In my prior blog post on Sola Scriptura (that can be found here), I offered a brief overview of the doctrine, making both a biblical and historical case for it. I did not attempt to prove either point exhaustively, as the aim of that post was—true to its title—an overview. I also noted that the historical case deserved its own treatment. This post is the fulfillment of that promise. Here, I will offer evidence to support the claim that Sola Scriptura was a doctrine held historically by the Church.
Addressing Anachronism
I have intentionally identified this doctrine using the term Sola Scriptura. Why the Latin? The reason is simple: the doctrine was formally articulated and championed during the Protestant Reformation, and the theological language of that era was Latin. Put plainly, I use Latin terminology because my tradition has used these terms to describe the doctrine under consideration (see my previous post for a discussion of the role of tradition).
When I argue that Sola Scriptura was held prior to the Reformation, I do not mean that I can point to Church Fathers using the exact phrasing of the Reformers, nor do I claim that they employed terminology from a language systematized centuries after their time. To expect this would be anachronistic by definition.
Those who demand such evidence miss the point. What I am arguing—and what I will endeavor to demonstrate in this post—is that the substance of the doctrine was held by the Church from earliest times. My claim is that from the age of the Apostles onward, Scripture functioned as the Church’s final authority.
Consider the quotations that follow and judge for yourself: did the early Church hold to the substance of Sola Scriptura?
Quotes from the Early Church
Irenaeus of Lyons (d. 202)
“We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.” (Against Heresies, 3.1.1)
Tertullian of Carthage (c. 160–235) (In defense of the Trinity against the heretic Praxeas)
“It will be your duty, however, to adduce your proofs out of the Scriptures as plainly as we do, when we prove that He made His Word a Son to Himself…All the Scriptures attest the clear existence of, and distinction in [the Persons of] the Trinity and indeed furnish us with our Rule of faith.” (Against Praxeas, 11)
Hippolytus (d. 235)
“There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source. For just as a man if he wishes to be skilled in the wisdom of this world will find himself unable to get at it in any other way than by mastering the dogmas of philosophers, so all of us who wish to practice piety will be unable to learn its practice from any quarter than the oracles of God. Whatever things then the Holy Scriptures declare, at these let us look; and whatsoever things they teach these let us learn.” (Against Heresies, 9)
Dionysius of Alexandria (ca. 265):
“We did not evade objections, but we endeavored as far as possible to hold to and confirm the things which lay before us, and if the reason given satisfied us, we were not ashamed to change our opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts laid open before God, we accepted whatever was established by the proofs and teachings of the Holy Scriptures.” (Eusebius, Church History, 7.24.7–9)
Athanasius of Alexandria (296–373)
[After listing the books of Scripture] “These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take out from these. For concerning these the Lord put to shame the Sadducees, and said, ‘Ye do err, not knowing the Scriptures.’ And He reproved the Jews, saying, ‘Search the Scriptures, for these are they that testify of Me.’” (Festal Letter 39, 6–7)
Cyril of Jerusalem (315–386)
“We ought not to deliver even the most casual remark without the Holy Scriptures: nor be drawn aside by mere probabilities and the artifices of argument. Do not then believe me because I tell thee these things, unless thou receive from the Holy Scriptures the proof of what is set forth: for this salvation, which is of our faith, is not by ingenious reasonings, but by proof from the Holy Scriptures…Let us then speak nothing concerning the Holy Ghost but what is written; and if anything be not written, let us not busy ourselves about it. The Holy Ghost Himself spoke the Scriptures; He has also spoken concerning Himself as much as He pleased, or as much as we could receive. Be those things therefore spoken, which He has said; for whatsoever He has not said, we dare not say.” (Catechetical Lectures, 4.17ff)
John Chrysostom (344–407)
“Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance, and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learnt what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.” (Homily on 2 Corinthians, 13.4)
Augustine of Hippo (354–430)
“Whereas, therefore, in every question, which relates to life and conduct, not only teaching, but exhortation also is necessary; in order that by teaching we may know what is to be done, and by exhortation may be incited not to think it irksome to do what we already know is to be done; what more can I teach you, than what we read in the Apostle? For holy Scripture establishes a rule to our teaching, that we dare not “be wiser than we ought;” but be wise, as he himself says, “unto soberness, according as unto each God hath allotted the measure of faith.” Be it not therefore for me to teach you any other thing, save to expound to you the words of the Teacher, and to treat of them as the Lord shall have given to me.” (The Good of Widowhood, 2)
Conclusion
The quotes above span centuries, cultures, and theological controversies, yet they share a common conviction: the Scriptures functioned as the Church’s highest and final authority. While language and historical contexts differ, the posture toward Scripture remains the same. The early Church did not appeal to Scripture as one authority among many of equal weight, but as the decisive standard by which doctrine was established, defended, and corrected.
This does not mean that the Fathers rejected tradition, councils, or teachers. On the contrary, they made frequent use of them. But these authorities were always subordinate, never authoritative in themselves. Tradition served Scripture; it did not stand over it. When disputes arose, the final appeal was not to patterns handed down, but to what had been written in the Holy Scriptures.
The Reformers were not inventing a novel doctrine when they articulated Sola Scriptura. They were giving precise expression to a principle that had governed the Church from the beginning. To argue that the early Church did not hold to Sola Scriptura because it did not employ Reformation-era terminology is to confuse form with substance. The evidence demonstrates that, in substance, the doctrine was already there.
The question, therefore, is not whether the early Church believed in Scripture or tradition—it believed in both. The question is one of authority. And on that question, the consistent witness of the early Church is clear: Scripture alone stood as the final rule of faith and practice.
Further Reading
The following resources are excellent for deepening your understanding of the writings of the early church fathers:
Early Christian Fathers – Cyril C. Richardson
2000 Years of Christ’s Power vol. 1 – Nick Needham
History of the Christian Church – Phillip Schaff
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