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The Five Solas of the Reformation

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The Five Solas of the Reformation The Five Solae of the Reformation IX. The Authority of Rome Date: July 27, 2013 Sola: Sola Scriptura Aim: To understand the Roman Catholic Church’s view of Biblical authority. A. Introduction The appearanCe of Martin Luther before the Diet of Worms in 1521 was one of the most dramatiC moments in history. Luther took a bold stand against the Roman CatholiC authorities by asserting the truths of the Gospel. The extraordinary part of Luther’s argument was how he defended his writings. Luther argued that SCripture alone and not popes or CounCils had the exClusive power to bind the ConsCienCe of the Christian. Absolute authority rests in Scripture alone. The question of authority in matters of faith sparked great debate during the Protestant Reformation. “The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.” (WCF I.10). B. The Reformation Debate on Authority The Reformation began with Martin Luther posting the 95 Theses on the church door at Wittenberg on October 31, 1517 seeking an aCademiC debate regarding the sale of indulgenCes. Luther’s Theses were spread throughout Germany by the printing press. Luther attacked the idea that the Pope had authority over a treasury of merit from whiCh he Could dispense the righteous merit of past saints. Luther’s theses were rejeCted and Condemned by the Roman CatholiC ChurCh. FrederiCk the EleCtor of Saxony proteCted Luther from the Holy Roman Emperor and the ChurCh officials. Luther was seeking to have a theological discussion regarding the theses he had posted and not cause division in the church. Luther secured an opportunity for theological discussion at Augsburg in 1518 with the prestigious scholar Cardinal Cajetan. Cajetan quoted from a fourteenth Century papal enCyCliCal affirming a treasury of merit. Luther responding by pointing out that Cajetan had misquoted the enCyCliCal. The debate revealed Luther had questions regarding the final authority of papal encycliCals. Luther debated at Leipzig in 1519 with John Eck who was considered on of the greatest sCholars of the time. ECk showed how Luther was endorsing some of the artiCles of John Hus that were Condemned at the CounCil of ConstanCe (1414-18). It was clear that Luther was guilty of questioning the deCisions of churCh councils. DSB p. 40 09-Jun-13 The Five Solae of the Reformation “I assert that a council has sometimes erred and may sometimes err, nor has a council authority to establish new articles of faith. A council cannot make divine right out of that which is by nature not divine right. Councils have contradicted each other.” (Martin Luther). Luther argued Scripture was the final authority for faith and practice and pope or councils cannot devise new doctrine. The Diet of Worms was summoned in 1521 to resolve the growing theological dispute. Luther refused to reCant his writings and teaChings before the Emperor, Cardinals, bishops, and legates of Rome. “Unless I am convicted by Scripture and plain reason, I do not accept the authority of popes and councils, for they have contradicted each other. My conscience is captive to the Word of God. I cannot and I will not recant anything, for to go against conscience is neither right nor safe. God help me. Amen.” (Martin Luther). Only God can bind the consCience absolutely. Churches, people, and creeds are only binding on the Christian in as muCh as they refleCt the aCCuraCy of SCripture. C. The Reformation Debate on Interpretation of Scripture The extent of SCripture’s authority was an important question in the sixteenth century, and it still is today. The debate over scriptural authority led to questions surrounding how to interpret SCripture. The Roman CatholiC ChurCh asserted its exClusive right to interpret the Bible to the laity. The Protestant Reformers argued the Holy Spirit anoints each individual believer with the freedom to interpret SCripture responsibly and aCCurately. “The Holy, Ecumenical and General Council of Trent lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding, keeps this constantly in view, namely, that the purity of the Gospel may be preserved in the Church after the errors have been removed. This Gospel of old promised through the prophets in the Holy Scripture our Lord Jesus Christ the Son of God promulgated first with His own mouth and then commanded to be preached by His apostles to every creature as the source at once of all saving truth and rules of conduct. It also clearly perceives that these truths and rules are contained in the written books and in the unwritten traditions which received by the apostles from the mouth of Christ Himself or from the apostles themselves the Holy Ghost dictating have come down to us transmitted as it were from hand to hand.” (The Fourth Session, The Council of Trent – 1546). Great debate has surrounded this statement from the CounCil of Trent regarding the relationship between church traditions and Scripture. Does Scripture have greater authority or the same authority as the traditions of the ChurCh? Earlier drafts of the Council of Trent stated the truths of the Gospel are found partly in Scripture and partly in tradition. There was debate within the Council itself regarding the final wording. The Roman CatholiC ChurCh has emphasized the equal authority of Scripture and tradition sinCe the CounCil of Trent. Protestants emphasized the Spirit-led power of individuals to privately interpret Scripture. “Furthermore, to check unbridled spirits, it (the Council) decrees that no one relying on his own judgment shall in matters of faith and morals pertaining to the edification of Christian doctrine, distorting the Holy Scriptures in accordance with His own conceptions presume to interpret them contrary to that sense which Holy Mother Church to whom it belongs to judge DSB p. 41 09-Jun-13 The Five Solae of the Reformation the true sense in interpretations has held or holds or even contrary to the unanimous teaching of the Fathers even though such interpretations should never at any time be published. And those who act contrary to this shall be known by the ordinaries and punished in accordance with the penalties prescribed by the law.” The Protestant emphasis on the private interpretation of SCripture never sought to justify distorting SCripture aCCording to one’s will. The right of interpretation Comes with the responsibility of aCCuraCy. Many use the freedom to privately interpret SCripture as a justifiCation for subjeCtivism today. SCriptural texts Contain one meaning yet many applications. The Roman CatholiC ChurCh Claims the exClusive right to interpret the meaning of Scriptural texts. The Church argues that Scripture needs to be interpreted according to the tradition. The ChurCh also Claims that SCripture reCeived its authority in the first plaCe from the ChurCh itself. The Reformers spoke of the Analogy of Faith regarding the authority of Scripture. Sacred SCripture is interpreted by SCripture itself. The Analogy of Faith assumes the unity and coherency of the Sacred Scriptures. Scripture does not contradict itself and both the church and individuals should look to the Holy Spirit or author of Scripture to interpret the text itself. D. The Bible • The Roman CatholiC ChurCh has a high view of SCripture; it is authoritative and “diCtated” by God • The Roman CatholiC ChurCh inCludes the Apocryphal books as canonical and deserving equal veneration with the other books of the Old and New Testaments o Apokrupha = “hidden things” o ApoCryphal books are not in the Hebrew OT Canon, but are inCluded in the Greek LXX; they are not quoted or accepted by Jesus Christ or NT writers o The nature of the ApoCrypha is history, allegory, fable, fiCtion, etC. and contain errors o Some ApoCryphal books deny their inspiration; e.g., prologue to Ecclesiasticus,; 1 Macc. 4:46, 9:27; 2 Macc. 2:53, 15:38. o Cardinal Cajetan in 1532 approved the Hebrew canon without the ApoCrypha, but some bishops appealed to it in the CounCil of Trent, henCe its inclusion . Defense of the doctrine of purgatory in 2 Macc. 12:39-45 (but idolatry is a mortal sin and deserving of hell, not purgatory, whiCh is supposed to be only for venial sins) DSB p. 42 09-Jun-13 The Five Solae of the Reformation • The Roman CatholiC ChurCh Claims that the SCripture reCeived its authority in the first plaCe from the ChurCh itself through the early CounCils of the ChurCh whiCh assembled and authorized the canon o However, the canon was written, completed, and aCCepted Centuries before the early church councils o Furthermore, the early ChurCh CounCils did not “determine” SCripture; they merely reCognized and “reCeived” what was already Clearly SCripture • The Roman CatholiC ChurCh argues that SCripture needs to be interpreted according to the traditions of the churCh • The authoritative translation of the Scriptures is the Latin Vulgate (“Common”, translated by Jerome around 400 AD o The Vulgate Contains many translation errors Confirmed by modern sCholarship o The Vulgate is held to be infallible – reaffirmed by the VatiCan CounCil of 1870 o Roman CatholiC Bibles in the vernaCular are based on the Vulgate and are thus a translation of a translation o Roman CatholiC Bibles Contain notes (like Protestant Bibles) explaining the text • The Roman CatholiC ChurCh has had a history of hiding or keeping the Word of God away from people o Use of the Latin Vulgate instead of translations in the vernacular o Forbids private interpretation; instead rely on official interpretation of the church o This poliCy loCks up the glory of God, the word of God, and the saCraments of God E.
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