Authority - Scripture, Apostolic Tradition - Magisterium

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Authority - Scripture, Apostolic Tradition - Magisterium
Magesterial Quotes
Catechism of the Catholic Church
The Catechism of the Catholic Church, which I approved 25 June last and the publication of which I today order by
virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined
by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium. I declare it to be a sure norm for teaching
the faith and thus a valid and legitimate instrument for ecclesial communion. May it serve the renewal to which the
Holy Spirit ceaselessly calls the Church of God, the Body of Christ, on her pilgrimage to the undiminished light of the
Kingdom!Read More
I. THE APOSTOLIC TRADITIONRead More
77 "In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their
successors. They gave them their own position of teaching authority." (see note 35) Indeed, "the apostolic preaching,
which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until
the end of time." (see note 36)Read More
78 This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred
Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life and worship, perpetuates
and transmits to every generation all that she herself is, all that she believes." (see note 37) "The sayings of the holy
Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice
and life of the Church, in her belief and her prayer." (see note 38)Read More
79 The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the
Church: "God, who spoke in the past, continues to converse with the Spouse of his beloved Son. And the Holy Spirit,
through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to
the full truth, and makes the Word of Christ dwell in them in all its richness." (see note 39)Read More
II. THE RELATIONSHIP BETWEEN TRADITION AND SACRED SCRIPTURERead More
One common source. . .Read More
80 "Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For
both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and
move towards the same goal." (see note 40) Each of them makes present and fruitful in the Church the mystery of
Christ, who promised to remain with his own "always, to the close of the age". (see note 41)Read More
. . . two distinct modes of transmissionRead More
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit." (see note
42) "And [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ
the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth,
they may faithfully preserve, expound and spread it abroad by their preaching." (see note 43)Read More
82 As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, "does not derive her
certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and
honored with equal sentiments of devotion and reverence." (see note 44)Read More
Apostolic Tradition and ecclesial traditionsRead More
83 The Tradition here in question comes from the apostles and hands on what they received from Jesus' teaching and
example and what they learned from the Holy Spirit. The first generation of Christians did not yet have a written New
Testament, and the New Testament itself demonstrates the process of living Tradition. Tradition is to be distinguished
from the various theological, disciplinary, liturgical or devotional traditions, born in the local churches over time. These
are the particular forms, adapted to different places and times, in which the great Tradition is expressed. In the light
of Tradition, these traditions can be retained, modified or even abandoned under the guidance of the Church's
Magisterium.Read More
III. THE INTERPRETATION OF THE HERITAGE OF FAITHRead More
The heritage of faith entrusted to the whole of the ChurchRead More
84 The apostles entrusted the "Sacred deposit" of the faith (the depositum fidei), (see note 45) contained in Sacred
Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage] the entire holy people, united to its
pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the
prayers. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable
harmony between the bishops and the faithful." (see note 46)Read More
The Magisterium of the ChurchRead More
85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of
Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised
in the name of Jesus Christ." (see note 47) This means that the task of interpretation has been entrusted to the
bishops in communion with the successor of Peter, the Bishop of Rome.Read More
86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed
on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with
dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single
deposit of faith." (see note 48)Read More
87 Mindful of Christ's words to his apostles: "He who hears you, hears me", (see note 49) the faithful receive with
docility the teachings and directives that their pastors give them in different forms.Read More
The dogmas of the faithRead More
88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas,
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that is, when it proposes, in a form obliging the Christian people to an irrevocable adherence of faith, truths contained
in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with
these.Read More
89 There is an organic connection between our spiritual life and the dogmas. Dogmas are lights along the path of faith;
they illuminate it and make it secure. Conversely, if our life is upright, our intellect and heart will be open to welcome
the light shed by the dogmas of faith. (see note 50)Read More
120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the
sacred books. (see note 90) This complete list is called the canon of Scripture. It includes 46 books for the Old
Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New. (see note 91) The Old Testament:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2
Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the
Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel,
Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The
New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St.
Paul to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2
Timothy, Titus, Philemon, the Letter to the Hebrews, the Letters of James, 1 and 2 Peter, 1, 2 and 3 John, and Jude,
and Revelation (the Apocalypse).Read More
126 We can distinguish three stages in the formation of the Gospels: 1. The life and teaching of Jesus. The Church
holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son
of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken
up." (see note 99) 2. The oral tradition. "For, after the ascension of the Lord, the apostles handed on to their hearers
what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ
and enlightened by the Spirit of truth, now enjoyed." (see note 100) 3. The written Gospels. "The sacred authors, in
writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in
written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining
the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus." (see note
101)Read More
128 The Church, as early as apostolic times, (see note 104) and then constantly in her Tradition, has illuminated the
unity of the divine plan in the two Testaments through typology, which discerns in God's works of the Old Covenant
prefigurations of what he accomplished in the fullness of time in the person of his incarnate Son.Read More
191 "These three parts are distinct although connected with one another. According to a comparison often used by the
Fathers, we call them articles. Indeed, just as in our bodily members there are certain articulations which distinguish
and separate them, so too in this profession of faith, the name articles has justly and rightly been given to the truths
we must believe particularly and distinctly." (see note 6) In accordance with an ancient tradition, already attested to
by St. Ambrose, it is also customary to reckon the articles of the Creed as twelve, thus symbolizing the fullness of the
apostolic faith by the number of the apostles. (see note 7)Read More
242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son
is "consubstantial" with the Father, that is, one only God with him. (see note 66) The second ecumenical council, held
at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed "the only-begotten
Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made,
consubstantial with the Father". (see note 67)Read More
639 The mystery of Christ's resurrection is a real event, with manifestations that were historically verified, as the New
Testament bears witness. In about A.D. 56 St. Paul could already write to the Corinthians: "I delivered to you as of
first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was
buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to
the Twelve. . ." (see note 491) The Apostle speaks here of the living tradition of the Resurrection which he had learned
after his conversion at the gates of Damascus. (see note 492)Read More
688 The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the
Holy Spirit: - in the Scriptures he inspired; - in the Tradition, to which the Church Fathers are always timely witnesses;
- in the Church's Magisterium, which he assists; - in the sacramental liturgy, through its words and symbols, in which
the Holy Spirit puts us into communion with Christ; - in prayer, wherein he intercedes for us; - in the charisms and
ministries by which the Church is built up; - in the signs of apostolic and missionary life; - in the witness of saints
through whom he manifests his holiness and continues the work of salvation.Read More
814 From the beginning, this one Church has been marked by a great diversity which comes from both the variety of
God's gifts and the diversity of those who receive them. Within the unity of the People of God, a multiplicity of peoples
and cultures is gathered together. Among the Church's members, there are different gifts, offices, conditions, and
ways of life. "Holding a rightful place in the communion of the Church there are also particular Churches that retain
their own traditions." (see note 263) The great richness of such diversity is not opposed to the Church's unity. Yet sin
and the burden of its consequences constantly threaten the gift of unity. And so the Apostle has to exhort Christians to
"maintain the unity of the Spirit in the bond of peace." (see note 264)Read More
1114 "Adhering to the teaching of the Holy Scriptures, to the apostolic traditions, and to the consensus . . . of the
Fathers," we profess that "the sacraments of the new law were . . . all instituted by Jesus Christ our Lord." (see note
31)Read More
1124 The Church's faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates
the sacraments, she confesses the faith received from the apostles - whence the ancient saying: lex orandi, lex
credendi (or: legem credendi lex statuat supplicandi, according to Prosper of Aquitaine [5th cent.]). (see note 45) The
law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and
living Tradition. (see note 46)Read More
1166 "By a tradition handed down from the apostles which took its origin from the very day of Christ's Resurrection,
the Church celebrates the Paschal mystery every seventh day, which day is appropriately called the Lord's Day or
Sunday." (see note 36) The day of Christ's Resurrection is both the first day of the week, the memorial of the first day
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of creation, and the "eighth day," on which Christ after his "rest" on the great sabbath inaugurates the "day that the
Lord has made," the "day that knows no evening." (see note 37) The Lord's Supper is its center, for there the whole
community of the faithful encounters the risen Lord who invites them to his banquet: (see note 38) The Lord's day, the
day of Resurrection, the day of Christians, is our day. It is called the Lord's day because on it the Lord rose victorious
to the Father. If pagans call it the "day of the sun," we willingly agree, for today the light of the world is raised, today
is revealed the sun of justice with healing in his rays. (see note 39)Read More
1209 The criterion that assures unity amid the diversity of liturgical traditions is fidelity to apostolic Tradition, i.e., the
communion in the faith and the sacraments received from the apostles, a communion that is both signified and
guaranteed by apostolic succession.Read More
1252 The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this
practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when
whole "households" received baptism, infants may also have been baptized. (see note 53)Read More
1288 "From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of
hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the
doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The
imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which
in a certain way perpetuates the grace of Pentecost in the Church." (see note 99)Read More
1510 However, the apostolic Church has its own rite for the sick, attested to by St. James: "Is any among you sick?
Let him call for the elders [presbyters] of the Church and let them pray over him, anointing him with oil in the name of
the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins,
he will be forgiven." (see note 123) Tradition has recognized in this rite one of the seven sacraments. (see note 124)
Read More
1555 "Amongst those various offices which have been exercised in the Church from the earliest times the chief place,
according to the witness of tradition, is held by the function of those who, through their appointment to the dignity and
responsibility of bishop, and in virtue consequently of the unbroken succession going back to the beginning, are
regarded as transmitters of the apostolic line." (see note 34)Read More
1574 As in all the sacraments additional rites surround the celebration. Varying greatly among the different liturgical
traditions, these rites have in common the expression of the multiple aspects of sacramental grace. Thus in the Latin
Church, the initial rites - presentation and election of the ordinand, instruction by the bishop, examination of the
candidate, litany of the saints - attest that the choice of the candidate is made in keeping with the practice of the
Church and prepare for the solemn act of consecration, after which several rites symbolically express and complete the
mystery accomplished: for bishop and priest, an anointing with holy chrism, a sign of the special anointing of the Holy
Spirit who makes their ministry fruitful; giving the book of the Gospels, the ring, the miter, and the crosier to the
bishop as the sign of his apostolic mission to proclaim the Word of God, of his fidelity to the Church, the bride of
Christ, and his office as shepherd of the Lord's flock; presentation to the priest of the paten and chalice, "the offering
of the holy people" which he is called to present to God; giving the book of the Gospels to the deacon who has just
received the mission to proclaim the Gospel of Christ.Read More
2105 The duty of offering God genuine worship concerns man both individually and socially. This is "the traditional
Catholic teaching on the moral duty of individuals and societies toward the true religion and the one Church of
Christ." (see note 30) By constantly evangelizing men, the Church works toward enabling them "to infuse the Christian
spirit into the mentality and mores, laws and structures of the communities in which [they] live." (see note 31) The
social duty of Christians is to respect and awaken in each man the love of the true and the good. It requires them to
make known the worship of the one true religion which subsists in the Catholic and apostolic Church. (see note 32)
Christians are called to be the light of the world. Thus, the Church shows forth the kingship of Christ over all creation
and in particular over human societies. (see note 33)Read More
2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life. "Sunday is the day
on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy
day of obligation in the universal Church." (see note 110) "Also to be observed are the day of the Nativity of Our Lord
Jesus Christ, the Epiphany, the Ascension of Christ, the feast of the Body and Blood of Christi, the feast of Mary the
Mother of God, her Immaculate Conception, her Assumption, the feast of Saint Joseph, the feast of the Apostles Saints
Peter and Paul, and the feast of All Saints." (see note 111)Read More
2178 This practice of the Christian assembly dates from the beginnings of the apostolic age. (see note 112) The Letter
to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one
another." (see note 113) Tradition preserves the memory of an ever-timely exhortation: Come to Church early,
approach the Lord, and confess your sins, repent in prayer. . . . Be present at the sacred and divine liturgy, conclude
its prayer and do not leave before the dismissal. . . . We have often said: "This day is given to you for prayer and rest.
This is the day that the Lord has made, let us rejoice and be glad in it." (see note 114)Read More
2625 In the first place these are prayers that the faithful hear and read in the Scriptures, but also that they make their
own - especially those of the Psalms, in view of their fulfillment in Christ. (see note 96) The Holy Spirit, who thus
keeps the memory of Christ alive in his Church at prayer, also leads her toward the fullness of truth and inspires new
formulations expressing the unfathomable mystery of Christ at work in his Church's life, sacraments, and mission.
These formulations are developed in the great liturgical and spiritual traditions. The forms of prayer revealed in the
apostolic and canonical Scriptures remain normative for Christian prayer.Read More
2663 In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural
context, a language for prayer: words, melodies, gestures, iconography. The Magisterium of the Church (see note 15)
has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and
catechists to explain their meaning, always in relation to Jesus Christ.Read More
2760 Very early on, liturgical usage concluded the Lord's Prayer with a doxology. In the Didache, we find, "For yours
are the power and the glory for ever." (see note 4) The Apostolic Constitutions add to the beginning: "the kingdom,"
and this is the formula retained to our day in ecumenical prayer. (see note 5) The Byzantine tradition adds after "the
glory" the words "Father, Son, and Holy Spirit." The Roman Missal develops the last petition in the explicit perspective
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of "awaiting our blessed hope" and of the Second Coming of our Lord Jesus Christ. (see note 6) Then comes the
assembly's acclamation or the repetition of the doxology from the Apostolic Constitutions.Read More
2768 According to the apostolic tradition, the Lord's Prayer is essentially rooted in liturgical prayer: [The Lord] teaches
us to make prayer in common for all our brethren. For he did not say "my Father" who art in heaven, but "our" Father,
offering petitions for the common body. (see note 19) In all the liturgical traditions, the Lord's Prayer is an integral
part of the major hours of the Divine Office. In the three sacraments of Christian initiation its ecclesial character is
especially in evidence:Read More
Supporting Bible Passages

Genesis Chapter 17
14: Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has
broken my covenant."Read More
Exodus Chapter 28
30: And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be upon Aaron's
heart, when he goes in before the LORD; thus Aaron shall bear the judgment of the people of Israel upon his heart
before the LORD continually.Read More
Numbers Chapter 11
27: And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." 28: And Joshua the son of
Nun, the minister of Moses, one of his chosen men, said, "My lord Moses, forbid them." 29: But Moses said to him,
"Are you jealous for my sake? Would that all the LORD's people were prophets, that the LORD would put his spirit
upon them!"Read More
Deuteronomy Chapter 17
8: "If any case arises requiring decision between one kind of homicide and another, one kind of legal right and
another, or one kind of assault and another, any case within your towns which is too difficult for you, then you shall
arise and go up to the place which the LORD your God will choose, 9: and coming to the Levitical priests, and to the
judge who is in office in those days, you shall consult them, and they shall declare to you the decision. 10: Then you
shall do according to what they declare to you from that place which the LORD will choose; and you shall be careful to
do according to all that they direct you; 11: according to the instructions which they give you, and according to the
decision which they pronounce to you, you shall do; you shall not turn aside from the verdict which they declare to
you, either to the right hand or to the left. 12: The man who acts presumptuously, by not obeying the priest who
stands to minister there before the LORD your God, or the judge, that man shall die; so you shall purge the evil from
Israel.Read More
Deuteronomy Chapter 19
15: "A single witness shall not prevail against a man for any crime or for any wrong in connection with any offense
that he has committed; only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained.Read
More
2 Chronicles Chapter 19
6: and said to the judges, "Consider what you do, for you judge not for man but for the LORD; he is with you in giving
judgment. 7: Now then, let the fear of the LORD be upon you; take heed what you do, for there is no perversion of
justice with the LORD our God, or partiality, or taking bribes." 8: Moreover in Jerusalem Jehosh'aphat appointed
certain Levites and priests and heads of families of Israel, to give judgment for the LORD and to decide disputed cases.
They had their seat at Jerusalem. 9: And he charged them: "Thus you shall do in the fear of the LORD, in faithfulness,
and with your whole heart: 10: whenever a case comes to you from your brethren who live in their cities, concerning
bloodshed, law or commandment, statutes or ordinances, then you shall instruct them, that they may not incur guilt
before the LORD and wrath may not come upon you and your brethren. Thus you shall do, and you will not incur
guilt.Read More
Isaiah Chapter 59
21: "And as for me, this is my covenant with them, says the LORD: my spirit which is upon you, and my words which I
have put in your mouth, shall not depart out of your mouth, or out of the mouth of your children, or out of the mouth
of your children's children, says the LORD, from this time forth and for evermore."Read More
Jeremiah Chapter 23
1: "Woe to the shepherds who destroy and scatter the sheep of my pasture!" says the LORD. 2: Therefore thus says
the LORD, the God of Israel, concerning the shepherds who care for my people: "You have scattered my flock, and
have driven them away, and you have not attended to them. Behold, I will attend to you for your evil doings, says the
LORD. 3: Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring
them back to their fold, and they shall be fruitful and multiply. 4: I will set shepherds over them who will care for
them, and they shall fear no more, nor be dismayed, neither shall any be missing, says the LORD.Read More
Malachi Chapter 2
7: For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the
messenger of the LORD of hosts.Read More
Matthew Chapter 2
23: And he went and dwelt in a city called Nazareth, that what was spoken by the prophets might be fulfilled, "He shall
be called a Nazarene."Read More
Matthew Chapter 10
19: When they deliver you up, do not be anxious how you are to speak or what you are to say; for what you are to say
will be given to you in that hour; 20: for it is not you who speak, but the Spirit of your Father speaking through
you.Read More
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Matthew Chapter 23
1: Then said Jesus to the crowds and to his disciples,Read More
Luke Chapter 7
18: The disciples of John told him of all these things. 19: And John, calling to him two of his disciples, sent them to the
Lord, saying, "Are you he who is to come, or shall we look for another?" 20: And when the men had come to him, they
said, "John the Baptist has sent us to you, saying, `Are you he who is to come, or shall we look for another?'" 21: In
that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight. 22:
And he answered them, "Go and tell John what you have seen and heard: the blind receive their sight, the lame walk,
lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23: And
blessed is he who takes no offense at me."Read More
Luke Chapter 10
16: "He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent
me."Read More
Luke Chapter 24
13: That very day two of them were going to a village named Emma'us, about seven miles from Jerusalem, 14: and
talking with each other about all these things that had happened. 15: While they were talking and discussing together,
Jesus himself drew near and went with them. 16: But their eyes were kept from recognizing him. 17: And he said to
them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad.
18: Then one of them, named Cle'opas, answered him, "Are you the only visitor to Jerusalem who does not know the
things that have happened there in these days?" 19: And he said to them, "What things?" And they said to him,
"Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20: and
how our chief priests and rulers delivered him up to be condemned to death, and crucified him. 21: But we had hoped
that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since this happened. 22:
Moreover, some women of our company amazed us. They were at the tomb early in the morning 23: and did not find
his body; and they came back saying that they had even seen a vision of angels, who said that he was alive. 24: Some
of those who were with us went to the tomb, and found it just as the women had said; but him they did not see." 25:
And he said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! 26: Was it not
necessary that the Christ should suffer these things and enter into his glory?" 27: And beginning with Moses and all
the prophets, he interpreted to them in all the scriptures the things concerning himself. 28: So they drew near to the
village to which they were going. He appeared to be going further, 29: but they constrained him, saying, "Stay with
us, for it is toward evening and the day is now far spent." So he went in to stay with them. 30: When he was at table
with them, he took the bread and blessed, and broke it, and gave it to them. 31: And their eyes were opened and they
recognized him; and he vanished out of their sight. 32: They said to each other, "Did not our hearts burn within us
while he talked to us on the road, while he opened to us the scriptures?" 33: And they rose that same hour and
returned to Jerusalem; and they found the eleven gathered together and those who were with them, 34: who said,
"The Lord has risen indeed, and has appeared to Simon!" 35: Then they told what had happened on the road, and how
he was known to them in the breaking of the bread.Read More
John Chapter 5
39: You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to
me; 40: yet you refuse to come to me that you may have life.Read More
John Chapter 8
17: In your law it is written that the testimony of two men is true;Read More
John Chapter 16
12: "I have yet many things to say to you, but you cannot bear them now. 13: 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.Read More
John Chapter 21
25: But there are also many other things which Jesus did; were every one of them to be written, I suppose that the
world itself could not contain the books that would be written.Read More
Acts Chapter 2
42: And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the
prayers.Read More
Acts Chapter 8
30: So Philip ran to him, and heard him reading Isaiah the prophet, and asked, "Do you understand what you are
reading?" 31: And he said, "How can I, unless some one guides me?" And he invited Philip to come up and sit with
him.Read More
30: So Philip ran to him, and heard him reading Isaiah the prophet, and asked, "Do you understand what you are
reading?" 31: And he said, "How can I, unless some one guides me?" And he invited Philip to come up and sit with
him.Read More
Acts Chapter 17
10: The brethren immediately sent Paul and Silas away by night to Beroe'a; and when they arrived they went into the
Jewish synagogue. 11: Now these Jews were more noble than those in Thessaloni'ca, for they received the word with
all eagerness, examining the scriptures daily to see if these things were so. 12: Many of them therefore believed, with
not a few Greek women of high standing as well as men.Read More
11: Now these Jews were more noble than those in Thessaloni'ca, for they received the word with all eagerness,
examining the scriptures daily to see if these things were so.Read More
Romans Chapter 6
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obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17: But thanks be to God,
that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you
were committed,Read More
Romans Chapter 10
14: But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom
they have never heard? And how are they to hear without a preacher? 15: And how can men preach unless they are
sent? As it is written, "How beautiful are the feet of those who preach good news!"Read More
17: So faith comes from what is heard, and what is heard comes by the preaching of Christ.Read More
1 Corinthians Chapter 2
7: But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. 8: None
of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.Read More
12: Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the
gifts bestowed on us by God. 13: And we impart this in words not taught by human wisdom but taught by the Spirit,
interpreting spiritual truths to those who possess the Spirit.Read More
12: Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the
gifts bestowed on us by God. 13: And we impart this in words not taught by human wisdom but taught by the Spirit,
interpreting spiritual truths to those who possess the Spirit.Read More
2: I commend you because you remember me in everything and maintain the traditions even as I have delivered them
to you.Read More
27: Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning
the body and blood of the Lord. 28: Let a man examine himself, and so eat of the bread and drink of the cup. 29: For
any one who eats and drinks without discerning the body eats and drinks judgment upon himself. 30: That is why
many of you are weak and ill, and some have died. 31: But if we judged ourselves truly, we should not be judged. 32:
But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world. 33:
So then, my brethren, when you come together to eat, wait for one another -- 34: if any one is hungry, let him eat at
home -- lest you come together to be condemned. About the other things I will give directions when I come.Read More
3: On the other hand, he who prophesies speaks to men for their upbuilding and encouragement and consolation.Read
More
11: Whether then it was I or they, so we preach and so you believed.Read More
1: This is the third time I am coming to you. Any charge must be sustained by the evidence of two or three
witnesses.Read More
Galatians Chapter 1
8: But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you,
let him be accursed.Read More
Ephesians Chapter 3
3: how the mystery was made known to me by revelation, as I have written briefly. 4: When you read this you can
perceive my insight into the mystery of Christ, 5: which was not made known to the sons of men in other generations
as it has now been revealed to his holy apostles and prophets by the Spirit; 6: that is, how the Gentiles are fellow
heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. 7: Of this gospel I
was made a minister according to the gift of God's grace which was given me by the working of his power. 8: To me,
though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of
Christ,Read More
3: how the mystery was made known to me by revelation, as I have written briefly.Read More
8: To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable
riches of Christ,Read More
10: that through the church the manifold wisdom of God might now be made known to the principalities and powers in
the heavenly places.Read More
Ephesians Chapter 4
11: And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers,
12: to equip the saints for the work of ministry, for building up the body of Christ, 13: until we all attain to the unity of
the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of
Christ; 14: so that we may no longer be children, tossed to and fro and carried about with every wind of doctrine, by
the cunning of men, by their craftiness in deceitful wiles. 15: Rather, speaking the truth in love, we are to grow up in
every way into him who is the head, into Christ, 16: from whom the whole body, joined and knit together by every
joint with which it is supplied, when each part is working properly, makes bodily growth and upbuilds itself in
love.Read More
1 Thessalonians Chapter 2
13: And we also thank God constantly for this, that when you received the word of God which you heard from us, you
accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.Read
More
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5: Do you not remember that when I was still with you I told you this? 6: And you know what is restraining him now
so that he may be revealed in his time. 7: For the mystery of lawlessness is already at work; only he who now
restrains it will do so until he is out of the way. 8: And then the lawless one will be revealed, and the Lord Jesus will
slay him with the breath of his mouth and destroy him by his appearing and his coming. 9: The coming of the lawless
one by the activity of Satan will be with all power and with pretended signs and wonders, 10: and with all wicked
deception for those who are to perish, because they refused to love the truth and so be saved. 11: Therefore God
sends upon them a strong delusion, to make them believe what is false, 12: so that all may be condemned who did
not believe the truth but had pleasure in unrighteousness. 13: But we are bound to give thanks to God always for you,
brethren beloved by the Lord, because God chose you from the beginning to be saved, through sanctification by the
Spirit and belief in the truth. 14: To this he called you through our gospel, so that you may obtain the glory of our Lord
Jesus Christ. 15: So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word
of mouth or by letter.Read More
5: Do you not remember that when I was still with you I told you this?Read More
6: Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is
living in idleness and not in accord with the tradition that you received from us.Read More
1 Timothy Chapter 3
15: if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living
God, the pillar and bulwark of the truth.Read More
2 Timothy Chapter 2
2: and what you have heard from me before many witnesses entrust to faithful men who will be able to teach others
also.Read More
2 Timothy Chapter 3
14: But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned
itRead More
14: But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it
15: and how from childhood you have been acquainted with the sacred writings which are able to instruct you for
salvation through faith in Christ Jesus. 16: All scripture is inspired by God and profitable for teaching, for reproof, for
correction, and for training in righteousness, 17: that the man of God may be complete, equipped for every good
work.Read More
Hebrews Chapter 13
17: Obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give
account. Let them do this joyfully, and not sadly, for that would be of no advantage to you.Read More
James Chapter 1
4: And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.Read More
2 Peter Chapter 1
20: First of all you must understand this, that no prophecy of scripture is a matter of one's own interpretation,Read
More
2 Peter Chapter 3
1: This is now the second letter that I have written to you, beloved, and in both of them I have aroused your sincere
mind by way of reminder; 2: that you should remember the predictions of the holy prophets and the commandment of
the Lord and Savior through your apostles. 3: First of all you must understand this, that scoffers will come in the last
days with scoffing, following their own passions 4: and saying, "Where is the promise of his coming? For ever since the
fathers fell asleep, all things have continued as they were from the beginning of creation." 5: They deliberately ignore
this fact, that by the word of God heavens existed long ago, and an earth formed out of water and by means of water,
6: through which the world that then existed was deluged with water and perished. 7: But by the same word the
heavens and earth that now exist have been stored up for fire, being kept until the day of judgment and destruction of
ungodly men. 8: But do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a
thousand years as one day. 9: The Lord is not slow about his promise as some count slowness, but is forbearing
toward you, not wishing that any should perish, but that all should reach repentance. 10: But the day of the Lord will
come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire,
and the earth and the works that are upon it will be burned up. 11: Since all these things are thus to be dissolved,
what sort of persons ought you to be in lives of holiness and godliness, 12: waiting for and hastening the coming of
the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! 13:
But according to his promise we wait for new heavens and a new earth in which righteousness dwells. 14: Therefore,
beloved, since you wait for these, be zealous to be found by him without spot or blemish, and at peace. 15: And count
the forbearance of our Lord as salvation. So also our beloved brother Paul wrote to you according to the wisdom given
him, 16: speaking of this as he does in all his letters. There are some things in them hard to understand, which the
ignorant and unstable twist to their own destruction, as they do the other scriptures.Read More
1: This is now the second letter that I have written to you, beloved, and in both of them I have aroused your sincere
mind by way of reminder; 2: that you should remember the predictions of the holy prophets and the commandment of
the Lord and Savior through your apostles.Read More
1 John Chapter 4
6: We are of God. Whoever knows God listens to us, and he who is not of God does not listen to us. By this we know
the spirit of truth and the spirit of error.Read More
3 John Chapter 1
13: I had much to write to you, but I would rather not write with pen and ink; 14: I hope to see you soon, and we will
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talk together face to face.Read More
Early Church Fathers

Papias [90-140 AD] Fragments
"Papias [A.D. 120], who is now mentioned by us, affirms that he received the sayings of the apostles from those who
accompanied them, and he, moreover, asserts that he heard in person Aristion and the presbyter John. Accordingly,
he mentions them frequently by name, and in his writings gives their traditions [concerning Jesus]. . . . [There are]
other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from
tradition" (fragment in Eusebius, Church History 3:39 [A.D. 312]).Read More
Irenaeus of Lyons [120-180 AD] Adversus Haereses (Book I, Chapter 10)
"As I said before, the Church, having received this preaching and this faith, although she is disseminated throughout
the whole world, yet guarded it, as if she occupied but one house. She likewise believes these things just as if she had
but one soul and one and the same heart; and harmoniously she proclaims them and teaches them and hands them
down, as if she possessed but one mouth. For, while the languages of the world are diverse, nevertheless, the
authority of the tradition is one and the same" (Against Heresies 1:10:2 [A.D. 189]).Read More
Irenaeus of Lyons [120-180 AD] Adversus Haereses (Book II, Chapter 9)
1. That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him,
and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out
heaven, and no other, as I shall show in the sequel of this work. For the present, however, that proof which is derived
from those who allege doctrines opposite to ours, is of itself sufficient -- all men, in fact, consenting to this truth: the
ancients on their part preserving with special care, from the tradition of the first-formed man, this persuasion, while
they celebrate the praises of one God, the Maker of heaven and earth; others, again, after them, being reminded of
this fact by the prophets of God, while the very heathen learned it from creation itself. For even creation reveals Him
who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it. The
Universal Church, moreover, through the whole world, has received this tradition from the apostles.Read More
1. That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him,
and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out
heaven, and no other, as I shall show in the sequel of this work. For the present, however, that proof which is derived
from those who allege doctrines opposite to ours, is of itself sufficient -- all men, in fact, consenting to this truth: the
ancients on their part preserving with special care, from the tradition of the first-formed man, this persuasion, while
they celebrate the praises of one God, the Maker of heaven and earth; others, again, after them, being reminded of
this fact by the prophets of God, while the very heathen learned it from creation itself. For even creation reveals Him
who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it. The
Universal Church, moreover, through the whole world, has received this tradition from the apostles.Read More
Irenaeus of Lyons [120-180 AD] Adversus Haereses (Book III, Chapter 1)
The apostles did not commence to preach the Gospel, or to place anything on record, until they were endowed with
the gifts and power of the Holy Spirit. They preached one God alone, maker of heaven and earth.Read More
2. These have all declared to us that there is one God, Creator of heaven and earth, announced by the law and the
prophets; and one Christ the Son of God. If any one do not agree to these truths, he despises the companions of the
Lord; nay more, he despises Christ Himself the Lord; yea, he despises the Father also, and stands self-condemned,
resisting and opposing his own salvation, as is the case with all heretics.Read More
The heretics follow neither Scripture nor TraditionRead More
2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by
means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser
not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For
[they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the
apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate
place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge
of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this,
therefore, that these men do now consent neither to Scripture nor to tradition.Read More
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3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to
escape at all points. Wherefore they must be opposed at all points, if perchance, by cutting off their retreat, we may
succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to
repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside
it.Read More
A refutation of the heretics, from the fact that, in the various churches, a perpetual succession of bishops was kept
upRead More
"It is possible, then, for everyone in every church, who may wish to know the truth, to contemplate the tradition of the
apostles which has been made known throughout the whole world. And we are in a position to enumerate those who
were instituted bishops by the apostles and their successors to our own times-men who neither knew nor taught
anything like these heretics rave about.Read More
"With this church, because of its superior origin, all churches must agree-that is, all the faithful in the whole world-and
it is in her that the faithful everywhere have maintained the apostolic tradition" (ibid., 3:3:1–2).Read More
4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also,
by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on
earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life,
having always taught the things which he had learned from the apostles, and which the Church has handed down, and
which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded
Polycarp down to the present time -- a man who was of much greater weight, and a more stedfast witness of truth,
than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus
caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one
and sole truth from the apostles -- that, namely, which is handed down by the Church. There are also those who heard
from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of
the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the
enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost
thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples
had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an
heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being
condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those
who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of
the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently
until the times of Trajan, is a true witness of the tradition of the apostles.Read More
The truth is to be found nowhere else but in the Catholic Church, the sole depository of apostolical doctrine. Heresies
are of recent formation, and cannot trace their origin up to the apostles.Read More
"That is why it is surely necessary to avoid them [heretics], while cherishing with the utmost diligence the things
pertaining to the Church, and to lay hold of the tradition of truth. . . . What if the apostles had not in fact left writings
to us? Would it not be necessary to follow the order of tradition, which was handed down to those to whom they
entrusted the churches?" (ibid., 3:4:1).Read More
2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their
hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the
Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His
surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself
to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall
come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal
fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written
documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner,
and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in
all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics,
speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not
enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do
not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers,
among whom neither Church nor doctrine has ever been established.Read More
Clement of Alexandria [150-215 AD] The Stromata (Book I)
"Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John,
and Paul, the sons receiving it from the father (but few were like the fathers), came by God’s will to us also to deposit
those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but
solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think,
be agreeable to a soul desirous of preserving from loss the blessed tradition" (Miscellanies 1:1 [A.D. 208]).Read More
The Stoics also, whom he mentions too, say not well that the Deity, being a body, pervades the vilest matter. He calls
the jugglery of logic "the tradition of men." Wherefore also he adds, virtue is no lover of boys," says the philosopher
Plato. And our struggle, accOrding to Gorgias Leontinus, requires two virtues -- boldness and wisdom, -- boldness to
undergo danger, and wisdom to understand the enigma. For the Word, like the Olympian proclamation, calls him who
is wiring, and crowns him who is able to continue unmoved as far as the truth is concerned. And, in truth, the Word
does not wish him who has believed to be idle. For He says, "Seek, and ye shall find." But seeking ends in finding,
driving out the empty trifling, and approving of the contemplation which confirms our faith. "And this I say, lest any
man beguile you with enticing words,'' says the apostle, evidently as having learned to distinguish what was said by
him, and as being taught to meet objections. "As ye have therefore received Christ Jesus the Lord, so walk in Him,
rooted and built up in Him, and stablished in the faith." Now persuasion is [the means of] being established in the
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faith. "Beware lest any man spoil you of faith in Christ by philosophy and vain deceit," which does away with
providence, "after the tradition of men;" for the philosophy which is in accordance with divine tradition establishes and
confirms providence, which, being done away with, the economy of the Saviour appears a myth, while we are
influenced "after the elements of the world, and not after Christ." For the teaching which is agreeable to Christ deifies
the Creator, and traces providence in particular events, and knows the nature of the elements to be capable of change
and production, and teaches that we ought to aim at rising up to the power which assimilates to God, and to prefer the
dispensation as holding the first rank and superior to all training.Read More
Clement of Alexandria [150-215 AD] The Stromata (Book VI)
If; then, we assert that Christ Himself is Wisdom, and that it was His working which showed itself in the prophets, by
which the gnostic tradition may be learned, as He Himself taught the apostles during His presence; then it follows that
the grinds, which is the knowledge and apprehension of things present, future, and past, which is sure and reliable, as
being imparted and revealed by the Son of God, is wisdom.Read More
The liars, then, in reality are not those who for the sake of the scheme of salvation conform, nor those who err in
minute points, but those who are wrong in essentials, and reject the Lord and as far as in them lies deprive the Lord of
the true teaching; who do not quote or deliver the Scriptures in a manner worthy of God and of the Lord; for the
deposit rendered to God, according to the teaching of the Lord by His apostles, is the understanding and the practice
of the godly tradition. "And what ye hear in the ear " -- that is, in a hidden manner, and in a mystery (for such things
are figuratively said to be spoken in the ear) -- "proclaim," He says, "on the housetops," understanding them
sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for
neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all
and sundry, but express them in parables. The apostles accordingly say of the Lord, that "He spake all things in
parables, and without a parable spake He nothing unto them;" and if "all things were made by Him, and without Him
was not anything made that was made," consequently also prophecy and the law were by Him, and were spoken by
Him in parables. "But all things are right," says the Scripture, observe, according to the ecclesiastical rule, the
exposition of the Scriptures explained by Him; and the ecclesiastical rule is the concord and harmony of the law and
the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom, and
practical wisdom by self-control: for it may be said that practical wisdom is divine knowledge, and exists in those who
are deified; but that self-control is mortal, and subsists in those who philosophize, and are not yet wise. But if virtue is
divine, so is also the knowledge of it; while self-control is a sort of imperfect wisdom which aspires after wisdom, and
exerts itself laboriously, and is not contemplative. As certainly righteousness, being human, is, as being a common
thing, subordinate to holiness, which subsists through the divine righteousness; for the righteousness of the perfect
man does not rest on civil contracts, or on the prohibition of law, but flows from his own spontaneous action and his
love to God.Read More
Clement of Alexandria [150-215 AD] The Stromata (Book VII)
They say in the traditions that Matthew the apostle constantly said, that "if the neighbour of an elect man sin, the elect
man has sinned. For had he conducted himself as the Word prescribes, his neighbour also would have been filled with
such reverence for the life he led as not to sin."Read More
Of the heresies, some receive their appellation from a [person's] name, as that which is called after Valentinus, and
that after Marcion, and that after Basilides, although they boast of adducing the opinion of Matthew [without truth];
for as the teaching, so also the tradition of the apostles was one. Some take their designation from a place, as the
Peratici; some from a nation, as the [heresy] of the Phrygians; some from an action, as that of the Encratites; and
some from peculiar dogmas, as that of the Docetae, and that of the Harmatites; and some from suppositions, and
from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices
and enormities, as those of the Simonians called Entychites.Read More
Hippolytus [170-236 AD] Against the Heresy of Noetus
17. These testimonies are sufficient for the believing who study truth, and the unbelieving credit no testimony. For the
Holy Spirit, indeed, in the person of the apostles, has testified to this, saying, "And who has believed our report?"
Therefore let us not prove ourselves unbelieving, lest the word spoken be fulfilled in us. Let us believe then, dear
brethren, according to the tradition of the apostles, that God the Word came down from heaven, flesh from her, and
assuming also a human, by which I mean a rational soul, and becoming thus all that man is with the exception of sin,
He might save fallen man, and confer immortality on men who believe on His name. In all, therefore, the word of truth
is demonstrated to us, to wit, that the Father is One, whose word is present (with Him), by whom He made all things;
whom also, as we have said above, the Father sent forth in later times for the salvation of men. This (Word) was
preached by the law and the prophets as destined to come into the world. And even as He was preached then, in the
same manner also did He come and manifest Himself, being by the Virgin and the Holy Spirit made a new man; for in
that He had the heavenly (nature) of the Father, as the Word and the earthly (nature), as taking to Himself the flesh
from the old Adam by the medium of the Virgin, He now, coming forth into the world, was manifested as God in a
body, coming forth too as a perfect man. For it was not in mere appearance or by conversion, but in truth, that He
became man.Read More
Hippolytus [170-236 AD] Refutation of All Heresies (Book VIII)
And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their
manner more should be kept on the fourteenth day of the first month, according to the commandment of the law, on
whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he
will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this
come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is
discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look
unto what has been spoken by the apostle: "For I testify to every man that is circumcised, that he is a debtor to keep
the whole law." In other respects, however, these consent to all the traditions delivered to the Church by the
Apostles.Read More
Tertullian [160-240 AD] De Corona (The Chaplet)
If, for these and other such rules, you insist upon having positive Scripture injunction, you will find none. Tradition will
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be held forth to you as the originator of them, custom as their strengthener, and faith as their observer. That reason
will support tradition, and custom, and faith, you will either yourself perceive, or learn from some one who has.
Meanwhile you will believe that there is some reason to which submission is due. I add still one case more, as it will be
proper to show you how it was among the ancients also. Among the Jews, so usual is it for their women to have the
head veiled, that they may thereby be recognised. I ask in this instance for the law. I put the apostle aside. If Rebecca
at once drew down her veil, when in the distance she saw her betrothed, this modesty of a mere private individual
could not have made a law, or it will have made it only for those who have the reason which she had. Let virgins alone
be veiled, and this when they are coming to be married, and not till they have recognised their destined husband. If
Susanna also, who was subjected to unveiling on her trial, furnishes an argument for the veiling of women, I can say
here also, the veil was a voluntary thing. She had come accused, ashamed of the disgrace she had brought on herself,
properly concealing her beauty, even because now she feared to please. But I should not suppose that, when it was
her aim to please, she took walks with a veil on in her husband's avenue. Grant, now, that she was always veiled. In
this particular case, too, or, in fact, in that of any other, I demand the dress-law. If I nowhere find a law, it follows
that tradition has given the fashion in question to custom, to find subsequently (its authorization in) the apostle's
sanction, from the true interpretation of reason. This instances, therefore, will make it sufficiently plain that you can
vindicate the keeping of even unwritten tradition established by custom; the proper witness for tradition when
demonstrated by long-continued observance. But even in civil matters custom is accepted as law, when positive legal
enactment is wanting; and it is the same thing whether it depends on writing or on reason, since reason is, in fact, the
basis of law. But, (you say), if reason is the ground of law, all will now henceforth have to be counted law, whoever
brings it forward, which shall have reason as its ground. Or do you think that every believer is entitled to originate and
establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the
Lord says, "But why do you not even of your own selves judge what is right?" And not merely in regard to a judicial
sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything
you are ignorant, God shall reveal it unto you;" he himself, too, being accustomed to afford counsel though he had not
the command of the Lord, and to dictate of himself as possessing the Spirit of God who guides into all truth. Therefore
his advice has, by the warrant of divine reason, become equivalent to nothing less than a divine command. Earnestly
now inquire of this teacher, keeping intact your regard for tradition, from whomsoever it originally sprang; nor have
regard to the author, but to the authority, and especially that of custom itself, which on this very account we should
revere, that we may not want an interpreter; so that if reason too is God's gift, you may then learn, not whether
custom has to be followed by you, but why.Read More
Tertullian [160-240 AD] The Prescription Against Heretics
CHAPTER 21 All doctrine true which comes through the Church from the apostles, who were taught by God through
Christ. All opinion which has no such divine origin and apostolic tradition to show, is ipso facto false.Read More
CHAPTER 21 All doctrine true which comes through the Church from the apostles, who were taught by God through
Christ. All opinion which has no such divine origin and apostolic tradition to show, is ipso facto false.Read More
From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that
no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save
the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other
than the apostles, whom He sent forth to preach--that, of course, which He revealed to them. Now, what that was
which they preached--in other words, what it was which Christ revealed to them--can, as I must here likewise
prescribe, properly be proved in no other way than by those very churches which the apostles rounded in person, by
declaring the gospel to them directly themselves, both rivet race, as the phrase is, and subsequently by their epistles.
If, then, these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic
churches--those moulds and original sources of the faith must be reckoned for truth, as undoubtedly containing that
which the (said) churches received from the apostles, the apostles from Christ, Christ from God. Whereas all doctrine
must be prejudged as false which savours of contrariety to the truth of the churches and apostles of Christ and God. It
remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin
in the tradition of the apostles, and whether all other doctrines do not ipso facto proceed from falsehood. We hold
communion with the apostolic churches because our doctrine is in no respect different from theirs. This is our witness
of truth.Read More
Tertullian [160-240 AD] Against Marcion, Book IV
Such are the summary arguments which we use, when we take up arms against heretics for the faith of the gospel,
maintaining both that order of periods, which rules that a late date is the mark of forgers, and that authority of
churches which lends support to the tradition of the apostles; because truth must needs precede the forgery, and
proceed straight from those by whom it has been handed on.Read More
Such are the summary arguments which we use, when we take up arms against heretics for the faith of the gospel,
maintaining both that order of periods, which rules that a late date is the mark of forgers, and that authority of
churches which lends support to the tradition of the apostles; because truth must needs precede the forgery, and
proceed straight from those by whom it has been handed on.Read More
Tertullian [160-240 AD] Against Marcion, Book V
We have it on the true tradition of the Church, that this epistle was sent to the Ephesians, not to the Laodiceans.
Marcion, however, was very desirous of giving it the new rifle (of Laodicean), as if he were extremely accurate in
investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in
fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with
whom all things agree which are predicted. Now, to what god will most suitably belong all those things which relate to
"that good pleasure, which God hath purposed in the mystery of His will, that in the dispensation of the fulness of
times He might recapitulate" (if I may so say, according to the exact meaning of the Greek word) "all things in Christ,
both which are in heaven and which are on earth," but to Him whose are all things from their beginning, yea the
beginning itself too; from whom issue the times and the dispensation of the fulness of times, according to which all
things up to the very first are gathered up in Christ? What beginning, however, has the other god; that is to say, how
can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times? If
no times, what fulness of times can there be? And if no fulness, what dispensation? Indeed, what has he ever done on
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earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things
in Christ, even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done
in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is
impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe
that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If,
again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to
him. But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what
Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first
trusted in Christ?" Now who could have first trusted--i.e. previously trusted --in God, before His advent, except the
Jews to whom Christ was previously announced, from the beginning? He who was thus foretold, was also foretrusted.
Hence the apostle refers the statement to himself, that is, to the Jews, in order that he may draw a distinction with
respect to the Gentiles, (when he goes on to say:) "In whom ye also trusted, after that ye heard the word of truth, the
gospel (of your salvation); in whom ye believed, and were sealed with His Holy Spirit of promise." Of what promise?
That which was made through Joel: "In the last days will I pour out of my Spirit upon all flesh," that is, on all nations.
Therefore the Spirit and the Gospel will be found in the Christ, who was foretrusted, because foretold. Again, "the
Father of glory" is He whose Christ, when ascending to heaven, is celebrated as "the King of Glory" in the Psalm: "Who
is this King of Glory? the Lord of Hosts, He is the King of Glory." From Him also is besought "the spirit of wisdom,"" at
whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. He likewise will grant "the
enlightenment of the eyes of the understanding," who has also enriched our natural eyes with light; to whom,
moreover, the blindness of the people is offensive: "And who is blind, but my servants?... yea, the servants of God
have become blind." In His gift, too, are "the riches (of the glory) of His inheritance in the saints," who promised such
an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance." It was He
who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and
putting all things under His feet"--even the same who said: "Sit Thou on my right hand, until I make Thine enemies
Thy footstool." For in another passage the Spirit says to the Father concerning the Son: "Thou hast put all things under
His feet." Now, if from all these facts which are found in the Creator there is yet to be deduced another god and
another Christ, let us go in quest of the Creator. I suppose, forsooth, we find Him, when he speaks of such as
according to the course of this world, according to the prince of the power of the air, who worketh in the children of
disobedience." But Marcion must not here interpret the world as meaning the God of the world? For a creature bears
no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the
Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief
over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor,
again, can He possibly seem to be the instigator of that unbelief which He Himself had rather to endure at the hand of
the Jews and the Gentiles alike. We may therefore simply conclude that these designations are unsuited to the
Creator. There is another being to whom they are more applicable Undoubtedly he who has raised up "children of
disobedience" against the Creator Himself ever since he took possession of that "air" of His; even as the prophet
makes him say: "I will set my throne above the stars; ... will go up above the clouds; I will be like the Most High." This
must mean the devil, whom in another passage (since such will they there have the apostle's meaning to be)we shall
recognize in the appellation the god of this world. For he has filled the whole world with the lying pretence of his own
divinity. To be sure, if he had not existed, we might then possibly have applied these descriptions to the Creator. But
the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in
which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the
lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of
disobedience, having the devil as his instigator--when he persecuted the church and the Christ of the Creator.
Therefore he says: "We also were the children of wrath," but "by nature." Let the heretic, however, not contend that,
because the Creator called the Jews children, therefore the Creator is the lord of wrath. For when (the apostle) says,"
We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the
election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator,
adding this at lasts" even as others," who, of course, were not children of God. It is manifest that sins, and lusts of the
flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil with the implanted germ of
sin. "We," says he, "are His workmanship, created in Christ." It is one thing to make (as a workman), another thing to
create. But he assigns both to One. Man is the workmanship of the Creator. He therefore who made man (at first),
created him also in Christ. As touching the substance of nature, He "made" him; as touching the work of grace, He
"created" him. Look also at what follows in connection with these words: "Wherefore remember, that ye being in time
past Gentiles in the flesh, who are called uncircumcision by that which has the name of circumcision in the flesh made
by the hand--that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers
from the covenants of promise, having no hope, and without God in the world." Now, without what God and without
what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the
covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood."
From whom were they far off before? From the privileges) whereof he speaks above, even tom the Christ of the
Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself. Since
this is the case, the Gentiles are consequently now in Christ made nigh to these (blessings), from which they were
once far off. But if we are in Christ brought so very nigh to the commonwealth of Israel, which comprises the religion
of the divine Creator, and to the covenants and to the promise, yea to their very God Himself, it is quite ridiculous (to
suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in
mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: the
Creator's righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he
says: "He is our peace, who hath made both one"--that is, the Jewish nation and the Gentile world. What is near, and
what was far off now that "the middle wall has been broken down" of their "enmity," (are made one) make the enmity
refer to flesh, as if (the apostle spoke) of a carnal enmity, instead of the enmity which was a rival to Christ. And thus
you have (as I have said elsewhere) exhibited the stupidity of Pontus, rather than the adroitness of a Marrucinian, for
you here deny him flesh to whom in the verse above you allowed blood! Since, however, He has made the law
obsolete by His own precepts, even by Himself fulfilling the law (for superfluous is, on a woman to lust after her;"
superfluous also is, "Thou shalt do no murder," when He says, "Thou shalt not speak evil of thy neighbour,") it is
impossible to make an adversary of the law out of one who so completely promotes it. "For to create in Himself of
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twain," for He who had made is also the same who creates (just as we have found it stated above: "For we are His
workmanship, created in Christ Jesus"), "one new man, making peace"Read More
Origen [185-254 AD] De Principiis (Book IV)
"Although there are many who believe that they themselves hold to the teachings of Christ, there are yet some among
them who think differently from their predecessors. The teaching of the Church has indeed been handed down through
an order of succession from the apostles and remains in the churches even to the present time. That alone is to be
believed as the truth which is in no way at variance with ecclesiastical and apostolic tradition" (The Fundamental
Doctrines 1:2 [A.D. 225]).Read More
Origen [185-254 AD] Contra Celsus, Book III
But again, that it is not the fear of external enemies which strengthens our union, is plain from the fact that this
cause, by God's will, has already, for a considerable time, ceased to exist. And it is probable that the secure existence,
so far as regards the world, enjoyed by believers at present, will come to an end, since those who calumniate
Christianity in every way are again attributing the present frequency of rebellion to the multitude of believers, and to
their not being persecuted by the authorities as in old times. For we have learned from the Gospel neither to relax our
efforts in days of peace, and to give ourselves up to repose, nor, when the world makes war upon us, to become
cowards, and apostatize from the love of the God of all things which is in Jesus Christ. And we clearly manifest the
illustrious nature of our origin, and do not our first converts a contempt for idols, and images of all kinds, and, besides
this, raise their thoughts from the worship of created things instead of God, and elevate them to the universal Creator;
dearly showing Him to be the subject of prophecy, both from the predictions regarding Him--of which there are many--
and from those traditions which have been carefully investigated by such as are able intelligently to understand the
Gospels, and the declarations of the apostles.Read More
Origen [185-254 AD] Commentary on the Gospel of Matthew (Book I)
Concerning the four Gospels which alone are uncontroverted in the Church of God under heaven, I have learned by
tradition that the Gospel according to Matthew, who was at one time a publican and afterwards an Apostle of Jesus
Christ, was written first; and that he composed it in the Hebrew tongue and published it for the converts from
Judaism. The second written was that according to Mark, who wrote it according to the instruction of Peter, who, in his
General Epistle, acknowledged him as a son, saying, "The church that is in Babylon, elect together with you, saluteth
you; and so doth Mark my son." And third, was that according to Luke, the Gospel commended by Paul, which he
composed for the converts from the Gentiles. Last of all, that according to John.Read More
Cyprian of Carthage [200-270 AD] Epistle 75
"[T]he Church is one, and as she is one, cannot be both within and without. For if she is with Novatian, she was not
with [Pope] Cornelius. But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and
whom, beside the honor of the priesthood the Lord glorified also with martyrdom, Novatian is not in the Church; nor
can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition,
sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any
way" (Letters 75:3 [A.D. 253]).Read More
Eusebius of Caesarea [265-340 AD] Church History (Book IV)
"At that time [A.D. 150] there flourished in the Church Hegesippus, whom we know from what has gone before, and
Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apollinarius, and
Melito, and Musanus, and Modestus, and, finally, Irenaeus. From them has come down to us in writing, the sound and
orthodox faith received from tradition" (Church History 4:21).Read More
Eusebius of Caesarea [265-340 AD] Church History (Book V)
Eleutherus holds the office of bishop. In the same order and succession the tradition in the Church and the preaching
of the truth has descended from the apostles unto us."Read More
He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve
years. He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine
power, been raised by John himself in Ephesus. He also adds other things by which he fully and abundantly exposes
the error of the heresy of which we have been speaking.These are the matters recorded by Apollonius.Read More
A QUESTION Of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held
that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be
observed as the feast of the Saviour's passover. It was therefore necessary to end their fast on that day, whatever day
of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this
time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating
the fast on no other day than on that of the resurrection of our Saviour.Read More
Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the
church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things
respecting the tradition concerning the passover which had come to them in succession from the apostles, at the close
of their writing add these words:Read More
Eusebius of Caesarea [265-340 AD] Church History (Book VI)
"Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by
tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ,
and it was prepared for the converts from Judaism, and published in the Hebrew language. The second is by Mark, who
composed it according to the instructions ofRead More
Athanasius, St [296-373 AD] De Synodis (Part II)
We believe(5), conformably to the evangelical and apostolical tradition, in One God, the Father Almighty, the Framer,
and Maker, and Provider of the Universe, from whom are all things.Read More
Athanasius, St [296-373 AD] Letter 2
"Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer;
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and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto him, and
being followers of the saints, ‘we shall make our praise in the Lord all the day,’ as the psalmist says. So, when we
rightly keep the feast, we shall be counted worthy of that joy which is in heaven" (Festal Letters 2:7 [A.D. 330]).Read
More
Athanasius, St [296-373 AD] Letter 29
"But you are blessed, who by faith are in the Church, dwell upon the foundations of the faith, and have full
satisfaction, even the highest degree of faith which remains among you unshaken. For it has come down to you from
apostolic tradition, and frequently accursed envy has wished to unsettle it, but has not been able" (ibid., 29).Read
More
Basil the Great, St [329-379 AD] De Spiritu Sancto
"Of the dogmas and messages preserved in the Church, some we possess from written teaching and others we receive
from the tradition of the apostles, handed on to us in mystery. In respect to piety, both are of the same force. No one
will contradict any of these, no one, at any rate, who is even moderately versed in matters ecclesiastical. Indeed, were
we to try to reject unwritten customs as having no great authority, we would unwittingly injure the gospel in its vitals;
or rather, we would reduce [Christian] message to a mere term" (The Holy Spirit 27:66 [A.D. 375]).Read More
John Chrysostom, St [347-407 AD] Homily 47 on the Acts of the Apostles
"[Paul commands,] ‘Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by
word or by our letter’ [2 Thess. 2:15]. From this it is clear that they did not hand down everything by letter, but there
is much also that was not written. Like that which was written, the unwritten too is worthy of belief. So let us regard
the tradition of the Church also as worthy of belief. Is it a tradition? Seek no further" (Homilies on Second
Thessalonians [A.D. 402]).Read More
Miscellaneous [Unknown] Canons of the Thirteen Holy Fathers (various dates)
"It is needful also to make use of tradition, for not everything can be gotten from sacred Scripture. The holy apostles
handed down some things in the scriptures, other things in tradition" (Medicine Chest Against All Heresies 61:6 [A.D.
375]).Read More
Augustine of Hippo, St [354-430 AD] On Baptism, Against the Donatists (Book V)
"[T]he custom [of not rebaptizing converts] . . . may be supposed to have had its origin in apostolic tradition, just as
there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by
the apostles, which yet are not mentioned in their writings" (On Baptism, Against the Donatists 5:23[31] [A.D.
400]).Read More
"But the admonition that he [Cyprian] gives us, ‘that we should go back to the fountain, that is, to apostolic tradition,
and thence turn the channel of truth to our times,’ is most excellent, and should be followed without hesitation" (ibid.,
5:26[37]).Read More
Augustine of Hippo, St [354-430 AD] Tractate 6 (John 1:32-33)
"But in regard to those observances which we carefully attend and which the whole world keeps, and which derive not
from Scripture but from Tradition, we are given to understand that they are recommended and ordained to be kept,
either by the apostles themselves or by plenary [ecumenical] councils, the authority of which is quite vital in the
Church" (Letter to Januarius [A.D. 400]).Read More
Vincent of Lerins [390-450 AD] Commonitory for the Antiquity and Universality of the Catholic Faith
"I received almost always the same answer from all of them-that if I or anyone else wanted to expose the frauds and
escape the snares of the heretics who rise up, and to remain intact and in sound faith, it would be necessary, with the
help of the Lord, to fortify that faith in a twofold manner: first, of course, by the authority of divine law [Scripture] and
then by the tradition of the Catholic Church.Read More
"Thus, because of so many distortions of such various errors, it is highly necessary that the line of prophetic and
apostolic interpretation be directed in accord with the norm of the ecclesiastical and Catholic meaning" (The Notebooks
[A.D. 434]).Read More
Socrates Scholasticus [379-450 AD] Church History (Book II)
In conformity with evangelic and apostolic tradition, we believe in one God the Father Almighty, the Creator and
Framer of the universe. And in one Lord Jesus Christ, his Son, God the only-begotten, through whom all things were
made: begotten of the Father before all ages, God of God, Whole of Whole, Only of Only, Perfect of Perfect, King of
King, Lord of Lord; the living Word, the Wisdom, the Life, the True Light, the Way of Truth, the Resurrection, the
Shepherd, the Gate; immutable and inconvertible; the unaltering image of the Divinity, Substance and Power, and
Counsel and Glory of the Father; born according as it is declared in the Gospel, and the Word was God, by whom all
things were made, and in whom all things subsist: who in the last days came down from above, and was born of the
virgin according to the Scriptures; and was made man, the Mediator between God and men, the Apostle of our Faith,
and the Prince of Life, as he says, 'I came down from heaven, not to do mine own will, but the will of him that sent
me.' Who suffered on our behalf, and rose again for us on the third day, and ascended into the heavens, and is seated
at the right hand of the Father; and will come gain with glory and power to judge the living and the dead. [We believe]
also in the Holy Spirit, who is given to believers for their consolation, sanctification, and perfection; even as our Lord
Jesus Christ commanded his disciples, saying, the Son, and of the Holy Spirit'; that is to say of the Father who is truly
the Father, of the Son who is truly the Son, and of the Holy Spirit who is truly the Holy Spirit, these words not being
simply or insignificantly applied, but accurately expressing the proper subsistence, glory, and order, of each of these
who are named: so that there are three in person, but one in concordance. Holding therefore this faith in the presence
of God and of Christ, we anathematize all heretical and false doctrine. And if any one shall teach contrary to the sound
and right faith of the Scriptures, affirming that there is or was a period or an age before the Son of God existed, let
him be accursed. And if any one shall say that the Son is a creature as one of the creatures, or that he is offspring as
one of the offsprings, and shall not hold each of the aforesaid doctrines as the Divine Scriptures have delivered them
to us: or if any one shall teach or preach any other doctrine contrary to that which we have received, let him be
accursed. For we truly and unreservedly believe and follow all things handed down to us from the sacred Scriptures by
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the prophets and apostles.Read More

Socrates Scholasticus [379-450 AD] Church History (Book VI)
We must now however make some allusion to the origin of this custom in the church of responsive singing. Ignatius
third bishop of Antioch in Syria from the apostle Peter, who also had held intercourse with the apostles themselves,
saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he
had observed in the vision into the Antiochian church; whence it was transmitted by tradition to all the other churches.
Such is the account [we have received] in relation to these responsive hymns.Read More
John of Damascus [676-749 AD] An Exposition of the Orthodox Faith (Book IV)
So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten. For
much that has been handed down to us by tradition is unwritten.Read More
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 by
epistle. And to the Corinthians he writes, Now I praise you, brethren, that ye remember me in all things, and keep the
traditions as I have delivered them to you."Read More

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Authority - Scripture, Apostolic Tradition - Magisterium

Supporting Bible Passages

talk together face to face.Read More

Early Church Fathers

the prophets and apostles.Read More

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