A Simple Definition of Virtue

A Simple Definition of Virtue

“… as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue…” ~ 2 Peter 1:3

According to Thomas Aquinas, the Augustinian definition “comprises perfectly the whole essential notion of virtue.”[1] The definition is as follows: “Virtue is a good quality of the mind, by which we live righteously, of which no one can make bad use, which God works in us, without us.” Jonathan Edwards says virtue “is that consent, propensity, and union of heart to being in general, which is immediately exercised in a general good will.”[2] Virtues direct man to his first and primary end—God. And they are said to perfect man’s moral life or his moral operations. Virtues are those through which man pursues his summum bonum, which is none but God.

Resources

[1] Thomas Aquinas, Summa Theologiae, I-II, (Notre Dame, IN: Christian Classics, 1981), 821.

[2] Jonathan Edwards, The Nature of True Virtue, (monergism.com), 6. monergism.com/nature-true-virtue-ebook.

Nehemiah Coxe & Paedobaptist Inconsistency

Nehemiah Coxe & Paedobaptist Inconsistency

Nehemiah Coxe was a 17th c. Particular Baptist and was almost certainly an editor of the Second London Confession, 1677. His notable works are Vindiciae Veritatis, contra Thomas Collier’s heresies, and A Discourse of the Covenants.

In A Discourse of the Covenants, Coxe raises several objections against the paedobaptist view of the Abrahamic covenant. Below I have transcribed one such objection. In the 17th c., some paedobaptists faced a dilemma. If the Abrahamic covenant is substantially the same as the new covenant, and if it included not only immediate but also remote posterity, then the new covenant should likewise include both.

But paedobaptists generally limited covenant interest only to immediate offspring. This reveals a possible inconsistency in the claim that the Abrahamic covenant was an administration of the covenant of grace and thus the same in substance as the new covenant—the recipients of the covenant promises are apparently not the same between the two administrations. And this would hint at a substantial, rather than a mere administrative, difference.

Nehemiah Coxe Describes the Inconsistency

He who holds himself obliged by the command and interested in the promises of the covenant of circumcision is equally involved in all of them since together they are that covenant. Therefore, he who applies one promise or branch of this covenant to the carnal seed of a believing parent (esteeming every such parent to have an interest in the covenant coordinate with Abraham’s) ought seriously to consider the whole promissory part of the covenant in its true import and extent, and see whether he can make such an undivided application of it without manifest absurdity.

For example, if I may conclude my concern in this covenant is such that by one of its promises I am assured that God has taken my immediate seed into covenant with himself, I must on the same ground conclude also that my seed in remote generations will be no less in covenant with him, since the promise extends to the seed in their generations. I must also conclude that this seed will be separated from other nations as a peculiar people to God and will have the land of Canaan for an everlasting possession since all these things are included in the covenant of circumcision. But because these things cannot be allowed, nor are they pleaded for by anyone that I know of, we must conclude that Abraham was considered in this covenant, not in the capacity or respect of a private believing parent, but of one chosen of God to be the father of and a federal root to a nation that for special ends would be separated to God by a peculiar covenant. When those ends are accomplished, the covenant by which they obtained that right and relation must cease. And no one can plead anything similar without reviving the whole economy built on it. (Covenant Theology from Adam to Christ, 106)

Summarizing Coxe’s Argument

Let’s try to outline Coxe’s argument:

  • He who is bound by the commandment of the (Abrahamic) covenant and has an interest in the promises of the same covenant is interested in all the promises of the covenant. Not just one or two. The promises of the covenant made the covenant what it was, and so they come all together or none at all.
  • Therefore, a member of the Abrahamic covenant isn’t interested in only one of its promises but all of them.

     

  • This means that not only the immediate seed of Abraham is a recipient of covenant blessing, but also the more remote generations, e.g. grandsons, great-grandsons, etc. And this is to be perpetual.

     

  • If the remote posterity of Abraham had equal rights to nationality and Canaan as did the immediate posterity, then so should the remote posterity of new covenant believers have just as much right to covenant blessing as do their immediate offspring.

A Further Explanation

This deserves some further elaboration.

Many 17th c. paedobaptists understood the new covenant to be substantially identical with, though administratively distinct from, the Abrahamic covenant. And this understanding provides a covenantal basis for paedobaptism. 

But most everyone in Coxe’s day would restrict new covenant promises only to their immediate descendants. Virtually no one tried to argue for perpetual covenant blessing upon remote generations. So, Coxe later says, “[The paedobaptists] generally narrow the terms of covenant interest… by limiting it to the immediate offspring. Yet in [the Abrahamic covenant] it was not restrained like this but came just as fully on remote generations.”

In other words, Coxe is saying, “You can’t admit one promise of the Abrahamic covenant (participation of immediate offspring) without also admitting the other promises of the Abrahamic covenant (participation of remote offspring).” If the inheritance will be conferred to the immediate offspring, then so shall it be conferred to the remote offspring. But it’s evident, in both Scripture and experience, that new covenant promises are not conferred upon remote generations of believers.

He further observes, “[The paedobaptists] also exclude the servants and slaves of Christians, with the children born of them, from that privilege which they suppose they enjoyed under the Old Testament in being sealed with the sign or token of the covenant of grace.” While the Abrahamic covenant included servants, slaves, and their offspring in the covenant, and thus proper recipients of the sign of circumcision, the 17th c. paedobaptists did not generally include their servants, slaves, and their offspring in the new covenant administration of the covenant of grace.

He cites an additional inconsistency. He says, “[the paedobaptists] make a believers’ interest in this covenant of larger extent than Abraham’s ever truly was. They have all the immediate seed of believers included in it, while we see only Isaac, of all the sons of Abraham according to the flesh, admitted to the inheritance of the blessing and promises of this covenant.”

Since the paedobaptists believed the new covenant was substantially the same as the Abrahamic covenant, they also believed the recipients of the covenant had to be the same—parents and their children. But they would hold that all the children of believing parents ought to receive the covenant sign of baptism since they were, after all, covenant children. But this isn’t how the Abrahamic covenant worked. Only Isaac (and his line) received the inheritance of the Abrahamic covenant. None of Abraham’s other children, though children of a believing father, received the inheritance.

What Is Theoretical Theology?

What Is Theoretical Theology?

When we speak of theology as “theoretical” we are not speaking about something uncertain or non-factual.

The term “theory” comes from the Greek term theoria. It means “to contemplate.” Theoretical theology is what happens when we think, or contemplate, theologically. To put it more simply, theoretical theology is theology as it is known.

Theoretical theology is what we encounter while reading a system of theology, like Herman Bavincks Reformed Dogmatics or Thomas Aquinas’ Summa Theologiae.

Biblical Precedent

Scripture itself witness to the place of theoretical theology. There is an emphasis through Scripture placed upon the knowledge of God.

In Psalm 100:3 we read, “Know that the LORD, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.” In Colossians 1:9, the apostle Paul writes, “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding…”

In Colossians 1:10, the prayer is that the Colossian church would increase “in the knowledge of God…” And in Colossians 2:2, they would attain “to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ…” The apostle Peter greets his audience, saying, “Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord…” (2 Pet. 1:2)

While all these uses of knowledge certainly move beyond a mere theoretical apprehension of doctrinal facts, a theoretical grasp of theology must be received by the intellect before the same can affect the will of man.

To use a popular illustration: theology is “head knowledge” before it becomes “heart knowledge.”

Conclusion

Theoretical theology is theology as it is known by the creature. There is another way of considering theology as practice, or practical theology. If theoretical theology is known, practical theology is that same theology lived.

Which Way Western Man? Curiosity, Or Studiousness?

Which Way Western Man? Curiosity, Or Studiousness?

It’s 7 pm. The sun quickly hastens, hiding behind the horizon. My family and I sit in a restaurant just a few miles from home. As I look around at other tables, I observe something ominous, something sobering: Very few people speak to one another. Knecks angled down, eyes overshadowed by hair or brow, most people stare at their phones.

Does this sound like a familiar situation?

Whether we’ve noticed it in ourselves or others, if you’re not living under a rock, chances are you’ve experienced something similar. Mindless scrolling. Cheap laughs. No interpersonal communication. It’s a sad state of affairs. And it would be even sadder if there weren’t an explanation. But there is an explanation. Ready for it?

Studiousness has been exchanged for curiosity. 

This has always been a problem in society, even prior to the modern age. But our technological achievements have unfortunately favored curiosity rather than studiousness with endless videos, audible reading, podcasts, news feeds, and so on. These things aren’t bad in and of themselves. And I’ll say something more about their proper use in a moment. But the vicious habit of curiosity is virtually the default mode of education today. And this is a major problem.

So, what do we do about it?

Before we answer this question, we have to first understand what curiosity is and how it differs from studiousness. We also have to understand something of the extent to which curiosity fails to yield the same fruits as studiousness.

“Curiosity Killed the Ca…” Man!

Curiosity is deadly. But why?

As Eve gazed upon the mysterious forbidden fruit, the Serpent worked his sales pitch. “Did God really tell you not to eat this?” he asked. (Gen. 3:1) He even went so far as to register a baldfaced lie in total contradiction to God’s own words. “You won’t die!” the Serpent added. Eve’s interest peaked. The Bible says the “woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise…” (v. 6)

Whatever was involved in Eve’s decision-making process, curiosity was certainly at the forefront. But how? Isn’t curiosity harmless? Not quite. Thomas Aquinas gives an expansive fourfold definition of curiosity which just adds some additional descriptive power to what essentially took place in the Garden and continues to characterize our now-fallen situation. Thomas says that curiosity consists of a wrongly ordered desire to know the truth. And there are four marks he offers by way of description.

First, when someone decides to study something less profitable than that which they are more obliged to study. For example, I’m a pastor. I have an obligation to study and to show myself approved, and this is for the edification of the sheep. However, if I’m consumed by scrolling social media rather than fulfilling the work of the ministry, I am engaging in curiosity. On this point, Jerome wrote, “We see priests forsaking the gospels and the prophets, reading stage-plays, and singing the love songs of pastoral idylls.” (ST.II-II.Q167.A1.C.3)

Second, when man studies something which he is not supposed to know. For example, when man tries to discern the future or speak with the dead through a medium. Thomas calls this “superstitious curiosity.”

Third, when someone desires to know the truth about the world or anything in the world without referring all his knowledge to its proper end which is, ultimately, the knowledge of God. If the knowledge of created things does not bring a person to reflect upon God and His glory, then man engages in curiosity. Knowing something without doing so to God’s glory is, perhaps, the clearest expression of curiosity.

Fourth, when man tries to study that which lies beyond his own intellect, and so then engages in fruitless speculation, he is engaging in the sin of curiosity. In this case, the distinction made in Deuteronomy 29:29 is blurred, “The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.”

In Eve’s case, all four kinds of curiosity are present. First, she desired to know something that was less profitable to her than what she had been created to do. Second, she was forbidden from eating the fruit, and so this was knowledge off-limits to her. Third, she obviously did not want to glorify God in such knowledge, but only to glorify herself. Hence, the Serpent’s enticement, “You shall be like God.” And fourth, she pursued knowledge that was beyond her capacities, that is, she wanted to do the impossible—become her own God. And this led only to folly.

Curiosity killed the man and with him the whole human race!

Studiousness Is Life-Giving

Proverbs 19:8 reads, “He who gets wisdom loves his own soul; He who keeps understanding will find good.” Studiousness and curiosity can look the same. Both involve the pursuit of knowledge and wisdom. However, what differentiates the two is the purpose for which knowledge and wisdom are sought.

On the one hand, curiosity induces one to vanity in (1) the study of something inferior to what one needs to study, (2) the study of something forbidden, (3) the study of the world for the world’s sake rather than God’s, or (4) the prideful study of that to which we cannot attain.

On the other hand, studiousness is a virtuous study of (1) the truth we need to know and are most obligated to know, (2) the truth commended for us to know by God, both through the natural world and Scripture, (3) study of truth unto a higher knowledge of God and divine wisdom, and (4) the humble study of that which we have the capacity to learn, i.e. not trying to study that which clearly lies beyond our grasp.

Curiosity leads to all sorts of dead ends. The truth may be apprehended, but it will never be known for the proper end nor appropriately applied by the understanding. Furthermore, curiosity often leads to a drought of knowledge altogether, since it sometimes attempts to know what is beyond the knower’s capacity. In this case, it’s vulnerable to imbibing falsehoods similar to those Eve entertained from the mouth of the Serpent.

Studiousness is the properly ordered pursuit of knowledge unto the glory of God. And it’s really studiousness that serves as the proper disposition according to which we might know and learn Christ. Curiosity lends itself to the apprehension of historical faith if that. But studiousness is the fruit of saving faith and is thus to be desired by all Christians.

Back to That Restaurant We Were at Earlier

Dropping all the above into our contemporary context…

As we look around at the zombified restaurantgoers obsessed with their phones, Would we say our society is mostly occupied with studiousness or with curiosity?

I’ll let you be the judge of that. But for my part, the speed of information, the perpetual immersion of society into its smart devices, along with a culture virtually identified with its social media status has me answering: Curiosity.

Don’t get me wrong, much of our technology has great potential to be used for the glory of God. Phones might be used to check up on loved ones. Social media can be used for the transmission of the gospel and for various forms of networking. There are countless ways in which we could transcend the many vulnerabilities of our technological age. But in order to do that, we have to be able to identify curiosity, avoid it, and instead employ our technology in a way that fruitfully serves a habit of studiousness.

Sola Scriptura & Biblicism: What’s the Difference?

Sola Scriptura & Biblicism: What’s the Difference?

Sola Scriptura or biblicism? Are they different? Are they the same thing? Given the recent uptick in biblicist lingo, these questions and many more may be living in your head. In this article, I will attempt to untangle some confusion. But I make no guarantees (emphasis on the word “attempt”). This conversation is at least half a decade old, and throughout its course has become extremely convoluted. On the one hand, some want to identify sola Scriptura with biblicism as if they are synonymous. On the other hand, some (like myself) resist the term biblicism because of the connotations it tends to carry. The normal definition of biblicism seems to denote association with heretics and their approach to the Bible. Arius, Audius, and Socinus are three such examples.

The purpose of this article is threefold. First, I contend that sola Scriptura and biblicism are entirely different from one another in form and matter. Sola Scriptura is a principle, biblicism is a mode or manner of biblical interaction. Second, I endeavor to show that the classical definition of sola Scriptura includes the use of subordinate authorities (norma normata or testes veritatis), the lot of which biblicists tend to resist in various ways and to different extents. Third, it is necessary to show how Scripture itself makes subordinate authorities ordinarily necessary in both the individual and ecclesial Christian life.

Sola Scriptura & Biblicism: What’s the Difference?

Richard Muller, in his Dictionary of Latin and Greek Theological Terms, defines sola Scriptura as “the principium cognoscendi, the principle of knowledge or cognitive foundation of theology, and described doctrinally in terms of its authority, clarity, and sufficiency in all matters of faith and morals.”[1] And the Second London Baptist Confession reads, “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation.” (1.1)

These statements adequately portray the Reformational sentiment behind sola Scriptura.[2] Scripture is the highest authority and it is sufficient in all matters of faith and life. Dr. James Renihan summarizes the first portion of Confession 1.1 as follows, “The Holy Scripture is the only certain rule of all saving faith…”[3] Scripture is the principle of all saving knowledge. Apart from it, we could not know God as triune, Christ the Redeemer, justification by faith alone, or the institution of Christ’s church and churchly ordinances. We must understand the purpose of Scripture if we are to maintain its integrity. We do not want to under-realize Scripture, but we also do not want to over-realize Scripture. Both extremes represent Scriptural abuses. Scripture must be thought of and used according to Scripture’s own terms.

In neither statement above is Scripture described as the only authority. 2LBCF 1.1 mentions three other cognitive authorities in the very first sentence, “the light of nature, and the works of creation and providence…” The text the framers cite in support of this phrase is Romans 1:19-21, “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse…” Scripture further sanctions subordinate authorities in other places, the least of which is not the Proverbs, “Where there is no counsel, the people fall; But in the multitude of counselors there is safety.” (Prov. 11:14)

The principle of sola Scriptura, therefore, presupposes secondary authorities. Even the anchor text typically employed in defense of sola Scriptura assumes the usage of secondary authorities. In 2 Timothy 3:16-17, we read, “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 complete, thoroughly equipped for every good work.” The “man of God” is a type of secondary authority, commissioned to teach others, being himself subject to the Word of God. Preaching, teaching, creeds, confessions, commentaries, and other theological helps are all instances of secondary authorities because neither are themselves Scripture, though they transmit Scriptural meaning for the influence and edification of the church.

In all this, we affirm with the Confession that the Scripture is the only infallible interpreter of Scripture, “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 by other places that speak more clearly.” (1.9) But also, those areas which seem less clear are to be discovered through the use of “ordinary means,” i.e. subordinate authorities, “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 ordinary means, may attain to a sufficient understanding of them.” (1.7)

On the other hand, Biblicism is an ever-shifting target. In recent times, it has been co-opted by well-meaning Christians in an effort to stave off what they perceive to be unbiblical accretions. In this case, I would stand with them but would abstain from using the term biblicist for reasons that should become clear in a moment. But even within this group, there are subgroups that apply biblicism to themselves in different ways. The term is also applied to the modern fundamentalists who outrightly deny the use of extra-biblical means in the pursuit of biblical truth, i.e. subordinate authorities. A strand of this kind of biblicism runs through IFB and Pentecostal circles. But it has also appeared more recently in self-professed Reformed Baptist ranks, particularly among those that affirm some kind of subordinationism in the Godhead.

The term “biblicist” or “biblicism” evidently first appeared in the 19th century, notably used by Jon Jacob van Oosterzees and Thomas Carlyle. Both men apparently use the term derogatorily. Oosterzees defines it as “idolatry of the letter,” in his Dogmatics.[4] Carlyle uses the term in passing, either to characterize those opposed to England’s Lord Protector in the 1650s or the opposition to the crown during the 1640s.

Biblicism was considered “idolatry of the letter” because it would tend to treat Scripture as any other document to the practical exclusion of the Holy Spirit and other metaphysical considerations. Biblicism tends to subject Scripture to the tools of literary science that it be interpreted as one might interpret Homer’s Iliad. Meaning is flattened into the purely etymological sense of the terminology as apprehended through the uncertain intentions of biblical human authorship, the understanding of the human audience, their historical context, and what the latest archeology might be able to tell us about the land, language, and loves of the culture. Modern mantras such as “No creed but the Bible” are examples of biblicism. Ironically, modern archeological or textual research is welcomed into the picture of biblical knowledge if it befits a favored doctrinal position. But Christian history is taken much less seriously.

There is usually no consideration of the fuller sense of the text nor any felt need to hold the individual Bible reader accountable to orthodox interpretational norms. Indeed, in its harsher forms, biblicism seems not to observe a standard orthodoxy at all. Every confession is a wax nose, and truth as we know it is in a constant state of flux.

More contemporarily, Christian Smith outlines the core beliefs of biblicism. While I wouldn’t necessarily endorse Smith’s book, I do think the following list accurately describes some tendencies in contemporary biblical hermeneutics. Beliefs 4-6 are most relevant to the subject matter of this article. They are listed as follows:

4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.

5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts.

6. Solo Scriptura: The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch.[5]

Note, (4) opens the understanding to anyone and everyone, not simply the regenerate. They need only be a “reasonably intelligent person.” Hence, the project of reading and contemplating Scripture is practically identical to reading and contemplating any book. It is spiritually indifferent. Its truth is apprehended by the mere application of the literary-scientific tools of textual interpretation. The presence of the Holy Spirit, Christian virtue, and other Christian voices seem entirely irrelevant to the task of understanding Scripture. According to (5) deriving the meaning of the text depends upon our access to the circumstantial data of the human author, their intentions, and the interpretive tendency of their historically conditioned human audience. It would be nigh impossible for a child to understand Scripture truly without all of this background information. And in (6) solo Scriptura rather than sola Scriptura is observed to be a biblicist distinctive, meaning the Bible reader is without the need for any kind of supplement. All they need is themselves and their Bible.

To summarize this section: classically conceived, sola Scriptura presupposes secondary authorities or helps by which we are led to better understand Scripture. Scripture itself represents subordinate authorities as being in some sense necessary for each believer. Ordinarily, no believer can go it alone. Biblicism, on the other hand, in its softer form, could take or leave secondary authorities. In its harsher expression, it attempts a removal of secondary authorities altogether, including the growth of the church’s collective theological knowledge derived from the Scriptures over the past two millennia.

Sola Scriptura is the affirmation of the principle of saving faith, or true knowledge of God unto salvation, i.e. principium cognoscendi. Biblicism is an interpretive approach to the text of Scripture that emphasizes the individual Bible reader, usually to the exclusion of any meaningful interaction with secondary authorities. Sola Scriptura is not a hermeneutic, but a principle preceding our hermeneutics. Biblicism is a hermeneutic without any meaningful principles preceding it. Though some biblicists may claim to have antecedent principles to biblical interpretation, they are unable to justify those principles from the text which, on biblicist grounds, creates a blatant logical inconsistency.

The Nature of Secondary Authorities (Norma Normata or Testes Veritatis)

Included within the Protestant orthodox doctrine of sola Scriptura is the correct placement and use of tradition and with it all subordinate authoritative mediums. Far from denying or suppressing the reality of tradition or subordinate authoritative influence and teaching tools as biblicism tends to do, sola Scripture recognizes the need for secondary authorities as prescribed in the Scriptures themselves. At a minimum, man must assume the reliability of his own sense perception and the laws of logic. But he ordinarily assumes the credibility of his Bible translation, the existence of God, and so on. He assumes these things prior to ever approaching the text.

What is more, man is in need of other Christians, past and present, as interpretive helps. An individual man cannot hope to comprehend the “width and length and depth and height” of biblical truth apart from “all the saints.” (Eph. 3:18) The Holy Spirit works in individuals, but He also works in more than one individual. He has worked, does works, and will work through all His people. For this reason, God’s people are better together. That is, they are better when the faith of the many is allowed to strengthen the faith of the one. This happens most obviously and immediately in local churches but also at a grander level. 

Each individual local church must be found in common with those local churches that have preceded it in the truth of the Christian faith. Though some things will differ as to practice, every true church worships the same God—Father, Son, and Holy Spirit; they confess the same Word of God; they believe in the same incarnation and virgin birth; they confess the same gospel, and so on. Each local church must labor to show itself within that stream of Christian orthodoxy. Furthermore, if a church claims to be Reformed Baptist or Particular Baptist, it must find itself within the definitive stream of that peculiar tradition. It is fine if a church, by conviction, chooses not to be Reformed Baptist, but it can by no means claim the term “Reformed Baptist” unless it finds itself in the stream of Reformed Baptist orthodoxy set forth in the Confession.

However useful these secondary authorities are, we must make an important twofold qualification. First, these secondary authorities are subject to the text of Holy Writ. They can never rise to equality with or superiority to the Word of God. Second, these subordinate authorities do not reveal or proclaim anything substantially new in relation to what has already been revealed in Scripture. Secondary authorities merely help us understand and speak concerning that which is already there, i.e. “the faith which was once for all delivered to the saints,” through the Scriptures. (Jude 3) Secondary authorities are witnesses to the truth or testes veritatis.

Defining testes veritatis, Muller writes, “only the scriptural revelation can be the norm of doctrine, but the teachers and confessions of the church are aids in interpretation insofar as they are witnesses of the truth that manifests its presence and preservation in the life of the church.”[6] In his more expansive Post-Reformation Reformed Dogmatics, what Muller observes is worth quoting at some length:

Granting the origins of the Reformation understanding of the biblical norm in the late medieval debate over Scripture and tradition, specifically in the trajectory of understanding that Oberman identified as “Tradition I,” Reformation-era and Reformed orthodox exegetes came to the task of biblical interpretation not as isolated scholars confronting the text armed only with the tools given to them by Renaissance-era philology. They also assumed the importance of the voice of the church, particularly in interpretive conversation, both positive and negative, with the living exegetical tradition: exegetes were advised, in manuals of interpretation, to consult commentaries in the older tradition, not as authorities in the Romanist sense but as sound sources of advice and precedent.[7]

These secondary sources do not represent additions to special revelation. They are witnesses which help us to understand and explain special revelation. The Reformed hold that tradition is a witness-tradition. As Thomas Watson writes, concerning the difficulty of interpreting some parts of the Bible, “The church of God has appointed some to expound and interpret Scripture; therefore he has given gifts to men. The several pastors of churches, like bright constellations, give light to dark Scriptures. Mal ii 7. ‘The priest’s lips should keep knowledge, and they should seek the law at his mouth.’”[8] Regarding tradition, this is different from Rome’s position which thinks of tradition not only as an interpretive authority but as an authority bearing additional revelatory content alongside Scripture, e.g. saints, feast days, Apocryphal literature, etc.

Tradition I, which is the Reformational view of the witness-tradition, follows a doctrine of sola Scriptura which entails the proper use of secondary authorities. Not a single Christian today reads the autographa, the original manuscripts of the Holy Bible. Every Bible reader today relies on apographa (manuscript copies of the original) and there is a measure of trust in the textual transmission of God’s Word through means of the literary tradition. Hence, secondary authority is inescapable at a very fundamental level.

Furthermore, tradition serves as an “ordinary means” to increase our understanding of Scriptural meaning. The Confession 1.7 reads:

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 ordinary means, may attain to a sufficient understanding of them.

Francis Turretin gives us some more insight into 17th century intent concerning “ordinary means” in this respect. In asking the question of the perspicuity of Scripture unto salvation, Turretin qualifies the question when he writes:

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.[9]

These various means are ordinarily necessary not as alternatives to Scripture but as faithful witnesses to the true sense of Scripture. They are ordinarily necessary because without them the believer could not progress in Scriptural knowledge in accord with his calling to do so, i.e. comprehension of biblical truth in concert with all the saints. (Eph. 3:14-19) Of course, there are extraneous circumstances in which a believer may be isolated from these means and yet given the grace to persevere, but this is not the ordinary circumstance.

A Brief Exegetical Case for Secondary Authorities

All the above concerning secondary authorities arises from natural, historical, and biblical considerations. My concern here is the third—biblical considerations. Scripture obligates the individual believer to first find himself within a larger whole. (Prov. 11:14; Eph. 3:14-19) Second, Scripture asserts the Christian’s remaining sin nature in the strongest of terms, which should leave the Christian humble and needing help. (Rom. 3:23) Third, there is an emphasis placed upon doctrinal confession throughout the New Testament. (1 Tim. 6:12; Heb. 4:14; 10:23; 1 Jn. 4:15; 2 Jn. 7)

First, there is no such thing as an isolated Christian in ordinary circumstances. Those who are isolated typically fall. Proverbs 11:14 says, “Where there is no counsel, the people fall; But in the multitude of counselors there is safety.” In His high priestly prayer, our Lord prays for the unity of His body, “that they may be one as We are.” (Jn. 17:11) The apostle Paul makes it very clear that we are to admonish one another. In Romans 15:14, he writes, “Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.” And in Colossians 3:16 he issues a similar statement, “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” God’s people are not isolated individuals, but individuals in union with one another.

Second, every Christian has a remaining sin nature as is apparent from Paul’s words, “for all have sinned and fall short of the glory of God…” (Rom. 3:23) This is a text written to believers. The phrase “have sinned” is in the aorist tense, but the phrase “fall short” is in the present tense. On account of their sin, believers currently fall short of God’s glory. Furthermore, in 1 John 1:8, the apostle John declares the continuation of sin in the believer, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” 

Since this is the case, we are obligated to submit ourselves to an accountability structure, the use of which prevents our sin from determining our theology and practice. This accountability structure entails the adherence to the wisdom of those who preceded us, “Do not remove the ancient landmark Which your fathers have set.” (Prov. 22:28) The “old paths,” after all, are “where the good way is.” (Jer. 6:16) It entails the brothers and sisters at our local churches. (Col. 3:16; Heb. 10:24-25) And it entails the pastor-teachers which our Lord has instituted for our good. (1 Tim. 3:1-7; Heb. 13:17) It furthermore includes some creedal expression, a summary of the faith, or confession. (Heb. 10:23)

Third, In Hebrews 4:14 we read, “Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.” How do we “hold fast our confession”? What is the medium by which we do this? We do so through confessions of faith. Confessions of faith are necessary since many who claim the “Bible as their only creed” do so while preaching and teaching heretical beliefs. They are not held accountable to an accepted expression of what their church believes the Bible actually teaches. A confession is an articulation of what churches believe the Bible teaches. They are churchly documents used as a means to guard doctrine and distinguish the faith of the church from errors and aberrations.

Men and churches who claim the Bible as their only creed leave themselves and others open to error—not because of the Bible, but because of their own sinfulness. As a result, the Bible becomes whatever they deem it to be. The meaning of Scripture is but a wax nose, subject to the molding of the preacher who himself may do whatever he wants with the text. The apostle Peter spoke of this problem:

…and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures. (2 Pet. 3:15-16)

“Untaught and unstable” men are those who, through ignorance and weakness either unintentionally or intentionally twist the text of Scripture. Each Bible reader should humbly admit his weakness, and with a humble posture seek out ordinary means by which he might further his understanding of God’s Word. Confessionalism, therefore, works to guard the meaning of the text. This guardianship of biblical meaning is commanded by the apostle, “O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge…” (1 Tim. 6:20) Like Timothy, we ought to guard what has been committed to us in the Scriptures.

Conclusion

To conclude, the distinction between sola Scriptura and biblicism is this: sola Scriptura is the affirmation of the principle of saving faith, or true knowledge of God unto salvation, i.e. principium cognoscendi. Biblicism is an interpretive approach to the text of Scripture that emphasizes the individual Bible reader, usually to the exclusion of any meaningful interaction with secondary authorities. Sola Scriptura is not a hermeneutic, but a principle preceding our hermeneutics. Biblicism is a hermeneutic without any meaningful principles preceding it. Though some biblicists may claim to have antecedent principles to biblical interpretation, they are unable to justify those principles from the text which, on biblicist grounds, creates a blatant logical inconsistency.

Furthermore, the classical doctrine of sola Scriptura, especially as it’s informed by the text of Scripture itself, entails the use of secondary or subordinate authorities which witness to the truth or meaning of the text of Scripture, the testes veritatis. (See above) These secondary authorities are derivative, and they only expound and explain Scripture. They do not bear additional revelation as Roman Catholicism would have it. They are influences upon Christians from generation to generation in their pursuit of biblical truth. Furthermore, secondary authorities, while helpful in the task of interpretation, are not themselves the only infallible interpreters of Holy Scripture. Only Scripture may hold that position.

Biblicism, on the other hand, could either take or leave altogether these secondary authorities depending upon who one might ask. But this seems to ignore several natural, historical, and biblical considerations. Natural, because man is cognitively and ethically limited. Historical, because Christ’s bride has always stated her orthodoxy in terms of creeds and confessions, authored commentaries, and has transmitted the very Word of God itself through translation and preservation. Biblical, because Scripture itself authorizes secondary authorities like a multitude of counselors, pastor-teachers, fellow believers, the voices from the past, creeds, and confessions.

Biblicism misses out on the fullness of God’s Word and the fullness of the practical life instituted by God’s Word for the good of God’s people.

Resources:

[1] Richard Muller, Latin and Greek Dictionary of Theological Terms, (Grand Rapids, MI: Baker Academic, 2017), 338.

[2] The term sola Scriptura did not originate in the Reformation era, but appeared long before. (Cf. Renihan, To the Judicious and Impartial Reader, 59; Oberman, The Harvest of Medieval Theology, 365ff)

[3] James M. Renihan, To the Judicious and Impartial Reader, (Cape Coral, FL: Founders Press, 2022), 32.

[4] The Compact Edition of the Oxford English Dictionary, vol. I, (Oxford: Oxford University Press, 1971), 846.

[5] Smith, Christian. The Bible Made Impossible (pp. 4-5). Baker Publishing Group. Kindle Edition.

[6] Muller, Latin and Greek Dictionary of Theological Terms, 356.

[7] Richard Muller, Post-Reformation Reformed Dogmatics, vol. II, (Grand Rapids, MI: Baker Academic, 2003), 483.

[8] Thomas Watson, A Body of Divinity, (Carlisle, PA: Banner of Truth, 2015), 31.

[9] Francis Turretin, Institutes of Elenctic Theology, vol. I, (Phillipsburg, NJ: P & R Publishing, 1992), 144.