One of the biggest things that separates Protestants from other Christians is their belief regarding the authority of Scripture. Protestants will claim that only Scripture is infallible—the only thing that cannot be wrong.
Protestant apologist James White defined sola scriptura in a debate with Jerry Matatics in 1992. Here he is making his case:
The doctrine of sola scriptura simply states that the Scriptures and the Scriptures alone are sufficient to function as the regula fide, the rule of faith, for the Church. All that one must believe to be a Christian is found in Scripture and in no other source. That which is not found in Scripture is not binding upon the Christian conscience. . . .
The Bible claims to be the sole and sufficient rule of faith for the Christian Church. The Scriptures are not in need of any supplement. Their authority comes from their nature as God-breathed revelation. Their authority is not dependent upon man, Church, or council. The Scriptures are self-consistent, self-interpreting, and self-authenticating. The Christian Church looks to the Scriptures as the only and sufficient rule of faith, and the Church is always subject to the word and is constantly reformed thereby.
There are a few things that a Catholic would agree with White on here. For instance, no Catholic will claim that Scripture’s authority relies on someone believing that those specific books are inspired. The Church did not make the canon inspired; the Church articulated which books are inspired. Regardless, in this article, I will explain why the claim that Jesus taught that only Scripture is infallible makes little sense logically.
First, let’s remember that Catholics believe that Scripture is infallible. As St. Paul says, it is “God-breathed” (2 Tim. 3:16-17). However, Catholics would claim that Jesus also left an infallible interpreter on earth.
Setting aside theology from a logical perspective, sola scriptura makes little sense. Let’s say that James White and other Protestants are correct when they claim that Jesus did not leave an infallible interpreter on earth. Now consider that Jesus, in his infinite wisdom, told us things like “If you blaspheme the Holy Spirit, you will never be forgiven” (Matt. 12:31, Mark 3:28-30, Luke 12:10) and “Unless you are born of water and the Spirit, you cannot enter the kingdom of God” (John 3:5).
Both of these statements are ambiguous, with extensive connotations. What makes this even worse is that Protestants disagree on what these verses mean. Lutherans will say that in John 3:5, Jesus is saying people have to be baptized to be saved, whereas other Protestants, such as James, would say that that is not the case.
What are we to make of this? Are we to conclude that Jesus made these statements without clarification and encouraged us to figure it out independently? And if we are wrong, send us to an eternal torment? Nonsense—Jesus would have done no such thing.
This poses another problem for Protestants regarding their belief in Scripture. Sola scriptura requires the essential things to be evident in Scripture. As many Protestants have said, “The main things are the plain things, and the plain things are the main things.” If two Protestants disagree on a verse, what happens? They would likely claim that they are not disagreeing on something that is salvific, and that is what is meant by importance. But the above two verses are salvific. Jesus says we must do something (be baptized) and must not do something (blaspheme against the Holy Spirit) to enter the kingdom of heaven. If we fail to follow these commands, we will not be saved.
So a Protestant will struggle to explain why these verses are unimportant. I doubt that many of them would try. However, a significant problem still needs to be solved. If these verses are important, and everything necessary is clear in Scripture, we should not have disagreement in Protestant circles about what these verses mean. But there is disagreement.
For this reason, a Protestant is left with three options:
- Claim that these verses are not essential or salvific. This is impossible and would be going against explicit Scripture.
- Claim that the Protestant who disagrees is misreading Scripture. It would be hard, in the framework of sola scriptura, to make this charge with charity, or even for it to make sense. So if Protestants do not want to go this route, they are left with option 3 . . .
- Admit that sola scriptura is false.
As you can see, Protestants are in a pickle. And the problems continue: a Protestant is going to claim that sola scriptura is not ahistorical, and that believing that Scripture is the sole infallible authority does not mean we ignore history. But at the same time, Protestants like James White will deny baptismal regeneration despite it being unanimously accepted in the Patristic Era. Don’t take my word for it. Here’s a Protestant historian on the subject: “From the beginning baptism was the universally accepted rite of admission to the Church. . . . As regards to its significance, it was always held to convey the remission of sins” (193-194).
A Protestant who believes in the salvific nature of baptism would likely be on my side in this scenario. However, the problems continue beyond there. Even sola fide (faith alone), the most essential doctrine in Protestant theology, said by Luther to be the article upon which the Church stands or falls, was unknown in the early Church.
For instance, Protestant author Alister McGrath admits in his book on the history of the Christian doctrine of justification that sola fide was a “theological novum.”
A fundamental discontinuity was introduced into the Western theological tradition where none had ever existed or been contemplated. The Reformation understanding of the nature of justification as opposed to its mode must therefore be regarded as a genuine theological novum (186).
Notable anti-Catholic Church historian Peter Schaff also admits in his book about Church history that those looking for the Protestant doctrine of justification by faith alone in the Church Fathers will be “greatly disappointed.”
The doctrine of the subjective appropriation of salvation, including faith, justification, and sanctification, was as yet far less perfectly formed than the objective dogmas, and like the case, must follow the latter. If anyone expects to find in this period, or any of the Church Fathers, Augustine himself not excepted, the Protestant doctrine of justification by faith alone, as the “articulus stantis aut cadentis ecclesiae” he will be greatly disappointed (588).
All in all, I would encourage Protestants to think about the conclusions they are making when they say that Scripture is the only infallible authority on earth. In their attempt to prop up Scripture to the highest degree, they are making Jesus out to be an unusual leader who makes ambiguous statements with extreme implications and leaves no infallible authority to tell us what he meant. It also seems clear that despite Protestants’ best efforts in claiming that sola scriptura is not anti-tradition, Protestant theology as a whole embraces even the most wholly absent doctrines in the Patristic Era.