This post is Commentary from the Fathers on the Scriptures posted here: https://ante-nicenechristianity.com/articles/scriptures-alone-truth-is-from-the-beginning/
Galatians 1:8-9
Tertullian: “In this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts heresies among the sins of the flesh, Galatians 5:20 who also intimates to Titus, that a man who is a heretic must be rejected after the first admonition, on the ground that he that is such is perverted, and commits sin, as a self-condemned man. Titus 3:10-11 Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns heresies. Of these the practical effects are false doctrines, called in Greek heresies, a word used in the sense of that choice which a man makes when he either teaches them (to others) or takes up with them (for himself). For this reason it is that he calls the heretic self-condemned, because he has himself chosen that for which he is condemned. We, however, are not permitted to cherish any object after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord’s apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine which they had received from Christ. If, therefore, even an angel from heaven should preach any other gospel (than theirs), he would be called accursed by us. Galatians 1:8-9 – On Prescription Against Heretics chapter 6
Cyprian: “I wonder that you are so soon removed from Him that called you into grace, unto another gospel, which is not another; but there are some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any otherwise than that which we have preached to you, let him be anathema. As we said before, so say I now again, If any man preach any other gospel unto you than that you have received, let him be anathema.” Galatians 1:6-9 Since, then, neither the apostle himself nor an angel from heaven can preach or teach any otherwise than Christ has once taught and His apostles have announced, I wonder very much whence has originated this practice, that, contrary to evangelical and apostolic discipline, water is offered in some places in the Lord’s cup, which water by itself cannot express the blood of Christ. – (Epistle 62.10-11)
Acts of the Disputation with Manes: “I wish you to know, most pious father, that in these days there has arrived in our parts a certain person named Manes, who gives out that he is to complete the doctrine of the New Testament. And in the statements which he has made there have been some things, indeed, which may harmonize with our faith; but there have been also certain affirmations of his which seem very far removed from what has come down to us by the tradition of our fathers. For he has interpreted some doctrines in a strange fashion, imposing on them certain notions of his own, which have appeared to me to be altogether foreign and opposed to the faith….those who seek to set up any new dogma have the habit of very readily perverting into a conformity with their own notions any proofs they desire to take from the Scriptures. In anticipation, however, of this, the apostolic word marks out the case thus: “If any one preach any other gospel unto you than that which you have received, let him be accursed.” Galatians 1:8 And consequently, in addition to what has been once committed to us by the apostles, a disciple of Christ ought to receive nothing new as doctrine.” chapter 40 (270 AD)
Marius Victorinus: “But even if we or an angel from heaven preach anything beyond what we preached to you, let that one be accursed” (Galatians 1:8). He has drawn the necessary conclusion in a rather sharp and forceful manner: all are in error if they announce anything beyond the gospel of Christ. It is an error, even if it is we ourselves who add anything to what you have already believed. Still more: it would be an error if an angel, even an angel from heaven, would have preached differently to you—differently, clearly, beyond the gospel which we indeed preached to you. For he has said this: anything beyond what we preached to you. So if I preach differently, let me too, let an angel, even an angel from heaven, be accursed, if he announces—Paul says—anything differently from how we announced it the first time. This is what we explained above: let him be rejected, be without recompense, and instead get punished for his evil-doings. – Commentary on Galatians
Jerome: “Now in what Paul added, “as we said before and now I say again,” he shows that at the beginning he had warned those to whom he was in any case going to preach to beware of an anathema. And now, after he has first spoken, he decrees the anathema that he had previously spoken about. So the reason he pronounced an anathema against himself, whom they were accusing of doing one thing in Judea and of teaching something else among the Gentiles, and against an angel, which it was agreed is greater even than his apostolic predecessors, is so that the authority of Peter and John should not be held in excessive regard. For it was permitted neither to himself, who had previously taught them, nor to an angel, to preach otherwise than they had once learned.“(Commentary of Galatians 1.8-9)
John Chrysostom: “But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema.” Galatians 1:8-9 See the Apostle’s wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to authority, that of James and John, he mentions angels also saying, Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema. The phrase of heaven is purposely added, because priests are also called angels. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts. Malachi 2:7 Lest therefore it should be thought that priests are here meant, by the term angels, he points out the celestial intelligences by the addition, from heaven. And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. …He says, “if any man” preach another Gospel to you than that which we have preached — not if this or that man: and herein appears his prudence, and care of giving offense, for what needed there still any mention of names, when he had used such extensive terms as to embrace all, both in heaven and earth? In that he anathemized evangelists and angels, he included every dignity, and his mention of himself included every intimacy and affinity. “Tell me not,” he exclaims, “that my fellow apostles and colleagues have so spoken; I spare not myself if I preach such doctrine.” And he says this not as condemning the Apostles for swerving from the message they were commissioned to deliver; far from it, (for he says, whether we or they thus preach;) but to show, that in the discussion of truth the dignity of persons is not to be considered.” – Homily 1 on Galatians
Pseudo-Jerome: “But even if we or an angel from heaven should preach a gospel to you other than what we have preached to you…” (Galatians 1:8). In this, he wished briefly to exclude the authority of every person, since he did not permit even an apostle to be heard if he preached contrary to what had first been proclaimed, nor even the voice of an angel speaking from heaven. This statement applies against all heretics, who attempt to alter the apostolic traditions. – In Epistolam Ad Galatas
Severian of Gabala: ‘Even if an angel…’ Why even we? When we preached, we preached by the power of the Holy Spirit; and the Holy Spirit does not change its mind. Therefore, if we now say something different, we have abandoned the things of the Spirit. Let even the preacher be anathema if he annuls the gospel. ‘From what you received’: I did not merely preach and you not receive, but I both preached and you received. I do not regret having preached, and you should hold fast to what you received. – Fragmenta in epistulam ad Galatas (Fragments on Galatians)
Vincent of Lerins: “Why does he say “Though we?” Why not rather “though I?” He means, “though Peter, though Andrew, though John, in a word, though the whole company of apostles, preach unto you other than we have preached unto you, let him be accursed.” Tremendous severity! He spares neither himself nor his fellow apostles, so he may preserve unaltered the faith which was at first delivered. Nay, this is not all. He goes on Even though an angel from heaven preach unto you any other Gospel than that which we have preached unto you, let him be accursed. It was not enough for the preservation of the faith once delivered to have referred to man; he must needs comprehend angels also. “Though we,” he says, “or an angel from heaven.” Not that the holy angels of heaven are now capable of sinning. But what he means is: Even if that were to happen which cannot happen — if any one, be he who he may, attempt to alter the faith once for all delivered Jude 1:3, let him be accursed. … [24.] But, possibly, this warning was intended for the Galatians only. Be it so; then those other exhortations which follow in the same Epistle were intended for the Galatians only, such as, If we live in the Spirit, let us also walk in the Spirit; let us not be desirous of vain glory, provoking one another, envying one another, etc.; Galatians 5:25 which alternative if it be absurd, and the injunctions were meant equally for all, then it follows, that as these injunctions which relate to morals, so those warnings which relate to faith are meant equally for all; and just as it is unlawful for all to provoke one another, or to envy one another, so, likewise, it is unlawful for all to receive any other Gospel than that which the Catholic Church preaches everywhere. [25.] Or perhaps the anathema pronounced on any one who should preach another Gospel than that which had been preached was meant for those times, not for the present. Then, also, the exhortation, Walk in the Spirit and you shall not fulfil the lust of the flesh, Galatians 5:16 was meant for those times, not for the present. But if it be both impious and pernicious to believe this, then it follows necessarily, that as these injunctions are to be observed by all ages, so those warnings also which forbid alteration of the faith are warnings intended for all ages. To preach any doctrine therefore to Catholic Christians other than what they have received never was lawful, never is lawful, never will be lawful: and to anathematize those who preach anything other than what has once been received, always was a duty, always is a duty, always will be a duty. [26.] Which being the case, is there any one either so audacious as to preach any other doctrine than that which the Church preaches, or so inconstant as to receive any other doctrine than that which he has received from the Church? That elect vessel, that teacher of the Gentiles, that trumpet of the apostles, that preacher whose commission was to the whole earth, that man who was caught up to heaven, 2 Corinthians 12:2 cries and cries again in his Epistles to all, always, in all places, If any man preach any new doctrine, let him be accursed. On the other hand, an ephemeral, moribund set of frogs, fleas, and flies, such as the Pelagians, call out in opposition, and that to Catholics, Take our word, follow our lead, accept our exposition, condemn what you used to hold, hold what you used to condemn, cast aside the ancient faith, the institutes of your fathers, the trusts left for you by your ancestors and receive instead — what? I tremble to utter it: for it is so full of arrogance and self-conceit, that it seems to me that not only to affirm it, but even to refute it, cannot be done without guilt in some sort.” (Commonitorium section 22, 24-26)
Ambrosiaster: “But even if we or an angel from heaven should preach a gospel to you contrary to what we have preached to you, let him be accursed. As we have said before, so now I say again: if anyone preaches a gospel to you contrary to what you have received, let him be accursed.” Galatians 1:8-9 Let no one be surprised that the Apostle, who used to temper harsh conduct with gentleness, is thus stirred up; for it is out of concern for the salvation of the Galatians that he is indignant against the enemies of Christian teaching. For this indignation shows that it is no light sin to turn to the Law after receiving the faith: indeed, he asserts that the Gospel he preached to them is so firm and true that even if they themselves—that is, the apostles—should perchance change and preach differently, they should not be heeded, though their reputation as apostles of Christ had spread throughout every place. Or if perchance the devil, disguising himself as an angel of God so that he might more easily be heard, were to appear from heaven preaching against these things, it would be known to be contrary and regarded as abomination. Therefore, if the apostles of Christ, whose renowned reputation lay in the working of signs and wonders, and an angel from heaven, whom a spiritual understanding might recommend, are to be anathematized if they teach differently from what they were taught by the Apostle Paul, how much more should those be rejected whom no testimony can commend to lead others astray? For this reason he repeats the declaration, so that he may confirm them in the original tradition; for a repeated law makes the negligent more attentive. – Commentary on Galatians 1:8-9
Theodore of Mopsuestia: Just as with royal currency – anyone who cuts off a little from the impress has debased the whole currency – so one who makes even the smallest change in sound Faith adulterates the whole. – Commentary on Galatians 1:7
Theodoret of Cyrus: Having left the gospel, you will not find another, for the Lord does not proclaim one gospel through us and a different one through the other apostles. Rather, all of us who are lovers of the truth preach the same message. Those who think differently offer you nothing divine; they only seek to corrupt the divine. Then, inflamed by the memory of his opponents and burning with righteous zeal, he calls anyone who attempts to proclaim a different gospel alien to godliness and cries out: “But even if we, or an angel from heaven, should preach a gospel to you contrary to what we preached to you, let him be accursed.” Because those men were claiming that the divine apostles kept the Law, the blessed Apostle left them aside—lest he seem to act out of envy or hostility—and turned instead to a greater assertion, encompassing all by means of the greater statement, and even placing himself under the curse before all others. He mentioned angels—not as if suspecting that any of the holy angels might teach contrary to the divine gospel, for he knew that such a thing is impossible—but through this he reprehended every novelty of humanity.…“But I make known to you, brothers, the gospel that was preached by me, that it is not according to man.” That is, it is not composed of human reasoning. How so? “For I neither received it from man nor was I taught it.” But from whom did you receive instruction? “But through a revelation of Jesus Christ.” He has most wisely said “through a revelation,” for the Lord Christ had already ascended and was no longer visibly present to all. But to Paul He was revealed on the road, and he was deemed worthy of the ministry of preaching. These things he set forth again in response to their slanders, teaching that he is in no way inferior to the other apostles—just as they received their instruction from Christ, so too did he have Christ Himself as his teacher. – Commentary on Galatians 1:8-9, PG 82.464, 465
Colossians 1:5-6. 23
Tertullian: “I am accustomed in my prescription against all heresies, to fix my compendious criterion (of truth) in the testimony of time; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: “For the hope which is laid up for you in heaven, whereof you heard before in the word of the truth of the gospel; which has come unto you, as it is unto all the world.” Colossians 1:5-6 For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion’s, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion’s gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: Their sound is gone out through all the earth, and their words to the end of the world.“ – Against Marcion, Book 5, chapter 19
John Chrysostom: “Which has come unto you, even as it is also in all the world…” Colossians 1:6 Paul speaks metaphorically when he writes, “is come.” He means, it did not come and go away, but that it remained and was there. Many doctrines are most strongly confirmed if they are held in common with many. Therefore Paul added, “As also it is in all the world.” The gospel is present everywhere, everywhere victorious, everywhere established.“ — Homily 1 on Colossians
Augustine: “Hence we understand both that the good shepherds are those who seek not their own, but the things of Jesus Christ, and that the good sheep, though imitating the works of the good shepherds by whose ministry they have been gathered together, do not place their hope in them, but rather in the Lord, by Whose blood they are redeemed; so that when they may happen to be placed under bad shepherds, preaching Christ’s doctrine and doing their own evil works, they will do what they teach, but will not do what they do, and will not, on account of these sons of wickedness, forsake the pastures of the one true Church. For there are both good and bad in the Catholic Church, which, unlike the Donatist sect, is extended and spread abroad, not in Africa only, but through all nations; as the apostle expresses it, “bringing forth fruit, and increasing in the whole world.” Colossians 1:6 – Letter 208, To Felicia
Theodoret of Cyrus: “And you, once alienated and enemies in mind by wicked works, now he has reconciled in the body of his flesh through death, to present you holy and blameless and above reproach before him.” (Colossians 1:22)…Then Paul alludes to the deviation that occurred and gives a caution: “If indeed you continue in the faith, grounded and steadfast, and not shifting from the hope of the gospel which you heard” (Colossians 1:23). You will be holy and blameless and above reproach, provided you remain in what you were taught from the beginning and keep the doctrine delivered to you as firm. He calls the hope of the gospel the resurrection, the immortal life, and the kingdom of heaven (Colossians 1:5). Then he teaches that the proclamation was not made only to them, but has been offered to all mankind: “Of the gospel which has been proclaimed in all creation under heaven, of which I, Paul, became a minister” (Colossians 1:23). For he himself was entrusted with the cultivation of the nations. — Commentary on Colossians 1:23, PG 82.601, 604
1 Corinthians 4:17
“Therefore I have sent to you Timothy, who is my beloved and faithful son in the Lord.” (1 Corinthians 4:17) He exhorts them through this same Timothy, whom he declares to be a beloved and faithful son in the Lord, so that by this they might learn how they were sinning; for when he gives testimony to him, he is in turn reproving them. “Who will remind you of my ways which are in Christ Jesus, just as I teach everywhere in every Church.” (1 Corinthians 4:17) Through this one, whom he affirms as a faithful son in the Lord, he desires them to return to the rule of truth handed down by himself; so that, reminded by his words and the example of his deeds, they might repent, recognizing that they were not wrongly taught by the Apostle, since they would learn that all the Churches hold the same doctrine. – Commentary on 1 Corinthians 4.17-18
John Chrysostom: “Then, carrying his argument higher, he adds, which be in Christ; ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, “Even as I teach every where in every church.” 1 Corinthians 4:17 [as if Paul was saying] “Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you.”“ – Homily 14 on 1 Corinthians
1 Timothy 6:20, 2 John 2:10, 1 Corinthians 1:10, 1 Corinthians 4:17, 1 Corinthians 12:28:
Vincent of Lerins: [53.] But it is worth while to expound the whole of that passage of the apostle more fully, “O Timothy, keep the deposit, avoiding profane novelties of words. O!” 1 Timothy 6:20 The exclamation implies fore-knowledge as well as charity. For he mourned in anticipation over the errors which he foresaw. Who is the Timothy of today, but either generally the Universal Church, or in particular, the whole body of The Prelacy, whom it behooves either themselves to possess or to communicate to others a complete knowledge of religion? What is Keep the deposit? Keep it, because of thieves, because of adversaries, lest, while men sleep, they sow tares over that good wheat which the Son of Man had sown in his field. Keep the deposit. What is The deposit? That which has been entrusted to you, not that which you have yourself devised: a matter not of wit, but of learning; not of private adoption, but of public tradition; a matter brought to you, not put forth by you, wherein you are bound to be not an author but a keeper, not a teacher but a disciple, not a leader but a follower. “Keep the deposit.” Preserve the talent of Catholic Faith inviolate, unadulterate. That which has been entrusted to you, let it continue in your possession, let it be handed on by you. You have received gold; give gold in turn. Do not substitute one thing for another. Do not for gold impudently substitute lead or brass. Give real gold, not counterfeit. …. [59.] 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. …… [60.] But let us return to the apostle. O Timothy, he says, Guard the deposit, shunning profane novelties of words. Shun them as you would a viper, as you would a scorpion, as you would a basilisk, lest they smite you not only with their touch, but even with their eyes and breath. What is to shun? Not even to eat 1 Corinthians 5:11 with a person of this sort. What is shun? If anyone, says St. John, come to you and bring not this doctrine. What doctrine? What but the Catholic and universal doctrine, which has continued one and the same through the several successions of ages by the uncorrupt tradition of the truth and so will continue for ever — Receive him not into your house, neither bid him Godspeed, for he that bids him Godspeed communicates with him in his evil deeds. 2 John 10 ….. [72.] But the opinions of those Fathers only are to be used for comparison, who living and teaching, holily, wisely, and with constancy, in the Catholic faith and communion, were counted worthy either to die in the faith of Christ, or to suffer death happily for Christ. Whom yet we are to believe in this condition, that that only is to be accounted indubitable, certain, established, which either all, or the more part, have supported and confirmed manifestly, frequently, persistently, in one and the same sense, forming, as it were, a consentient council of doctors, all receiving, holding, handing on the same doctrine. But whatsoever a teacher holds, other than all, or contrary to all, be he holy and learned, be he a bishop, be he a Confessor, be he a martyr, let that be regarded as a private fancy of his own, and be separated from the authority of common, public, general persuasion, lest, after the sacrilegious custom of heretics and schismatics, rejecting the ancient truth of the universal Creed, we follow, at the utmost peril of our eternal salvation, the newly devised error of one man. [73.] Lest any one perchance should rashly think the holy and Catholic consent of these blessed fathers to be despised, the Apostle says, in the First Epistle to the Corinthians, “And God has appointed in the church first apostles, second prophets, third teachers….” 1 Corinthians 12:28 Whosoever, therefore, shall despise these, who had their appointment of God in His Church in their several times and places, when they are unanimous in Christ, in the interpretation of some one point of Catholic doctrine, despises not man, but God, from whose unity in the truth, lest any one should vary, the same Apostle earnestly protests, “I beseech you, brethren, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.” (1 Corinthians 1:10) But if any one dissent from their unanimous decision, let him listen to the words of the same apostle, “God is not the God of dissension but of peace;” (1 Corinthians 14:33) that is, not of him who departs from the unity of consent, but of those who remain steadfast in the peace of consent: as, he continues, “I teach in all Churches of the saints,” 1 Corinthians 4:17 that is, of Catholics, which churches are therefore churches of the saints, because they continue steadfast in the communion of the faith. (Commonitorium section 53, 59-60, 72-73)
Irenaeus: “But [it has, on the other hand, been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples— as I have proved— through [those in] the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man’s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. For in the Church, it is said, God has set apostles, prophets, teachers, 1 Corinthians 12:28 and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth.” – Against Heresies 3.24.1
Irenaeus: Such presbyters does the Church nourish, of whom also the prophet says: I [God] will give your rulers in peace, and your bishops in righteousness. Isaiah 60:17 Of whom also did the Lord declare, Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He comes, shall find so doing. Matthew 24:45-46 Paul then, teaching us where one may find such, says, God has placed in the Church, first, apostles; secondly, prophets; thirdly, teachers. 1 Corinthians 12:28 Where, therefore, the gifts of the Lord have been placed, there it behooves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets. – Against Heresies 4.26.5
Matthew 28:19
Eusebius: …Given that these things have been laid out in brief to the same Galatians from the only letter addressed to them, and that the saving faith provides the mystical regeneration “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19), and that in addition to the divine writings the universal Church of God from one end of the earth to the other confirms the testimonies from the divine Scriptures by its unwritten tradition, now it remains also to examine in detail the statements of Marcellus and to undertake the demonstrations that were promised by us, lest anyone think that the man is unjustly disparaged by us. — Eusebius, Against Marcellus, Book 1, chapter 1.24-36
Athanasius: But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept. Upon this the Church is founded, and he who should fall away from it would not be a Christian, and should no longer be so called. There is, then, a Triad, holy and complete, confessed to be God in Father, Son, and Holy Spirit, having nothing foreign or external mixed with it, not composed of one that creates and one that is originated, but all creative; and it is consistent and in nature indivisible, and its activity is one. The Father does all things through the Word in the Holy Spirit. Thus the unity of the holy Triad is preserved. Thus one God is preached in the Church, ‘who is over all, and through all, and in all’—’over all’, as Father, as beginning, as fountain; ‘through all’, through the Word; ‘in all’, in the Holy Spirit. It is a Triad not only in name and form of speech, but in truth and actuality. For as the Father is he that is, so also his Word is one that is and God over all. And the Holy Spirit is not without actual existence, but exists and has true being. Less than these (Persons) the Catholic Church does not hold, lest she sink to the level of the modern Jews, imitators of Caiaphas, and to the level of Sabellius. Nor does she add to them by speculation, lest she be carried into the polytheism of the heathen. And that they may know this to be the faith of the Church, let them learn how the Lord, when sending forth the Apostles, ordered them to lay this foundation for the Church, saying: ‘Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.’ The Apostles went, and thus they taught; and this is the preaching that extends to the whole Church which is under heaven. — Epistle One to Serapion, Chapter 28
1 Corinthians 11:1-2:
Athanasius: “The blessed Apostle approves of the Corinthians because, he says, ‘you remember me in all things, and keep the traditions as I delivered them to you.’ [1 Corinthians 11:2] But they [heretics], as entertaining such views of their predecessors, will have the daring to say just the reverse to their flocks: ‘We praise you not for remembering your fathers, but rather we make much of you when you hold not their traditions.’… For, what our Fathers have delivered, this is truly doctrine; and this is truly the token of doctors, to confess the same thing with each other, and to vary neither from themselves nor from their fathers; whereas they who have not this character are to be called not true doctors but evil… See, we are proving that this view has been transmitted from father to father; but you, O modern Jews and disciples of Caiaphas, how many fathers can you assign to your phrases? Not one of the understanding and wise; for all abhor you, but the devil alone.” (De Decretis, chapter 4–6)
Basil the Great: “In answer to the objection that the doxology in the form with the Spirit has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. I praise you, it is said, that you remember me in all things, and keep the ordinances as I delivered them to you; 1 Corinthians 11:2 and Hold fast the traditions which you have been taught whether by word, or our Epistle. 2 Thessalonians 2:15 One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time.“ – On the Holy Spirit, chapter 29
John Chrysostom: “That ye remember me in all things, and hold fast the traditions, even as I delivered them to you.” 1 Corinthians 11:2 It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others’ pride, who oppose themselves. – Homily 26 on 1 Corinthians
1 Timothy 1:3-4
Ambrosiaster: “Just as I urged you to remain at Ephesus, when I was going into Macedonia, so that you might charge certain people not to teach differently, nor to occupy themselves with myths and endless genealogies, which produce questions rather than the edification of God which is in faith —so do.” 1 Timothy 1:3-4 A son ought not to be urged by his father; but because of the affection of love, and so that he might show him a model of humility, the bishop centreats his fellow bishop not to allow the Jews to teach the people otherwise than what was handed down by the Apostle; not to let them be captivated by the myths which the Jews are accustomed to tell about the origin of their generations, about Abraham and Isaac and the other patriarchs, and about circumcision and the things that were later handed down by Moses; lest they be led astray to observe those things which were given in a carnal way. – Commentary on 1 Timothy 1.3-4
Theodore of Mopsuestia: What, then, is it? “I want you (he says) above all to dissuade those who want to teach in the church things different from what the account of true religion demands.” For it is clear that he makes his statement, so that you may give orders to certain people, about his own people and not about strangers. For it was not Timothy’s job to give notice to outsiders, since at that time especially, the teachers of true religion by no means claimed the right to reprove their rivals, but on the contrary endured a good many evils from them. And he says they ought not to teach false doctrine in reference to those from the circumcision who had believed, since by speaking much as though for the law, they were striving to teach the Gentile Christians what contradicted the established teaching of Christian doctrine. — Commentary on 1 Timothy 1.3-4
2 Timothy 2:1-2
Ambrosiaster: “You therefore, my son, be strengthened in the grace that is in Christ Jesus, and in the things which you have heard from me through many witnesses: these entrust to faithful men, who will be able also to teach others.” (2 Timothy 2:1–2) He commands him to be steadfast and strong in teaching the grace of God, which has been given in Christ Jesus; and not only in grace, but also in the mysteries that concern Christ. He desires that sacred things be handed down to the faithful and worthy, who are able to teach others—not indiscriminately to the common and careless; for a teacher must be chosen with great care. – Commentary on 2 Timothy 2.1-2
Theodore of Mopsuestia: “You, therefore, my son, be strong in the grace that is in Christ Jesus, and the things you have heard from me through many witnesses, these entrust to faithful people, who may be fitted also to teach others.” 2 Timothy 2:1-2 Therefore, for every reason display by the facts themselves the grace given you by Christ for the benefit of others. Your eager pursuit should be to do with care everything whatsoever that is great. And what you have often heard from me while I was teaching others—for this is what he means by through many witnesses—these things be quick yourself to teach, not to just anyone, but to those you consider fitted to learn, who could profit by the teaching and bring it forth to others. — Commentary on 2 Timothy 2.1-2
Theodoret of Cyrus: “And the things you heard from me through many witnesses, entrust these to faithful men who will be able to teach others also.” 2 Timothy 2:2 These are the things you heard while I was teaching many; for this is what he means by “through many witnesses”—he is continually proclaiming the same message. And just as you were appointed by me as a teacher, so also you should teach those adorned with faith the things you have learned, so that they in turn may pass on the teaching to others.” — Commentary on 2 Timothy 2:2, PG 82.837, 840
Ephesians 4:5-6
Ambrosiaster: “One Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all of us.” (Ephesians 4:5–6) He still commends unity, so that, since unity is what we are called to, we may disagree in nothing. For if there is one Lord, that is, Christ—just as He Himself also says in the Gospel: “For your teacher is one, Christ” (Matthew 23:10)—one faith, one baptism, one God and Father of all, who is above all things, and through all things, and in all believers, then there ought to be one mind and one heart among the people; because these things which he enumerates pertain to unity, for they agree in all respects. – Commentary on Ephesians 4.5-6
1 Corinthians 7:17
Ambrosiaster: “As I teach in all the Churches.” 1 Corinthians 7:17 That he may persuade them not to give themselves to these in any other way than to others; that when they hear others of this faith being taught this, they may more readily follow. For a man is easily inclined if he sees that his companion has consented. – Commentary on 1 Corinthians 7.17
1 Corinthians 11:16
John Chrysostom: “But if any man seems to be contentious, we have no such custom, neither the Churches of God.” 1 Corinthians 11:16 It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. “For we,” says he, “have no such custom,” so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, “neither the Churches of God;” signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world has both received and kept this law. [i.e. veiling the head] – Homily 26 on 1 Corinthians
Romans 1:8 (along with 1 Thessalonians 1:8-10)
Origen: “That faith which the Romans possess is the very same and no different than that which is being proclaimed and believed in the whole world…” – Commentary on Romans 1.9.5
John Chrysostom: “Because your faith is proclaimed in the whole world” (Romans 1:8). What then? Had the whole earth heard of the faith of the Romans? Yes, from that city it had, and there is nothing unlikely in this; for the city was not obscure, but, lying as it were upon some summit, it was visible to all everywhere. But do you consider with me the power of the preaching, how in a short time, through tax collectors and fishermen, it laid hold even of the very summit of cities, and Syrian men became teachers and guides of the Romans. Therefore he bears witness to them for two achievements: both that they believed, and that they believed with boldness—and with such great boldness that the report about them spread through the whole earth. “For your faith,” he says, “is proclaimed in the whole world”—your faith, not your word-battles, nor your disputes, nor your reasonings, although there were many hindrances there to the teaching. For they had only just received the rule of the inhabited world, and thought highly of themselves, living together with wealth and luxury; and it was fishermen who brought them the proclamation, Jews and men from the Jews, from a nation hated and abhorred by all. And they were being commanded to worship the Crucified One, the One brought up in Judea. And together with the doctrine, the teachers also proclaimed an austere manner of life to men trained in luxury and panic-stricken over present things. And those who proclaimed it were poor and ordinary men, low-born and from the lowly. But none of these things hindered the course of the word; so great was the power of the Crucified, as to carry the word everywhere. For, he says, “it is proclaimed in the whole world.” And he did not say, it is made known, but, it is proclaimed, as though all had them upon their lips. To the Thessalonians, then, when bearing witness to this, he adds something else also; for after saying, “From you the word of God has sounded forth,” he added, “so that we have no need to say anything” (1 Thessalonians 1:8). For the disciples were established in the rank of teachers, instructing everyone by their boldness and drawing them to themselves. For the preaching did not stand still anywhere, but advanced over the whole inhabited world more fiercely than fire. Here, however, he says only this much: that it is proclaimed. He rightly said, it is proclaimed, showing that nothing needed to be added to what had been said, nor taken away from it; for this is the work of an angel [i.e. messanger], to convey only the things spoken. For this reason the priest also is called an angel (Malachi 2:7), because he declares not his own things, but the things of the One who sent him. And yet Peter preached there [at Rome], but Paul counts even Peter’s work as his own; so completely, as I said before, was he cleansed from every trace of envy. – Homily 2 on Romans, PG 60.401-402
Pseudo-Jerome: “Because your faith is proclaimed throughout the whole world” (Romans 1:8). He shows how the faith of the Romans is known to all the Churches—or certainly, that the same faith which the Romans hold is that which is preached by the apostles throughout the whole world. – In Epistolam Ad Romanos
2 Thessalonians 2:15
Basil the Great: In answer to the objection that the doxology in the form with the Spirit has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. I praise you, it is said, that you remember me in all things, and keep the ordinances as I delivered them to you; 1 Corinthians 11:2 and Hold fast the traditions which you have been taught whether by word, or our Epistle. 2 Thessalonians 2:15 One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. — On the Holy Spirit, chapter 29
Pseudo-Jerome: “And hold fast the traditions which you have learned, whether by our word or by our epistle.” 2 Thessalonians 2:15 When he wishes his own teachings to be held, he does not want foreign ones to be added. But apostolic tradition is that which is proclaimed throughout the whole world, such as the sacraments of baptism. – In Secundam Epistolam Ad Thessalonicenses.
Theodore of Mopsuestia: “And so, brothers, stand and hold fast to the traditions that you have learned, whether by word or by our letter.” 2 Thess. 2:15 Now he referred this to the whole discussion; that is, “do not be persuaded by those who want to lead you astray, but remain in what we have handed down to you, whether by word when we were present or by letter when we were absent.” — Commentary on 2 Thessalonians
1 Timothy 1:3
Theodore of Mopsuestia: “When the blessed apostle went to Crete, he handed over the pattern of true religion to those who were dwelling there. But because the pattern of true religion itself compelled him to go on to other provinces in order to instruct people dwelling in many different places about the pattern of true religion, he left blessed Titus in Crete, just as he left Timothy at Ephesus, putting him in charge of the churches there. Therefore, Paul writes to Titus, if I may speak succinctly, about ordination, instructing him how he ought to perform the ordinations themselves. At the same time he also furnished him with advice about everything else, teaching him also how he ought to act in the case of individuals. And he mentions those from the circumcision, just as he also mentioned them in the first letter he had written to Timothy, vigorously instructing him that he should not teach anything contradictory of true religion himself or allow others so to teach.“ — Commentary on Titus, Preface
1 John 2:24
Cassiodorus: “Let that which you have heard from the beginning remain in you,” and so on (1 John 2:24). He says they ought to remain in the faith they have received, so that they may also remain in the love of the Father and the Son, in order that they may obtain His promises—that is, the rewards of eternal life. Therefore, we must remain in Him, so that at His coming He may not find us estranged; for since He has granted us to be called His children, it is a great impiety if we are found to have become strangers to His ways. Thus we must act so that, when He appears, we may be able to behold Him as He is, with the fullness of reward. – On 1 John, PL 70.1371D
Bede: “That which you have heard from the beginning, let it remain in you,” etc. (1 John 2:24). He says: follow with your whole heart that faith, those doctrines, which you received by the voice of the apostles from the first days of the newborn Church. For these alone are what make you partakers of divine grace. And if anyone says to you, “Behold, here is Christ; behold, there,” do not believe it. “For false prophets shall arise,” as the Lord foretold (Matthew 24:23–24). — On 1 John 2:24, PL 93:96.
Jude 1:3, 5
Bede: “Beloved, while I was very diligent to write unto you” (Jude 1:3), etc. He speaks of their common salvation—that salvation which was common both to himself and to them. For the salvation, faith, and love of Christ are one and common to all the elect. “Exhorting you to contend earnestly for the faith which was once delivered unto the saints” (Jude 1:3). He exhorts them not to learn another faith, but only that which was once delivered to them by the apostles, and for this to contend always, even unto death. — Bede, On Jude 1:3, PL 93:123
Bede: “But I want to remind you, who once knew all things” Jude 1:5 —that is, knowing all the mysteries of the faith and having no need to hear new things, as if they were holier, from new teachers.” — Bede, On Jude 1:5, PL 93:125B