In a recent work attempting to defend the doctrine of Sola Scriptura, Jack Kettler (ex-LDS; now a Reformed Presbyterian) wrote the following about how inspired oral revelation and teaching was en par with the authority and inspired status of inscripturated revelation:
“And the things
that thou hast heard of me, among many witnesses, the same commit thou to
faithful men, who shall be able to teach others also.” (2 Timothy 2:2)
Paul gave
Timothy the “things” or doctrine that he was to teach and instructs him to “commit”
these teachings to “faithful men” in the same way that they were committed to
himself, that these truths might be protected and retained in the Church. Hence,
we can conclude that Paul’s teaching was the Word of God and not the mere words
of men. (Jack Kettler, The Five Points of Scriptural Authority: A
Defense of Sola Scriptura [2021], 22-23)
“For our
gospel came not unto you in word only, but also in power, and in the Holy
Ghost, and in much assurance; as you know what manner of men we were among
you for your sake.” (1 Thessalonians 1:5)
Paul here
connects his gospel preaching as the Word of God since it was given to him by the
“power” of God, i.e,. through the inspiration of the “Holy Ghost.” (Ibid.,
23)
“For this
cause also thank we God without ceasing, because, when ye received the word
of God which ye heard of us, ye received it not as the word of men, but
was it is in truth, the word of God, which effectually worketh also in you
that believe.” (2 Thessalonians 2:13)
In this
passage from Thessalonians, Paul is referring to his apostolic message,
which was heard and received by the disciples as the “Word of God.”
(Ibid.)
“Therefore,
brethren, stand fast, and hold the traditions which ye have been taught,
whether by word, [teaching, preaching] or our epistle [written
letter].” (2 Thessalonians 2:15)
Paul’s
apostolic teachings are described as “traditions” in this passage. Not always,
but in this case, the context requires, and Paul wants us to understand that
the “traditions” he is mentioning are the Word of God. (Ibid., 23-24)
During
the lifetime of the apostles, their “traditions” or teachings, i.e., the
Revelation of the New Testament was conveyed in two ways: first, orally, by
their teaching and preaching, and second, by their writings, 2 Thessalonians
2:15. (Ibid., 42)
This refutes the naïve "the Word of God = the Bible/inscripturated revelation" fallacy.
However, Kettler is very inconsistent where he then claims only inscripturated revelation has ever been authoritative and binding:
Apostolic teaching was restricted to the Scriptures alone like the prophets of old, which were recorded in the Old Testament canon. Surviving oral traditions and non-canonical writings may have value, but only as non-authoritative sources. (Ibid.)
Of course, there is no verse/pericope referenced, let alone exegesis offered, to support the thesis that inspired oral revelation was retired at the inscripturation of the final book of the New Testament/death of the last apostle or that the content of these oral revelations is exhaustively found in the pages of the New Testament. Furthermore, Kettler shoots himself in the foot when he speaks of “the inferiority of verbal or oral communications” (Ibid., 43). In Kettler's view, God was guilty of providing a form of inspiration that was "inferior" and susceptible to corruption (Kettler likens oral tradition to the "telephone game" on pp. 42-43)?
Further Reading
Not By Scripture Alone: A Latter-day Saint Refutation of Sola Scriptura
