Formal Sufficiency of Scripture: Third Century Fathers (Guest Series)

Formal Sufficiency of Scripture
Stated and Examined from Scripture and the Fathers, with scholarly confirmation regarding the Fathers' views.

After explaining the nature of formal sufficiency (i.e. the Reformed view) in an introduction section (link), we explored Scripture's own testimony to its sufficiency (link). Although we could have stopped there, we have begun to explore the patristic testimony to the matter, beginning with the earliest Christian writers (link to discussion), and now continuing with the fathers of the 3rd century - some of whom were born in the 2nd century.

The writings of the 3rd century are in may respects better preserved than the writings of the preceding centuries. Consequently, we have a larger pool from which to draw. This larger pool also necessarily means that we have more specific discussions on more areas of theology, including discussion of Scripture. The following are some examples of what one finds in the third century.

Clement of Alexandria (150 - c. 215):

It is now time, as we have dispatched in order the other points, to go to the prophetic Scriptures; for the oracles present us with the appliances necessary for the attainment of piety, and so establish the truth. The divine Scriptures and institutions of wisdom form the short road to salvation. Devoid of embellishment, of outward beauty of diction, of wordiness and seductiveness, they raise up humanity strangled by wickedness, teaching men to despise the casualties of life; and with one and the same voice remedying many evils, they at once dissuade us from pernicious deceit, and clearly exhort us to the attainment of the salvation set before us.

ANF: Vol. II, Exhortation to the Heathen, Chapter 8.

Clement is here affirming not only that Scripture has the content necessary, but also the form necessary, to bring believers to a saving knowledge of the truth.

We see something similar in the next quotation.

Clement of Alexandria (150 - c. 215):

But godliness, that makes man as far as can be like God, designates God as our suitable teacher, who alone can worthily assimilate man to God. This teaching the apostle knows as truly divine. “Thou, O Timothy,” he says, “from a child hast known the holy letters, which are able to make thee wise unto salvation, through faith that is in Christ Jesus.” For truly holy are those letters that sanctify and deify; and the writings or volumes that consist of those holy letters and syllables, the same apostle consequently calls “inspired of God, being profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to every good work.” No one will be so impressed by the exhortations of any of the saints, as he is by the words of the Lord Himself, the lover of man. For this, and nothing but this, is His only work — the salvation of man. Therefore He Himself, urging them on to salvation, cries, “The kingdom of heaven is at hand.” Those men that draw near through fear, He converts. Thus also the apostle of the Lord, beseeching the Macedonians, becomes the interpreter of the divine voice, when he says, “The Lord is at hand; take care that ye be not apprehended empty.” But are ye so devoid of fear, or rather of faith, as not to believe the Lord Himself, or Paul, who in Christ’s stead thus entreats: “Taste and see that Christ is God?” Faith will lead you in; experience will teach you; Scripture will train you, for it says, “Come hither, O children; listen to me, and I will teach you the fear of the LORD.” Then, as to those who already believe, it briefly adds, “What man is he that desireth life, that loveth to see good days?” It is we, we shall say — we who are the devotees of good, we who eagerly desire good things. Hear, then, ye who are far off, hear ye who are near: the word has not been hidden from any; light is common, it shines “on all men.”

ANF: Vol. II, Exhortation to the Heathen, Chapter 9.

Observe that Clement ascribes a magisterial function to the Scriptures themselves. Who will train you? Scriptures will. And, of course, Clement appeals to the same Scripture we do to glean the same doctrine we glean.

Clement provides a slightly different twist on the same theme in the next quotation.

Clement of Alexandria (150 - c. 215):

And now we must look also at this, that if ever those who know not how to do well, live well; for they have lighted on well-doing. Some, too, have aimed well at the word of truth through understanding. “But Abraham was not justified by works, but by faith.” It is therefore of no advantage to them after the end of life, even if they do good works now, if they have not faith. Wherefore also the Scriptures were translated into the language of the Greeks, in order that they might never be able to allege the excuse of ignorance, inasmuch as they are able to hear also what we have in our hands, if they only wish. One speaks in one way of the truth, in another way the truth interprets itself. The guessing at truth is one thing, and truth itself is another. Resemblance is one thing, the thing itself is another. And the one results from learning and practice, the other from power and faith. For the teaching of piety is a gift, but faith is grace. “For by doing the will of God we know the will of God.” “Open, then,” says the Scripture, “the gates of righteousness; and I will enter in, and confess to the LORD.”

ANF: Vol. II, The Stromata, Book I, Chapter 7.—The Eclectic Philosophy Paves the Way for Divine Virtue.

Notice how Clement affirms that the Greeks cannot allege ignorance. This implies that the truth is discernible from the Scriptures themselves, and "the truth interprets itself" confirms that this is Clement's meaning.

Clement of Alexandria (150 - c. 215):

But if from any creature they received in any way whatever the seeds of the Truth, they did not nourish them; but committing them to a barren and rainless soil, they choked them with weeds, as the Pharisees revolted from the Law, by introducing human teachings, — the cause of these being not the Teacher, but those who choose to disobey. But those of them who believed the Lord’s advent and the plain teaching of the Scriptures, attain to the knowledge of the law; as also those addicted to philosophy, by the teaching of the Lord, are introduced into the knowledge of the true philosophy: “For the oracles of the Lord are pure oracles, melted in the fire, tried in the earth, purified seven times.” Just as silver often purified, so is the just man brought to the test, becoming the Lord’s coin and receiving the royal image.

ANF: Vol. II, The Stromata, Book VI, Chapter 7.

I haven't placed anything in bold in the quotation above, because I'd have to put almost everything in bold. Notice how Scripture is treated as being the seeds of the Truth, the Law (the books of Moses) is referred to as a Teacher, believers are those who "believed in the Lord's advent and the plain teaching of the Scriptures" and these attain to knowledge of the law.

Clement also puts the idea of formal sufficiency another way:

Clement of Alexandria (150 - c. 215):

Therefore, in the divine education, it is necessary that duties be imposed upon us, as things commanded by God and provided for our salvation. But, since of things that are necessary, some are for this life alone, while others cause the soul to aspire after a good life in the next world, it is but right that some obligations be imposed merely for living, and others for living well. Whatever is imposed for material life is binding upon the multitude, but what is adapted to living well, that is, the things by which eternal life is gained, should be able to be gathered from the Scriptures by those who read them, gathered at least in their general outline.

FC, Vol. 23, Clement of Alexandria: Christ the Educator, Chapter 13, §103 (New York: Fathers of the Church, Inc., 1954), p. 91.

This is not a surprising doctrine, of course. It is just what the Scriptures themselves teach, but the point that we can gain a knowledge of those things necessary for eternal life from reading the Scriptures is plainly Clement's teaching.

Clement of Alexandria (150 - c. 215):

But if philosophy contributes remotely to the discovery of truth, by reaching, by diverse essays, after the knowledge which touches close on the truth, the knowledge possessed by us, it aids him who aims at grasping it, in accordance with the Word, to apprehend knowledge. But the Hellenic truth is distinct from that held by us (although it has got the same name), both in respect of extent of knowledge, certainly of demonstration, divine power, and the like. For we are taught of God, being instructed in the truly “sacred letters” by the Son of God.

Greek:
Εἰ δὲ καὶ πόῤῥωθεν συλλαμβάνεται φιλοσοφία πρὸς τὴν ἀληθείας εὕρεσιν, κατὰ διαφόρους ἐπιβολὰς διατείνουσα ἐπὶ τὴν προσεχῶς ἁπτομένην τῆς ἀληθείας τῆς καθʼ ἡμᾶς εἴδησιν, ἀλλὰ συλλαμβάνεταί γε τῷ λογικῶς ἐπιχειρεῖν ἐσπουδακότι ἀνθάπτεσθαι γνώσεως. χωρίζεται δὲ ἡ Ἑλληνικὴ ἀλήθεια τῆς καθ' ἡμᾶς, εἰ καὶ τοῦ αὐτοῦ μετείληφεν ὀνόματος, καὶ μεγέθει γνώσεως καὶ ἀποδείξει κυριωτέρᾳ καὶ θείᾳ δυνάμει καὶ τοῖς ὁμοίοις· θεοδίδακτοι γὰρ ἡμεῖς, ἱερὰ ὄντως γράμματα παρὰ τῷ υἱῷ τοῦ θεοῦ παιδευόμενοι·

Stromatum, Liber Primus, Caput 20, PG 8:816; translation in ANF: Vol. II, The Stromata, Book I, Chapter 20.

Notice that Clement is here affirming that God himself teaches us, and this is described as being instruction in the "sacred letters."

Turning from Clement in Alexandria, we can travel west across Africa to Tertullian, who is often called the "Father of Latin Christianity." The earliest major father who wrote in Latin, Tertullian had significant influence in the West, even though he eventually fell into Montanism.

Tertullian (c. 160-c. 220):

But what hinders them from readily perceiving this community of the Father’s titles in the Son, is the statement of Scripture, whenever it determines God to be but One; as if the selfsame Scripture had not also set forth Two both as God and Lord, as we have shown above. Their argument is: Since we find Two and One, therefore Both are One and the Same, both Father and Son. Now the Scripture is not in danger of requiring the aid of any one’s argument, lest it should seem to be self-contradictory. It has a method of its own, both when it sets forth one only God, and also when it shows that there are Two, Father and Son; and is consistent with itself [i.e. sufficient itself, suficit sibi, PL 2:177]. It is clear that the Son is mentioned by it. For, without any detriment to the Son, it is quite possible for it to have rightly determined that God is only One, to whom the Son belongs; since He who has a Son ceases not on that account to exist, — Himself being One only, that is, on His own account, whenever He is named without the Son.

ANF: Vol. III, Against Praxeas, Chapter 18.

Notice Tertullian's confidence in the Scriptures. Although he obviously is explaining the Scriptures, he is bold to state that the Scriptures are sufficient to themselves - they don't require someone's supporting argument.

As excellent as those comments are, Tertullian's next comments are even more appropriate in dealing with modern Rome.

Tertullian (c. 160-c. 220):

He, therefore, will not be a Christian who shall deny this doctrine which is confessed by Christians; denying it, moreover, on grounds which are adopted by a man who is not a Christian. Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men’s common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open, and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances.

ANF: Vol. III, On the Resurrection of the Flesh, Chapter 3.

Notice that Tertullian seems to suggest "scriptures alone" as the solution to heresies. His comment about taking away the wisdom they share with the heathen reminds me of the issue of transubstantiation - a dogma that is only possible by importing Aristotelean categories into the text of Scripture, but I digress.

Heading back to Alexandria, we encounter a man 35 years younger than Clement and 20 years younger than Tertullian, but teaching the same doctrines. Again, we note that not everything that Origen taught was good. His hermeneutic of metaphor and his apparent universalism are not to be followed (and we might add some other things as well). Nevertheless, Origen was perhaps as influential in the East as Tertullian was the in West. Much of his vast body of work has been lost, but an enormous amount still remains.

Origen (c. 185-c. 254):

Celsus next proceeds to say, that the system of doctrine, viz., Judaism, upon which Christianity depends, was barbarous in its origin. And with an appearance of fairness, he does not reproach Christianity because of its origin among barbarians, but gives the latter credit for their ability in discovering (such) doctrines. To this, however, he adds the statement, that the Greeks are more skillful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations. Now this is our answer to his allegations, and our defense of the truths contained in Christianity, that if any one were to come from the study of Grecian opinions and usages to the Gospel, he would not only decide that its doctrines were true, but would by practice establish their truth, and supply whatever seemed wanting, from a Grecian point of view, to their demonstration, and thus confirm the truth of Christianity. We have to say, moreover, that the Gospel has a demonstration of its own, more divine than any established by Grecian dialectics. And this diviner method is called by the apostle the “manifestation of the Spirit and of power”of “the Spirit,” on account of the prophecies, which are sufficient to produce faith in any one who reads them, especially in those things which relate to Christ; and of “power,” because of the signs and wonders which we must believe to have been performed, both on many other grounds, and on this, that traces of them are still preserved among those who regulate their lives by the precepts of the Gospel.

ANF: Vol. IV, Origen against Celsus, Book I, Chapter II.

Notice how Origen is quite bold to proclaim the power of the Scriptures not only to establish their own truth, but also to produce saving faith in anyone who reads them. That's one way of expressing the formal sufficiency of Scripture, as we've already explained it.

That is, of course, not the only time Origen makes this kind of claim for Scripture. Here's another example.

Origen (c. 185-c. 254):

The more one reads the Scriptures daily and the greater one’s understanding is, the more renewed always and every day. I doubt whether a mind which is lazy toward the holy Scriptures and the exercise of spiritual knowledge can be renewed at all.

Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), p. 308.

The point here is slightly tangential at first glance. But consider the point that what Origen is saying is that reading the Scriptures is the way to better understand the Scriptures.

That's why we also find Origen saying this:

Origen (c. 185-c. 254), commenting on Romans 9:20:

If we want to know something of the secret and hidden things of God and if we are not people of lusts and contentions, then let us inquire faithfully and humbly into the judgments of God which are contained more secretly in holy Scripture. For even the Lord said: Search the Scriptures, knowing that these things are applicable not to those who are busy with other matters and only hear or read the Bible from time to time, but to those who with a pure and simple heart endeavor to open up the holy Scriptures by their labor and constant attention. I know well enough that I am not one of them! But anyone who is, let him seek and he will find.

Gerald Bray, ed., Ancient Christian Commentary on Scripture, New Testament VI: Romans (Downers Grove: InterVarsity Press, 1998), pp. 259-260.

It's hard to imagine the Bible being more formally sufficient than that. Origen is quite explicit that anyone who is willing to give constant attention to the Scriptures can seek and find the truth in them.

We might add, at this point, that Origen also viewed the authority of Scripture as sufficient to refute heretics.

Origen (c. 185-c. 254):

And now, what we have drawn from the authority of Scripture ought to be sufficient to refute the arguments of the heretics.

ANF: Vol. IV, Origen De Principiis, Book II, Chapter 5, §3.

It might not appear that this is directly related to the sufficiency of Scripture, but consider that if Scripture cannot be properly understood without tradition and the magisterium, any argument that is only based on the authority of Scripture would inherently be insufficient. Thus, by affirming the sufficiency of the authority of Scripture, Origen is affirming the formal sufficiency of Scripture.

Heading north from Egypt, we can turn to Firmilian, who naturally teaches the same doctrine on this point.

Firmilian, Bishop of Caesaria (c. 200-268):

But to what they allege and say on behalf of the heretics, that the apostle said, “Whether in pretense or in truth, Christ is preached,” it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the apostle himself what the apostle said.

ANF: Vol. V, The Epistles of Cyprian, Epistle 74 - To Cyprian, Against the Letter of Stephan 254 A.D., §20.

Obviously, the scope of Firmilian's comment is related to a specific doctrinal issue, but it is evidence of his overall hermeneutic, in which it is not necessary to supplement the authority of Scripture with additional sources of authority - nor is it necessary to do more than read Scripture to determine the meaning of Scripture.

The following quotations are the two prefaces to Cyprian's treatise XII, the first from Book I, the second from Book III. The remainder of the three book treatise is essentially just verbatim quotations from Scripture (excluding the chapter headings).

Cyprian of Carthage (d. 258):

Cyprian to his son Quirinus, greeting. It was necessary, my beloved son, that I should obey your spiritual desire, which asked with most urgent petition for those divine teachings wherewith the Lord has condescended to teach and instruct us by the Holy Scriptures, that, being led away from the darkness of error, and enlightened by His pure and shining light, we may keep the way of life through the saving sacraments. And indeed, as you have asked, so has this discourse been arranged by me; and this treatise has been ordered in an abridged compendium, so that I should not scatter what was written in too diffuse an abundance, but, as far as my poor memory suggested, might collect all that was necessary in selected and connected heads, under which I may seem, not so much to have treated the subject, as to have afforded material for others to treat it. Moreover, to readers also, brevity of the same kind is of very great advantage, in that a treatise of too great length dissipates the understanding and perception of the reader, while a tenacious memory keeps that which is read in a more exact compendium. But I have comprised in my undertaking two books of equally moderate length: one wherein I have endeavoured to show that the Jews, according to what had before been foretold, had departed from God, and had lost God's favour, which had been given them in past time, and had been promised them for the future; while the Christians had succeeded to their place, deserving well of the Lord by faith, and coming out of all nations and from the whole world. The second book likewise contains the sacrament of Christ, that He has come who was announced according to the Scriptures, and has done and perfected all those things whereby He was foretold as being able to be perceived and known. And these things may be of advantage to you meanwhile, as you read, for forming the first lineaments of your faith. More strength will be given you, and the intelligence of the heart will be effected more and more, as you examine more fully the Scriptures, old and new, and read through the complete volumes of the spiritual books. For now we have filled a small measure from the divine fountains, which in the meantime we would send to you. You will be able to drink more plentifully, and to be more abundantly satisfied, if you also will approach to drink together with us at the same springs of the divine fullness. I bid you, beloved son, always heartily farewell.

- Cyprian of Carthage, Treatise XII, Book 1, Preface, ANF5

Cyprian of Carthage (d. 258):

Cyprian to his son Quirinus, greeting. Of your faith and devotion which you manifest to the Lord God, beloved son, you asked me to gather out for your instruction from the Holy Scriptures some heads bearing upon the religious teaching of our school; seeking for a succinct course of sacred reading, so that your mind, surrendered to God, might not be wearied with long or numerous volumes of books, but, instructed with a summary of heavenly precepts, might have a wholesome and large compendium for nourishing its memory. And because I owe you a plentiful and loving obedience, I have done what you wished. I have laboured for once, that you might not always labour. Therefore, as much as my small ability could embrace, I have collected certain precepts of the Lord, and divine teachings, which may be easy and useful to the readers, in that a few things digested into a short space are both quickly read through, and are frequently repeated. I bid you, beloved son, ever heartily farewell.

Cyprian of Carthage, Treatise XII, Book 3, Preface, ANF5

Notice the way that Cyprian views these Scriptures as sufficient in themselves to provide instruction, once they have been brought to the reader's attention. He provides a compendium, yes, but he's providing a list of verses - not a commentary on the verses.

Cyprian of Carthage (d. 258):

These things were before declared to us, and predicted. But we, forgetful of the law and obedience required of us, have so acted by our sins, that while we despise the Lord's commandments, we have come by severer remedies to the correction of our sin and probation of our faith. Nor indeed have we at last been converted to the fear of the Lord, so as to undergo patiently and courageously this our correction and divine proof. Immediately at the first words of the threatening foe, the greatest number of the brethren betrayed their faith, and were cast down, not by the onset of persecution, but cast themselves down by voluntary lapse. What unheard-of thing, I beg of you, what new thing had happened, that, as if on the occurrence of things unknown and unexpected, the obligation to Christ should be dissolved with headlong rashness? Have not prophets aforetime, and subsequently apostles, told of these things? Have not they, full of the Holy Spirit, predicted the afflictions of the righteous, and always the injuries of the heathens? Does not the sacred Scripture, which ever arms our faith and strengthens with a voice from heaven the servants of God, say, "You shall worship the Lord your God, and Him only shall you serve? " [Deuteronomy 6:13] Does it not again show the anger of the divine indignation, and warn of the fear of punishment beforehand, when it says, "They worshipped them whom their fingers have made; and the mean man bows down, and the great man humbles himself, and I will forgive them not? " [Isaiah 2:8-9] And again, God speaks, and says, "He that sacrifices unto any gods, save unto the Lord only, shall be destroyed." [Exodus 22:20] In the Gospel also subsequently, the Lord, who instructs by His words and fulfils by His deeds, teaching what should be done, and doing whatever He had taught, did He not before admonish us of whatever is now done and shall be done? Did He not before ordain both for those who deny Him eternal punishments, and for those that confess Him saving rewards?

- Cyprian of Carthage, Treatise 3, Section 7

I know that some of the Roman communion will be tempted to say that Cyprian's words above simply reflect a high view of Scripture. They do reflect a high view of Scripture, of course, but they actually go so far as to describe the Scripture as teaching and to attribute to Scripture the very actions of arming our faith and strengthening it with a voice from heaven. I'm not sure it would be possible to have a higher view of Scripture than that.

From Carthage we can journey north to Rome, and slightly back in time. Hippolytus was born approximately in the middle between Tertullian and Origen, but obviously has a significant overlap with each, in terms of his lifespan.

Hippolytus (c. 170-c. 236):

In this way, then, they choose to set forth these things, and they make use only of one class of passages; just in the same one-sided manner that Theodotus employed when he sought to prove that Christ was a mere man. But neither has the one party nor the other understood the matter rightly, as the Scriptures themselves confute their senselessness, and attest the truth. See, brethren, what a rash and audacious dogma they have introduced, when they say without shame, the Father is Himself Christ, Himself the Son, Himself was born, Himself suffered, Himself raised Himself. But it is not so. The Scriptures speak what is right; but Noetus is of a different mind from them. Yet, though Noetus does not understand the truth, the Scriptures are not at once to be repudiated. For who will not say that there is one God? Yet he will not on that account deny the economy (i.e., the number and disposition of persons in the Trinity). The proper way, therefore, to deal with the question is first of all to refute the interpretation put upon these passages by these men, and then to explain their real meaning. For it is right, in the first place, to expound the truth that the Father is one God, "of whom is every family," "by whom are all things, of whom are all things, and we in Him." Let us, as I said, see how he is confuted, and then let us set forth the truth. Now he quotes the words, "Egypt has laboured, and the merchandise of Ethiopia and the Sabeans," and so forth on to the words, "For Thou art the God of Israel, the Saviour." And these words he cites without understanding what precedes them. For whenever they wish to attempt anything underhand, they mutilate the Scriptures. But let him quote the passage as a whole, and he will discover the reason kept in view in writing it.

ANF: Vol. V, Against the Heresy of One Noetus, §§3-4.

Notice, in the quotation above, that Hippolytus not only ascribes to the Scriptures themselves the power to confute heresy, but also explains that when one simply reads the passage of Scripture as a whole, the meaning becomes clear. Of course, he's only applying this principle to this specific passage, but there is not something special about this passage or about the way he is writing that make us think that this is an isolated case.

Indeed, later in the same treatise, we find the following:

Hippolytus (c. 170-c. 236):

There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source. For just as a man, if he wishes to be skilled in the wisdom of this world, will find himself unable to get at it in any other way than by mastering the dogmas of philosophers, so all of us who wish to practise piety will be unable to learn its practice from any other quarter than the oracles of God. Whatever things, then, the Holy Scriptures declare, at these let us look; and whatsoever things they teach, these let us learn; and as the Father wills our belief to be, let us believe; and as He wills the Son to be glorified, let us glorify Him; and as He wills the Holy Spirit to be bestowed, let us receive Him. Not according to our own will, nor according to our own mind, nor yet as using violently those things which are given by God, but even as He has chosen to teach them by the Holy Scriptures, so let us discern them.

ANF: Vol. V, Against the Heresy of One Noetus, §9

Someone may wish to claim that the sola Scriptura reference at the beginning of the preceding quotation is just referring to material sufficiency. But it is not simply saying that Scriptures have everything we need to know - it is saying it is the one source. There are not, for Hippolytus, two sources (Scripture and Tradition) or three sources (Scripture, Tradition, and the Magisterium). And while someone might say that he is simply saying that there is a single source, but he's not denying the need to have that single source opened by a non-source Magisterium, his comments about learning from none but Scripture, and especially his final comment about learning in the way in which God teaches them by the Scriptures should seal the matter.

Next, we can turn back east to Asia Minor and Gregory Thaumaturgus, also known as Gregory the Wonderworker.

Gregory Thaumaturgus (213-270):

With respect to these human teachers, indeed, he counseled us to attach ourselves to none of them, not even though they were attested as most wise by all men, but to devote ourselves to God alone, and to the prophets. And he himself became the interpreter of the prophets (ὑποφητεύων) to us, and explained whatsoever was dark or enigmatical in them. For there are many things of that kind in the sacred words; and whether it be that God is pleased to hold communication with men in such a way as that the divine word may not enter all naked and uncovered into an unworthy soul, such as many are, or whether it be, that while every divine oracle is in its own nature most clear and perspicuous, it seems obscure and dark to us, who have apostatized from God, and have lost the faculty of hearing through time and age, I cannot tell. But however the case may stand, if it be that there are some words really enigmatical, he explained all such, and set them in the light, as being himself a skilled and most discerning hearer of God; or if it be that none of them are really obscure in their own nature, they were also not unintelligible to him, who alone of all men of the present time with whom I have myself been acquainted, or of whom I have heard by the report of others, has so deeply studied the clear and luminous oracles of God, as to be able at once to receive their meaning into his own mind, and to convey it to others. For that Leader of all men, who inspires (ὑπηχῶν) God’s dear prophets, and suggests all their prophecies and their mystic and heavenly words, has honoured this man as He would a friend, and has constituted him an expositor of these same oracles; and things of which He only gave a hint by others, He made matters of full instruction by this man’s instrumentality; and in things which He, who is worthy of all trust, either enjoined in regal fashion, or simply enunciated, He imparted to this man the gift of investigating and unfolding and explaining them: so that, if there chanced to be any one of obtuse and incredulous mind, or one again thirsting for instruction, he might learn from this man, and in some manner be constrained to understand and to decide for belief, and to follow God. These things, moreover, as I judge, he gives forth only and truly by participation in the Divine Spirit: for there is need of the same power for those who prophesy and for those who hear the prophets; and no one can rightly hear a prophet, unless the same Spirit who prophesies bestows on him the capacity of apprehending His words. And this principle is expressed indeed in the Holy Scriptures themselves, when it is said that only He who shutteth openeth, and no other one whatever (Is. 22:22; Rev. 3:7); and what is shut is opened when the word of inspiration explains mysteries. Now that greatest gift this man has received from God, and that noblest of all endowments he has had bestowed upon him from heaven, that he should be an interpreter of the oracles of God to men (Eph. 3:8-9), and that he might understand the words of God, even as if God spake them to him, and that he might recount them to men in such wise as that they may hear them with intelligence (The text gives ὡς ἀκούσωσιν with Voss. and Bengel. The Paris editor gives ἀκούουσιν). Therefore to us there was no forbidden subject of speech (ἄῤῥητον); for there was no matter of knowledge hidden or inaccessible to us, but we had it in our power to learn every kind of discourse, both foreign (Barbarian) and Greek, both spiritual and political, both divine and human; and we were permitted with all freedom to go round the whole circle of knowledge, and investigate it, and satisfy ourselves with all kinds of doctrines, and enjoy the sweets of intellect. And whether it was some ancient system of truth, or whether it was something one might otherwise name that was before us, we had in him an apparatus and a power at once admirable and full of the most beautiful views. And to speak in brief, he was truly a paradise to us after the similitude of the paradise of God, wherein we were not set indeed to till the soil beneath us, or to make ourselves gross with bodily nurture (σωματοτροφεῖν παχυνομένους), but only to increase the acquisitions of mind with all gladness and enjoyment,—planting, so to speak, some fair growths ourselves, or having them planted in us by the Author of all things.

ANF: Vol. VI, Acknowledged Writings, The Oration and Panegyric Addressed to Origin, Argument XV.

The discussion above mentions the fact that the Scriptures may be clear in their own nature (as one of two possibilities) and that men are simply blind to it. Gregory goes on to explain that the solution to this blindness is the work of the Holy Spirit. It is essentially the same presentation we made in our explanation of what formal sufficiency means, although Gregory does not use precisely the same words.

Finally, we can go even further east to Archelaus from Caschar in Mesopotamia.

Archelaus (circa 277):

But now, what it is necessary for me to say on the subject of the inner and the outer man, may be expressed in the words of the Saviour to those who swallow a camel, and wear the outward garb of the hypocrite, begirt with blandishments and flatteries. It is to them that Jesus addresses Himself when He says: "Woe unto you, scribes and Pharisees, hypocrites! For you make clean the outside of the cup and of the platter, but within they are full of uncleanness. Or know you not, that He that made that which is without, made that which is within also? " Now why did He speak of the cup and of the platter? Was He who uttered these words a glassworker, or a potter who made vessels of clay? Did He not speak most manifestly of the body and the soul? For the Pharisees truly looked to the "tithing of anise and cummin, and left undone the weightier matters of the law; " and while devoting great care to the things which were external, they overlooked those which bore upon the salvation of the soul. For they also had respect to "greetings in the market-place," and "to the uppermost seats at feasts:" and to them the Lord Jesus, knowing their perdition, made this declaration, that they attended to those things only which were without, and despised as strange things those which were within, and understood not that He who made the body made also the soul. And who is so unimpressible and stolid in intellect, as not to see that those sayings of our Lord may suffice him for all cases? Moreover, it is in perfect harmony with these sayings that Paul speaks, when he interprets to the following intent certain things written in the law: "You shall not muzzle the mouth of the ox that treads out the grain. Does God take care for oxen? Or says He it altogether for our sakes? " But why should we waste further time upon this subject?

ANF: Vol. VI, The Acts of the Disputation with the Heresiarch Manes, §21.

Archelaus does go on to add some additional thoughts, but notice that he does speak as though he believes that the plain reading of Scripture, in harmony with itself, is sufficient. Thus, this final quotation (for this segment) is really more of an illustration of someone using the Scriptures as though they are formally sufficient, rather than an explicit teaching that they are formally sufficient.

(to be continued)

Today's ISI Discussion on Formal Sufficiency

We meandered off into a few other topics related to Roman Catholicism, but the bulk of the discussion was on the formal sufficiency of Scripture (link to mp3).

-TurretinFan

ISI Today

Lord willing, I will be appearing on Chris Arnzen's radio show, Iron Sharpens Iron, from 7-8 pm EST (4-5 pm PST). The topic will be the Formal Sufficiency of Scriptures. The show can be heard over the air in Long Island and Connecticut, and can be heard via live streaming anywhere there is Internet (www.Sharpens.org & www.AM1240WGBB.com). It is a call-in show, so feel free to call in at (631) 888-8811. This is a topic that divides Rome from the Reformed Churches, so calls from Roman Catholics are especially welcome.

Formal Sufficiency of Scripture: Early Christian Writers (Guest Series)

Formal Sufficiency of Scripture
Stated and Examined from Scripture and the Fathers, with scholarly confirmation regarding the Fathers' views.

In an introduction section (link), we discussed the nature of formal sufficiency that we, the Reformed, affirm. In the next section (link), we saw Scripture's own testimony to its own sufficiency. If we were simply establishing the Reformed position, that would be completely sufficient. It would not be necessary to add anything to that.

Nevertheless, our challenger from the Roman side has requested some patristic confirmation. Frankly, we are not sanguine about the possibility that he'll actually carefully read and consider the evidence that we present, yet perhaps these evidences will be sufficient to help establish that our insight into Scripture is not a novel insight.

Thus, in this section, we will focus on some early Christian writers and identify what they had to say about the Scriptures. One logical place to start is with Justin Martyr.

Justin Martyr (wrote after 151)(ANF 1):

And I replied, “I would not bring forward these proofs, Trypho, by which I am aware those who worship these [idols] and such like are condemned, but such [proofs] as no one could find any objection to. They will appear strange to you, although you read them every day; so that even from this fact we understand that, because of your wickedness, God has withheld from you the ability to discern the wisdom of His Scriptures; yet [there are] some exceptions, to whom, according to the grace of His long-suffering, as Isaiah said, He has left a seed of salvation, lest your race be utterly destroyed, like Sodom and Gomorrah. Pay attention, therefore, to what I shall record out of the holy Scriptures, which do not need to be expounded, but only listened to.

ANF: Vol. I, Dialogue of Justin, Chapter 55.

There are a couple of key points to notice in this quotation from Justin. First, Justin recognizes the need for God to enlighten the mind of the hearer. He suggests that God withheld wisdom from Trypho, but Justin still insists that the testimony of Scripture is so clear that it can simply be listened to. When you compare that to our presentation in the introduction section, and when you look at the Scriptural testimony, you see that Justin's words seem to be consistent with both.

Moving on from Justin, we can consider Irenaeus. Irenaeus offers the following testimony to the perspicuity of Holy Scripture.

Irenaeus (130 - c. 200)(ANF 1):

A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision [of its several parts]. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd.] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers.

ANF: Vol. I, Against Heresies, 2:27:1.

Like Justin, Irenaeus acknowledges that a sound mind is a gift from God, and Irenaeus further explains that there are clear and unambiguous teachings in Scripture. He similarly places understanding of these Scriptures within the provenance of individual men who daily study the Word.

Here's another example from Irenaeus:

Irenaeus (130 - c. 200)(ANF 1):

According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,—those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement [made to them]; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables.

ANF: Vol. I, Against Heresies, 2:27:2.

This is similar to the last two quotations. It also shows that Irenaeus believed that the Scriptures could be understood by everyone, although some people handcuff themselves.

Moreover, Irenaeus informs us that the notion of a “living voice” being needed to the interpretation of Holy Scripture originated with Gnostic heretics.

Irenaeus (130 - c. 200)(ANF 1):

When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but viva voce: wherefore also Paul declared, “But we speak wisdom among those that are perfect, but not the wisdom of this world.” And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.

ANF: Vol. I, Against Heresies, Book 3:2:1.

What's interesting about this point that Irenaeus raises is that he is directly addressing the error of those who try to argue that although Scripture may have the teachings, they are too ambiguous to be extracted simply by reading the Scripture, and that consequently tradition is needed.

This provides a good chance to turn to the testimonies of the ancients regarding the perspicuity of Holy Scripture.

Irenaeus (130 - c. 200)(ANF 1):

And in every Epistle the apostle [i.e. Paul] plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

ANF: Vol. I, Against Heresies, Book 5:14:3.

Irenaeus' comments are pretty self-explanatory. We see a similar idea in Theophilus of Antioch.

Theophilus of Antioch (A.D. 115–168 or 181)(ANF 2):

Therefore, do not be skeptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, “We have not heard, neither have we known.” But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, “Show me thy God,” this is my God, and I counsel you to fear Him and to trust Him.

ANF: Vol. II, Theophilus to Autolycus, Book I, Chapter 14.

Notice how Theophilus not only explains his own personal story about coming to faith through reading the Scriptures, but also claims that the Scriptures will make things plain for others. This is the same role of illumination we discussed in the previous sections of this series.

And that's not all Theophilus has to say:

Theophilus of Antioch (A.D. 115–168 or 181) (ANF 2):

Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews,—illiterate, and shepherds, and uneducated.

Original Greek:
ὁμοίως εἶπον καὶ οἱ λοιποὶ τῆς ἀληθείας προφῆται. Καὶ τί μοι τὸ πλῆθος καταλέγειν τῶν προφητῶν, πολλῶν ὄντων καὶ μυρία φίλα καὶ σύμφωνα εἰρηκότων; οἱ γὰρ βουλόμενοι δύνανται ἐντυχόντες τοῖς διʼ αὐτῶν εἰρημένοις ἀκριβῶς γνῶναι τὸ ἀληθὲς καὶ μὴ παράγεσθαι ὑπὸ διανοίας καὶ ματαιοπονίας. οὗτοι οὖν οὓς προειρήκαμεν προφῆται ἐγένοντο ἐν Ἑβραίοις, ἀγράμματοι καὶ ποιμένες καὶ ἰδιῶται.

Ad Autolycum, Liber II, §35, PG 6:1109; ANF: Vol. II, Theophilus to Autolycus, Book II, Chapter 35.

Notice again how Theophilus views the Scriptures as something that can readily be understood through simply reading them.

Other early Christian writings that have sometimes been dated as early as the 1st or 2nd century also give a similar picture.

1 Clement has been dated by some as early as the the late 90's and as late as A.D. 140 or later. Also, the authorship of the book is uncertain. Thus, this is not necessarily the writing of a church father, but it is an early Christian writing.

1 Clement 45:1-3

(Lightfoot Translation)
Be ye contentious, brethren, and jealous about the things that pertain unto salvation. Ye have searched the scriptures, which are true, which were given through the Holy Ghost; and ye know that nothing unrighteous or counterfeit is written in them.

Alternative translation (Roberts Translation): Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them.

Greek: Φιλόνεικοί ἐστε, ἀδελφοί, καὶ ζηλωταὶ περὶ τῶν ἀνηκόντων εἰς συτηρίαν ἐγκεκύφατε εἰς τὰς γραηάς, ρὰς γραγάς, τὰς ἀληθεῖς, τὰς [διὰ] τοῦ ὰγίου ἐπίστασθε ὅτι οὐδὲν ἄδικον οὐδὲ παραπεποιημένον γέγραπται ἐν αὐταῖς.

This is less explicit than some of the passages above, but it is clear that the author of 1 Clement thinks that his readers will be familiar with Scripture and that they will obtain their information about salvation from those entirely trustworthy books.

1 Clement 53:1

(Lightfoot Translation)
For ye know, and know well, the sacred scriptures, dearly beloved, and ye have searched into the oracles of God. We write these things therefore to put you in remembrance.

Alternative translation (Roberts Translation): Ye understand, beloved, you understand well the Sacred Scriptures, and you have looked very earnestly into the oracles of God. Call then these things to your remembrance.

Greek: Ἐπίστασθε γὰρ καὶ καλῶς ἐπίσταθε τὰς ὶερὰς γραφὰς, καὶ ἐγκεκύφατε εἰς τὰ λόγια τοῦ Θεοῦ πρὸς ἀνάμνησιν αῧν ταῦτα γράφομεν.

Similarly, as in the previous instance, the author of 1 Clement assumes familiarity with Scripture and does not claim to write so much to instruct as simply to remind.

A similar remark can be found in a letter ascribed to Polycarp (whether it is actually Polycarp's work is probably less certain, but it is a fairly early Christian writing):

Polycarp to the Philippians, Chapter 12:

(Roberts Translation - ANF 1)
For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.

(Lightfoot Translation)
For I am persuaded that ye are well trained in the sacred writings, and nothing is hidden from you. But to myself this is not granted.

(Lake Translation)
For I am persuaded that ye are well trained in the sacred writings, and nothing is hidden from you. But to myself this is not granted.

Latin (the original Greek was not preserved, to my knowledge):
Confido enim vos bene exercitatos esse in sacris literis, et nihil vos latet; mihi autem non est concessum.

And there is more from Polycarp:

Polycarp to the Philippians, Chapter 3

(Roberts Translation - ANF 1)
These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, " is the mother of us all." For if any one be inwardly possessed of these graces, he hath fulfilled ths command of righteousness, since he that hath love is far from all sin.

(Lightfoot Translation)
These things, brethren, I write unto you concerning righteousness, not because I laid this charge upon myself, but because ye invited me. For neither am I, nor is any other like unto me, able to follow the wisdom of the blessed and glorious Paul, who when he came among you taught face to face with the men of that day the word which concerneth truth carefully and surely; who also, when he was absent, wrote a letter unto you, into the which if ye look diligently, ye shall be able to be builded up unto the faith given to you, which is the mother of us all, while hope followeth after and love goeth before--love toward God and Christ and toward our neighbor. For if any man be occupied with these, he hath fulfilled the commandment of righteousness; for he that hath love is far from all sin.

(Lake Translation)
These things, brethren, I write to you concerning righteousness, not at my own instance, but because you first invited me. For neither am I, nor is any other like me, able to follow the wisdom of the blessed and glorious Paul, who when he was among you in the presence of the men of that time taught accurately and stedfastly the word of truth, and also when he was absent wrote letters to you, from the study of which you will be able to build yourselves up into the faith given you; "which is the mother of us all" when faith follows, and love of God and Christ and neighbour goes before. For if one be in this company he has fulfilled the command of righteousness, for he who has love is far from all sin.

Greek:
Ταῦτα, ἀδελφοί, οὐκ ἐμαυτῷ ἐπιτρέψας γράφω ὑμῖν περὶ τῆς δικαιοσύνης, ἀλλ' ἐπεὶ ὑμεῖς προεπεκαλέσασθέ με. Oὔτε γὰρ ἐγὼ οὔτε ἄλλος ὅμοιος ἐμοὶ δύναται κατακολουθῆσαι τῇ σοφίᾳ τοῦ μακαρίου καὶ ἐνδόξου Παύλου, ὃς γενόμενος ἐν ὑμῖν κατὰ πρόσωπον τῶν τότε ἀνθρώπων ἐδίδαξεν ἀκριβῶς καὶ βεβαίως τὸν περὶ ἀληθείας λόγον, ὃς καὶ ἀπὼν ὑμῖν ἔγραψεν ἐπιστολάς, εἰς ἃς ἐὰν ἐγκύπτητε, δυνηθήσεσθε οἰκοδομεῖσθαι εἰς τὴν δοθεῖσαν ὑμῖν πίστιν. ἥτις ἐστὶν μήτηρ πάντων ἡμῶν, ἐπακολουθούσης τῆς ἐλπίδος, προαγούσης τῆς ἀγάπης τῆς εἰς θεὸν καὶ Χριστὸν καὶ εἰς τὸν πλησίον. ἐὰν γάρ τις τούτων ἐντὸς ᾖ, πεπλήρωκεν ἐντολὴν δικαιοσύνης· ὁ γὰρ ἔχων ἀγάπην μακράν ἐστιν πάσης ἁμαρτίας.

Notice that he not only praises the wisdom of Paul, but he affirms that Paul's letter to the Philippians is "the means of building up in" the faith that Paul had delivered to them by preaching to them.

The following selections are taken from Ignatius letters. These letters are thought to be authentic, and quite early, but their existence in long and short forms suggests significant tampering. The date of the tampering is not very clear. So, I would not suggest that we should assume that these letters can be definitively dated to the first two centuries, but many folks certainly would date them that early. In general, the short recension is what we would expect to be more likely the authentic original where the long and short differ.

Ignatius to Philadelphians (Long recension only), Chapter IV (ANF 1):

Fathers, "bring up your children in the nurture and admonition of the Lord; "31 and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, "A righteous father educates [his children] well; his heart shall rejoice in a wise son."

The interesting thing about the preceding quotation is that Ignatius expects parents to be teaching their children the Scriptures. That may not say much directly to the topic of perspicuity, but it does suggest that the Scriptures are something that a child is capable of understanding - and that parents are competent to teach their children from the Scriptures.

Ignatius to Philadelphians, Chapter VIII (ANF 1):

(short) And I exhort you to do nothing out of strife, but according to the doctrine of Christ. When 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; by which I desire, through your prayers, to be justified.

(long) I therefore exhort you that ye do nothing out of strife, but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. "It is hard to kick against the pricks;" it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

The main point to observe here is that Ignatius seems to be addressing folks who are challenging the Gospel on the basis that it is not fully supported by the Old Testament Scriptures. Ignatius doesn't correct this essentially sola Scriptura view, but instead insists on the equal authority of the New Testament. I realize, of course, that Ignatius' words above can be explained differently. I'm simply showing that they can be reasonably understood within the milieu of other early writings and, of course, the Scriptures themselves.

Ignatius to Magnesians (long only) Chapter IX (Roberts translation):

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me;" and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am;" how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us."

Again, this testimony only touches quite obliquely on the issue of the perspicuity of Scripture. I really only have included it for the sake of completeness. It does show that Ignatius (or the author of this long version, if not Ignatius himself) viewed Christianity as an extension of the same book-taught religion as existed before the Incarnation. This then has implications for perspicuity, for the Old Testament Scriptures were less clear than the New, and yet people who were conversant with the Old Testament Scriptures expected Christ's coming with hope.

Tatian (c. 160) Chapter 29 - Account Of Tatian’s Conversion:

Wherefore, having seen these things, and moreover also having been admitted to the mysteries, and having everywhere examined the religious rites performed by the effeminate and the pathic, and having found among the Romans their Latiarian Jupiter delighting in human gore and the blood of slaughtered men, and Artemis not far from the great city sanctioning acts of the same kind, and one demon here and another there instigating to the perpetration of evil, — retiring by myself, I sought how I might be able to discover the truth. And, while I was giving my most earnest attention to the matter, I happened to meet with certain barbaric writings, too old to be compared with the opinions of the Greeks, and too divine to be compared with their errors; and I was led to put faith in these [i.e. the Scriptures] by the unpretending cast of the language, the inartificial character of the writers, the foreknowledge displayed of future events, the excellent quality of the precepts, and the declaration of the government of the universe as centered in one Being. And, my soul being taught of God, I discern that the former class of writings lead to condemnation, but that these put an end to the slavery that is in the world, and rescue us from a multiplicity of rulers and ten thousand tyrants, while they give us, not indeed what we had not before received, but what we had received but were prevented by error from retaining.

Greek:
Ταῦτʼ οὖν ἰδών, ἔτι δὲ καὶ μυστηρίων μεταλαβὼν καὶ τὰς παρὰ πᾶσι θρησκείας δοκιμάσας διὰ θηλυδριῶν καὶ ἀνδρογύνων συνισταμένας, εὑρὼν δὲ παρὰ μὲν Ῥωμαίοις τὸν κατʼ αὐτοὺς Λατιάριον Δία λύθροις ἀνθρώπων καὶ τοῖς ἀπὸ τῶν ἀνδροκτασιῶν αἵμασι τερπόμενον, Ἄρτεμιν δὲ οὐ μακρὰν τῆς Μεγάλης πόλεως τῶν αὐτῶν πράξεων ἐπανῃρημένην τὸ εἶδος ἄλλον τε ἀλλαχῆ δαίμονα κακοπραγίας ἐπαναστάσεις πραγματευόμενον, κατʼ ἐμαυτὸν γενόμενος ἐζήτουν ὅτῳ τρόπῳ τἀληθὲς ἐξευρεῖν δύνωμαι. περινοοῦντι δέ μοι τὰ σπουδαῖα συνέβη γραφαῖς τισιν ἐντυχεῖν βαρβαρικαῖς, πρεσβυτέραις μὲν ὡς πρὸς τὰ Ἑλλήνων δόγματα, θειοτέραις δὲ ὡς πρὸς τὴν ἐκείνων πλάνην· Καί μοι πεισθῆναι ταύταις συνέβη διά τε τῶν λέξεων τὸ ἄτυφον καὶ τῶν εἰπόντων τὸ ἀνεπιτήδευτον καὶ τῆς τοῦ παντὸς ποιήσεως τὸ εὐκατάληπτον καὶ τῶν μελλόντων τὸ προγνωστικὸν καὶ τῶν παραγγελμάτων τὸ ἐξαίσιον καὶ τῶν ὅλων τὸ μοναρχικόν. θεοδιδάκτου δέ μου γενομένης τῆς ψυχῆς συνῆκα ὅτι τὰ μὲν καταδίκης ἔχει τρόπον, τὰ δὲ ὅτι λύει τὴν ἐν κόσμῳ δουλείαν καὶ ἀρχόντων μὲν πολλῶν καὶ μυρίων ἡμᾶς ἀποσπᾷ τυράννων, δίδωσι δὲ ἡμῖν οὐχ ὅπερ μὴ ἐλάβομεν, ἀλλʼ ὅπερ λαβόντες ὑπὸ τῆς πλάνης ἔχειν ἐκωλύθημεν.

Oratio Adversus Graecos, Caput 29, PG 6:865, 868; translation in ANF: Vol. II, Tatian’s Address to the Greeks, Chapter 29.

Notice that Tatian attributes clarity to Scripture but simultaneously attributes his conversion to the direct work of the Holy Spirit in his heart, teaching him.

This look at the earliest period shows us some of the views of some of the earliest Christian writers, but in the coming segment or segments, we will look at some of the next generation of Christian writers, as we enter the 3rd century and beyond.

Canon Debate – Are Tobit, Baruch, and other Deuterocanonicals Inspired Scripture?

On August 12, 2010, I debated on the topic of the canon of Scripture with Mr. William Albrecht (Roman Catholic). The issue was whether the Apocrypha (what the Roman Catholics call the Deuterocanonicals) are inspired Scripture. I demonstrated that they could not be, since they make various mistakes, particularly focusing on Baruch and Tobit. Additionally, I pointed out that they were not accepted as inspired Scripture by Jesus, the Apostles or the other Jews of their day. The conclusion is, of course, that although some of the church fathers may have regarded some of them as Scripture (particularly the wisdom literature of Sirach and Wisdom), nevertheless there is not a good reason to accept them as inspired.

I've embedded the playlist below (I had already provided the mp3 in a previous post).

- TurretinFan

Always Remember

The fifth of November is remembered as the day upon which the gunpowder plot, an attempt by a Roman Catholics to blow up the Protestant Parliament, was foiled by the Providence of God. Guy Fawkes was caught on November 5, 1605, and after a few days of torture gave up his co-conspirators and revealed the full details of the conspiracy, including a related plot to assassinate King James I (VI of Scotland). That's the same James who had the previous year authorized a new English translation of the Bible, subsequently published in 1611.

November 4, 1982 - What Really Happened?

Testimony in Unveiling Islam
The Caner brothers' book, Unveiling Islam states that Jerry Tackett was "an active member at Steltzer Road Baptist Church." Jerry invited Ergun Caner to revival services there. (Unveiling Islam, p. 18) Unveiling Islam goes on to state that on some unspecified day, which was a Thursday, Ergun came to Christ. Then, at a later unspecified date, Erdem came to Christ in the basement of "their home." Next, "the following year," Ergun invited Emir to a revival service. It states, "On November 4, 1982, Emir was born again." The book goes on to state that "In 1982, Ergun surrendered to the gospel ministry. It was the last time he saw [his] father for seventeen years. Acar disowned his sons ... ." (Unveiling Islam, p. 19) Unveiling Islam later states that it was Jerry Tackett who led Ergun to Christ and that it was Clarence Miller, the pastor of the Steltzer Road Baptist Church, who led Emir to Christ (Unveiling Islam, p. 21).

Testimony on the John Ankerburg Show
On the John Ankerburg show, Ergun Caner states that "a year later" than his own conversion, both his brothers accepted Christ (link to clip).

Testimony in Sermon "Church House to Jailhouse"
On the "Living with Joy" Radio interview, Ergun stated:

Finally he invited me to a revival. And so I walked in to Stelzer Road Baptist Church in Columbus, Ohio in full gear with a coat on. ... I stepped out of the second pew, walked to the front. Clarence was preaching and he had his eyes closed. "What?" I said, "Isa bin Allah. I believe Jesus is God. I want saved." And he said, "Could you wait for the invitation?" I said, "No." He led me to Christ standing in front of the whole church. ... I went home and told my father. I said, "Abi, I am born again. I'm saved." It was November 4, 1982 and it was the last day I saw my father. ... A year later both my brothers got saved.

(transcript here)


Testimony on Interview on "For Faith and Family" (August 27, 2007)

On "For Faith and Family" in response to the host asking this:

Now, Ergun, you and your brothers were in Islamic Youth Jihad in Ohio.  Is that right?

Ergun Caner states:

Well we - yes sir, of course - but also before that in Turkey - the youth teachings, the youth groups are - they take on various folds - different works that you do - ours happened to be that of jihad and so the jihadin up until I became a Christian when I was almost 18 years old.

(link to mp3 - which also includes some of Ergun's interesting debating claims)

Sodomite Christians - Oxymoron?

Tim Challies has a recent blog item (link to item) in which he discusses Christians who struggle with the sin of desiring to engage in fornication with members of the same sex.

He writes (among other things):

Hill is a Christian and he is gay. Now I know many will get no further than this phrase: gay Christian. Hill uses that phrase as a kind of shorthand to express that he is a Christian—an evangelical who holds to the tenets of the Chrisitan faith, but he is also a man who is homosexual in what seems to be his natural orientation or inclination. He has always been attracted to men and only men. He has remained celibate through all his life, convicted and enabled by the Holy Spirit not to act out his sexuality. But hope and pray as he might, he cannot change his inability to be attracted to women.

First, I want to point out that there is really no need for men to be attracted to women. A complete absence of sexual attraction is a great gift from God, something that can permit a Christian to spend more time serving God.

Second, being attracted to "women," isn't particularly sanctified. In a perfect marriage, a man is attracted to a single a woman, his wife. Perfect marriages may or may not exist, but being attracted to women other than one's wife is not a good thing. Being attracted to a plurality of women is not in itself a good thing.

Third, while sodomy is a serious sin, so are all kinds of fornication. I'm not sure how much of the subjective experience of struggling against sin can be compared between people, but a man who struggles with opposite sex fornication may be experiencing a very similar struggle to a man who struggles with same sex fornication. I think this is important for people to realize - particularly because it seems that some contemporary folks treat the sin of sodomy as abomination but wink at the sins of pre-marital sex, adultery, or lust. Sodomy may be worse, but there's nothing at all good about adultery or any other kind of fornication. Those who struggle with sexual sins need our encouragement to put that sin to death.

Fourth, I don't see any wisdom in using the label "gay Christian" (unless you mean happy) or "Sodomite Christian," unless you are trying to make an oxymoron. Christians are supposed to be holy people. We all struggle with various sins, but we don't go around calling ourselves "Murderous Christians," or "Thieving Christians," and so also it is not wise to call oneself by any label that involves sin. I understand that sexual sins are particularly strong, but sin is a shameful thing. Encouraging people to combine "Christian" with some designation for any sin is not a good idea, as far as I can see.

Anyhow, those are my comments. Feel free to disagree, as I am sure many will.

-TurretinFan

November 2K

The title of this post meshes "November 2," the USA election day this year and "2K," as in "Two Kingdoms." Christians in the USA (except those who have committed felonies, who are aliens, and/or who are underage) have an opportunity to govern their land through the ballot box. The expectation is a large swing in the house of representatives based on the Republican party's economy-stimulating agenda. It's an agenda that should keep the radical 2K folks happy - essentially no mention of God or of moral rectitude on the agenda.

An Aside to the Formal Sufficiency Series - Partim-Partim Sufficiency?

Pastor King brought to my attention the writings of my favorite Reformed theologian, the real Francis Turretin, on the topic of formal sufficiency. Well, the topic that comes the closest to that particular issue, since - of course - Turretin does not use the phrase "formal sufficiency."

Turretin poses the sixteenth question of the second topic this way:

Do the Scriptures so perfectly contain all things necessary to salvation that there is no need of unwritten (agraphois) traditions after it? We affirm against the papists.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), II.xvi, p. 134.

This section of Turretin deals with what he calls the "perfection" of Scripture, which is closely tied to the issue perspicuity. He addresses perspicuity in the seventeenth question, thus:

Are the Scriptures so perspicuous in things necessary to salvation that they can be understood by believers without the external help of oral (agraphou) tradition or ecclesiastical authority? We affirm against the papists.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), II.xvii, p. 134.

Notice the careful wording of both questions. Turretin is not saying that there is no place for other aids. For example, in the 6th point under the 17th question, Turretin states:

The question does not concern the perspicuity which does not exclude the means necessary for interpretation (i.e., the internal light of the Spirit, attention of mind, the voice and ministry of the church, sermons and commentaries, prayer and watchfulness). For we hold these means not only to be useful, but also necessary ordinarily. We only wish to proscribe the darkness which would prevent the people from reading the Scriptures as hurtful and perilous and compel them to have recourse to tradition when they might rest in the Scriptures alone.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), II.xvii.vi, p. 144.

In the course of his discussion, however, Turretin pointed out some Roman counter-positions:

In order to clear themselves of the charge of attributing insufficiency to the Scriptures in this way, some of them distinguish between explicit and an implicit sufficiency (as Stapleton and Serarius) or mediate and an immediate (as Perronius). And they confess that the Scripture is not indeed sufficient immediately and explicitly, but yet it can be called so mediately and implicitly because it refers to the church and to tradition what is not contained in itself.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), II.xvi.xi, p. 136.

In my view (though I do not claim to speak for Pastor King here), Turretin is here dealing with a kind of partim-partim sufficiency view. In other words, at least some of the Roman opponents of Turretin were saying that Scripture's sufficiency came through pointing readers to the church and tradition. That particular sense of sufficiency isn't quite the same as Yves Congar's material sufficiency, but it's also certainly not the Reformed view.

Turretin provided an excellent response to this partim-partim sufficiency view:

A false distinction is made by Perronius between mediate and immediate sufficiency, so that the Scriptures may be called sufficient not in the second but in the first sense because they refer us to the church to supply their defects. This would imply a true insufficiency in the Scriptures, for by appealing to the church as having that sufficiency, it would declare its own insufficiency. (2) Then the law might be called perfect for salvation because it refers us to Christ in whom is salvation. (3) The Scriptures do not refer us to the church that she may propose new doctrines, but explain and apply the truths already contained in them. Nor ought the reply to be made here that we hold mediate sufficiency when we maintain that the Scriptures (if not expressly, at least by consequence) contain all things necessary to salvation. When the Scriptures teach anything by consequence, they do not refer us to another for instruction, but give forth from themselves what was virtually latent. Nor can the simile adduced by Perronius of credential letters (literarum credentiae, which are called sufficient although they do not contain all the instructions given to the ambassador) apply here. The Scriptures are not only a credential letter, but also the edict of a king, containing so fully all the things to be believed and done that nothing can be added.

The perfection of Scripture asserted by us does not exclude either the ecclesiastical ministry (established by God for the setting forth and application of the word) or the internal power of the Holy Spirit necessary for conversion. It only excludes the necessity of another rule for external direction added to the Scriptures to make them perfect. A rule is not therefore imperfect because it requires the hand of the architect for its application.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), II.xvi.xxvii-xxviii, pp. 140-141.

Rome has not definitely answered the martial sufficiency vs. the partim-partim view, although seemingly virtually all the Tridentine fathers held to a partim-partim view and virtually all modern Roman apologists hold to a material sufficiency view.

- TurretinFan

Formal Sufficiency of Scripture: The Testimony of Scripture (Guest Series)

Formal Sufficiency of Scripture
Stated and Examined from Scripture and the Fathers, with scholarly confirmation regarding the Fathers' views.

In the introduction (link), we began with some of the testimony of Scripture regarding its own sufficiency. In this section, although our Roman challenger has not requested it, we will discuss what the Bible has to say about its own sufficiency. Formal sufficiency, as understood by the Reformed churches and set forth in the introduction, is an attribute of Holy Scripture that it predicates of itself:

Deuteronomy 30:11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.

2 Corinthians 1:13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

God’s word is written for the investigation of all:

John 5:39 (NKJV) “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.”

John 5:39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

Acts 17:11 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.

God’s inscripturated word is written for the explicit purpose of communicating faith, endurance, hope, consolation, teaching, and to keep us from deception, and that we may persevere…

John 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

2 Timothy 3:16-17
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

1 John 2:26 These things have I written unto you concerning them that seduce you.

1 John 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

And we are encouraged to pray to God to lead us to the truth and light:

Psalm 25:5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

Psalm 43:3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.

That light is God's word:

Psalm 19:8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

Psalm 119:105 Thy word is a lamp unto my feet, and a light unto my path.

Psalm 119:130 The entrance of thy words giveth light; it giveth understanding unto the simple.

Proverbs 6:23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

Isaiah 8:20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

2 Peter 1:19-21
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

And the Spirit illuminates us not only by shining the light of His Word on us, but also by opening our eyes to see it:

Psalm 119:18 Open thou mine eyes, that I may behold wondrous things out of thy law.

Ephesians 1:15-18
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints ...

Acts 26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

Isaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

Psalm 146:8 The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:

Isaiah 29:18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

As hinted at in those last few verses, this inward illumination of the Holy Spirit is necessary, because men have become blind:

2 Corinthians 4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

2 Corinthians 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

Romans 11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

John 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

From these passages, we can see that the purpose of Scripture is that it be read and understood, and we can see that although a full and saving understanding of Scriptures may elude fallen men who wander about in blindness, with the Spirit's healing of that blindness, the light of Scripture can illuminate men, making wise unto salvation even those who are intellectually unsophisticated. We also see that men are exhorted and encouraged to resort to the Scriptures to judge teachers.

(to be continued)

Formal Sufficiency of Scripture: Introduction (Guest Series)

Formal Sufficiency of Scripture
Stated and Examined from Scripture and the Fathers, with scholarly confirmation regarding the Fathers' views.

The Scriptures are the Word of God. Their purpose, among other things, is to bring people who read them to a saving knowledge of God - to bring them to faith in God and repentance from sin.

John 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

They accomplish this purpose, as it is written:

Isaiah 55:11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

Scripture, the fathers, and the Reformers all agree that the Scriptures are able to thoroughly furnish the man of God:

2 Timothy 3:16-17 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

Indeed, the Scriptures themselves illuminate the reader:

Psalm 119:105 Thy word is a lamp unto my feet, and a light unto my path.

And the Scriptures are capable of educating even those who lack mental sophistication:

Psalm 19:7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

This sufficiency of Scripture is hard to deny. Nevertheless, those who follow Rome sometimes try to affirm what they term "material sufficiency," while denying what they call "formal sufficiency."

These terms, as such, are not terms that are especially ancient. For example, one does not find a theologian like Thornwell, Dabney, or even Hodge talking about the "formal sufficiency of Scripture." That's just not the way they expressed themselves.

Whether the exact expression "formal sufficiency" is an invention of Roman theologians is hard to say for sure. Nevertheless, one influential theologian that brought in the term to distinguish the Roman position from the reformed position was the Roman cardinal Yves Congar.

Congar explained what he meant this way:

Personally, I find no difficulty, and not a little joy, in discovering there the positive affirmation that Scripture contains, at least in the form of suggestion or principle, the entire treasury of truths which it is necessary to believe in order to be saved (provided there is an adequate presentation of the Gospel message).

To say that, in the sense in which the Fathers and the medieval theologians held it, does not in any way amount to a profession of the principle of Scriptura sola demanded by the Reformers. They were reacting against a sovereignty of the Church’s power, more precisely of the papal power, over the word of God contained in Scripture, a sovereignty which they considered exorbitant, as indeed it would have been if in fact it had corresponded to the image they had formulated of it. It was with the intention of restoring the sovereignty of God alone that they presented that of Scripture as exclusive. In order to do this effectively, they affirmed the sufficiency of this Scripture, not uniquely in a material sense, that is to say as the object quod creditur, but in a formal sense, that is to say as the means whereby we know, the constitutive light by which we understand, the principle of the rule of faith, in short, using scholastic terminology, as the object quo. Not only was the whole of faith contained in Scripture, but the Christian, benefiting from the interior witness of the Holy Spirit, could find it there.

Yves M.-J. Congar, Tradition and Traditions: An Historical and a Theological Essay (London: Burns & Oats, 1966), pp. 116-117.(bold emphasis added).

In another place Congar provides a similar definition:

The doctrine that has just been presented is that of all the Fathers of the Catholic tradition, as much in the East as the West. It denied in the Protestant theory of the sufficiency of Scripture, expounded systematically in the Protestant Orthodoxy of the beginning of the seventeenth century. According to this theory, Scripture possesses by itself and in itself, that is, without needing the addition of any other principle, the qualities of a real sacrament of salvation, or rather of saving faith. It possesses authority, making it recognized and developing it unaided; it possesses efficacy, being the principle—and for some the sole—means of Grace; it contains all that is necessary for the Christian; it is clear, explaining itself without help and needing nothing besides itself to make known God’s thoughts.

Yves Congar, The Meaning of Tradition (New York: Hawthorn Books, 1964), pp. 87-88. (bold emphasis added)

While we may disagree with Congar's view of the fathers, and while we may feel that some further distinctions and explanations are necessary to help explain the difference between the Reformed and Roman positions, Congar's position provides a helpful illustration of the contemporary Roman position - and its view of the Reformed position.

Yves Congar was a cardinal, but Sean Patrick is a layman of the same church. Sean recently challenged Pastor King to discuss the fathers and sola scriptura, particularly the issue of whether any church fathers held to the formal sufficiency of Scripture.

Sean worded his challenge this way:

Not one father taught the formal sufficiency of scripture. Full stop. If you disagree here is your chance. Tell me which fathers taught the formal sufficiency of scripture. ... By the way, can you name one church history scholar . . . who conclude[s] that any father taught that scripture was formally sufficient?

(source)

Subsequently, while waiting for this challenge to be met, Sean posted a blog article of his own. In his blog article, Sean wrote:

... for scripture to be formally sufficient, it would not only have to contain all that is needed for salvation, but it would have to be so clear that it does not need any outside information to interpret it (e.g. the church is not needed to interpret scripture.)

(source)

You may notice that in the comments above, we had observed that Cardinal Congar's view might need a little refinement - Sean's needs a lot of careful qualification. It's not so much that he's headed in the completely wrong direction, but his statement "the church is not needed to interpret scripture" is sufficiently vague that it can be easily misunderstood.

There is always a concern in this sort of challenge that the Roman advocate will define the meaning of material and formal sufficiency from his own perspective, and in doing so will essentially be asking us to advocate something we don't actually advocate. Now, to be sure, scholars can and do often differ, but the challenge is simply to name one father and one church history scholar. Nevertheless, he may move the target of “one” by either dismissing all of the ensuing witnesses, and/or insisting on more (i.e., others) in addition to these which we shall list.

In the same comment box with the challenge Sean also provided his definition:

Formal Sufficiency and Material Sufficiency:

For Scripture to be materially sufficient, it would have to contain or imply all that is needed for salvation. For it to be formally sufficient, it would not only have to contain all of this data, but it would have to be so clear that it does not need any outside information to interpret it.

Now please tell me which fathers taught that scripture was formally sufficient.

(source)

Of course, we do not let others decide for us what we mean when we affirm that Holy Scripture is formally sufficient. It is important to understand what the Reformed mean and thus believe with respect to the formal sufficiency of Holy Scripture. We define formal sufficiency in the language of the Westminster Confession of Faith.

6. 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. 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: and that there are some circumstances concerning the worship of God, and 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.

7. 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.

9. 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 must be searched and known by other places that speak more clearly.

(From Chapter 1 of the WCF)

Thus, we differ from Sean's assertion regarding the meaning of formal sufficiency, because he fails to include in his definition the necessity of the work of the Spirit of God, apart from which no man is ever converted to faith in the Lord Jesus Christ, which is presupposed by all members of the early church *who* affirm the principle of the perspicuity of Holy Scripture with respect to those things necessary for the salvation of men. We should note, however, that Congar - at least sometimes - is more careful.

The formal sufficiency of Holy Scripture, as set forth by the Westminster Confession (although the Westminster confession does not use the expression "formal sufficiency"), defines it in the context of the need for “the inward illumination of the Spirit of God,” that “all things necessary for the saving understanding of such things as are revealed in the Word,” that “a due use of the ordinary means, may attain unto a sufficient understanding of them, and that “the infallible rule of interpretation of Scripture is the Scripture itself. The 17th century Reformed theologian, Francis Turretin, explains further how the concept of formal sufficiency (the doctrine of Scripture’s perspicuity) is to be understood…

Francis Turretin (1623-87):

As to the state of the question, observe: (1) The question does not concern the perspicuity or the obscurity of the subject or of persons. For we do not deny that the Scriptures are obscure to unbelievers and the unrenewed, to whom Paul says his gospel is hid (2 Cor. 4:3). Also we hold that the Spirit of illumination is necessary to make them intelligible to believers. Rather the question concerns the obscurity or perspicuity of the object or of the Scriptures (i.e., whether they are so obscure that the believer cannot apprehend them for salvation without the authority and judgment of the church—which we deny).

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), 2.XVII.ii, p. 143.

Francis Turretin (1623-87):

The question is not whether things essential to salvation are everywhere in the Scriptures perspicuously revealed. We acknowledge that there are some things hard to be understood (δυσνόητα) and intended by God to exercise our attention and mental powers. The question is whether things essential to salvation are anywhere revealed, at least so that the believer can by close meditation ascertain their truth (because nothing can be drawn out of the more obscure passages which may not be found elsewhere in the plainest terms).

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), 2.XVII.v, p. 144.

Francis Turretin (1623-87):

The question does not concern the perspicuity which does not exclude the means necessary for interpretation (i.e., the internal light of the Spirit, attention of mind, the voice and ministry of the church, sermons and commentaries, prayer and watchfulness). For we hold these means not only to be useful, but also necessary ordinarily. We only wish to proscribe the darkness which would prevent the people from reading the Scriptures as hurtful and perilous and compel them to have recourse to tradition when they might rest in the Scriptures alone.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), 2.XVII.vi, p. 144.

Francis Turretin (1623-87):

The question then comes to this—whether the Scriptures are so plain in things essential to salvation (not as to the things delivered, but as to the mode of delivery; not as to the subject, but the object) that without the external aid of tradition or the infallible judgment of the church, they may be read and understood profitably by believers. The papists deny this; we affirm it.

Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr., Vol. 1 (Phillipsburg: P&R Publishing, 1992), 2.XVII.vii, p. 144.

Bauckham offers the following summary.

Richard Bauckham:

The notion of the formal sufficiency of Scripture does not, of course, mean that Scripture requires no interpretation at all—a notion which anti-Protestant writers have frequently and easily refuted, thus missing the real point—but that it requires no normative interpretation. Protestant interpretation of Scripture employed all the ordinary means of interpreting a text, especially the tools which humanist scholarship had developed for interpreting ancient texts, and respected the views of theologians and exegetes of the past as useful, but not normative, guides to understanding Scripture. The real difference between the classic Protestant and the classic Roman Catholic views lies in the Protestant rejection of the view that tradition, expressed in the teaching of the magisterium, possesses a binding authority against which there can be no appeal to Scripture. Behind this difference lies, on the one hand, the Reformation’s originating experience of a rediscovery of the Gospel in Scripture apart from and in contradiction to the teaching of the contemporary church, and, on the other hand, the Roman Catholic trust in God’s promise to maintain his church in the truth.

See Richard Bauckham’s chapter, “Tradition In Relation To Scripture and Reason,” in Benjamin Drewery and Richard J. Bauckham, eds., Scripture, Tradition, and Reason, A Study in the Criteria of Christian Doctrine, Essays in Honour of Richard P. C. Hanson (Edinburgh: T & T Clark, 1988), p. 123.

Or as Bavinck has expressed it…

Herman Bavinck (1854-1921):

The doctrine of the perspicuity of Holy Scripture has frequently been misunderstood and misrepresented, both by Protestants and Catholics. It does not mean that the matters and subjects with which Scripture deals are not mysteries that far exceed the reach of the human intellect. Nor does it assert that Scripture is clear in all its parts, so that no scientific exegesis is needed, or that, also in its doctrine of salvation, Scripture is plain and clear to every person without distinction. It means only that the truth, the knowledge of which is necessary to everyone for salvation, though not spelled out with equal clarity on every page of Scripture, is nevertheless presented throughout all of Scripture in such simple and intelligible form that a person concerned about the salvation of his or her soul can easily, by personal reading and study, learn to know that truth from Scripture without the assistance and guidance of the church and the priest. The way of salvation, not as it concerns the matter itself but as it concerns the mode of transmission, has been clearly set down there for the reader desirous of salvation. While that reader may not understand the “how” (πῶς) of it, the “that” (ὅτι) is clear.

Herman Bavinck, Reformed Dogmatics, Vol. 1, Prolegomena (Grand Rapids: Baker Academic, 2003), p. 477.

We may also add that the Westminster Confession of Faith is not the only Reformed confession to make this kind of claim. The Belgic Confession states:

Article 5: The Authority of Scripture

We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith.

And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God.

For even the blind themselves are able to see that the things predicted in them do happen.

...

Article 7: The Sufficiency of Scripture

We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one-- even an apostle or an angel from heaven, as Paul says-- ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God, this plainly demonstrates that the teaching is perfect and complete in all respects.

Therefore we must not consider human writings-- no matter how holy their authors may have been-- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.

For all human beings are liars by nature and more vain than vanity itself.

Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, "Test the spirits to see if they are of God," and also, "If anyone comes to you and does not bring this teaching, do not receive him into your house."

...


Article 30: The Government of the Church

We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and administer the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church.

By this means true religion is preserved; true doctrine is able to take its course; and evil men are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need.

By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy.

Perhaps the great theologian John Owen sums it up well:

Protestants suppose the Scripture to be given forth by God, to be unto the church a perfect rule of that faith and obedience, which he requires at the hands of the sons of men. They suppose that it is such a revelation of his mind or will, as is intelligible unto all them that are concerned to know it, if they use the means by him appointed to come unto a right understanding of it. They suppose that what is not taught therein, or not taught so clearly, as that men who humbly and heartily seek unto him, may know his mind therein, as to what he requireth of them, cannot possibly be the necessary and indispensable duty of any one to perform. They suppose that it is the duty of every man to search the Scriptures with all diligence, by the help and assistance of the means that God hath appointed in his church, to come to the knowledge of his mind and will in all things concerning their faith and obedience, and firmly to believe and adhere unto what they find revealed by him. And they moreover suppose that those who deny any of these suppositions, are therein, and so far as they do so, injurious to the grace, wisdom, love, and care of God towards his church, to the honour and perfection of the Scripture, the comfort and establishment of the souls of men, leaving them no assured principles to build their faith and salvation upon.

Now from these suppositions, I hope you see that it will unavoidably follow, that the Scripture is able every way to effect that, which you deny unto it a sufficiency for. For where, I pray you, lies its defect? I am afraid, from the next part of your question, 'Has it ever done it?' that you run upon a great mistake. The defect that follows the failings and miscarriages of men, you would have imputed unto the want of sufficiency in the Scripture. But we cannot allow you herein.

The Scripture in its place, and in that kind of cause which it is, is as sufficient to settle men, all men, in the truth, as the sun is to give light to all men to see by: but the sun that giveth light doth not give eyes also. The Scripture doth its work, as a moral rule, which men are not necessitated or compelled to attend unto or follow. And if through their neglect of it, or not attendance unto it, or disability to discern the mind and will of God in it, whether proceeding from their natural impotency and blindness in their lapsed condition, or some evil habit of mind contracted by their giving admission unto corrupt prejudices and traditional principles, the work be not effected; this is no impeachment of the Scripture's sufficiency, but a manifestation of their weakness and folly.

Besides, all that unity in faith that hath been at any time, or is in the world, according to the mind of God, every decision that hath been made at any time of any difference in or about religion in a right way and order, hath been by the Scripture, which God hath sanctified unto those ends and purposes. And it is impossible that the miscarriages or defects of men can reflect the least blame upon it, or make it esteemed insufficient for the end now inquired after. The pursuit then of your inquiry which now you insist upon, is in part vain, in part already answered.

In vain it is that you inquire 'whether the written word can settle any man in a way that neither himself, nor present adherents, nor future generations shall question:' for our inquiry is not after what may be, or what shall be, but what ought to be. It is able to settle a man in a way, that none ought to question unto the world's end: so it settled the first Christians. But to secure is that none shall ever question the way whereinto it leads us; that it is not designed for, nor is it either needful or possible that it should be so: the oral preaching of the Son of God, and of his apostles, did not so secure them whom they taught.

The way that they professed, was everywhere questioned, contradicted, spoken against, and many, after the profession of it, again renounced it: and I wonder what feat you have to settle any one in a way that shall never be questioned. The authority of your pope and church will not do it: themselves are things as highly questioned and disputed about, as any thing that was ever named with reference unto religion.

If you shall say, But yet they ought not to be so questioned, and it is the fault of men that they are so: you may well spare me the labour of answering your question, seeing you have done it yourself.

And whereas you add, 'or with as much probability dissent from it either totally or in part, as himself first set it,' when the very preceding words do not speak of a man's own setting, but of the Scriptures settling, the man only embracing that what settleth and determineth. It is answered already; that what is so settled by the Scripture, and received as settled, cannot justly be questioned by any.

And you insinuate a most irrational supposition, on which your assertion is built, namely, that error may have as much probability as truth. For I suppose you will grant, that what is settled by the Scripture is true, and therefore that which dissents from it must needs be an error; which, that it may be as probable indeed as truth (for we speak not of appearances, which have all their strength from our weaknesses), is a new notion, which may well be added to "your many other of the like rarity and evidence.

But, why is not the Scripture able to settle men in unquestionable truth? When the people of old doubted about the ways of God wherein they ought to walk, himself sends them to the law and to the testimony for their instruction and settlement; Isa. viii. 20. And we think the council of him, who cannot deceive nor be deceived, is to be hearkened unto, as well as his command to be obeyed. Our Saviour assures us, that if men will not hear Moses and the prophets, and take direction from them for those ways wherein they may please God, they will not do whatsoever they pretend from any other means, which rather approve of; Lukexvi. 29.31.

Yea, and when the great fundamental of Christian religion, concerning the person of the Messiah, was in question, he sends men for their settlement unto the Scriptures; John v. 39. And we suppose that that which is sufficient to settle us in the foundation, is so, to confirm us also in the whole superstructure. Especially considering that it is able ' to make the man of God perfect, and to be thoroughly furnished unto all good works ;' 2 Tim. iii. 16, 17.

What more is required unto the settlement of any one in religion we know not; nor what can rationally stand in competition with the Scripture to this purpose; seeing that is expressly commended unto us for it by the Holy Ghost, other ways are built on the conjectures of men. Yea, the assurance which we may have hereby is preferred by Peter, before that which any may have by an immediate voice from heaven; 2 Pet. i. 19.

And is it not an unreasonable thing, now for you to come and tell us, that the Scripture is not sufficient to give us an unquestionable settlement in religion? Whether it be meet to 'hearken unto God or men,' judge you.

For our parts, we seek not for the foundation of our settlement, in long uncertain discourses, dubious conclusions and inferences, fallible conjectures, sophistical reasonings, such as you would call us unto; but in the express direction and command of God. Him we can follow, and trust unto, without the least fear of miscarriage. Whither you would lead us we know not, and are not willing to make desperate experiments in things of so high concernment.

John Owen, Works, Volume 18, A Vindication of the Animadversions on Fiat Lux, Chapter VI

(to be continued)

Note: David King is the prime mover and shaker on this series, but I (TurretinFan) have done a significant amount of editing. So, please blame me for any errors that have crept in, while giving credit to Pastor King for the hard work that went into it.

Excommunicating Apostates

Over at the Roman Catholic Called to Communion blog (home to a number of apostate "Reformed" folks), the topic of excommunication came up. Apparently, one of the folks there (Christopher Lake) who wants to leave his church for Rome has been receiving at least the threat of godly discipline (link to comment).

I am glad to hear that at least one church seems to be taking discipline in this area seriously, but what was sad and surprising was that in a number of other cases, the apostates are reporting that although they were threatened with discipline, nothing ever came of it.

Possibly they think that nothing ever came of it, when in fact they were informally excommunicated using an erasure mechanism. But is that kind of informal procedure really enough to warn these apostates of their spiritual danger?

My question for elders whose sheep have left the visible church to be joined with Rome: have you fulfilled your spiritual obligation toward them by duly excommunicating them and informing them of the dreadful spiritual consequences of excommunication? Or have you neglected your duties?

There's no need, of course, for there to be answers here - though I would be interested in thoughts that my Reformed brethren have to share. While apostasy is obviously the fault of the apostate, if Reformed shepherds are really doing only a halfhearted effort at applying discipline they too are to blame for not having diligently warned their flock.

I applaud Mr. Lake's session for emphasizing the seriousness of his departure from the gospel. I am sorry to see in the comment box that it appears that some "non-denominational" church has been more willing to exercise godly discipline than (according to the reports provided) various PCA churches have been.

One final question: what more can we do to help apostates understand that their move to Rome is not like getting traded from the Mets to the Yankees, it's like defecting from America to North Korea - that it's leaving the gospel of Christ for service to antichrist - that it is evidence that they were not of us else they would not have gone out from us, and consequently that they are in need of repentance and in danger of hell fire?

-TurretinFan

Squid Lighting System - Clearly Designed

I don't support the group that put on this presentation, and their purpose is not to show intelligent design of biological systems. Nevertheless, the following video provides some interesting insights. The video is mostly about the communication that bacteria use to communicate both within and among species of bacteria. The video also explains, however, a very special system in a certain variety of squid that relies on bacteria to help the squid operate in a sort of stealth mode. It is really quite fascinating:

It seems self-evident to me that the squid and the bacteria are designed, not simply the result of chance. I realize that people will disagree, but I don't think it's because the evidence is not clear enough.

- TurretinFan

Hat tip to Dr. James White for bringing this to my attention.

Papal Infallibility Debate with William Albrecht

This past week I debated Mr. William Albrecht (Roman Catholic) on the subject of Papal Infallibility. The specific question was whether Vatican I was correct regarding papal infallibility. Naturally, I answered the question in the negative. Here's the video.

(link to mp3)

- TurretinFan

Who Cares about Historical Theology?

Jason Stellman has posted an article in which he says:

It seems to me that all this effort on the part of Catholics to prove that the fathers are on their team, and (especially) all the effort on the part of Protestants to demolish these claims, is beside the point and can be a distraction from the real issue, which is what the Bible actually teaches.

(link to article)

While I agree that what the Scriptures have to say about any subject is infinitely more important than what the fathers, or Calvin, or anyone else had to say about the subject, there's still importance in historical theology. Likewise, I agree that focus on what the fathers taught can be a distraction from the real issue, namely what Scripture teaches.

On the other hand, the study of what the fathers and the Reformers and others taught can be important. It can be important for several reasons.

1. One way to help Roman Catholics see that they are following a church that is lying to them is to expose Roman Catholics to the historical record. When we examine the historical record, we see that doctrines like the immaculate conception, transubstantiation, the bodily assumption of Mary, papal infallibility, and Purgatory are innovations, not doctrines handed from the apostles. Thus, the study of the patristic literature can serve as a tool for the evangelism of Roman Catholics, by helping to liberate them from the false gospel that requires their unjustified trust in Rome.

2. A second, defensive, use is also important. Frequently, Roman Catholics make claims that the core doctrines of the Reformation are themselves historical novelties. While, in principle, this doesn't matter to us (since Scripture, not history, is our rule of faith), these lies about the historical record can be discouraging to Christians. In particular, Roman apologists try to suggest to those unfamiliar with history that by following Reformed doctrine one is saying that "the whole church went off the rails almost from the earliest time," or something like that.

3. Historical theology is not our ultimate rule of faith, but it is a helpful guide. We do not believe that a universal apostasy happened or will ever happen, even if there are great falling away periods in church history. Moreover, we value the teaching of our spiritual ancestors, even those who made many mistakes. I suspect that Pastor Stellman realizes the value of historical theology, because I've noticed that his recent book, Dual Citizens, makes use of human authors. He does not rely exclusively on the Bible, nor should he!

I do think it is foolish to simply say "who cares," to the historical record. Sometimes we will simply have to disagree with the errors of our predecessors, but we should do so carefully, not recklessly.

Pastor Stellman writes:

Rather than get into a patristic prooftext war—especially if we may very well lose it—wouldn’t it be wiser to shift the locus of the battle to Scripture, the place where we claim to believe all controversies of religion are to be solved?

Well, of course, we've already won the battle on the grounds of Scripture. There may be a tiny handful of Roman Catholic apologists that think they can prove their doctrines from Scripture, but those folks are easily shown to be wrong.

The problem is that Rome has persuaded many people to accept an additional rule of faith - one that in effect supercedes Scripture. It is useful to help Roman Catholics see that this additional rule of faith is one that doesn't work, that cannot stand up to historical scrutiny, indeed one that is both established and maintained on lies and forgeries.

And don't worry, Pastor Stellman, we won't "lose" the analysis of the patristic writings, because we have nothing to lose. We're interested in the truth of what happened in the early church, not transforming the early church fathers into a PCA presbytery in Greece. We "win" simply by letting the fathers be the fathers, because history is our friend.

That means we admit that certain departures from the purity of the apostolic teachings happened very early, while other departures happened much later. Precisely because Scripture is our rule of faith, we cannot "lose" a battle over whether Bernard taught the immaculate conception (answer: he definitely did not) or whether Bernard taught the personal sinlessness of Mary (answer: it seems he did). In one case we can point out that Bernard's testimony is one voice among many against the idea the the dogma of the immaculate conception was really handed down in some kind of oral tradition format, in the other case we can acknowledge Bernard's mistake.

All that said, all the historical knowledge in the world won't save someone. One may be able to persuade a rational person that Rome is not who she claims to be, but unless that person trusts in Christ alone for salvation, they will be no better off in eternity. Mere knowledge of the truth is not enough.

-TurretinFan

Trying Out Wordpress

I'm not really sure whether Blogger or Wordpress is a better blogging platform. In the short term, I'm going to continue blogging here and occasionally updating the Wordpress blog. Unsurprising the other blog is at http://turretinfan.wordpress.com/

Feel free to use whichever you like, though most of my attention is on this blog for right now.

-TurretinFan

Response to Bill O'Reilly and Bill Maher

Recently, Bill Maher triumphed over Bill O'Reilly in an interview on Fox news (link to video). Why did Mr. Maher triumph? He triumphed because he exposed Mr. O'Reilly's inconsistencies.

Mr. Maher's first point was that 60% of Americans believe that the Noah's ark story is literally true. Mr. O'Reilly stated that he doesn't know any of those people. That doesn't surprise me - Mr. O'Reilly is a practicing Roman Catholic (link to his claim in that regard). Mr. O'Reilly, I'd love to meet you and let you know that yes, the Noah's ark story is literally true. The problem is not Mr. Maher's numbers, the problem is that Mr. Maher thinks it's not wise to believe that the historical account of a Noah's ark is an historical account. Yet there is abundant evidence of the flood - as Ken Ham would put it, there are billions of dead things, buried in rock layers, laid down by water, all over the earth.

Mr. Maher's second point is to ask Mr. O'Reilly why, if God wrote the Bible, is there stuff in the Bible that is untrue. Mr. O'Reilly's response is to allege that it is allegorical. This is, of course, the wrong response. There is nothing in the text of Genesis that leads one to conclude the account of Noah's flood is allegorical. Instead, the account of Noah's flood is one of the clearly historical narratives. Mr. Maher makes a reference to the fact that both he and a lot of people agree that this account is literal.

Mr. Maher then asked whether the command about killing those who violate the sabbath is literal or parable. He seemed to mischaracterize it as "if you see your neighbor breaking the sabbath, you're suppose to kill him," but perhaps we can give him the benefit of the doubt that he just meant to refer to the fact that the law of Moses commanded death for sabbath-breakers. Sadly, Mr. O'Reilly's response is "I don't know that parable, is that Romans, Ecclesiastes, where did that come from?" Mr. Maher states that it is a law in Deuteronomy, and although keeping the Sabbath is mentioned in Deuteronomy, the specific death sentence for sabbath-breaking is found in Exodus:

Exodus 31:14-15
Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.

Exodus 35:2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

In comments apparently recorded after the interview, Mr. O'Reilly corrected Mr. Maher's Deuteronomy-Exodus error, but during the interview Mr. O'Reilly's response was that as a Christian he doesn't care about the Old Testament, he's just interested in the New Testament.

Mr. Maher counters that it's still the Christian belief that the Old Testament was written by God. Mr. O'Reilly countered that, no, the Old Testament was written by prophets. Mr. Maher countered that it was nevertheless inspired by God, so how could it have errors or immoral teachings? Mr. O'Reilly countered that he doesn't know anyone who kills their neighbor over breaking the sabbath, a response that totally misses the point. Mr. Maher's mistake was in saying that capital punishment for sabbath-breaking is wrong.

Mr. O'Reilly tried to steer the conversation in his favor by suggesting that Jesus was a great moral example. Mr. Maher countered that if Jesus was in charge, America would probably have universal healthcare. Mr. O'Reilly countered that this would be possible because Jesus would multiply the loaves and the fishes.

Mr. Maher expressed complete incredulity at the idea of multiplying loaves and fishes. Mr. O'Reilly countered that if Mr. Maher wants to believe that life came from a meteorite crashing into the Earth, then he's free to believe that. Mr. O'Reilly further tried to score some points by suggesting that Mr. Maher is just as much a man of faith as himself is, only a different faith. Mr. Maher denied this.

After the clip from the interview, Mr. O'Reilly posted a correction regarding Exodus-Deuteronomy issue and alleged that in context it was God and not one's neighbors that would be taking care of killing those who broke the sabbath. Actually, however, the command was to the Israelites (as a government) to provide the death penalty for sabbath-breaking.

This is confirmed by the book of Numbers:

Numbers 15:32-36
And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

So, sadly O'Reilly was soundly beaten by Mr. Maher, but there are excellent answers that could have been given to Mr. Maher, had Mr. O'Reilly been more familiar with Scripture.

-TurretinFan