The Reformation: Scripture Alone

Scripture Alone

   Scripture alone means just that, the word of God and nothing else. This was the position of Protestants and Protestant churches opposed to the stance of the Roman Catholic church during the Reformation and throughout the next centuries. The main point of contention was over authority. Was God's word the sole authority of the church, or was something or someone else needed? What was Rome's position? What did the Catholics teach regarding Scripture? What did the reformers and their followers teach regarding authority? More importantly, what does the word of God teach concerning itself and the authority of the church?

   We begin with the Catholic church. We study Catholicism to better understand where we as Protestants came from, what we believe, and why we believe it. Their authority comes from Scripture, the Magisterium, and councils. Scripture is considered to be the inspired word of God according to Rome. However, they add a number of books to the canon known as the Apocrypha. These are viewed as Scripture by the Catholic church, but not by Protestants. These books are not inspired, quoted by New Testament authors or Christ, or recognized by the Jews as belonging to the Old Testament. They contain many fanciful teachings and even contradict accepted canonical books and doctrines.

   The church of Rome not only adds to the Bible, they also elevate traditions to the level of Scripture. Many extra-biblical traditions are seen as authoritative along with or alongside the word of God. Authority belongs to the Magisterium as well. This is made up of the pope and bishops. They interpret Scripture and tradition then hand it down to the other faithful Catholics. Councils also hold a place of authority. They are referred to and upheld as authoritative. So, the sole authority does not belong to Scripture. It is shared between the Magisterium, councils, and the Bible.

   Why is this an issue? When Scripture is not recognized as the only authority in the life of a Christian and in the church, the door is then opened to believe and teach unbiblical doctrines. It also produces a hierarchy of power. The person who interprets God's word has the power and authority. He sits atop his mountain and rules and reigns over the hearts and minds of the people. The very people he ought to be caring for, he is enslaving. Followers are held in bondage by traditions and the words of man, instead of being liberated by Christ and his words of freedom.

   Do not take my word for it. Let us look at the very sources of the Catholic church. The Council of Trent met at several points between 1545 and 1564. This happened to take place during the heyday of the Reformation. Vatican II met between 1962 and 1965. Both of these produced sources that Roman Catholics hold as authoritative statements of their faith and practice. Then, in 1994, the Catechism of the Catholic Church (will be abbreviated as CCC) was published. These were chosen because they are both historical and contemporary. They represent the official teaching of the Catholic church five hundred years ago and today. I will simply reproduce quotes from Catholic sources on the teaching of Scripture and authority. There is no commentary needed.

[S]eeing clearly that this truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles from the mouth of Christ himself, or from the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand; (the Synod) following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety, and reverence, all the books both of the Old and of the New Testament-seeing that one God is the author of both --as also the said traditions, as well those appertaining to faith as to morals, as having been dictated, either by Christ's own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession. (Trent, Session 4, pg. 17)

But if any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition; and knowingly and deliberately contemn the traditions aforesaid; let him be anathema. (Trent, Session 4, pg. 18)

Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort. But the task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church. whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed. It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls. (Vatican II, 103-104)

Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own "always, to the close of the age. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honoured with equal sentiments of devotion and reverence. The Tradition here in question comes from the apostles and hands on what they received from Jesus' teaching and example and what they learned from the Holy Spirit. the first generation of Christians did not yet have a written New Testament, and the New Testament itself demonstrates the process of living Tradition. Tradition is to be distinguished from the various theological, disciplinary, liturgical or devotional traditions, born in the local churches over time. These are the particular forms, adapted to different places and times, in which the great Tradition is expressed. In the light of Tradition, these traditions can be retained, modified or even abandoned under the guidance of the Church's Magisterium. (CCC, 80-83)

The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ. This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome. Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith. (CCC, 85-86)

It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls. (CCC, 95)

The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him. (CCC, 100)

But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head. The pope's power of primacy over all, both pastors and faithful, remains whole and intact. In virtue of his office, that is as Vicar of Christ and pastor of the whole Church, the Roman Pontiff has full, supreme and universal power over the Church. And he is always free to exercise this power. (Vatican II, 30)

In this Church of Christ the Roman pontiff, as the successor of Peter, to whom Christ entrusted the feeding of His sheep and lambs, enjoys supreme, full, immediate, and universal authority over the care of souls by divine institution. Therefore, as pastor of all the faithful, he is sent to provide for the common good of the universal Church and for the good of the individual churches. Hence, he holds a primacy of ordinary power over all the churches. (Vatican II, 283)

The Pope, Bishop of Rome and Peter's successor, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered. (CCC, 882)

The Lord made St. Peter the visible foundation of his Church. He entrusted the keys of the Church to him. the bishop of the Church of Rome, successor to St. Peter, is head of the college of bishops, the Vicar of Christ and Pastor of the universal Church on earth. The Pope enjoys, by divine institution, supreme, full, immediate, and universal power in the care of souls. (CCC, 936-937)

   This is what Rome taught, still believes, and upholds. The reformers, upon reading Scripture for themselves, began to see things differently. Being illuminated and enlightened by the word of God and the Spirit, many men desired to see the Catholic church reformed. Scripture was preached from pulpits and translated into the languages of the people. Until that time, Scripture was available in Latin. Most were uneducated and illiterate. The Reformation changed all of that. Commentaries and biblical books were written. Scholarship increased. Biblical schools were built. And sound confessions of faith and godly music was composed. All of this stemmed from the affirmation that Scripture, and Scripture alone, was to read and understood by God's people. Truly, a reformation was sparked. The world was turned upside down and forever changed. Thanks be to God!

   The church was called back to the scriptures and only the scriptures. Scripture is the single source of Christian revelation. Scripture alone is needed for salvation and sanctification. It alone is sufficient for faith and life. The church has no other authority- God and his word is its authority. The Bible is the perfect, inspired, infallible, sufficient, infallible, and authoritative word of God. Away with councils, extrabiblical books, traditions, and the pope!

   I will not quote reformers. They desired to go back to the sources, or Scripture, so we will only quote the word of God. What do the scriptures say?

The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law. (Deut. 29:29)

The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward. (Ps. 19:7-11)

Your word is a lamp to my feet and a light to my path. (Ps. 119:105)

For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it. (Is. 55:10-11)

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me... (Jn. 5:39)

Sanctify them in the truth; your word is truth. (Jn. 17:17)

For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. (Heb. 4:12)

And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2Pet. 1:19-21)

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2Tim. 3:16-17)

I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. (2Tim. 4:1-4)

   Clearly, Scripture is enough. The church has all it needs in the word of God. Scripture is the churches standard and rule. There is nothing in the inspired word of God about a pope, magisterium, invention of traditions, or anything else Rome teaches. The Bible teaches that Scripture is sufficient- it is the final authoritative norm for the church. Everything and everyone must submit to the word of God.

   Now, believers are encouraged to read the word of God, listen to sound preaching and teaching, call pastors who will faithfully proclaim God's truth, and thank God for his word that is made readily available. Men of the past fought and died so that the scriptures could be granted to every man in his own tongue. Treasure the word of God. Store it in your heart. Beware of the traditions of men. Submit to the word of God. Do not add to or take away from God's holy word. Read, memorize, study, pray, and apply God's truth. Remember, Scripture is sufficient for salvation and sanctification- everything the Christian needs to know about God, his will, his salvation, and how to honor and glorify him in life and death. Protestants are called the “people of the book” so we ought to be in the book. Take up, read, and feed on God's holy word.

   Sola scriptura, or scripture alone, is the dividing line between Catholics and Protestants. Rome will not confess Scripture alone. They confess Scripture, but will not add the word “alone.” Why? Because of corruption, greed, power, and a host of other reasons. Protestants, on the other hand, willingly confess and profess that it believes and cherishes the doctrine of Scripture alone. And not just the doctrine, but Scripture itself. We need no other authority than God and his word.