Sed Sola Scriptura
October 25, 2019
G.D.O'Bradovich III
The most prominent “sola” in communities of self professing Christians is sola scriptura. Sola Fide and Sola Gratia are added to Sola Scriptura to bring the total of “Solae” to three. Leo Strauss stated that esoteric writings contain some of the following characteristics:
ambiguity of expression,
contradiction, error of facts, principles frequently stated, but silently contradicted by upholding incompatible views, inexact repetitions, other infelicities of style, pseudonyms, strange expressions, and frequent use of technical language. |
Doctor Strauss did not mention explicit contractions as an indication of esoteric writing, as these should be evident to all but the most careless or opinionated reader, yet here we are.
Neither pray I for these alone [the Apostles], but for them also which shall believe on me through their [the Apostle’s] word… John 17:20
Jesus states that his message is not only for the Apostles, but for those who also believe the Apostles. If the message was for a select few, then the good news is only for those who were fortunate to know the Apostles, however, if the good news is not only for those alive during the Apostles' lifetimes, then Jesus' statement is suggestive of an unwritten tradition.
And they [men of Judea] continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. Acts 2:42
It is clear that the Apostles' had doctrine, yet we do not know what this doctrine is from the text.
[A man] Was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
Acts 8:28-31
Saint Philip explains the prophet Isaiah to a eunuch. If we suggest this story is an allegory, then our explanation is that the Apostles and their heirs are the authority for the proper interpretation the Old Testament [cf. 2 Peter 1:20].
We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. Acts 15:27
This verse suggests that an oral tradition exits within Christianity.
Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 1 Corinthians 11:2
Saint Paul gave instructions to the church at Corinth and it seems unlikely that the "ordinances" were simply the Law from Old Testament.
And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. 1 Corinthians 11:34
Saint Paul will supervise or give instructions in person.
For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
1 Thessalonians 1:5
Saint Paul states that "our gospel" was presented to the Thessalonians not only in letters, but also, and possibly more importantly, through living speech.
For ye know what commandments we gave you by the Lord Jesus. 1 Thessalonians 4:2
These commandments must be different from the Old Testament laws, otherwise there would only be an appeal to the authority of the Old Testament. We conclude from Acts 20:35 ["It is more blessed to give than to receive."] that not everything Jesus said was recorded in the New Testament.
Remember ye not, that, when I was yet with you, I told you these things? 2 Thessalonians 2:5
Saint Paul reminds his readers what he told them in person.
Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:15
The passage explicitly states that there are traditions in the epistles and through living speech, that is, there is an oral tradition alongside the written tradition.
The word translated as “traditions” is Strong’s G3862 [παράδοσις paradosis] and occurs thirteen times in the New Testament and is translated as “tradition” twelve times. G3862 is derived from G3860 [παραδίδωμι paradidōmi], occurs 121 times, and is translated as: deliver (53 times), betray (40 times), deliver up (10 times), give (4 times), give up (4 times), give over (twice), commit (twice), miscellaneous (6 times).
Strong's Number G3862 is derived from G1325 [δίδωμι didōmi], occurs 413 times, and is translated as: give (365 times), grant (10 times), put (5 times), show (4 times), deliver (twice), make (twice), miscellaneous (25 times).
The word translated as “traditions” is Strong’s G3862 [παράδοσις paradosis] and occurs thirteen times in the New Testament and is translated as “tradition” twelve times. G3862 is derived from G3860 [παραδίδωμι paradidōmi], occurs 121 times, and is translated as: deliver (53 times), betray (40 times), deliver up (10 times), give (4 times), give up (4 times), give over (twice), commit (twice), miscellaneous (6 times).
Strong's Number G3862 is derived from G1325 [δίδωμι didōmi], occurs 413 times, and is translated as: give (365 times), grant (10 times), put (5 times), show (4 times), deliver (twice), make (twice), miscellaneous (25 times).
Incipit Excursion Paradise
We noted the similarity in spelling between "paradosis" and "paradise". All references to paradise in the New Testament:
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. G3857
Luke 23:43
How that he was caught up into paradise, G3857 and heard unspeakable words, which it is not lawful for a man to utter. 2 Corinthians 12:4
To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise G3857 of God. Revelation 2:7
G3857 [παράδεισος paradeisos] is consistently translated as “paradise” and is derived from H6508 [פַּרְדֵּס pardec]. All occurrences of H6508 in the Old Testament:
And a letter unto Asaph the keeper of the king's forest, H6508 that he may give me timber ... Nehemiah 2:8
I made me gardens and orchards, H6508 and I planted trees in them of all kind of fruits: Ecclesiastes 2:5
Thy plants are an orchard H6508 of pomegranates, with pleasant fruits... Song 4:13
"Paradise"is an orchard and the word recalls the Garden of Delights.
Paradise ultimately comes from an Iranian word that the Greeks modified into paradeisos, meaning "enclosed park." In Hellenistic Greek, "paradeisos" was also used in the Septuagint... in reference to the Garden of Eden. Early Christian writers also used "paradeisos" for both Heaven and for the place where righteous souls await resurrection.
These senses of "paradeisos" entered into Late Latin [200 to 600 A.D.] as paradisus, and then into Anglo-French (and later, Middle English [1150 to 1500 A.D.]) as "paradis."
Though originally used in theological senses in English, "paradise" has also come to refer to more earthly states and places of delight as well.
In Luke 23:43, Jesus tells one “malefactor”, known as the Good Thief, that he will be in “an enclosed park” today and, from the Gospel of John, we know that “in the place where he [Jesus] was crucified there was a garden”. It seems that the author of the Gospel of Luke, or a redactor, had a morbid sense of humor that is only understood from the Greek text.
We learn that the idea that an "enclosed park" is an allusion to "Heaven and for the place where righteous souls await resurrection" occurred through the many centuries and from Latin through French and, finally, to English. Whatever late date the text of Saint Luke that we currently possess, it is apparent the date was after "paradeisos" was understood as "paradise" and not as an "enclosed park" or "garden".
We learn that the idea that an "enclosed park" is an allusion to "Heaven and for the place where righteous souls await resurrection" occurred through the many centuries and from Latin through French and, finally, to English. Whatever late date the text of Saint Luke that we currently possess, it is apparent the date was after "paradeisos" was understood as "paradise" and not as an "enclosed park" or "garden".
Excipit Excursion Paradise
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition [G3862] which he received of us. 2 Thessalonians 3:6
O Timothy, keep that which is committed to thy trust, [G3872] avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith. Grace be with thee. Amen. 1 Timothy 6:20-21
Strong’s G3872 [παρακαταθήκη parakatathēkē] is only found twice in the New Testament, here and in:
That good thing which was committed unto thee G3872 keep by the Holy Ghost which dwelleth in us. 2 Timothy 1:14
It is clear that there exists a "tradition...from us" which is to committed, at least, to Timothy's trust. As far as Scripture is concerned, we cannot know if this oral tradition exists today as the Roman and Greek Churches claim.
Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 2 Timothy 1:13
In the entire New Testament, the phrasing “sound words” [ὑγιαινόντων λόγων] is only found in this verse and suggests an oral tradition through living speech. Additionally, “Christ Jesus” is an inexact repetition of “Jesus Christ”.
Thou therefore, my son, be strong in the grace that is in Christ Jesus . And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2 Timothy 2:1-2
In the entire New Testament, the phrasing “strong in the grace” [ἐνδυναμοῦ ἐν τῇ χάριτι] is only found in this verse. Once again, “Christ Jesus” is an inexact repetition of “Jesus Christ”.
But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 2 Timothy 3:14
Those things, which ye have both learned, and received [G3880], and heard, and seen in me, do: and the God of peace shall be with you. Philippians 4:9
Timothy is to continue in the "things" that he has learned from Saint Paul. Timothy is assured of these "things", presumably oral traditions, since they are from Saint Paul himself.
Strong’s G3880 [παραλαμβάνω paralambanō] occurs fifty times and presents difficulties for the translators of the King James Bible version. It is translated as: take (30 times), receive (15 times), take unto (twice), take up (twice), take away (once). In English, there is a difference between "taking" something and "receiving" something, one is active, the other, passive.
Strong’s G3880 [παραλαμβάνω paralambanō] occurs fifty times and presents difficulties for the translators of the King James Bible version. It is translated as: take (30 times), receive (15 times), take unto (twice), take up (twice), take away (once). In English, there is a difference between "taking" something and "receiving" something, one is active, the other, passive.
Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 2 John 1:12
I had many things to write, but I will not with ink and pen write unto thee: But I trust I shall shortly see thee, and we shall speak face to face. 3 John 1:13-14
In the Saint John's second and third epistles, he states that he has written "many things", but explicitly states that he wants to speak in person. These passages strongly suggest the existence of an oral tradition extends beyond the writings of Saint Paul , otherwise, Saint John would have written the information in his letter.
Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ ... Simon Peter 1:12-15
Saint Peter states that he and his followers do not follow "cunningly devised fables" [σεσοφισμένοις μύθοις ἐξακολουθήσαντες]. This view is consistent with Saint Paul:
Neither give heed to fables G3454 and endless genealogies G1076, which minister questions, rather than godly edifying which is in faith: so do. 1Timothy 1:4
But refuse profane and old wives' fables, G3454 and exercise thyself rather unto godliness.
1 Timothy 4:7
And they shall turn away their ears from the truth, and shall be turned unto fables. G3454
2 Timothy 4:4
Not giving heed to Jewish fables, G3454 and commandments of men, that turn from the truth.
Titus 1:14
But avoid foolish questions, and genealogies, G1076 and contentions, and strivings about the law; for they are unprofitable and vain. Titus 3:9
“Tabernacle” or “a fixed or movable habitation, typically of light construction” is a strange expression to describe the human body. We may say that it sounds like the technical jargon commonly found in Gnostic writings.
Strong’s G4632 σκεῦος
Strong’s G4633 σκηνή Strong’s G4634 σκηνοπηγία Strong’s G4635 σκηνοποιός Strong’s G4636 σκῆνος Strong’s G4637 σκηνόω Strong’s G4638 σκήνωμα |
skeuos
skēnē skēnopēgia skēnopoios skēnos skēnoō skēnōma |
vessel (19 times), goods (twice), stuff (once), sail (once)
tabernacle (19 times), habitation (once) tabernacles (once) tentmaker (once) tabernacle (twice) dwell (5 times) tabernacle (3 times) |
We examined 19 passages that suggest or explicitly state that an authority external to the modern Bible exists. This external authority is through the Apostles and, presumably, their lawful successors. Inevitably, the following text is quoted to establish the authority of the Bible:
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 2 Timothy 3:16
Saint Paul does not qualify what is, and what is not, "Scripture", although the editors of the King James Bible version consistently translate G1123 [γραφή graphē] as "scripture". The "scripture" for Saint Paul must be found in the Old Testament, as the New Testament did not exist.
Communities of self professing Christians rarely have deacons, priests, and bishops, although these are recorded in the New Testament. The omission of bishops in protestant groups greatly reduces the question of how, exactly, modern bishops possess their authority from an ancient book, otherwise said, there is a lacuna from the Apostles to the publication of the Bible of the 16th century.
Most protestant groups celebrate Christmas, with evergreen trees; Easter, with colored eggs; and certain other Holy Days that have no basis in Scripture, but are mostly borrowed from the traditions and authority of the Roman Church.
Most protestants know they possess an immortal soul that has no basis is Scripture, but is a dogma of the Roman Church [Lateran Council 1517]. If the immortal soul can be found in Scripture, then why did it take over a thousand years to declare this fact the faithful?
Most protestants have images of what Hell is, not from the few verses of the Bible [NB Luke 16:19-31 is a parable], but from the dogmas and the extra Biblical traditions of the Roman Church concerning Hell, Purgatory, and Heaven. Hell, as a place away from Heaven, is a teaching of the Roman Church that the protestants accept without any additional thought. In Orthodox tradition, Hell and Heaven are not places, but conditions.
Most fundamental Christians profess that the faithful departed immediately go to Heaven, yet this belief negates the long held belief in the Final Judgement: why are the "saved" required to appear before the judgement seat of Christ?
Most protestants ask friends and family to pray for wants ranging from health to good weather, yet they question the validity of asking Saint George and Saint Nicholas to intercede for the faithful.
Most protestants believe in grace and that works, notably adhering to the Old Testament Laws, are not important for the salvation of one's immortal soul. Yet, these self declaring saved individuals endlessly moralize: "Do this, don't do that."
Finally, most self professing Christians are not Christians by an objective standard, as they have confused baptism with becoming a Christian, as they deny any validity from Church traditions that are not found in their personal understanding of the Bible.
In conclusion, although the harvest from self professing Christians ranges from meager to decadent, it is always hypocritical.
Communities of self professing Christians rarely have deacons, priests, and bishops, although these are recorded in the New Testament. The omission of bishops in protestant groups greatly reduces the question of how, exactly, modern bishops possess their authority from an ancient book, otherwise said, there is a lacuna from the Apostles to the publication of the Bible of the 16th century.
Most protestant groups celebrate Christmas, with evergreen trees; Easter, with colored eggs; and certain other Holy Days that have no basis in Scripture, but are mostly borrowed from the traditions and authority of the Roman Church.
Most protestants know they possess an immortal soul that has no basis is Scripture, but is a dogma of the Roman Church [Lateran Council 1517]. If the immortal soul can be found in Scripture, then why did it take over a thousand years to declare this fact the faithful?
Most protestants have images of what Hell is, not from the few verses of the Bible [NB Luke 16:19-31 is a parable], but from the dogmas and the extra Biblical traditions of the Roman Church concerning Hell, Purgatory, and Heaven. Hell, as a place away from Heaven, is a teaching of the Roman Church that the protestants accept without any additional thought. In Orthodox tradition, Hell and Heaven are not places, but conditions.
Most fundamental Christians profess that the faithful departed immediately go to Heaven, yet this belief negates the long held belief in the Final Judgement: why are the "saved" required to appear before the judgement seat of Christ?
Most protestants ask friends and family to pray for wants ranging from health to good weather, yet they question the validity of asking Saint George and Saint Nicholas to intercede for the faithful.
Most protestants believe in grace and that works, notably adhering to the Old Testament Laws, are not important for the salvation of one's immortal soul. Yet, these self declaring saved individuals endlessly moralize: "Do this, don't do that."
Finally, most self professing Christians are not Christians by an objective standard, as they have confused baptism with becoming a Christian, as they deny any validity from Church traditions that are not found in their personal understanding of the Bible.
In conclusion, although the harvest from self professing Christians ranges from meager to decadent, it is always hypocritical.
Lord, Lord, have we not prophesied in thy name?
And in thy name have cast out devils?
And in thy name done many wonderful works?
I never knew you: depart from me, ye that work iniquity.
The Gospel According to Saint Matthew
appendix
Statements regarding an oral tradition from Church Fathers and Contemporaries:
Irenaeus – Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?
Irenaeus – Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriptural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him.
Irenaeus – Though none others know we the disposition of our salvation, than those through whom the Gospel came to us, first heralding it, then by the will of God delivering us the Scriptures, which were to be the foundation and pillar of our faith. …But when the heretics use Scriptures, as if they were wrong and unauthoritative, and we variable, and the truth could not be extracted from them by those who were ignorant of tradition. And when we challenge them in turn with that tradition, which is from the Apostles, which is guarded by the succession of presbyters in the churches, they oppose themselves to tradition, saying they are wiser, not only than those presbyters but even than the Apostles! The tradition of the Apostles manifested, on the contrary, in the whole world, is open in every church to all who seeks the truth …And since it is a long matter in a work like this to enumerate these successions, we will confute them by pointing to the tradition of the greatest and most ancient and universally-known Church founded and constituted at Rome by the two most glorious Apostles, Peter and Paul, a tradition which she has had and a faith which she proclaims to all men from those Apostles.”
Irenaeus – In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the Apostles until now, and handed in truth.
Irenaeus – Then I have pointed out the truth, and shown the preaching of the Church, which the prophets proclaimed (as I have already demonstrated), but which Christ brought to perfection, and the apostles have handed down, from which the Church, receiving, and throughout all the world alone preserving them in their integrity, has transmitted them to her sons. Then also-having disposed of all questions which the heretics propose to us, and having explained the doctrine of the apostles, and clearly set forth many of those things which were said and done by the Lord in parables…that they may preserve steadfast the faith which they have received, guarded by the Church in its integrity, in order that they be in no way perverted by those who endeavor to teach them false doctrine…
Irenaeus – Heretics assent neither to Scripture nor to Tradition.
Anthony of Egypt – Wherefore keep yourselves all the more untainted by them, and observe the traditions of the Fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.
Clement of Alexandria – But they, safeguarding the true tradition of the blessed teaching, which comes straight from the Apostles Peter, James, John and Paul and transmitted from father to son have come down to us with the help of God to deposit in us those ancestral and apostolic seeds…
Origen – The Church’s preaching has been handed down through an orderly succession from the Apostles and remains in the Church until the present. That alone is to be believed as the truth which in no way departs from ecclesiastical and apostolic tradition.
Tertullian – We do not take our scriptural teaching from the parables but we interpret the parables according to our teaching.
Tertullian – [The apostles] then in like manner founded churches in every city, from which all the other churches, one after another, derived the Tradition of the faith, and the seeds of doctrine, and are everyday deriving from them, that they may become churches. Indeed, it is only on this account that they will be able to deem themselves apostolic, the offspring of apostolic churches. Everything must necessarily revert to its original for its classification.
Tertullian – Let them show the origins of their churches, let them unroll the list of their bishops, through a succession coming down from the very beginning that their first bishop had his authority and predecessor someone from among the number of Apostles or apostolic men and, further, that he did not stray from the Apostles. In this way the apostolic churches present their earliest records. The church of Smyrna, for example, records that Polycarp was named by John; the Romans, that Clement was ordained by Peter. In just the same way, the other churches show who were made bishops by the Apostles and who transmitted the apostolic seed to them. Let the heretics invent something like that.
Cyril of Jerusalem – “We believe in One, Holy, Catholic and Apostolic Church.” Council of Nicea I, Nicene Creed, (A.D. 325). But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to thee by the Church, and which has been built up strongly out of all the Scriptures.
Cyril of Jerusalem – Learn also diligently, and from the Church, what are the books of the Old Testaments, and what are the books of the New.
Cyril of Jerusalem – But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures . . . Take heed then, brethren, and hold fast the traditions which you now receive, and write them and the table of your heart.
Athanasius – But after him (the devil) and with him are all inventors of unlawful heresies, who indeed refer to the Scriptures, but do not hold such opinions as the saints have handed down, and receiving them as the traditions of men, err, because they do not rightly know them nor their power.
Athanasius – For, what our Fathers have delivered, this is truly doctrine; and this is truly the token of doctors, to confess the same thing with each other, and to vary neither from themselves nor from their Fathers…Thus the Greeks, as not witnessing to the same doctrines, but quarreling one with another, have no truth of teaching; but the holy and veritable heralds of truth agree together, and do not differ…preaching the same Word harmoniously.
Athanasius – …and in dizziness about truth, are full set upon accusing the Council, let them tell us what are the Scriptures from what they have learned , or who is the saint by whom they have been taught.
Athanasius – But what is also to the point, let us note that the very tradition, teaching, and faith of the Catholic Church from the beginning was preached by the Apostles and preserved by the Fathers. On this the Church was founded; and if anyone departs from this, he neither is, nor any longer ought to be called, a Christian.
Athanasius – But beyond these [Scriptural] sayings, let us look at the very tradition, teaching and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept.
Athanasius – We are proving that this view has been transmitted from father to father, but ye, O modern Jews and disciples of Caiaphas, how many fathers can ye assign to your phrases? Not one of the understandings and wise; for all abhor you, but the devil alone; none but he is your father in this apostasy, who both in the beginning sowed you with the seed of this irreligion, and now persuades you to slander the Ecumenical Council, for committing to writing, not your doctrines, but that which from the beginning those who were eyewitnesses and ministers of the Word have handed down to us. For the faith which the Council has confessed in writing, that is the faith of the Catholic Church; to assert this, the blessed Fathers so expressed themselves while condemning the Arian heresy.
Athanasius – But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the NT and the Old.
Athanasius – For it is right and meet thus to feel, and to maintain a good conscience toward the fathers, if we be not spurious children, but have received the traditions from them, and the lessons of religion at their hands.
Athanasius – Such then, as we confess and believe, being the sense of the Fathers…
Athanasius – …but do you, remaining on the foundation of the Apostles, and holding fast the traditions of the Fathers, pray that now at length all strife and rivalry may cease and the futile questions of the heretics may be condemned…
Hilary of Poitiers – It behooves us not to withdraw from the Creed which we have received…nor to back off from the faith which we have received from through the prophets … or to back-slide from the Gospels. Once laid down, it continues even to this day through the tradition of the Fathers.
Basil – Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture as well those which have been gathered concerning it as those which we have received from the unwritten tradition of the Fathers.
Basil – Of the beliefs and practices whether generally accepted or enjoined which are preserved in the Church some we possess derived from written teaching; others we have delivered to us in a mystery by the Apostles by the tradition of the Apostles; and both of these in relation to true religion have the same force.
Basil – The day would fail me, if I went through the mysteries of the Church which are not in Scripture. I pass by the others, the very confession of faith, in Father, Son, and Holy Ghost, from what written document have we?
Basil – While the unwritten traditions are so many and their bearing on ‘the mystery of godliness’ is so important, can they refuse us a single word which has come down to us from the Fathers–which we found, derived from untutored custom, abiding in unperverted churches–a word for which contributes in no small degree to the completeness of the force of the mystery.
Basil – In answer to the objection that the doxology in the form ‘with the Spirit’ has no written authority, we maintain that if there is not other instance of that which is unwritten, then this must not be received. But if the great number of our mysteries are admitted into our constitution without written authority, then, in company with many others, let us receive this one. For I hold it apostolic to abide by the unwritten traditions. ‘I praise you,’ it is said, ‘that ye remember me in all things, and keep the ordinances as I have delivered them to you;’ and ‘Hold fast the traditions which ye have been taught whether by word, or our Epistle.’ One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time.
Basil – …and I have not allowed my judgment concerning them to rest wholly with myself, but have followed the decisions given about them by our Fathers.
Ephiphanius – But for all the divine words, there is no need of allegory to grasp the meaning; what is necessary is study and understanding to know the meaning of each statement. We must have recourse to tradition, for all cannot be received from the divine Scriptures. That is why the holy Apostles handed down certain things in writings but others by traditions. As Paul said:” Just as I handed them on to you.”
Jerome – Do you demand Scripture proof? You may find it in Acts of the Apostles. And even if it did not rest on the authority of the Scripture the consensus of the whole world in this respect would have the force of command…
Jerome – And let them not flatter you themselves if they think they have Scripture authority since the devil himself has quoted Scripture texts…we could all, while preserving in the letter of Scripture, read into it some novel doctrine.
Gregory of Nyssa – It suffices for proof of our statement that we have a tradition coming down from the Fathers, an inheritance as it were, by succession from the Apostles through the saints who came after them.
Ambrose – But if they will not believe the doctrines of the priests, let them believe Christ’s oracles, let them believe the admonitions of angels who say, “For with God nothing is impossible”. Let them believe the Apostles Creed which the Roman Church as always kept undefiled.
Gregory of Nazianzus – My sheep hear my voice, which I heard from the oracles of God, which I have been taught by the Holy Fathers, which I have taught alike on all occasions, not conforming myself to the opportune, and which I will never cease to teach; in which I was born, and in which I will depart.
Gregory of Nazianzus – I desire to learn what is this fashion of innovation in things concerning the Church. But since our faith has been proclaimed, both in writing and without writing, here and in distant parts, in times of danger and of safety, how comes it that some make such attempts, and that others keep silence?
Augustine – To be sure, although on this matter, we cannot quote a clear example taken from the canonical Scriptures, at any rate, on this question, we are following the true thought of Scriptures when we observe what has appeared good to the universal Church which the authority of these same Scriptures recommends to you.”
Augustine – The authority of our Scriptures, strengthened by the consent of so many nations, and confirmed by the succession of the Apostles, bishops and councils, is against you.
Augustine – Wherever this tradition comes from, we must believe that the Church has not believed in vain, even though the express authority of the canonical scriptures is not brought forward for it.
John Chrysostom – So then, brethren, stand fast, and hold to the traditions which you were taught, whether by word, or by our epistle of ours’. Hence it is manifest, that they did not deliver all things by Epistle, but many things unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition seek no farther.
John Chrysostom – We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at that time: it was no object with them to be writers of books: in fact, there are many things which have been delivered by unwritten tradition. Now while all that is contained in this Book is worthy of admiration, so is especially the way the Apostles have of coming down to the wants of their hearers: a condescension suggested by the Spirit who has so ordered it, that the subject on which they chiefly dwell is that pertains to Christ as man. For so it is, that while they discourse so much about Christ, they have spoke little concerning His Godhead: it was mostly of the manhood that they discoursed, and of the Passion, and the Resurrection, and the Ascension.
John Chrysostom – Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful mysteries.
Vincent of Lerins [d. circa 450] – Here perhaps, someone may ask: Since the canon of the Scripture is complete and more than sufficient in itself, why is it necessary to add to it the authority of ecclesiastical interpretation? As a matter of fact, [we must answer] Holy Scripture, because of its depth, is not universally accepted in one and the same sense. The same text is interpreted different by different people, so that one may almost gain the impression that it can yield as many different meanings as there are men. Novatian, for example, expounds a passage in one way; Sabellius, in another; Donatus, in another. Arius, and Eunomius, and Macedonius read it differently; so do Photinus, Apollinaris, and Priscillian; in another way, Jovian, Pelagius, and Caelestius; finally still another way, Nestorius. Thus, because of the great distortions caused by various errors, it is, indeed, necessary that the trend of the interpretation of the prophetic and apostolic writings be directed in accordance with the rule of the ecclesiastical and Catholic meaning.
Theodoret of Cyrus – This teaching has been handed down to us not only by the Apostles and prophets but also by those who have interpreted their writings, Ignatius, Eustathius, Athanasius, Basil, Gregory…and other lights of the world and before them, by the holy Fathers gathered at Nicea whose confession of faith we have kept intact, as the inheritance from a Father, while those who dare to violate their teachings, we call corrupt and enemies of truth.
Council of Constantinople II – We confess that (we) hold and declare the faith given from the beginning by the great God and our Savior Jesus Christ to the Holy Apostles, and preached by them in the whole world; which the sacred Fathers confessed and explained, and handed down to the holy churches, and especially (those fathers) who assembled in the four sacred Synods, whom we follow and accept through all things and in all things…judging as at odds with piety all things, indeed, which are not in accord with what has been defined as right faith by the same four holy Councils, we condemn and anathematize.
John of Damascus – So, then in expectation of His coming we worship toward the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten.
John of Damascus – Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: “Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or epistle” And to the Corinthians he writes, “Now I praise your brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you.’
John of Damascus – He who does not believe according to the tradition of the Catholic Church is an unbeliever.
Council of Nicea II – If anyone rejects all ecclesiastical tradition either written or not written…let him be anathema.
Irenaeus – Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?
Irenaeus – Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriptural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him.
Irenaeus – Though none others know we the disposition of our salvation, than those through whom the Gospel came to us, first heralding it, then by the will of God delivering us the Scriptures, which were to be the foundation and pillar of our faith. …But when the heretics use Scriptures, as if they were wrong and unauthoritative, and we variable, and the truth could not be extracted from them by those who were ignorant of tradition. And when we challenge them in turn with that tradition, which is from the Apostles, which is guarded by the succession of presbyters in the churches, they oppose themselves to tradition, saying they are wiser, not only than those presbyters but even than the Apostles! The tradition of the Apostles manifested, on the contrary, in the whole world, is open in every church to all who seeks the truth …And since it is a long matter in a work like this to enumerate these successions, we will confute them by pointing to the tradition of the greatest and most ancient and universally-known Church founded and constituted at Rome by the two most glorious Apostles, Peter and Paul, a tradition which she has had and a faith which she proclaims to all men from those Apostles.”
Irenaeus – In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the Apostles until now, and handed in truth.
Irenaeus – Then I have pointed out the truth, and shown the preaching of the Church, which the prophets proclaimed (as I have already demonstrated), but which Christ brought to perfection, and the apostles have handed down, from which the Church, receiving, and throughout all the world alone preserving them in their integrity, has transmitted them to her sons. Then also-having disposed of all questions which the heretics propose to us, and having explained the doctrine of the apostles, and clearly set forth many of those things which were said and done by the Lord in parables…that they may preserve steadfast the faith which they have received, guarded by the Church in its integrity, in order that they be in no way perverted by those who endeavor to teach them false doctrine…
Irenaeus – Heretics assent neither to Scripture nor to Tradition.
Anthony of Egypt – Wherefore keep yourselves all the more untainted by them, and observe the traditions of the Fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.
Clement of Alexandria – But they, safeguarding the true tradition of the blessed teaching, which comes straight from the Apostles Peter, James, John and Paul and transmitted from father to son have come down to us with the help of God to deposit in us those ancestral and apostolic seeds…
Origen – The Church’s preaching has been handed down through an orderly succession from the Apostles and remains in the Church until the present. That alone is to be believed as the truth which in no way departs from ecclesiastical and apostolic tradition.
Tertullian – We do not take our scriptural teaching from the parables but we interpret the parables according to our teaching.
Tertullian – [The apostles] then in like manner founded churches in every city, from which all the other churches, one after another, derived the Tradition of the faith, and the seeds of doctrine, and are everyday deriving from them, that they may become churches. Indeed, it is only on this account that they will be able to deem themselves apostolic, the offspring of apostolic churches. Everything must necessarily revert to its original for its classification.
Tertullian – Let them show the origins of their churches, let them unroll the list of their bishops, through a succession coming down from the very beginning that their first bishop had his authority and predecessor someone from among the number of Apostles or apostolic men and, further, that he did not stray from the Apostles. In this way the apostolic churches present their earliest records. The church of Smyrna, for example, records that Polycarp was named by John; the Romans, that Clement was ordained by Peter. In just the same way, the other churches show who were made bishops by the Apostles and who transmitted the apostolic seed to them. Let the heretics invent something like that.
Cyril of Jerusalem – “We believe in One, Holy, Catholic and Apostolic Church.” Council of Nicea I, Nicene Creed, (A.D. 325). But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to thee by the Church, and which has been built up strongly out of all the Scriptures.
Cyril of Jerusalem – Learn also diligently, and from the Church, what are the books of the Old Testaments, and what are the books of the New.
Cyril of Jerusalem – But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures . . . Take heed then, brethren, and hold fast the traditions which you now receive, and write them and the table of your heart.
Athanasius – But after him (the devil) and with him are all inventors of unlawful heresies, who indeed refer to the Scriptures, but do not hold such opinions as the saints have handed down, and receiving them as the traditions of men, err, because they do not rightly know them nor their power.
Athanasius – For, what our Fathers have delivered, this is truly doctrine; and this is truly the token of doctors, to confess the same thing with each other, and to vary neither from themselves nor from their Fathers…Thus the Greeks, as not witnessing to the same doctrines, but quarreling one with another, have no truth of teaching; but the holy and veritable heralds of truth agree together, and do not differ…preaching the same Word harmoniously.
Athanasius – …and in dizziness about truth, are full set upon accusing the Council, let them tell us what are the Scriptures from what they have learned , or who is the saint by whom they have been taught.
Athanasius – But what is also to the point, let us note that the very tradition, teaching, and faith of the Catholic Church from the beginning was preached by the Apostles and preserved by the Fathers. On this the Church was founded; and if anyone departs from this, he neither is, nor any longer ought to be called, a Christian.
Athanasius – But beyond these [Scriptural] sayings, let us look at the very tradition, teaching and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept.
Athanasius – We are proving that this view has been transmitted from father to father, but ye, O modern Jews and disciples of Caiaphas, how many fathers can ye assign to your phrases? Not one of the understandings and wise; for all abhor you, but the devil alone; none but he is your father in this apostasy, who both in the beginning sowed you with the seed of this irreligion, and now persuades you to slander the Ecumenical Council, for committing to writing, not your doctrines, but that which from the beginning those who were eyewitnesses and ministers of the Word have handed down to us. For the faith which the Council has confessed in writing, that is the faith of the Catholic Church; to assert this, the blessed Fathers so expressed themselves while condemning the Arian heresy.
Athanasius – But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the NT and the Old.
Athanasius – For it is right and meet thus to feel, and to maintain a good conscience toward the fathers, if we be not spurious children, but have received the traditions from them, and the lessons of religion at their hands.
Athanasius – Such then, as we confess and believe, being the sense of the Fathers…
Athanasius – …but do you, remaining on the foundation of the Apostles, and holding fast the traditions of the Fathers, pray that now at length all strife and rivalry may cease and the futile questions of the heretics may be condemned…
Hilary of Poitiers – It behooves us not to withdraw from the Creed which we have received…nor to back off from the faith which we have received from through the prophets … or to back-slide from the Gospels. Once laid down, it continues even to this day through the tradition of the Fathers.
Basil – Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture as well those which have been gathered concerning it as those which we have received from the unwritten tradition of the Fathers.
Basil – Of the beliefs and practices whether generally accepted or enjoined which are preserved in the Church some we possess derived from written teaching; others we have delivered to us in a mystery by the Apostles by the tradition of the Apostles; and both of these in relation to true religion have the same force.
Basil – The day would fail me, if I went through the mysteries of the Church which are not in Scripture. I pass by the others, the very confession of faith, in Father, Son, and Holy Ghost, from what written document have we?
Basil – While the unwritten traditions are so many and their bearing on ‘the mystery of godliness’ is so important, can they refuse us a single word which has come down to us from the Fathers–which we found, derived from untutored custom, abiding in unperverted churches–a word for which contributes in no small degree to the completeness of the force of the mystery.
Basil – In answer to the objection that the doxology in the form ‘with the Spirit’ has no written authority, we maintain that if there is not other instance of that which is unwritten, then this must not be received. But if the great number of our mysteries are admitted into our constitution without written authority, then, in company with many others, let us receive this one. For I hold it apostolic to abide by the unwritten traditions. ‘I praise you,’ it is said, ‘that ye remember me in all things, and keep the ordinances as I have delivered them to you;’ and ‘Hold fast the traditions which ye have been taught whether by word, or our Epistle.’ One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time.
Basil – …and I have not allowed my judgment concerning them to rest wholly with myself, but have followed the decisions given about them by our Fathers.
Ephiphanius – But for all the divine words, there is no need of allegory to grasp the meaning; what is necessary is study and understanding to know the meaning of each statement. We must have recourse to tradition, for all cannot be received from the divine Scriptures. That is why the holy Apostles handed down certain things in writings but others by traditions. As Paul said:” Just as I handed them on to you.”
Jerome – Do you demand Scripture proof? You may find it in Acts of the Apostles. And even if it did not rest on the authority of the Scripture the consensus of the whole world in this respect would have the force of command…
Jerome – And let them not flatter you themselves if they think they have Scripture authority since the devil himself has quoted Scripture texts…we could all, while preserving in the letter of Scripture, read into it some novel doctrine.
Gregory of Nyssa – It suffices for proof of our statement that we have a tradition coming down from the Fathers, an inheritance as it were, by succession from the Apostles through the saints who came after them.
Ambrose – But if they will not believe the doctrines of the priests, let them believe Christ’s oracles, let them believe the admonitions of angels who say, “For with God nothing is impossible”. Let them believe the Apostles Creed which the Roman Church as always kept undefiled.
Gregory of Nazianzus – My sheep hear my voice, which I heard from the oracles of God, which I have been taught by the Holy Fathers, which I have taught alike on all occasions, not conforming myself to the opportune, and which I will never cease to teach; in which I was born, and in which I will depart.
Gregory of Nazianzus – I desire to learn what is this fashion of innovation in things concerning the Church. But since our faith has been proclaimed, both in writing and without writing, here and in distant parts, in times of danger and of safety, how comes it that some make such attempts, and that others keep silence?
Augustine – To be sure, although on this matter, we cannot quote a clear example taken from the canonical Scriptures, at any rate, on this question, we are following the true thought of Scriptures when we observe what has appeared good to the universal Church which the authority of these same Scriptures recommends to you.”
Augustine – The authority of our Scriptures, strengthened by the consent of so many nations, and confirmed by the succession of the Apostles, bishops and councils, is against you.
Augustine – Wherever this tradition comes from, we must believe that the Church has not believed in vain, even though the express authority of the canonical scriptures is not brought forward for it.
John Chrysostom – So then, brethren, stand fast, and hold to the traditions which you were taught, whether by word, or by our epistle of ours’. Hence it is manifest, that they did not deliver all things by Epistle, but many things unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition seek no farther.
John Chrysostom – We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at that time: it was no object with them to be writers of books: in fact, there are many things which have been delivered by unwritten tradition. Now while all that is contained in this Book is worthy of admiration, so is especially the way the Apostles have of coming down to the wants of their hearers: a condescension suggested by the Spirit who has so ordered it, that the subject on which they chiefly dwell is that pertains to Christ as man. For so it is, that while they discourse so much about Christ, they have spoke little concerning His Godhead: it was mostly of the manhood that they discoursed, and of the Passion, and the Resurrection, and the Ascension.
John Chrysostom – Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful mysteries.
Vincent of Lerins [d. circa 450] – Here perhaps, someone may ask: Since the canon of the Scripture is complete and more than sufficient in itself, why is it necessary to add to it the authority of ecclesiastical interpretation? As a matter of fact, [we must answer] Holy Scripture, because of its depth, is not universally accepted in one and the same sense. The same text is interpreted different by different people, so that one may almost gain the impression that it can yield as many different meanings as there are men. Novatian, for example, expounds a passage in one way; Sabellius, in another; Donatus, in another. Arius, and Eunomius, and Macedonius read it differently; so do Photinus, Apollinaris, and Priscillian; in another way, Jovian, Pelagius, and Caelestius; finally still another way, Nestorius. Thus, because of the great distortions caused by various errors, it is, indeed, necessary that the trend of the interpretation of the prophetic and apostolic writings be directed in accordance with the rule of the ecclesiastical and Catholic meaning.
Theodoret of Cyrus – This teaching has been handed down to us not only by the Apostles and prophets but also by those who have interpreted their writings, Ignatius, Eustathius, Athanasius, Basil, Gregory…and other lights of the world and before them, by the holy Fathers gathered at Nicea whose confession of faith we have kept intact, as the inheritance from a Father, while those who dare to violate their teachings, we call corrupt and enemies of truth.
Council of Constantinople II – We confess that (we) hold and declare the faith given from the beginning by the great God and our Savior Jesus Christ to the Holy Apostles, and preached by them in the whole world; which the sacred Fathers confessed and explained, and handed down to the holy churches, and especially (those fathers) who assembled in the four sacred Synods, whom we follow and accept through all things and in all things…judging as at odds with piety all things, indeed, which are not in accord with what has been defined as right faith by the same four holy Councils, we condemn and anathematize.
John of Damascus – So, then in expectation of His coming we worship toward the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten.
John of Damascus – Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: “Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or epistle” And to the Corinthians he writes, “Now I praise your brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you.’
John of Damascus – He who does not believe according to the tradition of the Catholic Church is an unbeliever.
Council of Nicea II – If anyone rejects all ecclesiastical tradition either written or not written…let him be anathema.