Bibliology and Hermeneutics (Session 2)


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Bibliology and Hermeneutics (Session 2)

  1. 1. Bibliology And HermeneuticsCopyright © 2002-2005, The Theology Program
  2. 2. Session 2Sola Scriptura Is the Scripture all we need? Copyright © 2002-2005, The Theology Program
  3. 3. Sola ScripturaQuestions:1. What is Tradition?2. Why does the Roman Catholic Church reject sola Scriptura?3. Why did the Reformers reject the absolute authority of Tradition?4. Is sola Scriptura to be blamed for all the separation in the Protestant Church?5. Can‘t I just study the Bible on my own and let the Holy Spirit guide me to all truth?6. Is sola Scriptura dangerous?
  4. 4. Sola ScripturaFive Primary Views:1. Sola Ecclesia2. Prima Scriptura3. Regula Fidei4. Sola Scriptura5. Solo Scriptua
  5. 5. Sola ScripturaSola Ecclesia: Tradition, represented by the magisterial authority of the Roman Catholic Church, is infallible and equal to Scripture as a basis for doctrine; it is the final authority in all matters of faith and practice, since it must define and interpret Scripture.Adherents: Roman CatholicsAlternate name: Dual-source theory
  6. 6. Sola ScripturaArguments for the SolaEcclesia (dual-source)theory:
  7. 7. Sola Scriptura1. The Scriptures clearly say that there were many other things that Christ did that were not written down.
  8. 8. Sola ScripturaJn. 21:25―And there are also many other things whichJesus did, which if they were written indetail, I suppose that even the world itselfwould not contain the books that would bewritten.‖
  9. 9. Sola Scriptura2. The New Testament writers clearly speak about the importance of Tradition.
  10. 10. Sola Scriptura2 Thess. 2:15―So then, brethren, stand firm and hold to thetraditions which you were taught, whether byword of mouth or by letter from us.‖
  11. 11. Sola Scriptura1 Cor. 11:2―I praise you because you remember me ineverything and maintain the traditions just as Ipassed them on to you.‖
  12. 12. Sola ScripturaJude 1:3―Dear friends, although I have been eager towrite to you about our common salvation, Inow feel compelled instead to write toencourage you to contend earnestly for thefaith that was once for all entrusted to thesaints.‖
  13. 13. Sola Scriptura3. Christ gave infallible authority over the Church to the apostles and their successors (apostolic succession), with Peter and his successors being given the ultimate authority in the Church (papacy or the Seat of Rome).
  14. 14. Sola ScripturaJn. 20:23[Christ, speaking to the apostles] ―If youforgive anyone‘s sins, they are forgiven; if youretain anyone‘s sins, they are retained.‖
  15. 15. Sola ScripturaMatt. 18:18―I tell you the truth, whatever you bind onearth will have been bound in heaven, andwhatever you release on earth will have beenreleased in heaven.‖
  16. 16. Sola ScripturaMatt. 16:17–19―And Jesus answered him, ‗You are blessed, Simonson of Jonah, because flesh and blood did not revealthis to you, but my Father in heaven! And I tell youthat you are Peter, and on this rock I will build mychurch, 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 inheaven, and whatever you release on earth will havebeen released in heaven.‖
  17. 17. Sola Scriptura4. Without the infallible declaration of the Church, there would be no way of knowing what books belong in the canon of Scripture.
  18. 18. Sola Scriptura5. 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.
  19. 19. Sola ScripturaJn. 17:22–23―The glory you gave to me I have given tothem, that they may be one just as we areone—I in them and you in me—that they maybe completely one, so that the world willknow that you sent me, and you have lovedthem just as you have loved me.‖
  20. 20. Sola ScripturaResponse to the Sola Ecclesia (dual-source) theory:
  21. 21. Sola Scriptura1. 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‖ 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. There is no reason to think that people need exhaustive knowledge of all that Christ said or did. The Bible is not exhaustive history, it is theological history.
  22. 22. Sola ScripturaJn. 20:30–31―Now Jesus performed many other miraculoussigns in the presence of the disciples, whichare not recorded in this book. But these arerecorded so that you may believe that Jesus is theChrist, the Son of God, and that by believing youmay have life in his name‖ (emphasis added).
  23. 23. Sola Scriptura“Sola Scriptura [does not] claim thateverything Jesus or the apostles ever taught ispreserved in Scripture. It only means thateverything necessary, everything bindingon our consciences, and everything Godrequires of us is given to us in Scripture.” —John MacArthur Sola Scriptura (Morgan, PA: Soli Deo Gloria, 1995), 166
  24. 24. Sola Scriptura2. 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.
  25. 25. Development of the regula fidei Gnostic Controversies Unwritten Tradition (Apostles’ teaching) Written Tradition (New Testament) Time of the Apostles Apostolic Fathers TheologiansA.D. 33 A.D. 100 A.D. 200 A.D. 400
  26. 26. Development of the regula fidei Unwritten Tradition (Apostles’ teaching) Written Tradition (New Testament) Time of the Apostles Apostolic Fathers TheologiansA.D. 33 A.D. 100 A.D. 200 A.D. 400
  27. 27. Development of the regula fidei Unwritten Tradition Gnostic Becomes Controversies Unreliable Unwritten Tradition (Apostles’ teaching) Orthodoxy being established according to the regula fidei (“rule of faith”) Written Tradition (New Testament) Time of the Apostles Apostolic Fathers TheologiansA.D. 33 A.D. 100 A.D. 200 A.D. 400
  28. 28. Development of the regula fidei Unwritten Tradition Gnostic Becomes Controversies Unreliable Unwritten Tradition (Apostles’ teaching) Orthodoxy Orthodoxy being established articulated according to the regula fidei through the creeds and (“rule of faith”) councils Written Tradition (New Testament) Time of the Apostles Apostolic Fathers TheologiansA.D. 33 A.D. 100 A.D. 200 A.D. 400
  29. 29. Sola Scriptura3. The belief in a lineage of apostolic succession that includes absolute authority and infallibility is untenable for many reasons:
  30. 30. Sola Scriptura– It is agreed that Peter and the apostles were given authority and the guidance to teach the truth. Their authority and teaching continues today, not through an unbroken lineage of succession, but through their teaching contained in the Scripture.
  31. 31. Sola Scriptura– The Scriptures presented concerning the authority of the apostles concerns them alone. There is nothing said either explicitly or implicitly concerning the passing on of this authority through apostolic succession.
  32. 32. Sola Scriptura– The theory of Papal infallibility cannot be found in the Church until the late Middle Ages. It was not declared dogma by the Catholic Church until Vatican I (1870).
  33. 33. Sola ScripturaVatican I 1870―The Apostolic See and the Roman Pontiff [Pope]hold primacy over the whole world, and that thePontiff of Rome himself is the successor of theblessed Peter, the chief of the apostles, and is the truevicar of Christ and head of the whole Church andfaith, and teacher of all Christians; and that to himwas handed down in blessed Peter, by our Lord JesusChrist, full power to feed, rule, and guide theuniversal Church, just as is also contained in therecords of the ecumenical Councils and in the sacredcanons.‖
  34. 34. Sola ScripturaVatican I 1870―When he speaks ex cathedra, that is, when carrying out theduty of the pastor and teacher of all Christians in accord withhis supreme apostolic authority he explains a doctrine of faith ormorals to be held by the Universal Church, through the divineassistance promised him in blessed Peter, operates with thatinfallibility with which the divine Redeemer wished that Hischurch be instructed in defining doctrine on faith and morals;and so such definitions of the Roman Pontiff from himself, butnot from the consensus of the Church, are unalterable”(emphases added).
  35. 35. Sola Scriptura– If God wanted believers to see the Church as an institutional authority that houses infallibility, either through the unity of the bishops or the ex cathedra statements of the Pope, then it goes without saying that this would be a primary doctrine that the Bible should explicitly address. While the Scriptures contain many opportunities to teach this, either through example in the book of Acts or through explicit instruction in the Pastoral epistles, there is no such teaching.
  36. 36. Sola ScripturaTo rely solely upon unwritten Tradition begsthe question and makes one wonder why suchan important doctrine is unmentioned inScripture. All attempts to find the doctrine ofinfallible apostolic succession in Scripturemust be labeled as eisegetical theology(reading your theology into the text, ratherthan deriving one‘s theology from the text).
  37. 37. Eisegetical Theology ? Timeless Audience Time–bound Audience Contemporary Audience ? Ancient Audience ?
  38. 38. Sola Scriptura4. It is true that there is no inspired table of contents in the Scripture. But it is equally true that the Scriptures do not teach Papal infallibility or the infallibility of tradition. When is comes to the issue of the canon, we must not look for a declaration producing absolute certainty (infallible certainty), but a recognition producing moral certainty (obligation imposed by the weight of the evidence). This evidence is substantial and morally binds the informed responsible thinker to submit to the evidence. The Roman Catholic solution of infallible Tradition does not resolve anything, since according to Roman Catholics Scripture was not infallibly declared until the Council of Trent (1545–1563).
  39. 39. Sola Scriptura5. The issue of unity needs to be answered in many different ways:
  40. 40. Sola Scriptura– The unity that Christ prayed for was not absolute creedal unity, but functional ontological unity. This was fulfilled at Pentecost when the Holy Spirit baptized all believers into one Body.
  41. 41. Sola Scriptura– There is, however, a basic creed of essential beliefs that has evidenced this ontological unity and the mutual indwelling of the Holy Spirit since the beginning of the Church, but this creed is functional, not exhaustive. The Church has never had absolute creedal unity on every doctrine, and we should not expect it to until Christ comes, since we all ―see in a mirror dimly‖ (1 Cor. 13:12). In fact, it could be argued that God‘s intentions have been to purposefully keep creedal tension within the Church so that comprehension would be maximized. Without tension and controversy caused by disagreements, people would become intellectually lazy. We see this in all traditions whose main source for doctrine is folk theology.
  42. 42. Sola Scriptura– It must also be stressed that from the outsider‘s perspective, Catholicism is just one denomination among the many thousands. The Pope could very well be seen as a divider, rather than one who unites, since the Papacy was the primary cause of the Great Schism in 1054 and a major reason for the Reformation in the sixteenth century.
  43. 43. Sola Scriptura– Nevertheless, this does not excuse the Protestant church‘s lack of practical unity. We should all strive to exemplify what we truly are (the unified body of Christ).
  44. 44. Some Beliefs and Practices in Which Christians Have Always Been Unified1. Belief in God 13. Belief in God‘s righteousness2. Belief that God created everything 14. Belief in the need for prayer3. Belief in the Trinity 15. Belief in morality4. Belief in the hypostatic union 16. Belief in evil5. Belief in the resurrection of Christ 17. Practice of baptism6. Belief in the atonement 18. Practice of the Lord‘s Supper/Eucharist7. Belief in the sinfulness of man 19. Belief in the Second Coming of8. Belief in the necessity of faith in Christ Christ 20. Belief in final judgment9. Belief in the guidance of the Holy Spirit 21. Belief in the new heaven and new earth10. Belief in the inspiration of Scripture 22. Belief in the same 66 books of the11. Belief in the authority of Scripture canon (at least)12. Belief in God‘s love 23. Belief in the need to love others 24. Belief in the need to love God
  45. 45. Sola ScripturaArguments for the sola Scriptura theory:
  46. 46. Sola Scriptura1. The Scripture implicitly and explicitly speaks of its sufficiency.
  47. 47. Sola Scriptura2 Tim. 3:14–17―You, however, must continue in the things you havelearned and are confident about. You know whotaught you and how from infancy you have known theholy writings, which are able to give you wisdom forsalvation through faith in Christ Jesus. All scripture isinspired by God and useful for teaching, forreproof, for correction, and for training inrighteousness, that the person dedicated to God maybe capable and equipped for every good work.‖
  48. 48. Sola ScripturaThree things this passage teaches us: 1. Scriptures are sufficient for salvation. 2. Scriptures are sufficient for sanctification. 3. Scriptures are uniquely God-breathed (theopnoustos). Tradition is never given this designation or any similar designation.
  49. 49. Sola ScripturaPs. 119This Psalm is an acclamation of the Scriptures, made up of 176verses (longest chapter in the Bible) mentioning the Word ofGod 178 times using 10 different synonyms. The Scripturesare presented as being totally sufficient for the follower ofGod in all matters pertaining to instruction, training, andcorrection. It is significant that though Scripture is mentioned178 times, the concept of unwritten Tradition is nevermentioned once. In fact, there is no acclamation of ormeditation on unwritten Tradition in such a way anywhere inScripture. This would be problematic if one were to believethat the concept of unwritten Tradition is on equal footing asScripture, yet the Bible never mentions it. It would be thegreatest case of neglect that one could find.
  50. 50. Sola ScripturaActs 17:10–11―The brothers sent Paul and Silas off to Bereaat once, during the night. When theyarrived, they went to the Jewish synagogue.These Jews were more open-minded thanthose in Thessalonica, for they eagerlyreceived the message, examining the scripturescarefully every day to see if these things wereso.‖
  51. 51. Sola Scriptura2. Scripture explicitly states that no one is to add to or take away from the Word of God. These warnings would be meaningless if there was not some objective way for one to judge if he or she was adding to God‘s Word, since unwritten tradition is by nature beyond this type of examination. These commands are warnings against traditions that add to the complete and sufficient Word of God. They would only make sense if the Scriptures were sufficient and complete.
  52. 52. Sola ScripturaDeut. 4:2―Do not add a thing to what I command younor subtract from it, so that you may keep thecommandments of the LORD your God that Iam delivering to you.‖
  53. 53. Sola ScripturaRev. 22:18–19―I testify to the one who hears the words of theprophecy contained in this book: If anyoneadds to them, God will add to him the plaguesdescribed in this book. And if anyone takesaway from the words of this book ofprophecy, God will take away his share in thetree of life and in the holy city that aredescribed in this book.‖
  54. 54. Sola ScripturaConcerning the sufficiency of Scripture, theWestminster Catechism says:―The whole counsel of God, concerning all thingsnecessary for his own glory, man‘ssalvation, faith, and life, is either expressly set downin scripture, or by good and necessary consequencemay be deduced from scripture; unto which, nothingat any time is to be added, whether by newrevelations of the Spirit, or traditions of men‖ (1:6).
  55. 55. Sola Scriptura3. If the Roman pontiff, the ―Vicar of Christ,‖ or the magisterium is going to speak on behalf of Christ, being successors to the apostles‘ office, authority, and infallibility, they must show the signs of one who speaks for God as prescribed in Scripture.
  56. 56. Sola ScripturaDeut. 18:20–22―But if any prophet presumes to speak anything in myname that I have not authorized him to speak, orspeaks in the name of other gods, that prophet mustdie. Now if you say to yourselves, ‗How can we tellthat a message is not from the LORD?‘—whenever aprophet speaks in my name and the prediction is notfulfilled, then I have not spoken it; the prophet haspresumed to speak it, so you need not fear him.‖
  57. 57. Sola Scriptura2 Cor. 12:12―Indeed, the signs of an apostle wereperformed among you with great perseveranceby signs and wonders and powerful deeds. ―
  58. 58. Sola Scriptura4. The Scriptures speak explicitly against the ―traditions of men‖ as misleading and often in opposition to God‘s written Word. Therefore, all traditions must submit to Scripture.
  59. 59. Sola ScripturaMatt. 15:2–6―‗Why do your disciples disobey the tradition of theelders? For they dont wash their hands when theyeat.‘ He answered them, ‗And why do you disobeythe commandment of God because of your tradition?For God said, ‗Honor your father and mother‘ and‗Whoever insults his father or mother must be put todeath.‘ But you say, ‗If someone tells his father ormother, ‗Whatever help you would have receivedfrom me is given to God,‘‘ he does not need to honorhis father. You have nullified the word of God onaccount of your tradition.‖
  60. 60. Sola Scriptura5. The early and early-medieval church supported an unarticulated and undeveloped doctrine of sola Scriptura.
  61. 61. Sola ScripturaIrenaeus (ca. 150)Against Heresies 3.1.1―We have learned from none others the plan ofour salvation, than from those through whomthe gospel has come down to us, which theydid at one time proclaim in public, and, at alater period, by the will of God, handed downto us in the Scriptures, to be the ground andpillar of our faith.‖
  62. 62. Sola ScripturaClement of Alexandria (d. 215)The Stromata, 7:16―But those who are ready to toil in the mostexcellent pursuits, will not desist from thesearch after truth, till they get thedemonstration from the Scripturesthemselves.‖
  63. 63. Sola ScripturaGregory of Nyssa (d. ca. 395)“On the Holy Trinity,” NPNF, p. 327―Let the inspired Scriptures then be ourumpire, and the vote of truth will be given tothose whose dogmas are found to agree withthe Divine words.‖
  64. 64. Sola ScripturaAthanasius (c. 296–373)Against the Heathen, 1:3―The holy and inspired Scriptures are fullysufficient for the proclamation of the truth.‖
  65. 65. Sola ScripturaBasil the Great (ca. 329–379)On the Holy Spirit, 7.16―We are not content simply because this is thetradition of the Fathers. What is important isthat the Fathers followed the meaning of theScripture.‖
  66. 66. Sola ScripturaAmbrose (A.D. 340–397)On the Duties of the Clergy, 1:23:102―For how can we adopt those things which wedo not find in the holy Scriptures?‖
  67. 67. Sola ScripturaSt. Augustine (A.D. 354–430)De unitate ecclesiae, 10―Neither dare one agree with catholic bishopsif by chance they err in anything, but the resultthat their opinion is against the canonicalScriptures of God.‖
  68. 68. Sola ScripturaThomas Aquinas (A.D. 1225–1274)Summa Theologiae, Question 1, art. 8―For our faith rests on the revelation made tothe Prophets and Apostles who wrote thecanonical books.‖
  69. 69. Sola Scriptura Doctrine of Scripture Doctrine of Man and Grace (sixteenth century) (fifth century) Doctrine of Justification Doctrine of Christ (sixteenth century) Definition of Chalcedon (451) Trinity (325) Doctrine of the Atonement Counsel of Nicea (325) (eleventh century)A.D. 100 A.D. 400 A.D. 1100 A.D. 1600 A.D. 2000
  70. 70. Sola Scriptura Tradition is equal to Scripture and Scripture is the only authority in all infallibly interprets Scripture matters Regula Prima Dual- Sola Solo Fidei Scriptura Source Scriptura Scriptura Scripture is the final authority in all mattersA.D. 100 A.D. 250 A.D. 1200 A.D. 1600 A.D. 2000
  71. 71. Sola Scriptura6. By the process of elimination, one must come to the conclusion that Scripture is the final and only infallible authority available to us.
  72. 72. Sola Scriptura What sola Scriptura does not mean:1. That there are no other sources of authority in the life of a Christian.2. That each Christian is an autonomous interpreter of the Scriptures, being independent of the interpretive community of the body of Christ.3. That Tradition is not valuable for understanding matters of faith and practice.4. That there is no institutional authority at all to which believers must submit.
  73. 73. Sola Scriptura“We may say that our finalauthority is Scripturealone, but not Scripture thatis alone.” —Keith Mathison The Shape of Sola Scriptura (Moscow, ID: Canon Press, 2001), 259.
  74. 74. Sola ScripturaHeb. 13:17―Obey your leaders and submit to them, forthey keep watch over your souls and will givean account for their work. Let them do thiswith joy and not with complaints, for thiswould be no advantage for you.‖
  75. 75. Sola Scriptura BackExperience Emotions General Revelation Tradition Reason Scripture Front
  76. 76. Sola ScripturaSola Scriptura is dangerous!
  77. 77. Sola Scriptura"Unless I am convinced by the testimony fromscripture or by evident reason—for I confide neitherin the Pope nor in a Council alone, since it iscertain they have often erred and contradictedthemselves—I am held fast by the scripturesadduced by me, and my conscience is held captiveby God’s Word, and I neither can nor will revokeanything, seeing it is not safe or right to actagainst conscience. God help me. Amen.“ —Martin Luther Diet of Worms, April 18, 1521
  78. 78. Sola Scriptura norma normans sed non normata ―A norm of norms which is not normed‖This is a Latin phrase of the Protestant Reformation that stresses theimportance of Scripture above all other sources of theology. TheScripture, according to the Reformers, is the standard (norm) againstwhich all other sources for theology must be judged, but this standardcannot be ultimately judged by them.
  79. 79. Discussion Groups Copyright © 2002-2005, The Theology Program