Principle Of Sola Scriptura Research Articles

A Reformation in Progress: The Path toward the Reform of Johannes Oecolampadius

This article examines the life, theological career, exegetical development, and posthumous biographies of Johannes Oecolampadius as illustrative examples of the fact that the Swiss Reformation, with all its religious movements, was far from a uniform concept in terms of its origins, purposes, and methodologies. The article explains through Oecolampadius’s example an approach to reform that was ‘in progress’, traversing the nexuses of disparate methods and exegetical priorities. Oecolampadius’s experience occupied a position at the intersection between the authority of Patristics and the principle of sola scriptura, exemplifying a balance between the past and the present of Christian tradition. The path that led Oecolampadius to become a Protestant Reformer is characterised by a gradual transition, not abrupt, not radical. His example demonstrates the methodological and ideological diversity of the Reformation, which can be observed through the prism of a single life and its intellectual periods. His conversion offers insight into how these varied approaches shaped personal engagements with Scripture, and challenges the notion of an immediate or singular evangelical ‘calling’ or ‘conviction’. This article examines a specific phase within the broader and varied trajectory of the Swiss Reformation by analysing the transformation of Oecolampadius from a biblical scholar to a preacher, and eventually to a Reformer. This case study illustrates how disparate methodologies, whether rooted in humanism or Patristics, contributed to gradual and personal evolution, ultimately giving rise to distinctive individual stances on reform. This article presents a synthesis of three distinct perspectives on the question. The first part approaches the question through the lens of church history and intellectual history; the second one utilises the history of exegesis and New Testament scholarship; and the third draws upon the perspectives of Protestant historiography, from the standpoint of social history and the history of biographies in Early Modern times.

The authority of God takes precedence over Scripture and tradition

The divinely derived authority of the Bible to teach and guide, is somewhat mixed with the authority of traditions to interpret Scripture and document such interpretations outside Scripture. Tradition-based Bible translations pose a threat of elevating the authority of tradition over that of Scripture. All concerned traditions should not occupy or tame the authority of Scripture by producing Bibles attuned to tradition. The Scriptures were inspired by the Holy Spirit who inspires Bible readers to understand them. Tradition should not shape or formulate Scripture in accordance with its interpretive convictions. The Bible translations, produced under the auspices of specific traditions, should be exposed to guard the authority of Scripture not to be subdued by any tradition. The endless production of Bible translations has been considered to determine what could necessitate them. Among other findings, traditions have been found to be active in producing Bible translations, when their purview should be doing biblical interpretations and publish them within their traditions, and not to release them to the public as alternative Bibles or versions. The authority of God through the Holy Spirit, who inspired the prophets and apostles to write Scripture, is not transferable to any tradition. Regardless of the proliferation of tradition-based Bible translations, the authority to guide and teach believers, remains with God and the outlook of believers should be based on the supreme authority of God. The principle of Sola Scriptura is somewhat unsafe in the light of the production of tradition-orient Bible versions. The inspiration of the Bible by the Holy Spirit predates canonisation, redaction and restructuring of Scriptures. The production and publication of tradition-based Bibles with synthetic translation rules, poses a threat of diluting Scripture to align with specific traditions. Tradition is fallible and cannot be as authoritative as God. All authority to teach and guide continues to rest with the infallible God.Contribution: Continuous Reformation could regress to the outgrown pre-Reformation teachings that were subject to the authority of tradition, if the proliferation of tradition-based Bible translations is not noticed with a threat that they pose on the divinely derived authority of the Scriptures to teach and guide believing people. The gains of Reformers and Reformation should be guarded by being aware of Bible translation trends.

Lutheran Theology: A Grammar of Faith by Kirsi Stjerna

Reviewed by: Lutheran Theology: A Grammar of Faith by Kirsi Stjerna Anthony Bateza Lutheran Theology: A Grammar of Faith. By Kirsi Stjerna. New York: T&T Clark, 2021. 218 pp. In many Lutheran congregations the Book of Concord is resting comfortably on a dusty bookshelf, safe from the wear and tear other books might receive. One could lament this reality, but, truth be told, the confessional documents can trip up rostered leaders and parishioners alike. The eager optimism of curious readers diving [End Page 465] into the Augsburg Confession turns into befuddled dejection long before reaching the Smalcald Articles. What is needed is a guide who will blend well-crafted historical and theological knowledge with a passion for the Confessions’ ability to illumine pressing questions. Fortunately, Kirsi Stjerna, professor at Pacific Lutheran Theolo gical Seminary, proves to be just such a guide. Lutheran Theology is divided into three sections, with the first two providing succinct introductions to Martin Luther’s life, theology, and the general layout and history behind the Book of Concord. The third section does more heavy lifting, with chapters addressing issues with our language about God, Christology, sin, and the church. Stjerna suggests that the idea of freedom, in its various angles, is a helpful thread for readers trying to find their way through these documents. This approach gives a welcome flexibility and the reader is invited to “engage Luther boldly with the topics they are passionate about and not worry too much about the historical distance or the appropriateness of the questions raised” (197). This, of course, does not mean that questions of historicity or appropriateness are abandoned. Each chapter grounds itself in the Augsburg Confession before moving through other confessional documents, Luther’s broader theology, and the practical and conceptual puzzles that modern readers bring to the texts. Core Lutheran beliefs are highlighted and well explained. Readers come to understand the principle of sola scriptura and how this Reformation principle differs from biblical literalism. Just as the Reformation itself was an exercise in teamwork, Stjerna says that Lutheran hermeneutics has always “been considered a group effort, a dialogical process, where concord and discord are possible and tolerated” (58). Other central loci, such as the law-gospel dialectic, are also presented as key Lutheran formulations possible of generating endless spiritual insights “as the framework allows tension and surprises” for all (78). Stjerna celebrates the confessions while noting potential deficiencies and omissions. At times this means pushing deeper into the texts. Acknowledging the lack of a systematic engagement with pneumatology in the confessions, Stjerna guides the reader through [End Page 466] the Holy Spirit’s appearance in various passages and in particular Luther’s constant and pastoral attention to the Spirit in the Large Catechism (104–108). In other cases texts simply overlook or fail to address issues of our day, like the ideas of lordship and bondage or the use of gendered language for God and gendered norms for humans. In these moments Stjerna pushes beyond the confessions without abandoning them, providing a wonderful example of how this work enriches both our reading and our response to the texts. While this volume offers much to praise, two areas of concern should be noted. First, minor grammatical infelicities can occasionally distract the reader. Second, the consistently positive explication of Lutheran teaching can create challenges for understanding the reformers and their forebears. This can lead to a lack of nuance in dealing with earlier figures, like St. Augustine, or in addressing the motivations behind late-medieval Roman Catholic beliefs or practices. When problems appear to threaten some of Luther’s claims, Stjerna sometimes explains these as resulting from his lack of systematicity or as deep theological insights in themselves. Luther’s teaching on human freedom and predestination, for example, leads to notorious difficulties when pressed in different directions. Stjerna recognizes this, but appreciatively lifts up Luther’s warnings about God’s unknown ways and the dangers of pressing the issue too far. But should we push back on Luther’s potentially evasive response? Is he cautioning the faithful to respect proper theological boundaries, or is there a deeper issue here generated by Luther’s own theology or the...

The Sufficiency of Scripture: A Critical and Constructive Account

One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.

The Bible as seedbed for revival in the 21st century

One of the key slogans of the Reformation is ecclesia reformata semper reformanda [a reformed church should always be reforming]. The constant reformation and renewal of the church always was, and still is, a key factor in the longevity of the church in changing and different contexts. Often in history, the church has been in danger of falling back so much on tradition that it did not grasp the concept of getting out of its rut and into the groove of God’s movement in the world. In a sense, this problem is because of a perceived dichotomy between the principle of sola scriptura , which views the Bible as an immovable point of reference, and following the guidance of the Spirit towards the continuous awakening and revival of the church. Recent studies on revival over the centuries have shown how lasting revival always has the Word and the distribution thereof as an important point of departure. This article focuses on the role of the Word in revival, and contemporary methods of speeding up translation and distribution of the Word.

Sola Scriptura's and the Chinese Union Version Bible's Impact upon Conservative Christian Leaders: The Case of Watchman Nee and Wang Mingdao

AbstractThe majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.

The Protestant Legacy: Missions and Human Capital in India

We study the long-run consequences of Protestant missionary activities in colonial India on present-day literacy rates and gender equality in literacy. Following the principle of Sola Scriptura, Protestant missionaries promoted universal literacy to enable individuals to read the Bible for themselves. To advance female education, missionary women were often sent directly to the Zenana (the women's quarter of the house) to teach. We combine information on the spatial distribution of Protestant missions and the gender composition of missionaries in early twentieth century India with contemporary administrative and survey data. We document a robust long-term link between historical exposure to Protestant missions and human capital today. This relationship is particularly strong for women. The analysis of transmission channels indicates that shifts in gender norms and the early construction of schools are the main drivers.

Pregnant Silence and Mystical Birth: Quaker Worship in the Seventeenth Century and the Subversive Practices of Silence

Pregnant Silence and Mystical Birth:Quaker Worship in the Seventeenth Century and the Subversive Practices of Silence Ana M. Acosta The excellency of this silent waiting upon God doth appear, in that it is impossible for the Enemy, viz, the Devil, to counterfeit it, so as for any Soul to be deceived or deluded by him, in the exercise thereof. Robert Barclay, An Apology for the True Christian Divinity, 16781 For early Quakers, as Robert Barclay claimed in the passage above, "Silent waiting upon God" ensured a condition in which God's truth can manifest itself without the possibility of distortion or falsity inherent to speech and sound. Unlike the potential for duplicity and mendacity that generally haunts words, silence cannot be faked: it is what it is. And yet, silence is not so simple. That it is what it is can only be avowed strictly speaking from the perspective of sound, since silence can have multiple meanings, and, of course, from a Quaker perspective, there can be no guarantee that "the enemy" is not already comfortably lodged in the mind of the pre-silence worshiper. This essay explores how the potentialities and ambiguities of silence were defined and experienced by Quakers in the second half of the seventeenth century, the meanings of silence as a religious practice, and how that experience and practice have resonated in later approaches to silence. The essay is divided into three parts. The first part provides a social and historical context for silence in worship along with a brief description of other language-based early Quaker practices, as they have a bearing on the later discussion; it also includes some of the responses this silence elicited in non-Quakers. The second part analyzes [End Page 51] in depth how silence was experienced and verbally justified by male Friends in the late seventeenth century through the imagery of maternity: pregnant silence and mystical birth. The third part considers early Quaker silence alongside the mid-twentieth-century writings and musical compositions of John Cage in terms of their shared understanding of silence as a spiritual and, also, a political act. Where parts one and two study early Quaker silence in its specific social, historical and cultural contexts, the third part examines synchronically the formal affinities of two distinct moments of silence as oppositional practice. I argue that Cage's spiritually-inflected compositions indirectly reflect on and speak to the meaning of silence as an intentional practice which destabilizes social norms, including the ways it was experienced by Friends in the seventeenth century. Friends' silent worship in the Restoration was perceived by non-Quakers as a subversive practice and in many respects was considered as more dangerous than words. In contrast to individual silence, communal silence negated accepted religious ritual and stemmed from an unshakeable belief in a direct bond between the worshiper and God. Most of the reformed sects adhered to the principle of sola scriptura, emphasizing the unmediated relationship of the believer with the revealed word of God while retaining an organized church structure and continuing to privilege the minister as spiritual guide. Friends, however, took unmediated religious practice further by replacing the designated ministry and all liturgy and ordinances with a belief in continuous revelation. The way in which silence and words were employed by Friends presents us not only with a newly redefined religious approach, but also baldly confronted non-Quakers with the unequal power structures of the time. These power structures encompassed unequal relationships between parents and children, men and women, rich and poor, and, not least, between God and believers. In the early days of the Religious Society of Friends, the new sect attracted opprobrium because they called attention to themselves in a number of ways specifically through their practices around clothing and speech. Four fundamental and novel features of Friends religious practice were perceived as openly subversive by non-Quakers from the 1650s until the Act of Toleration in 1689: their sartorial choices, their pronominal usage, the possibility of vocal ministry for all believers including women, and the observance of silence during worship. Friends had strict rules about plain dress; the men refused to doff their hats or to...

Mary the Bridge Builder: Rethinking Patriarchal Portrayals of Mary in Islam and Christianity

1 Journal of South Asian and Middle Eastern Studies Vol. 43, No.2, Spring 2019 Mary the Bridge Builder: Rethinking Patriarchal Portrayals of Mary in Islam and Christianity Kathleen Mroz* Introduction Mary, the Mother of Jesus, is often described as a bridge-builder between Islam and Christianity (particularly Catholicism)1 , since she is revered by both traditions. Comparison of each tradition’s treatment of Mary can help dispel negative stereotypes each tradition has about the other and provide opportunity for shared prayer, study, and reflection. Yet, women in both Catholicism and Islam do not have access to the highest levels of leadership in their communities. Therefore, religions are often construed androcentrically in interreligious exchange.2 One must consider how “Mary the bridgebuilder ” is being presented and particularly how such presentations of her effect marginalized groups in Islam and Catholicism, namely women. This may mean critiquing some traditional portrayals of Mary in Islam and in Catholicism that serve to diminish women’s voices, and enforce male control and authority. The reason the author focuses on Catholicism here is that since the Protestant Reformation, Mary has been more significant for Roman Catholicism than for Protestant Christianity, which tends to reject the Immaculate Conception and the perpetual virginity of Mary. Mary’s role as an intercessor is not prominent in Protestant Christianity, which has often accused Roman Catholicism of elevating Mary’s status to the level of *Kate Mroz earned her PhD from Boston College in Systematic Theology and Comparative Theology 1 Jaroslav Pelikan, Mary Through the Centuries: Her Place in the History of Culture (New Haven: Yale University Press, 1996), 160. 2 Jeannine Hill Fletcher, “Women in Inter-Religious Dialogue,” in The Wiley-Blackwell Companion to Inter-Religoius Dialogue, ed. Catherine Cornille (Malden, MA: Wiley-Blackwell, 2013). 2 God. Marian devotion has been a point of difference between Catholicism and Protestantism. Because of the principle of sola Scriptura, most Protestants reject the Immaculate Conception because it is not explicitly mentioned in the Bible. From their perspective, the Immaculate Conception is unnecessary because for Jesus’s sinlessness because the powerful, cleansing nature of the Holy Spirit was more than adequate to overcome any of Mary’s sin and enable Jesus to be sinless. From the perspective of the Anglican Church, “neither the Immaculate Conception or the Assumption of Mary can be accepted by Anglicans because neither of those teachings can be found in the New Testament and both teachings were made binding on the faithful by decree of the Pope, independently of any church council.” Also, while most Protestants accept that Mary was a virgin until and during the time of Jesus’s birth since this is found in Scripture, they believe that she and Joseph did engage in sexual relations after Jesus’s birth since the New Testament mentions Jesus’s brothers and sisters. Nevertheless, Protestants do hold Mary in high esteem, since she epitomizes the doctrine of sola fide (by faith alone). According to Martin Luther, when Mary said to the Angel Gabriel, ‘Let it happen to me as you have said,’ this was above all an expression of her faith. It was “through such faith alone she was saved and freed from sin.”3 In this article, I discuss Mary’s presence in both the New Testament and the Quran, as well Islamic and Christian thought. Second, I talk about how Mary has served to bring the two religions together in dialogue and prayer. Third, I look at the ways in which certain portrayals of Mary may present a problematic and dangerous ideal of womanhood that serves to undermine women’s leadership and shame women who fall outside of certain “standards of purity.” Finally, I argue that the resources of both Islam and Christianity can help us to think and speak of Mary in a way that resonates more strongly with the experience of women today and challenges, rather than reinforces, the patriarchal status quo. Without looking at Mary in both traditions, our picture of Mary and her impact on society is incomplete. Mary in the Quran and the Bible Mary in the New Testament Although Mary plays a major role in Catholic piety, very little is said about her...

The "Gutenberg Galaxy" and the Historical Study of the New Testament

The general thesis of this essay states that Gutenberg’s print revolution has been a constitutive factor in the formation of the modern scholarship of the Bible. Specifically, the essay explores the historical-critical study of the New Testament from the angle of the typographic medium. Gutenberg’s print Bible is explained as setting the standards for the technologically-organised typographic space . The bulk of the essay describes both the constructive and the deconstructive impact that the fully rationalised format of the Bible has had on theological, exegetical, and hermeneutical sensibilities. Among the issues illuminated by the typographic examination are: entirely identical biblical texts; a text-centred concept of Christian origins; the spread of a post-Gutenberg intellectualism; the rise of the critical, textual edition; the Protestant principle of sola scriptura ; the diminution of oral, memorial sensibilities; the premise of originality versus derivativeness, and many others. In all, it is argued that the print medium deeply affected the modern academic scholarship of the New Testament, for better and for worse.

The Principle of Sola Scriptura in Calvin’s Isaiah commentary - Isaiah 1∼39 -

The Principle of Sola Scriptura in Calvin’s Isaiah commentary - Isaiah 1∼39 -

Regla de Fe y lugares teológicos. Una investigación en las obras principales de Tomás Moro

The major interest of Thomas More, after having entered into the controversy concerning the subject of the Rule of Faith, is to affirm the primacy of the praphetic and teaching authority of the christian community established by Jesus Christ in a visible and hierarchical Church whose principle of life is the Holy Spirit. This is his way of withstanding the lutheran principle of sola scriptura. The subject of the Rule of Faith, as a consequence, is studied in the light of a doctrine on the Church and of its necessary mediation. The Church is the starting point of the spiritual life and the profession of faith of each individual Christian. From this consideration, rich in evangelical sense and in its consequences for the theological method, Thomas More goes on to examine and appraise the different loci which exist in the Christian tradition. He puts the Holy Scriptures in a place of pre-eminence since it is the written Word of God. In spite of the abuses promoted by the reformists, More approves of the reading of the Bible in the vernacular. The study of the Fathers as interpreters of the Holy Scriptures and as qualified witnesses of Tradition has a particular importance in the studies carried out by More. He gathers and makes use of the doctrine of Inspiration which during the Middle Ages was extended to the patristic writings. Nevertheless, he points out and limits the doctrinal value of these writings so that they might be submitted to the authority of the Church. More pauses to consider the General Council of Christianity which represents the highest authority of the Church in all matters concerning doctrine and discipline. The councils bind the christian community not only as exponents of canons which make up the deposit of the Catholic faith. They bind and teach especially as the living Magistery and permanent oracle of the Church which exists in each historical moment. It could be said that in these considerations More tries to reason all the consequences of his criticism to the principle of Sola Scriptura in itself or in parallel versions; the Word is above the texts. The decrees of the General Council, as well as the writings of the Fathers of the Church, have to do with the sense of Faith present in the Christian community which nourishes and receives them at one and the same time. More mentions to the Roman Pontiff as the "oracle of the divine word". This presents us with an interesting development in the English theology of the Renaissance. It amounts to say that in his teaching role, the Roman Pontiff as a summary of the Church.

Czy zasada „sola Scriptura”pomaga czy przeszkadza w zjednoczeniu chrześcijaństwa?

The principle of sola Scriptura is one of the four rules of the Reformation movement. Its meaning, however, is not precisely determined. Protestants consider the Bible the only source of Revelation. This is not only a source of knowledge but also source of faith. Contemporary hermeneutics was initiated by Protestant philosophers and theologians. But nowadays it has been accepted and is also being developedby the Catholic theologian. The greatest novelty introduced by the Reformation is not a methodological modification at the noematic level but a difference in the perception of oneself as an interpreting person. The Reformation gave the individual the courage to undermine the rules accepted by the community. The personal activity on the community was put to the fore, and the community's action on the individualwas limited to the necessary minimum. It seems that the slogan sola Scriptura is just an invitation to individualism in interpretation. The principle that puts the Bible directly in the center of community life requires interpretation as every word. It seems that a common agreement on the understanding of this principle by Catholics and Protestants, in which the role of the community in the process of interpretation would be recognized, could open a new chapter in the pursuit of the reunification of Christianity.

Reflection of Sola Scriptura in the Classical and Radical Reformation: Western European and Eastern European Contexts

The article examines the need for Sola Scriptura at the first stage of the reformation movement as the main tool for solving epistemological problems in order to find a reliable source of knowledge of God, bypassing the mediating role of the Catholic Church. Then the reformers tried to apply this principle to the practice, they faced the hermeneutical difficulties and the article shows the ways how they are solving these problems. Author demonstrated how the representatives of the Magisterial Reformation (the Lutheranism, Calvinism and others) limited hermeneutical highhandedness with the introduction of catechisms and confessions of faith, and representatives of the Radical Reformation (Anabaptists, Mennonites, etc.) mainly used the principle of congregational hermeneutics and hermeneutics of obedience. In the Eastern European context, the idea of Sola Scriptura appeared several centuries later and was widely spread in the movements of religious dissidence, and later in various groups of evangelical Christianity. The use of the Sola Scriptura’ principle in these groups for a long time was based on the “common sense” approach, preserving the Anabaptist hermeneutic trajectory of naive realism, obedience and congregational control. At the early 90’s of the XX century, after the arrival in this part of the world of the historicalcritical approach, which gained popularity in evangelical schools, the principle of Sola Scriptura became more a slogan than a real program of actions. The article raises questions about the search for new hermeneutical strategy of biblical interpretation, which returns the researcher directly to the text, rather than to historical and cultural reconstructions.

"Sola Scriptura". Un principio de la Reforma en reflexión ecuménica

The author presents a current interpretation of the Lutheran principle of sola Scriptura from an ecumenical standpoint. Grounding himself in the understanding of traditio as vox viva, the author argues for the Scripture’s primacy without abandoning the hermeneutical sphere in which history and sacramental succession are significant. Ministry and individual reading ought to be interconnected so as to make a correct understanding of the inspired text possible. The principle of sola Scriptura would be a radicalization of the Word’s primacy over Tradition. Luther underlines that the Pope is also subject to God’s Word, while Vatican II insists on the order of priority between Scriptura et traditio after affirming the unicity of the source of Revelation. For this reason, the Constitution Dei Verbum constitutes a meeting point between the Catholic and the Lutheran traditions.

La Sagrada Escritura «una cum Sacra Traditione» ante el reto de la ‘sola Scriptura’

The Lutheran principle of sola Scriptura as a source of Revelation generated among the Catholics the tendency to reject Tradition as a means of knowing the Revelation. However, a brief review of the way Luther understands the Sacred Scripture and how the Catholic Church confronted the Reformation in the Councils of Trent and Vatican II can show the positive aspects of the challenge posed by the Reformation. Dei Verbum’s formula, according to which the Sacred Scripture, «una cum Sacra Traditione», constitutes the rule of faith and the Church’s power and vigor, gives due recognition both to the Catholic point of view and to one of the Reformation’s main tenets.

A Reflection on the Principle of Sola Scriptura of Luther’s Reformation, Longing for “Resurrection of the Bible”

A Reflection on the Principle of Sola Scriptura of Luther’s Reformation, Longing for “Resurrection of the Bible”

“These Things Took Place as Examples for Us”: On the Theological and Ecumenical Significance of the Lutheran Sola Scriptura

The principle of sola Scriptura does not suggest a reading of the Bible in a room void of context, but points to the fact that the unity of church, canon, and confession defines the identity of the Christian church. The Lutheran Reformation was an attempt to retrieve this perspective at a time when it had become obscure. This retrieval corresponds to certain tendencies on the contemporary scene; it remains to be seen, however, how far convincing answers in this way can be provided for today's burning issues.

TRINITARIAN DOXOLOGY: REASSESSING JOHN OWEN’S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY

Reformed orthodox theologian Gisbertus Voetius (1589-1676) referred to the doctrine of the Trinity as ‘the foundation of fundamentals’. Richard Muller notes that if any dogma comes close to achieving such status, it is the doctrine of the Trinity. It is thus surprising that most modern treatments of trinitarian theology assume that sixteenth and seventeenth century Reformed orthodoxy had virtually nothing to contribute to this vital doctrine. The recent Cambridge Companion to the Trinity and the Oxford Handbook of the Trinity both reflect this assumption. This article addresses how Reformed authors tried to harmonise the historical doctrine of the Trinity with their principle of sola scriptura. It does not treat positive developments or applications of the doctrine. The void left in the secondary literature has not adequately probed the bold claims of Voetius or the scholarly reflections of Muller. John Owen (1616-1683) is a growing exception to this trend. Both historians and theologians are starting to recognise his significance as a theologian in general and a trinitarian theologian in particular, but they often stop short of observing how he intertwined his trinitarian theology and piety throughout his writings. This article will reassess Owen’s contribution to Reformed trinitarian theology in two major segments. The first does so by critiquing two recent treatments of his work. The remaining material explores the theological foundations of Owen’s trinitarian doxology followed by the theological and practical conclusions that he drew from his theology in relation to Scripture, spiritual affections, covenant theology, and ecclesiology. Owen illustrates that one of the primary contributions of Reformed orthodoxy to trinitarian theology lies in its integration into Reformed soteriology and piety. This article reassesses Owen’s contribution to trinitarian theology and provides clues for scholars to trace the significance of the Reformed contribution to trinitarian theology in other authors within that tradition.

‘Ecclesia Reformata Semper Reformanda’ Church Renewal from a Reformed Perspective

Abstract With a view to the theme of Church renewal, this article explores the role of a wellknown and popular phrase in the Reformed tradition within Protestantism, i.e. ecclesia reformata semper reformanda (‘the reformed Church should always be reformed’). Is this a helpful slogan when considering the pros and cons, the possibilities and the limitations of Church renewal? First, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the twentieth century was it widely recognized in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical perspective: the Church as grounded in the gospel. Finally, the article focuses on Church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of Church renewal is possible.