The Doctrine of Revelation

Chapter 1

4. PROPERTIES OF SCRIPTURE

-- A. The properties of Scripture in general. -- B. The authority of Scripture. -- C. The necessity of Scripture. -- D. The clarity of Scripture. -- E. The sufficiency of Scripture. Disclaimer Concerning Copyright

Chapter 2

1. Religion, examined in its essence and origin, leads itself to the

concept of revelation. The history of religions makes us know this concept as the necessary correlate of all religion. The philosophy of religion can no longer pass over this concept in silence. But the way in which reve

Chapter 3

2. Revelation, as this term is used in religion, and taken here in its

broadest sense, is all action emanating from God to bring mankind into that peculiar relationship with Him which is indicated by the name of religion. It is important, first of all, to understand this -- 6 of 201 -- re

Chapter 4

3. Christian theology soon came to make a significant distinction in

this revelation. On the one hand, the coherence and harmony of the Christian religion and the Pagan religion, of theology and philosophy, could not be wholly denied; and on the other hand, Christianity was a separate and

Chapter 5

4. The Reformation has adopted this distinction of revelatio naturalis

and supernaturalis and yet has given it, in principle, an entirely different meaning. The Reformers did accept a revelation of God in nature. But mankind's intellect had been so darkened by sin that he could not rightly

Chapter 6

49. Fock, Der Socin. 307 f. Luther, by his opposition to the scholastic

doctrine, naturalia mansisse integra, went so far as to forbid Aristotle, reason, and philosophy in theologicis all right to speak and to call Vernunft in religious things stock-, star- und gar blind, Köstlin, Luther's T

Chapter 7

5. Although Scripture has the concept of a fixed order of nature, it

makes no distinction in its revelation between the natural and the supernatural. She uses the same words for both, e.g. גרה, φατεροντ and άποχαλυπτίΐν also for the revelatio naturalis Job 12: 22, 33: 16, 36: 10 ; Rom. 1:

Chapter 8

6. Supernatural revelation, however, is not to be identified with

immediate revelation. The distinction between indirect and immediate revelation has always been taken in a different sense. In the past every revelation was called direct, which came to the recipient himself without an i

Chapter 9

45. Rom. 1 : 18. Acts 14 : 16. He reveals Himself in the history of

nations and persons Deut. 32:8. Ps. 33:10, 67:5, 115:16. Spr. 8:15, 16. Hd. 17 : 26. Rom. 13 : 1. He also reveals Himself in the heart and conscience of every man Job 32:8, 33:4. Prov 20:27. John 1:3-5, 9,

Chapter 10

10. Rom 2:14, 15, 8:16. This revelation of God is general, in itself

perceptible and understandable to every human being. Nature and history are the book of God's omnipotence and wisdom, of His goodness and justice. All peoples have recognized this revelation to a certain extent. Even ido

Chapter 11

7. This revelatio generalis, however, is insufficient for several

reasons. In this, too, all Christian theologians are unanimous. Irenaeus adv. haeres. 2 , 28 argues against the Gnostics the limited nature of human knowledge. Justinus Martyr, Dial, c. Tryph., introduction, Tertullian,

Chapter 12

60. It can teach few and only a little, de trin. 13, 12. the civ. 12, 20.

the util. cred. 10, 24. She knows the goal, but not the way that leads to the goal, Conf. 5, 5. 7, 26. de civ. 10, 29. Often she leads astray and submerges truth in iniquity, de trin. 13, 24, does not seek it in a pious

Chapter 13

8. With this, however, general revelation has not lost its value and

significance. First of all, it has great significance for the heathen world. It is the solid and lasting basis of pagan religions. The Holy Scriptures pronounce a severe judgment on Ethnicism and explain its origin by th

Chapter 14

759. A. Tholuck, Der sittliche Charakter des Heidenthums 3® Aufl.,

Werke VIII 1865 s. 1 - 91. J. N. Sepp, Das Heidenthum und dessen Bedeutung für das Christenthum, 3 Theile Regensburg 1853. C. Pesch, Gott und Götter. Eine Studie zur vergleichenden Religionswissenschaft. Frei¬burg 1890.

Chapter 15

9. But, however strictly the Scriptures may judge the character of

paganism, the very general revelation which they teach enables and entitles us to recognize all the elements of truth which are also present in pagan religions. The study of religions used to be exclusively in the servic

Chapter 16

1894. Usually this working of the gratia communis was seen in the

moral and intellectual, social and political life, but less often in the religions. Then only some religio naturalis, insita and acquisita were mentioned, but the connection between these and the religions was not demons

Chapter 17

184. Philippi, Kirchl. Gl. I 2. Beck, Einleitung in das Syst. der christl.

Lehre 2nd Aufl. 1870 S. 45 f. Saussaye in mine Theol. by Prof. Dr. Ch. d. 1. S. bl. 31 v. 46 v. 83 v. V. von Strauss und Torney, Das unbewust Weissagende im vorchristl. Heidenthum (Zeitfr. des christl. Volks- lebens VIII

Chapter 18

10. But the revelatio generalis has significance not only for the pagan

world, but also still in and for the Christian religion. Its value, however, does not lie in the fact that it provides us with a theologia or religio naturalis, a moralistic Vernunft- glauben, which in itself would be su

Chapter 19

1. History teaches, that no religion has enough of general revelation.

The Christian religion, too, appeals to special revelation. Scripture is the book of revelatio specialis. The words by which it expresses the concept of revelation are mainly these: גלה discover, ni. be discovered, show

Chapter 20

1844. Alfr. Maury, La magie et l'astrologie dans l'antiquité et au

moyen- age 1860. Lenormant, Les sciences occultes en Asie, 2 vols. 1874-'75. Saussaye ib. Theophany, manticism and magic are the ways through which all revelation comes to mankind. This general religious belief in appear

Chapter 21

1895. Scripture does not seem to deny all reality to such phenomena,

Gen. 41:8; Ex. 7:8; Deut. 13:1, 2; Mt. 7:22, 24:24; 2 Thess. 2:9; 2 Tim. 3:8; Apoc. 13:13-15. But the religion in O. and N. T. definitely wants to have nothing in common with all these religious phenomena. It is opposed

Chapter 22

2. Theophany (Angelophanie, Christophanie). More than once in

Scripture there is mention of an appearance of God; sometimes without any further description, Gen. 12:7, 17:1, 22, 26: 2, 24, 35:9; Ex. 6:2. cf. also Gen. 11:5; Ex. 4:24, 12: 12, 23, 17:6; Num. 23: 4, 16; 1 Sam. 3:21; 2

Chapter 23

Genesis 18, 19, 28:12, 32:1, 2; Deut. 33:2; Job 33:23; 1 Kings 13:18

and according to Acts 7:53; Gal. 3:19 they also served during the legislation, but they are mediators of revelation especially after the Exile, Dan. 8:13, 9:11, 10:5; Zech. 1:7-6:5. Still more frequently they appear in t

Chapter 24

3. Prophecy. By prophecy we mean the communication of God's

thoughts to mankind. Often the name of inspiration is used for this; and to that extent also more correct, as the concept of prophecy is broader than that of inspiration and also includes the proclamation of these though

Chapter 25

11. By that Spirit special persons are still qualified for the office of

prophet, Rom. 12:7; 1 Cor. 14:3; Eph. 2:20, 3:5 etc. Also prophecy itself is not lacking in the N.T., Mt. 24; Acts 20:23, 21:8; 1 Cor. 15; 2 Thess. 2. Apoc. But all believers have the anointing of the Spirit, 1 Jn 2:20;

Chapter 26

4. Miracles. Just as man, besides his appearance and his word, also

makes himself known by his deeds, so God reveals himself not only by his words but also by his works. Word and deed are closely related. God's word is an act, Ps. 33:9; and His doing is a speech, Ps. 19:2, 29:3; Isa. 28:

Chapter 27

25. The spiritual miracles are those in which God now reveals his

power and his glory, Luther at Köstlin, Luther's Theol. II 249 v. 341 v. Scholten, L. H. K. I 143. Yet the Scriptures point towards a future, in which the miracle will again do its work. The αίων μελλων will first take p

Chapter 28

5. The system of revelation, which Scripture makes known to us, has

been too much misunderstood and neglected in Christian theology. Only in recent times has the concept and essence of revelation become the subject of deeper study. In the past, no need was felt for this. Between Christia

Chapter 29

12. Lange I § 56 f. Dorner I 56.9 f. Frank, System der chr. Wahrheit

2e Aufl. II 8 f. Kahler, Wiss, der chr. Lehre I 192 f. Saussaye, Mine Theology 35 v. Gunning and Saussaye, The Ethical Principle 21 v. etc. But not only Schleiermacher and his school have revived the concept of revelatio

Chapter 30

16. Lipsius, Dogm. § 52, Philos, und Religion 1885 S. 266 f. Scholten,

Initia, ed. 2. p. 26-39. L. H. K. I 165 v. 233,299. Common to these is the denial of the supernatural character of revelation, but otherwise there are great differences as to content, extent and manner. The peculiarity o

Chapter 31

6. The revelation which Scripture makes known to us does not

consist of a few disjointed words and facts, but is one historical and organic whole, a mighty world-managing and world-renewing system of acts of God. She acts, as we saw, in three forms, theophany, -- 55 of 201 -- pr

Chapter 32

11. Dr, C. Middleton, A free inquiry into the miraculous powers,

which are supposed to have subsisted in the Christian Church. 3 ed. Lond. 1749. Tholuck, Ueber die wunder der Hath. Kirche, Verm. Schriften I 28-148. J. H. Newman, Two essays on scripture miracles and on ecclesiastical,

Chapter 33

7. This organic conception of revelation has been misunderstood in

two ways in the Christian Church, both by supranaturalism and by naturalism (rationalism). In the face of both, therefore, it needs to be further elucidated and upheld. First, in the face of supranaturalism, which arose

Chapter 34

145. And Voetius said, that miracles though they are not contra

naturam universalem sed supra et praeter earn, yet could also sometimes be contra naturam aliquam particularem, Disp. II 973, cf. Gerhard, Loci Comm. Loc. 22 § 271 sq. And miracles thus had the -- 62 of 201 -- followin

Chapter 35

8. In Rome this supranaturalistic and dualistic system was

consistently worked out. In God there are two concepts of man, his nature and destiny. Man in puris naturalibus, without the image of God, as he actually still is after the fall, can have a pure knowledge of God through

Chapter 36

9. The fundamental fight against revelation only began in the newer

philosophy. Spinoza still retains the word revelation and even considers it necessary, Tract, theol.-polit. cap. 15, 27, but he understands by it nothing else than that the simple-minded cannot find the true religion, th

Chapter 37

10. Revelation, which is laid down in the Scriptures, is a difficult fact

for anyone who denies it. For even those who dispute its possibility and reality must still strive for an explanation of its historical origin. It did not arise from deception, nor did religion. The belief in revelation

Chapter 38

11. The world view which stands opposed to that of Scripture and

must in principle combat all revelation, may best be called monism. Monism, both in its pantheistic and in its materialistic form, aims to reduce all forces, substances and laws that exist in nature to a single force, su

Chapter 39

1885. Dr. Μ. L. Stern, Philosophischer und naturwissenschaftlicher

Monism 11s. T. Pesch, Die grossen Weltrathsel, 2nd Aufi. Herder, Freiburg IT 8 f. Stöckl, Lehrbuch der Philos. IT 1887 S. 117 f. Schanz, Apologie des Christ. 1 1887 S. 249 f. The world view of Scripture and of all Christ

Chapter 40

12. A supernatural revelation is not at all inconsistent with such a

world view. Nature does not exist independently of God for a single moment, but lives and moves in Him. All power which acts in it comes from Him and works according to the law He has laid down in it. God is not outside

Chapter 41

C. Bonnet, Recherches philosophi- ques sur les preuves du

christianisme, Geneva 1771, showed prophecy and miracle to be prefigured in nature and to come about through the operation of ordinary natural forces. Some theologians of the last century therefore spoke of rationes semi

Chapter 42

1. The history of religions shows not only an intimate connection

between religion and revelation, but further also between revelation and writing. Magical formulas, liturgical texts, ritual tracts, ceremonial laws, priestly documents, historical and mythological literature, etc., are

Chapter 43

2. The bearer of the ideal goods of mankind is language, and the

σαρξ of language is writing. Here too God in revelation joins in. In order to enter fully into humanity and become its property, Revelation takes on the μορφή, the σχήμα of Scripture. Scripture is the servant form of rev

Chapter 44

3. Revelation, nevertheless, taken as a whole, has reached its end and

purpose only in the parousia of Christ. But it falls into two great periods, into two distinct divisions (above page 270). The first dispensation was aimed at incorporating the full revelation of God and making it a part

Chapter 45

4. The authority of the Holy Scriptures has been recognized by all

Christian churches. There is no dogma, on which there is more unity, than that of the Holy Scriptures. The genesis of this belief in the Scriptures is no longer traceable. It exists as far back as we can go. In the late

Chapter 46

8. He extends the inspiration also to the apostles, saying, that they

went out μετά πληροφορίας πνενματος άγιον to preach, ib. 42, and that Paul wrote to the Corinthians πνενματικως, ib. 47. For the rest the apostles provide little material for the dogma of Scripture: the inspiration itsel

Chapter 47

5. The theology of the Middle Ages stuck to the Church Fathers and

did not develop the doctrine of inspiration. Joh. Damasc., de fide orthod. 4, 17 mentions Scripture only briefly and says that law and prophets, evangelists and apostles, pastors and teachers have spoken by the Holy Spir

Chapter 48

6. The Trentine Council declared in sess. 4, that the truth is

contained in the written books and unwritten traditions, which have been received from the mouth of Christ by the apostles, or have been handed down from hand to hand and have come to us by the same apostles, Spirito San

Chapter 49

7. The Reformers accepted Scripture and its theopneustics as it had

been handed down to them by the Church. Luther, from his soteriological point of view, occasionally judged some books, Esther, -- 101 of 201 -- Ezra, Neb., James, Jude, Rev. unfavourably and admitted minor inaccuracies

Chapter 50

3. II Helv. 1. 2. 13. Gall. 18. 5. Belg. 3. Angl. 6. Scot. 18 etc.; and the

Geref. theologians all take the same view without distinction, ürsinus , Tract, theol. 1584 p. 1-33. Zanchius, Op. VIII col. 319-451. Junius, Theses Theol. cap. 2. Polanus, Synt. Theol. i 15. Synopsis, disp. 2. -- 102 o

Chapter 51

8. But when the theory of inspiration, as with the Jews and the

Mohammedans, had thus reached its ultimate conclusion, opposition arose from all sides. Even in early times there was no lack of criticism of Scripture. Jehoiakim burned the scroll of Baruch, Jer. 36. Apion summarized al

Chapter 52

exodus from Egypt, the sojourn in the desert, etc. Josephus, contra

Apionem, J. G. Muller, Des Flavius Josephus' Schrift gegen den Apion 1877. The Gnostics, Manichaeans and their related sects in the Middle Ages tore the N. Test apart from the Old and attributed it to a lower god, the de

Chapter 53

1891. Daubanton, The theopneustics of Holy Scripture 1882.

Oosterzee, Dogmatics § 35 v. Id. Theopneustics 1882. Doedes, Doctrine of salvation § 1-9. Id. The Ned. Geloofsbel. bl. 11-36. R. E. Horton, Inspiration and the Bible 4 ed. London 1889. C. Gore, Lux mundi, 13 ed. London 1

Chapter 54

L. J. Evans and Η. P. Smith, and an introduction by A. B. Bruce,

London 1891. J. de Witt, Inspiration 1893 etc. Ritschl and his school may also be mentioned here, in so far as they emphasize the objective revelation in Christ in contrast to conscious theology and in connection with it

Chapter 55

13. Strauss, Glaub. I 136 f. Schweizer, Glaub. I 43 f. 179 f.

Biedermann, Dogm. § 179- 208. Pfieiderer, Grundriss § 39 f. Lipsius, Dogm. § 179 f. Scholten, L.H.K. I 78 v. Yet it is remarkable that all these men continue to recognize to some extent the religious value of Scripture.

Chapter 56

1853. Philippi, Kirchl. Glaub. 3e Aufl. 1883 1 125 f. Vilmar, Dogm.

herausgeg. von Piderit, Gutersloh 1874 I 91 f. W. Rohnert, Die Inspiration der H. Schrift u. ihre Bestreiter, Leipzig 1889. Koelling, Die Lehre von der Theo- pneustie, Breslau 1891. Henderson, Divine Inspiration 1836. Ro

Chapter 57

9. The Old Testament provides the following important moments for

the doctrine of inspiration: a) the prophets know themselves to be called by the Lord at a certain moment in their lives, Exod. 3; 1 Sam. 3; Isa. 6; Jer. 1; Ezek. 1-3; Am. 3:7, 8, 7:15. The calling often went against the

Chapter 58

222. The prophets never mention such a contrast between their

religion and that of the people. They acknowledge that the people have been guilty of idolatry almost throughout the ages; but they always and unanimously consider this to be infidelity and apostasy, and assume that the

Chapter 59

10. This canon of the Old Testament possessed for Jesus and the

apostles, as well as for their contemporaries, divine authority. This is clear from the following data: a) the formula, with which the O. T. is quoted in the N., is different but always proves, that for the writers of th

Chapter 60

1878. K. Walz, Die Lehre der Kirche von der Schrift nach der Schrift

selbst gepriift, Leiden 1884. Kuenen, The Pro¬feten II 199 v. Caven, Our Lords testimony to the Old Test. Presb. and Eef. Eev. July 1892. A. Clemen, Der Gebrauch des A. T, im N. 1893. Kuyper, Encycl. II 378 v. Hans Vollm

Chapter 61

11. For the inspiration of the N. T. we find in the writings of the

apostles the following data : a) Jesus' testimony is regarded throughout the N. T. as divine, true, infallible. He is the Logos, who declares the Father, John 1:18, 17:6; ό μαρτνς ó πιΰτος και άλη&ινος, Rev. 1:5, 3:14 ;

Chapter 62

M. Apol. 1 : 66, 67. A dogmatic use is already made of them by

Athenagoras, de resurr. c. 16, who there proves his reasoning with 1 Cor. 15 : 33; 2 Cor. 5 : 10. And Theophilus, ad Autol. 3 :4 cites texts from Paul with the formula, όιόασκει, κελεύει ό ϋ-ειος λογος. Irenaeus adv. hae

Chapter 63

12. The result of this examination of the teaching of Scripture

concerning itself may be summed up in this, that it holds and publishes itself to be the word of God. The expression word of God or word of the Lord has various meanings in Scripture. Often it denotes the power of God by

Chapter 64

13. Scripture nowhere offers us a clearly formulated dogma on

inspiration, but it gives the case, the fact of theopneustia, and all the moments necessary for its construction. It teaches the theopneustia of Scripture in the same sense and in the same manner, just as clearly and jus

Chapter 65

genesis, history, substance and content. Only a theory of inspiration

which is consistent with and derived from the phenomena of Scripture is therefore true and good. Very often it is made to appear that the other party is imposing its own, aprio- rical opinion on Scripture, and is forcing

Chapter 66

14. The word theopneustia or inspiration usually summarizes what

Scripture teaches about itself. The word ΰ-εοττνευστος 2 Tim. 3:16 does not occur before and may have been used first by Paul. Etymologically it can have both an active and a passive meaning, and thus can be translated a

Chapter 67

28. Jede Produktivitat höchster Art, jedes bedeutendes Aper^ue,

jede Erfindung, jeder grosse Gedanke der Friïchte bringt und Folgen hat, steht in Niemandes Gewalt und ist über alle irdische Macht erhaben. Dergleichen hat der Mensch als unverhoffte Geschenke von oben, als reine Kinder

Chapter 68

15. What does it consist of itself? The Scriptures shed light on this

when they repeatedly say that the Lord speaks through the prophets or the mouths of His prophets. Of God the talking position νπο is used; He is the speaker, He is the real subject; but the prophets are -- 130 of 201 --

Chapter 69

16. This organic view, however, has been used several times to

detract from the first, from the authorship of the EL Spirit. The incarnation of Christ demands that we search for her down to the depths of her humiliation, in all her weakness and reproach. The description of the word,

Chapter 70

17. Against this inspiration of Scripture many and very serious

objections are raised. They are derived from historical criticism, which disputes the authenticity and credibility of many books of the Bible; from the internal contradictions which are repeatedly found in Scripture; fro

Chapter 71

18. But the organic conception of inspiration offers many ways of

meeting the objections raised against it. It implies, however, that the Holy Spirit, in describing the word of God, has not forsaken anything human in order to serve as the organ of the divine. The revelation of God is n

Chapter 72

19. From this the relationship between Scripture and the other

sciences becomes clear at last. Much abuse has been made of the word of Baronius: Scripture does not say how heaven goes, but how we go to heaven. As the book of God's knowledge, Scripture has much to say, also to the ot

Chapter 73

1. The doctrine of the affectiones S. Scr. has developed entirely out of

the struggle against Rome and Anabaptism. In the confession of the inspiration and authority of Scripture there was agreement, but otherwise in the locus de S. Scr. there was great difference between Rome and the Reforma

Chapter 74

2. From this Roman conception of the relationship between

Scripture and the church flow all the differences which in the doctrine of the Test, the editio Vulgata, the prohibition of the Bible, the interpretation of Scripture and tradition. Formally, the change in the relationsh

Chapter 75

3. The authority of Scripture has been recognized at all times in the

Christian Church. Jesus and the apostles believed the O. Test to be the word of God and ascribed to it a divine authority. The Christian church was born and raised under the authority of Scripture. What the apostles wrot

Chapter 76

4. Against this Koomsian doctrine the Reformation set the

autopistion of Scripture, Calvin, Inst. I c. 7. Ursinus, Tract. Theol. 1584 p. 8 sq. Polanus, Synt. I c. 23-30. Zanchius, de S. Scriptura, Op. VIII 332-353. Junius, Theses Theol. c. 3-5. Synopsis pur. theol. disp. 2 § 29

Chapter 77

C. Faustum lib. 32 c. 19 when he says: cur non potius evangelicae

autoritati, tam fundatae, tam stabilitae, tanta gloria diffamatae atque ab apostolorum temporibus usque ad nostra tempora per successiones certissimas commendatae, non te subdis? Cf. de util. cred. c. 14. The church with

Chapter 78

1873. S. 237 f. Reuter, Augus- tinische Studiën, Gotha 1887 S. 348 f.

Schmidt, Jahrb. f. deut¬sche Theol. VI 235 f. Hase, Protest. Polemik 5te Aufl. Leipzig 1891 S. 81. Harnack D. G. III 70 f. The Church has and will continue to have a rich and deep paedagogical significance for every beli

Chapter 79

5. In addition to this difference between Rome and the Reformation

concerning the authority of Scripture, in the 17th century there was in the Protestant churches themselves an important struggle concerning the nature of that authority. It was agreed that Scripture, because it had God a

Chapter 80

6. The nature and basis of the authority of Scripture, however, have

been the subject of discussion, especially in the newer theology. In former times the authority of Scripture rested on its inspiration and was given by that inspiration. But when inspiration was relinquished, the authori

Chapter 81

7. But, even if religion alone can suffice with an auctoritas divina, the

nature of that authority still needs to be further examined. Generally speaking, authority is the power of someone who has something to say; the right to have a say in some matter, hence in Dutch "geweld", "macht", "Woor

Chapter 82

8. In the authority of Scripture there is great agreement among the

Christian Churches, but in the three other characteristics which now follow there is considerable difference. Rome, because of the relation which it assumes between Scripture and church, cannot see or acknowledge the nec

Chapter 83

39. Spiritualism emerged again and again, reacting against the

pinching power of church and tradition. Several sects, the Cathars, Amalrik of Bena, Joachim v. Floris, the brothers and sisters of the free spirit and later the Libertines in Geneva, considered that after the era of the

Chapter 84

362. Mysticism turned into rationalism. The same phenomenon was

seen later in the Anabaptist and Independent sects in England during the time of Cromwell, in the Quakers and in Pietism. The elevation of the internal over the external word has always led to the identification of the i

Chapter 85

9. These thoughts about the non-necessity of Scripture were

introduced into the newer theology mainly by Schleier- macher. In his Glaubenslehre § 128. 129 he says that faith in Christ does not rest on the authority of Scripture, but precedes the faith of Scripture and it is preci

Chapter 86

10. Although the Reformation thus sought its power in Scripture

against Rome and maintained its necessity, it did not deny that the church before Moses had existed for centuries without Scripture. It is also true that the church of the N. T. was founded by the preaching of the apostl

Chapter 87

11. Scripture is the only sufficient means to preserve the spoken word

unadulterated and to make it the property of all people. Vox audita -- 171 of 201 -- perit, littera scripta manet. The shortness of life, the unfaithfulness of the memory, the deceitfulness of the heart and all kinds o

Chapter 88

12. Even if the necessity of Scripture is recognized, there may be

differences as to how long it is needed. Even those who think that the Scriptures have had their day will readily agree that in their day they have been of great value to the education of men and nations. But in many way

Chapter 89

13. Another important property that the Reformation ascribed to

Scripture as opposed to Home was the perspicuitas. According to Home, Scripture is obscure, Ps. 119 : 34, 68; Luke 24 : 27 ; Acts 8 : 30; 2 Pet. 3 : 16. Also in those matters which are related to faith and life, it is no

Chapter 90

14. The doctrine of the perspicuitas S. Scr. has been repeatedly

misunderstood and misrepresented by both Protestants and Roman Catholics. It does not imply that the matters and subjects of Scripture are not mysteries far beyond the understanding of man. Nor does it claim that Scriptu

Chapter 91

15. Indeed, the Reformed churches have no more powerful weapon

against Rome than Scripture. It deals the deadliest blows to ecclesiastical tradition and hierarchy. The doctrine of the perspicuitas S. Scr. is one of the most solid bulwarks of the Reformation. It most certainly brings

Chapter 92

16. Because of these perspicuitas, Scripture also has the facultas se

ipsam interpretandi and is /e supremus judex controversiarum, Synopsis pur. theol. disp. 5 § 20 sq. Polanus, Synt. Theol. lib. I c. 45. Turret. Theol. el. Loc. II qu. 20. Amesius, Bellarm. enervatus Lib. I c.

Chapter 93

22. Schmid, Dogm. der ev. luth. K. 6® Aufl. S. 42 f. The Scriptures

explain themselves, the duis¬ter places are explained by the clear ones, and the fundamental ideas of the Scriptures as a whole serve to elucidate the parts. This was the interpretatio secundum analogiam fidei, which was

Chapter 94

17. Finally, the Reformation also confessed the perfectio or

sufficientia S. Scripturae. The Roman Church believes that Scripture -- 184 of 201 -- is imperfect in partibus and must be completed by tradition. She declared at Trent, sess. 4, that she traditiones ipsas, turn ad fid

Chapter 95

18. Against this Roman doctrine of tradition the Reformation placed

that of the perfection and sufficiency of Holy Scripture. The rightness of this opposition to Rome has been brought into clear focus by the development of the concept of tradition itself. The first Christian congregation

Chapter 96

19. In fact, by this doctrine of tradition Scripture is deprived of all its

authority and power. The Roman Catholics praise the infallibility of both, Scripture and tradition (pope), but recognize that between the two there is a great difference. For Rome understands very well that the infallibi

Chapter 97

20. The development of tradition into papal infallibility and the

consequent necessary degradation of Scripture, prove in itself the right of the Reformation to oppose tradition. But it did not stop at attacking, but opposed the doctrine of Rome with that of the perfectio or sufficient

Chapter 98

6. Turret., Theol. El. 10c. 2 qu. 16. Heppe, Dogm. der ev. ref. K. p. 11

f. Holtzmann, Kanon und Tradition, Ludwigsb. 1859. A. W. Dieckhoff, Schrift und Tradition, Rostock 1870. J. L. Jacobi, Die kirchl. Lehre von der Tradition u. h. Schrift, 1 Abth. Berlin 1847. P. Tschackert, Evang. Polemik

Chapter 99

21. But this doctrine is in direct conflict with Scripture itself. Never

in the Old Testament and the New Testament is the congregation referred to anything but the word of God, whether written or unwritten, which is always available. Only there can mankind live spiritually. In the ever prese

Chapter 100

47. The Holy Spirit has no other task in this dispensation than to

apply the work of Christ and likewise to explain the word of Christ. He adds nothing new to either. The work of Christ need not be supplemented by the good works of the faithful; the word of Christ need not be supplement

Chapter 101

22. Yet all this does not negate the good and true that lies locked up

in the doctrine of tradition. The word tradition has a wider meaning -- 197 of 201 -- than that given to it by Rome. Rome understands it to mean a teaching handed down by the Apostles, preserved by the Bishops, especia