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| Switzerland-Sola Scriptura (Brief & PhD Edit) |
Sola Scriptura (Brief & PhD Edit)
Preface
Originally published on Blogger, 20130129, reformatted on Blogger for an entry on academia.edu, 20241026.
From my PhD, Wales, this is a Biblical, Reformed view that I hold to, that within my requested post-Viva revisions was contrasted with Roman Catholic theology.
The doctrine of sola scriptura[1] is the Reformed and Protestant counter to the traditionalism of the Roman Catholic Church.[2] This concept was originally applied by Reformers to particular Roman Catholic doctrines assumed to be over influenced by tradition.[3] Franke with a strong statement indicates the Reformers reasoned that Christian theology must be subject only to the direct authority of God through the Scripture, and not by any human authority or creeds.[4] Their hope was to minimize human interpretation of Scripture.[5] Weber reasons the Reformation standard of sola scriptura firmly upheld Reformed views against counter propositions.[6] The Scripture is authoritative because it is the vehicle by which the Holy Spirit speaks, and therefore has divine authority.[7] The Bible is the product of the Christian community that produced it under the guidance of the Holy Spirit.[8] As Anglican Rowan Williams states, ‘Revelation is the statement of God’s autonomy.’[9] God explains who he is and becomes his own ‘alter ego’ as Christ.[10] Roman Catholic theologian Alan Schreck states his Church agrees that the Bible is the inspired word of God,[11] but does not believe that the Bible is the only source of Revelation and spiritual guidance for Christians.[12] A dividing point between Protestants and Catholics comes with Schreck’s idea that God within Catholic thought continues to select certain individuals that teach with God’s authority through the Holy Spirit.[13] Protestant and those within the Reformed camp have, at times throughout history disagreed, with the Biblical and theological interpretations of certain Roman Catholic leaders, in particular the Pope,[14] believed to be inspired by the Holy Spirit.[15]
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[1] Scripture alone. Schreck (1984: 41). This is the English translation from Latin.
[2] Franke (2005: 147).
[3] Franke (2005: 147). John Calvin warns of the danger of appealing to tradition at the expense of Scripture. He implies this insults the Holy Spirit. Calvin (1543)(1996: 50).
[4] Franke (2005: 149). This is somewhat overstated, although true in general terms. For example, Calvin appeals to Augustine and tradition in his defence against free will theory and Albert Pighius. Tradition has a function in Reformed theology but is to be tested by Scripture at all times. Calvin (1543)(1996: 64).
[5] Franke (2005: 149). Calvin (1543)(1996: 64).
[6] Weber (1955)(1981: 113-114).
[7] Franke (2005: 150). Lindsell (1976: 28-40).
[8] Franke (2005: 151). Lindsell (1976: 28-40).
[9] Williams (2007: 116).
[10] Williams (2007: 116).
[11] Schreck (1984: 41).
[12] Schreck (1984: 42). Strictly speaking as noted, those in Reformed theology do trust in non-Biblical truths for spiritual guidance. Calvin admitted this in the context of Scripture and tradition. Calvin (1543)(1996: 64). I should also add that any reliance on philosophy and philosophy of religion is not strictly Biblical and I and many Reformed scholars look to philosophy for truth.
[13] Schreck (1984: 42).
[14] Calvin explains, within The Bondage and Liberation of the Will, his opinion that at that point in history the Papacy was beyond Reform. Calvin (1543)(1996: 17).
[15] Schreck (1984: 42).
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.
The doctrine of sola scriptura[1] is the Reformed and Protestant counter to the traditionalism of the Roman Catholic Church.[2] This concept was originally applied by Reformers to particular Roman Catholic doctrines assumed to be over influenced by tradition.[3] Franke with a strong statement indicates the Reformers reasoned that Christian theology must be subject only to the direct authority of God through the Scripture, and not by any human authority or creeds.[4] Their hope was to minimize human interpretation of Scripture.[5] Weber reasons the Reformation standard of sola scriptura firmly upheld Reformed views against counter propositions.[6] The Scripture is authoritative because it is the vehicle by which the Holy Spirit speaks, and therefore has divine authority.[7] The Bible is the product of the Christian community that produced it under the guidance of the Holy Spirit.[8] As Anglican Rowan Williams states, ‘Revelation is the statement of God’s autonomy.’[9] God explains who he is and becomes his own ‘alter ego’ as Christ.[10] Roman Catholic theologian Alan Schreck states his Church agrees that the Bible is the inspired word of God,[11] but does not believe that the Bible is the only source of Revelation and spiritual guidance for Christians.[12] A dividing point between Protestants and Catholics comes with Schreck’s idea that God within Catholic thought continues to select certain individuals that teach with God’s authority through the Holy Spirit.[13] Protestant and those within the Reformed camp have, at times throughout history disagreed, with the Biblical and theological interpretations of certain Roman Catholic leaders, in particular the Pope,[14] believed to be inspired by the Holy Spirit.[15]
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[1] Scripture alone. Schreck (1984: 41). This is the English translation from Latin.
[2] Franke (2005: 147).
[3] Franke (2005: 147). John Calvin warns of the danger of appealing to tradition at the expense of Scripture. He implies this insults the Holy Spirit. Calvin (1543)(1996: 50).
[4] Franke (2005: 149). This is somewhat overstated, although true in general terms. For example, Calvin appeals to Augustine and tradition in his defence against free will theory and Albert Pighius. Tradition has a function in Reformed theology but is to be tested by Scripture at all times. Calvin (1543)(1996: 64).
[5] Franke (2005: 149). Calvin (1543)(1996: 64).
[6] Weber (1955)(1981: 113-114).
[7] Franke (2005: 150). Lindsell (1976: 28-40).
[8] Franke (2005: 151). Lindsell (1976: 28-40).
[9] Williams (2007: 116).
[10] Williams (2007: 116).
[11] Schreck (1984: 41).
[12] Schreck (1984: 42). Strictly speaking as noted, those in Reformed theology do trust in non-Biblical truths for spiritual guidance. Calvin admitted this in the context of Scripture and tradition. Calvin (1543)(1996: 64). I should also add that any reliance on philosophy and philosophy of religion is not strictly Biblical and I and many Reformed scholars look to philosophy for truth.
[13] Schreck (1984: 42).
[14] Calvin explains, within The Bondage and Liberation of the Will, his opinion that at that point in history the Papacy was beyond Reform. Calvin (1543)(1996: 17).
[15] Schreck (1984: 42).
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.
CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.
FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.
GREEN, JAY (1971) Five Points of Calvinism, ‘Forward’, Grand Rapids, Sovereign Grace Publishers.
LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.
LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.
LUTHER, MARTIN. (1516)(1968) Commentary On The Epistle To The Romans, Translated by J.Theodore Mueller, Grand Rapids, Zondervan Publishing House.
LUTHER, MARTIN. (1518)(1989) ‘Heidelberg Disputation’, in Timothy F. Lull (ed.), Martin Luther’s Basic Theological Writings, Minneapolis, Fortress Press.
LUTHER, MARTIN. (1525)(1972) ‘The Bondage of the Will’, in F.W. Strothmann and Frederick W. Locke (eds.), Erasmus-Luther: Discourse on Free Will, New York, Frederick Ungar Publishing Co., INC.
SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.
WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.
WILLIAMS, ROWAN (2007) Wrestling with Angels, William B. Eerdmans Publishing Company, Grand Rapids.
SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.
WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.
WILLIAMS, ROWAN (2007) Wrestling with Angels, William B. Eerdmans Publishing Company, Grand Rapids.
