Westminster Confession

Westminster Confession

Bible Study

Chapter 1 On Holy Scripture, section 10: The Final Authority

By: Moses Flores

The final section of the first chapter of the Westminster Confession of Faith, on Holy Scriptures brings us to a summative conclusion of all the previous nine points that have been made thus far. Before going on to the study, it would be well to review all those points to see that this final point is indeed the summary of all that has been previously laid out.

First, we were able to see that God has revealed His will to us through the natural creation we experience everyday. But more importantly, God has a redemptive revelation that is revealed only in and through the Prophets and is preserved in Holy Scripture alone. Secondly, we saw that there are only some writings in all the world that are God-breathed revelation from God that are the standard, or canon, of what is to be counted as Holy Scripture. Third, we took into consideration certain books, namely the apocrypha, which were rejected from the canon since they were not God-breathed revelation. Fourth, we took into account the consideration that if those books which were God-breathed were the very word of God, then they also bore His authority. The fifth point took into consideration the basis for the authority of the Scriptures as being founded in none other than what they are, the very Word of God and not in anything that might reasonably lead a person to that belief. Sixth, we considered the material sufficiency of Scripture, which was that the Scripture alone contained the necessary “stuff” that one needed to know in order to be saved and live out a Godly life. The seventh section proposed the clarity, or perspicuity, of the Scriptures. That is, the language and way Scripture communicates is not obscure but plain and clear regarding all matters unto salvation. Eighth, was the languages in which Scriptures was primarily revealed in (Hebrew, some Aramaic, and the Greek of the time) as well as why appeal to the original languages of Scripture was necessary in some instances. The ninth point gave us what is called the formal sufficiency of Scripture, namely that the best interpreter of Scripture, especially of those difficult parts of Scripture, is the Scriptures themselves especially the clearer parts of Scripture.

This brings us all to the final application of Scripture and the place that it should serve for the Church and for the individual believer. The Westminster Confession states,

“The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.”

Biblical Example

Regarding the example of individual believers and the authority of Holy Scripture, Acts 17:10-12 commends to us the example of the Bereans. We read,

“Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. These were more noble-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so…”

Here, the apostle Paul and his companion, Silas, have been sent out to Berea to take to them the Gospel of Jesus Christ. Immediately they go to a religious center in the town and begin to proclaim the person and work of Jesus Christ. Now, their last experience in Thessalonica was not a good one as they were essentially persecuted out of there. However, the Jews in Berea were more “noble” or “fair” minded and were, thus, willing to listen to the things which Paul and Silas had to say about Him. However, their open-mindedness was not something that was lax, but was governed by an appeal to the Holy Scriptures.

It is not without reason that these Bereans are commended as noble-minded. It is because the author of Acts wanted to convey their willingness to listen to the Gospel but especially in the light of the Scriptures. For Christians, this is also to be our example. Whenever we hear some “new doctrine” that we have never heard before, it is a noble-minded thing to listen to the doctrine and then to immediately search the Scripture to see if those things are true. Notice that is not “noble minded” when one merely listens to a new teaching and accepts it on the authority of the one presenting the message. Rather, it is the Scriptures that give the final say in what is to be believed.

The proof that this is the correct pattern is revealed in verse 12 which reads, “Therefore, many of them believed, and also not a few of the Greeks, prominent women as well as men.” Notice: “therefore”, which serves as a conclusion indicator, “many of them believed.” What is the structure for their belief? First, they heard the Gospel of Jesus Christ. Next, they searched the Scriptures to see if what Paul and Silas had to say was in accord with their authority, the Holy Scriptures (for them, the Old Testament). Since what Paul and Silas taught was in accord with the Scripture, they believed.

The Bereans example has lead the way in the pattern for which Christians and those with a background in Judeo-Christian thought are to accept teachings which they are not familiar with: hear the teaching and compare it with Scripture. If it is true, then believe it. If it is not, then it must be rejected.

But this example does not stand alone that the Scriptures are the final and supreme authority in the Church. While Acts 17:10-12 serves as an example for the individual believers and their appeal to the Scriptures, in Acts 15:6-21 there is the example of the corporate Church coming together to settle the matter of Gentiles in the Church.

At this point, the Christian community has been composed of largely by Jews. However, there were Gentiles who were experiencing the new birth and were even receiving the gift of the Holy Spirit (cf. Acts 10:34-48) as was witnessed by the Apostles Peter and Paul, and Barnabas as well. Now, the a dominantly Jewish group of converts to Christianity has to deal with the issue of Gentiles included into the Church and their fulfillment of the laws of Moses, particularly circumcision. Thus, we read,

“Now the apostles and elders came together to consider this matter. And when there had been much dispute, Peter rose up and said to them: ‘Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”

First, we note that this assembly was not merely for private Christians but concerned the Church as a whole, for it was all the apostles and elders who could attend that were in attendance. Here, Christianity stood on the brink of extinction in a sense for the very Gospel itself was at stake in regards to how men would be saved, whether through faith alone, which would make room for all men to be saved irrespective of their race, or through faith and adherence to the laws of the Old Testament, which meant only Jews or Jewish converts could be saved. This was not a light matter, by far.

We note in verses 7-11 that Peter offers his personal witness and testimony to the conversion of Gentiles to Christ as well as their reception of the gift of the Holy Spirit. It should be well noted that Peter’s testimony alone does not settle the matter for still others give their testimony after him. Next, in verse 12, Paul also offers his own testimony to the work of God among the Gentiles along with the testimony of Barnabas:

“Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles.”

Now, even at this point – with the testimony of probably the two most prominent apostles, Peter and Paul, the matter still remains unresolved. Should or shouldn’t the Gentiles be made to follow the law of Moses in their conversion to Christ? Notice what happens next.

“And after they had become silent, James answered, saying, ‘Men and brethren, listen to me: Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. And with this the words of the prophets agree, just as it is written:

After this I will return

And will rebuild the tabernacle of David, which has fallen down;

I will rebuild its ruins,

And I will set it up;

So that the rest of mankind may seek the LORD.

Even all the Gentiles who are called by My name,

Says the LORD who does all these things.

James stands up and essentially says, “ok, we’ve heard much testimony, and this testimony is in accord with what has previously been written with the writings of the prophets of God in the ages past.” James quotes from Amos 9:11-12 to prove his next assertion, “known to God from eternity are all His works.” That is, say, that nothing happening now is a surprise to God, for He always knew that He would include the Gentiles into the Church.

What finally settled the matter? It was the Scriptures alone. Granted there was much testimony, but if testimony alone was the final arbiter of doctrine, there would have been a consensus after the testimony to settle the matter. However, it is clear from the reading that matters were not settled with the appeals to testimony. They were, however, settled when appeal was made to the “words of the prophets” and the assembly knew the authority behinds the words “just as it is written”.

Thus, the example of the Scriptures also commends to us to know the final authority of the Scriptures in matters of faith and morals. It is to them alone that we finally submit when it comes to doctrine, especially the definition of the Gospel of Jesus Christ. We do well to recognize that many godly men indeed do have sound testimonies to offer, but we must recognize that they are not “God-breathed” as the Scriptures are (cf. II Timothy 3:16). It is the Scriptures that are useful for doctrine, reproof, correction and training in righteousness. It is them that should serve as a lamp to our feet and a light to our path (cf. Psalm 119:105).

Scripture and the example of the Early Fathers

It is widely believed that the early fathers of the Church appealed to a “sacred tradition” to which they often appealed to against their earliest enemies which would be the final arbiter of truth. However, when the writings of the fathers are examined, it becomes clear that they did not appeal to an oral tradition which was in the possession of only a few, but rather that they too appealed to the Holy Scriptures.

Below are some examples from the writings of the early fathers and their understanding of he role of Scripture in the life of the Church, for as we will see, following their own words, that the Church, at one time, held the words of the Fathers to be authoritive along with Scripture, and in a sense, above Scripture for they alone could infallibly interpret what Scripture was. Some quotes from the Early Fathers will show their view of Scripture to be the final Judge of all Christian doctrine.

Irenaeus was a pupil of Polycarp, who himself sat under the tutelage of the apostle John. Irenaeus’ early opponents were those of the Gnostic sect which believed to have “secret knowledge” unto salvation not found in the Holy Scriptures. To them Irenaeus wrote,

“We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.”[1] (Against Heresies, II. 28. 2)

Notice that Irenaeus believed the entirety of the Christian faith to be contained and handed down in the Scriptures, which are the ground and pillar of the faith.

Cyril of Jerusalem wrote,

“Have though ever in mind this seal, which for the present has been lightly touched in my discourse, by way of summary, but shall be stated, should the Lord permit, to the best of my power with the proof from the Scriptures. For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.[2]” (Catechetical Lecture, 4.17)

Notice that Cyril believed that not even a “casual statement” concerning things of faith should be able to pass through our minds without submitting it to the Holy Scriptures. Thus, all our beliefs, no matter how casual should first pass the test of Scripture.

Being that this is not an exhaustive study on the view of the Scriptures held by the Fathers, some quotes from Augustine, considered by many to be one of the greatest, if not the greatest theologian the Church has been blessed with, will suffice. He has said,

“I do not want you to depend on my authority, so as to think that you must believe something because it is said by me; you should rest your belief either on the canonical Scriptures, if you do not see how true something is, or on the truth made manifest to you interiorly, so that you may see it clearly.[3]”

Also,

“But if it is supported by the evident authority of the divine Scriptures, namely, of those which in the Church are called canonical, it must be believed without reservation. In regard to other witnesses of evidence which are offered as guarantees of belief, you may believe or not, according as you estimate that they either have or have not the weight necessary to produce belief.[4]”

Again, concerning the writings of previous Fathers he writes:

“However, if your inquire or recall to memory the opinion of our Ambrose, and also of our Cyprian, on the point in question, you will perhaps find that I also have not been without some whose footsteps I follow in that which I have maintained. At the same time, as I have said already, it is to the canonical Scriptures alone that I am bound to yield such implicit subjection as to follow their teaching, without admitting the slightest suspicion that in them any mistake or any statement intended to mislead could find a place.[5]”

The sum of these quotes from Augustine reveals that even the Fathers believed that the Scriptures alone are the final arbiter of any truth that is to be called Christian.

The distortion of the Fathers

The Protestant Reformation shook the Catholic Church to its very foundations, if it even had any. Around 1545, the leaders of the Roman Catholic Church met to dogmatically define what would be known from henceforth as the Roman Catholic Faith. In one of their early sessions concerning Holy Scripture, they write:

“Furthermore, to check unbridled spirits, it decrees that no one relying on his own judgment shall, in matters of faith and morals pertaining to the edification of Christian doctrine, distorting the Holy Scriptures in accordance with his own conceptions, presume to interpret them contrary to that sense which holy mother Church, to whom it belongs to judge of their true sense and interpretation, has held and holds, or even contrary to the unanimous teaching of the Fathers, even through such interpretations should never at any time be published. Those who act contrary to this shall be made known by the ordinaries and punished in accordance with the penalties prescribed by the law.” (Council of Trent, Session 6)

The Roman Catholic Church, through this declaration forever set forth that the writing of the Fathers, particularly those of “unanimous consent” were to be the final interpreter of Scripture. Hence, Rome appeals to many “traditions” of the Fathers from which she claims are the origin of many of her doctrines not clearly set forth in Holy Scripture. To the office of the Papacy, it has also been given, allegedly, according to tradition of the Fathers, that the Pope can dogmatically declare doctrines to be strictly held to for salvation (see Vatican I, session 4).

Thus, for Rome, the final arbiter and judge of all doctrine is the office of the Papacy in accordance with “sacred tradition”. But this is clearly not the Biblical example, nor is it in accord with the “unanimous teachings of the Fathers.” Several facts from the Scripture and even the Fathers bring out the truth that Rome’s teaching concerning the supreme authority concerning faith and moral lies within the Church.

First, Rome claims that Peter was instituted as the first Pope by Christ in Matthew 16:18-19. However, if that were the case, then Peter’s words at the assembly in Jerusalem alone should have settled the matter concerning Gentiles in the Church and their fulfillment of the laws of Moses, but it didn’t (as was pointed out earlier). Instead, it was the appeal to the Scriptures that finally settled the matter.

Secondly, concerning the “unanimous consent” of the Fathers, there is no such thing! Especially in regards to the office of Peter, and their interpretation of Matthew 16:18-19, there are at least three different interpretation of who, or what, the “Rock” is in that passage of Scripture. But there is one thing that the Fathers would be “unanimous” or, at least very close it, is their high view of Scripture as the final authority concerning matters of faith and morals.

The Final Judge

It is clear that the teachings of the Apostles alone did not serve as the final judge of all that would be Christian doctrine. They themselves were to be subject to what was already known as Holy Scripture. Eventually, some of the writings of the Apostles were recognized as “God-breathed” and included into the Canon of sacred writings. Thus, the early Fathers, recognizing them as Holy Scripture appealed to their writings as authorative. IN the middle ages, through the rediscovery of the fathers’ writings, they were appealed to as the interpreters of the Scripture and as containing the “tradition” necessary to understanding the true sense of Scripture. However, the Reformation restored to the Church a true and ancient principle taught from the ages past: the principle of Sola Scriptura.

Thus, the Westminster rightly, and Scripturally, affirms that “the supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.” Thus, the voice of God has supreme rule in the Church. Supreme authority is nowhere delegated by God to men (e.g. ecumenical councils), or a single man (e.g. the Papacy), or any other such things. Instead, it is retained with God the Holy Spirit as He speaks clearly and authoritively through the writings which He has given as God-breathed revelation to the people of God.

Review Questions

Can you give two examples from Scripture that support the Scriptures as the final authority?
Are there any more you can think of?
How did the early Father deal with controversy?
What are some ways the Church, or sects of it, have substituted the final authority of the Scriptures for some other authority?