The Opposite of Sola Scriptura

Today’s devotional study is going to be interesting, to say the least. Far more so now than when much of it was posted in March, 2017. And the title I gave today’s thoughts was chosen to be deliberately provocative.

So first let’s deal with that title. In offering the opposite of sola scriptura (the word of God alone) I realize that some, especially if you are from a tradition which holds high “the five solas,” are going to be thinking that anything that opposes this view is heretical.

Years ago, someone challenged me with the question, “Are there things we know about God that we don’t know from the Bible?” I thought about my university philosophy studies and how some of the characteristics of God were intuited or deduced based on other information we have about God. In other words, we could say ‘If God is all-knowing, but he’s also just, then _________.’ (I don’t have a particular answer in mind there, but I wanted you to see the form such reasoning might follow.)

If we were to ask, “Are there things we know about Jesus we don’t know from the Bible?’ then the answer is more clear. Even the most conservative Christians are content to draw from the writings of Josephus and others to get a fuller picture of Christ’s impact, and the life of the Early Church. The Bible tells us even as much itself, The disciples saw Jesus do many other miraculous signs in addition to the ones recorded in this book. John 20:30 NLT and “There are many other things that Jesus did. If every one of them were written down, I suppose the whole world would not have room for the books that would be written.” – John 21:25 NET

Instead, I want to propose that there is a different type of opposite to sola scriptura, one that is not to be condemned, but rather to be considered, and perhaps adopted in your own Biblical studies.

It’s usually referred to today as “The Wesleyan Quadrilateral.”

This week we visited another church, as Ruth Wilkinson (who you’ve read here regularly) was preaching. The pastor chairing the service mentioned that the week before, he had spoken about this quadrilateral, and I checked and we’d only really mentioned it here once.

Actually, that’s not entirely true. In November, 2012 it briefly was part of a devotional by we ran by Scott Lencke.

Now, while some might loathe the idea of utilizing our experience to understand Scripture, I wouldn’t say it’s completely terrible. I’m an advocate of something like the Wesleyan quadrilateral that recognizes we have more than Scripture alone in helping us understand God’s revelation. Rather this perspective takes a more holistic approach, identifying a) Scripture, b) tradition (there is such things as good tradition), c) reason (not ‘objective rationalism’) and d) experience as important in grasping the revelation of God.

So, my point is that understanding Scripture is not completely devoid of our human experience and encounter with God and his truth.

But we got ahead of ourselves. What is the quadrilateral?

Here’s what Wikipedia has to say:

The Wesleyan Quadrilateral, or Methodist Quadrilateral, is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th Century. The term itself was coined by 20th century American Methodist scholar Albert C. Outler.

This method based its teaching on four sources as the basis of theological and doctrinal development. These four sources are scripture, tradition, reason, and Christian experience.

Upon examination of Wesley’s work, Outler theorized that Wesley used four different sources in coming to theological conclusions. Wesley believed, first of all, that the living core of the Christian faith was revealed in “scripture” as the sole foundational source. The centrality of scripture was so important for Wesley that he called himself “a man of one book”. However, doctrine had to be in keeping with Christian orthodox “tradition.” So, tradition became in his view the second aspect of the so-called Quadrilateral. Furthermore, believing, as he did, that faith is more than merely an acknowledgment of ideas, Wesley as a practical theologian, contended that a part of the theological method would involve “experiential” faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended “rationally.” He did not divorce faith from reason. Tradition, experience, and reason, however, are subject always to scripture, which is primary.

Each of the “legs” of the Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. None of these should be taken in isolation without the balancing effect of the others, and always Scripture should have the central place of authority.

Here are some images from various places online, where people tried to illustrate the concept graphically:

Do an image search for Wesleyan Quadrilateral and you’ll find various attempts to explain it.

I’m not sure the one on the bottom left is what Wesley had in mind. This is how stereotyping leads to divisiveness. And as I said earlier, the headline I chose would immediately cause some readers to think that the opposite to “scripture alone” would be something bad, or fringe, or not Christian at all.

Personally, I think it is another way forward. It gets us past the notion “The Bible says…” and also the resistance that we’re going to meet in the broader world when we start with “The Bible says…” The pastor we spoke with this morning mentioned that one of the people he’s read says our interactions should begin with experience.

Would that make scripture interpretation subjective? Perhaps, but the truth about God and the narratives about Jesus are subjective in the sense they are going to impact lives in a very personal, very individual sense.

Besides, as Michael Simpson informed us in the same article linked above:

This is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th Century. In this method, tradition, experience, and reason are employed, while being subject always to scripture, when forming and applying our theology. Each of the “legs” of the Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. None of these should be taken in isolation without the balancing effect of the others, and always Scripture should have the central place of authority. (italics added)

In an article posted in October, 2020, Matthew Marino reminded us that:

New folk are often struck by how much Anglicans talk about “the tradition.” People sometimes assume we mean, “That’s just how we’ve always done it.” But that is not what we are talking about at all. Refusal to change is not “the tradition,” just stasis. Jaroslav Pelikan, called that, “Traditionalism, the dead faith of the living.” The Great Tradition is the living faith of the dead. What we mean by “tradition” is robust and life-altering. The Apostle Paul commended the Corinthians because they, “maintain the traditions as I delivered them to you.” (1 Cor 11:2) and, “stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter (2 Thes. 2:15). So while Jesus criticized the traditions of the elders (Matt 15:3), the traditions of the Christian faith passed along both verbally and in scripture are applauded…

…Why not just go with the Bible? Because heresy after heresy and schism after schism arose in those first five centuries. The early church dealt with them and told us how to deal with them. St. Vincent of Lerins referred to the tradition as, “That which has been taught always, everywhere, and by all.” In our era many claim God giving them new revelation. Yet these “new ideas” are always remarkably similar to ideas resoundingly rejected by the Church as novelty centuries ago. “The Tradition” is Mere Christianity, the core of the faith, that which has been passed from generation to generation.

The verb form of the Greek word for tradition, “paradosis” is “handed off” or “delivered.” When Paul said in 1 Cor 11:2, “maintain the traditions as I delivered them to you.” Paul literally said, “maintain the traditions as I traditioned you.”

He used the same word when he said, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures” (1 Cor 15:3). Jude called it, “the faith once for all delivered.” “The tradition” is nothing less than the core of the faith that is handed from generation to generation. It is the baton that must be passed, the irreducible minimum.

And so, tradition. We could also look in detail at the other two “legs” of the Wesleyan hermeneutical tool in a similar fashion.

Again, the way I framed this may upset the preconditioning of some readers, but I hope you’ll at least file it away and perhaps, a situation will cross your path sometime soon where this interpretive tool is useful.

 

 

 

 

Scripture, Tradition, Experience, Reason

Do an image search for Wesleyan Quadrilateral and you’ll find various attempts to explain it. I’m not sure the one on the bottom left is what Wesley had in mind.

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace – Eph 1:17 ESV

He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. – Colossians 1:13-14

And are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. – Romans 3:24-26 ESV

With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured our redemption forever. – Hebrews 9:12 NIV

Capt. Michael Simpson is an officer in The Salvation Army in Cobourg, Ontario, Canada. He wrote this originally for the local newspaper there as part of a rotation where area pastors and church leaders contribute a weekly article.

Some days I just have to pinch myself

There have been moments over the past few months when I have suddenly had the feeling I exist in an alternate reality. I won’t use this space to talk about “Red vs. Blue” or “The Left vs. The Right,” or even about “facts.” What does concern me? What does cause me to pinch myself at times; the concepts of critical thought, truth and its reverse…“post-truth.”

Back in November of 2002 I had the task of writing a paper for my very first theology class in seminary. The title of this paper was simply, God as Redeemer. With the birthing of The Salvation Army in Victorian England and its grounding in the Wesleyan Holiness tradition, it only made sense that I would apply a new-found tool of my critical thought/theological tool box in approaching and writing the paper; the Wesleyan Quadrilateral. This is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th Century. In this method, tradition, experience, and reason are employed, while being subject always to scripture, when forming and applying our theology. Each of the “legs” of the Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. None of these should be taken in isolation without the balancing effect of the others, and always Scripture should have the central place of authority.

The purpose of that essay was to look at the redemptive nature of God, specifically the idea of God as redeemer, working through the life, death, and resurrection of Jesus Christ, and what that means for humanity in this present age. First of all, what did the biblical story, and especially its focus on Christ, have to say concerning redemption? Secondly, how has the church throughout its history understood Christ as its redeemer? How is the notion of redemption viewed in our present context, both personally and communally? Lastly, what difference does the idea of redemption make in the personal and corporate life of Salvationists, or all those who identify with the Church.

While I will refrain from answering these questions in my remaining words I will put forth a challenge. That challenge is to think critically. Think critically regarding all that goes on around you in these days. When you read a news article or listen to a radio program… think critically. Apply these 4 “lenses”, if you will, in how you view and then respond. What does scripture say? What about tradition? Experience? What does reason have to say? At times I am guilty of allowing myself to get caught up in popular thought without really thinking for myself; without basing my response in truth. Ah, there it is… truth! My dislike of a truth does not make it less truthful. We understood this in grade school… but today… this is why I need to pinch myself sometimes.

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After checking our archives, I realized we haven’t discussed the quadrilateral here and only briefly at my other blog. Here’s what Wikipedia has to say:

The Wesleyan Quadrilateral, or Methodist Quadrilateral, is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th Century. The term itself was coined by 20th century American Methodist scholar Albert C. Outler.

This method based its teaching on four sources as the basis of theological and doctrinal development. These four sources are scripture, tradition, reason, and Christian experience.

Upon examination of Wesley’s work, Outler theorized that Wesley used four different sources in coming to theological conclusions. Wesley believed, first of all, that the living core of the Christian faith was revealed in “scripture” as the sole foundational source. The centrality of scripture was so important for Wesley that he called himself “a man of one book”. However, doctrine had to be in keeping with Christian orthodox “tradition.” So, tradition became in his view the second aspect of the so-called Quadrilateral. Furthermore, believing, as he did, that faith is more than merely an acknowledgment of ideas, Wesley as a practical theologian, contended that a part of the theological method would involve “experiential” faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended “rationally.” He did not divorce faith from reason. Tradition, experience, and reason, however, are subject always to scripture, which is primary.

Each of the “legs” of the Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. None of these should be taken in isolation without the balancing effect of the others, and always Scripture should have the central place of authority.

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Further reading: Travel back to 2009 and explore the elements of the quadrilateral as flour, milk and shortening, baking powder and salt. The author contends that like the recipe for baking powder biscuits, the elements are combined in different amounts.