The five solas of the Reformation refer to five principles that clearly distinguish the Reformers from the teachings of Rome. They lie at the center of what differentiates the theology of the Reformation from the theology of the Roman Catholic Church in the 16th century. As we approach yet another Reformation Day (31st October), it would be useful for us to remind ourselves of various aspects of these five solas and we will do that over five articles.
Terry Johnson, in his book on the Solas of the Reformation, wrote, “The five cries of sola (‘alone’ or ‘only’)…continue to be fundamental gospel principles today. They represent the core commitments of classic Protestantism…We affirm them, and now review them, not as a historical exercise, but to affirm the central commitments of the Christian faith. The solas help uncover the heart of the gospel, illuminating what it means to be a Christian.”
The five solas are: Scripture alone, Christ alone, faith alone, grace alone and God’s glory alone. We begin with the first.
Scripture Alone
Scripture is absolutely fundamental to everything that we, as Christians, believe and talk about and do. This is the foundation that we must stand upon before we can do anything. This is the base that we must have in order to move things. Once we have established this base, we will have the right foundation to go on and do many other things. But without it, we will be without any solid foundation, and we will be weak and without the ability to live for the Lord and to do His work.
For example, without the Bible, there is no such thing as a truly Christian viewpoint. Without the Bible, it will just be your opinion on something versus my opinion versus his or her opinion and so on. Without the Bible, we can have many hours of interesting debate and discussion with one another but we will never arrive at a final or ultimate conclusion on the things that truly matter.
The 16th century Protestant Reformation revolved around two fundamental issues or principles. The first is Sola Scriptura (Scripture Alone) and the second is Sola Fide (Faith Alone). Sola Scriptura was the formal principle of the reformation while Sola Fide was the material principle. The first had to do with the source of authority in the dispute or debate between the two sides. What is the final and highest authority to which we must turn? Is it the Scripture or is it the church? The second had to do with the substance or material of this debate. Is justification by grace alone through faith alone or is it by grace through faith and works?
Besides justification, there were many other issues or points of doctrine in which Protestants and Catholics disagreed with each other, but all these disagreements went back to the issue of the source of authority.
One Roman Catholic writer by the name of Peter Kreeft put it this way, “There are many disagreements between Catholics and Protestants – about the nature and number of the sacraments, about the nature and authority of the Church, about the Pope, about saints, about Mary, about Purgatory, about Justification, about the Mass, about transubstantiation – a long list. Yet all of these disagreements are derived from a single one…Protestants accept, and Catholics deny, the principle of sola scriptura – the idea that only Scripture is infallible divine revelation.”
Catholics deny Sola Scripture and hold that Scripture and Church Tradition are of equal importance and together compose the Church’s authority in matters of faith and life.
Dr Gary Crampton wrote, in his book on Scripture alone, “The Protestant axiom, as taught by the Westminster Assembly and Reformed Protestantism, is that the Bible and the Bible alone is the Word of God, and it has a systematic monopoly on truth…If the Protestant church in any sense moves away from the starting point of sola Scriptura, it will deny Protestantism as a whole.”
As we reflect on the subject of Scripture Alone, I’ll like to briefly consider just one aspect of it, namely, the sufficiency of scripture, from one passage of scripture – 2 Timothy 3:16-17. The Apostle Paul wrote, “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.”
The word “that” at the beginning of verse 17 indicates purpose. The purpose for which God intended Scripture to be profitable is so that the man of God may be perfect, furnished completely unto every good work.
The phrase “the man of God” refers primarily to Timothy and all ministers of the gospel, but it is also applicable to all believers because what is sufficient for ministers must also be sufficient for all members of the church as well.
The word ‘perfect’ means complete or competent or adequate or proficient, and the idea is that the believer, having been trained by Scripture, is able to do the things that God calls him or her to do. Paul elaborates on the word perfect with the words “throughly furnished unto all good works.” The phrase “throughly furnished” means having been fully equipped. Equipped for what? Equipped for every good work. Again, the idea is that such a person is equipped for every aspect and task of the Christian life. Without exception, he is fitted and prepared and enabled to perform every good work through the Scripture.
2 Timothy 3:16-17 teaches us the doctrine of the sufficiency of Scripture in several ways.
First, we see it in the word “profitable.” Scripture is profitable. Paul does not say that scripture is one among many other profitable sources of truth and instruction. Instead, he tells us that God has given us the whole Bible for our salvation and sanctification. The Scripture is full of rich instruction, and it speaks to all the vital issues and areas of life.
Scripture is sufficient in that it is comprehensively profitable. Verse 16 mentions the four uses of scripture – doctrine, reproof, correction and training in righteousness. These four cover all that we need as Christians. They include both positive and negative instructions – what to do and what to avoid, and they cover both faith and practice, attitude and action, inward thoughts and outward behaviour etc. Scripture is sufficient in that it is comprehensive.
Second, we see its sufficiency in the word perfect or complete. God gives His Word for the purpose of making His people complete and capable and proficient in everything that He calls them to believe and do. That speaks of sufficiency.
Third, besides the word perfect, Paul adds another word which is translated throughly furnished or fully equipped. If the Scripture fully equips a person for life and ministry, then it must be sufficient.
Fourth and finally, we see its sufficiency in the words all or every good work. Not some or even most but all good works. The Scriptures are sufficient to teach us how to live a life that will glorify Him and be pleasing in His sight. We do not need any further revelation from God in order to do that. Terry Johnson wrote, “All that we need in the way of doctrinal, moral and ecclesiastical training is found in the Scripture. The sixty-six books of the Old and New Testaments are sufficient to equip the people of God ‘for every good work’…the Bible equips us for every situation. The Bible is complete, unique, sufficient.”
The Westminster Confession of Faith summaries the doctrine of the sufficiency of Scripture well when it says in chapter 1 paragraph 6a, “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.”
May the Lord grant us a renewed confidence in the sufficiency of His Word and a renewed desire to read and study it for our own spiritual profit that we may be fully equipped for every good work to His glory. Amen.
—Linus Chua
Edited by: LPS