What is Sola Scriptura?
The fourth of the Five Solas is Sola Scriptura: Scripture alone. Sola Scriptura has been called the “formal issue” of the Protestant Reformation, and was the chief article which gave form, substance, and foundation to the contentions of the Reformers. It is from the premise of Sola Scriptura that the Reformers argued for such definitional doctrines as Sola Gratia, Sola Fide, and Solus Christus. Should Sola Scriptura have been refuted, the Reformation simply could not have continued. Sola Scriptura puts forward, in direct contrast to foundational tenets of Roman Catholicism, that the only ultimate authority for Christian faith and practice is the written word of God, called the “Scriptures,” collected in the Holy Bible. Sola Scriptura says, adamantly and clearly, that in the instance of theological debate, where dispute has arisen over what is right or true for Christians to believe and do, the only proper place to turn—the only place where the truth can be reliably and unquestionably found—is the Scriptures. Neither the opinions of the world, nor the contentions of men, nor the traditions of church bodies, nor even the verdicts of church councils must be held as an authority above, alongside, or near that of Scripture, for traditions and councils “have erred repeatedly and contradicted themselves” (Martin Luther, at the Diet of Worms, 1521), but the word of God never fails [Isaiah 40:8].
Furthermore, Sola Scriptura teaches that Scripture is sufficient for every doctrine and practice that is necessary for Christian life. Scripture contains all that is necessary for a Christian to have accurate theology, an understanding of God’s prescriptive will, and assurance of one’s salvation. Now, note, the sufficiency of Scripture is not necessarily equal to the perspicuity of Scripture. Scripture is sufficient in its content, meaning that it contains the contents of everything that God would have us know, but it still must be searched, studied, and explained. So, according to Sola Scriptura, Scripture is both the ultimate authority for faith and practice and the only necessary authority for faith and practice; every council, institution, and leader is subject to the authority of Scripture, and any doctrine or teaching which is not clearly found in the pages of Scripture cannot be held up as necessary for a Christian to believe or do.
What Sola Scriptura Isn’t
Sola Scriptura, put simply, is a claim about authority. Sola Scriptura says that Scripture, by consequence of what it is—the written word of God—is the supreme authority over the Christian Church (and, in reality, all men, whether believing or not). In practice, this means that any doctrine or practice which is found to be contradictory or unfounded in Scripture ought to be done away with, regardless of what ‘authority’ has created it. If a teaching does not withstand the test of Scripture, then it simply does not matter how many theologians, priests, or councils have promoted it; Scripture has the final say in all things. However, in the centuries since the Reformation, Sola Scriptura has often been misconstrued as a number of different things. It is important to recognize, then, what Sola Scriptura is not, so that one can properly engage with it as it is.
1. Sola Scriptura is not a claim about the canon of Scripture. While some who oppose the doctrine of Sola Scriptura have attempted to smuggle in the issue of canon (which will be discussed later, see A Brief Note on the Canon), none of the Reformers viewed their commitment to Sola Scriptura as a claim about the content of Scriptural canon. This is because Sola Scriptura addresses the broader category of Scripture, saying that what is Scripture must necessarily be the highest authority in the Church, and does not deal in the particulars of what specific documents are Scripture. What some attempt to do is take two questions and turn them into one. The two questions are: ‘What is Scripture (in its nature) and how does it relate to the Church?’ and, ‘What documents are Scripture?’ Some believe that by casting doubt on the answer to the second question, they can subvert the first question. This, however, is not so. Even if we were to grant that the contents of Scripture are mysterious (which I do not believe to be the case), we would still be forced to conclude that Scripture is the highest authority. At best, objections to Sola Scriptura that focus on issues of Canon demonstrate that faithful adherence to Sola Scriptura takes careful thought and effort, but they by no means refute the doctrine.
2. Sola Scriptura is not a claim about interpretation. A popular caricature of Sola Scriptura is the image of ‘me, myself, and my Bible’ Christianity. This picture stems from the practice of certain Protestants, who believe that all they need to understand theology is themselves, an open Bible, and enough caffeine to make it through a couple study sessions. However, this is a misapplication of Sola Scriptura (somewhat cheekily referred to as Solo Scriptura), and does not accurately reflect the doctrine itself. Sola Scriptura, as stated above, is a claim about authority, not a claim about interpretive guidelines. Although Sola Scriptura teaches that Scripture is sufficient for all Christian doctrine, it does not teach that one can understand the Scriptures entirely on their own, nor does it teach that Scripture is necessarily clear enough to be understood without supplemental teaching aids [Acts 8:27 - 31].
Furthermore, Sola Scriptura is not disproven by the existence of varied interpretations. While Rome finds a great amount of ammunition in the vast array of biblical interpretations that are put forth by different Protestant groups, this does not disprove the central claim of Sola Scriptura. Sola Scriptura can be and is true regardless of someone’s adherence to it, and an individual or church can faithfully attempt to follow Sola Scriptura and still be wrong about certain doctrines—such is the sad reality of living in a fallen world with not-yet-perfected minds. Someone faithfully practices Sola Scriptura when they examine all their beliefs in light of Scripture, derive their beliefs from Scripture, and do not insist upon anything that is not found in Scripture. The goal of Sola Scriptura is to submit all our faith and practice to the authority of Scripture. However, the goal is not invalidated simply because someone refuses to attempt it (as in, not fully committing to Sola Scriptura), or because someone thinks they have achieved it but have not (as in, being genuinely convinced of inaccurate teachings). Again, objections to Sola Scriptura that focus on issues of interpretation merely demonstrate that faithful adherence to Sola Scriptura takes careful thought and effort, but they by no means refute the doctrine.
3. Related to the issue above, Sola Scriptura is not a claim about the need for the Church or Church history. While Sola Scriptura adamantly teaches that Scripture is the highest authority for Christian life, it does not teach that Scripture is the only authority. We still recognize that the Church (as in, the local congregation of believers and the ordained leaders thereof) is a valid and high authority for the Christian. The Church, however, must be subject to the Scriptures. The Church does not have the power in herself to create doctrine or bind the conscience of believers—only Scripture has that authority.
Instead, the Church (particularly the elders and deacons within a local body) has the authority to teach Scriptures, apply the Scriptures, and discipline the congregation in light of what the Scriptures say—and that is no small matter. We look to the Church to be the active and faithful herald of God as she makes application of biblical truth. The Church is an authority that must be followed in as much as it acts in accordance with Scripture.
Furthermore, Sola Scriptura does not teach that we should disregard the writings and beliefs of the Church throughout history. Just as we look to the Church of today to be the herald of God's word, so we look to the Church of the past as an example of faithfulness and truth—that is, in as much as it has been an example of faithfulness.
The Church has done great work in articulating biblical truth: look at the Apostles’, Nicene, and Athanasian creeds. Writers throughout Church history, like Augustine and Athanasius, have been pillars of theology that every Christian would learn from. However, the Church has also gone through periods of great unfaithfulness in both doctrine and practice. Sola Scriptura gives us the necessary lens to discern what from Church history should be kept (like the great creeds and writers), and what should be thrown out.
Creeds, councils, and writers from Church history are invaluable as helpful articulations of biblical truth. They do not have the authority, however, to create truth—and should their interpretations of Scripture be false, or should they be guilty of inventing new doctrine, then they ought to be thrown out.
So, now that we have explained what Sola Scriptura isn't, let's again look at what it is. Sola Scriptura is a claim about authority. Sola Scriptura says that Scripture is the highest authority for Christian faith and practice, and that all beliefs in Christian theology must be subject to and derived from the text of Scripture. This is the natural conclusion of two clear and prevalent teachings contained within Scripture itself: First, that it is the written word of God; Second, that it is sufficient for all doctrine and instruction.
The Biblical Foundation: Scripture as the Written Word of God
Scripture is entirely unique. Scripture is, because of what it is, entirely in its own category. Nothing can compare to Scripture. Why? Because Scripture is the written word of God. Scripture is, by definition, the word of God, given by divine inspiration of the Holy Spirit, recorded by human authors in writing. This definition is the clear and prevalent teaching of the Bible itself.
First, we see that the authors of the various biblical books believed their works to be inspired by God.
Moses records that he was directly commissioned by God at the burning bush [Exodus 3:4 - 14], and he delivers the commandments of the Law through divine authority. Both Leviticus and Numbers begin by saying, in effect, “This is what the Lord told Moses to say to the people of Israel” [see Leviticus 1:1 and Numbers 1:1]. Also, Moses often reminded the Israelites that his words are repetitions of what God had already told them [Deuteronomy 1:3, 4:1 - 2, 12 - 14]. Furthermore, Moses even records times when Yahweh spoke directly to the people of Israel [Exodus 20:1 - 18].
The prophets continue in this pattern, with many recording the exact circumstances when they were called by God [see, Isaiah 6:1 - 13; Jeremiah 1:1 - 10; Ezekiel 1:1 - 2:10], and by prefacing their writings with the constant refrain of “Thus says Yahweh…” [Isaiah 1:1; Jeremiah 2:2; Ezekiel 2:4; Hosea 1:2; Amos 1:3; Obadiah 1:1; Micah 2:3; Nahum 1:12; Zephaniah 3:20; Haggai 1:2; Zechariah 1:3; Malachi 1:2].
In the New Testament, the Four Gospels record the life and teachings of Christ, who is God, and whose authority was recognized by even His enemies—at least in part [see Matthew 7:24 - 29, 24:35]. Acts records the teachings of the Apostles, who were chosen by Christ to carry His message to the world, and who are the equivalent of prophets, declaring a message that came not from themselves but from the Holy Spirit [see, Mark 13:11; John 14:26].
Lastly, the Apostles themselves believed that they carried the authoritative word of God. Not only do they call themselves “apostles” (or “sent ones”—that is, hand chosen and sent by Christ) [Romans 1:1; Ephesians 1:1; James 1:1; 1st Peter 1:1; Revelation 1:1 - 3], but those of the original twelve were eyewitnesses of the Lord’s life [John 21:24; 2nd Peter 1:16 - 18; 1st John 1:1 - 5]. Paul especially understood himself to be carrying the authoritative message of God. He specifically notes that he gained authority from God by virtue of his apostolic calling, which was “according to the will of God” [1st Corinthians 1:1; 2nd Corinthians 2:1; Galatians 1:1; 1st Timothy 1:1], and he even calls his message “the word of God” [1st Thessalonians 2:13]
So, we see clearly that the biblical authors believed themselves to be delivering the inspired, authoritative word of God in their writings. However, we do not merely have assertions of divine inspiration from the authors themselves, but the various books of Scripture testify to the validity of each other.
Jesus affirms the existence of “the Scriptures,” noting that the Jewish people had access to them [Matthew 22:29, 26:54; John 5:39], He quotes Moses as authoritative [Matthew 19:4, 22:31], makes reference to Psalms as Scripture, even saying that David was inspired by the Holy Spirit [Mark 12:10, 36], quotes Isaiah as a prophet [Luke 4:18-19], and makes reference to some of the historical books as well [Matthew 12:3, 39]. After the ascension of Christ, the Apostles grounded their Gospel presentation in the authority of the Old Testament, constantly quoting the Scriptures to prove their message [Acts 2:16 - 21, 25 - 28, 34, 3:22 - 23, 25 4:24 - 26, etc.].
Likewise, Paul affirms the existence of “the Scriptures” [Romans 1:2; 1st Corinthians 15:3 - 4], and explains that these Scriptures were given to the Jewish people as the “oracles of God” [Romans 3:2].
Lastly, Peter affirms the authority of the prophets, Apostles, and even Paul as divinely inspired [2nd Peter 3:2, 15 - 16].
So, the biblical authors believed themselves to be delivering the word of God, and their claims to divine authority were validated by both contemporaries (in the case of Peter and Paul, as well as Jeremiah and Daniel) and men who came hundreds of years later (in the case of the prophets and Moses, or the whole Old Testament and the Apostles).
What’s more, there are three passages in the New Testament that directly explain what Scripture is, which leaves us without question that the Scriptures are the written word of God. Those texts are: Matthew 22:23 - 33; 2nd Timothy 3:16; and 2nd Peter 1:16 - 21.
In Matthew 22, Jesus is engaged in a debate with the Sadducees, who ask Him a question regarding marriage and the resurrection of the dead. Jesus’s rebuke is scathing, saying, “You are mistaken, not understanding the Scriptures nor the power of God” [Matthew 22:29]. Jesus says, “If only you would read the Scriptures…” He then says something very powerful:
“But regarding the resurrection of the dead, have you not read what was spoken to you by God, saying, ‘I am the God of Abraham…’” [Matthew 22:31].
Notice, when talking about the Scriptures, Jesus says “have you not read what was spoken to you by God…” Jesus believed that the Scriptures are so inspired by God that when one reads them, it is as though God Himself is speaking to him. I’ll ask now so as to get to the point: what higher authority could there be? If, according to Jesus, the Scriptures are God speaking directly to the reader, then what could possibly take preeminence? What could take a higher place? Nothing.
Second, we move to 2nd Timothy 3:16, where we find another explanation of what Scripture is: “All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness…” The word of contention is “God breathed,” or in the Greek /θεόπνευστος/. This word is only used once in all of Scripture (right here in 2nd Timothy), and its meaning has been disputed by some groups. However, in light of what we have already discussed, it seems clear that “God-breathed” indicates that Scripture finds its ultimate source in God, not in man. As such, Scripture is the teaching, reproving, correcting, and training authority in the Church; as much as God is the authority for Christian life, Scripture (because it is God’s word) is the authority for Christian life.
Last, we will look at 2nd Peter 1:16 - 21. We already noted that 1st Peter 1:16 demonstrated the authority of Peter as an apostle and eyewitness of Jesus. However, he follows that declaration by saying,
“And we have as more sure the prophetic word, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. Know this first of all, that no prophecy of Scripture comes by one’s own interpretation. For no prophecy was ever made by the will of man, but men being moved by the Holy Spirit spoke from God.” [1st Peter 1:19 - 21].
Note first, that he says this is “more sure.” Peter counted the Scriptures as a more sure and convincing authority for the message of The Gospel than even his own eyewitness testimony. Why did Peter believe this? Because he understood that the Scriptures are the word of God. “No prophecy of Scripture comes by one’s own interpretation. For no prophecy was ever made by the will of man, but men being moved by the Holy Spirit spoke from God.” Peter knew that the origin of Scripture is not man, but God. Specifically, Peter understood that Scripture came about when the Holy Spirit moved upon a human author to speak about the mysteries of God.
Putting this all together, we see this: the Bible—which is the collection of all of the Scriptures—is the written word of God, which came about when the Holy Spirit moved upon human authors to deliver revelation from God. The authors of Scripture understood that their writings carried divine authority, and that authority was evident to both their contemporaries and the generations that came after them. Scripture so directly communicates the instruction of God that it is called “God-breathed”—almost like the very air that is expelled from the mouth of God when He speaks. Most amazingly, Jesus teaches that when one reads the Scriptures, God Himself speaks and delivers the text with fresh, ever-binding authority.
This is the first leg that defines Sola Scriptura. According to Moses, the prophets, Jesus, and the Apostles, the Scriptures are the word of God. The Scriptures aren’t just a collection of writings about God, or various pontifications about religion, but are God speaking to us. Thus the million-dollar question: Who, in all the world, has more authority than God? Surely no one! What then, in all the world, has more authority than God’s word in the Scriptures? Nothing! It would be nothing short of blasphemous to say, “I have more authority than God,” or even, “This group has as much authority as God…” Imagine if the government said that! Every Christian in the world would cry, “Heresy!” Why then would we ever entertain the idea that the word of God does not carry the final say in all matters of which it speaks?
The Biblical Foundation: Scripture as the Sufficient Source of Christian Doctrine
If the first leg of Sola Scriptura is the nature of Scripture (being the written word of God), then the second leg of Sola Scriptura is the sufficiency of Scripture. Scripture is the highest authority for the Church because Scripture is the word of God and because Scripture contains all that is necessary for a Christian to believe and do.
The primary passage that teaches the sufficiency of Scripture is 2nd Timothy 3:14 - 17, which we have already looked at in part. It reads:
“But you, continue in the things you learned and became convinced of, knowing from whom you learned them, and that from childhood you have known the sacred writings which are able to make you wise unto salvation through faith which is in Christ Jesus. All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be equipped, having been thoroughly equipped for every good work.”
Here, Paul encourages Timothy to stay committed to sound doctrine (or, “the things [he] learned”) in the face of coming turmoil. Notice what Paul intends to bring to Timothy’s memory: First, from whom Timothy learned the doctrines (i.e., the Apostles); and second, the Scriptures which confirm what the Apostles taught him. In his command to Timothy to remain steadfast in true teachings, Paul turns his attention to the witness of the Apostles (which are recorded in the New Testament), and to the “sacred writings,” which refers to the Old Testament. In other words, Paul says that the Bible is where one must turn in order to be grounded in Godly doctrine.
Now, notice what Paul says about the Scriptures: he says that they “are able to make you wise unto salvation through faith which is in Christ Jesus.” Paul believes that the Scriptures (specifically in this context the Old Testament) are able in-and-of-themselves to bring someone to know the Lord Jesus. First, this means that Scripture is sufficient because it contains enough information for someone to understand and believe the Gospel, and second, it means that Scripture is clear because in order for Scripture to make one “wise,” said individual must understand them.
Lastly, see what else Paul says the Scriptures are able to do: after affirming that they are “God-breathed” (which we have already explored extensively), Paul says that the Scriptures are “profitable for teaching, for reproof, for correction, for training in righteousness, so that the man of God may be equipped, having been thoroughly equipped for every good work.” Teaching, reproof, correction, and training in righteousness are all functions of the elder and preacher—that is, an elder of the church carries the responsibility to teach, reprove, correct, and train his congregation. So, we first note that the Scriptures give the Church all it needs to fulfill its ministry. Second, note what the effect of the Scriptures is: “that the man of God may be equipped, having been thoroughly equipped for every good work.” The result of faithfully hearing, studying, and obeying the Scriptures is being “thoroughly equipped for every good work.”
According to Paul, the Scriptures are able to both bring someone to salvation (by their clear proclamation of The Gospel), and they are fully able to guide Christians in their daily life (by equipping them for every good work). Furthermore, the Scriptures fully arm church leaders to fulfill their ministry of teaching, reproving, correcting, and training the body. According to Paul, the Scriptures contain everything that is necessary to believe in order to be saved, everything a Christian needs to live a Godly life, and everything the Church needs to fulfill its mission; the Scriptures are sufficient.
In addition to the positive teachings of the sufficiency of Scripture, there are also numerous warnings against departing from the Scriptures as our foundation for faith and practice. For brevity’s sake, we’ll look at one from the Lord Jesus Himself:
“Then some Pharisees and scribes came to Jesus from Jerusalem and said, ‘Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.’ And He answered and said to them, ‘Why do you yourselves transgress the commandment of God for the sake of your tradition? For God said, “Honor your father and mother,” and, “He who speaks evil of father or mother is to be put to death.” But you say, “Whoever says to his father or mother, ‘Whatever you might benefit from me is given to God,’ he need not honor his father.” And by this you invalidated the word of God for the sake of your tradition. You hypocrites, rightly did Isaiah prophesy of you: “This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the commands of men.”’” [Matthew 15:1 - 9]
Here Jesus is attacked (as He is numerous times) by the Pharisees, who accuse His disciples of breaking “the tradition of the elders.” But Jesus turns their criticism back on them, accusing them of “[transgressing] the commandment of God for the sake of [their] tradition.” Specifically, Jesus makes reference to the Corban rule, a tradition that had developed in Judaism since the end of the Old Testament revelation—though the Corban rule was accepted by the religious authorities of Jesus’s day, it was not found in Scripture. The Jews’ adherence to an extrabiblical tradition received a strong condemnation from Jesus, where He says that they have “invalidated the word of God,” and that they worship God in vain.
More could be said about either of these passages, but no more needs to be. On the one hand, we see that Scripture is fully sufficient for faith, Christian life, and the Church. On the other hand, we see that stepping away from Scripture receives the utmost rebuke from the Lord. Combining these teachings with what we have already discussed—that Scripture is the direct revelation of God that carries His authority—we can conclude nothing else than that Sola Scriptura is true; Scripture is the all-sufficient, supreme authority in the Church, from which all our beliefs must be derived, and to which all our traditions must be submitted,
A Brief Note on the Canon
As promised, we will now turn further attention to the issue of the biblical canon. Now, it must be repeated: questions regarding the canon of Scripture do not refute Sola Scriptura. Rather, questions about canon remind us that God’s word demands our deepest attention and respect. On the issue of canon, I will make one assertion and one concession.
First, I will assert that the biblical canon is established by God, and not by the Church. Because the books of Scripture are “God-breathed” and come forth ultimately from God Himself, the canon cannot be established by anyone but God. The canon of Scripture, which means ‘the collection of books which are Scripture’ begins to exist as soon as God begins inspiring books to be written. When the Spirit of God moved upon Moses and had him write the book of Genesis, it was at that moment that the canon of Scripture began to exist (at that point containing one book, Genesis). Then, as the Spirit inspires more books (like Exodus, 1st Samuel, Psalms, and Isaiah) the canon expands—not because the Jews said, “We’ll add this to the collection,” but because the books were in fact divinely inspired. In simple terms, books become a part of the canon of Scripture by virtue of their nature (being God breathed), not because they were added to the canon by their readers.
Now the concession. It is an undeniable fact that the biblical canon (especially the New Testament canon) developed over time. Furthermore, there have been numerous different biblical canons throughout Church history, and many different canons exist today. However, given the previously mentioned fact that God establishes the true, objective canon, these developments are easily handled. See, the development of the biblical canon is not a matter of creating the canon, but recognizing it. Remember, the biblical books do not become authoritative Scripture when added to the Bible, but rather, they are already authoritative Scripture because they come from God. Thus, the developments of the canon are not about giving authority to the books of the Bible or creating Scripture, but canonical development is the process by which the Church receives, collects, and formally recognizes the biblical books to be divinely inspired texts over time.
We have to understand that the books of the Bible—and especially of the New Testament—did not originally come in a neat collection. The Gospels were given to one audience, and then the letters of Paul to various other audiences, and so on. So, after the Apostles die and these various churches all have different books, the writings have to be circulated around to the other churches who didn’t originally receive them. This takes time. What made the process even more complicated was the presence of pseudo-apostolic books (writings by nonbelievers claiming to be apostles), and various writings that went back to contemporaries of the Apostles (like 1st Clement, or the Didache, or the Shepherd of Hermis). Nevertheless, the responsibility of the early Church was not to imbue authority into the books they liked, but to recognize which books already had authority by virtue of being God-breathed.
We stand on the testimony of the early Church in as much as they say, “These books were written by Apostles and prophets of the Lord.” The Church does not have authority over the Bible as its creator or authorizer, but the Church is a witness to the Bible, proclaiming that the texts found within it truly did come “in demonstration of the Spirit and of power” [1st Corinthians 2:4].
Why It Matters
Sola Scriptura is a complex issue—but it matters. Not only does it matter because it is true (as we have demonstrated), but it is of the utmost importance because of its direct impact upon the Christian life, and upon The Gospel itself. Consider the words of the Apostle Paul in Galatians:
“Paul, an apostle—not sent from men nor through man, but through Jesus Christ and God the Father, who raised Him from the dead… I marvel that you are so quickly deserting Him who called you by the grace of Christ for a different gospel, which is really not another, only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should proclaim to you a gospel contrary to the gospel we have proclaimed to you, let him be accursed! As we have said before, so I say again now, if any man is proclaiming to you a gospel contrary to what you received, let him be accursed!” [Galatians 1:1, 6 - 9]
After asserting his God-given authority, Paul makes astoundingly strong remarks, pronouncing an anathema upon anyone who preaches a ‘gospel’ that is contrary to the one that he delivered. For Paul, The Gospel was a life-or-death issue (and of course, he’s right). The question for us, then, is where can we find the true Gospel? The answer: in the Scriptures, and in the Scriptures, alone.
We have seen that Scripture is God’s word, so intimately inspired by the Holy Spirit that God Himself speaks to the reader. We’ve seen that Scripture is fully sufficient for all Christian doctrine and daily life. We’ve seen the rebuke that Jesus pronounced on those who departed from Scripture. And now, we see the true danger. When we move away from Scripture, we remove ourselves from any assurance that our faith is true. When we move away from Scripture, we surrender our greatest tool, and expose ourselves to traditions, errors, and heresies that steal us away from The Gospel—even putting us under the curse of God.
The Scriptures, and the Scriptures alone, are our foundation. Should we remove ourselves from them, or straddle between them and the ‘authority’ or men, tradition, councils, or popes, we will surely fall.
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