Robert Moses Dryer’s Case Against Sola Scriptura

Different Christian Traditions can be so alien to each other, and the discourse between each camp can be as productive as crop circles are for conversations with aliens. If I may stretch this analogy some…There’s this crop circle message I learned about in the early 2000s it went like this, “Beware the bearers of False gifts & their broken promises. Much pain but still time. Believe. There is good out there. We oppose deception.” It’s a cryptic message, subliminal, intuition building if you will. Well, fast forward to today, as a lifelong Evangelical who recently converted to Catholicism, I recently remembered this phrase and realized this phrase encapsulates Evangelical apologetics against Catholicism in general. A subject I never really felt motivated by as a Protestant. Most forms of Protestantism-especially Evangelicalism-doesn’t really have a good argument against Catholicism, just skepticism and old arguments that never really stuck to begin with. Now I’m a Catholic, and yet I still feel these words, or at least the weird sentiment they created in me; but, it’s clear those words can cut both ways, especially in light of a key difference between Catholics and Protestant like Christians like I was. And that key difference is the Sola Scriptura doctrine. 

“Sola Scriptura” is a theological doctrine that originates from the Protestant Reformation, specifically advocated by Martin Luther and other reformers. The term is Latin for “Scripture Alone” and articulates the view that the Bible alone is the ultimate and final authority in matters of faith and practice (which it’s obviously not because what evangelicals mean is their interpretation of the Bible and their confused model(s) of truth).

Protestantism and Authority

For example, one Protestant perspective (there’s too many denominations to pin them down) is that this doctrine means that the Bible, as the inspired and inerrant Word of God, has supremacy over other sources of authority such as church tradition, ecclesiastical councils, or papal decrees. They believe that all doctrines, practices, and teachings should be derived from and tested by Scripture. Consequently, this view contends that any teaching that cannot be directly traced back to Scripture or inferred from it, is not to be enforced as essential to the faith.

Protestantism and the Ontology of Scripture

The ontology of the Bible, in this view, considers the Bible very Word of God. And I sense in a naive realist way if they can get away with it. The traditional post-Reformation model emphasizes that the Bible is “God-breathed” (inspired by God) as stated in 2 Timothy 3:16. Therefore, it is not just a human product, but rather a divine revelation – a communication from God to His people. Protestant reformers like Luther and Calvin believed that the Holy Spirit superintended the authors of the Bible, so that their words would convey the thoughts God intended, without overriding their individual personalities and styles.

This model, in its strictest form, affirms the infallibility and inerrancy of the Bible, meaning that it is fully trustworthy in all its teachings and does not contain any errors or contradictions. Many Protestants believe that because the Bible is the Word of God, it is the ultimate norm or rule for faith and life.

The Sola Scriptura doctrine posits that the Bible, as the inspired Word of God, is the sole infallible rule of faith and practice for Christians. Other sources of authority are valid insofar as they are in line with, and derived from, the teachings of the Bible.

Let’s zoom into the Catholic view which is now my own too…

Catholicism’s view of the Authority of Scripture in Contrast to Sola Scriptura Doctrine 

Catholicism view of the authority of scripture comes from two motivations as I see it:

1. Scripture is-a-Sacred revelation: The Catechism of the Catholic Church (CCC) refers to the Bible as the Sacred Scripture, recognizing it as the written testimony of God’s Revelation. The Bible is seen as a sacred text because it contains God’s Word, communicated to humanity through the inspiration of the Holy Spirit. However, the Catholic Church also places a significant emphasis on Sacred Tradition, which is seen as another source of revelation that transmits the Word of God in conjunction with Scripture (CCC 82).
2. Authority: The Catholic Church believes in the dual authority of Sacred Scripture and Sacred Tradition, as both are seen as coming from the same divine source and working together to communicate the fullness of God’s revelation. Unlike Sola Scriptura, which considers the Bible as the only infallible source of authority, the Catholic Church affirms that the authentic interpretation of the Word of God is entrusted solely to the Magisterium of the Church, i.e., the Pope and bishops in communion with him (CCC 100).

These two motivations allow for a more hermeneutical approach to scripture in context to where the Bible was created, and that is in the church. In Catholic hermeneutics, the interpretation of Scripture is inseparable from Sacred Tradition and the Magisterium, with all three aspects interacting to foster a profound understanding of the deposit of faith. This approach profoundly influences the Catholic perspective on the authority of Scripture and its nature. Let’s try to enumerate that view even farther….

1. Scripture: The Bible is viewed as the written Word of God, a divine revelation recorded through the inspiration of the Holy Spirit. The Catholic Church sees the Bible as a rich tapestry of texts that must be interpreted within their historical and cultural contexts, in light of their literary genres and the intent of their authors. The Church upholds that the Scriptures contain a spiritual sense, including the allegorical, moral, and anagogical senses, that extends beyond the literal interpretation (CCC 115-117). This belief is rooted in passages like 2 Timothy 3:16-17, which emphasizes the God-breathed nature of Scripture and its utility for teaching, correcting, and training in righteousness.

2. Tradition: Sacred Tradition is the Church’s living transmission of the Gospel’s message, originating from the Apostles’ oral preaching and the written message of the Bible. As stated in 2 Thessalonians 2:15, believers are instructed to “stand firm and hold fast to the teachings we passed on to you, whether by word of mouth or by letter.” This shows the value placed on oral tradition alongside written teachings. Scripture should be read and interpreted within the Church’s living Tradition, a dynamic reflection on faith and practice guided by the Holy Spirit over centuries (CCC 78-82).

3. Magisterium: The Magisterium represents the Church’s teaching authority, entrusted to the Pope and the bishops in communion with him. It offers authoritative interpretations of Scripture and Tradition, guided by the Holy Spirit. As described in the Catechism, “The task of giving an authentic interpretation of the Word of God… has been entrusted to the living teaching office of the Church alone” (CCC 100). The Magisterium is not above God’s Word but serves it by faithfully transmitting and safeguarding the deposit of faith (CCC 85-87).

The triadic interaction of Scripture, Tradition, and the Magisterium alters the traditional concept of scriptural authority. Unlike the Sola Scriptura principle in Protestantism, which views Scripture as self-sufficient and independently authoritative, the Catholic Church sees Scripture’s authority as intertwined with Sacred Tradition and the Magisterium. The interpretation of Scripture is never isolated but occurs within the faith community, under the Church’s Tradition’s guidance, and the Magisterium’s oversight.

This hermeneutical approach ensures continuity and coherence in understanding God’s revelation by acknowledging the Holy Spirit’s role in inspiring Scripture and guiding the Church’s interpretation across time. The Word of God, thus, stays alive and pertinent, evolving with contemporary issues and challenges, while preserving its sacred message and truth.

Catholicism’s Ontology of Scripture in Contrast to Sola Scriptura Doctrine 

The Catholic understanding of Scripture’s ontology embraces the intimate relationship between God’s self-revelation, the Church, and the tradition from which the Scriptures arise. 

As the Catechism of the Catholic Church states, “Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit.” (CCC 81). This sentiment mirrors the biblical text found in 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” This God-breathed nature of Scripture acknowledges the inspiration of the Holy Spirit, guiding the human authors in their work.

The Church, as the Body of Christ, is seen as the steward of this God-breathed tradition. The Church inhales the Spirit’s inspiration and, in turn, exhales it back in an ongoing dialogue with God. As stated in the Catechism, “the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (CCC 82).

This dynamic view of Scripture posits it not merely as a text but as part of the sacramental structure of life, a living Word continually incarnating in the life of the Church. Scripture, then, is not only a book but a tradition that the Church, through the power of the Holy Spirit, continues to interpret, understand, and live. In this sense, Scripture serves as a testament of the Church’s ongoing dialogue with God.

The Church is not just the recipient of this Word; it also participates in its manifestation. In John 1:14, we see this incarnational principle: “The Word became flesh and made his dwelling among us.” This same principle applies to the Word of God in Scripture: it is made flesh in the Body of Christ, the Church, making God “all in all” (1 Corinthians 15:28).

Contrasting this with the Protestant principle of Sola Scriptura, we can see significant differences. The Reformed perspective views the Bible as a distinct, authoritative text, directly inspired by God and self-sufficient as the sole infallible rule of faith and practice. This view potentially runs the risk of objectifying Scripture, treating it as a discrete entity that carries inherent authority independent of the living community of faith and its traditions.

Conversely, the Catholic perspective emphasizes the integral role of the Church and Sacred Tradition in comprehending God’s revelation. It resists objectifying Scripture as a separate entity, instead viewing it as a living Word, intimately bound with the life of the Church. Scripture is not an isolated text, but an integral part of the life-giving tradition of the Church, which breathes in and breathes out this Word in an ongoing dialogue with God, serving a sacramental life that manifests God’s presence in the world.

Sola Scriptura blocks a return to Universality of the Scripture as the sacred because it’s first principles are individualized. 

The Sola Scriptura doctrine can potentially lead to a simplification of Scripture’s profound depth and breadth. The Scriptures are not merely texts; they are a collection of ancient documents, recorded in Hebrew, Aramaic, and Greek, each carrying a rich cultural, historical, and linguistic background. A literal reading of these texts, without the nuanced understanding of their original languages and context, can lead to superficial interpretations, lacking the richness of their intended meanings.

Moreover, to assume that any individual, equipped solely with a Bible, can serve as a self-contained Church may fall short of acknowledging the fullness of Christian faith and life. Scripture was birthed in community, sustained by community, and is meant for community. It calls for more than intellectual comprehension—it calls for a lived response, in the fellowship of believers, under the guidance of the Holy Spirit.

The Catholic perspective offers a holistic approach that appreciates the complexity of Scripture and its role within the faith community. Instead of positing Scripture as an isolated authority, the Catholic Church places it in dialogue with Sacred Tradition and the Magisterium—the Church’s teaching authority. This interconnected view allows for a richer and fuller understanding of God’s revelation.

In this view, the Church serves as the living body through which God’s Word is received, interpreted, lived, and transmitted. The authority of Scripture is not denied but is situated within the life of the Church, guided by Tradition and the Magisterium. This approach does not merely rely on individual capabilities or scholarly wisdom but leans on the collective wisdom and experience of the Church, guided by the Holy Spirit over centuries. There’s a part in each Mass where we Catholics bow to the gospel. It’s beautiful. And it works because it’s in context of the Church in lineage to the Apostles, and in the presence of the Lord’s host of the body and blood. Where the Spirit of the Lord is, there is freedom (to do such acts). 

In essence, the Catholic Church offers an understanding of Scripture that embraces its depth and complexity, placing it within the broader context of the faith community. It allows for faith to be lived out on God’s terms, in alignment with the community He established—the Church. This approach respects the richness of Scripture and fosters a faith that is not individualistic but communal, not isolated but interconnected, not merely intellectual but also experiential and sacramental. Most importantly, it’s not a naïve realist account of scripture as some object to be objectified.

Conclusion

My original propensity for a subliminal skepticism is a temperament of mine and it now is pointed at American non-Catholic Christians instead of the other way round (when it comes to Sola Scriptura). I fear the average person with a Bible who ascribes to such a doctrine is giving in to a false pride. No one with their own knowledge and scripture alone can also be a church unto themselves, because they don’t have the final Rule of faith by such natural powers. And even if they presuppose Supernatural powers by some indwelling of the Spirit it is an audacious pride about who and how the Spirit operates. But that’s for another paper. 

The implied individualism by the doctrine makes me worry it’s just fundamentally flawed in our modern context. As such, if you point 1 finger there’s always 3 pointing back (as the cliché goes). The Catholic view is superior and seems to me to allows for a faith in the terms God has made for his church. 

Ultimately, I hope we’re all brothers and sisters in Christ, aliens if you will, despite my doubts; and I acknowledge these differences are incredibly nuanced (even beyond my arguments here). But, I’m now very skeptical it’s a true doctrine and the above reasons are very strong considerations why that is the case. 

🛸 👽 

For further reflection:

1. 2 Thessalonians 2:15 – Paul emphasizes holding to traditions taught either by word of mouth or by letter.
2. 1 Corinthians 11:2 – Paul commends the Corinthians for maintaining the traditions as he delivered them.
3. 2 Timothy 2:2 – Paul speaks of the teachings he passed on to Timothy, which Timothy is to pass on to others.
4. John 20:30-31 – John mentions that not everything Jesus did is recorded in Scripture.
5. John 21:25 – John reiterates that there are many other things Jesus did that are not written in the Gospel.
6. 1 Timothy 3:15 – Paul refers to the Church as the “pillar and foundation of the truth,” emphasizing the Church’s role in preserving truth.
7. Acts 15:1-29 – The Council of Jerusalem, where the apostles and elders met to discuss and decide on doctrinal issues, is an example of the Church’s authority in interpreting Scripture and Tradition.
8. 2 Peter 1:20-21 – Peter notes that no prophecy of Scripture is a matter of one’s interpretation.
9. 2 Peter 3:15-16 – Peter acknowledges that some of Paul’s writings can be hard to understand and can be twisted by the ignorant.
10. Acts 2:42 – The early Christians devoted themselves to the apostles’ teaching, suggesting a reliance on oral tradition.
11. Romans 10:17 – Faith comes from hearing, emphasizing the oral proclamation of the Gospel.
12. 1 John 5:6…