Luther was not the first to argue for Scripture’s unique authority even over the pope. After Trent, though, the door was slammed shut on sola Scriptura within the Roman Catholic faith. Luther’s problem with the papal church was its corruptions of scriptural faith by the addition of myriad doctrines, practices, rituals, sacraments, and ceremonies. Medieval popes increasingly held that they alone were endowed with the Holy Spirit in such a way as to be preserved from error in their judgments. 

There was no controversy between Martin Luther and Rome concerning the inspiration of Scripture. In fact, much of today’s mainline Protestant and Roman Catholic biblical and theological scholarship would have been regarded by the medieval church as apostate with regard to its view of Scripture. The Scriptures, both sides held, are inerrant. The Council of Trent (condemning the Reformation positions) went so far as to say that the Spirit “dictated” the very words to the Apostles.

The real question had to do with the relation of inspired Scripture to tradition. In other words, is Scripture alone God’s inspired and inerrant Word, the source and norm for faith and practice? Could the pope say truly that his words are equal to those of Peter and Paul as we find them in Scripture? Are councils infallible in the same way as Scripture? The Council of Trent argued that Scripture and tradition are two streams that form the one river of God’s Word. This Word consists not only of “the written books” but also of “the unwritten traditions” that, of course, the Roman pontiff has the privilege of determining. Thus, both Scripture and these traditions the church “receives and venerates with an equal affection of piety and reverence,” as both have been “preserved in the Catholic Church by a continuous succession.”

Therefore, whatever the pope teaches or commands ex cathedra (from the chair)—even if it is not based on Scripture—is to be believed by all Christians everywhere as necessary for salvation. Ironically, Luther’s defense of sola Scriptura was condemned as schismatic, but the ancient fathers, both in the East and the West, would have regarded the pretensions of the Roman bishop as an act of separation (schism) from the Apostolic faith. Long before the Reformation, highly esteemed theologians argued that Scripture alone is normative and that councils simply interpret Scripture, and these interpretations (which may be wrong and amended by further reflection) are to be submitted to by the pope himself. Until the Council of Trent’s condemnations of the Reformation teaching, this was an open question. Luther was not the first to argue for Scripture’s unique authority even over the pope. After Trent, though, the door was slammed shut on sola Scriptura within the Roman Catholic faith.

Luther’s problem with the papal church was its corruptions of scriptural faith by the addition of myriad doctrines, practices, rituals, sacraments, and ceremonies. Medieval popes increasingly held that they alone were endowed with the Holy Spirit in such a way as to be preserved from error in their judgments. Of course, this idea was not found in Scripture or in the teaching of the ancient fathers.

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