When He, the Spirit of truth, has come, He will guide you into all truth. John 16:13.
But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. Gal. 1:8.
O Timothy! Guard what was committed to your trust. 1 Tim. 6:20.
The things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. 2 Tim. 2:2.
Avoid foolish and ignorant disputes, knowing that they generate strife. 2 Tim. 2:23.
Let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. 1 John 2:24.
Contend earnestly for the faith which was once for all delivered to the saints. Jude 3.
You are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Clement of Rome (c. 96, W), 1.17.
Study, therefore, to be established in the doctrines of the Lord and the apostles. Ignatius (c. 105, E), 1.64.
I wish now to give you a more accurate demonstration of the historical periods, God helping me. I wish to do this so that you may see that our doctrine is not modern nor fabulous, but more ancient and true than all poets and authors who have written in uncertainty. Theophilus (c. 180, E), 2.116.
Nor will any one of the rulers in the churches teach doctrines different from these (however highly gifted he may be as to eloquence)—for no one is greater than the Master. Nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith is ever one and the same. So he who is able to teach at great length regarding it makes no addition to it. Nor does he who can say but little, diminish it. Irenaeus (c. 180, E/W), 1.331.
It is unlawful to assert that the apostles preached before they possessed “perfect knowledge,” as some do even venture to say, boasting themselves as being improvers of the apostles. For, after our Lord rose from the dead, the apostles were energized with power from on High when the Holy Spirit came down [upon them]. They were completely filled and had perfect knowledge. They departed to the ends of the earth, preaching the glad tidings of the good things sent to us from God. Irenaeus (c. 180, E/W), 1.414.
Let us suppose that the apostles had known hidden mysteries that they were in the habit of imparting to “the perfect” privily and apart from the rest. If that were true, they would have especially delivered such mysteries to those to whom they were also committing the churches themselves. For the apostles were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors. Irenaeus (c. 180, E/ W), 1.415.
In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same life-giving faith, which has been preserved in the church from the apostles until now, and handed down in truth. Irenaeus (c. 180, E/W), 1.416.
It is not necessary to seek the truth among others, for it is easy to obtain it from the church. For the apostles lodged in her hands most abundantly all things pertaining to the truth—just like a rich man [depositing his money] in a bank. Therefore, every man who wants to can draw from her the water of life. Irenaeus (c. 180, E/W), 1.416, 417.
True knowledge is that which consists in the doctrine of the apostles and the ancient constitution of the church throughout all the world. It also consists in the distinctive manifestation of the body of Christ according to the succession of the bishops. For by this they have handed down that church which exists in every place and which has come down even unto us. She is guarded and preserved without any forging of Scriptures, by a very complete system of doctrine. She neither receives any addition to, nor does she allow any diminishing of, the truths which she believes. True knowledge also consists of reading the Word of God without falsification, but with a lawful and diligent exposition in harmony with the Scriptures—both without danger and without blasphemy. 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 (c. 180, E/W), 1.508.
In the Lord’s apostles, we possess our authority. For even they did not of themselves choose to introduce anything [new], but faithfully delivered to the nations the teaching that 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. Tertullian (c. 197, W), 3.246.
At the beginning, I lay down the fact that there is one definite thing taught by Christ. . . . You must “seek” only until you have found; once you have “found,” you must believe. After that, you have nothing further to do but to keep what you have believed. . . . For nothing else is to be believed, and so nothing else is to be sought. Tertullian (c. 197, W), 3.248.
We hold communion with the apostolic churches because our doctrine is in no respect different than theirs. This is our witness of truth. Tertullian (c. 197, W), 3.252, 253.
The [heretics] usually tell us that the apostles did not know all things . . . exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. What man of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be teachers? . . . Was anything withheld from the knowledge of Peter, who is called the rock on which the church would be built? For he also obtained “the keys of the kingdom of heaven” with the power of binding and loosing in heaven and on earth.” Again, was anything hidden from John, the Lord’s most beloved disciple, who used to lean on His breast? Tertullian (c. 197, W), 3.253.
“When He, the Spirit of truth, will come, He will lead you into all truth.” He thus shows that there was nothing of which the apostles were ignorant, to whom He had promised the future attainment of all truth by the help of the Spirit of truth. Tertullian (c. 197, W), 3.253.
When the churches were advanced in the faith, the apostles would not have kept anything back from them for the purpose of committing it separately to a select few persons. Tertullian (c. 197, W), 3.255.
No other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. Tertullian (c. 207, W), 3.286.
I say that my Gospel is the true one. Marcion says that his is. I assert that Marcion’s Gospel is adulterated. Marcion says that mine is. Now what can settle this matter for us—unless it is the principle of time. This principle maintains that the authority lies with that doctrine that is found to be more ancient. It assumes as a fundamental truth that corruption belongs to the side that is convicted of comparative lateness in its origin. For, inasmuch as error is falsification of truth, it must necessarily be that truth precedes error. Tertullian (c. 207, W), 3.349.
If that [doctrine] has existed from the beginning which has the apostles for its authors, then it will certainly be quite evident that the doctrine which comes down from the apostles is that which has been kept as a sacred deposit in the churches of the apostles. Tertullian (c. 207, W), 3.349, 350.
Such are the summary arguments that we use . . . maintaining both the order of time (which rules that a late date is the mark of forgers) and the authority of churches (which lends support to the tradition of the apostles). For truth must necessarily precede the forgery, and it must come directly from those by whom it has been handed down. Tertullian (c. 207, W), 3.351.
For the hope that is laid up for you in heaven, of which you have heard before in the word of the truth of the gospel, has come unto you, just as it has unto all the world.” . . . Now, if it is our gospel that has spread everywhere (rather than any heretical gospel, much less Marcion’s), . . . then ours will be the gospel of the apostles. But even if Marcion’s gospel succeeded in filling the whole world, it would not even then be entitled to be characterized as “apostolic.” For the term “apostolic” . . . can only belong to that gospel which was the first to fill the world. Tertullian (c. 207, W), 3.470.
Wide are men’s inquiries into uncertainties. Wider still are their disputes about conjectures. . . . To the Christian, however, only a few words are necessary for the clear understanding of the whole subject. For, in the few words, there always arises certainty to him. Nor is he permitted to give his inquiries a wider range than is necessary for their solution. For the apostle forbids “endless questions.” Tertullian (c. 210, W), 3.183.
The teaching of the apostles in everything was surely according to the mind of God. They neither forgot nor omitted any part of the Gospel. Tertullian (c. 212, W), 4.121.
You [the church] lay down a rule that this faith has its solemnities appointed by either the Scriptures or the tradition of the forefathers, and that no further addition in the way of observance must be added, because innovation is unlawful. Tertullian (c. 213, W), 4.111.
From here on, in the following principle, we find a presumption of equal force against all heresies whatsoever: The principle is that whatever is first is true. Therefore, that which is later in date is spurious. Tertullian (c. 213, W), 3.598.
I now have to ascertain what those matters are which it is proper to discuss in the following pages—all in . . . agreement with the creed of the church. Origen (c. 225, E), 4.262.
Even in regards to those who . . . have not gone into these deep questions, we find that they believe in the Most High God and in His Only-Begotten Son (the Word and God). Furthermore, they often exhibit in their character a high degree of seriousness, purity, and integrity. Origen (c. 248, E), 4.631.
We must not at all depart from the evangelical precepts. Disciples should observe and do the same things that the Master both taught and did. . . . So, then, neither the apostle himself nor an angel from heaven can preach or teach anything other than what Christ has once taught and that His apostles have announced. Therefore, I wonder very much from where this practice has originated. For it is contrary to evangelical and apostolic discipline. Cyprian (c. 250, W), 5.361.
The secrets of God cannot be known. Therefore, our faith should be simple. We read in the first Epistle of Paul to the Corinthians: “We see now through the glass in an enigma, but then we will see face to face. Now I know partly; but then I will known even as I am also known” [1 Cor. 13:12]. Also, in Solomon, in Wisdom: “And in simplicity of heart seek Him” [Wisd. 1:1]. . . . Also in Solomon: “Be not excessively righteous and do not reason more than is required” [Sir. 7:17]. . . . Also, in the Epistle of Paul to the Romans: “Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments and how unsearchable are his ways!” Cyprian (c. 250, W), 5.547.
This is the doctrine of the holy prophets that we Christians follow. This is our wisdom, which those who worship frail objects . . . deride as folly and vanity. For we are not used to defending and asserting it in public. For God orders us to hide His secrets in quietness and silence. Lactantius (c. 304–313, W), 7.10.
Christ asks what business is it of yours to examine and inquire as to . . . the origin of souls, or who devised the causes of evil. . . . Leave those things to God. Allow Him to know what is, . . . where it had to have been or not, whether something always existed, or whether it was created at the beginning. . . .What does pertain to you is the salvation of your souls. And it is in jeopardy. Arnobius (c. 305, E), 6.457.
As Paul himself seems to tell us, and as we have also learned from the earlier account given in the Gospel, to introduce new preaching, teaching, evangelizing, or prophesying is not (in this life, at least) held out on the same terms to any person in the later times [after the apostles]. And if the opposite ever appears to be the case, that person can only be held to be a false prophet or a false Christ. Disputation of Archelaus and Manes (c. 320, E), 6.210.
Those who seek to set up any new dogma have the habit of very readily perverting into conformity with their own notions any proofs they care to take from the Scriptures. . . . The apostolic word marks out the case in these words, “If anyone preaches any other gospel to you other than that which you have received, let him be accursed.” Consequently, in addition to what has been once committed to us by the apostles, a disciple of Christ should receive nothing new as doctrine. Disputation of Archelaus and Manes (c. 320, E), 6.213, 214.