For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures. (The Catechetical Lectures, Lecture IV section 17)
Many Protestant apologists (e.g., James R. White; Keith Mathison) have often quoted this portion of the works of Cyril of Jerusalem (315-386) to show that he was a proponent of sola scriptura. That this represents abuse and eisegesis, not careful exegesis, of Cyril's writings can be seen by the following:
Firstly, in the source (the Catechetical Lectures), Cyril endorses doctrines that White et al. would view to be heresy, such as baptismal regeneration and an ordained, ministerial priesthood, doctrines which most Protestants would claim are not supported by the Bible. Consequently, any Protestant apologist endorsing the snippet from his lectures quoted above who wish to present him to be a defender of sola scriptura must present Cyril as a very errant proponent thereof, extrapolating doctrines from the Bible which are actually, in their view, anti-biblical(!)
For instance, in Lecture I:4 in the same work, Cyril wrote the following which refutes the concept of eternal security and its variants (e.g., the Reformed doctrine of the Perseverance of the Saints):
Thou art made partaker of the Holy Vine. Well then, if thou abide in the Vine, thou growest as a fruitful branch; but if thou abide not, thou wilt be consumed by the fire. Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree, that Jesus come not even now and curse us for our barrenness.
This, of course, ties in with another problem with Protestants appealing to Patristic-era authors to support sola scriptura--absolutely --NONE-- of the individuals they wrench out of context (see here and here to see C. Michael Patton's utter abuse of the Patristics) held to their theology on core, essential doctrines (e.g., none rejected baptismal regeneration). There are no true proto-Protestants among the Patristic authors.
Secondly, the context of the comment by Cyril is not one where he is pitting authoritative tradition and authoritative, binding teachings of the Church vs. Scripture but idle theological speculations vs. Scripture. In IV:16, we learn that he is speaking of the nature of the Holy Spirit and attempting to refute errant views of the Holy Spirit contemporary with his day:
Believe thou also in the Holy Ghost, and hold the same opinion concerning Him, which thou hast received to hold concerning the Father and the Son, and follow not those who teach blasphemous things of Him. But learn thou that this Holy Spirit is One, indivisible, of manifold power; having many operations, yet not Himself divided; Who knoweth the mysteries, Who searcheth all things, even the deep things of God: Who descended upon the Lord Jesus Christ in form of a dove; Who wrought in the Law and in the Prophets; Who now also at the season of Baptism sealeth thy soul; of Whose holiness also every intellectual nature hath need: against Whom if any dare to blaspheme, he hath no forgiveness, neither in this world, nor in that which is to come: "Who with the Father and the Son together" is honoured with the glory of the Godhead: of Whom also thrones, and dominions, principalities, and powers have need. For there is One God, the Father of Christ; and One Lord Jesus Christ, the Only-begotten Son of the Only God; and One Holy Ghost, the sanctifier and deifier of all, Who spake in the Law and in the Prophets, in the Old and in the New Testament.
The synthesis between oral tradition, the teaching authority of the Church, and Scripture in the epistemology of Cyril can be seen V:17:
But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to thee by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines. This summary I wish you both to commit to memory when I recite it, and to rehearse it with all diligence among yourselves, not writing it out on paper, but engraving it by the memory upon your heart, taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you. I wish you also to keep this as a provision through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light should wish to lead you astray. For though we or an angel from heaven preach to you any other gospel than that ye have received, let him be to you anathema. So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which ye now receive, and write them and the table of your heart.
At the end of this passage, Cyril is paraphrasing 2 Thess 2:15, which reads:
Therefore, brethren, stand fast, and hold to the traditions which ye have been taught, whether by word, or our epistle.
Thirdly, note the following from, again from the very same work, which further refute the claim that he held to the formal sufficiency of the Bible:
Study earnestly these only which we read openly in the Church. Far wise and more pious than thyself were the Apostles, and the bishops of old time, the presidents of the Church who handed down these books. Being therefore a child of the Church, trench thou not upon its statues. (IV:2)
These mysteries which the Church now explains to thee who art passing out of the class of the Catechumens, it is not the custom to explain to heathen. (VI:29)
Now thee things we teach, not of out invention, but having learned them out of the divine Scriptures used in the Church . . . And that this kingdom is that of the Romans, has been a tradition of the Church's interpreters. (XV:13)
[Y]et the arrangement of the articles of Faith, if religiously understand, disproves the error of Sabellius also. (XVII:34)
Having been sufficiently instructed in these things, keep them, I beseech you, in your remembrance; that I also, unworthy though I be, may say of you, Now I love you, because ye always remember me, and hold fast the traditions, which I delivered unto you. And God, who has presented you as it were alive from the dead, is able to grant unto you to walk in newness of life: because His is the glory and the power, now and for ever, Amen. (Catechetical Lectures, Mystagogical Catechesis, 2:8)
Hold fast these traditions undefiled and, keep yourselves free from offence. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. (Catechetical Lectures, Mystagogical Catechesis, 5:23)
Protestant apologists are guilty of gross eisegesis of Cyril of Jerusalem when they attempt to use him as support for sola scriptura.
