One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.

根据历史上新教徒的正统观念，圣经的传统完美之一，就是灵感，权威和清晰，是足够的。圣经学家已经把这个球拿走并坚持下去，坚持认为我们需要知道的一切，不仅是救赎，而且还有很多其他东西，都在圣经中。本文试图通过回顾圣经的历史并指明其“足够”程度和意义，来阐明圣经的充分性概念。这包括在形式上和物质上的充分性之间进行区分，并在来源，资源和规范之间进行区分。本文认为，圣经的充分性必须一起的原则可以理解唯独圣经，而且仅凭圣经就足以统治教会的社会想象，尤其是因为这涉及神在创造和救赎中所做的事情。圣经足以在圣经叙述的框架内理解圣经以外的知识，并足以感知三位一体神所维持和指导的现实。本文最后提出了一些建议，以帮助理解圣经在其适当领域（保存知识）和其适当领域以外的领域（例如自然科学和社会科学，包括心理学）的充分性。