Part 1: “How the Seventh-day Adventist Church (SDA) changed what Sola Scriptura really means?”

Introduction

The doctrine of sola Scriptura stands at the heart of the Protestant Reformation and remains a defining principle of classical Protestant theology. It affirms that Scripture alone is the final, infallible authority for Christian doctrine and practice, and that all other authorities, tradition, ecclesiastical judgment, prophetic writings, or theological opinion are subordinate to the biblical canon. While the Seventh-day Adventist (SDA) Church professes adherence to sola Scriptura, the denomination’s historical development and practical theological structure raise questions about how the principle is understood and applied. This essay surveys the biblical and historical foundations of sola Scriptura, examines its articulation within SDA theology, and evaluates divergences between classical Protestant and Adventist interpretations.

Sola Scriptura in Scripture and History

The Latin phrase sola Scriptura (“by Scripture alone”) emerged as one of the core axioms of the Protestant Reformation. It articulated the conviction that the Bible is the only inspired, infallible, and normative rule of faith and practice. As Sabbath School Net summarises, the principle established that “the Bible is the only infallible, final authority,” while all other sources remain subordinate.¹

Reformation leaders embraced this doctrine with unshakable resolve. Luther’s statement at the Diet of Worms, “Unless I am convinced by the testimony of the Scriptures … I cannot and will not recant,” has become emblematic of the Reformation’s rejection of ecclesiastical authority when it contradicted Scripture.² Likewise, Calvin argued that Scripture is “self-authenticating,” meaning that its authority rests not on the church’s approval but on God’s own revelation.³

Historically, sola Scriptura included several sub-principles:

1. Authority of Scripture — Scripture possesses the final word on faith and practice.

2. Sufficiency of Scripture — Scripture contains everything necessary for salvation and godly living.

3. Clarity of Scripture — The essential truths necessary for salvation are understandable.

4. Finality of Scripture — All doctrines and traditions must be tested by Scripture alone.⁴

These principles formed the theological scaffolding for Protestantism and remain foundational to its identity.

The Seventh-day Adventist Definition of Sola Scriptura

The SDA Church’s official writings appear, at first glance, to affirm the Reformation meaning of sola Scriptura. Fundamental Belief #1 declares:

“The Holy Scriptures are the supreme, authoritative, and infallible revelation of His will. They are the standard of character, the test of experience, the definitive revealer of doctrines, and the trustworthy record of God’s acts in history.”⁵

Similarly, SDA publications assert that “the Bible alone is the source of doctrines and practice.”⁶ Adventist scholars, including the authors of the Handbook of Seventh-day Adventist Theology, acknowledge that the Reformers grounded doctrine exclusively on Scripture.⁷ Early SDA pioneers such as James White, Uriah Smith, and R. F. Cottrell frequently appealed to the Bible as the church’s rule of faith, even though they did not regularly employ the Latin term sola Scriptura. Ellen G. White likewise affirmed that Scripture is the believer’s authoritative guide and that “the Bible is its own expositor.”⁸

Thus, in principle, SDA literature recognizes the biblical and historical meaning of sola Scriptura.

SDA Divergence from the Classical Protestant Principle

Despite formal agreement, several features of Adventist practice diverge from the classical Reformation understanding.

1. The Bible + Prophetic Writings Model

Classical sola Scriptura affirms that only the biblical canon is inspired and infallible. Adventism, however, introduces a second authoritative voice: the writings of Ellen G. White. Some Adventist interpretations describe her writings as “inspired no differently than that of the scriptures” and functioning as an “infallible, interpretive guide” to Scripture.⁹ This elevates White’s corpus to a de facto canonical or near-canonical role, resulting in a “Bible + prophet” model inconsistent with the Reformers’ insistence that Scripture alone is the final authority.

2. Institutional Authority as Final Arbiter

Reformation theology insists that ecclesiastical bodies are subject to Scripture and cannot function as infallible interpreters. In contrast, the SDA polity grants significant doctrinal authority to the General Conference in session. Critics note that Adventist leaders have asserted that members must surrender “private independence and private judgment” when doctrinal decisions are made.¹⁰ This functionally assigns an authority to the institution that the Reformers reserved only for Scripture.

3. Elevation of Pioneer Tradition

Classical sola Scriptura maintains that all human traditions are subordinate to Scripture and amendable when inconsistent with biblical teaching. Adventist rhetoric often emphasizes the theological legacy of the pioneers and cautions against deviating from their views. Statements urging believers to “repeat the words of the pioneers” give their writings quasi-normative status.¹¹ While historical voices can be instructive, elevating them to binding authority undermines the doctrine that Scripture alone normatively establishes truth.

4. Hermeneutical Control Through Fixed Interpretive Frameworks

Reformers interpreted Scripture through the analogy of faith: Scripture interprets Scripture. Adventism often relies on fixed prophetic charts, typological systems, and unique interpretive grids that shape exegesis beyond the plain historical-grammatical meaning. Adventist Today observes that “the life and ministry of Ellen White…dominantly overshadow[s] every other influence” in shaping interpretation.¹² When external frameworks constrain the text, sola Scriptura is compromised.

Biblical Exegesis of Sola Scriptura: 2 Timothy 3:16–17 and Psalm 19:7

A core biblical foundation for sola Scriptura is found in 2 Timothy 3:16-17:

“Every Scripture is God-breathed and profitable … that the man of God may be complete, equipped for every good work.”

The Greek phrase pasa graphē theopneustos (“every Scripture is God-breathed”) affirms divine inspiration in a way that applies to Scripture alone. The conclusion that Scripture equips the believer “for every good work” supports the sufficiency of Scripture for faith and practice.

Psalm 19:7 likewise declares:

“The law of the LORD is perfect, restoring the soul.”

The Hebrew tôrāh YHWH temimah (“the law of YHWH is perfect”) underscores the completeness and adequacy of God's revealed Word. These texts formed central exegetical pillars of the Reformers’ doctrine.

While SDA writers frequently cite these verses, the presence of additional authoritative voices (EGW, institutional rulings, pioneer tradition) means that Scripture does not, in practice, function as the sole infallible authority.

Reformation Sola Scriptura vs. SDA Functional Model

The contrast can be summarized as follows:

Reformation View

• Scripture alone is infallible.

• Church, tradition, and prophetic voices are reformable and subordinate.

• Scripture interprets Scripture.

• Believers may appeal to Scripture over church authority.

SDA Functional Model

• Scripture + EGW + conference decisions + pioneer tradition collectively shape doctrine.

• Extra-biblical authorities often guide interpretation.

• Institutional interpretations may override personal biblical study.

• Scripture is not the sole or final norm in practical theology.¹³

In effect, the “alone” of sola Scriptura is eroded.

Conclusion

Although the SDA Church formally professes the principle of sola Scriptura, its practical theological structure diverges from the classical Protestant doctrine. The elevation of Ellen G. White’s writings, the authoritative role of denominational decision-making bodies, the influence of pioneer tradition, and the dominance of extra-biblical interpretive frameworks collectively result in a “Bible plus authoritative extras” model. This differs significantly from the Reformation conviction that Scripture alone is the infallible, sufficient, and final authority.

For Adventist believers committed to biblical faithfulness, this discrepancy invites critical reflection. If Scripture is truly the supreme and final authority, then every other voice—no matter how cherished—must be measured by it. As Jeremiah 6:16 urges believers to “ask for the ancient paths,” so also must Christians ensure that their theology rests on Scripture alone, not Scripture supplemented by institutional or prophetic authorities.

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Selected Notes

1. “Sola Scriptura,” Sabbath School Net.

2. “The Reformers and Ellen G. White,” Ministry Magazine, October 2016.

3. Ibid.

4. “Sola Scriptura – What it Means and Why It Matters,” AskAnAdventistFriend.com.

5. “Fundamental Belief #1,” Seventh-day Adventist Fundamental Beliefs, atoday.org.

6. “Sola Scriptura,” ColumbiaUnion.org.

7. Raoul Dederen et al., Handbook of Seventh-day Adventist Theology (Review & Herald, 2000).

8. Fernando Canale, “Sola Scriptura and Hermeneutics,” Andrews University Digital Commons, 2016.

9. “Does the SDA Church Believe in Sola Scriptura?,” AnsweringAdventism.com.

10. Ibid.

11. “Pioneer Statements,” Theos Institute; SDAPillars.org.

12. “Sola Scriptura? It’s Complicated,” AdventistToday.org, November 28, 2022.

13. Ibid.; AnsweringAdventism.com; Handbook of Seventh-day Adventist Theology

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