Clarity of scripture

The doctrine of the clarity of Scripture (often called the perspicuity of Scripture) is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them". Clarity of scripture is an important doctrinal and Biblical interpretive principle for historical Protestants and, today, for many evangelical Christians; it is adhered to by the Lutheran, Reformed, Anglican and Methodist churches. Perspicuity of scripture does not imply that people will receive it for what it is, as many adherents to the doctrine of perspicuity of scripture accept the Calvinist teaching that man is depraved and needs the illumination of the Holy Spirit in order to see the meaning for what it is. Martin Luther advocated the clearness of scripture in his work On the Bondage of the Will. Arminius argued for the perspicuity of scripture by name in "The Perspicuity of the Scriptures".

Nevertheless, the Lutheran teaching on perspicuity and the Reformed doctrine of perspicuity differ from one another.

Lutheranism

Lutherans hold that the Bible presents all doctrines and commands of the Christian faith clearly. God's Word is freely accessible to every reader or hearer of ordinary intelligence, without requiring any special education. Of course, one must understand the language God's Word is presented in, and not be so preoccupied by contrary thoughts so as to prevent understanding. As a result of this, no one needs to wait for any clergy, and pope, scholar, or ecumenical council to explain the real meaning of any part of the Bible. Martin Luther attributed the difficulty in understanding Scripture to man's blindness and fallen state, "But, if many things still remain abstruse to many, this does not arise from obscurity in the Scriptures, but from [our] own blindness or want [i.e. lack] of understanding, who do not go the way to see the all-perfect clearness of the truth... Let, therefore, wretched men cease to impute, with blasphemous perverseness, the darkness and obscurity of their own heart to the all-clear scriptures of God."

Reformed Christianity

The Westminster Confession of Faith, a doctrinal statement adhered to by Reformed Churches in the Presbyterian tradition, teaches the perspicuity of Scripture:

All things in Scripture are not alike plain in themselves, nor alike clear unto all. Yet, those things that are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or another, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

Anglicanism and Methodism

Article VI — Of the Sufficiency of the Holy Scriptures for Salvation in Anglicanism's 39 Articles and Article V — Of the Sufficiency of the Holy Scriptures for Salvation in Methodism's Articles of Religion teach that the "Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation."

Thomas Cranmer, the Archbishop of Canterbury who led the English Reformation, thus establishing Protestant theology within the Church of England taught:

Peradventure they will say unto me, "How and if we understand not the deep and profound mysteries of scripture?" Yet can it not be but that much fruit and holiness must come and grow unto thee by the reading. For it cannot be that thou shouldest be ignorant in all things alike. For the Holy Ghost hath so ordered and attempered the scriptures that in them as well publicans, fishers and shepherds may find their edification, as great doctors their erudition. For those books were not made to vain-glory like as were the writing of the Gentile philosophers and rhetoricians, to the intent the makers should be had in admiration for their high styles and obscure manner of writing, whereof nothing can be understand without a master or an expositor. But the apostles and prophets wrote their books so that their special intent and purpose might be understanded and perceived of every reader, which was nothing but the edification or amendment of the life of them that readeth or heareth it. Who is there that reading or hearing read in the gospel, "Blessed are they that been meek, blessed are they that been merciful, blessed are they that been of clean heart," and other like places, can perceive nothing except he have a master to teach him what it meaneth? Likewise the signs and miracles with all other histories of the doings of Christ or his apostles, who is there of so simple wit and capacity but he may not be able to perceive and understand them? These be but excuses and cloaks for the rain and coverings of their own idle slothfulness. "I cannot understand it." What marvel? How shouldest thou understand, if thou wilt not read nor look upon it? Take the books into thine hands; read the whole story; and that thou understandest, keep it well in memory. That thou understandest not, read it again and again. If thou can neither so come by it, counsel with some other that is better learned. Go to thy curate and preacher. Shew thyself to be desirous to know and learn. And I doubt not but God, seeing thy diligence and readiness (if no man else teach thee,) will himself vouchsafe with his Holy Spirit to illuminate thee, and to open unto thee that which was locked from thee.

See also

• Authorial intent
• Gymnobiblism
• Hermeneutics
• Rectilinear prophecy
• Prima scriptura
• Sola scriptura

External links

• Clarity of Scripture on Theopedia
• Edwards, Richard M. (December 2002). "Clarity of Scripture: History, Theology & Contemporary Literary Studies, The". Journal of the Evangelical Theological Society.
• "On the Perspicuity of Scriptures", Works of James Arminius, Vol.2