Statements of the fathers.
Statements of the fathers.
§ 457. In support of this position we quoted two outstanding statements in our treatise On Scripture [1610 Loci Theologici, locus 1], § 95: from Augustine (on Psalm 23) and Optatus of Milevi (Contra Parmen., bk. 5). To these we must add the following.
Lactantius, institut., bk. 3, toward the end of c. 1: “It would otherwise not be right for God to state His words with arguments when He spoke to man, as if He were not trustworthy. Rather, as was necessary, He spoke as being the greatest judge of all, whose it is not to argue but to pronounce the truth.”
Clement of Alexandria, Stromat., bk. 7, p. 156: “This is an inane pretext, for those who wish to find the truth may do so. We use Scripture as a judge to discover things. Nothing is believed until it has been indicated, wherefore it is not the principle that has need of judgment. Therefore we deservedly comprehend with faith the unprovable principle, and we take our proofs of the truth from it.”
Basil, Epistle 80 ad Eustath. medic.: “Let the God-breathed Scripture be our arbiter. Whosesoever dogmas are found to be in harmony with the divine words, upon them he shall have, by all means, the vote of truth.”
Augustine, De gratia et libr. arbit., c. 18, close to the beginning: “If the Holy Spirit restores humans in grace not from God but from humans, the Pelagians have overcome us; but if from God, we have overcome the Pelagians. Therefore let the apostle John sit as judge between us, and let him say to us, ‘Beloved, let us love one another, for love is from God.’ Therefore it is not from us, but from God.” De nupt. et concupisc., bk. 2, c. 33: “That controversy is looking for a judge. Therefore let Christ judge and let Him say what advantage His death has brought. He says, ‘This is My blood that has been shed for many for the remission of sins.’ Also, let the apostle judge along with Him, for also in the apostle Christ Himself speaks. He cries out and speaks about God the Father that He did not spare His own Son but gave Him up for all of us.” Contra Crescon., bk. 2, c. 21: “The Church should not set herself ahead of Christ, because He always judges truthfully. But ecclesiastical judges, as men, are often deceived.” (Bellarmine makes the exception, De verbo Dei, bk. 3, c. 10: “Augustine is speaking about questions of fact.” However, even in questions of faith their judgment is not simply infallible but is restricted to the norm of Scripture.)
The decree of the Council of Basel also votes for our position. It reads as follows: “Let the divine Law, the practice of Christ, of the apostles, and of the Church, along with councils and teachers that establish themselves truly on the same, be admitted in this Synod of Basel as the true and indifferent judge.”
Dalburgius said, “Four judges, above suspicion, must be in charge of a council: the Hebrew, Greek, Latin, and German Bibles.”
Andrada, Defens. fid. Trident., bk. 2, p. 122: “We have established Holy Scripture as the judge of controversies not because all things necessary are contained therein but because we must consider as wicked and sacrilegious those things that in any wise conflict with it.”
§ 458. Now if, as we have been proving up to this point, the supreme judge of theological controversies is the Holy Spirit speaking in the Scriptures, and the lesser judge is the minister of the Church speaking according to Scripture (or, what is the same: if Holy Scripture alone is the voice of the judge and the norm of judgment in controversies of faith), the consequence is that this judgment must not be attributed: (1) To unregenerate man speaking according to the dictates of reason. (2) Nor to an enthusiast who boasts of the internal testimony of the Spirit and new revelations. (3) Nor to the Roman pontiff who arrogates to himself the privilege of infallibility and the immediate assistance of the Holy Spirit. (4) Nor to bishops assembled in council. (5) Nor to the fathers who suggest anything beyond and outside Scripture. That is, the infallible and certain norm of judgment concerning dogmas of faith is not the dictates of natural reason, not an internal enthusiastic spirit, not the opinion of the pope speaking ex cathedra, not the decrees of the councils, not the statements of the fathers, but the oracles of Holy Scripture alone.