Scriptural Authority in Catholic Tradition and Theology
In Catholic tradition and theology, scriptural authority is understood as the Bible being the authoritative rule of faith and practice, serving as the standard of doctrine and duty [1]. This authority is not derived from ecclesiastical power but from the inherent right of the Scriptures to be recognized as a revelation of the Divine will [1].
The concept of "canon" itself, from which canonical authority is derived, originates from a word meaning a reed or cane, signifying something straight or a rule by which things are measured [1]. Thus, the Scriptures are considered the measure for Christian belief and conduct [1].
While the Bible is central, Catholic theology also emphasizes the role of tradition and the teaching authority of the Church in interpreting Scripture. This contrasts with some Protestant perspectives, which often emphasize sola scriptura, or "Scripture alone," as the ultimate authority. For instance, Reformed theologians like John Calvin frequently refer to "the whole of that doctrine in which they had been instructed" when discussing tradition, indicating a broader understanding of received teaching alongside Scripture [9]. Calvin also highlights that the power of apostolic authority is given for the furtherance of truth, not against it [6].
The authority of Scripture is seen as divinely inspired. The apostle Paul, for example, is understood to have received his distinctive authority as a gift from God, enabling him to preach to the Gentiles [5]. Jesus' own authority is presented as power delegated from the Father [7]. This divine origin underpins the belief that Scripture is the true source of all authority in matters of doctrine and practice [8].
Early Church fathers, such as John Chrysostom, engaged deeply with scriptural interpretation. Chrysostom's homilies often demonstrate how the "Catholic doctrine of the true and perfect Godhead, united in One Person with true and perfect Manhood," provides a key to understanding difficult texts, suggesting that established doctrine aids in scriptural comprehension [2]. He also emphasized that Christian truth and duty are made accessible through the apostolic message, drawing parallels with Old Testament assurances that God's commandments are not beyond human ability to obey [3].
The relationship between Scripture and tradition is a point of distinction among Christian traditions. While some traditions, like the Church of Rome, are seen as having "a form of godliness" or "a plan of doctrine" in their possession of the Scriptures, the interpretation and application of these Scriptures are often mediated through established church teachings [4]. This means that while the Bible is held in high regard, its meaning is often understood within the framework of the Church's historical and ongoing theological reflection.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Canon — This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but fr”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: this he usually does with great success, since the Catholic doctrine of the true and perfect Godhead, united in One Person with true and perfect Manhood, affords a key that easily opens texts which most stubbornly resist any confused notion of an inferior Divinity, or an unreal Humanity. The texts urged by the heretic, put to this test, are found not really to belong to him. They are not even arguments so far for his view of the case, but perfectly consistent with the truth always held by the Church. There may remain a few cases, after attentive stu”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: in vv. 6–10 may be useful in connection with the exposition of Chrys. The apostle quotes Deut. xxx. 11–14 in which God assures the people that his commandments are not beyond their power to obey. He brings truth and duty near to them. These expressions are typical of the principles of the Christian faith. No striving, journeying or climbing are needful to reach Christ and his truth and law. Christian truth and duty are brought near in the apostolic message. After this presentation of the faith-idea in Old Testament language, which all might not grasp”
- 2 Timothy (Baptist/Reformed) “John Gill on 2 Timothy 3:5: Having a form of godliness,.... Either a mere external show of religion, pretending great piety and holiness, being outwardly righteous before men, having the mask and visor of godliness; or else a plan of doctrine, a form of sound words, a scheme of truths, which men may have without partaking of the grace of God; and which, with respect to the doctrine of the Trinity, the church of Rome has; or else the Scriptures of truth, which the members of that church have, and profess to hold to, maintain and preserve; and which contains doctrines according to godliness, and”
- Romans (Protestant academic) “Tyndale House on Romans 1:5: 1:5 given us . . . apostles: Here Paul might have been thinking both of himself and of the other apostles, or he might be using an editorial plural to refer only to himself. • Privilege and authority could specify two separate things, but one might explain the other, as in the privilege of having apostolic authority. Paul always makes it clear that his distinctive authority is a gift from God (see also 15:15-16). • so that they will believe and obey him: This summary of Paul’s purpose in preaching to Gentiles brackets the book of Romans, as he repeats the same idea”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:8: Our apostolic power is given us that we may use it not against, but for the furtherance of, the truth. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (Co2 13:10).”
- Matthew (Protestant academic) “Tyndale House on Matthew 28:18: 28:18 Jesus’ authority is power delegated from the Father (see 7:29; 9:6-8; 21:23-27; 26:64; John 3:35).”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:16: Scripture is the true source of all authority in questions of doctrine and practice. Be ye . . . for I am--It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [CALVIN]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [DIDYMUS]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey i”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 79.2: order, and I admit that it is taken in this sense when human traditions are treated of, ( Matthew 15:6 .) Paul, however, will be found in the next chapter making use of the term tradition , as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in th”