Applying Sola Scriptura to Non-Canonical Texts in Reformed Theology
The Reformed doctrine of sola Scriptura asserts that Holy Scripture contains all things necessary for salvation, meaning that nothing not found in or provable by Scripture should be required as an article of faith or necessary for salvation [5]. This principle establishes the Bible as the ultimate and sufficient authority for Christian faith and life.
When applied to non-canonical texts, sola Scriptura implies that such texts, while potentially useful for historical or devotional purposes, do not possess the same divine authority as the canonical books of the Old and New Testaments [5]. The Westminster Confession of Faith, a key Reformed document, states that the authority of Scripture does not depend on the testimony of any human or church, but entirely upon God, who is truth itself, and therefore it is to be received as the Word of God [7].
Other traditions hold different views on the authority of non-canonical texts. The Catholic Church, for instance, includes certain books in its canon (known as the Deuterocanonicals) that are not accepted by most Protestants, viewing them as equally inspired [4]. Eastern Orthodoxy also has a broader canon than most Protestant traditions [3].
Historically, even within the early church, there was a recognition of the need for guidance in interpreting Scripture. Augustine, for example, believed that rules for interpreting Scripture could be taught to earnest students to help them understand its secrets [2]. However, this did not elevate such interpretive guides to the level of Scripture itself.
The Reformers, including figures like Calvin and Luther, emphasized the clarity and sufficiency of Scripture. Calvin's doctrinal system, for instance, is noted for its calmness, clearness, and precision in reasoning from biblical principles [1]. Luther's Small Catechism also serves as a guide for understanding Christian doctrine, but it is explicitly presented as a summary of biblical teaching rather than an independent source of revelation [6].
Some interpretations of sola Scriptura also address the role of tradition. While the testimony of the church may induce a high esteem for Scripture, the ultimate authority rests in the divine origin and inherent perfection of the biblical text itself [7]. This contrasts with views that might see tradition as a co-equal or complementary source of authority. For example, some early Christian writers, like John Chrysostom, discussed the importance of the Old Testament scriptures, even when some did not believe, without suggesting that non-canonical texts held equal weight [3].
The principle of sola Scriptura thus functions as a boundary, affirming the unique authority of the canonical Scriptures while acknowledging that other texts may have value without being binding on conscience or doctrine [5].
Sources
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.4: and energetic declamation; and as a balm to wounded consciences, it remains to the present hour without a rival. The doctrinal system of Calvin is too well known to require explanation in this place. It is, however, a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness, and precision; he reasons on them dispassionately, and never shrinks from any consequenc”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — SHOWING THAT TO TEACH RULES FOR THE INTERPRETATION OF SCRIPTURE IS NOT A SUPERFLUOUS TASK. (part 1): 1. THERE are certain rules for the interpretation of Scripture which I think might with great advantage be taught to earnest students of the word, that they may profit not only from reading the works of others who have laid open the secrets of the sacred writings, but also from themselves opening such secrets to others. These rules I propose to teach to those who are able and willing to learn, if God our Lord do not withhold from me, wh”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: The passage iii. 1–8 considers four possible objections. (1) “This placing of Jews and Gentiles in the same condition, takes away all the theocratic prerogatives.” ( v. 1 .) No, answers Paul, they have a great advantage as to light and privilege, though none as to righteousness. ( v. 2 .) (2) “They have the O.T. scriptures, you say; but what if those scriptures have not attained their end in bringing the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he i”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the written Gospels. "The sacred authors, in writing the four Gospels, (part 2): 91 Cf. DS 179; 1334-1336; 1501-1504. 92 Cf. DV 14. 93 DV 15. 94 DV 15. 95 DV 15. 96 DV 17; cf. Rom 1:16 97 Cf. DV 20. 98 DV 18. 99 DV 19; cf. Acts 1:1-2 100 DV 19. 101 DV 19. 102 St. Caesaria the Younger to St. Richildis and St. Radegunde: SCh 345, 480. 103 St. Therese of Lisieux, Autobiography of a Saint, tr. Ronald Knox (London: Collins, 1960), 175. 104 Cf. I Cor 10:6, 11; Heb 10:1; l Pt 3:21. 105 Cf. Mk 12:29-31 106 Cf. I Cor 5:6-8; 10:1-11. 107 Cf. St. Augustine, Quaest. in”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 178: 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.”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Section 372: From Luther’s Small Catechism © 1986 Concordia Publishing House. All rights reserved. Other than reproduction in whole or in part for noncommercial personal, congregational, or classroom use, no part of this material may be reproduced or stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, recording or otherwise, without prior written permission of Concordia Publishing House. Concordia invites you to place links to this site on your Web site and other social networks. To obtain permission for o”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 1 (part 2): and therefore it is to be received, because it is the Word of God. 5. We may be moved and induced by the testimony of the church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby i”