Sunday, August 15, 2021

The Rule of Faith (Regula Fidei) of Early Christianity vs. Reformed Protestantism

 Commenting on "the rule of faith" during the patristic era, Joseph Gallegos noted that:

 

The rule of faith during the post-Nicene period is essentially the same as the ante-Nicene. It consisted of Scripture, Tradition and Church. The Fathers did not set Scripture against Tradition, nor did they ask which authority was greater. Instead, the Fathers consistently linked Scripture and Tradition together, showing how the apostolic heritage is communicated to the Church. For them, Scripture and Tradition were two modes or mediums in transmitting the single deposit of faith. The Fathers believed that all apostolic teachings are contained within Scripture and Tradition. The content of Tradition is coincident with Scripture, differing primarily in its degree of explicitness and mode of transmission.(Joseph Gallegos, "What Did the Church Fathers Teach about Scripture, Tradition, and Church Authority?" in Robert A. Sungenis, ed., Not By Scripture Alone: A Catholic Critique of the Protestant Doctrine of Sola Scriptura [2d ed.; State Line, Pa.: Catholic Apologetics International Publishing, 2013], 355-451, here, pp. 405-6)

 

Here are some representative quotations from the patristic sources that Gallegos provides in his lengthy essay:

 

Athanasius

 

But beyond these sayings [i.e. Scripture], let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning which the Lord gave, the Apostles preached, and the Fathers kept. Upon this the Church is founded, and he who should fall away from it would not be a Christian, and should no longer be so called. (Four Letters to Serapion of Thmuis, 1:28)

 

Basil

 

Of the dogmas and kerygmas preserved in the Church, some we possess from written teaching and others we receive from the traditions of the Apostles, handed on to us in mystery. In respect to piety both are of the same force. No one will contradict any of these, no one, at any rate, who is even moderately versed in matters ecclesiastical. Indeed, were we to try to reject unwritten customs as having no great authority, we would unwittingly injure the Gospel in its vitals; or rather, we would reduce kerymga to a mere term. (Basil, On the Spirit, 27:66)

 

John Chrysostom

 

‘So then, brethren, stand fast, and hold to the traditions which ye were taught, whether by word, or by Epistle of ours.’ Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. (On the 2nd Epistle to the Thessalonians, Homily 4:2)

 

Cyril of Alexandria

 

[W]e give thanks to God, the Saviour of the world, rejoicing with one another that our Churches, both our and yours, hold a faith in accordance with the divinely inspired Scriptures and with the tradition of our Holy Fathers. (Epistle to John of Antioch, 39)

 

Epiphanius of Salimis

 

However, none of the sacred words need an allegorical interpretation of their meaning; they need examination, and the perception to understand each proposition’s force. But tradition must be used too, for not everything is available from the sacred scripture. Thus the holy apostles handed some things down in scriptures but some in traditions, as St. Paul says, ‘As I delivered the tradition to you,’ and elsewhere, ‘So I teach, and so I have delivered the tradition in the churches,’ and, ‘If ye keep the tradition in memory, unless ye believed in vain.’ (Panarion, 61)

 

Leo the Great

 

“[W]e commend you for holding fast that teaching which has come down to us from the Blessed Apostles and the holy Fathers. (To Proterius, Epistle 129:1)

 

Theodoret of Cyrus

 

[B]ut up to now I have ever kept the faith of the apostles undefiled . . . So have I learnt not only from the apostles and prophets but also from the interpreters of their writings, Ignatius, Eustathius, Athanasius, Basil, Gregory, John, and the rest of the lights of the world; and before these from the holy Fathers in council at Nicaea, whose confession of faith I preserve in its integrity, like an ancestral inheritance, styling corrupt and enemies of the truth all who dare to transgress its decrees. I invoke your greatness, now that you have heard from me in these terms, to shut the months of my calumniators.

 

Augustine

 

But those reasons which I have here given, I have either gathered from the authority of the church, according to the tradition of our forefathers, or from the testimony of the divine Scriptures, or from the nature itself of numbers and of similitudes. No sober person will decide against reason, no Christian against the Scriptures, no peaceable person against the church. (On the Trinity, 4, 6:10)

 

Vincent of Lerins

 

I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church. (Commonitory, 2:4)

 

The ”regula fidei” (rule of faith) for the Early Christians is antithetical to the Protestant understandings thereof, especially those of Reformed Protestantism. And yet, according to certain low IQ and dishonest critics of the Church, there was no Great Apostasy but the “gospel” (as understood by Calvinists) existed throughout the patristic era and all other era prior to the Reformation. If you honestly think that is the case, I have a bridge in Brooklyn I will sell to you on the cheap; I will also throw in a tower in Paris for free, too.