apparently affirming the Orthodox notions of sola scriptura and Scripture’s self-authentication. He takes up the Reformation argument that Scripture does not belong to a clerical or academic elite, but should be, and is, accessible to the common man. Neither philosophers nor theologians should claim monopoly on the interpretation of Scripture. Again against Meyer, he argues that the central teachings of Scripture are perspicuous. More subtly, he uses the Calvinist notion of accommodation to explain