Thread: Innerancy and the Church Fathers

Does anyone know of any references of the Ante and Nicene and Post-Nicene Fathers that would refer to or discuss inerrancy of Scripture in any way, shape, or form?

http://www.ccel.org/ccel/schaff/npnf....1.LXXXII.html

Augustine writing to Jerome, Letter 82.3 (Nicene and Post-Nicene Church Fathers, First Series, volume 1, pg. 350).

"On such terms we might amuse ourselves without fear of offending each other in the field of Scripture, but I might well wonder if the amusement was not at my expense. For I confess to your Charity that I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the Ms. is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it. As to all other writings, in reading them, however great the superiority of the authors to myself in sanctity and learning, I do not accept their teaching as true on the mere ground of the opinion being held by them; but only because they have succeeded in convincing my judgment of its truth either by means of these canonical writings themselves, or by arguments addressed to my reason."

Here are a few passages from the fathers, but some of these indicate to us that inerrancy of Scripture was something they simply presupposed...

Clement of Alexandria (150 - c. 215): But we, who have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men, rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life and believe God through His voice. And he who has believed the Word knows the matter to be true; for the Word is truth. But he who has disbelieved Him that speaks, has disbelieved God. ANF: Vol. II, The Stromata, Book II, Chapter IV.—Faith the Foundation of All Knowledge.

Clement of Alexandria (150 - c. 215): It will naturally fall after these, after a cursory view of theology, to discuss the opinions handed down respecting prophecy; so that, having demonstrated that the Scriptures which we believe are valid from their omnipotent authority, we shall be able to go over them consecutively, and to show thence to all the heresies one God and Omnipotent Lord to be truly preached by the law and the prophets, and besides by the blessed Gospel. Many contradictions against the heterodox await us while we attempt, in writing, to do away with the force of the allegations made by them, and to persuade them against their will, proving by the Scriptures themselves. ANF: Vol. II, The Stromata, Book IV, Chapter 1.

Clement of Alexandria (150 - c. 215): But if from any creature they received in any way whatever the seeds of the Truth, they did not nourish them; but committing them to a barren and rainless soil, they choked them with weeds, as the Pharisees revolted from the Law, by introducing human teachings, — the cause of these being not the Teacher, but those who choose to disobey. But those of them who believed the Lord’s advent and the plain teaching of the Scriptures, attain to the knowledge of the law; as also those addicted to philosophy, by the teaching of the Lord, are introduced into the knowledge of the true philosophy: “For the oracles of the Lord are pure oracles, melted in the fire, tried in the earth, purified seven times.” Just as silver often purified, so is the just man brought to the test, becoming the Lord’s coin and receiving the royal image. ANF: Vol. II, The Stromata, Book VI, Chapter VII.

Tertullian (c. 160-c. 220) while speaking of the heretics: What sort of truth is that which they patronize, when they commend it to us with a lie? Well, but they actually treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. From what other source could they derive arguments concerning the things of the faith, except from the records of the faith? ANF: Vol. III, The Prescription Against Heretics, Chapter 14.

Jerome (347-420): The error, neither of parents nor ancestors, is to be followed; but the authority of the Scriptures, and the government of God as our teacher. Goode, Vol. 3, p. 151.
Latin text: Ergo nec parentum nec majorum error sequendus est: sed auctoritas Scripturarum, et Dei docentis imperium. Commentariorum in Jeremiam, Liber Secundus, Cap. IX, v. 12, PL 24:743.

Augustine (354-430): For it cannot be remotely possible that the authority of the Scriptures should be fallacious at any point. FC, Vol. 20, Saint Augustine Letters, 147. Augustine to the noble lady Paulina, greeting, Chapter 14 (New York: Fathers of the Church, Inc., 1953), p. 181.

Augustine (354-430): I have thought it my duty to quote all these passages from the writings of both Latin and Greek authors who, being in the Catholic Church before our time, have written commentaries on the divine oracles, in order that our brother, if he hold any different opinion from theirs, may know that it becomes him, laying aside all bitterness of controversy, and preserving or reviving fully the gentleness of brotherly love, to investigate with diligent and calm consideration either what he must learn from others, or what others must learn from him. For the reasonings of any men whatsoever, even though they be Catholics, and of high reputation, are not to be treated by us in the same way as the canonical Scriptures are treated. We are at liberty, without doing any violence to the respect which these men deserve, to condemn and reject anything in their writings, if perchance we shall find that they have entertained opinions differing from that which others or we ourselves have, by the divine help, discovered to be the truth. I deal thus with the writings of others, and I wish my intelligent readers to deal thus with mine. NPNF1: Vol. I, Letters of St. Augustine, Letter 148, §15.

Augustine (354-430): For we walk by faith, not by sight (2 Cor. 5:7); but faith will start tottering if the authority of Scripture is undermined; then with faith tottering, charity itself also begins to sicken. See John E. Rotelle, O.S.A., ed., The Works of Saint Augustine, Part I, Vol. 11, trans. Edmund Hill, O.P., De Doctrina Christiana, Book I, §37. (New York: New City Press, 1996), p. 124.

Augustine (354-430): Your design clearly is to deprive Scripture of all authority, and to make every man’s mind the judge what passage of Scripture he is to approve of, and what to disapprove of. This is not to be subject to Scripture in matters of faith, but to make Scripture subject to you. Instead of making the high authority of Scripture the reason of approval, every man makes his approval the reason for thinking a passage correct. NPNF1: Vol. IV, Reply to Faustus the Manichaean, Book XXXII, §19.

Augustine (354-430): What sort of a man this Nathanael was, we prove by the words which follow. Hear what sort of a man he was; the Lord Himself bears testimony. Great is the Lord, known by the testimony of John; blessed Nathanael, known by the testimony of the truth. Because the Lord, although He had not been commended by the testimony of John, Himself to Himself bore testimony, because the truth is sufficient for its own testimony. NPNF1: Vol. VII, Tractates on John, Tractate VII, §16, John 1:34-51.

Augustine (354-430): What is this word, which is thus called a light and a lantern at the same time, save we understand the word which was sent unto the Prophets, or which was preached through the Apostles; not Christ the Word, but the word of Christ, of which it is written, “Faith cometh by hearing, and hearing by the word of God”? For the Apostle Peter also, comparing the prophetical word to a lantern, saith, “whereunto ye do well that ye take heed, as unto a lantern, that shineth in a dark place.” What, therefore, he here saith, “Thy word” is the word which is contained in all the holy Scriptures. NPNF1: Vol. VIII, St. Augustin on the Psalms, Psalm 119:105.

Augustine (354-430): Everything we have heard in the scriptures, brothers, is the voice of God saying “Watch out!” . . . Repent at the voice of scripture, for at the voice of the judge when he is here you will repent in vain. John E. Rotelle, O.S.A., ed., The Works of Saint Augustine Part 3, Vol. 2, trans. Edmund Hill, O.P., Sermons, Sermon 22.3 (Brooklyn: New City Press, 1990), p. 43. (400 AD.)

Augustine (354-430): Let us treat scripture like scripture, like God speaking; don’t let’s look there for man going wrong. It is not for nothing, you see, that the canon has been established for the Church. This is the function of the Holy Spirit. So if anybody reads my book, let him pass judgment on me. If I have said something reasonable, let him follow, not me, but reason itself; if I’ve proved it by the clearest divine testimony, let him follow, not me, but the divine scripture. John E. Rotelle, O.S.A., ed., The Works of Saint Augustine, Part 3, Vol. 11, trans. Edmund Hill, O.P., Newly Discovered Sermons, Sermon 162C.15 (New York: New City Press, 1997), p. 176.

But one of the best books to read, not only the patristic period, but the entire history of the church regarding the inerrancy Scripture is John D. Woodbridge, Biblical Authority, A Critique of the Rogers/McKim Proposal (Grand Rapids: Zondervan Publishing House, 1982).

DTK

Gregory Nazianzen

I remembered the days of old, and, recurring to one of the ancient histories, drew counsel for myself therefrom as to my present conduct; for let us not suppose these events to have been recorded without a purpose, nor that they are a mere assemblage of words and deeds gathered together for the pastime of those who listen to them, as a kind of bait for the ears, for the sole purpose of giving pleasure. Let us leave such jesting to the legends and the Greeks, who think but little of the truth, and enchant ear and mind by the charm of their fictions and the daintiness of their style.

We however, who extend the accuracy of the Spirit to the merest stroke and tittle, will never admit the impious assertion that even the smallest matters were dealt with haphazard by those who have recorded them, and have thus been borne in mind down to the present day: on the contrary, their purpose has been to supply memorials and instructions for our consideration under similar circumstances, should such befall us, and that the examples of the past might serve as rules and models, for our warning and imitation.

NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen | Christian Classics Ethereal Library
pg. 225

Excellent quote Patrick, Thanks!

DTK

Originally Posted by Puritan Sailor

Gregory Nazianzen

I remembered the days of old, and, recurring to one of the ancient histories, drew counsel for myself therefrom as to my present conduct; for let us not suppose these events to have been recorded without a purpose, nor that they are a mere assemblage of words and deeds gathered together for the pastime of those who listen to them, as a kind of bait for the ears, for the sole purpose of giving pleasure. Let us leave such jesting to the legends and the Greeks, who think but little of the truth, and enchant ear and mind by the charm of their fictions and the daintiness of their style.

We however, who extend the accuracy of the Spirit to the merest stroke and tittle, will never admit the impious assertion that even the smallest matters were dealt with haphazard by those who have recorded them, and have thus been borne in mind down to the present day: on the contrary, their purpose has been to supply memorials and instructions for our consideration under similar circumstances, should such befall us, and that the examples of the past might serve as rules and models, for our warning and imitation.

NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen | Christian Classics Ethereal Library
pg. 225

And Trypho said, 'Being shaken by so many Scriptures, I know not what to say about the Scripture which Isaiah writes, in which God says that He gives not His glory to another, speaking thus 'I am the Lord God; this is my name; my glory will I not give to another, nor my virtues.'And I answered, 'If you spoke these words, Trypho, and then kept silence in simplicity and with no ill intent, neither repeating what goes before nor adding what comes after, you must be forgiven; but if[you have done so] because you imagined that you could throw doubt on the passage, in order that I might say the Scriptures contradicted each other, you have erred. But I shall not venture to suppose or to say such a thing; and if a Scripture which appears to be of such a kind be brought forward, and if there be a pretext[for saying] that it is contrary[to some other], since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself."
Justin Martyr,Dialogue with Trypho,65(A.D. 155)


"Therefore they[the followers of Artemon's heresy] have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them...But how daring this offense is, it is not likely that they themselves are ignorant. For either they do not believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs?"
Hippolytus of Rome

"I am not, I repeat, so ignorant as to suppose that any of the Lord's words is either in need of correction or is not divinely inspired."
Jerome,To Marcellus,27:1

Originally Posted by Amazing Grace

"Therefore they[the followers of Artemon's heresy] have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them...But how daring this offense is, it is not likely that they themselves are ignorant. For either they do not believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs?"
Hippolytus of Rome

Would you happen to have a specific reference for this one?

are threads like this...fantastic, really, that, in a few moments here or there throughout a day, I can get glimpses of the historic positions, quotes, and insights...Reading through these books is not in my schedule and I really appreciate, being able to tap into the efforts of you all....Thanks!!!

Originally Posted by Puritan Sailor

Originally Posted by Amazing Grace

"Therefore they[the followers of Artemon's heresy] have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them...But how daring this offense is, it is not likely that they themselves are ignorant. For either they do not believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs?"
Hippolytus of Rome

Would you happen to have a specific reference for this one?

Hippolytus of Rome,Fragment in Eusebius' EH 5:28(A.D. 230),in NPNF2,I:248