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.
No one has said it isn’t. The principal set down by Paul was that relying on oral transmission is not reliable and needs to be judged by the written word. Until the death of the apostles who were eye witness new information was relevant. After their deaths it becomes less and less reliable. The admonition to “search the scriptures to see if these things are true” still stands as sound advice.
>> 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;<<
But I can assure that anything additional would agree with scripture in all respects.
>> Nor does it mean it must reject all practices otherwise loosely termed “traditions,” (wedding ceremonies, etc.):<<
I know of no non Catholic who has said otherwise.
>> And as per the latter, it provides for the church and its magisterium, among other things<<
Say what? It supports no hierarchical structure.
>> Sorry for the length, but i think some clarification is needed in this foundational issue of authority.<<
No one has said there aren’t traditions. There are local traditions, regional traditions and traditions which are nationwide. When Christ was denigrating the “traditions of men” he wasn’t talking about those. He was talking about the requirements for salvation. The “foundational issue of authority” only relates to the “elder” of the local Christian community who have grown in knowledge and the faith and the given gifts of teaching etc. No “organizational structure” for the “church” other than Christ as the head is given or implied. In every instance of increased “authority” with the leadership of the church on earth human greed and power has corrupted.