Under the heading of “Examples of Unwritten Apostolic Traditions Cited by Catholic Writers,” Yves Congar wrote the following concerning Irenaeus of Lyons (130-202):
ST IRENAEUS: The
paschal fast (Frag. 3). To be accurate, we must point out that St Irenaeus
attributes a great many points of doctrine to the apostolic paradosis:
one could even say all doctrine, since it presents the authentic sense of
Scripture. On occasion he indicates expressly that a particular point comes
from the apostles through the intermediary of the presbyters (For example, the
doctrine relating to justice under the Old Dispensation [AH V, 27, 1; PG,
7, 105], the idea that the Holy Spirit leads us to the Son, who in turn leads us
to the Father [V, 36, 2; PG, 7, 1225]). (Yves M.J. Congar, Tradition
and Traditions: An Historical and a Theological Essay [trans. Michael
Naseby; London: Burns and Oates Ltd., 1966], 50)
Here are the sources referenced in the
above from Irenaeus:
Fragment 3:
For the controversy is
not merely as regards the day, but also as regards the form itself of the fast.
For some consider themselves bound to fast one day, others two days, others
still more, while others [do so during] forty: the diurnal and the nocturnal
hours they measure out together as their [fasting] day. And this variety among
the observers [of the fasts] had not its origin in our time, but long before in
that of our predecessors, some of whom probably, being not very accurate in
their observance of it, handed down to posterity the custom as it had, through
simplicity or private fancy, been [introduced among them]. And yet nevertheless
all these lived in peace one with another, and we also keep peace together.
Thus, in fact, the difference [in observing] the fast establishes the harmony
of [our common] faith. And the presbyters preceding Soter in the government of
the church which thou dost now rule—I mean, Anicetus and Pius, Hyginus and
Telesphorus, and Sixtus—did neither themselves observe it [after that fashion],
nor permit those with them to do so. Notwithstanding this, those who did not
keep [the feast in this way] were peacefully disposed towards those who came to
them from other dioceses in which it was [so] observed, although such
observance was [felt] in more decided contrariety [as presented] to those who
did not fall in with it; and none were ever cast out [of the church] for this
matter. On the contrary, those presbyters who preceded thee, and who did not
observe [this custom], sent the Eucharist to those of other dioceses who did
observe it. And when the blessed Polycarp was sojourning in Rome in the time of
Anicetus, although a slight controversy had arisen among them as to certain
other points, they were at once well inclined towards each other [with regard
to the matter in hand], not willing that any quarrel should arise between them
upon this head. For neither could Anicetus persuade Polycarp to forego the
observance [in his own way], inasmuch as these things had been always [so]
observed by John the disciple of our Lord, and by other apostles with whom he
had been conversant; nor, on the other hand, could Polycarp succeed in
persuading Anicetus to keep [the observance in his way], for he maintained that
he was bound to adhere to the usage of the presbyters who preceded him. And in
this state of affairs they held fellowship with each other; and Anicetus
conceded to Polycarp in the church the celebration of the Eucharist, by way of
showing him respect; so that they parted in peace one from the other,
maintaining peace with the whole church, both those who did observe [this
custom] and those who did not.
AH 5.27.1
If the Father, then,
does not exercise judgment, [it follows] that judgment does not belong to Him,
or that He consents to all those actions which take place; and if He does not
judge, all persons will be equal, and accounted in the same condition. The advent
of Christ will therefore be without an object, yea, absurd, inasmuch as [in
that case] He exercises no judicial power. For “He came to divide a man against
his father, and the daughter against the mother, and the daughter-in-law
against the mother-in-law;” and when two are in one bed, to take the one, and
to leave the other; and of two women grinding at the mill, to take one and
leave the other: [also] at the time of the end, to order the reapers to collect
first the tares together, and bind them in bundles, and burn them with
unquenchable fire, but to gather up the wheat into the barn; and to call the
lambs into the kingdom prepared for them, but to send the goats into
everlasting fire, which has been prepared by His Father for the devil and his
angels. And why is this? Has the Word come for the ruin and for the
resurrection of many? For the ruin, certainly, of those who do not believe Him,
to whom also He has threatened a greater damnation in the judgment-day than
that of Sodom and Gomorrah; but for the resurrection of believers, and those
who do the will of His Father in heaven. If then the advent of the Son comes
indeed alike to all, but is for the purpose of judging, and separating the
believing from the unbelieving, since, as those who believe do His will
agreeably to their own choice, and as, [also] agreeably to their own choice,
the disobedient do not consent to His doctrine; it is manifest that His Father
has made all in a like condition, each person having a choice of his own, and a
free understanding; and that He has regard to all things, and exercises a
providence over all, “making His sun to rise upon the evil and on the good, and
sending rain upon the just and unjust.”
AH 5.36.2
[They say, moreover],
that there is this distinction between the habitation of those who produce an
hundred-fold, and that of those who produce sixty-fold, and that of those who
produce thirty-fold: for the first will be taken up into the heavens, the
second will dwell in paradise, the last will inhabit the city; and that it was
on this account the Lord declared, “In my Father’s house are many mansions.”
For all things belong to God, who supplies all with a suitable dwelling-place;
even as His Word says, that a share is allotted to all by the Father, according
as each person is or shall be worthy. And this is the couch on which the guests
shall recline, having been invited to the wedding. The presbyters,
the disciples of the apostles, affirm that this is the gradation and
arrangement of those who are saved, and that they advance through steps of this
nature; also that they ascend through the Spirit to the Son, and through the
Son to the Father, and that in due time the Son will yield up His work to the
Father, even as it is said by the apostle, “For He must reign till He hath put
all enemies under His feet. The last enemy that shall be destroyed is death.”
For in the times of the kingdom, the righteous man who is upon the earth shall
then forget to die. “But when He saith, All things shall be subdued unto Him,
it is manifest that He is excepted who did put all things under Him. And when
all things shall be subdued unto Him, then shall the Son also Himself be
subject unto Him who put all things under Him, that God may be all in all.”
