Orthodoxy Definition

Scripture on Unity

I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. – 1 Corinthians 1:10

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism… – Ephesians 4:1-6

And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ, from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love. – Ephesians 4:11-16

Behold, how good and pleasant it is when brothers dwell in unity! – Psalm 133:1

Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. – 1 Peter 3:8

Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you. – 2 Corinthians 13:11

That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me…. I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. – John 17:21-23

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. – 1 Corinthians 12:12

And above all these put on love, which binds everything together in perfect harmony. – Colossians 3:14

Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. – Romans 12:16

Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel. – Philippians 1:27

Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. – Philippians 2:2

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. – Acts 4:32

May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, – Romans 15:5

Scripture on Tradition

Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. – 1 Corinthians 11:2

For I received from the Lord what I also delivered to you… – 1 Corinthians 11:23

So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter. – 2 Thessalonians 2:15

And what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also. – 2 Timothy 2:2

Thus says the LORD: “Stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls. But they said, ‘We will not walk in it.’” – Jeremiah 6:16

He who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients, and will be concerned with prophecies; he will preserve the discourse of notable men and penetrate the subtleties of parables; he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. He will serve among great men and appear before rulers. – Sirach 39

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age. – Matthew 28:19-20

Knowing their thoughts, he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand… He who is not with me is against me, and he who does not gather with me scatters.” – Matthew 12:25, 30

Scripture on Heresy

Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. – 1 Corinthians 11:2

For I received from the Lord what I also delivered to you… – 1 Corinthians 11:23

So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter. – 2 Thessalonians 2:15

And what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also. – 2 Timothy 2:2

Scripture on Division

For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be also heresies among you, that they which are approved may be made manifest among you. – 1 Corinthians 11:18-19

Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. – 2 Timothy 2:15

Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, heresies, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. – Galatians 5:19-21

For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. – 2 Timothy 4:3-5

Reject a heretic after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned. – Titus 3:10-11

But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. And many will follow their sensuality, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep… The Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority. – 2 Peter 2

Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. – Jude 1:8

Church Fathers on Unity

Didache (A.D. 80-160)
“My child, night and day remember him that speaks the Word of God to you, and thou shalt honour him as the Lord. For in the place where lordly rule is uttered, there is the Lord. And you shall seek out the faces of the saints daily, so that you may rest upon their words.” (ch. 4)

“You shall not long for division, but shall bring those who contend to peace.” (ch. 4)

Shepherd of Hermas (A.D. 140-150)
“Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they join exactly into the building of the tower.” (Vision 3, Chapter 5)

Ignatius of Antioch (A.D. 110)
“It is fitting that you should glorify Jesus Christ, who has glorified you, in every way, so that by a unanimous obedience you may be perfectly joined together in the same mind and in the same judgment and may all speak the same thing concerning the same thing, and so that, as you are subject to the bishop and the elders, you may be made holy in every way.” (Letter to the Ephesians 2)

“Let no man deceive himself, if anyone is not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole church. He, therefore, that does not assemble with the church has even by this manifested his pride and condemned himself.” (Letter to the Ephesians 5)

“Take heed to come together often to give thanks to God and show forth his praise. For when you assemble frequently in the same place, the powers of Satan are destroyed and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.” (Letter to the Ephesians 13)

“Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this in regard to the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such a one becomes defiled and shall go away into everlasting fire. So shall every one that listens to him.” (Letter to the Ephesians 16)

“Come together in common and individually—through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son … under the guidance of the Comforter, in obedience to the bishop and the elders with an undivided mind. Break one and the same bread, which is the medicine of immortality, the antidote which prevents us from dying, and a cleansing remedy driving away evil so that we should live in God through Jesus Christ.” (Letter to the Ephesians 20)

“As the Lord did nothing without the Father … so you should not do anything without the bishop and elders. Do not try to make anything seem reasonable and proper to yourselves separate from others. Instead, when you come together into the same place, let there be one prayer, one supplication, one mind, and one hope in love and joy undefiled. There is one Jesus Christ, and nothing is more excellent than him. Therefore, all of you run together as into one temple of God, as to one altar, as to one Jesus Christ, who came from one Father and is with and has gone to that same One.” (Letter to the Magnesians 7)

“He that is within the altar is pure, but he that is outside is not pure. That is, he who does anything apart from the overseer, elders, and deacons—such a man is not pure in his conscience.” (Letter to the Trallians 7)

“Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup for the unity of his blood; one altar; as there is one bishop, along with the elders and deacons [lit. servants], my fellow-servants.” (Letter to the Philadelphians 4)

“Avoid all divisions as the beginning of evils.” (Letter to the Smyrneans 7)

Theophilus (A.D. 169-183):

And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge — so God has given to the world which is driven and tempest-tossed by sins, assemblies — we mean holy churches — in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. Theophilus, To Autolycus 2.14

Irenaeus (A.D. 185)
“The Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying one house, carefully preserves it. She believes these things … and she proclaims them, teaches them, and hands them down with perfect harmony, as if she possessed only one mouth.” (Against Heresies, I:10:2)

“The preaching of the church is everywhere consistent and continues on an even course. It receives testimony from the prophets, the apostles, and all the disciples … through the beginning, the middle, the end, and through the entire dispensation of God. That well-grounded system which tends to man’s salvation, namely, our faith, which we have received from the church, we preserve. It is always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel causing even the vessel that contains it to renew its youth as well. 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 brought to life. The fellowship 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.” (Against Heresies III:24:1)

“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 [i.e. the Catholic Church], 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 [1 Cor. 13; 2 Cor. 8:1] which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].” (Against Heresies, Book Four, Ch. 33, paragraph 8)

Tertullian (A.D. 210)
“Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whoever He is, of whatever God He is the Son, of whatever substance He is man and God, of whatever faith He is the teacher, of whatever reward He is the Promiser, did, while He lived on earth, Himself declare what He was, what He had been, what the Father’s will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made,) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, Mark 4:34 and whom He destined to be the teachers of the nations. Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost. Matthew 28:19 Immediately, therefore, so did the apostles, whom this designation indicates as the sent. Having, on the authority of a prophecy, which occurs in a psalm of David, chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, and the seeds of doctrine, and are every day deriving them, that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing must necessarily revert to its original for its classification. Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, while they are all proved to be one, in (unbroken) unity, by their peaceful communion, and title of brotherhood, and bond of hospitality — privileges which no other rule directs than the one tradition of the selfsame mystery.” (Prescription against Heretics, Chapter 20)

“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 knows the Father save the Son, and he to whomever the Son will reveal Him. Matthew 11:27 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 founded in person, by declaring the gospel to them directly themselves, both vivâ voce, 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.” (Prescription against Heretics, Chapter 21)

“Is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No casualty distributed among many men issues in one and the same result. Error of doctrine in the churches must necessarily have produced various issues. When, however, that which is deposited among many is found to be one and the same, it is not the result of error, but of tradition. Can anyone, then, be reckless enough to say that they were in error who handed on the tradition?” (Prescription Against Heretics 28)

Origen (A.D. 225)
“So then, in the present passage as well, either the Romans or the Corinthians are to be understood to be filled with peace or joy, or even with goodness or knowledge, to the extent that it is possible for those to be filled who are being taught in the Church and who are active under perfect teachers. Now he also indicates the measure of that knowledge when he says, ‘So that you are able even to admonish others.’ By this he is showing that each one ought likewise to admonish another in what he has learned, and ought to have with fellow disciples the kind of discussions by which they can admonish and edify one another. For mutual exchange can confer a great amount of instruction if it is done with love and if it awaits an insight concerning each of the deeper and more concealed matters from those who are learned and perfect, according to what even Moses says, ‘Ask your fathers and they will declare it to you; your elders, and they will tell you.'” (Commentary on Romans 10.10.4)

Cyprian (A.D. 249-258)
“… there is one Church, divided by Christ throughout the whole world into many members, and also one episcopate diffused through a harmonious multitude of many bishops.” (Letters of Cyprian 51:24)

Dionysius of Alexandria (A.D. 251)
“If, as you say, you have been led on unwillingly, you will prove this if you retire willingly. It would be better to suffer everything rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom for the sake of his own soul; in the other case on behalf of the entire Church. Now if you can persuade or induce the brothers to come to unanimity, your righteousness will be greater than your error, and this [error] will not be counted, but that [righteousness] will be praised. But if you cannot prevail with the disobedient, at least save your own soul. I pray that you may fare well, maintaining peace in the Lord.” (Eusebius, Church History. Bk. 6, ch. 45, par. 2)

Vincent of Lerins (A.D. 445)
“This being the case, he is the true and genuine Catholic who loves the truth of God, who loves the Church, who loves the Body of Christ, who esteems divine religion and the Catholic Faith above everything, above the authority, above the regard, above the genius, above the eloquence, above the philosophy, of every man whatsoever; who sets light by all of these, and continuing steadfast and established in the faith, resolves that he will believe that, and that only, which he is sure the Catholic Church has held universally and from ancient time; but that whatsoever new and unheard-of doctrine he shall find to have been furtively introduced by some one or another, besides that of all, or contrary to that of all the saints, this, he will understand, does not pertain to religion, but is permitted as a trial, being instructed especially by the words of the blessed Apostle Paul, who writes thus in his first Epistle to the Corinthians, ‘There must needs be heresies, that they who are approved may be made manifest among you’ [1 Corinthians 2:9]; as though he should say, This is the reason why the authors of heresies are not immediately rooted up by God, namely, that they who are approved may be made manifest; that is, that it may be apparent of each individual, how tenacious and faithful and steadfast he is in his love of the Catholic faith.”

“But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation? For this reason—because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters.”

“Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense ‘Catholic,’ which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.”

“What then will a Catholic Christian do, if a small portion of the Church have cut itself off from the communion of the universal faith? What, surely, but prefer the soundness of the whole body to the unsoundness of a pestilent and corrupt member? What, if some novel contagion seek to infect not merely an insignificant portion of the Church, but the whole? Then it will be his care to cleave to antiquity, which at this day cannot possibly be seduced by any fraud of novelty.”

“But what, if in antiquity itself there be found error on the part of two or three men, or at any rate of a city or even of a province? Then it will be his care by all means, to prefer the decrees, if such there be, of an ancient General Council to the rashness and ignorance of a few. But what, if some error should spring up on which no such decree is found to bear? Then he must collate and consult and interrogate the opinions of the ancients, of those, namely, who, though living in various times and places, yet continuing in the communion and faith of the one Catholic Church, stand forth acknowledged and approved authorities: and whatsoever he shall ascertain to have been held, written, taught, not by one or two of these only, but by all, equally, with one consent, openly, frequently, persistently, that he must understand that he himself also is to believe without any doubt or hesitation.” (Commonitory)

Jerome (A.D. 379)
“We ought to remain in that Church which was founded by the apostles and continues to this day. If ever you hear of any that are called Christians taking their name not from the Lord Jesus Christ, but from some other—for instance, Marcionites, Valentinians, Men of the Mountain or the Plain—you may be sure that there you do not have the Church of Christ, but the synagogue of Antichrist.”

“For the fact that they took their rise after the foundation of the Church is proof that they are those whose coming the apostle foretold. And let them not flatter themselves if they think they have Scripture authority for their assertions; since the devil himself quoted Scripture, and the essence of the Scriptures is not the letter, but the meaning. Otherwise, if we follow the letter, we too can concoct a new dogma and assert that such persons as wear shoes and have two coats must not be received into the Church.” (Dialogue Against the Luciferians 28)

Athanasius (A.D. 328)
“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)

“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. Thus the [heretics], as not witnessing to the same doctrines, but quarreling one with another, have no truth of teaching; but the holy and veritable heralds of the truth agree together and do not differ.” (Against the Arians, chapter 18)

Rufinus (A.D. 400)
“And since he had given himself wholly to God’s service, he [Gregory of Nazianzus] presumed upon his companion’s love to such an extent that he removed Basil from the professor’s chair which he was occupying and forced him to accompany him to a monastic house, where for thirteen years, they say, having put aside all the writings of the worldly pagans, they gave their attention solely to the books of holy scripture, the understanding of which they did not presume to derive from themselves, but from the writings and authority of those of old who were themselves known to have received the rule of understanding from apostolic tradition. They sought the treasures of wisdom and knowledge hidden in these vessels of clay by examining their commentaries on the prophets in particular.” (Church History, book 11, chapter 9)

Epiphanius (A.D. 403)
“And by saying such things about creation, each of them, so far as he is able, produces some further novelty every day.” (Panarion, section 3)

“For to begin with, to whom is it not immediately obvious, if he will investigate the whole scope of the past, that their teaching and behavior are devilish, and their undertaking a deviation?” (Panarion, Against the Collyridians)

Church Fathers on Heresies

Irenaeus (c. A.D. 180)

“Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself… Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men—because they outwardly are covered with sheep’s clothing (against whom the Lord has enjoined us to be on our guard), and because their language resembles ours, while their sentiments are very different…”
(Against Heresies, Book 1, Preface, Number 2)

“They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth…”
(Against Heresies, Book 1, Chapter 8)

Clement of Alexandria (c. A.D. 195)

“But, say they, it is written, ‘All who were before the Lord’s advent are thieves and robbers.’ All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets, being sent and inspired by the Lord, were not thieves, but servants.”
(Miscellanies, Book 3, Chapter 4)

“The story goes that one of them came to a virgin of our church who had a lovely face and said to her: ‘Scripture says, “Give to everyone that asks you.”‘ She, however, not understanding the lascivious intention of the man, gave the dignified reply: ‘On the subject of marriage, talk to my mother.’ What godlessness! Even the words of the Lord are perverted by these immoral fellows, the brethren of lust, a shame not only to philosophy but to all human life, who corrupt the truth, or rather destroy it; as far as they can…”
(Miscellanies, Book 3, Chapter 4)

“Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: ‘And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned.’ These are they who, when reading the Bible, pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are

own lusts.” (Miscellanies, Book III, Chapter 4, c. A.D. 195)

“Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favor their own immoral opinions. In particular, they quote the saying: ‘Sin shall not have dominion over you; for you are not under the law but under grace,’ and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: ‘What then? Shall we sin because we are not under the law but under grace? God forbid.’ In this inspired and prophetic way, he at once destroys the device of these licentious sophists.” (Miscellanies, Book III, Chapter 8, c. A.D. 195)

“Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures.” (Ante-Nicene Fathers, Vol. 2, pg. 551, c. A.D. 195)

“As, then, if a man should, similarly to those drugged by Circe, become a beast; so he who has spurned the ecclesiastical tradition and darted off to the opinions of heretical men has ceased to be a man of God and to remain faithful to the Lord.” (Miscellanies, Book 7, Chapter 16, c. A.D. 195)

“And if those also who follow heresies venture to avail themselves of the prophetic Scriptures, in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce according to their true nature.” (Ante-Nicene Fathers, Vol. 2, pg. 551, c. A.D. 195)

Tertullian (c. A.D. 198)

“Well, but they actually treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. From what other source could they derive arguments concerning the things of the faith, except from the records of the faith?” (Ante-Nicene Fathers, Vol. 3, pg. 250, c. A.D. 198)

“One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, he has nonetheless laid violent hands on the truth only with a more cunning mind and skill than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter.” (Ante-Nicene Fathers, Vol. 3, pg. 262, c. A.D. 198)

“In this manner heretics either wrest plain and simple words to any sense they choose by their conjectures, or else they violently resolve by a literal interpretation words which imply a conditional sense and are incapable of a simple solution.” (Ante-Nicene Fathers, Vol. 3, pg. 377, c. A.D. 198)

“They (the heretics) have found their opportunity, as is usual with heretics, in wresting the plain meaning of certain words. We, however, insist on the proper signification of every word and say that principium means beginning—being a term which is suitable to represent things which begin to exist.” (Ante-Nicene Fathers, Vol. 3, pg. 488, c. A.D. 198)

“Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men’s common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances.” (Ante-Nicene Fathers, Vol. 3, pg. 574, c. A.D. 198)

“They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention, they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they set off the few against the many, and assume the later against the earlier.” (Ante-Nicene Fathers, Vol. 3, pg. 615, c. A.D. 198)

Hippolytus (c. A.D. 205)

“He cites these words without understanding what precedes them. For whenever they wish to attempt anything underhanded, they mutilate the Scriptures. Instead, let him quote the passage as a whole!” (Ante-Nicene Fathers, Vol. 5, pg. 224, c. A.D. 205)

Eusebius (c. A.D. 300)

“They have boldly falsified the sacred Scriptures, rejected the canons of the ancient faith, and ignored Christ. Instead of inquiring what the sacred Scriptures say, they laboriously seek to discover what form of syllogism might be contrived to establish their impiety.” (Church History, Book 5, pg. 602, c. A.D. 300)

“As to those men who abuse the arts of the unbelievers to establish their own heretics’ doctrine, what need is there to say that these are not near the faith? By their craft, these ungodly ones adulterate the simple faith of the divine Scriptures. For this reason, they have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them.” (Church History, Book 5, pg. 602, c. A.D. 300)

Archelaus (c. A.D. 300)

“You well understand, no doubt, that 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.” (Acts of the Disputation with Manes, Chapter 40, c. A.D. 300)

Athanasius (c. A.D. 350)

Church Fathers on Succession

Clement of Rome (c. 96)
“Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of oversight [bishop]. For this reason, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those already mentioned. Afterwards, they gave instructions that when those men should fall asleep, other approved men should succeed them in their ministry.”
(First Letter to the Corinthians, Chapter 44)

Tertullian (c. 197)
“Let them [the heretics] 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 the first bishop of theirs can show for his ordainer and predecessor one of the apostles or apostolic men – a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers. For example, the church of Smyrna records that Polycarp was placed there by John. Likewise, the church of Rome demonstrates Clement to have been ordained in like manner by Peter. In exactly the same way, the other churches similarly exhibit [their list of bishops] whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed.”
(Prescription Against Heretics, Chapter 32)

“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)

“From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, no others should be received as preachers [i.e. founding teachers] than those whom Christ appointed. For ‘no man knows the Father except the Son, and he to whomever the Son will reveal Him’ [Matt. 11:27]. Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach.” – Tertullian (c. 197)

Origen (c. 225)
“We cling to the standard of the heavenly church of Jesus Christ according to the succession of the apostles.”
(De Principiis, Preface, §§2-3)

(§2) “Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as, e.g., regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz., the powers and the holy virtues; it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the Churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolic tradition.”

(§3) “Now it ought to be known that the holy apostles, in preaching the faith of Christ, delivered themselves with the utmost clearness on certain points which they believed to be necessary to everyone, even to those who seemed somewhat dull in the investigation of divine knowledge; leaving, however, the grounds of their statements to be examined into by those who should deserve the excellent gifts of the Spirit, and who, especially by means of the Holy Spirit Himself, should obtain the gift of language, of wisdom, and of knowledge; while on other subjects they merely stated the fact that things were so, keeping silence as to the manner or origin of their existence; clearly in order that the more zealous of their successors, who should be lovers of wisdom, might have a subject of exercise on which to display the fruit of their talents—those persons, I mean, who should prepare themselves to be fit and worthy receivers of wisdom.”

Athanasius (c. 325-373)
“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 6)

“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. Thus the [heretics], as not witnessing to the same doctrines, but quarreling one with another, have no truth of teaching; but the holy and veritable heralds of the truth agree together and do not differ.”
(De Decretis, Chapter 4)

“And yet, needless though it may be to refine upon these passages, considering their so clear and religious sense, and our own orthodox belief, yet that their irreligion may be shown here also, come let us shortly, as we have received from the fathers, expose their heterodoxy from the passage.”
(Against the Arians, Chapter 18)

Irenaeus (c. 180)

It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to the perfect apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity.

2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its preeminent authority [potiorem principalitatem].

3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolic tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. 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 vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

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 steadfast 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, Do you know me? I do know you, 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 sins, being condemned of himself. Titus 3:10 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. – Against Heresies (Book III, Chapter 3)

Irenaeus, Against Heresies, book 1:

For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had come to perfect knowledge, as some dare to say, boasting that they are the correctors of the apostles. For after our Lord had risen from the dead, and they were clothed with the power from on high when the Holy Spirit came upon them, they were filled with all things and had perfect knowledge. They went out to the ends of the earth, preaching the good things that come to us from God, and proclaiming peace from heaven to men, all and each of them equally being in possession of the gospel of God. So Matthew among the Hebrews issued a Writing of the gospel in their own tongue, while Peter and Paul were preaching the gospel at Rome and founding the Church. After their decease Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Then Luke, the follower of Paul, recorded in a book the gospel as it was preached by him. Finally John, the disciple of the Lord, who had also lain on his breast, himself published the Gospel, while he was residing at Ephesus in Asia. All of these handed down to us that there is one God, maker of heaven and earth, proclaimed by the Law and the Prophets, and one Christ the Son of God. If anyone does not agree with them he despises the companions of the Lord, he despises Christ the Lord himself, he even despises the Father, and he is self-condemned, resisting and refusing his own salvation, as all the heretics do.

But when they are refuted from the Writings they turn around and attack the Writings themselves, saying that they are not correct, or authoritative, and that the truth cannot be found from them by those who are not acquainted with the tradition. For this [they say] was not handed down in writing, but orally, which is why Paul said, “We speak wisdom among the perfect, but not the wisdom of this world.” Each of them utters a wisdom which he has made up, or rather a fiction, so that according to them the truth was once to be found in Valentinus, then at another time in Marcion, at another time in Cerinthus, then later in Basilides, or was also in that opponent, who has no saving message to utter. Each one of them is wholly perverse, and is not ashamed to preach himself, corrupting the rule of faith. But when we appeal again to that tradition which has come down from the apostles and is guarded by the successions of elders in the churches, they oppose the tradition, saying that they are wiser not only than the elders, but even than the apostles, and have found the genuine truth. For the apostles [they say] mixed matters of the Law with the words of the Saviour, and not only the apostles, but even the Lord himself, spoke sometimes from the Demiurge, sometimes from the middle power, sometimes from the highest, while they know the hidden mystery without doubt or corruption, and in its purity. This is in nothing less than shameless blasphemy against their Maker. What it comes to is that they will not agree with either Scripture or tradition. It is such people, my dear friend, that we have to fight with, who like slippery snakes are always trying to escape us. Therefore we must resist them on all sides, hoping that by cutting off their escape we may be able to bring them to turn to the truth. For although it is not easy for a soul which has been seized by error to turn back, still it is not absolutely impossible to put error to flight by putting the truth beside it. The tradition of the apostles, made clear in all the world, can be clearly seen in every church by those who wish to behold the truth. We can enumerate those who were established by the apostles as bishops in the churches, and their successors down to our time, none of whom taught or thought of anything like their mad ideas. Even if the apostles had known of hidden mysteries, which they taught to the perfect secretly and apart from others, they would have landed them down especially to those to whom they were entrusting the churches themselves. For they certainly wished those whom they were leaving as their successors, handing over to them their own teaching position, to be perfect and irreproachable, since their sound conduct would be a great benefit [to the Church], and failure on their part the greatest calamity. 2But since it would be very long in such a volume as this to enumerate the successions of all the churches, I can by pointing out the tradition which that very great, oldest, and well-known Church, founded and established at Rome….

Hippolytus

“No one will refute these [heretics] except the Holy Spirit bequeathed unto the church, which the Apostles – having received in the first instance – have transmitted to those who have rightly believed. But we, as being their successors and as participators in this grace, . . . must not be found deficient in vigilance, nor should we be disposed to suppress correct teaching.” – Hippolytus (c. 225)

CHURCH FATHERS on Unity:

The Didache, A.D. 80 – 160

My child, night and day remember him that speaks the Word of God to you, and thou shalt honour him as the Lord. For in the place where lordly rule is uttered, there is the Lord. And you shall seek out the faces of the saints daily, so that you may rest upon their words. (ch. 4)

You shall not long for division, but shall bring those who contend to peace. (ch. 4)

Shepherd of Hermas

“Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other. On account of this, they join exactly into the building of the tower.” – Vision 3, Chapter 5

Ignatius, A.D. 110

It is fitting that you should glorify Jesus Christ, who has glorified you, in every way, so that by a unanimous obedience you may be perfectly joined together in the same mind and in the same judgment and may all speak the same thing concerning the same thing, and so that, as you are subject to the bishop and the elders, you may be made holy in every way. (Letter to the Ephesians 2)

Let no man deceive himself, if anyone is not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole church. He, therefore, that does not assemble with the church has even by this manifested his pride and condemned himself. (Letter to the Ephesians 5)

Take heed to come together often to give thanks to God and show forth his praise. For when you assemble frequently in the same place, the powers of Satan are destroyed and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end. (Letter to the Ephesians 13)

Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this in regard to the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such a one becomes defiled and shall go away into everlasting fire. So shall every one that listens to him. (Letter to the Ephesians 16)

Come together in common and individually—through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son … under the guidance of the Comforter, in obedience to the bishop and the elders with an undivided mind. Break one and the same bread, which is the medicine of immortality, the antidote which prevents us from dying, and a cleansing remedy driving away evil so that we should live in God through Jesus Christ. (Letter to the Ephesians 20)

As the Lord did nothing without the Father … so you should not do anything without the bishop and elders. Do not try to make anything seem reasonable and proper to yourselves separate from others. Instead, when you come together into the same place, let there be one prayer, one supplication, one mind, and one hope in love and joy undefiled. There is one Jesus Christ, and nothing is more excellent than him. Therefore, all of you run together as into one temple of God, as to one altar, as to one Jesus Christ, who came from one Father and is with and has gone to that same One. (Letter to the Magnesians 7)

He that is within the altar is pure, but he that is outside is not pure. That is, he who does anything apart from the overseer, elders, and deacons—such a man is not pure in his conscience. (Letter to the Trallians 7)

Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup for the unity of his blood; one altar; as there is one bishop, along with the elders and deacons [lit. servants], my fellow-servants. (Letter to the Philadelphians 4)

Avoid all divisions as the beginning of evils. (Letter to the Smyrneans 7)

Irenaeus, c. A.D. 185

The Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying one house, carefully preserves it. She believes these things … and she proclaims them, teaches them, and hands them down with perfect harmony, as if she possessed only one mouth. (Against Heresies, I:10:2)

The preaching of the church is everywhere consistent and continues on an even course. It receives testimony from the prophets, the apostles, and all the disciples … through the beginning, the middle, the end, and through the entire dispensation of God. That well-grounded system which tends to man’s salvation, namely, our faith, which we have received from the church, we preserve. It is always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel causing even the vessel that contains it to renew its youth as well. 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 brought to life. The fellowship 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” [Eph. 4:11] and all the other means through which the Spirit works, of which all those do not partake who do not join themselves to the church, but defraud themselves of life through their perverse opinions and infamous behavior. 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. Those, therefore, who do not partake of him are neither nourished into life from the mother’s breasts, nor do they enjoy that most clear fountain which issues from the body of Christ. Instead, they dig for themselves broken cisterns out of earthly trenches and drink putrid water out of mire, fleeing from the faith of the Church lest they be convicted, rejecting the Spirit so that they may not be instructed. (Against Heresies III:24:1)

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 [i.e. the Catholic Church], 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 [1 Cor. 13; 2 Cor. 8:1] which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God]. – Against Heresies, Book Four, Ch. 33, paragraph 8)

Tertullian, c. A.D. 210

Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whoever He is, of whatever God He is the Son, of whatever substance He is man and God, of whatever faith He is the teacher, of whatever reward He is the Promiser, did, while He lived on earth, Himself declare what He was, what He had been, what the Father’s will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made,) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, Mark 4:34 and whom He destined to be the teachers of the nations. Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost. Matthew 28:19 Immediately, therefore, so did the apostles, whom this designation indicates as the sent. Having, on the authority of a prophecy, which occurs in a psalm of David, chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, and the seeds of doctrine, and are every day deriving them, that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing must necessarily revert to its original for its classification. Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, while they are all proved to be one, in (unbroken) unity, by their peaceful communion, and title of brotherhood, and bond of hospitality — privileges which no other rule directs than the one tradition of the selfsame mystery. Tertullian – Prescription against Heretics, Chapter 20

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 knows the Father save the Son, and he to whomever the Son will reveal Him. Matthew 11:27 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 founded in person, by declaring the gospel to them directly themselves, both vivâ voce, 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. – Tertullian, Prescription against Heretics, Chapter 21

Is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No casualty distributed among many men issues in one and the same result. Error of doctrine in the churches must necessarily have produced various issues. When, however, that which is deposited among many is found to be one and the same, it is not the result of error, but of tradition. Can anyone, then, be reckless enough to say that they were in error who handed on the tradition? (Prescription Against Heretics 28)

Origen:

So then, in the present passage as well, either the Romans or the Corinthians are to be understood to be filled with peace or joy, or even with goodness or knowledge, to the extent that it is possible for those to be filled who are being taught in the Church and who are active under perfect teachers. Now he also indicates the measure of that knowledge when he says, “So that you are able even to admonish others.” By this he is showing that each one ought likewise to admonish another in what he has learned, and ought to have with fellow disciples the kind of discussions by which they can admonish and edify one another. For mutual exchange can confer a great amount of instruction if it is done with love and if it awaits an insight concerning each of the deeper and more concealed matters from those who are learned and perfect, according to what even Moses says, “Ask your fathers and they will declare it to you; your elders, and they will tell you.” – Origen, Commentary on Romans 10.10.4

Cyprian, 249-258

… there is one Church, divided by Christ throughout the whole world into many members, and also one episcopate diffused through a harmonious multitude of many bishops. (Letters of Cyprian 51:24)

Dionysius of Alexandria, A.D. 251

This letter is to Novatian, who split the church in Rome in 251 by having himself elected a second bishop.

Dionysius to his brother Novatus, greeting. If, as you say, you have been led on unwillingly, you will prove this if you retire willingly. It would be better to suffer everything rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom for the sake of his own soul; in the other case on behalf of the entire Church. Now if you can persuade or induce the brothers to come to unanimity, your righteousness will be greater than your error, and this [error] will not be counted, but that [righteousness] will be praised. But if you cannot prevail with the disobedient, at least save your own soul. I pray that you may fare well, maintaining peace in the Lord. (Eusebius. Church History. Bk. 6, ch. 45, par. 2)

Vincent of Lerins, d. A.D. 445

This being the case, he is the true and genuine Catholic who loves the truth of God, who loves the Church, who loves the Body of Christ, who esteems divine religion and the Catholic Faith above every thing, above the authority, above the regard, above the genius, above the eloquence, above the philosophy, of every man whatsoever; who sets light by all of these, and continuing steadfast and established in the faith, resolves that he will believe that, and that only, which he is sure the Catholic Church has held universally and from ancient time; but that whatsoever new and unheard-of doctrine he shall find to have been furtively introduced by some one or another, besides that of all, or contrary to that of all the saints, this, he will understand, does not pertain to religion, but is permitted as a trial, being instructed especially by the words of the blessed Apostle Paul, who writes thus in his first Epistle to the Corinthians, “There must needs be heresies, that they who are approved may be made manifest among you:” 1 Corinthians 2:9 as though he should say, This is the reason why the authors of Heresies are not immediately rooted up by God, namely, that they who are approved may be made manifest; that is, that it may be apparent of each individual, how tenacious and faithful and steadfast he is in his love of the Catholic faith.

But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation? For this reason — because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters.

One of the ways you know veils and the Holy Kiss aren’t cultural is because of the world Catholic which means universal. Universal means all Christians practice the same thing universally, with no exceptions for time and place.

Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense “Catholic,” which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.

What then will a Catholic Christian do, if a small portion of the Church have cut itself off from the communion of the universal faith? What, surely, but prefer the soundness of the whole body to the unsoundness of a pestilent and corrupt member? What, if some novel contagion seek to infect not merely an insignificant portion of the Church, but the whole? Then it will be his care to cleave to antiquity, which at this day cannot possibly be seduced by any fraud of novelty.

But what, if in antiquity itself there be found error on the part of two or three men, or at any rate of a city or even of a province? Then it will be his care by all means, to prefer the decrees, if such there be, of an ancient General Council to the rashness and ignorance of a few. But what, if some error should spring up on which no such decree is found to bear? Then he must collate and consult and interrogate the opinions of the ancients, of those, namely, who, though living in various times and places, yet continuing in the communion and faith of the one Catholic Church, stand forth acknowledged and approved authorities: and whatsoever he shall ascertain to have been held, written, taught, not by one or two of these only, but by all, equally, with one consent, openly, frequently, persistently, that he must understand that he himself also is to believe without any doubt or hesitation. – Commonitory

See, it’s the majority rule WITH the antiquity that matters. A majority at some FAR future time which CONTRADICTS antiquity is not a true majority! The majority in the EARLY church is all that matters.

In Vincent’s Commonitory, it is a great point that he tells us what to do if the whole church falls away. He doesn’t seem to be under the impression that the church’s leadership is infallible.

Jerome, c. A.D. 379

We ought to remain in that Church which was founded by the apostles and continues to this day. If ever you hear of any that are called Christians taking their name not from the Lord Jesus Christ, but from some other—for instance, Marcionites, Valentinians, Men of the Mountain or the Plain—you may be sure that there you do not have the Church of Christ, but the synagogue of Antichrist.

For the fact that they took their rise after the foundation of the Church is proof that they are those whose coming the apostle foretold. And let them not flatter themselves if they think they have Scripture authority for their assertions; since, the devil himself quoted Scripture, and the essence of the Scriptures is not the letter, but the meaning. Otherwise, if we follow the letter, we too can concoct a new dogma and assert that such persons as wear shoes and have two coats must not be received into the Church. (Dialogue Against the Luciferians 28)

HOW HERETICS TWIST SCRIPTURE:

Irenaeus:

Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself. One far superior to me has well said, in reference to this point, “A clever imitation in glass casts contempt, as it were, on that precious jewel the emerald (which is most highly esteemed by some), unless it come under the eye of one able to test and expose the counterfeit. Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver?” Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men,—because they outwardly are covered with sheep’s clothing (against whom the Lord has enjoined us to be on our guard), and because their language resembles ours, while their sentiments are very different…. – Irenaeus, Against Heresies, Book 1 Preface, Number 2

They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.326

Clement of Alexandria:

But, say they, it is written, “All who were before the Lord’s advent are thieves and robbers.” All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets, being sent and inspired by the Lord, were not thieves, but servants. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.319

The story goes that one of them came to a virgin of our church who had a lovely face and said to her: “Scripture says, ‘Give to everyone that asks you.’” She, however, not understanding the lascivious intention of the man gave the dignified reply: “On the subject of marriage, talk to my mother.” What godlessness! Even the words of the Lord are perverted by these immoral fellows, the brethren of lust, a shame not only to philosophy but to all human life, who corrupt the truth, or rather destroy it; as far as they can. These thrice wretched men treat carnal and sexual intercourse as a sacred religious mystery, and think that it will bring them to the kingdom of God. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.4

Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: “And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned.” These are they who when reading the Bible pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are wise and useful to conform to their own lusts. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.4

Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favor their own immoral opinions. In particular they quote the saying: “Sin shall not have dominion over you; for you are not under the law but under grace,” and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: “What then? Shall we sin because we are not under the law but under grace? God forbid.” In this inspired and prophetic way he at once destroys the device of these licentious sophists. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.8

Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.551

As, then, if a man should, similarly to those drugged by Circe, become a beast; so he, who has spurned the ecclesiastical tradition, and darted off to the opinions of heretical men, has ceased to be a man of God and to remain faithful to the Lord. – Miscellaneous, book 7, chapter 16

And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.551

Tertullian:

Well, but they actually treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. From what other source could they derive arguments concerning the things of the faith, except from the records of the faith? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.250

One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, he has none the less laid violent hands on the truth only with a more cunning mind and skill than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.262

In this manner heretics either wrest plain and simple words to any sense they choose by their conjectures, or else they violently resolve by a literal interpretation words which imply a conditional sense and are incapable of a simple solution. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 377

They (the heretics) have found their opportunity, as is usual with heretics, in wresting the plain meaning of certain words… We, however, insist on the proper signification of every word, and say that principium means beginning,- being a term which is suitable to represent things which begin to exist. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 488

Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men’s common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open, and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 574

They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they set off the few against the many, and assume the later against the earlier. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.615

Hippolytus:

He cites these words without understanding what precedes them. For whenever they wish to attempt anything underhanded, they mutilate the Scriptures. Instead, let him quote the passage as a whole! Hippolytus (c. 205, W), 5.224.

Eusebius:

They have boldly falsified the sacred Scriptures, rejected the canons of the ancient faith, and ignored Christ. Instead of inquiring what the sacred Scriptures say, they laboriously seek to discover what form of syllogism might be contrived to establish their impiety. Caius (< 215, W), 5.602, as quoted by Eusebius.

As to those men who abuse the arts of the unbelievers to establish their own heretics doctrine, what need is there to say that these are not near the faith? By their craft, these ungodly ones adulterate the simple faith of the divine Scriptures. For this reason, they have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them. Caius ( 215, W), 5.602, as quoted by Eusebius.

Archelaus:

“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. On the ground of these facts I have now been induced to write this letter to you, knowing the completeness and fullness of your intelligence in doctrine, and being assured that none of these things can escape your cognizance. Accordingly, I have also indulged the confident hope that you cannot be kept back by any grudge from explaining these matters to us. As to myself, indeed, it is not possible that I shall be drawn away into any novel doctrine; nevertheless, in behalf of all the less instructed, I have been led to ask a word with your authority. For, in truth, the man shows himself to be a person of extraordinary force of character, both in speech and in action; and indeed his very aspect and attire also bear that out. …. You well understand, no doubt, that 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. 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.” Acts of the Disputation with Manes, chapter 40

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 Cor. 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.”

And let them go on to accuse their own unfortunate birth, and say, “We are sprung not of religious men, but of heretics.” For such language, as I said before, is consistent in those who barter their Fathers’ fame and their own salvation for Arianism, and fear not the words of the divine proverb, “There is a generation that curseth their father,” [Prov. 30:11; Ex. 21:17] and the threat lying in the Law against such.

They then, from zeal for the heresy, are of this obstinate temper; you, however, be not troubled at it, nor take their audacity for truth. For they dissent from each other, and whereas they have revolted from their Fathers, are not of one and the same mind, but float about with various and discordant changes. – Athanasius, De Synodis (chapter 14)

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? – Athanasius, De Decretis, chapter 4-6

Rufinus:

And since he had given himself wholly to God’s service, he [Gregory of Nazianzus] presumed upon his companion’s love to such an extent that he removed Basil from the professor’s chair which he was occupying and forced him to accompany him to a monastic house, where for thirteen years, they say, having put aside all the writings of the worldly pagans, they gave their attention solely to the books of holy scripture, the understanding of which they did not presume to derive from themselves, but from the writings and authority of those of old who were themselves known to have received the rule of understanding from apostolic tradition. They sought the treasures of wisdom and knowledge hidden in these vessels of clay by examining their commentaries on the prophets in particular. Rufinus, Church History, book 11, chapter 9

Epiphanius:

And by saying such things about creation, each of them, so far as he is able, produces some further novelty every day. – Epiphanius of Salamis, Panarion, section 3

For to begin with, to whom is it not immediately obvious, if he will investigate the whole scope of the past, that their teaching and behavior are devilish, and their undertaking a deviation? – Epiphanius of Salamis, Panarion, Against the Collyridians

THE CHURCH’S RESPONSE TO HERETICS:

“Peter answered: “O Simon, they are wont to conceive such absurdities against God who do not read the law with the instruction of masters, but account themselves teachers, and think that they can understand the law, though he has not explained it to them who has learned of the Master.” Recognitions, Book 2

I exhort you therefore – yet not I, but the love of Jesus Christ – take you only Christian food, and abstain from strange herbage, which is heresy: for these men do even mingle poison with Jesus Christ, imposing upon others by a show of honesty, like persons administering a deadly drug with honeyed wine, so that one who knows it not, fearing nothing, drinks in death with a baneful delight. Ignatius: to the Trallians (A.D. 35-105) ch.6

Keep yourselves away from those evil plants that Jesus Christ does not tend. For they are not the planting of the Father. For as many as are of God and of Jesus Christ are also with the bishop…. If anyone walks according to a strange opinion, he does not agree with the Passion. Ignatius (c. 105, E), 1.80.

But mark you those who hold heretical opinions touching the grace of Jesus Christ which came to us, how that they are contrary to the mind of God. They have no care for love, none for the widow, none for the orphan, none for the afflicted, none for the prisoner, none for the hungry or thirsty. Ignatius: to the Smyrnaeans (A.D. 35-105) ch. 6

Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites. Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.212

[The heretics] taught them to both speak and do ungodly and blasphemous things. These persons are called by us after the name of the men from whom each doctrine and opinion had its origin. Justin Martyr (c. 160, E), 1.212.

Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them – indeed, we may say all – desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 353

From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood, display sound speech and blameless conduct for the confirmation and correction of others. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 497

Handing mixed cups to the women, [Marcus. a heretic] instructs them to consecrate them in his presence. . . . He devotes himself especially to women, and particularly to those women who are well-bred, elegantly attired, and of great wealth. Irenaeus (c. 180,E/W), 1.334.

Marcion met Polycarp on one occasion, and he said, “Do you know me?” Polycarp replied. “I do know you, the first-born of Satan!” Such was the horror that the apostles and their disciples had against holding even verbal communication with any corrupters of the truth. As Paul also says, “Reject a man who is a heretic, after the first and second warning, knowing that he who is such is subverted, and sins, being condemned of himself.” Irenaeus (c. 180,EftV), 1.416.

The Ebionites, who use only Matthew’s Gospel, are refuted out of this very same work, making false suppositions with regard to the Lord. But Marcion, mutilating the Gospel according to Luke, is still proved to be a blasphemer of the only existing God, from those passages which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, prefer the Gospel by Mark. However, if they read it with a love of truth, they would have their errors rectified. Those, moreover, who follow Valentinus, make copious use of the Gospel according to John to illustrate their conjunctions. However, they, too, will be proved to be totally in error. Irenaeus (c. 180, E/W), 1.428.

Alienated from the truth, they deservedly wallow in all error, tossed to and fro by it. They think differently in regard to the same things at different times. And they never attain to a well-grounded knowledge…. They always have the excuse of searching after truth (for they are blind), but they never succeed in finding it. Irenaeus (c. 180, E/W), 1.458.

We pray for these things on their behalf loving them better than they seem to love themselves. For our love, inasmuch as it is true, is salutary to them, if they will only receive it. Irenaeus (c. 180, E/W), 1.460.

It is incumbent to obey the presbyters who are in the church—those who, as I have shown, possess the succession from the apostles. These men, together with the succession of the bishops, have received the certain gift of truth, according to the good pleasure of the Father. But we should hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever—either as heretics of perverse minds, or as schismatics puffed up and self-pleasing. Or they may be hypocrites, acting this way for the sake of money and vainglory. For all of those persons have fallen from the truth. The heretics bring strange fire to the altar of God— namely, strange doctrines. So they shall be burned up by the fire from heaven, as were Nadab and Abihu. And those persons who rise up in opposition to the truth and exhort others against the church of God shall remain among those in the pit of Hades, being swallowed up by an earthquake, even as those who were with Korah, Nadab, and Abihu. Irenaeus (c. 180, E/W), 1.497.

The heretics, as many as they are, all depart [from each other], holding so many opinions as to one thing. They bear about their “clear notions” in secret within themselves. Therefore, if they ever agree among themselves as to the things predicted in the Scriptures, then we will also refute them. Meanwhile, in addition to holding wrong opinions, they also convict themselves, for they are not of one mind with regard to the same words. Irenaeus (c. 180, E/W), 1.514.

Now all these heretics are of much later date than are the bishops to whom the apostles committed the churches. . . . It follows, then, as a matter of course, that these aforementioned heretics—since they are blind to the truth and deviate from the way—will walk in diverse roads. Therefore, the footsteps of their doctrines are scattered here and there without agreement or connection. In contrast, the path of those belonging to the church circumscribes the whole world, as possessing the sure tradition from the apostles. Irenaeus (c. 180, E/W), 1.548.

Those, therefore, who desert the preaching of the church, call into question the knowledge of the holy presbyters…. Now, all the heretics are such persons. So are those who imagine that they have hit upon something further beyond the truth. . . . They do not always keep to the same opinions with regard to the same things. So as blind men who are led by the blind, they will deservedly fall into the ditch of ignorance. Irenaeus (c. 180, E/W), 1.548.

They therefore form opinions on what is beyond the limits of understanding. For this cause also the apostle says, “Be not wise beyond what it is fitting to be wise, but be wise prudently” [Rom. 12:3]. Irenaeus (c. 180, E/W), 1.548.

Further, it is said that it is on account of “those that are approved that heresies exist.” [The apostle] calls “approved,” either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful money-changers, who distinguish the spurious coin from the genuine by the false stamp), or those who have already become approved both in life and knowledge… On account of the heresies, therefore, the toil of discovery must be undertaken; but we must not at all abandon [the truth]. For, on fruit being set before us, some real and ripe, and some made of wax, as like the real as possible, we are not to abstain from both on account of the resemblance. But by the exercise of the apprehension of contemplation, and by reasoning of the most decisive character, we must distinguish the true from the seeming. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.549-550

And again, those also are likewise unclean that part the hoof, but do not ruminate. For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, “Why will you call me Lord, Lord, and do not the things which I say?” And those that neither part the hoof nor chew the cud are entirely unclean. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.555-556

“He has forsaken the way of his own vineyard and wandered in the tracks of his own husbandry.” Such are the sects that deserted the primitive church. Now he who has fallen into heresy passes through an arid wilderness, abandoning the only true God. As a result, he is destitute of God. Clement of Alexandria (c. 195, E), 2.322.

In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever — that whatever is first is true, whereas that is spurious which is later in date. But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of various persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; – Against Praxeas, chapter 2

Heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies were so powerful because of some truth which belonged to them… heresies derive such strength as they have from the infirmities of individuals – having no strength whenever they encounter a really powerful faith. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.244

How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved in the church, have gone over to the other side? … what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 244

But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them… Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except that persecution makes even martyrs, (but) heresy only apostates. And therefore “heresies must needs be in order that they which are approved might be made manifest, both those who remained steadfast under persecution, and those who did not wander out of their way into heresy. For the apostle does not mean that those persons should be deemed approved who exchange their creed for heresy. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 244-245

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 condemned, because he has himself chosen that for which he is condemned. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.245-246

But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few… Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 255

Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare, or failed to make known to all men the entire rule of faith, let us see whether, while the apostles proclaimed it, perhaps, simply and fully, the churches, through their own fault, set it forth otherwise than the apostles had done. All these suggestions of distrust you may find put forward by the heretics. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 256

If it be true, then, that those heresies, which in the apostolic times were in a rude form, are now found to be the same, only in a much more polished shape. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 260

I must not omit an account of the conduct also of the heretics – how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed… The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake cures – it may be even to baptize. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. And so it comes to pass that today one man is their bishop, tomorrow another; today he is a deacon who tomorrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 263

They will, besides, add a good deal respecting the high authority of each doctor of heresy,- how that these mightily strengthened belief in their own doctrine; how that they raised the dead, restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defense of the deceit of their corrupt preaching. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 265-266

We are accustomed, for the purpose of shortening argument, to lay down the rule against heretics of the lateness of their date. For in as far as by our rule, priority is given to the truth, which also foretold that there would be heresies, in so far must all later opinions be prejudged as heresies, being such as were, by the more ancient rule of truth, predicted as (one day) to happen. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 477

We should know that both He Himself and His ambassadors foretold that there must be numerous sects and heresies, which would break the unity of the sacred body. So they admonished us to be on our guard with the greatest prudence. Lactantius (c. 304-313, W), 7.133.

Some of [the heretics] teach that humans should not marry and that they must abstain from meat and wine. In other words, they assert that marriage, the begetting of children, and the eating of certain foods are abominable. . . . Some of them absolutely prohibit the eating of any meat, saying that it is not the flesh of brute animals, but of creatures that have a rational soul…. Others of them declare that we should only abstain from pork. However, such ones say that we may eat of any of the meats that are clean by the Law. They also say that we should be circumcised according to the Law. They believe Jesus to be only a holy man and a prophet. Others teach that humans should be bold in sin, abusing the flesh…. Now, all of these are the instruments of the devil. They are the children of wrath. Apostolic Constitutions (compiled c. 390, E), 7.453, 454.

Therefore was the Church called a virgin, for she was not as yet corrupted by worthless teaching. Thebulis it was who, displeased because he was not made bishop, first began to corrupt her by stealth. He too was connected with the seven sects which existed among the people, like Simon, from whom come the Simoniani; and Cleobius, from whom come the Cleobiani; and Doritheus, from whom come the Dorithiani; and Gorthaeus, from whom come the Gortheani; Masbothaeus, from whom come the Masbothaei. From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles – men who have split up the one Church into parts through their corrupting doctrines, uttered in disparagement of God and of His Christ…. Hegesippus (A.D. 170) Ante-Nicene Fathers vol. 8 pg. 764

CHURCH FATHERS ON SUCCESSION:

“Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of oversight [bishop]. For this reason, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those already mentioned. Afterwards, they gave instructions that when those men should fall asleep, other approved men should succeed them in their ministry.” – Clement of Rome (c. 96)

“We refer them to that tradition which originates from the apostles and is preserved by the successions of presbyters in the churches. . . . The faith preached to men comes down to our time by means of the succession of the bishops.” – Irenaeus (c. 180)

“Let them [the heretics] 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 the first bishop of theirs can show for his ordainer and predecessor one of the apostles or apostolic men – a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers. For example, the church of Smyrna records that Polycarp was placed there by John. Likewise, the church of Rome demonstrates Clement to have been ordained in like manner by Peter. In exactly the same way, the other churches similarly exhibit [their list of bishops] whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed.” – Tertullian (c. 197)

Origen (c. 184-c. 253)

“We cling to the standard of the heavenly church of Jesus Christ according to the succession of the apostles.” – Origen (c. 225)

(§2) Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as, e.g., regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz., the powers and the holy virtues; it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the Churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolic tradition.

(§3) Now it ought to be known that the holy apostles, in preaching the faith of Christ, delivered themselves with the utmost clearness on certain points which they believed to be necessary to everyone, even to those who seemed somewhat dull in the investigation of divine knowledge; leaving, however, the grounds of their statements to be examined into by those who should deserve the excellent gifts of the Spirit, and who, especially by means of the Holy Spirit Himself, should obtain the gift of language, of wisdom, and of knowledge; while on other subjects they merely stated the fact that things were so, keeping silence as to the manner or origin of their existence; clearly in order that the more zealous of their successors, who should be lovers of wisdom, might have a subject of exercise on which to display the fruit of their talents—those persons, I mean, who should prepare themselves to be fit and worthy receivers of wisdom. – Origen, De Principiis (Preface, §§2-3)

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. – Athanasius, De Decretis, chapter 6

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. Thus the [heretics], as not witnessing to the same doctrines, but quarreling one with another, have no truth of teaching; but the holy and veritable heralds of the truth agree together and do not differ. – Athanasius, De Decretis, chapter 4

And yet, needless though it may be to refine upon these passages, considering their so clear and religious sense, and our own orthodox belief, yet that their irreligion may be shown here also, come let us shortly, as we have received from the fathers, expose their heterodoxy from the passage. – Athanasius, Against the Arians, chapter 18

“It behooves us to learn the truth 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. . . . They expound the Scriptures to us without danger, neither blaspheming God, nor dishonoring the patriarchs, nor despising the prophets.” – Irenaeus (c. 180)
“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 the 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)
“Now, the message that [the apostles] preached (in other words, what Christ revealed to them) can . . . properly be proved in no other way than by those very churches which the apostles founded in person. For they declared the gospel to them directly themselves. . . . If then, these things are so, it is equally clear that all doctrine that agrees with the apostolic churches – those molds and original sources of the faith – must be considered as truth, as undoubtedly containing the teaching that the said churches received from the apostles, the apostles from Christ, and Christ from God.” – Tertullian (c. 197)
“No one will refute these [heretics] except the Holy Spirit bequeathed unto the church, which the Apostles – having received in the first instance – have transmitted to those who have rightly believed. But we, as being their successors and as participators in this grace, . . . must not be found deficient in vigilance, nor should we be disposed to suppress correct teaching.” – Hippolytus (c. 225)

“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.” – Irenaeus (c. 180)
“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)
“From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, no others should be received as preachers [i.e. founding teachers] than those whom Christ appointed. For ‘no man knows the Father except the Son, and he to whomever the Son will reveal Him’ [Matt. 11:27]. Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach.” – Tertullian (c. 197)

Irenaeus’ Big Quote on Succession: