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{{Short description|Protestant Christian theological doctrine}}
{{lang title|la}}
{{for|the album by Neal Morse|Sola Scriptura (album)}}
[[File:Psalm118.jpg|thumb|275x275px|According to the doctrine of ''sola scriptura'', [[Bible|Scripture]] is the only infallible authority for the [[Christian Church]], due to its unique nature as a [[Biblical inspiration|divinely inspired]] text.]]
{{Five solae}}

'''{{lang|la|Sola scriptura}}''' (Latin for ''''by scripture alone'''<nowiki/>') is a [[Christian theology|Christian theological doctrine]] held by most [[Protestantism|Protestant]] [[Christian denominations]], in particular the [[Lutheranism|Lutheran]] and [[Reformed tradition|Reformed]] traditions,<ref name=solascriptura>{{cite web |url=https://wayback.archive-it.org/all/20090927214527/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=39&cuItem_itemID=12132 |title=Sola Scriptura? |author=<!--Not stated--> |date=15 May 2006 |website=WELS Topical Q&A |publisher=Wisconsin Evangelical Lutheran Synod |access-date=26 May 2024 |quote=[M]any passages...state sola scriptura, such as Revelation 22:18-19. If we cannot add anything to the words of Scripture and we cannot take anything away from them, that is Scripture alone.}}</ref><ref name="Wisse 2017">{{cite book |author-last=Wisse |author-first=Maarten |year=2017 |chapter-url=https://books.google.com/books?id=_yk_DwAAQBAJ&pg=PA19 |chapter=PART I: Systematic Perspectives – ''Contra et Pro Sola Scriptura'' |editor1-last=Burger |editor1-first=Hans |editor2-last=Huijgen |editor2-first=Arnold |editor3-last=Peels |editor3-first=Eric |title=Sola Scriptura: Biblical and Theological Perspectives on Scripture, Authority, and Hermeneutics |location=[[Leiden]] |publisher=[[Brill Publishers]] |series=Studies in Reformed Theology |volume=32 |pages=19–37 |doi=10.1163/9789004356436_003 |isbn=978-90-04-35643-6 |issn=1571-4799}}</ref> that posits [[Christian Bible|the Bible]] as the sole infallible source of authority for [[Faith in Christianity|Christian faith]] and practice.<ref name="Wisse 2017"/> The [[Catholic Church]] considers it [[heresy]] and generally the [[Eastern Orthodoxy|Orthodox churches]] consider it to be contrary to the [[phronema]] of the Church.

While the scriptures' meaning is mediated through many kinds of subordinate authority—such as the ordinary teaching offices of a church, the [[ecumenical creeds]], [[Catholic ecumenical councils|councils of the Catholic Church]], or even personal special revelation—{{lang|la|sola scriptura}} in contrast rejects any infallible authority other than the Bible.<ref name="Wisse 2017"/> In this view, all non-scriptural authority is derived from the authority of the scriptures or is independent of the scriptures, and is, therefore, subject to reform when compared to the teaching of the Bible.

{{lang|la|Sola scriptura}} is a [[formal principle]] of many Protestant Christian denominations, and one of the [[Five solae|five ''solae'']].<ref name="Wisse 2017"/> It was a foundational doctrinal principle of the [[Protestant Reformation]] held by many of the [[Protestant Reformers|Reformers]], who taught that authentication of Scripture is governed by the discernible excellence of the text, as well as the personal witness of the [[Holy Spirit in Christianity|Holy Spirit]] to the heart of each man. 

By contrast, the Protestant traditions of [[Anglicanism]], [[Methodism]] and [[Pentecostalism]] uphold the doctrine of {{lang|la|[[prima scriptura]]}},<ref name="UMC - Wesleyan Quadrilateral">{{cite web |url = https://www.umc.org/en/content/glossary-wesleyan-quadrilateral-the |title = Glossary: Wesleyan Quadrilateral, the |publisher = The United Methodist Church |access-date = 2025-04-14}}</ref>{{sfn|Humphrey|2013|p=16}} with scripture being illumined by [[sacred tradition|tradition]] and reason. The Methodists thought reason should be delineated from experience, though the latter was classically filed under the former and guided by reason, nonetheless this was added, thus changing the "Anglican Stool" to the four sides of the [[Wesleyan Quadrilateral]].{{sfnm |1a1=Schmidt |1y=2002 |1p=15 |2a1=Waltz |2y=1991}} The [[Eastern Orthodox Church]] holds that to "accept the books of the canon is also to accept the ongoing Spirit-led authority of the church's tradition, which recognizes, interprets, worships, and corrects itself by the witness of Holy Scripture".{{sfn|Nassif|2004|p=65}} The [[Catholic Church]] officially regards tradition and scripture as equal, forming a single [[Deposit of faith|deposit]], and considers the [[magisterium]] as the living organ which interprets said deposit.{{sfn|Flinn|2007|pp=431–33}} The Roman magisterium thus serves Tradition and Scripture as "one common source [...] with two distinct modes of transmission",{{sfn|CCC|loc=80–81}} while some Protestant authors call it "a dual source of revelation".{{sfn|Johnson|Webber|1993|p=43}}

Many [[Protestantism|Protestants]]  want to distinguish the view that scripture is the only rule of faith with the exclusion of other sources ([[nuda scriptura]]), from the view taught by [[Lutheranism|Luther]] and [[Calvinism|Calvin]] that the scripture alone is infallible, without excluding church tradition in its entirety, viewing them as subordinate and ministerial.<ref>{{Cite book |last=Carson |first=D. A. |url=https://books.google.com/books?id=CEn7DwAAQBAJ&dq=nuda+scriptura&pg=PA199 |title=Themelios, Volume 36, Issue 2 |date=2015-01-27 |publisher=Wipf and Stock Publishers |isbn=978-1-7252-3466-6 |language=en}}</ref><ref>{{Cite book |last1=Dockery |first1=David S. |url=https://books.google.com/books?id=xKZaDwAAQBAJ&dq=nuda+scriptura&pg=PT136 |title=Worship, Tradition, and Engagement: Essays in Honor of Timothy George |last2=Massey |first2=James Earl |last3=Smith |first3=Robert Jr |date=2018-04-20 |publisher=Wipf and Stock Publishers |isbn=978-1-4982-9850-6 |language=en}}</ref><ref>{{Cite book |last=Strange |first=Daniel |url=https://books.google.com/books?id=vH7vDwAAQBAJ&dq=nuda+scriptura&pg=PT38 |title='For Their Rock is not as Our Rock': An Evangelical Theology Of Religions |date=2015-05-08 |publisher=Inter-Varsity Press |isbn=978-1-78359-374-3 |language=en}}</ref><ref>{{Cite web |last=Barrett |first=Matthew |title='Sola Scriptura' Radicalized and Abandoned |url=https://www.thegospelcoalition.org/article/sola-scriptura-radicalized-and-abandoned |access-date=2022-06-25 |website=The Gospel Coalition |date=16 June 2017 |language=en-US}}</ref><ref>{{Citation |last=Treier |first=Daniel J. |title=Scripture and hermeneutics |date=2007 |url=https://www.cambridge.org/core/books/cambridge-companion-to-evangelical-theology/scripture-and-hermeneutics/8FCBCA529FE98EBF513400518980B834 |work=The Cambridge Companion to Evangelical Theology |pages=35–50 |editor-last=Treier |editor-first=Daniel J. |series=Cambridge Companions to Religion |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-84698-1 |access-date=2022-06-25 |editor2-last=Larsen |editor2-first=Timothy}}</ref>

== History ==
[[File:William of Ockham.png|thumb|260x260px|William of Ockham foreshadowed Luther's view of {{lang|la|sola scriptura}}.<ref name=":0">{{Cite book |last=Thiel |first=John E. |url=https://books.google.com/books?id=IZ5CelJGUYEC&dq=William+of+Ockham+sola+scriptura&pg=PA18 |title=Senses of Tradition: Continuity and Development in Catholic Faith |date=2000-09-21 |publisher=Oxford University Press |isbn=978-0-19-535031-9 |language=en}}</ref><ref name=":2">{{Cite book |last=Heath |first=J. M. F. |url=https://books.google.com/books?id=LfunhfdzJskC&dq=William+of+Ockham+sola+scriptura&pg=PA22 |title=Paul's Visual Piety: The Metamorphosis of the Beholder |date=2013-05-02 |publisher=OUP Oxford |isbn=978-0-19-966414-6 |language=en}}</ref><ref name=":3">{{Cite book |last1=McGregor |first1=Peter John |url=https://books.google.com/books?id=zOFaEAAAQBAJ&dq=William+of+Ockham+protestant&pg=PT101 |title=Healing Fractures in Contemporary Theology |last2=Rowland |first2=Tracey |date=2022-01-20 |publisher=Wipf and Stock Publishers |isbn=978-1-7252-6610-0 |language=en}}</ref>]]
[[Augustine of Hippo]] is frequently cited by Protestants as a [[Church Fathers|Church Father]] who espoused the doctrine of ''sola scriptura''. The following is a passage in Augustine's letter (82) to [[Jerome]], which is given as evidence for Augustine's adherence to the notion that Scripture is of a uniquely infallible authority in contrast to the writings of all other men. It is also noteworthy that Augustine attributes his view to Jerome.<blockquote>I admit to your Charity that it is from those books alone of the Scriptures, which are now called canonical, that I have learned to pay them such honor and respect as to believe most firmly that not one of their authors has erred in writing anything at all. If I do find anything in those books which seems contrary to truth, I decide that either the text is corrupt, or the translator did not follow what was really said, or that I failed to understand it. But, when I read other authors, however eminent they may be in sanctity and learning, I do not necessarily believe a thing is true because they think so, but because they have been able to convince me, either on the authority of the canonical writers or by a probable reason which is not inconsistent with truth. And I think that you, my brother, feel the same way; moreover, I say, I do not believe that you want your books to be read as if they were those of Prophets or Apostles, about whose writings, free of all error, it is unlawful to doubt.<ref>{{Cite book |title=Letters, Volume 1 (1-82) |publisher=Catholic University of America Press |year=1951 |isbn=9780813215563 |editor-last=Parsons |editor-first=Wilfrid |location=Washington, D.C. |pages=392}}</ref></blockquote>Protestants also argue that Augustine professes the sufficiency of Scripture in this sentence from ''[[On Christian Doctrine]]'', "among the things that are plainly laid down in Scripture are to be found all matters that concern faith and the manner of life".<ref>{{Cite book |title=Augustine: On Christian Doctrine and Selected Introductory Works |publisher=B&H Publishing Group |year=2022 |isbn=9781087770314 |editor-last=George |editor-first=Timothy |location=Nashville |pages=54}}</ref>

In the 14th century, [[Marsilius of Padua]]{{efn|Rendered in {{langx|la|Marsiglius}}; and in {{langx|it|Marsilio da Padova}} }} believed that the only authority for a Christian is the scriptures, instead of the pope.{{sfn|Schaff|1998|pp=61–69}} The same point was made by [[John Wycliffe]] who foreshadowed the {{lang|la|sola scriptura}} doctrine in the 14th century.<ref>{{cite web |title=John Wycliffe condemned as a heretic {{!}} History Today |url=https://www.historytoday.com/archive/john-wycliffe-condemned-heretic |website=www.historytoday.com}}</ref>

[[Johann Ruchrat von Wesel]], [[Wessel Gansfort]] and [[Johannes von Goch]] also foreshadowed{{efn|name="Schaff quote"}} the Protestant view of {{lang|la|sola scriptura}}: they viewed the scripture as being the only infallible authority and denied the authority of the pope or the church as infallible.{{sfn|Schaff|1998|pp=550–552}} [[Peter Abelard]] believed that human reason was a means of understanding the scriptures, instead of submitting to everything the Catholic Church defines.<ref>{{Cite book |last=dePrater |first=William A. |url=https://books.google.com/books?id=rXLDCAAAQBAJ&dq=Peter+Abelard+reformation&pg=PA37 |title=God Hovered Over the Waters: The Emergence of the Protestant Reformation |date=2015-03-25 |publisher=Wipf and Stock |isbn=978-1-4982-0454-5 |pages=37 |language=en}}</ref>

Some elements of sola-scriptura are also foreshadowed by [[William of Ockham]] and [[Girolamo Savonarola]].<ref name=":3" />{{sfn|Schaff|1998|p=258}}<ref name=":0" /><ref name=":2" />

==Overview==
[[File:Lucas Cranach d. J. 014.jpg|thumb|right|alt=A painting of Protestant Reformer Martin Luther, wearing a black gown and white collar, holding a Bible.|{{lang|la|Sola scriptura}} was one of the main theological beliefs that [[Martin Luther]] proclaimed against the Catholic Church during the [[Protestant Reformation]].<ref name="Griffith 2018">{{cite journal |last=Griffith |first=Howard |date=Spring 2018 |title=Luther in 1520: Justification by Faith Alone |url=https://journal.rts.edu/article/luther-in-1520-justification-by-faith-alone |journal=Reformed Faith & Practice: The Journal of Reformed Theological Seminary |publisher=[[Reformed Theological Seminary]] |location=[[Orlando, Florida]] |volume=3 |issue=1 |pages=[https://journal.rts.edu/wp-content/uploads/2018/06/Cumulative-3.1-w-cover.pdf 28–37] |archive-url=https://web.archive.org/web/20201203011553/https://journal.rts.edu/article/luther-in-1520-justification-by-faith-alone |archive-date=3 December 2020 |url-status=live |access-date=12 November 2021}}</ref>]]

{{lang|la|Sola scriptura}} is one of the five {{lang|la|solae}}, considered by some Protestant groups to be the theological pillars of the Reformation.<ref>{{cite magazine |last=Horton |first=Michael |author-link=Michael Horton (theologian) |year=1994 |title=The Crisis of Evangelical Christianity: Reformation Essentials |url=http://www.monergism.com/updates/reformation_essentials_by_mich.php |url-status=dead |journal=Modern Reformation |volume=3 |issue=2 |archive-url=https://web.archive.org/web/20080731225827/http://www.monergism.com/updates/reformation_essentials_by_mich.php |archive-date=31 July 2008 |access-date=10 July 2008}}</ref> The key implication of the principle is that interpretations and applications of the scriptures don't have the same authority as the scriptures themselves; hence, the [[church authority|authority of the church]] is viewed as subject to correction by the scriptures, even by an individual member of the church.<ref name="Griffith 2018"/>

[[Martin Luther]], 16th-century friar and figurehead of the Protestant Reformation, stated that "a simple layman armed with Scripture is greater than the mightiest pope without it". The intention of the Reformation was thus to correct what he asserted to be the errors of the Catholic Church, by appealing to the uniqueness of the Bible's textual authority. Catholic doctrine is based on [[sacred tradition]], as well as scripture. {{lang|la|Sola scriptura}} rejected the assertion that infallible authority was given to the [[magisterium]] to interpret both Scripture and tradition.{{sfn|Flinn|2007|pp=431–33}}

{{lang|la|Sola scriptura}}, however, does not ignore Christian history, tradition, or the church when seeking to understand the Bible. Rather, it sees the church as the Bible's interpreter, the "rule of faith" ({{lang|la|[[Rule of Faith|regula fidei]]}}) embodied in the ecumenical creeds as the interpretive context, and scripture as the only final authority in matters of faith and practice.{{sfn|Mathison|2001|p=23}} As Luther said, "The true rule is this: God's Word shall establish articles of faith, and no one else, not even an angel can do so."<ref>Martin Luther, [[Smalcald Articles]] II, 15.</ref>

===Characteristics in Lutheranism===
{{lutheranism}}
[[Lutheranism]] teaches that the books of the [[Old Testament|Old]] and [[New Testament|New]] Testaments are the only [[Biblical inspiration|divinely inspired]] books and the only source of divinely revealed knowledge.{{efn|For the traditional Lutheran view of the Bible, see {{harvnb|Graebner|1910|pp=3ff}}. For an overview of the doctrine of verbal inspiration in Lutheranism, see {{harvnb|Lueker|Poellot|Jackson|2000b}}.}} Scripture alone is the [[Formal and material principles of theology|formal principle]] of the faith in Lutheranism, the final authority for all matters of faith and morals because of its inspiration, authority, clarity, efficacy, and sufficiency.{{sfnm |1a1=Engelder |1a2=Arndt |1a3=Graebner |1a4=Mayer |1y=1934 |1p=29 |2a1=Graebner |2y=1910 |2pp=7ff}}

====Inspiration====
Lutheranism teaches that the Bible does not merely contain the Word of God, but every word of it is, because of verbal inspiration, the word of God.{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=26}}<ref>{{bibleverse|2|Timothy|3:16|50}}, {{bibleverse|1|Corinthians|2:13|50}}, {{bibleverse|1|Thessalonians|2:13|50}}, {{bibleverse||Romans|3:2|50}}, {{bibleverse|2|Peter|1:21|50}}, {{bibleverse|2|Samuel|23:2|50}}, {{bibleverse||Hebrews|1:1|50}}, {{bibleverse||John|10:35|50}}, {{bibleverse||John|16:13|50}}, {{bibleverse||John|17:17|50}}</ref> Most Lutheran traditions acknowledge that understanding scriptures is complex given that the Bible contains a collection of manuscripts and manuscript fragments that were written and collected over thousands of years. For example, the [[Evangelical Lutheran Church in America]] teaches that "Lutheran Christians believe that the story of God's steadfast love and mercy in Jesus is the heart and center of what the Scriptures have to say."<ref>{{Cite web | url=http://elca.org/Faith/ELCA-Teaching/Scripture-Creeds-Confessions | title = Scriptures, Creeds, Confessions | publisher = Evangelical Lutheran Church in America}}</ref>

As Lutherans confess in the [[Nicene Creed]], the Holy Spirit "spoke through the prophets". The [[Apology of the Augsburg Confession]] identifies "Holy Scripture" with the Word of God<ref>"God's Word, or Holy Scripture" from the [http://www.bookofconcord.org/defense_2_originalsin.php Apology of the Augsburg Confession, Article II, of Original Sin] {{Webarchive|url=https://web.archive.org/web/20201022004920/https://bookofconcord.org/defense_2_originalsin.php |date=22 October 2020 }}</ref> and calls the Holy Spirit the author of the Bible.<ref>"the Scripture of the Holy Ghost". [http://www.bookofconcord.org/defense_greeting.php Apology to the Augsburg Confession, Preface, 9] {{Webarchive|url=https://web.archive.org/web/20201031090229/http://bookofconcord.org/defense_greeting.php |date=31 October 2020 }}</ref> Because of this, Lutherans confess in the [[Formula of Concord]], "we receive and embrace with our whole heart the prophetic and apostolic Scriptures of the Old and New Testaments as the pure, clear fountain of Israel".<ref>{{Cite web|url=http://www.bookofconcord.org/sd-ruleandnorm.php|title=The Solid Declaration of the Formula of Concord|access-date=13 March 2010|archive-date=28 February 2020|archive-url=https://web.archive.org/web/20200228130027/http://www.bookofconcord.org/sd-ruleandnorm.php|url-status=dead}}</ref>

The prophetic and apostolic Scriptures are said by the Lutheran church to be authentic as written by the prophets and apostles, and that a correct translation of their writings is God's Word because it has the same meaning as the original [[Biblical Hebrew]] and [[Koine Greek]].{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=27}} A mistranslation is not God's word, and no human authority can invest it with divine authority.{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=27}}
 
===== Composition and authority=====
For early Lutherans, ''sola scriptura'' did not mean that all books of the Bible are equal: there is an authoritative first-class subset for dogma: this has been called "the canon within the canon."<ref>{{cite journal |last1=Lane |first1=Jason D. |title=Luther's Criticism of James as a Key to his Biblical Hermeneutic |journal=Auslegung und Hermeneutik der Bibel in der Reformationszeit |date=19 December 2016 |pages=111–124 |doi=10.1515/9783110467925-006|isbn=978-3-11-046792-5 |doi-access=free }}</ref>
[[File:Biblia.svg|thumb|left|"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach..."<ref>{{bibleverse||Revelation|14:6|9}}</ref> This illustration is from the title page of Luther's Bible.]]
The phrase "prophetic and apostolic" serves to exclude as sources of dogma those (canonical) biblical books which do not directly deal with Christ or the Gospel: this may not only exclude the Old Testament [[Deuterocanonicals]] but the New Testament ''[[antilegomena]]'' such as Hebrews, James, 2 Peter, 2 & 3 John, Jude and Revelation.<ref name=valleskey/> 

Early Lutherans used "apostolic" in what has been called a theological rather than historical sense: Luther wrote "what preaches Christ would be apostolic". At one stage of Luther's developing opinion, he rejected the Epistle of James as a foundation of the faith and held that the Book of Revelation was neither prophetic nor apostolic in his terms.<ref name=birner>"Because James lacked authority, Luther even refused to accept the use of a verse from it during a 1543 disputation."{{cite book |last1=Birner |first1=Benjamin |title=The Proper Distinction Between Antilegomena and Homologoumena: Its History and Application |date=2019 |url=http://essays.wisluthsem.org:8080/handle/123456789/4477 |access-date=25 April 2025}}</ref> 

Luther's followers to an extent restored the historical link between authority and canonicity  by appealing to ideas of New Testament ''[[antilegomena]]'' to favour those books deemed to have initially been accepted by all the early churches.<ref name=valleskey>{{cite book |last1=Valleskey |first1=Stephen |title=The New Testament Canon: Cur Alii Prae Aliis? |url=http://essays.wisluthsem.org:8080/handle/123456789/1378 |access-date=25 April 2025}}</ref> [[Martin Chemnitz]] listed the first-class books of the Old and New Testament: for Chemnitz "no dogma ought therefore to be drawn out of these books'' (the antilegomena) ''which does not have reliable and clear foundations and testimonies in other canonical books. Nothing controversial can be proved out of these books, unless there are other proofs and confirmations in the canonical books,"<ref name=valleskey/> which moderates or contradicts Luther's general hermeneutic principle "scripture interprets scripture." However, Chemnitz himself had to use ''antilegomena'' to justify some anti-Roman positions.<ref name=birner/>{{rp|28}}  

By the early 20th century, Lutheran theologian J.P. Koehler taught that a statement of the ''[[homologoumena]]'' must not be restricted by a statement taken from the ''antilegomena''. However, conventionally many Lutheran theologians hold that there is no statement in the former that actually contradicts the latter, as a matter of logical necessity or actual examination, making the idea of a canon-within-the-canon moot: Catholic theologians have disputed this. Another contemporary theologian [[August Pieper (theologian)|August Pieper ]] wrote that the Lutheran church "wisely failed to determine formally the extent of the New Testament canon"<ref name=birner/>{{rp|43}} in the sense of not explicitly formalizing the canon-within-the-canon.

According to Lutheran scholars, the so-called apocryphal books of the Old Testament were not written by the prophets, nor by inspiration; they contain errors,<ref>(Tobit 6, 71; 2 Macc. 12, 43 f.; 14, 411),</ref> were never included in the Palestinian Canon that Jesus was theorized (before the discovery of the [[Dead Sea Scrolls]])<ref>{{cite journal |last1=Sundberg |first1=Albert |title="The Old Testament of the Early Church" Revisited |journal=Festschrift in Honor of Charles Speel |date=1997 |url=https://www.tomsienkewicz.com/classics/Speel_Festschrift/sundbergJr.htm |access-date=25 April 2025}}</ref> to use,{{sfn|Lueker|Poellot|Jackson|2000a}} and therefore are not a part of scripture.{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=27}}

====Divine authority====
Scripture, regarded as the word of God, carries the full authority of God in Lutheranism: every single statement of the Bible calls for instant, unqualified and unrestricted acceptance.{{sfnm |1a1=Engelder |1a2=Arndt |1a3=Graebner |1a4=Mayer |1y=1934 |1p=27 |2a1=Graebner |2y=1910 |2pp=8–9}}<ref>{{bibleverse||Matthew|4:3|31}}, {{bibleverse||Luke|4:3|31}}, {{bibleverse||Genesis|3:1|31}}, {{bibleverse||John|10:35|31}}, {{bibleverse||Luke|24:25|31}}, {{bibleverse||Psalm|119:140|31}}, {{bibleverse||Psalm|119:167|31}}</ref> Every doctrine of the Bible is the teaching of God and therefore requires full agreement.{{sfn|Graebner|1910|pp=8–10}}<ref>{{bibleverse|2|Thessalonians|2:15|31}}, {{bibleverse||Luke|24:25–27|31}}, {{bibleverse||Luke|16:29–31|31}}, {{bibleverse|2|Timothy|3:15–17|31}},
{{bibleverse||Jeremiah|8:9|31}}, {{bibleverse||Jeremiah|23:26|31}}, {{bibleverse||Isaiah|8:19–20|31}}, {{bibleverse|1|Corinthians|14:37|31}}, {{bibleverse||Galatians|1:8|31}}, {{bibleverse||Acts|17:11|31}}, {{bibleverse||Acts|15:14–15|31}}</ref> Every promise of the Bible calls for unshakable trust in its fulfillment;{{sfn|Graebner|1910|pp=8–9}}<ref>{{bibleverse|2|Thessalonians|2:13|31}}, {{bibleverse|2|Corinthians|1:20|31}}, {{bibleverse||Titus|1:2–3|31}}, {{bibleverse|2|Thessalonians|2:15|31}}, {{bibleverse|2|Peter|1:19|31}}</ref> every command of the Bible is the directive of God himself and therefore demands willing observance.{{sfn|Graebner|1910|pp=8–11}}

What is said here of "every statement of the Bible" does not represent the faith of all Lutherans: a 2001 survey showed that 72 percent of members of the Evangelical Lutheran Church in America do not accept that everything in the Bible is literal, but that it may contain scientific or historical errors or describe events symbolically.<ref>{{cite web|title=Bible: Literal or Inspired|url=http://www.thelutheran.org/article/article.cfm?article_id=1186|publisher=The Lutheran|access-date=13 October 2012|url-status=dead|archive-url=https://web.archive.org/web/20121104103503/http://www.thelutheran.org/article/article.cfm?article_id=1186|archive-date=4 November 2012|df=dmy-all}}</ref>

====Clarity====
{{main article|Clarity of scripture}}
Lutheranism teaches that the Bible presents all doctrines and commands of the Christian faith clearly;{{sfnm |1a1=Engelder |1a2=Arndt |1a3=Graebner |1a4=Mayer |1y=1934 |1p=29 |2a1=Graebner |2y=1910 |2pp=11–12}}<ref>{{bibleverse||Psalm|19:8|50}}, {{bibleverse||Psalm|119:105|50}}, {{bibleverse||Psalm|119:130|50}}, {{bibleverse|2|Timothy|3:15|50}}, {{bibleverse||Deuteronomy|30:11|50}}, {{bibleverse|2|Peter|1:19|31}}, {{bibleverse||Ephesians|3:3–4|31}}, {{bibleverse||John|8:31–32|31}}, {{bibleverse|2|Corinthians|4:3–4|31}}, {{bibleverse||John|8:43–47|31}}, {{bibleverse|2|Peter|3:15–16|31}}</ref> that God's word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education.{{sfn|Graebner|1910|p=11}} It also teaches that readers must understand the language God's word is presented in, and not be so preoccupied by contrary thoughts so as to prevent understanding.{{sfn|Graebner|1910|p=11}} It teaches that, consequently, no one needs to wait for any clergy, and [[pope]], scholar, or [[ecumenical council]] to explain the real meaning of any part of the Bible.{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=28}}
[[File:Lutherbibel.jpg|thumb|[[Luther Bible|Luther's translation]] of the Bible, from 1534, with four books placed after those Luther, considered, "the true and certain chief books of the New Testament"<ref>{{Cite web|url=http://www.bible-researcher.com/antilegomena.html|title=Luther's Antilegomena|website=www.bible-researcher.com}}</ref>]]

====Efficacy====
Lutheranism teaches that scripture is united with the power of the Holy Spirit and with it, not only demands but also creates the acceptance of its teaching.{{sfn|Graebner|1910|p=11}} This teaching produces faith and obedience. Scripture is not a dead letter, but rather, the power of the Holy Spirit is inherent in it.{{sfn|Graebner|1910|pp=11–12}} Scripture does not compel a mere intellectual assent to its doctrine, resting on logical argumentation, but rather it creates the living agreement of faith.{{sfn|Graebner|1910|p=12}} The [[Smalcald Articles]] affirm, "in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word".<ref>{{Cite web|url=http://www.bookofconcord.org/smalcald.php#confession|title=Smalcald Articles – Book of Concord|access-date=15 March 2009|archive-date=31 July 2017|archive-url=https://web.archive.org/web/20170731111923/http://www.bookofconcord.org/smalcald.php#confession|url-status=dead}}</ref>

====Sufficiency====
Lutheranism teaches that the Bible contains everything that one needs to know in order to obtain [[Salvation (Christianity)|salvation]] and to live a Christian life.{{sfn|Engelder|Arndt|Graebner|Mayer|1934|p=28}}<ref>{{bibleverse|2|Timothy|3:15–17|31}}, {{bibleverse||John|5:39|31}}, {{bibleverse||John|17:20|31}}, {{bibleverse||Psalm|19:7–8|31}}</ref> There are no deficiencies in scripture that need to be filled with by [[Sacred Tradition|tradition]], pronouncements of the Pope, [[Continuous revelation|new revelations]], or present-day [[development of doctrine]].{{sfn|Graebner|1910|p=13}}

===Characteristics in the Reformed faith===
''Sola scriptura'' in the Reformed faith possesses the same characteristics to those of Lutheranism: inspiration, authority, clarity, efficacy, and sufficiency.

Article 3 of the [[Belgic Confession]], a Reformed confessional of faith, teaches the divine inspiration of Scripture, "We confess that this Word of God was not sent nor delivered by the will of man, but ''that holy men of God spake as they were moved by the Holy Ghost'', as the apostle Peter saith ({{Bibleref|2 Peter|1:21|KJV}})."<ref name=":1">{{Cite book |title=The Three Forms of Unity |publisher=Canon Press |year=2021 |isbn=9781954887176 |editor-last=Needham |editor-first=Nick |location=Moscow, Idaho |pages=}}</ref>{{RP|page=2}}

Article 7 teaches the sole infallibility or unique authority of Scripture, "Neither do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures; nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees or statutes, as of equal value with the truth of God".<ref name=":1" />{{RP|page=4}}

Chapter 1.7 of [[Westminster Confession of Faith]], another authoritative Reformed confession, speaks of the use of "ordinary means" (such as turning to pastors and teachers) for reaching an understanding of what is contained in scripture and what is necessary to know, while still espousing the doctrine of the clarity or perspicuity of Scripture; "All things in Scripture are not alike plain in themselves, nor alike clear unto all, yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them".<ref name=":4">{{Cite web |title=Of the Holy Scripture - Westminster Confession of 1646 - Study Resources |url=https://www.blueletterbible.org/study/ccc/westminster/Of_The_Holy_Scripture.cfm |access-date=2024-07-24 |website=Blue Letter Bible |language=en}}</ref>

In the same chapter, "efficacy" is ascribed to the doctrine of Scripture.<ref name=":4" />

The sufficiency of Scripture is also taught in Article 7 of the Belgic Confession, "We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein."<ref name=":1" />{{RP|page=4}}

==''Prima scriptura''==
{{Main|Prima scriptura}}
{{See also|Nuda scriptura}}
[[File:John Wesley memorial Aldersgate.jpg|thumb|upright|In the [[Wesleyan Quadrilateral]], experience is an additional source of authority. Pictured is a memorial to John Wesley's own experience of the [[Born again (Christianity)|New Birth]] and [[Assurance (theology)|Assurance]].]]
{{lang|la|Sola scriptura}} may be contrasted with {{lang|la|prima scriptura}}, which holds that, besides [[biblical canon|canonical scripture]], there are other guides for what a believer should believe, and how he or she should live. Examples of this include the [[general revelation]] in creation, traditions, [[charismatic gifts]], [[mysticism|mystical]] insight, [[angel]]ic visitations, conscience, common sense, the views of experts, the spirit of the times or something else. {{lang|la|Prima scriptura}} suggests that ways of knowing or understanding [[God]] and his will, that do not originate from canonized scripture, are in a second place, perhaps helpful in interpreting that scripture, but testable by the canon and correctable by it, if they seem to contradict the scriptures.

Two Christian denominations that uphold the position of {{lang|la|prima scriptura}} are [[Anglicanism]] and [[Methodism]].{{efn|On the Anglican view of authority, Richard H. Schmidt wrote: {{blockquote|A favorite, if overworked, image among Anglicans is that of the three-legged stool, which stands only when all three legs are in place, as a visual way to think of the Anglican view of authority. We acknowledge three sources of authority, and we manage not to fall down when all three are in place. The first and most important of these is the Bible. The Articles of Religion, a Reformation-era statement of Anglican views on questions of the day, says that the Bible "containeth all things necessary to salvation", so that nothing not found in the Bible is to be required as an article of faith.{{sfn|Schmidt|2002|p=15}}}}}}<ref name=WELS>{{cite web |title=Methodist Beliefs: In What Ways Are Lutherans Different from United Methodists? |url=http://www.wels.net/what-we-believe/questions-answers/christian/methodist-beliefs |website=Wisconsin Evangelical Lutheran Synod |archive-url=https://web.archive.org/web/20140522105449/http://www.wels.net/what-we-believe/questions-answers/christian/methodist-beliefs |archive-date=22 May 2014 |access-date=22 May 2014}}</ref>{{sfn|Schmidt|2002|p=15}} In the Anglican tradition, scripture, tradition, and reason form the "Anglican triad" or "three-legged stool", formulated by the Anglican theologian [[Richard Hooker]].{{sfnm |1a1=Lewis |1y=2001 |1p=138 |2a1=Schmidt |2y=2002 |2p=15}} With respect to the Methodist tradition, ''A Dictionary for United Methodists'' states:
{{blockquote|Building on the Anglican theological tradition, [[John Wesley|Wesley]] added a fourth emphasis, experience. The resulting four components or "sides" of the [[Wesleyan Quadrilateral|[Wesleyan] quadrilateral]] are (1) Scripture, (2) tradition, (3) reason, and (4) experience. For United Methodists, 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.{{sfn|Waltz|1991}}{{long quote|date=July 2017}}}}

''Sola scriptura'' rejects any original infallible authority, other than the Bible. In this view, all secondary authority is derived from the authority of the scriptures and is therefore subject to reform when compared to the teaching of the Bible. Church councils, preachers, biblical commentators, private revelation, or even a message allegedly from an [[angel]] or an [[Twelve apostles|apostle]] are not an original authority alongside the Bible in the ''sola scriptura'' approach.

==Scripture and sacred tradition==
The [[Roman Catholic Church]], against whom the Protestants directed these arguments, did not see Scripture and the [[Sacred Tradition]] of the faith as different sources of authority, but that Scripture was handed down as part of Sacred Tradition (see [[2 Thessalonians]] 2:15, [[2 Timothy]] 2:2).

The Catholic Church holds that the Gospel was transmitted by the apostles by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit; as well as by those apostles and apostolic men who under the inspiration of the Holy Spirit committed the message of salvation to writing.{{sfn|''Dei Verbum''|loc=§7}} "This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it."{{Sfn|CCC|loc=§78}} "Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God."{{sfn|''Dei Verbum''|loc=§10}}

The Tradition here in question comes from the apostles and hands on what they received from Jesus' teaching and example and what they learned from the Holy Spirit.  (The Catholic Church distinguishes Sacred Tradition from lesser ecclesiastical traditions—local customs that may be retained, modified or even abandoned.) As explained by [[Athanasius of Alexandria]], "Let us look at the very tradition, teaching, and faith of the Catholic Church from the very beginning, which the Logos gave (edoken), the Apostles preached (ekeryxan), and the Fathers preserved (ephylaxan). Upon this the Church is founded (tethemeliotai)" (St. Athanasius, "First Letter to Serapion", 28).<ref name=goarch>{{Cite web|url=https://www.goarch.org/-/tradition-in-the-orthodox-church|title=Tradition in the Orthodox Church – Theology – Greek Orthodox Archdiocese of America|website=www.goarch.org}}</ref>

The doctrines which constitute Sacred Tradition are also perceived by the Church as cohesive in nature. The proper interpretation of the Scriptures was seen as part of the faith of the Church and seen indeed as the manner in which biblical authority was upheld (see [[Book of Acts]] 15:28–29). The meaning of Scripture was seen as proven from the faith universally held in the churches (see Phil. 2:1, Acts 4:32), and the correctness of that universal faith was seen as proven from the Scriptures and apostolic Sacred Tradition (see 2 Thes. 2:15, 2 Thes. 3:6, [[1 Corinthians]] 11:2). The [[Biblical canon]] itself was thus viewed by the Church as part of the Church's tradition, as defined by its leadership and acknowledged by its laity. The first generation of Christians did not yet have a written New Testament, and the New Testament itself demonstrates the process of living Tradition.{{sfn|CCC|loc=§83}}

The Catholic ''[[Dei verbum]]'' and the [[papal encyclical]]s ''[[Providentissimus Deus]]'' by [[Pope Leo XIII]] and ''[[Divino afflante Spiritu]]'' by [[Pope Pius XII]] set out Catholic teaching on tradition versus individual interpretation.<ref>{{cite web |url=https://quilocutus.blogspot.com/2010/01/sola-scriptura-self-refuting.html |title=Qui Locutus: Sola Scriptura Self Refuting |author=Scott Windsor Sr. |date=19 January 2010 |access-date=2025-01-21}}</ref><ref>{{cite news|last1=Sippo |first1=Art |editor-last1=Pacheco |editor-first1=John |title=Sola Scriptura's Self Refutation |url=https://www.catholic-legate.org/post/sola-scriptura-s-self-refutation |website=The Catholic Legate |language=en |date=January 2000}}</ref>

The Catholic Church teaches that Christ entrusted the preaching of the Gospel to the apostles, who handed it on [[Oral gospel traditions|orally]] and in writing, and according to the ''[[Catechism of the Catholic Church]]'', "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time. "Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God in which, as in a mirror, the pilgrim Church contemplates God, the source of all her riches."{{sfn|CCC|loc=97}} For the [[Eastern Orthodox]] too, "the Holy Bible forms a part of Holy Tradition, but does not lie outside of it. One would be in error to suppose that Scripture and Tradition are two separate and distinct sources of Christian Faith, as some do, since there is, in reality, only one source; and the Holy Bible exists and found its formulation within Tradition".<ref>{{cite web |url=http://www.orthodoxoutreach.net/orthodoxy/TTtradition.pdf |title=Orthodox Outreach, "Holy Tradition" |access-date=20 November 2013 |archive-date=2016-03-04 |archive-url=https://web.archive.org/web/20160304075130/http://www.orthodoxoutreach.net/orthodoxy/TTtradition.pdf |url-status=dead }}</ref>

Catholics apply to apostolic tradition many of the qualities that evangelicals and other Protestants apply to scripture alone. For example, the 1978 [[Evangelical]] declaration ''[[Chicago Statement on Biblical Inerrancy]]'', states: "We affirm that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us. We deny that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind."<ref>{{cite web |url=http://www.alliancenet.org/partner/Article_Display_Page/0,,PTID307086_CHID750054_CIID2094584,00.html |title=Chicago Statement on Biblical Inerrancy, Article VII |website=[[Alliance of Confessing Evangelicals]] |access-date=1 November 2014 |url-status=dead |archive-url=https://web.archive.org/web/20150406074217/http://www.alliancenet.org/partner/Article_Display_Page/0,,PTID307086_CHID750054_CIID2094584,00.html |archive-date=2015-04-06 |df=dmy-all}}</ref>

Since the Catholic Church professes that apostolic tradition and scripture are both the word of God, Catholics can affirm that many of these propositions apply equally well to tradition: It is the work of the Holy Spirit, which cannot be reduced to human insight or heightened consciousness.

This ties in with the question of what constitutes apostolic tradition. The Catechism of the Catholic Church states that this tradition is given "by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received – whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit".{{sfn|CCC|loc=76}}

There is a distinction between apostolic tradition, which in the Catholic view does not change (but needs [[Magisterium#Levels|elucidation]]), and [[theology]], such as [[moral theology]] and [[doctrine]], which [[Development_of_doctrine|develops]]. Catholic theologian [[James F. Keenan|James Keenan]] reviewed the history of moral theology, and in particular a change in the approach of moral theologians, specifically in the twentieth century. Keenan noted that academic theologian [[Mark D. Jordan]] said that medieval texts he had reviewed appeared to be inconsistent. However, this refers to medieval traditions and not to apostolic tradition or doctrine. Keenan says that Catholic academic and judge [[John T. Noonan Jr.]] demonstrated that, "despite claims to the contrary, [[Catholic_moral_theology#Birth_of_manualism|manualists]] were co-operators in the necessary historical development of the moral tradition". According to Noonan, "history cannot leave a principle or a teaching untouched; every application to a situation affects our understanding of the principle itself."{{sfn|Keenan|2010|p=45}}

==Critiques==
Following the Protestant churches' separation from the Roman Catholic Church, the relatively new idea of {{lang|la|sola scriptura}} came under serious critique by the [[Catholic]] and [[Eastern Orthodox Church|Orthodox]] Christians. In his 2001 ''[[The Shape of Sola Scriptura]]'',{{Sfn|Mathison|2001|p=13}} the [[Reformed Christian]] writer [[Keith A. Mathison]] mentions several recent examples of such critics.{{efn|name="namely"}} In response, Mathison distinguishes what he considers to be the true doctrine of {{lang|la|sola scriptura}} from the "subjective and individualistic version" of the doctrine that most Protestants have adopted.{{sfn|Mathison|2001|pp=13–14}}

The American Roman Catholic author and television presenter [[Patrick Madrid]] wrote that {{lang|la|sola scriptura}} is self-referentially incoherent, as the Bible itself does not teach {{lang|la|sola scriptura}}, and therefore the belief that the scriptures are the only source of Christian belief is self-contradicting given that it cannot be supported without extra-scriptural doctrine.{{sfn|Madrid|2012|pp=4–6}}

In the 2008 book ''Catholicism and Science'', the authors Peter M.&nbsp;J. Hess and Paul Allen wrote that {{lang|la|sola scriptura}} is "inherently divisive", citing the [[Marburg Colloquy]] where Martin Luther and [[Huldrych Zwingli]] debated the [[real presence of Christ in the Eucharist]] on scriptural grounds but were unable to reach agreement on [[sacramental union]]. Hess and Allen argue that, when scripture is seen as the only source of infallible teaching, its interpretation is subject to fallible interpretation, and without an infallible interpreter, a certainty of Christian belief is not possible.{{sfn|Hess|Allen|2008|pp=28–29}}

The Roman Catholic ''Encyclopedia of Theology'' notes that, since the 27 books that make up the [[Canon of the New Testament|New Testament canon]] of scripture are not based on a scriptural list that authenticates them to be inspired, their legitimacy would be impossible to distinguish with certainty without appealing to another infallible source, such as the [[magisterium]] of the [[Catholic Church]], which assembled and authenticated this list at [[Council of Rome|Synod of Rome]] and the [[Synod of Carthage]], both of which took place in the fourth century.{{sfn|Burkitt|1913}} Before this, a compiled and authenticated Bible as it is now known did not yet exist.{{sfn|Neuenzeit|1975|p=172}}

The American Roman Catholic writer [[Dave Armstrong (Catholic apologist)|Dave Armstrong]] wrote that there are several examples of Jesus and his Apostles accepting oral and extrabiblical tradition in the New Testament:{{sfn|Armstrong|2004|pp=43–44}}
*The reference to "He shall be called a Nazarene" cannot be found in the Old Testament, yet it was "spoken by the prophets" ([[Gospel of Matthew|Matthew]] 2:23). This prophecy, which is considered to be "God's Word", was passed down orally rather than through Scripture. 
*In Matthew 23:2–3, Jesus teaches that the scribes and [[Pharisees]] have a legitimate, binding authority based "on Moses' seat", but this phrase or idea cannot be found anywhere in the Old Testament. It is found in the (originally oral) [[Mishnah]], which teaches a sort of "teaching succession" from Moses.
*In [[1 Corinthians]] 10:4, [[Paul the Apostle]] refers to a rock that "followed" the Jews through the Sinai wilderness. The Old Testament says nothing about such miraculous movement. But, this critic writes, [[rabbinic tradition]] does.
*"As Jannes and Jambres opposed Moses" ([[2 Timothy]] 3:8). These two men cannot be found in the related Old Testament passage (cf. [[Book of Exodus|Exodus]] 7:8ff.) or anywhere else in the Old Testament.
*In the [[Epistle of Jude]] 9, a dispute is mentioned between the Archangel [[Michael (archangel)|Michael]] and [[Satan]] over Moses' body, which is not mentioned elsewhere in the Bible, and is drawn from oral Jewish tradition.
*In the [[Epistle of James]] 5:17, when recounting the prayers of [[Elijah]] described in [[1 Kings]] 17, a lack of rain for three years is mentioned, which is absent from the passage in 1 Kings.
Armstrong argues that since Jesus and the Apostles acknowledge authoritative Jewish oral tradition, Christians can therefore not dispute oral tradition's legitimacy and authority. However, according to scripture, Jesus also challenges some man-made Jewish traditions. But Catholics also make a similar distinction today between [[Sacred Tradition]], which is considered inerrant, and lesser ecclesiastical traditions or disciplines, which can be subject to change. In the Catholic view, one can know what belongs to Sacred Tradition and what is an ecclesiastical tradition or discipline by consulting the [[Magisterium]] of the [[Catholic Church|Church]]. The difference between the two, in the Catholic view, is that Sacred Tradition is apostolic and part of the [[deposit of faith]], while ecclesiastical traditions and disciplines are not.

=== Views of The Church of Jesus Christ of Latter-day Saints ===
[[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 (Mormonism)|Pearl of Great Price]]."<ref>{{Cite web |title=Scriptures |url=https://www.churchofjesuschrist.org/study/eng/manual/gospel-topics/scriptures |access-date=2023-09-10 |website=www.churchofjesuschrist.org |language=en}}</ref> The Church accepts the Bible as the word of God "as far as it is translated correctly,"<ref>See {{lds|Articles of Faith|a_of_f|1|8}} ("We believe the ''Bible'' to be the word of God as far as it is translated correctly.") [[Joseph Smith]] wrote, "I believe the Bible as it read when it came from the pen of the original writers" (''Teachings of The Prophet Joseph Smith'', p. 327).</ref> and it regards parts of the [[Apocrypha]],<ref>{{Cite web |title=Doctrine and Covenants 91 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/dc-testament/dc/91 |access-date=2023-09-10 |website=www.churchofjesuschrist.org |language=en}}</ref> 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]]<ref name="auto">See [https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/101?lang=eng&id=80#p80 D&C 101:80]</ref> – to be ''inspired'', though ''not canonical''.<ref>{{cite web |date=1992 |title=Encyclopedia of Mormonism – World Religions (Non-Christian) and Mormonism |url=https://eom.byu.edu/index.php/World_Religions_(Non-Christian)_and_Mormonism |url-status=live |archive-url=https://web.archive.org/web/20080429193758/http://ldsfaq.byu.edu/emmain.asp?number=202 |archive-date=April 29, 2008 |access-date=2008-06-03}}</ref>

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 [[Joseph Smith|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'."<ref name=":02">{{Cite web |title=Bible, Inerrancy of |url=https://www.churchofjesuschrist.org/study/eng/manual/gospel-topics/bible-inerrancy-of |access-date=2023-09-10 |website=www.churchofjesuschrist.org |language=en}}</ref>

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 [[prophet]]s. 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."<ref name=":02" />

==See also==
{{portal|Christianity}}
* [[Biblical criticism]]
* [[Bibliolatry]]
* [[Cessationism versus continuationism]]
* [[Christian fundamentalism]]
* ''[[Ex cathedra]]''
* [[Ibrahim al-Nazzam]]
* ''[[Ijtihad]]''
* [[Karaite Judaism]] (an analogous position in Judaism)
* [[King James Only movement]]
* [[Quranism]] (an analogous position in Islam)

==Notes==
{{notelist|35em|refs=
{{efn|name="Schaff quote"|text=Schaff describes these earlier theologians as "reformers before the Reformation", and says of Wesel, for instance:{{sfn|Schaff|1998|pp=550–552}} {{blockquote|John Ruchrath von Wesel, d. 1481, attacked the hierarchy and indulgences and was charged on his trial with calling in question almost all the distinctive Roman Catholic tenets. He was born in Oberwesel on the Rhine between Mainz and Coblentz. He taught at the University of Erfurt and, in 1458, was chosen its vice-rector. Luther bore testimony to his influence when he said, "I remember how Master John Wesalia ruled the University of Erfurt by his writings through the study of which I also became a master." Leaving Erfurt, he was successively professor in Basel and cathedral preacher in Mainz and Worms.<p>In 1479, Wesel was arraigned for heresy before the Inquisition at Mainz. Among the charges were that the Scriptures are alone a trustworthy source of authority; the names of the predestinate are written in the book of life and cannot be erased by a priestly ban; indulgences do not profit; Christ is not pleased with festivals of fasting, pilgrimages or priestly celibacy; Christ's body can be in the bread without any change of the bread's substance: pope and councils are not to be obeyed if they are out of accord with the Scriptures; he whom God chooses will be saved irrespective of pope and priests, and all who have faith will enjoy as much blessedness as prelates. Wesel also made the distinction between the visible and the invisible Church and defined the Church as the aggregation of all the faithful who are bound together by love—{{lang|la|collectio omnium fidelium caritate copulatorum}}. In his trial, he was accused of having had communication with the Hussites. In matters of historical criticism, he was also in advance of his age, casting doubt upon some of the statements of the Athanasian Creed, abandoning the application of the term Catholic to the Apostles' Creed and pronouncing the addition of the filioque clause—and from the Son—unwarranted. The doctrines of indulgences and the fund of merit he pronounced unscriptural and pious frauds. The elect are saved wholly through the grace of God—{{lang|la|sola Dei gratia salvantur electi}}.</p>}} Schaff sums up the three: {{blockquote|These three German theologians, Goch, Wesel and Wessel, were quietly searching after the marks of the true Church and the doctrine of justification by faith in Christ alone. Without knowing it, they were standing on the threshold of the Reformation.|author=Philip Schaff |title="Doctrinal Reformers" |source=''History of the Christian Church: The Middle Ages, A.D. 1294–1517'' }}  }}
{{efn|name="namely"|text=Namely, Mathison cited:
* Robert A. Sungenis, author of ''Not by Scripture Alone: A Catholic Critique of the Protestant Doctrine of Sola Scriptura'' (Santa Barbara: Queenship Publishing Co., 1997)
* Mark Shea, author of ''By What Authority?'' (Huntington, Indiana: Our Sunday Visitor, 1996)
* Clark Carlton, ''The Way: What Every Protestant Should Know About the Catholic Church'' (Salisbury, Massachusetts: Regina Orthodox Press, 1997)
* [[Patrick Madrid]] (editor), ''Surprised by Truth'' (San Diego: Basilica Press, 1994)
* [[Scott Hahn]] and Kimberley Hahn, ''Rome, Sweet Home'' (San Francisco: Ignatius Press, 1993)
* David Currie, ''Born Fundamentalist. Born Again Catholic'' (San Francisco: Ignatius Press, 1993
* and Peter Gilquist (editor), ''Coming Home: Why Protestant Clergy Are Becoming Orthodox'' (Ben Lomond, California: Conciliar Press, 1992).}}
}}

==References==
===Footnotes===
{{reflist|22em}}

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* {{cite book
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* {{cite book
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* {{cite book
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* {{cite book
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{{refend}}

==External links==
*[https://wayback.archive-it.org/all/20090927214347/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=39&cuItem_itemID=928 WELS Topical Q&A: Sola Scriptura in the Bible?] (a [[Confessional Lutheran]] perspective)
*[https://wayback.archive-it.org/all/20090927214527/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=39&cuItem_itemID=12132 WELS Topical Q&A: {{lang|la|Sola Scriptura}}?] (a [[Confessional Lutheran]] perspective)
*[http://www.monergism.com/search?keywords=%22sola+scriptura%22&format=All&=Search Articles on {{lang|la|sola scriptura}}] from a Reformed perspective
*[https://web.archive.org/web/20140707130145/http://www.veritasbible.com/resources/sacred_scripture_shortcuts/categories/Scripture_%26_Tradition/Sola+Scriptura+%5BBible+alone%3F+No%21%5D Bible verses on {{lang|la|sola scriptura}}] from a Catholic perspective
*[https://web.archive.org/web/20110902013152/http://www.catholic.com/library/scripture_tradition.asp ''Scripture &amp; Tradition''] from a Catholic perspective
**[https://web.archive.org/web/20110911215551/http://www.catholic.com/library/Proving_Inspiration.asp ''Proving Inspiration''] refers to {{lang|la|sola scriptura}}
**[https://www.catholic.com/tract/scripture-and-tradition ''Scripture and Tradition''] and [https://www.catholic.com/tract/whats-your-authority ''"What's Your Authority?"''] argues against {{lang|la|sola scriptura}}
*[http://www.reformed.org/webfiles/antithesis/v1n5/ant_v1n5_issue.html A written debate on {{lang|la|sola scriptura}}] between Douglas Jones and Gerald Matatics from ''Antithesis Magazine''
*[http://www.bringyou.to/apologetics/a60.htm A formal written debate on {{lang|la|sola scriptura}}] {{Webarchive|url=https://web.archive.org/web/20080413234431/http://www.bringyou.to/apologetics/a60.htm |date=13 April 2008 }} between Julie Staples and Apolonio Latar
*[https://web.archive.org/web/20110321125847/http://thecatholicconvert.webs.com/solascriptura21.html A Catholic assessment of {{lang|la|sola scriptura}}]
*[http://orthodoxinfo.com/inquirers/tca_solascriptura.aspx An Orthodox Christian assessment of {{lang|la|sola scriptura}}]
*[https://saintjonah.org/articles/responses_sola.htm Orthodox Christian Responses to Protestant Apologists on {{lang|la|sola scriptura}}]
*[http://www.catholicapologetics.org/ap040100.htm "Paradosis: The Handing On of Divine Revelation"] from a Catholic perspective
*[https://archive.org/stream/adisputationonho00whituoft/adisputationonho00whituoft_djvu.txt "A Disputation on Holy Scripture" by Puritan William Whitaker (1588)]
*[http://www.contra-mundum.org/essays/herndon/jh_scriptura.pdf Citations from the Early Church Fathers on {{lang|la|sola scriptura}}] {{Webarchive|url=https://web.archive.org/web/20201124180253/http://www.contra-mundum.org/essays/herndon/jh_scriptura.pdf |date=2020-11-24 }}
*[http://free-brethren.com/doctrines/sola-scriptura.html {{lang|la|Sola Scriptura}} – The Sufficient and Final Authority of the Scriptures], from the Free Brethren House Churches of Christ, a group in the [[Anabaptist]] tradition

{{Anabaptists|state=collapsed}}
{{Martin Luther}}

{{Authority control}}

{{Use Oxford spelling|date=April 2018}}
{{Use dmy dates|date=April 2018}}

[[Category:Five solae]]
[[Category:Latin religious words and phrases]]
[[Category:Lutheran theology]]
[[Category:Christian theology of the Bible]]
[[Category:Heresy in Christianity]]
[[Category:Christian terminology]]