I have written a bit against the doctrine/practice of Sola Scriptura, including a book-length treatment on the topic, Not by Scripture Alone: A Latter-day Saint Refutation of Sola Scriptura addressing and refuting the doctrine using the historical-grammatical method of exegesis against all the popular “proof-texts” (e.g., 2 Tim 3:16-17; 1 Cor 4:6).
A logical conclusion of this doctrine is that, ultimately, the Holy Spirit can only “properly” inspire people through the reading of the Bible only. That is, one should only request God to be led to know His divine will by reading the Bible and should not pray for the Holy Spirit to guide them into the truth outside of reading (or hearing) the words of the Bible alone as many are wont to do.
One group that follows this logical conclusion to Sola Scriptura is that of the Christadelphians. I am one of the rare few Latter-day Saints who have studied this movement (click here to access articles I have written, mainly responding to their perspectives on Christology and Satan & Demons).
One leading author for the movement, Harry Tennant (1917-2003), wrote the following on the function of the Spiritual Gifts, from a cessationist perspective:
The spoken words and the signs following provided a firm foundation for faith. Thousands believed and, because the visitors to Jerusalem carried the message away with them, the Gospel spread outwards to distant lands.
Groups of believers in widely separated places needed constant help in order to preserve the faith they had espoused, and to “grown in grace, and in the knowledge of our Lord and Saviour Jesus Christ (2 Peter 3:18). It was physically impossible for the apostles to spend long periods in each place, although they clearly travelled ceaselessly in their labours for Christ. There was as yet no New Testament from which the whole of the apostle’s message might be read and related to the Old Testament, which was already in wide circulation. The inspired written accounts of the Gospels writers and the special letters to individual congregations and individuals came into existence in the first century, for the most part before AD 70, and these—or copies of them—would quickly be known over a wide area. Moreover, these writings were themselves a part of Scripture given by the Holy Spirit. (Harry Tennant, The Christadelphians: What They Believe and Preach [Birmingham: The Christadelphian, 1998], 126)
Under the heading of “special powers,” Tennant wrote:
But how the time-gap between the spoken message of the apostles and the divinely given account in writing to be bridged? The Holy Spirit was the means used by the Lord Jesus Christ. In addition to the apostles, certain other person were given special power which were designed to support the believers in the various congregations These persons were prophets, evangelists, pastors and teaches (Ephesians 4:11) . . . By the end of the first century the New Testament had been completed and became available for all to read as the circulation and collation of the twenty-seven individual books gradually took place. In this way all of the ecclesias would have available to them the full accounts of the life of Christ together with the ministry and letters after the end of the first century. By this time, therefore, the gifts may have commenced to fade. From non-Biblical sources we learn that during the second century men arose who merely simulated possession of the gifts, evidence in itself that the true gifts were no longer widespread. (Ibid., 125-27)
This begs the question: how/where does the Holy Spirit lead God’s people? For Tennant and other Christadelphians, only from reading the Bible:
Guidance by the Holy Spirit
The foregoing considerations lead us to examine another feature of those who claim possession of the Holy Spirit, namely, claims to special guidance by the Spirit. Decision making is said to be determined by the Spirit. Answers are said to be provided by the Spirit in one way or another. It is not simply claimed that everything is put to the Lord in prayer (a practice with which we would have no cavil), but rather that explicit replies are given. All kinds of coincidences and “evidences” are adduced in support of this way of decision making.
We believe that this approach arises from a mistaken understanding of Bible teaching. The root of the problem lies in an attitude to the authority of scripture. The Bible is a book filled with guidance. Most of the questions of daily life are already fully answered within the pages of the Bible which is meant to be “a lamp unto my feet, and a light unto my path” (Psalm 119:105). The Book of Proverbs declares: “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life” (6:23). Prayerful and regular Bible reading ensures that our feet are shown the path in which we should walk. The Bible is the Holy Spirit’s book of guidance.
It is sometimes said, by those who claim that the Spirit gives them guidance, that such guidance is sought only where scripture is silent. The writer’s experience of several such claimants is that they seek guidance in areas where the Bible is quite clear in its teaching, and claim to be guided even when what they do is contrary to the direct teaching of the word of God. In other words, “the Spirit” was made to override the word of God, and this conflict of authority lies at the base of the error in approach to spiritual decision making.
The disciple is assured that “all things work together for good to them that love God” (Romans 8:28). The lives of true believers are in the Lord’s hands, and we are to seek Him constantly in prayer for His blessings on our journey through life. He has not promised to reveal to us openly what we should do. Provided that we are following the instruction of the word of God and prayerfully seek the Lord’s blessing and help in fulfilling His commands, we know that His oversight will ensure that life’s path will lead us in the steps of the Master, and bring us safely, if we continue in faith, to everlasting life at the return of Christ.
Choice is one of the key functions of the life of a disciple. He must constantly decide between the alternatives which present themselves in everyday living. His decisions should be based on the word of the Bible. It is not a scripturally acceptable method to shrink from making spiritual choices by handing everything over to the Lord or by asking God for answers. Revelation in this way is not promised in the Bible. We are expected to exercise our minds on the problems of life in the light of Bible teaching and in prayerful submission to God.
The Bible abounds in clear teaching which urges the believer to make the right choice based upon the principles set out in scripture. For example:
“I have set before you life and death, blessing and cursing; therefore choose life.” (Deuteronomy 30:19)
“Choose you this day whom ye will serve.” (Joshua 24:15)
“Good and upright is the LORD: therefore will he teach sinners in the way. The meek will he guide in judgment: and the meek will he teach his way. All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies … What man is he that feareth the LORD? him shall he teach in the way that he shall choose.” (Psalm 25:8-10,12)
“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” (2 Timothy 3:16,17)
The Bible—Divine Instructor
The word of God is the divine instructor of the mind and provides us with ample guidance on the everyday affairs of life. Therein is set forth clear teaching on the choices to be made in almost every aspect of Christian living. We neglect it at our peril. Moreover the word of God is food for the mind and strengthens us in making the Christlike choice. In other words, the word of God tells us why as well as what we are to choose.
If we humbly accept the teaching of the word and resolve to follow it, we can rightly seek the blessing of God in prayer. He has promised never to leave us or to forsake us. When our choice is difficult to resolve even with the Bible in hand and on the heart, our course is to commit our way to the Lord in prayer and, without expecting direct revelation from Him, proceed to do in faith that which we believe to be wise before Him.
These simple guidelines are sufficient for the needs of life. Paul gave detailed tuition to disciples in his own time, many of whom had Spirit gifts, and concluded by saying:
“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” (Acts 20:32) (Ibid., 129-31)
That such is the view of other informed Christadelphian authors can be seen in the popular apologetics volume, Wrested Scriptures by the Canadian Christadelphian apologist, Ron Abel. In a section answering Pentecostalism, he wrote:
The Holy Spirit is no longer needed to “guide into all the truth.” “The gospel,” recorded in the pages of the Spirit-given Scriptures, “is the power of God unto salvation to everyone that believeth” (Rom. 1:16). Belief (or faith) comes from reading (or hearing preached), understanding and willingly accepting this gospel into “a good and honest heart” (Rom. 10:10, 17; Luke 8:15). (Ron Abel, Wrested Scriptures: A Christadelphian Handbook of Suggested Explanations to Difficult Bible Passages [ed. John Allfree; rev ed.; Birmingham: The Christadelphian, 2011], 83)
He also wrote that:
The statement of Jesus that the Comforter would “abide with you for ever” (John 14:16) is often combined with Matt. 28:20 (“Lo, I am with you always, even unto the end of the word”) to argue that the gift of the Holy Spirit was for all time. Both of these statements were made to the immediate disciples of the Lord. The word “ever” in John 14:16 is the same as “world” in Matt. 28:20. Matt. 28:20 is correctly rendered in the RSV, “I am with you always to the close of the age”. The age of Israel under the Law Covenant expired in AD 70 with the destruction of the Temple. This coincided with the death of the apostles (who alone were able to pass on the gifts) and the maturity of the ecclesia and the completion of the New Testament (the reason why the gifts were given). (Ibid., 83, emphasis added)
While many Protestants, especially those who are cessationists, will balk at such, it is the logical conclusion of holding to the formal sufficiency of the Bible and that the spiritual gifts ceased at the end of the first century. After all, if the Bible is formally sufficient and the sole infallible rule of faith for the Christian, why should one pray to be lead into the truth? Instead, one should pray to be lead to a proper interpretation of the Bible only. At least Christadelphians are consistent on this position. And yes, I know, many will point out in a desperate attempt to evade this that the personality of the Holy Spirit is rejected in Christadelphian theology (No. 6 of “Doctrines to be Rejected” in the Birmingham Amended Statement of Faith states: “That the Holy Spirit is a distinct person from the Father”)—however, whether or not the Spirit is a person or the spiritual operation of God the Father is immaterial to the arguments raised here--one could accept the personality of the Spirit and still be forced into this position if one were consistent.