Are you saying that if the Bereans were commended for even checking scripture for the truth of what Paul taught that somehow he was saying that things he taught were not contained in scripture? If the things he was teaching were not found in scripture how could they check scripture if “these things are true”? If he was teaching that scripture did not contain all the things he taught how could they “search the scriptures daily to see if these things be true”? If the CC says all things are not in scripture did Paul not teach those things “not found in scripture”?
No, I was asking. Show me where Scripture says that everything they said and taught is recorded in Scripture.
Standing back a bit, we can see that progressive revelation within Scripture is a Scriptural principal, and men like Moses, the Lord and His apostles did give additional revelation, such as the mystery of the church in the latter case, “...Which in other ages was not made known unto the sons of men,” (Eph. 3:3-5) though it was based upon and explained and expanded upon prior revelation of God-inspired Scripture, and thus such conflated with and complimented it.
But unlike the typical strawman of sols scriptura (SS), this does not mean that all that can be known is in Scripture, as that would be contrary to Scripture; (Jn. 21:25; 2Cor. 12:4; Rv. 10:4)
Or that Scriptura is all we can use in discerning and teaching truth, for that would reject reason itself which Scripture appeals to, and teachers, commentaries, historical helps, etc, all of which Scripture materially provides for;
Nor does it mean it must reject all practices otherwise loosely termed “traditions,” (wedding ceremonies, etc.):
But what it require is that all be subject to Scriptural warrant and conflation, it being alone as the assuredly infallible rule of faith, and is able to make one wise unto salvation and materially providing for all that is needed to make one perfect, and which nothing is equal to in authority (on earth), unto which body nothing is to be added.
And as per the latter, it provides for the church and its magisterium, among other things (and of course, we see in Scripture that writings were established as Divine Scripture without a perpetual, assuredly infallible magisterium, due to their qualities, conflation and attestation.)
The Westminster confession states,
The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.
Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.
VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet 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.
IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.
CHAPTER XXXI.
III. It belongs to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same; which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in His Word. - http://www.spurgeon.org/~phil/creeds/wcf.htm Cf. http://www.equip.org/PDF/DC170-3.pdf
**From Alister McGrath’s The Genesis of Doctrine: A Study in the Foundation of Doctrinal Criticism:
Although it is often suggested that the reformers had no place for tradition in their theological deliberations, this judgment is clearly incorrect. While the notion of tradition as an extra-scriptural source of revelation is excluded, the classic concept of tradition as a particular way of reading and interpreting scripture is retained. Scripture, tradition and the kerygma are regarded as essentially coinherent, and as being transmitted, propagated and safeguarded by the community of faith.
There is thus a strongly communal dimension to the magisterial reformers’ understanding of the interpretation of scripture, which is to be interpreted and proclaimed within an ecclesiological matrix. It must be stressed that the suggestion that the Reformation represented the triumph of individualism and the total rejection of tradition is a deliberate fiction propagated by the image-makers of the Enlightenment. — James R. Payton, “Getting the Reformation Wrong: Correcting Some Misunderstandings”; http://beggarsallreformation.blogspot.com/2010/10/deliberate-fiction.html
Sorry for the length, but i think some clarification is needed in this foundational issue of authority.