Sola or Solo?
What is the need for this book today? Doesn't every evangelical Christian know that God's word is the final and infallible authority in matters of faith and practice? Oftentimes Christians do not understand the doctrinal distinctions that separate evangelicalism from the plethora of movements that have trampled across the stage of Christendom. Many would describe God's triune nature in modalistic terms that deny the Trinity. Others hold a faulty view of sola fide and sola gratia that leads to antinomianism, while others swing to the other side and end up entangled in legalism. Likewise, the doctrine of sola Scriptura is not immune to misconceptions and distortion. Many evangelicals have isolated Luther's famous "Here I Stand" declaration at the Diet of Worms, and have used it as a license for a rank-and-file individualism that has been ancillary to the splintered condition of the Church. Mathison warns us to examine the rest of Luther's thought, as well as the rest of the church history.
The book is divided into four main parts and 11 supporting chapters. In part one Mathison revisits the early Apostolic Fathers and walks us through the centuries to reveal the historical groundwork for the Reformer's reclamation of what they "coined" sola Scriptura. This term encapsulated the thought of the early church, which Heiko Oberman describes as Tradition I, "which was universally held for the first three centuries of the Church"[p.31]. Mathison utilizes Oberman's fourfold division of the prominent traditions and traces the development of each.
In chapter one he is able to demonstrate the primacy of the authority of Scripture in the early church. He begins with words of caution to students of history. He states that '[m]uch of the problem involved in the historical debate over the authority of Scripture concerns the ambiguity surrounding the meaning of the word "tradition"' [p.19]. Vital to understanding this "tradition" is Irenaeus' concept of the regula fidei or the "rule of faith" and how the Church utilized it to safeguard against heresy [p. 23]. Without qualification this might this sound like what the Reformers were fighting against. But careful examination will show that this far and away from Rome's two-source position referred to by Oberman as Tradition II that later developed into a three-source position known as Tradition III.
Mathison devotes four of the 11 chapters to the history of the doctrine. Intrinsic to historical reading [reviewer's opinion], these chapters prove to be slow going at times, but overall, Mathison's treatment is rather thorough. I thought that he was very focused and I found no peripheral information that sent me adrift. He was able to periodically restate important points without being redundant. If the reader is not in a hurry to get to the Diet of Worms he or she will discover that the early church also had her champions.
It is in chapter three where we face Luther and Calvin's struggles. Mathison devotes considerable space (17 pages) to Luther's life and trials and equal space for Calvin. He shows the religious-political climate in which they found themselves and their response to it. Revisiting the Diet of Worms, Mathison insists:
We must ask at this point whether Luther's view was and is consistent with Tradition I or whether he came up with a completely new a different concept of scriptural authority. If the statement made at Worms is considered alone, it is possible to see an altogether new position. However, this was not all that Luther had to say on the subject. When his teaching is taken as a whole, an entirely different conclusion is reached [p.96].
Vital to Luther's understanding of scripture is his understanding of "tradition" and the Church. Mathison writes:
[I]t must be kept in mind that Luther did not reject the true Catholic tradition; he rejected certain traditions. In the sixteenth century the plural term "traditions" was universally use to refer to customs and ceremonies. Luther's attack on these traditions must not be confused with an attack on the Church. Luther's criticisms of the Church were directed at one particular view of the Church-the view which identified the Church with the Roman ecclesiastical institution with the pope as its head [p. 97].
What makes this chapter enjoyable is that the reader is prepared for it. All of the necessary background has been supplied in previous chapters to see that sola Scriptura is not a Reformation novelty. Mathison is able to illustrate that this doctrine has been deeply imbedded in the life of the Church since the beginning.
Chapter four is of particular interest to those who think they reside in the Tradition I camp. They might be surprised that they actually hold to Tradition 0. This view was held by the Radical Reformers and is now being referred to by some as "solo" Scriptura as found in modern Evangelicalism. This is dealt with more in chapter eight where Mathison describes the true nature of today's view. He states:
The doctrine of Scripture being espoused by these men is a doctrine of Scripture that is based upon anabaptisic individualism, Enlightenment rationalism, and democratic populism. It is a doctrine of Scripture divorced form its Christian context. It is no different than the doctrine of Scripture and tradition advocated by the Jehovah's Witnesses in numerous publications such as Should You Believe in the Trinity? in which individuals are urged to reject the ecumenical Christian creeds in favor of a new hermeneutical context [p.244].
His critique exposes the hermeneutical, historical, theological, and practical problems that ultimately lead to "autonomy" [p.252]. This "fundamental problem" is the "same problem that exists within the Roman Catholic and Eastern Orthodox concepts of Scripture and tradition" [p. 252].
In part 2 of the book, Mathison allows Scripture to speak for itself. Building on what conservative Evangelicals, Catholics, and Orthodox already agree on-the inspiration and infallibility of Scripture-Mathison focuses on the disputed texts and dispels much of the misconceptions that have detracted from the debate. One by one, Mathison methodically and logically exposes the fallacies of Tradition II proponents. Regarding 2 Timothy 3:16-17, Mathison shows that "failure to carefully distinguish between Tradition 0, Tradition I, and Tradition II . . . has led to much needless confusion to the discussion" [p.164]. Often, sola Scriptura, which is representative of Tradition I, is confused with Tradition 0 and completely overlooked and never duly considered. This confusion is a recurring theme that finds itself among Roman Catholic and Eastern Orthodox defenders found in part three.
Refreshment comes in chapter nine with a formal presentation of the doctrine of sola Scriptura showing Scripture to be the sole source of revelation, the perfect, sufficient, and final authoritative norm, inspired, and infallible. Here we see the proper relationship of Scripture, Church, and tradition. Mathison affirms, "Scripture must be confessed as the sole source of revelation; it must be confessed as the only infallible, final and authoritative norm of doctrine and practice; it is to be interpreted in and by the Church; and it is to be interpreted according to the regula fidei" [p. 281].
Once again, as in chapter four, the reader is ready for this chapter with a good working knowledge of the pertinent issues. Mathison presents a view that a believer can confidently affirm and defend. He is able prove that sola Scriptura is indeed the true Catholic doctrine of Scripture.
My critique of the book is minimal. A number of pages in chapters five and six were blurred along the top of the page. I would prefer a hard cover. I will be referring to this book in the future, and the copy I have now is rather dog-eared after this review. Also, a subject index would have been helpful.
After reading this book, I have a much deeper understanding and appreciation for the doctrine of sola Scriptura. Mathison's writing is strong and unambiguous. He presents clear sound arguments that leave the reader confident in this foundational doctrine. All other views fail under careful scrutiny. The Shape of Sola Scriptura fights a battle on a number of fronts. Many who read it, regardless of their position, for better or worse, will be forced to rethink their position. I think the greatest strength of this book is the clarification between sola and "solo" Scriptura. Many are holding to the latter supposing it is "the" Protestant view. It is to them especially I recommend this book. |
