Prima scriptura

Last updated April 18, 2024

Prima scriptura is the Christian doctrine that canonized scripture is "first" or "above all other" sources of divine revelation. Implicitly, this view suggests that, besides canonical scripture, there can be other guides for what a believer should believe and how they should live, such as the Holy Spirit, created order, traditions, charismatic gifts, mystical insight, angelic visitations, conscience, common sense, the views of experts, the spirit of the times or something else. Prima scriptura suggests that ways of knowing or understanding God and his will that do not originate from canonized scripture are perhaps helpful in interpreting that scripture, but testable by the canon and correctable by it, if they seem to contradict the scriptures. Prima sciptura is upheld by the Anglican, Methodist and Pentecostal traditions of Christianity, which suggest that Scripture is the primary source for Christian doctrine, but that "tradition, experience, and reason" can nurture the Christian religion as long as they are in harmony with the Bible.^[1]^[2]

Contrast with sola scriptura

Prima scriptura is sometimes contrasted to sola scriptura , which literally translates "by the scripture alone".^[1] The former doctrine as understood by many Protestants—particularly Evangelicals—is that the Scriptures are the sole infallible rule of faith and practice, but that the Scriptures' meaning can be mediated through many kinds of secondary authority, such as the ordinary teaching offices of the Church, antiquity, the councils of the Christian Church, reason, and experience.^[1]

However, sola scriptura rejects any original infallible authority other than the Bible.^[1] In this view, all secondary authority is derived from the authority of the Scriptures and is therefore subject to reform when compared to the teaching of the Bible. Church councils, preachers, biblical commentators, private revelation, or even a message allegedly from an angel are not an original authority alongside the Bible in the sola scriptura approach.

Anabaptism

The Anabaptist approach to the Bible has been one that would be characterized as prima scriptura. This has been summarized in the "Principles for Reading Scripture", published by an Anabaptist catechesis-related apostolate, Sound Faith, organized by the Chambersburg Christian Fellowship congregation:^[3]

We read the New Testament through the lens of what Jesus, our divine Teacher, teaches in the Gospels.
We endeavor to read Scripture as simply as possible, without complex interpretations, especially those that explain away our responsibilities as obedient followers of Jesus.
We read Scripture passages within their context, seeking the whole voice of Scripture, since verses taken out of context can be used to support any doctrine.
We do not accept the traditions of man, even educated religious people, as our lens for reading Scripture.
We compare our resulting understanding of Scripture with the doctrines believed by those who lived and wrote directly after the apostles.^[3]

With these principles, Anabaptists use the writings of the Church Fathers, not to establish doctrine, but "to verify that we have read Scripture correctly, and to give us continuity with those who have based their lives on apostolic teaching through the ages."^[3]

Anglicanism

Article VI of the 39 Articles, Of the Sufficiency of the Holy Scriptures for Salvation states:^[4]

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books. Genesis, The First Book of Samuel, The Book of Esther, Exodus, The Second Book of Samuel, The Book of Job, Leviticus, The First Book of Kings, The Psalms, Numbers, The Second Book of Kings, The Proverbs, Deuteronomy, The First Book of Chronicles, Ecclesiastes or Preacher, Joshua, The Second Book of Chronicles, Cantica, or Songs of Solomon, Judges, The First Book of Esdras, Four Prophets the greater, Ruth, The Second Book of Esdras, Twelve Prophets the less.
And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:
The Third Book of Esdras, The rest of the Book of Esther, The Fourth Book of Esdras, The Book of Wisdom, The Book of Tobias, Jesus the Son of Sirach, The Book of Judith, Baruch the Prophet, The Song of the Three Children, The Prayer of Manasses, The Story of Susanna, The First Book of Maccabees, Of Bel and the Dragon, The Second Book of Maccabees.
All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.^[4]

The Anglican view of the role on prima scriptura can be best summarized by Richard Hooker. In his famous work "On the Laws of Ecclesiastical Polity" he developed a view that would be known in the Anglican tradition as the "3-legged stool". This consists of scripture, tradition and reason. Scripture is the source of all revelation in the Christian tradition. At the same time Hooker also saw the necessity of tradition, while not on the same level as scripture, as being an important mediating principle in interpreting. He specifically critiques the Puritan interpretations of sola scriptura that were present at the time in Elizabethan England. This is followed by what Hooker calls the "law of reason". Hookers' 3-legged stool would become the basis of the Methodist quadrilateral as well as form a via media between the Catholic and Lutheran understandings on the relationship between scripture and tradition.

Methodism

Another version of the prima scriptura approach may be the Wesleyan Quadrilateral for the Methodists, which maintains that Scripture is to be the primary authority for the Church. Nonetheless, it is best interpreted through the lenses of reason, personal experience, and Church tradition, although the Bible remains the crucial and normative authority for Christians. According to the United Methodist Church, which adheres to this notion:

"Scripture is considered the primary source and standard for Christian doctrine. Tradition is experience and the witness of development and growth of the faith through the past centuries and in many nations and cultures. Experience is the individual's understanding and appropriating of the faith in the light of his or her own life. Through reason the individual Christian brings to bear on the Christian faith discerning and cogent thought. These four elements taken together bring the individual Christian to a mature and fulfilling understanding of the Christian faith and the required response of worship and service."^[5]

Eastern Orthodoxy

Eastern Orthodoxy teaches that Scripture is neither above nor below Tradition, and that Scripture is part of the written Tradition of the Church.^[6] An analogy is made where the entirety of church life is compared to a jeweled necklace, of which the most precious gem is the large diamond in the center, representing scripture. The other gems represent other parts of the Holy Tradition. While none of the other jewels are equal to the diamond, they nonetheless contribute to its beauty; the diamond looks best as part of the whole necklace (i. e., when viewed within the context of Church tradition). Sola scriptura, which is analogous to ripping the diamond out of the necklace because one prefers to view it on its own, only detracts from the diamond's beauty and value.^[7]

Church of Jesus Christ of Latter-day Saints

The Church of Jesus Christ of Latter-day Saints (LDS Church) states: "The official, canonized scriptures of the Church, often called the standard works, are the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price."^[8] The Church accepts the Bible as the word of God "as far as it is translated correctly," ^[9] and it regards parts of the Apocrypha,^[10] some writings of the Protestant Reformers and non-Christian religious leaders, and the non-religious writings of some philosophers - and, notably, the Constitution of the United States of America ^[11] - to be inspired, though not canonical.^[12]

Regarding the Church's view on the belief held by many that the Holy Bible, as presently constituted (in any translation, or even from the extant Hebrew and Greek manuscripts), is inerrant or infallible, etc, or the doctrine of sola scriptura, the Church has said the following: "The Latter-day Saints have a great reverence and love for the Bible. They study it and try to live its teachings. They treasure its witness of the life and mission of the Lord Jesus Christ. The Prophet Joseph Smith studied the Bible all his life, and he taught its precepts. He testified that a person who can 'mark the power of Omnipotence, inscribed upon the heavens, can also see God’s own handwriting in the sacred volume: and he who reads it oftenest will like it best, and he who is acquainted with it, will know the hand [of the Lord] wherever he can see it'."^[13]

The Church further said on the subject of sola scriptura: "Latter-day Saints believe in an open scriptural canon, which means that there are other books of scripture besides the Bible (such as the Book of Mormon) and that God continues to reveal His word through living prophets. The argument is often made that to be a Christian means to assent to the principle of sola scriptura, or the self-sufficiency of the Bible. But to claim that the Bible is the final word of God—more specifically, the final written word of God—is to claim more for the Bible than it claims for itself. Nowhere does the Bible proclaim that all revelations from God would be gathered into a single volume to be forever closed and that no further scriptural revelation could be received."^[13]

Others

The Quaker Christian concept of the Inward light or the charismatic views of the Holy Spirit as an active force in the life of the believer may be examples of the prima scriptura approach.

While most Pentecostals and Charismatics believe the Bible to be the ultimate authority and would not say that any new revelation can ever contradict the Bible, they do believe that God continues to speak to people today on extra-biblical topics as well as to interpret and apply the text of the Bible.^[14]

Besides the Holy Scriptures,^[15] the Seventh-day Adventist Church hold Ellen White's writings to be "a continuing and authoritative source of truth which provide for the church."^[16]

Jehovah's Witnesses believe that the interpretation of scripture and codification of doctrines is considered the responsibility of the Governing Body of Jehovah's Witnesses.^[17]

Christadelphians believe that the Bible is the sole source of instruction from God in terms of the way that they should conduct their affairs.^[18] However they do note that some translations of the bible into non-original languages have changed the message, so study of the original texts are important.

Related Research Articles

Apocrypha are biblical or related writings not forming part of the accepted canon of Scripture. While some might be of doubtful authorship or authenticity, in Christianity, the word apocryphal (ἀπόκρυφος) was first applied to writings which were to be read privately rather than in the public context of church services. Apocrypha were edifying Christian works that were not considered canonical scripture. It was not until well after the Protestant Reformation that the word apocrypha was used by some ecclesiastics to mean "false," "spurious," "bad," or "heretical."

The deuterocanonical books are books and passages considered by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches or the Assyrian Church of the East to be canonical books of the Old Testament, but which Jews and Protestants regard as apocrypha. They date from 300 BC to 100 AD, before the separation of the Christian church from Judaism. While the New Testament never directly quotes from or names these books, the apostles quoted the Septuagint, which includes them. Some say there is a correspondence of thought, and others see texts from these books being paraphrased, referred, or alluded to many times in the New Testament, depending in large measure on what is counted as a reference.

Sola scriptura is a Christian theological doctrine held by most Protestant Christian denominations, in particular the Lutheran and Reformed traditions, that posits the Bible as the sole infallible source of authority for Christian faith and practice. The Catholic Church considers it heterodox and generally the Orthodox churches consider it to be contrary to the phronema of the Church.

The five solae of the Protestant Reformation are a foundational set of Christian theological principles held by theologians and clergy to be central to the doctrines of justification and salvation as taught by the Calvinism and Lutheranism branches of Protestantism, as well as in some branches of Pentecostalism. Each sola represents a key belief in these Protestant traditions that is distinct from the theological doctrine of the Catholic Church, although they were not assembled as a theological unit until the 20th century. The Reformers are known to have only clearly stated two of the five solae. Even today there are differences as to what constitutes the solae, how many there are, and how to interpret them to reflect the Reformers' beliefs.

Christian tradition is a collection of traditions consisting of practices or beliefs associated with Christianity. These ecclesiastical traditions have more or less authority based on the nature of the practices or beliefs and on the group in question. Many churches have traditional practices, such as particular patterns of worship or rites, that developed over time. Deviations from such patterns are sometimes considered unacceptable by followers or are regarded as heretical. There are certain Christian traditions that are practiced throughout the liturgical year, such as praying a daily devotional during Advent, erecting a nativity scene during Christmastide, chalking the door on Epiphany Day, fasting during Lent, waving palms on Palm Sunday, eating easter eggs during Eastertide, and decorating the church in red on Pentecost.

Formal principle and material principle are two categories in Christian theology to identify and distinguish the authoritative source of theology from the theology itself, especially the central doctrine of that theology, of a religion, religious movement, tradition, body, denomination, or organization. A formal principle tends to be texts or revered leaders of the religion, while a material principle is its central teaching. Paul Tillich believed the identification and application of this pair of categories in theological thinking to have originated in the 19th century. As early as 1845 the Protestant theologian and historian Philip Schaff discussed them in his The Principle of Protestantism. They were utilized by the Lutheran scholar F. E. Mayer in his The Religious Bodies of America in order to facilitate a comparative study of the faith and practice of Christian denominations in the United States. This is also treated in a theological pamphlet entitled Gospel and Scripture by the Commission on Theology and Church Relations of the Lutheran Church—Missouri Synod.

Biblical infallibility is the belief that what the Bible says regarding matters of faith and Christian practice is wholly useful and true. It is the "belief that the Bible is completely trustworthy as a guide to salvation and the life of faith and will not fail to accomplish its purpose."

The infallibility of the Church is the belief that the Holy Spirit preserves the Christian Church from errors that would contradict its essential doctrines. It is related to, but not the same as, indefectibility, that is, "she remains and will remain the Institution of Salvation, founded by Christ, until the end of the world." The doctrine of infallibility is premised on the authority Jesus granted to the apostles to "bind and loose" and in particular the promises to Peter in regard to papal infallibility.

Sacred tradition, also called holy tradition or apostolic tradition, is a theological term used in Christian theology. According to this theological position, sacred tradition is the foundation of the doctrinal and spiritual authority of Christianity and of the Bible. Thus, the Bible must be interpreted within the context of sacred tradition and within the community of the denomination. The denominations that ascribe to this position are the Catholic, Eastern Orthodox, and Oriental Orthodox churches, and the Assyrian churches.

The Wesleyan Quadrilateral, or Methodist Quadrilateral, is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th century. The term itself was coined by 20th century American Methodist scholar Albert C. Outler.

In Christian communities, Bible study is the study of the Bible by people as a personal religious or spiritual practice. In many Christian traditions, Bible study, coupled with Christian prayer, is known as doing devotions or devotional acts. Many Christian churches schedule time to engage in Bible study collectively. The origin of Bible study groups has its origin in early Christianity, when Church Fathers such as Origen and Jerome taught the Bible extensively to disciple Christians. In Christianity, Bible study has the purpose of "be[ing] taught and nourished by the Word of God" and "being formed and animated by the inspirational power conveyed by Scripture".

The rule of faith is the name given to the ultimate authority in Christian belief or fundamental hermeneutic (interpretive) standard. It was used by Early Christian writers such as Tertullian. The phrase is sometimes used for early creeds.

Bibliology, also known as the Doctrine of Scripture, is a branch of systematic theology that deals with the nature, character, and authority of the Bible.

The biblical apocrypha denotes the collection of apocryphal ancient books thought to have been written some time between 200 BC and AD 100. The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books. Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. To this date, the Apocrypha are "included in the lectionaries of Anglican and Lutheran Churches". Anabaptists use the Luther Bible, which contains the Apocrypha as intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical calendar, although alternate Old Testament scripture lessons are provided.

Bibliolatry is the worship of a book, idolatrous homage to a book, or the deifying of a book. It is a form of idolatry. The sacred texts of some religions disallow icon worship, but over time the texts themselves are treated as sacred the way idols are, and believers may end up effectively worshipping the book. Bibliolatry extends claims of inerrancy—hence perfection—to the texts, precluding theological innovation, evolving development, or progress. Bibliolatry can lead to revivalism, disallows re-probation, and can lead to persecution of unpopular doctrines.

In Christianity, the term biblical authority refers to two complementary ideas:

The doctrine of the clarity of Scripture is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them". Clarity of scripture is an important doctrinal and Biblical interpretive principle for historical Protestants and, today, for many evangelical Christians; it is adhered to by the Lutheran, Reformed, Anglican and Methodist churches. Perspicuity of scripture does not imply that people will receive it for what it is, as many adherents to the doctrine of perspicuity of scripture accept the Calvinist teaching that man is depraved and needs the illumination of the Holy Spirit in order to see the meaning for what it is. Martin Luther advocated the clearness of scripture in his work On the Bondage of the Will. Arminius argued for the perspicuity of scripture by name in "The Perspicuity of the Scriptures".

Cessationism versus continuationism involves a Christian theological dispute as to whether spiritual gifts remain available to the church, or whether their operation ceased with the Apostolic Age of the church. The cessationist doctrine arose in the Reformed theology: initially in response to claims of Roman Catholic miracles. Modern discussions focus more on the use of spiritual gifts in the Pentecostal and Charismatic movements, though this emphasis has been taught in traditions that arose earlier, such as Methodism.

The Shape of Sola Scriptura is a 2001 book by Reformed Christian theologian Keith Mathison. Mathison traces the development of sola scriptura from the early church to the present. He views the Protestant Reformation as a time of recovery of the doctrine that had been under assault from the fourth century. He argues that relativism and individualism permeate present-day teaching on the subject, and that widespread misunderstanding of the doctrine of sola scriptura has been eroding the church from within. This, in Mathison's view, has led to conversions from Protestantism to other religions, and has undermined the relationship among Scripture, church tradition, and individual believers as set forth by the early church and restated by the Magisterial Reformers.

Criticism of Protestantism covers critiques and questions raised about Protestantism, the Christian denominations which arose out of the Protestant Reformation. While critics may praise some aspects of Protestantism which are not unique to the various forms of Protestantism, Protestantism is faced with criticism mainly from the Catholic Church and the Eastern Orthodox Church, although Protestant denominations have also engaged in self-critique and criticized one another. According to both the Catholic Church and Eastern Orthodoxy, many major, foundational Protestant doctrines have been officially declared heretical.

References

1 2 3 4 "Methodist Beliefs: In what ways are Lutherans different from United Methodists?". Wisconsin Evangelical Lutheran Synod. 2014. Archived from the original on 22 May 2014. Retrieved 22 May 2014. The United Methodists see Scripture as the primary source and criterion for Christian doctrine. They emphasize the importance of tradition, experience, and reason for Christian doctrine. Lutherans teach that the Bible is the sole source for Christian doctrine. The truths of Scripture do not need to be authenticated by tradition, human experience, or reason. Scripture is self authenticating and is true in and of itself.
↑ Humphrey, Edith M. (15 April 2013). Scripture and Tradition. Baker Books. p. 16. ISBN 978-1-4412-4048-4. historically Anglicans have adopted what could be called a prima Scriptura position.
1 2 3 "Why We Believe". Chambersburg Christian Fellowship. Retrieved 23 May 2022.
1 2 "Articles of Religion of the Protestant Episcopal Church in the United States of America". 30 June 2019. Retrieved 7 July 2019.
↑ "Wesleyan Quadrilateral". The United Methodist Church. Retrieved 2007-06-24.
↑ "Scripture & Tradition | Orthodoxy | Northeast American Diocese of the Malankara Orthodox Syrian Church".
↑ "The Bible and Holy Tradition".
↑ "Scriptures". www.churchofjesuschrist.org. Retrieved 2023-09-10.
↑ See Articles of Faith 1:8 ("We believe the Bible to be the word of God as far as it is translated correctly.") Joseph Smith wrote, "I believe the Bible as it read when it came from the pen of the original writers" (Teachings of The Prophet Joseph Smith, p. 327).
↑ "Doctrine and Covenants 91". www.churchofjesuschrist.org. Retrieved 2023-09-10.
↑ See D&C 101:80
↑ "Encyclopedia of Mormonism – World Religions (Non-Christian) and Mormonism". 1992. Archived from the original on April 29, 2008. Retrieved 2008-06-03.
1 2 "Bible, Inerrancy of". www.churchofjesuschrist.org. Retrieved 2023-09-10.
↑ Lee, Edgar R. (2007). "Pentecostals and Subordinate Revelation". Enrichment Journal. Assembly of God . Retrieved 22 February 2014.
↑ "Fundamental Belief 1 - Holy Scriptures". Official Site of the Seventh-day Adventist World Church. 1980. Retrieved February 25, 2014.
↑ "Fundamental Belief 18 - The Gift of Prophecy". Official Site of the Seventh-day Adventist World Church. 1980. Retrieved February 25, 2014.
↑ "Christ Leads His Congregation". Watchtower: 13–16. 15 March 2002.
↑ "Christadelphians". bbc.co.uk. 2009. Retrieved June 25, 2019.