Sola scriptura im Kontext: Behauptung und Bestreitung des reformatorischen Schriftprinzips by Friedemann Stengel (review)

In this concise, thoughtful, and informative work, Friedemann Stengel admits that the emphasis on sola scriptura has generally been viewed as a central aspect of the Reformation heritage. However, he notes that substantial debate now exists within the scholarly and ecclesiastical communities whether sola scriptura was, in fact, the scriptural principle of the Lutheran reform movement and what Scripture's importance in shaping the contemporary church's mission might be. Stengel seeks to make a positive contribution to these discussions by focusing his study particularly on the early Reformation context, specifically the literary conflicts through which Martin Luther clarified his understanding of Scripture and its significance for the church.

While he notes that the term sola scriptura occurs only ten times in Luther's writings, Stengel confirms that the Reformer addresses the nature and authority of Scripture already early in his reforming career. He cautions, however, that the early Reformation debates were not carried out with a fully articulated scriptural principle. Thus, one should speak of a scriptural argument rather than a scriptural principle when considering the early Reformation context. Luther formulated his scriptural argument during the indulgence controversy, especially in his responses to Thomas de Vio (Cajetan), Sylvester Prierias, and Hieronymus Emser. He insisted that the teachings and practices of the church were inconsistent with Scripture; that the pope was subject to Scripture; that the individual believer, guided by the Holy Spirit and by Scripture itself, may interpret Scripture; that the biblical message is absolutely clear, accessible, and understandable especially when its literal, grammatical meaning is sought; and that Scripture is its own interpreter. Hence, Scripture is the ultimate authority in the church.

After developing his initial insights regarding the nature and authority of Scripture in his conflicts with his Roman opponents, Luther also made claims about Scripture, particularly the relationship of the Holy Spirit and Scripture, in his responses to the Radical Reformers. Not only did he connect the Holy Spirit's work exclusively with Scripture, but he also argued that the Holy Spirit does not speak beyond Scripture. There are, therefore, no direct revelations of the Holy Spirit, as Thomas Müntzer and others claimed. God's word is the scriptural word.

Luther continued to explicate his scriptural perspectives in his literary engagement with Desiderius Erasmus. When Erasmus asserted that Scripture is not clear and challenged Luther's insistence that he had discovered the scriptural truth, Luther responded that the Holy Spirit is not a skeptic. Therefore, he is not a skeptic. Since the Holy Spirit is, ultimately, the writer of Scripture, its central message is clear and understandable, even if there are difficult or seemingly contradictory passages in the Bible. Luther insisted that this central message is the good news of God's redemptive work in and through the Christ. Christ and the gospel are, therefore, the clear, essential, unmistakable message of Scripture.

Because of the latter reality, Stengel points out correctly that Luther's starting point in his reflections on the nature and significance of Scripture is not Scripture itself and, thus, not sola scriptura, but solus Christus and, therefore, the gospel. It should be added that this was also Luther's ending point. Whether sola scriptura is viewed as a scriptural principle or as a scriptural argument is ultimately irrelevant. Luther and the heritage he helped shape affirm Scripture as a faithful witness of Christ. This is why Scripture functions as the norma normans for the church's life and mission. Stengel's work serves as a reminder of this Reformation perspective. The contemporary church will have to determine whether or not it affirms this crucial aspect of its evangelical heritage.