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II. Scripture is not Subject to Private Interpretation
“True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God]." Irenaeus, Against Heresies, 4,33:8 (inter A.D. 180-199).
"But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men - a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind…” Tertullian, On Prescription against the Heretics, 32 (c. A.D. 200).
“To this test, therefore will they be submitted for proof by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily), yet, since they agree in the same faith, they are accounted as not less apostolic because they are akin in doctrine. Then let all the heresies, when challenged to these two tests by our apostolic church, offer their proof of how they deem themselves to be apostolic. But in truth they neither are so, nor are they able to prove themselves to be what they are not. Nor are they admitted to peaceful relations and communion by such churches as are in any way connected with apostles, inasmuch as they are in no sense themselves apostolic because of their diversity as to the mysteries of the faith." Tertullian, On Prescription against the Heretics, 32 (c. A.D. 200).
"For those are slothful who, having it in their power to provide themselves with proper proofs for the divine Scriptures from the Scriptures themselves, select only what contributes to their own pleasures. And those have a craving for glory who voluntarily evade, by arguments of a diverse sort, the things delivered by the blessed apostles and teachers, which are wedded to inspired words; opposing the divine tradition by human teachings, in order to establish the heresy." Clement of Alexandria, Stromata, 7:16 (post A.D. 202).
"When heretics show us the canonical Scriptures, in which every Christian believes and trusts, they seem to be saying: 'Lo, he is in the inner rooms [the word of truth] ' (Matt 24.6). But we must not believe them, nor leave the original tradition of the Church, nor believe otherwise than we have been taught by the succession in the Church of God." Origen, Homilies on Matthew, Homily 46, PG 13:1667 (ante A.D. 254).
"A most precious possession therefore is the knowledge of doctrines: also there is need of a wakeful soul, since there are many that make spoil through philosophy and vain deceit. The Greeks on the one hand draw men away by their smooth tongue, for honey droppeth from a harlot's lips: whereas they of the Circumcision deceive those who come to them by means of the Divine Scriptures, which they miserably misinterpret though studying them from childhood to all age, and growing old in ignorance. But the children of heretics, by their good words and smooth tongue, deceive the hearts of the innocent, disguising with the name of Christ as it were with honey the poisoned arrows of their impious doctrines: concerning all of whom together the Lord saith, Take heed lest any man mislead you. This is the reason for the teaching of the Creed and for expositions upon it." Cyril of Jerusalem, Catechetical Lectures, 4:2 (A.D. 350).
"And, O wretched heretic! You turn the weapons granted to the Church against the Synagogue, against belief in the Church's preaching, and distort against the common salvation of all the sure meaning of a saving doctrine." Hilary of Poitiers, On the Trinity, 12:36 (inter A.D. 356-359).
"But since they allege the divine oracles and force on them a misinterpretation, according to their private sense, it becomes necessary to meet them just so far as to vindicate these passages, and to show that they bear an orthodox sense, and that our opponents are in error." Athanasius, Discourse Against the Arians, I:37 (A.D. 362).
"To refuse to follow the Fathers, not holding their declaration of more authority than one's own opinion, is conduct worthy of blame, as being brimful of self-sufficiency." Basil, EpistleTo the Canonicae, 52:1 (A.D. 370).
"While (the sects) mutually refute and condemn each other, it has happened to truth as to Gideon; that is, while they fight against each other, and fall under wounds mutually inflicted, they crown her. All the heretics acknowledge that there is a true Scripture. Had they all falsely believed that none existed, some one might reply that such Scripture was unknown to them. But now that have themselves taken away the force of such plea, from the fact that they have mutilated the very Scriptures. For they have corrupted the sacred copies; and words which ought to have but one interpretation, they have wrested to strange significations. Whilst, when one of them attempts this, and cuts off a member of his own body, the rest demand and claim back the severed limb...It is the church which perfect truth perfects. The church of believers is great, and its bosom most ample; it embraces the fulness (or, the whole) of the two Testaments." Ephraem, Adv. Haeres (ante A.D. 373).
"Who knows not that what separates the Church from heresy is this term, 'product of creation, ' applied to the Son? Accordingly, the doctrinal difference being universally acknowledged, what would be the reasonable course for a man to take who endeavors to show that his opinions are more true than ours?" Gregory of Nyssa, Against Eunomius, 4:6 (inter A.D. 380-384).
"For heresies, and certain tenets of perversity, ensnaring souls and hurling them into the deep, have not sprung up except when good Scriptures are not rightly understood, and when that in them which is not rightly understood is rashly and boldly asserted. And so, dearly beloved, ought we very cautiously to hear those things for the understanding of which we are but little ones, and that, too, with pious heart and with trembling, as it is written, holding this rule of soundness, that we rejoice as in food in that which we have been able to understand, according to the faith with which we are imbued…" Augustine, On the Gospel of John, Homily XVIII:1 (A.D. 416).
"If you produce from the divine scriptures something that we all share, we shall have to listen. But those words which are not found in the scriptures are under no circumstance accepted by us, especially since the Lord warns us, saying, In vain they worship me, teaching human commandments and precepts' (Mt 5:19)" Maximinus (Arch-Arian Heretic), Debate with Maximinus, 1 (c. A.D. 428).
"Therefore, as I said above, if you had been a follower and assertor of Sabellianism or Arianism or any heresy you please, you might shelter yourself under the example of your parents, the teaching of your instructors, the company of those about you, the faith of your creed. I ask, O you heretic, nothing unfair, and nothing hard. As you have been brought up in the Catholic faith, do that which you would do for a wrong belief. Hold fast to the teaching of your parents. Hold fast the faith of the Church: hold fast the truth of the Creed: hold fast the salvation of baptism." John Cassian, Incarnation of the Lord, 6:5 (c. A.D. 429).
"I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical depravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church." Vincent of Lerins, Commonitory of the Antiquity and Universality of the Catholic Faith, 2:4 (A.D. 434).
"But the Church of Christ, the careful and watchful guardian of the doctrines deposited in her charge, never changes anything in them, never diminishes, never adds, does not cut off what is necessary, does not add what is superfluous, does not lose her own, does not appropriate what is another's, but while dealing faithfully and judiciously with ancient doctrine, keeps this one object carefully in view, if there be anything which antiquity has left shapeless and rudimentary, to fashion and polish it, if anything already reduced to shape and developed, to consolidate and strengthen it, if any already ratified and defined to keep and guard it. Finally, what other object have Councils ever aimed at in their decrees, than to provide that what was before believed in simplicity should in future be believed intelligently, that what was before preached coldly should in future be preached earnestly, that what was before practiced negligently should thenceforward be practiced with double solicitude? This, I say, is what the Catholic Church, roused by the novelties of heretics, has accomplished by the decrees of her Councils, this, and nothing else, has thenceforward consigned to posterity in writing what she had received from those of olden times only by tradition, comprising a great amount of matter in a few words, and often, for the better understanding, designating an old article of the faith by the characteristic of a new name." Vincent of Lerins, Commonitory of the Antiquity and Universality of the Catholic Faith, 23:59 (A.D. 434).
"[A]ll heresies, that they evermore delight in profane novelties, scorn the decisions of antiquity, and ...make shipwreck of the faith. On the other hand, it is the sure characteristic of Catholics to keep that which has been committed to their trust by the holy Fathers..." Vincent of Lerins, Commonitory of the Anitquity and Universality of the Catholic Faith, 24:63 (A.D. 434).
"His (Nestorius) first attempt at innovation was, that the holy Virgin, who bore the Word of God, who took flesh of her, ought not to be confessed to be the mother of God, but only the mother of Christ; though of old, yea from the first, the preachers of the orthodox faith taught, agreeably to the apostolic tradition, that the mother of God. And now let me produce his blasphemous artifice and observation unknown to any one before him." Theodoret of Cyrus, Compendium of Heretics' Fables, 12 (c.A.D. 453).
III. The Catholic Church Determined the Canon of Scripture
"For the blessed apostle Paul himself, following the rule of his predecessor John, writes only by name to seven Churches in the following order--to the Corinthians afirst...there is a second to the Corinthians and to the Thessalonians, yet one Church is recognized as being spread over the entire world...Howbeit to Philemon one, to Titus one, and to Timothy two were put in writing...to be in honour however with the Catholic Church for the ordering of ecclesiastical discipline...one to the Laodicenes, another to the Alexandrians, both forged in Paul's name to suit the heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey. The Epistle of Jude no doubt, and the couple bearing the name of John, are accepted by the Catholic Church...But of Arsinous, called also Valentinus, or of Militiades we receive nothing at all." The fragment of Muratori (A.D. 177).
"The same authority of the apostolic churches will afford evidence to the other Gospels also, which we possess equally through their means, and according to their usage--I mean the Gospels of John and Matthew--whilst that which Mark published may be affirmed to be Peter's whose interpreter Mark was. For even Luke's form of the Gospel men usually ascribe to Paul." Tertullian, Against Marcion, 4:5 (A.D. 212).
"In his [Origen] first book on Matthew's Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows: 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 of Peter, who in his Catholic epistle acknowledges him as a son, saying, 'The church that is at Babylon elected together with you, saluteth you, and so doth Marcus, my son.' And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John." Origen, Commentary on Matthew, fragment in Eusebius Church History, 6:25,3 (A.D. 244).
"Learn also diligently, and from the Church, what are the books of the Old Testaments, and what those of the New." Cyril of Jerusalem, Catechetical Lectures, 4:33 (A.D. 350).
"Likewise it has been said: Now indeed we must treat of the divine Scriptures, what the universal Catholic Church accepts and what she ought to shun. The order of the Old Testament begins here: Genesis one book, Exodus one book, Leviticus one book, Numbers one book, Deuteronomy one book, Josue Nave one book, Judges one book, Ruth one book, Kings four books, Paralipomenon two books, Psalms one book, Solomon three books, Proverbs one book, Ecclesiastes one book, Canticle of Canticles one book, likewise Wisdom one book, Ecclesiasticus one book. Likewise the order of the Prophets. Isaias one book, Jeremias one book,with Ginoth, that is, with his lamentations, Ezechiel one book,Daniel one book, Osee one book, Micheas one book, Joel one book, Abdias one book, Jonas one book, Nahum one book, Habacuc one book, Sophonias one book, Aggeus one book, Zacharias one book, Malachias one book. Likewise the order of the histories. Job one book, Tobias one book, Esdras two books, Esther one book, Judith one book, Machabees two books. Likewise the order of the writings of the New and eternal Testament, which only the holy and Catholic Church supports. Of the Gospels, according to Matthew one book, according to Mark one book, according to Luke one book, according to John one book. The Epistles of Paul [the apostle] in number fourteen. To the Romans one, to the Corinthians two, to the Ephesians one, to the Thessalonians two, to the Galatians one, to the Philippians one, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one. Likewise the Apocalypse of John, one book. And the Acts of the Apostles one book. Likewise the canonical epistles in number seven. Of Peter the Apostle two epistles, of James the Apostle one epistle, of John the Apostle one epistle, of another John, the presbyter, two epistles, of Jude the Zealut, the Apostle one epistle." Pope Damasus (regn. A.D. 366-384), Decree of the Council of Rome, The Canon of Scripture (A.D. 382).
"Besides the canonical Scriptures, nothing shall be read, in the church under the title of divine writings.'. The canonical books are:---Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the four books of Kings, the two books of Paraleipomena (Chronicles), Job, the Psalms of David, the five books of Solomon, the twelve books of the (Minor) Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobias, Judith, Esther, two books of Esdras, two books of the Maccabees. The books of the New Testament are:---the four Gospels, the Acts of the Apostles, thirteen Epistles of S. Paul, one Epistle of S. Paul to the Hebrews, two Epistles of S. Peter, three Epistles of S. John, the Epistle of S. James, the Epistle of S. Jude, the Revelation of S. John. Concerning the confirmation of this canon, the transmarine Church shall be consulted." Council of Hippo, Canon 36 (A.D. 393).
"I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church. In proceeding to make mention of these things [the canon], I shall adopt, to comment my undertaking, the pattern of Luke...to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon..." Athanasius, Festal Letters, 39 (A.D. 397).
"[It has been decided] that nothing except the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Josue, Judges, Ruth, four books of Kings, Paralipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Maccabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three of John, one of James, one of Jude, the Apocalypse of John." Council of Carthage III, Canon 47 (A.D. 397).
"The authority of our books [Scriptures], which is confirmed by agreement of so many nations, supported by a succession of apostles, bishops, and councils, is against you." Augustine, Reply to Faustus the Manichean, 13:5 (c. A.D. 400).
"If any one shall say, or shall believe, that other Scriptures, besides those which the Catholic Church has received, are to be esteemed of authority, or to be venerated, let him be anathema." Council of Toledo, Canon 12 (A.D. 400).
"A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Numbers, of Deuteronomy, and Josue, of Judges one book, of Kings four books, also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, Job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three, epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John." Pope Innocent (regn. A.D. 401-417), Epistle to Exsuperius Bishop of Toulose, 6:7,13 (A.D. 405).
"Item, that besides the Canonical Scriptures nothing be read in the church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis...The Revelation of John...for these are the things which we have received from our fathers to be read in the church." Council of Carthage, African Code, Canon 24 (A.D. 419).
"The book of the Apocalypse which John the wise wrote, and which has been honoured by the approval of the Fathers." Cyril of Alexandria, Worship and Adoration in Spirit and in Truth, 5 (A.D. 425).
"Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books:--Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the son of Nun; one of Judges; one short book called Ruth, which seems rather to belong to the beginning of Kings; next, four books of Kings, and two of Chronicles --these last not following one another, but running parallel, so to speak, and going over the same ground. The books now mentioned are history, which contains a connected narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra, which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psalms of David; and three books of Solomon, viz., Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus, are ascribed to Solomon from a certain resemblance of style, but the most likely opinion is that they were written by Jesus the son of Sirach. Still they are to be reckoned among the prophetical books, since they have attained recognition as being authoritative.
The remainder are the books which are strictly called the Prophets: twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows:--Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. The authority of the Old Testament is contained within the limits of these forty-four books. That of the New Testament, again, is contained within the following:--Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul--one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John." Augustine, On Christian Doctrine, 2:8,12 (A.D. 426).