Old Testament. The "word" is what they heard preached -- they compared this to the Old Testament to see if it was in was in harmony.

For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Hebrews 4:12

The Bible is all these things. But this verse does not say that the Bible is all that is necessary. Nor does this verse say that the "word of God" is limited to the written words in the Bible.

Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

2 Thessalonians 2:15

They are to stand firm in the traditions, including oral traditions.

Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

2 Thessalonians 3:6

Tradition is the measure of true faith.

The house of God, which is the church of the living God, the pillar and ground of the truth.

1 Timothy 3:15

The Bible says that the church is the pillar of truth, not the Bible.

Ignatius. 108 A.D.

I heard some saying, If I do not find it in the ancient Scriptures, I will not believe the Gospel; on my saying to them, It is written, they answered me, That remains to be proved. But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith which is by Him, are undefiled monuments of antiquity.

The Epistle to the Philadelphians, Chap. 8

Ignatius is addressing those who claim they won't believe unless they find it in the scripture (Sola Scriptura). Notice that he seems to believe that the faith (based on tradition) is sufficient proof.
Notice also that these who claim they will believe if they can find it written in the scriptures interpret the scriptures in such a way that they don't find the gospel in the scriptures. This problem of who is qualified to accurately interpret the scriptures is one of the problems with Sola Scriptura; no one can agree. But Ignatius sidesteps all this by stating that the faith which has been passed on by the church is the authority.

Papias. 115 - 140 A.D.

If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,-what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.

The Writings of Papais,
From Book 3 of Ecclesiastical History
by Eusebius, Chap. 39, Para. 4

Papais considered the spoken words (tradition) of trustworthy individuals to have a greater value than the scriptures.

Irenaeus. 180 A.D.

True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy.

Against Heresies, Book 4, Chap. 33, Para. 8

Notice that the scripture is merely one aspect of true knowledge. The Church through her validly-ordained succession of bishops (tradition) also plays a key role.

Tertullian. 200 A.D.

But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,-a man, moreover, who continued stedfast with the apostles. . . . To this test, therefore will they be submitted for proof by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily), yet, since they agree in the same faith, they are accounted as not less apostolic because they are akin in doctrine.

The Prescription Against Heretics, Chap. 32

Notice that it is by virtue of being a bishop whose ordination is in a succession from the apostles which provides the litmus test of truth; not the scriptures. It is the Catholic Church which is the repository of truth and in this role provides authoritative interpretation of the scriptures.

The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.

Chap. 1, Para. 6, The Westminster Confession of Faith (1646)

This quote states that the Bible contains everything necessary for salvation. These things are ...

• expressly set down in Scripture
• may be deduced from Scripture

But, the Bible states ...

• Good works (and faith) are necessary for salvation.
• Ordination must be by unbroken succession from the apostles (no "self-ordination").
• The bread and wine of communion are the body and blood of Christ, they are not merely symbols.
• Those in heaven (Saints) intercede for us on earth, and we can pray to them.
• There is only one church and it is a human (and divine) institution.
• The church is "round 2" of the first covenant. Therefore, worship should have priests, a high priest (pope), sacrifice, liturgy, and a liturgical calendar.
• Consecrated virginity is desirable.
• The church is the foundation of truth.
• Mary has a special role.
• Purgatory is in the Bible.
• Christ's church would never fail (no need for a Protestant "reformation").
• No rapture, no literal 1,000 year earthly kingdom.

The Catholic Church is the only church which teaches these Biblical doctrines, therefore it is the only true church.

Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word

Chap. 1, Para. 6, The Westminster Confession of Faith (1646)

This quote states that the Holy Spirit illuminates our understanding.

But what to do when the Holy Spirit illuminates me by providing one interpretation which contradicts the interpretation of another who is also illuminated by the Holy Spirit? There must be a single Holy Sprit-inspired interpretation authority such as that of the Teaching Magisterium of the Catholic Church.

There are some circumstances concerning the worship of God, and the government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

Chap. 1, Para. 6, The Westminster Confession of Faith (1646)

This quote states that there are areas of spiritual life which are outside of the Bible ...

• worship of God
• church governance

This seems arbitrary to me. It provides a loophole to get around the fact that there are topics which are not addressed in the Bible. The reason certain topics are not in the Bible is because these topics were addressed by the church and the liturgy.

Also, where in the Bible does it state that we are to derive principles which we then use in ordering our lives?

All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

Chap. 1, Para. 7, The Westminster Confession of Faith (1646)

This quote states that everybody can understand the Bible when it comes to issues of salvation. Only certain people can interpret the Bible in other areas.

But who decides which passages are easy to understand and which are difficult (and require interpretation by experts?) I noticed that the difficult passages are actually easy to understand -- but they contradict cherished Protestant doctrines (heretical doctrines which were invented during the Protestant "reformation").

The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly.

Chap. 1, Para. 9, The Westminster Confession of Faith (1646)

This quote states that the clear passages should be used to illuminate the difficult passages.

But the so-called difficult passages are actually clear if you are willing to believe what they say.

By sola Scriptura Protestants mean that Scripture alone is the primary and absolute source for all doctrine and practice (faith and morals).

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

This quote states that scripture alone is the source for all doctrine and practice.

Sola Scriptura implies several things. First, the Bible is a direct revelation from God. As such, it has divine authority. For what the Bible says, God says.

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

Catholics believe this.

Second, the Bible is sufficient: it is all that is necessary for faith and practice. For Protestants "the Bible alone" means "the Bible only" is the final authority for our faith.

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

This quote states that nothing is needed except the Bible.

Third, the Scriptures not only have sufficiency but they also possess final authority. They are the final court of appeal on all doctrinal and moral matters. However good they may be in giving guidance, all the fathers, Popes, and Councils are fallible. Only the Bible is infallible.

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

This quote states that there is no final authority except the Bible. This includes Protestant theologians, scholars, preachers, and teachers.

Fourth, the Bible is perspicuous (clear). The perspicuity of Scripture does not mean that everything in the Bible is perfectly clear, but rather the essential teachings are. Popularly put, in the Bible the main things are the plain things, and the plain things are the main things. This does not mean -- as Catholics often assume -- that Protestants obtain no help from the fathers and early Councils. Indeed, Protestants accept the great theological and Christological pronouncements of the first four ecumenical Councils. What is more, most Protestants have high regard for the teachings of the early fathers, though obviously they do not believe they are infallible. So this is not to say there is no usefulness to Christian tradition, but only that it is of secondary importance.

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

This quote states that anyone can understand the essential teachings of the Bible.

Fifth, Scripture interprets Scripture. This is known as the analogy of faith principle. When we have difficulty in understanding an unclear text of Scripture, we turn to other biblical texts. For the Bible is the best interpreter of the Bible. In the Scriptures, clear texts should be used to interpret the unclear ones.

Norman L. Geisler and Ralph E. MacKenzie, Protestant Understanding of Sola Scriptura

This quote states that clear passages are used to interpret difficult passages.

Pope Innocent I, in 405, sending a list of the Sacred Books to . . . Exsuperius of Toulouse.

Catholic Encyclopedia,
Canon of the New Testament

On February 20, 405 A.D., Pope Innocent I wrote to Bishop Exuperius of Toulouse, and sent him at his request, a list of the books that are part of the Bible

William G. Most, Salvation History

Council of Carthage (397) and a subsequent decree by Pope Innocent I that Christendom had a fixed New Testament canon.

catholic.net, Protestants and Sola Scriptura

It wasn't until about 400 A.D. that the canon of scripture was finally settled. I should note that this canon included the so-called Apocrypha, books of the Old Testament which were rejected by the Protestant Reformers.

Canon 24. Besides the canonical Scriptures, nothing shall be read in church under the name of divine Scriptures. Moreover, the canonical Scriptures are these: . . . On the anniversaries of martyrs, their acts shall also be read.

A.D. 397, Third Council of Carthage

Notice that the primary purpose of the Bible is that it be read in church. This could only occur in churches like the Catholic Church which have Bible readings (as opposed to long sermons instead of readings as in many Protestant churches).

Notice also that the church celebrated the anniversaries of martyrs.

Adherents of sola scriptura, by necessity, are forced to not only admit diversity of belief and opinion but to affirm it and celebrate it. They must do so because sola scriptura necessarily results in divergent, contradictory and mutable doctrines, doctrines which not only contradict contemporaneous beliefs but historical ones as well.

The Problems of Biblical Reductionism

The contradictions of various Bible teachers and theologians were very troubling to me.

Christ doesn't want His body to be broken up into thousands of competing and contradictory sects.

Ken Hensley, Sola Scriptura

The doctrine of Sola Scriptura results, of necessity, in a fragmented and disunified church. Everyone interprets the Bible as they see fit and they all come up with contradictory doctrines.

Sola scriptura may be summarized by saying that sola scriptura is unhistorical, unbiblical and unworkable.

catholic.net, Sola Scriptura

A nice summary.