Sola Scriptura

Paul says inspired Scripture equips disciples for good works. Timothy already knew sacred writings as a child.

Paul asks believers to hold to apostolic teaching whether they received it orally or by letter.

The Reformed confession gives Scripture final authority and allows other subordinate judgments. It rules out adding new revelation to the whole counsel of God.

Paul addresses alarm about the day of the Lord (vv. 1–12), then tells the Thessalonians to keep what they received by word or letter (vv. 13–15). Both ways of teaching carried authority for his hearers.

Paul calls the instruction and example of working to support oneself a tradition. In verse 17 he gives his handwritten greeting as a sign that the letter is genuine.

Paul writes down the message of Christ’s death, resurrection, and appearances that the Corinthians had already received. This gives a concrete example of earlier teaching preserved in a letter.

Paul tells Timothy to entrust what he heard to faithful people who can teach others. It describes how heard teaching could be passed on and leaves later institutional claims open.

The OPC reads the tradition as the gospel Paul preached and says Paul’s apostolic word binds Christians today through the apostles’ writings. This is the Protestant inference about the post-apostolic norm, not a statement made explicitly in 2 Thessalonians 2:15.

WELS understands the tradition as Paul’s gospel teaching to the Thessalonians. It appeals separately to Ephesians 2:20 for Scripture alone.

Ligonier points to verse 5, where Paul says he told the Thessalonians these things in person. The article takes that overlap as support for its claim that the apostolic teaching the Church needs is preserved in Scripture.

Sections 1.1 and 1.6 state the Reformed conclusion about former modes ceasing and Scripture containing everything necessary for faith and life, either explicitly or by necessary inference.

The council teaches that Scripture and Sacred Tradition form one deposit of God’s word. It says the Church’s teaching office serves and authentically interprets that deposit.

The revelation calls ordained servants to preach and describes their words as scripture when they speak as moved upon by the Holy Ghost.

Christofferson distinguishes established Church doctrine from an individual leader’s personal judgment. He discusses how the First Presidency and Twelve establish doctrine under the Lord’s direction.

Latter-day Saints affirm that God has revealed, does reveal, and will yet reveal important things. This is an explicit LDS premise for continuing revelation, whose authority and application require their own examination.

Paul argues from Scripture that the Messiah must suffer and rise. The Bereans eagerly receive the message about Jesus and examine Israel’s Scriptures to test it.

In another synagogue sermon, Paul reports resurrection witnesses and connects the event to scriptural promises.

Sections 1, 6, and 10 describe Scripture as sufficient and final in the Church after the former ways of revelation ceased. Acts 17 depicts the earlier situation, with a living apostle.

Stewart invokes the Bereans to argue that a living prophet’s claimed authority does not exempt a message from testing by prior Scripture.

The article contrasts the Bereans’ use of Scripture with relying on an impression as evidence for the Book of Mormon.

Paul directs Christians to pray, take prophecy seriously, test what they receive, and hold fast to the good.

Moroni asks readers to read, remember God’s mercy, ponder, and ask with real intent. He promises a manifestation by the Holy Ghost.

Paul applies the warning to himself and Apollos and tells the Corinthians to stop boasting for one leader against another.

Paul quotes Scripture against worldly wisdom and draws the conclusion that the Corinthians should stop boasting in men.

Paul tells believers to hold to teaching they received from the apostles orally or in writing.

The confession says the whole counsel of God is found in or deduced from Scripture and gives the Holy Spirit speaking in Scripture the final judgment.

This defense reads Paul’s warning as a reason to treat the Bible as the final authority for believers today.

Jesus responds to a dispute over ritual washing and gives an example in which a dedication is used to avoid helping one’s parents.

The parallel account directly contrasts a human tradition with God’s command to honor parents.

Paul warns about teachings that follow human tradition instead of Christ.

Paul tells this congregation to hold what the apostles taught orally or in writing.

This Reformed reading takes Jesus’s rejection of the Corban rule as support for Scripture as the final authority.

Westminster locates the whole counsel of God necessary for faith and life in Scripture and makes Scripture the final judge of controversies.

Priesthood influence is to be exercised through persuasion, gentleness, and sincere love.

The chapter applies the Corban analogy to Latter-day Saints and argues that the leaders’ positions have relied on tradition since Joseph Smith.

The First Presidency publicly described the 1978 change in priesthood and temple eligibility as revelation. The declaration records that claim.

The warning identifies the words of the prophecy of this book. The plagues and blessings named in the warning come from Revelation.

Moses gives a similar warning about altering the words he commands. Christians still accept later biblical books.

Paul apparently refers to earlier correspondence and clarifies it. He gives no account of what later happened to the letter.

The readers are to obtain a letter from Laodicea. Its identity and authorship are left open.

Eusebius distinguishes commonly accepted books from disputed works and reports different views about Revelation.

Athanasius lists the 27 New Testament books and separately recommends some works for instruction.

The surviving documents include a creed and rules about church discipline. They give no list of biblical books.

Joseph’s revelation acknowledges true material and human additions in the Apocrypha. It says that readers can benefit and that a further translation is unnecessary.

Nephi sees plain and precious things taken away. Later records restore understanding and establish the truth of the earlier ones. The passage does not identify individual missing books.

Bowman distinguishes writings mentioned in the Bible from works once received as scripture and then removed.

Westminster lists its canon and claims sufficiency for faith and life. It allows the testimony of the Church a role in commending Scripture.

Jude urges believers to defend the faith once delivered. Verse 4 identifies intruding teachers who distort grace and deny the Lord. Jude does not specify the contents or closing date of a biblical canon.

Paul condemns preaching a different gospel even if the messenger is an apostle or angel. He says he received the gospel through revelation from Jesus Christ.

Paul says works of the law do not justify. If the law supplied righteousness, Christ would have died in vain.

Paul warns that seeking justification through the law, in the dispute over Gentile circumcision, would cut believers off from Christ and grace.

Paul’s summary of the gospel centers on Christ dying for sins, being buried, rising, and appearing to witnesses.

The Book of Mormon presents Christ’s death and power to draw and judge humanity as central to his gospel, and calls people to repent, be baptized, and endure.

Uchtdorf reads 2 Nephi 25:23 as teaching salvation by grace. He rejects earning grace by obedience or waiting until every effort is exhausted before receiving it.

Urrea cites both verses in a Spanish-language critique and treats additional Latter-day Saint scripture as a later gospel that the New Testament forbids.

God has spoken through his Son, whom the author describes as above the angels and as the one through whom God made the worlds.

After Jesus’s ascension, Luke calls Agabus a prophet and says he foretold a famine through the Spirit.

The catechism teaches that Christ is the fullness of revelation and that no new public revelation is expected before his return. It distinguishes private revelations from that public revelation.

Latter-day Saints affirm past and present revelation and expect God to reveal more about his kingdom.

Jesus promises that the gates of hell will not prevail against his church and gives Peter the keys of the kingdom. The passage then turns to Jesus’s death and resurrection.

The council teaches that bishops succeed the apostles by divine institution and carry on their pastoral office.

The Church teaches that priesthood authority and the keys needed to direct the Church were lost after the apostles died, while faithful people and much truth remained.