The Church Fathers: Scripture & Tradition

 The Deposit of Faith

Now I praise you, brethren, that you remember me in all things
and keep the traditions just as I delivered them to you.
1 Corinthians 11, 2 

Since we heard of your faith in Christ Jesus and of your love for all the saints; because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel, which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth.
Colossians 1, 4-6

Therefore, brethren, stand fast and hold the traditions you were taught,
whether by word or our epistle.
2 Thessalonians 2, 15

My explications of the Patristic texts

Irenaeus of Lyons (A.D. 180-89)
Against Heresies, 5,20:2

“Those, therefore, who desert the preaching of the Church, call in question the knowledge of the
holy presbyters, not considering how much greater consequence is a religious man, even in a
private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and
those who imagine that they have hit upon something more beyond the truth, so that by
following those things already mentioned, proceeding on their way variously, in harmoniously,
and foolishly, not always keeping to the same opinions about the same things, as blind men are
led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever
seeking and never finding out the truth. It behooves us, therefore, to avoid their doctrines and
take careful heed lest we suffer any injury from them; but to flee to the Church, be brought up in
her bosom, and be nourished with the Lord’s Scriptures.”

The text reflects the teachings of Irenaeus of Lyons, an early Church Father known for defending orthodox Christianity against heresies. In this passage, he emphasizes the dangerous nature of heretical beliefs and the importance of adhering to the teachings of the Church.

Irenaeus asserts that those who abandon the preaching of the Church undermine the wisdom and knowledge of its holy leaders, referred to as presbyters. The implication is that the Church has a divinely inspired authority that should not be questioned by individuals, particularly those who are untrained or misguided.

He contrasts the worth of a devout believer, even in a seemingly lesser position, with that of a "blasphemous and impudent sophist," who is more concerned with argumentation and intellectual pride than with true faith. This highlights the idea that spiritual knowledge and piety surpass mere intellectual pursuits, especially when they lead away from truth.

Irenaeus characterizes heretics as individuals who believe they have discovered deeper truths but are, in fact, straying from the core tenets of Christianity. Their inconsistent and misguided beliefs lead them to a form of ignorance—described metaphorically as falling into a "ditch." This illustrates the perils of philosophical speculation without a solid foundation in revealed truth.

The passage concludes with a strong admonition to avoid heretical doctrines. Irenaeus encourages believers to seek sanctuary in the teachings of the Church, which are rooted in the Scriptures. He underscores the necessity of nurturing one's faith within the Church, presenting it as a protective and life-giving environment.

Overall, Irenaeus’s message serves as a reminder of the importance of orthodoxy, the risks associated with straying from established teachings, and the vital role of the Church in guiding believers toward the truth. He advocates for adherence to the community of faith and its scriptural foundations as a safeguard against the dangers posed by heretical teachings.

Clement of Alexandria (A.D. 202)
Stromata 7:16

“For those who are slothful and have it in their power to provide themselves with proper proofs
for the divine Scriptures from the Scriptures themselves, select only what contributes to their own
pleasures. And those craving glory who voluntarily evade, by arguments of a diverse sort, the
things delivered by the blessed apostles and teachers, which are wedded to inspired words;
opposing the divine tradition by human teachings, to establish the heresy.”

This text, attributed to Clement of Alexandria, critiques certain behaviors and attitudes toward the interpretation of religious texts.

Clement begins by addressing those who are slothful, implying that there are individuals who have the ability to engage deeply with the divine Scriptures but choose not to do so. Instead, they selectively pick passages that align with their own desires and pleasures. This highlights a failure to fully engage with the Scriptures, showing a preference for a superficial understanding that caters to personal whims rather than a genuine exploration of faith.

The author then shifts to a group described as those who “crave glory.” These individuals are portrayed as intentionally avoiding the teachings of the apostles and recognized spiritual leaders. This evasion is linked to their desire for personal recognition or status, leading them to manipulate arguments to suit their preferences.

Clement contrasts the “divine tradition” conveyed by the apostles with “human teachings.” He suggests that there is a sacred tradition rooted in divine inspiration that should guide believers. In contrast, he critiques those who substitute this tradition with their own ideologies or interpretations, thus forming heresy. The term “heresy” indicates a significant departure from orthodox beliefs, suggesting that such deviations can be dangerous to faith.

Implicit in Clement’s argument is a call for faithfulness to the teachings of the apostles and the inspired Scriptures. He underscores the importance of adhering to traditional interpretations and teachings that have been passed down through generations rather than creating a custom version of beliefs that satisfy personal inclinations.

In essence, Clement of Alexandria’s text serves as a warning against a selective and self-serving approach to the Scriptures, urging for a commitment to the foundational teachings of Christianity as handed down through inspired tradition.

Origen of Alexandria (A.D. 230)
First Principles, 4,1:9

“Now the cause, in all the points previously enumerated, of the false opinions, and of the impious
statements or ignorant assertions about God, appears to be nothing else than the not
understanding the Scripture according to its spiritual meaning, but the interpretation of it
agreeably to the mere letter. And therefore, to those who believe that the sacred books are not the
compositions of men, but that they were composed by inspiration of the Holy Spirit, agreeably to
the will of the Father of all things through Jesus Christ, and that they have come down to us, we
must point out the ways (of interpreting them) which appear (correct) to us, who cling to the
standard of the heavenly Church of Jesus Christ according to the succession of the apostles.”

Origen, an early Christian theologian and scholar, is known for his extensive work on the interpretation of Scripture. In the text provided, the emphasis is on the importance of understanding the Scriptures beyond their literal meaning. Origen argues that many misconceptions about God arise from a superficial interpretation of the sacred texts, which fail to capture the deeper spiritual truths they convey.

He asserts that true interpretation comes from recognizing the divine inspiration behind these texts, believing they are not merely human writings but are guided by the Holy Spirit. This perspective aligns with the teachings of the Church, which has preserved the understanding and interpretation of Scripture through apostolic succession.

In this context, Origen encourages readers to adopt methods of interpretation that go beyond the surface, engaging with the spiritual and theological dimensions of the Scriptures. This involves a careful and respectful approach to understanding the texts in the light of faith and the teachings of the Church, ensuring that one's beliefs about God are rooted in a comprehensive understanding of divine revelation.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 5:12

“But in learning the Faith and in professing it, acquire and keep that only, which is now delivered
to you by the Church and has been built up strongly out of all the Scriptures. Since all cannot read
the Scriptures, some are hindered as to their knowledge by want of learning, and others by a
want of leisure, so that the soul may not perish from ignorance, we comprise the doctrine of the
Faith in a few lines… So, for the present, listen while I simply say the Creed and commit it to
memory, but at the proper season, expect the confirmation of each part of the contents from the
Holy Scripture. The articles of the Faith were not composed as they seemed good to men, but the
most important points collected out of all the Scripture make up one complete teaching of the
Faith. Just as the mustard seed in one small grain contains many branches, this Faith has
embraced in a few words all the knowledge of godliness in the Old and New Testaments. Take
heed then, brethren, and hold the traditions you now receive fast, and write them on the table of
your heart.”

Cyril's text emphasizes the importance of embracing and preserving the teachings of the Faith as handed down by the Church.

The Bishop of Jerusalem highlights the necessity of obtaining a clear understanding of the Faith as it has been articulated by the Church. This encourages followers to seek knowledge that is consistent with the teachings passed down through generations. He acknowledges that not everyone is able to read or interpret the Scriptures directly due to varying levels of education or time constraints. This highlights a key pastoral concern: that ignorance of the Faith can lead to spiritual peril.

To address the need for clarity and memorization, Cyril proposes encapsulating the doctrine of the Faith into a brief summary—namely, the Creed. By doing so, believers are provided with a tool for remembrance and articulation of their beliefs. He stresses that the articles of faith are not arbitrary but are derived from Scripture, affirming the idea that these teachings are deeply rooted in the biblical tradition. The author invites believers to anticipate further exploration and verification of these beliefs through biblical references.

The metaphor of the mustard seed illustrates the profound nature of the Faith, demonstrating how a simple set of beliefs can encompass the vast and rich theological truths found in both the Old and New Testaments. Finally, he urges the faithful to hold fast to these teachings and internalize them ("write them on the table of your heart"). This suggests a deep-seated commitment to living out these beliefs in one’s life.

In short, Cyril’s text serves as a guide for believers to understand, memorize, and internalize the core tenets of the Faith while recognizing their origins in Scripture and the teachings of the Church.

Ephraem of Syria (ante A.D. 373)
Adv. Haeres

“While (the sects) mutually refute and condemn each other, it has happened to the truth as to
Gideon; that is, while they fight against each other and fall under wounds mutually inflicted,
they crown her. All the heretics acknowledge that there is a true Scripture. Had they all falsely
believed that none existed, someone might reply that such Scripture was unknown to them. But
now they have taken away the force of such a plea because they have mutilated the Scriptures.
For they have corrupted the sacred copies and words which ought to have but one interpretation,
they have wrested to strange significations. Whilst, when one of them attempts this and cuts off
a member of his own body, the rest demand and claim back the severed limb…It is the church
which perfect truth perfects. The church of believers is great, and its bosom most ample; it
embraces the fulness (or, the whole) of the two Testaments.”

Ephraem's text reflects on the dynamics of disagreement and conflict among different groups, suggesting that these tensions can inadvertently highlight the truth. Drawing a parallel to Gideon's story, it implies that even within discord, there is a recognition of a singular truth—specifically, the true Scripture.

The author emphasizes that a universal acknowledgment of the existence of Scripture serves as a foundational point for discussion. He suggests that those who stray from the original texts are not entirely without knowledge; rather, they choose to distort sacred words, which should carry a unified message. This distortion is likened to a dismemberment, suggesting that when parts of the truth are lost or altered, the whole community naturally seeks to recover them.

Furthermore, Ephraem posits that the church, as a collective of dedicated believers, plays a crucial role in preserving and unveiling this truth. This community is depicted as vibrant and inclusive, cherishing both the Old and New Testaments. The journey toward understanding is portrayed as a collaborative exploration that values every fragment of knowledge.

In essence, Ephraem's text advocates for a shared pursuit of truth within a diverse community, emphasizing the importance of integrity in the interpretation of sacred texts.

Gregory of Nyssa (A.D. 384)
Against Eunomius, 4:6

“Seeing, I say, that the Church teaches this in plain language, that the Only-begotten is
essentially God, very God of the essence of the very God, how ought one who opposes her
decisions to overthrow the preconceived opinion… And let no one interrupt me by saying that
what we confess should also be confirmed by constructive reasoning, for it is enough for proof of
our statement that the tradition has come down to us from our Fathers, handled on, like some
inheritance, by succession from the apostles and the saints who came after them.”

The text from Gregory of Nyssa addresses the foundational beliefs of the Christian faith, particularly regarding the nature of the Only-begotten Son, who is understood to be Jesus Christ. Gregory insists on the clarity and authority of the Church's teachings, emphasizing that the Only-begotten is "essentially God" and "very God," highlighting the foundational belief in Christ's divinity.

The author argues that those who oppose the Church's decisions must be prepared to challenge deeply held traditions that have been passed down from the apostles and the saints. He implies that any objections to the established beliefs are not merely intellectual exercises but challenge the continuity of faith that has been preserved through generations.

Furthermore, Gregory presents the idea that faith, particularly in the context of tradition, does not solely rely on human reasoning or philosophical arguments. While reasoning has its place, he stresses that the acknowledgment of these beliefs is rooted in the historical and communal transmission of faith—an "inheritance" passed down through the Church. This perspective underscores the importance of tradition in Christianity, suggesting that the continuity of teachings from the early Church is itself a form of validation for those beliefs.

Overall, Gregory of Nyssa defends the Church’s teachings on the divinity of Christ, asserting that adherence to tradition is crucial for understanding and accepting these theological principles.

Augustine of Hippo (A.D. 397)
On Christian Doctrine, 3,2:2

“But when proper words make Scripture ambiguous, we must see in the first place that there is
nothing wrong in our punctuation or pronunciation. Accordingly, if, when attention is given to the
passage, it shall appear to be uncertain in what way it ought to be punctuated or pronounced, let
the reader consult the rule of faith which he has gathered from the plainer passages of Scripture
and from the authority of the Church, and of which I treated at sufficient length when I was
speaking in the first book about things.”

In this passage, Augustine addresses the complexities that can arise in interpreting Scripture, particularly when the wording leads to ambiguity.

The author underscores the necessity for clear communication when dealing with sacred texts. The first step in resolving ambiguity is to ensure that the problems don't stem from improper punctuation or pronunciation. This suggests that the way Scripture is written and read plays a crucial role in understanding its meaning.

If ambiguity persists even after careful examination, Augustine advises readers to turn to the Church or "rule of faith." This rule is derived from clearer passages of Scripture, which serve as a guide for interpretation. By anchoring understanding in more explicit texts, readers can navigate complex or ambiguous passages with greater confidence.

Augustine highlights the authority of the Church as a crucial aspect of interpreting Scripture. He implies that the Church is a recognized institution that can provide guidance and clarity in matters of faith and doctrine, suggesting that individual interpretations should align with the broader teachings of the Church.

The reference to his first book indicates that Augustine has previously elaborated on these issues. This shows that his thoughts on interpretation are part of a larger discourse on Scripture and that he values consistent and reasoned approaches to understanding religious texts.

Overall, the text advocates for a systematic approach to understanding Scripture, where ambiguity should be resolved by referring back to established beliefs and clearer teachings.

John Chrysostom (A.D. 404)
Homily on 2nd Thessalonians, 4:2

“‘So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word or
by Epistle of ours.’ Hence, it is manifest that they did not deliver all things by Epistle, but many
things were also unwritten, and in like manner, both the one and the other are worthy of credit.
Therefore, let us think the tradition of the Church is also worthy of credit. It is a tradition; seek no
farther.”

In this text attributed to John Chrysostom, the emphasis is on the importance of holding firmly to the traditions of the Christian faith. Chrysostom suggests that the teachings and doctrines of the Church are conveyed through two primary means: oral communication and written letters. He highlights that both methods of transmission are reliable and trustworthy.

The mention of "traditions" signifies more than mere historical practices; it points to the foundational beliefs and teachings that have been passed down through generations. Chrysostom asserts that these traditions are essential and should be regarded with the same credibility as the written word. His assertion reflects a broader understanding in early Christianity that the oral tradition held a vital role alongside scripture.

Furthermore, Chrysostom's exhortation to "stand firm" conveys a call to resilience in faith, encouraging believers not to waver in their commitment to these traditions. The phrase "there is no need to search further" suggests that the truth found in the established traditions is sufficient for guiding believers in their spiritual journey.

Overall, this text reinforces the significance of tradition in the Christian faith, advocating for a balanced view that values both oral and written teachings as essential to understanding and living out the Christian message.

Vincent of Lerins (A.D. 434)
Commonitory of the Antiquity and Universality of the Catholic Faith, 70

“But it will be said, If the words, the sentiments, the promises of Scripture, are appealed to by the
Devil and his disciples, of whom some are false apostles, some false prophets and false teachers,
and all without exception heretics, what are Catholics and the sons of Mother Church to do? How
are they to distinguish truth from falsehood in the sacred Scriptures? They must be very careful to
pursue that course which, in the beginning of this Commonitory, we said that holy and learned
men had commended to us; that is to say, they must interpret the sacred Canon according to the
traditions of the Universal Church and in keeping with the rules of Catholic doctrine, in which
Catholic and Universal Church, moreover, they must follow universality, antiquity, consent.”

Vincent of Lerin's text addresses the challenges posed by heretical interpretations of Scripture that may arise from the Devil and his followers, including false apostles, prophets, and teachers (Priscillian, Paul of Samosata, and Jovinian). He emphasizes the necessity for Catholics to navigate these challenges by adhering to the established traditions of the Universal Church.

At the core of Vincent's argument is the idea that Scripture must be interpreted in a way that is consistent with the teachings and traditions of the Church. This principle suggests that a true interpretation of Scripture is one that is accepted and practiced by the Church as a whole, transcending individual or localized beliefs. It emphasizes the importance of a communal understanding of faith. He outlines three key principles that should guide this interpretation: universality, antiquity, and consent. 

Vincent argues that the interpretations and teachings that have withstood the test of time should be prioritized. This means looking back at the early Church Fathers and the historical context of the Church's teachings to ensure that beliefs are rooted in the foundational aspects of Christianity. The principle of consent highlights the need for a broad agreement among theologians, clergy, and the faithful regarding the interpretation of Scripture. Consensus within the Church serves as a safeguard against the distortions presented by heretics.

In essence, Vincent of Lerin stresses the importance of seeking truth through the lens of established Catholic doctrine and tradition, providing a framework for Catholics to discern genuine teachings from falsehoods found in Scripture. His work serves as a reminder to adhere to the shared beliefs of the Church in order to maintain doctrinal purity amidst the myriad of interpretations that exist.

“I have yet many things to say to you, but you cannot bear them now.
When the Spirit of truth comes, he will guide you into all the truth;
for he will not speak on his own authority, but whatever he hears he will speak,
and he will declare to you the things that are to come.”
John 16, 12-13

Pax vobiscum