by Francis Turretin
Question 17: Is Scripture so understandable in matters necessary for salvation that it can be read by a believer without external unwritten traditions or the help of the authority of the church? Affirmative, against the Roman Catholics.
I. It is not enough for the Roman Catholics to argue the imperfection of Scripture to support the need for tradition, but, in order to keep the people from reading it, and to hide the light under a basket, the more easily to reign in the darkness, they have begun to argue for its obscurity, as if there can be no trustworthy knowledge of its meaning without the decision of the church.
II. On the nature of the question, note (1) it is not a question of the perspicuity or obscurity of the subject, or of persons; no one denies that Scripture is obscure to unbelievers and unregenerate people, to whom the gospel is its own concealment, as Paul says (II Cor. 4), and we acknowledge that the illumination of the Spirit is needed by believers for its understanding. But the question is of the obscurity or perspicuity of the object, or Scripture; is it so obscure that a believing person cannot comprehend it for salvation without the authority and decision of the church? This we deny.
III. There is no question of the obscurity of the content or mysteries taught in Scripture; both parties recognize that many mysteries taught in Scripture are so sublime that they are to the highest degree beyond our understanding, and so can be called obscure in themselves. The question concerns the manner in which these most abstruse matters are presented, and we hold that they are so moderated by the wonderful condescension (sugkatabasij) of God that a believer who has enlightened eyes of the mind can comprehend these mysteries sufficiently for salvation if he reads carefully.
IV. It is not a question of whether the Holy Scripture is clear in all its parts, so that it guides with no interpreter and no exposition of doubtful matters, [a teaching] which Bellarmine, falsely and with calumny, charges upon us, stating it thus: "Are the Scriptures very plain and obvious so that no interpretation is needed?" (De Verbo Dei 3.1). On the contrary, we hold that Scripture has its own secrets, which we cannot discover, and which God wills to be in Scripture to awaken the zeal of the faithful, to increase their effort, to control human pride, and to purge the contempt that easily could have arisen from too much ease [of understanding]. But the question deals only with matters necessary for salvation, and with them only in reference to aspects which must be known; for example, the mystery of the Trinity is presented clearly as to the "what," which is necessary, but not as to the "how," which is not revealed to us, and not needed for salvation. So it seemed good to God in Scripture, just as in nature, that all matters of necessity should be found almost everywhere, and could be found out easily, but that many less necessary matters be more securely hidden, so that they could not be discovered without earnest effort. Thus in addition to the necessary food, he might have, as it were, his luxuries, his gems, and gold deeply buried, to be brought forth by unwearied labor. And just as the heavens are dotted with many stars, some greater and some less, so Scripture does not shine everywhere with equal brightness, but is variegated with clearer and more obscure passages like stars of greater or less magnitude.
V. It is not a question of whether matters necessary for salvation are presented clearly everywhere in Scripture. Indeed we grant that there are many passages that are difficult to understand, by which God wills to exercise our effort and the skill of the scholar. The question is whether [these necessary matters] are presented somewhere in such a manner that a believer can recognize their truth when he has given them serious consideration, because nothing is learned from the more obscure passages that is not found most plainly taught elsewhere. As Augustine says, "The Holy Spirit has arranged the Scriptures in such a wonderful and wholesome manner, that hunger is remedied by the plainer passages and pride by the more obscure" (Concerning Christian Doctrine 2.6 [7 ad fin.]), and, "We feed on the clear passages, and are disciplined by the obscure; in the one [our] appetite is overcome, in the other [our] pride."
VI. It is not a question of a perspicuity that excludes necessary means for interpretation, such as the inner light of the Spirit, the attention of the mind, the voice and ministry of the church, lectures and commentaries, prayers and vigils. We acknowledge such means are not only useful but also normally are necessary, but we want to deny any obscurity that keeps the common people from reading Scripture, as if it were harmful or dangerous, or that leads to a falling back on traditions when one should have taken a stand on Scripture alone.
VII. The question therefore comes to this: is Scripture so understandable in matters necessary for salvation, not with regard to what is taught but with regard to the manner of teaching, not with regard to the subject [persons], but to the object [Scripture itself], that it can be read and understood for salvation (salutariter) by believers without the help of external traditions? The Roman Catholics deny this; we affirm it.
VIII. That Scripture has this perspicuity is plain (1) from Scripture itself, which proclaims its lucidity. "The testimony of Jehovah is sure, enlightening the eyes" (Ps. 19:8). "Thy words are a lamp to my feet" (Ps. 119:105). "A light shining in the darkness" (II Peter 1:19). "The law is a lamp" (Prov. 6:23). The first objection of Bellarmine, who applies this to the precepts of the Law, not to the entire Scripture, has no weight. For the whole Word of God is often designated by the word law, and its effects, consolation and renewal, teach that it should be so understood. The glosses, [Nicholas of] Lyra, and Arias Montanus support our position. Peter certainly calls the whole Word of God a lamp. [Bellarmine's] other objection, that even if "law" refers to the whole Scripture, it is not to be understood in any other sense than "because it throws light upon the matters that are understood," is no better. For Scripture is called "clear" (lucidus) not only because it throws light upon the matters that are understood, but also because it is clear in itself and has been made suitable for throwing light on these matters, if used by people with the eyes of faith, so that it is lucid both formally and effectively, since it throws out rays like the sun, and offers itself for the contemplation of the eye [of faith]. Finally, nothing more stupid can be said; it is as if I should say that Scripture does not enlighten unless it enlightens, for it enlightens by the very thing by which it is understood.
IX. Deuteronomy 30:11, where the word is said to be not hidden nor far away from us, refers not only to the ease of carrying out the commandments} but also to the ease of understanding without which they could never be carried out, nor does it refer to precepts alone, but to the word of God in general} so that in Romans 10:6 Paul attaches faith to this word} because [the word] is not to be implemented by works but believed by faith.x. The gospel is said to be hidden only from unbelievers} and plain (perspicuus) to believers (II Cor. 4:3)} not only as preached} but also as written, both because the apostles did not preach one thing and write another} and also because here the clariy (claritas) of the gospel is opposed to the obscurity of the Old Testament} in reading which the Jews were busied} as Paul explains in II Corinthians 3:14.
XI. (2) The following [externals] of Scripture prove its perspicuity: (a) its cause (efficiens) God "the Father of lights" (James 1:17) who cannot be said either to be ignorant or not to wish to speak clearly} unless his supreme goodness and wisdom are called into question; (b) its purpose} which is to serve as canon and rule of faith and morals} which would be impossible if it were not understandable (perspicuus); (c) its content (materia), namely the Law and the gospel, which are to be understood easily by everyone; (d) its form} for it is to us as a wilt a treaty of alliance, the I edict of a ruler, all of which must be clear and not obscure.
XII. The Fathers often recognized this, although they did not deny that the Scriptures had their profundities, which ought to stimulate the researches of the faithful. Chrysostom says that Scripture is so put together that "even the simple-minded (idiotae) can understand it, if only they read it carefully," and "everything there is plain and straightforward, and everything necessary is clear" (Homily 3: Concerning Lazarus). Augustine says, "In those matters which are taught (traditia) clearly in Scripture is found everything that leads to faith and right living" (Concerning Christian Doctrine 2.6,9). Irenaeus says that the prophetic and evangelical writings are clear and without ambiguity (2.46). Gregory, in his preface to Job, declares, "Scripture contains in plain sight that which nourishes babes, just as in deeper teachings it contains that which holds great minds in admiration, as if it were some broad and deep river in which a lamb can walk but an elephant must swim."
XIII. It is one thing to speak of the ignorance and blindness of people; another to speak of the obscurity of Scripture. The first is often taught in Scripture. But the second is not, nor can it be inferred legitimately from the first, any more than it can inferred that the sun is hidden because it is not seen by the blind. If David and other believers prayed that their eyes be opened, that they might see the wonders of the law (Ps. 119:18, etc.), not the obscurity of Scripture but only human ignorance is to be inferred. In this connection the question is not whether one needs the light of the Holy Spirit to understand Scripture, as we maintain from our side, but whether Scripture is obscure to the believing and enlightened individual. Further it is one thing to speak of theoretical enlightenment, and another to speak of practical; one to speak of the first step and another to speak of the increments. David, properly speaking, did not pray for the first, but for the second.
XIV. When Christ is said to have opened the minds of the disciples, so that they might understand the Scriptures (Luke 24:45), this simply teaches that mankind by itself cannot grasp the Scriptures without the aid of grace, but it does not suggest the obscurity of Scripture, nor can the shadow that was in the minds of the disciples be imputed to the Scripture.
XV. It is one thing for there to be in Scripture difficult passages (dusno,hta) whose difficulties can be mastered, but another for there to be insuperable (ano,hta) difficulties, which cannot be understood no matter how painstakingly they are investigated. Peter speaks of the first, not of the second kind (II Peter 3:15 [16]). Some difficulty, which we grant, is one thing; a total difficulty, which we deny, is another. It is one thing to say that the difficulties are in the language of Paul's letters, which we deny; another to say that they are in the very substance of what is taught, as Peter affirms, for the relative oi=j cannot be referred to the word epistles, but to the teaching which is presented [in them]. Difficulties for the ignorant and unstable, who because of unbelief and ill will distort [the Scriptures] for their own destruction, which we recognize with Peter, are not the same as difficulties for believers, who are guided by the work of the Holy Spirit in humbly investigating them.
XVI. The obscurity of the whole of Scripture does not follow from the obscurity of some parts, such as the ancient prophecies and oracles, because either these prophecies are not about matters necessary for salvation, or, if there is some obscurity in them, it is clearly explained elsewhere. Thus the closed and sealed book (Dan. 12:4; Rev. 5:1) teaches that some prophecies are obscure until they are fulfilled, but it does not show that all Scripture is obscure, so that it cannot be understood by believers in matters necessary for salvation.
XVII. Although our knowledge of Scripture is obscure compared to the knowledge of glory, when we shall no longer see God darkly in a mirror, but face to face (I Cor. 13:14 [12]), it does not follow that it is obscure absolutely and in itself so far as this life is concerned, because (1) the clarity is such as to be sufficient for us in this life; such that with unveiled face we behold the glory of the Lord in the mirror of the gospel (II Cor. 3:18). (2) Paul speaks of a shadowy knowledge which is common to all pilgrims--"Now," he says, "we see in a mirror." But who would say that Scripture was obscure to Paul? Therefore the passage refers only to the imperfection of our knowledge in this life and the difference between the revelation of grace and that of glory, not to the obscurity of Scripture.
XVIII. Although the Scriptures are to be searched (John 5:39), it does not follow that they are obscure everywhere, even in matters necessary for salvation. (1) We do not say that it is understandable to everyone, but only to the mind of one who is ready to learn and earnest in study. So there is need for inquiry, because Scripture is understandable only to the inquirer. All things become obscure very easily to those who read halfheartedly and carelessly. (2) We do not deny that there are in Scripture its secrets, which can be found out only by great effort and through investigation, but this does not prevent there being many other matters, and especially those necessary for salvation, which are easily seen by the eyes of the faithful.
XIX. Although the apostles were not able to understand adequately the resurrection and ascension of Christ (John 16:18), it does not follow that Scripture was obscure, because knowledge suited to the circumstances in which he is placed, and the teachings which are revealed, is enough for anyone. A full revelation of these matters can take place only after the resurrection.
XX. The knowledge of Scripture may be literal and theoretical, by which words are understood according to their denotation and grammatical construction, or spiritual and practical, by which they are received in true faith. In Scripture there are many ideas understandable even to the natural (animalis) man, and it is possible for profane persons to debate learnedly about the most important articles of faith, but practical knowledge is only for believers (I Cor. 2:14-15; II Cor. 4:3).
XXI. Whatever may be claimed by our adversaries for the obscurity of Scripture with regard to the manner of transmission cannot show that it is so obscure in matters necessary for salvation that it cannot be the complete rule of faith and morals, but it is necessary that some infallible authority of the church be added to it, and recourse made to this alleged tribunal. For, in addition to the arguments which we will not repeat, such [obscurities] are not of the kind that cannot be solved by diligent study, or the matters which are found in those passages either are not necessary for salvation, or) if they are presented rather obscurely in one or more places, are explained more clearly elsewhere.
XXII. It is one thing to speak of the obscurity of Scripture as absolute and with respect to every age and state of the church; another to speak of comparative obscurity with respect to some particular period. We admit that the Old Testament Scripture is obscure by comparison to the New Testament and to the circumstances and time (status et aetas) of the Christian church. But this does not prevent it from being understandable in itself and adequate for the circumstances of the church of the Old Testament, to which it was given.
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From 21 Questions on The Doctrine of Scripture (eBook) by Francis Turretin