{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2324","native_reference":{"book_number":600,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":15,"verse_to":15},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrose of Milan</b>: Again, that thou mayest know that the Father is, and the Son is, and that the work of the Father and of the Son is one, follow the saying of the Apostle: \"Now may God Himself, and our Father, and our Lord Jesus Christ direct our way unto you.\" Both Father and Son are named, but there is unity of direction, because unity of power.<br/><i>— Exposition of the Christian Faith, Book 2</i></p><p><b>Basil of Caesarea</b>: In answer to the objection that the doxology in the form \"with the Spirit\" has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. \"I praise you,\" it is said, \"that ye remember me in all things, and keep the ordinances as I delivered them to you;\" and \"Hold fast the traditions which ye have been taught whether by word, or our Epistle.\" One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time.<br/><i>— On the Spirit 29.71</i></p><p><b>Haimo of Auxerre</b>: who has loved us<br/>So much so that He gave us His only Son.</p><p><b>Irenaeus</b>: Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?</p><p>To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established.<br/><i>— Against Heresies Book 3</i></p><p><b>John Chrysostom</b>: Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, \"whether by word or our Epistle,\" and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, \"Hold fast the form of sound words, which thou hast heard of me.\" After the manner of artists, I have impressed on thee the image of virtue, fixing in thy soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether thou art meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within thyself.<br/><i>— Homily on Second Timothy 3</i></p><p><b>John Chrysostom</b>: \"So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours.\"</p><p>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. Here he shows that there were many who were shaken.<br/><i>— Homily on 2 Thessalonians 4</i></p><p><b>Pope Anterus</b>: Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, \"that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.\"</p><p><b>Tertullian</b>: And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the \"light burden\" of the Lord.<br/><i>— On Monogamy</i></p><p><b>Tertullian</b>: \"When I was a child,\" he says, \"as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: \" so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.<br/><i>— On Modesty</i></p><p><b>Thietland of Einsiedeln</b>: and who has given us an everlasting consolation<br/>For He is their Fater, He consoles them, and they cannot be his sons without consolation. And because there is consolation in prosperous lands, Paul adds \"eternal\" so that he might separate earthly consolation from that which is in eternal things.</p><p>and good hope in grace <br/>Becase there is hope in prperous times, he added \"good\" so that he might separate earthly hope from that which is in heavenly things.</p>","source_html_sha256":"b72140ffaa3f63b7ec3b0755cf5a4028e7cbe44c121e6d5ee6c603096d70c7e0","source_module":"ECF","source_row_id":2324,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"90638fbc1f680e186d3bd3775ae80195461bf7e784c4f0add24aa9d80ef3ea16","translator":null,"work":null}