Calvin’s argument from tradition against tradition (understood as a source of unique Christian doctrine) constitutes a case of rather clever argument. He takes Rome to task on its own turf (tradition) and shows how un-traditional Rome’s teaching is. But in the process Calvin also demonstrates his own profound appreciation for tradition properly understood; indeed, Calvin honors tradition much more than his Roman counterparts by actually following the Fathers in their own insistence upon the ultimate authority of Scripture alone to define Christian beliefs. The champion of sola Scriptura proves, ironically, to be the traditionalist, to be more catholic than his Roman Catholic counterparts.

For an explanation of what follows, see the previously posted introduction to this series.

Calvin discerned four basic claims in Rome’s teaching on Scripture as discovered in the canons and decrees of the Council of Trent. The first claim was comprised in the opening sentence of the first decree of that Council’s fourth session (the ‘decree concerning the canonical scriptures’). That sentence reads:

The sacred and holy, ecumenical, and general Synod of Trent — lawfully assembled in the Holy Ghost, the same three legates of the Apostolic See presiding therein — keeping this always in view, that, errors being removed, the purity itself of the Gospel be preserved in the Church; which (Gospel), before promised through the prophets in the holy Scriptures, our Lord Jesus Christ, the Son of God, first promulgated with His own mouth, and then commanded to be preached by His Apostles to every creature, as the fountain of all, both saving truth, and moral discipline; and seeing clearly that this truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles from the mouth of Christ himself, or from the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand; (the Synod) following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety, and reverence, all the books both of the Old and of the New Testament–seeing that one God is the author of both–as also the said traditions, as well those appertaining to faith as to morals, as having been dictated, either by Christ’s own word of mouth, or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession.

That sentence is a bear by anyone’s reckoning. Calvin helpfully and accurately summarizes it thus: “First, they ordain that in doctrine we are not to stand on Scripture alone, but also on things handed down by tradition.”

In responding to Rome’s teaching, Calvin — interestingly — doesn’t bother defending the authority of Scripture from Scripture. Presumably that’s because he realizes that Protestants and Roman Catholics actually agree that Scripture constitutes the “Word of God” rather than the “word of man” (1 Thess. 2.13), and is therefore inspired and authoritative (cf. 2 Tim. 3.16). The Roman decree cited above, after all, acknowledges that “saving truth” is contained in the “written books” of Scripture, which books are thus deserving of our affection and reverence. Protestantism, of course, stops there. Rome carries on, and makes a positive claim about another source of “saving truth” — namely, “unwritten traditions … which have come down even to us, transmitted as it were from hand to hand.”

The burden of proof that something other than Scripture constitutes a source of “saving truth” — whether that something be “unwritten traditions” or Chinese fortune cookies — rests entirely with those making such claims. This is often overlooked by would-be Roman apologists who require Protestants to defend from Scripture their principle that Scripture alone is authoritative, and fail to realize that sola Scriptura is not a positive claim per se, but a denial of the positive claim that “unwritten traditions” or anything else deserve the moniker “Word of God.”

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