Prima scriptura
Christian theological doctrine From Wikipedia, the free encyclopedia
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 scriptura is upheld by the Anglican and Methodist 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] Pentecostals generally uphold prima scriptura with an emphasis on the leading of the Holy Spirit rather than tradition.[3]
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] An increasing number of Evangelicals cite Scripture itself to support prima scriptura, referring to such teaching as 'walking' or being 'led by the Spirit' as quoted by the Apostle Paul.[4]
However, sola scriptura rejects any original infallible authority other than the Bible.[1] 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.
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:[5]
- 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.[5]
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."[5]
Article VI of the 39 Articles, Of the Sufficiency of the Holy Scriptures for Salvation states:[6]
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.[6]
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.
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."[7]
Eastern Orthodoxy teaches that Scripture is neither above nor below Tradition, and that Scripture is part of the written Tradition of the Church.[8] 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.[9]
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."[10] The Church accepts the Bible as the word of God "as far as it is translated correctly," [11] and it regards parts of the Apocrypha,[12] 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[13] - to be inspired, though not canonical.[14]
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'."[15]
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."[15]
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.[16]
Besides the Holy Scriptures,[17] the Seventh-day Adventist Church hold Ellen White's writings to be "a continuing and authoritative source of truth which provide for the church."[18]
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.[19]
Christadelphians believe that the Bible is the sole source of instruction from God in terms of the way that they should conduct their affairs.[20] 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.
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