From Chapter 4 of the Commonitorium A.D. 434
[ed. Moxon, Cambridge Patristic Texts] *
(1) I have continually given the greatest pains and diligence to
inquiring, from the greatest possible number of men outstanding in holiness and in
doctrine, how I can secure a kind of fixed and, as it were, general and guiding principle
for distinguishing the true Catholic Faith from the degraded falsehoods of heresy. And the
answer that I receive is always to this effect; that if I wish, or indeed if anyone
wishes, to detect the deceits of heretics that arise and to avoid their snares and to keep
healthy and sound in a healthy faith, we ought, with the Lord's help, to fortify our faith
in a twofold manner, firstly, that is, by the authority of God's Law, then by the
tradition of the Catholic Church.
(2) Here, it may be, someone will ask, Since the canon of Scripture is complete, and is
in itself abundantly sufficient, what need is there to join to it the interpretation of
the Church? The answer is that because of the very depth of Scripture all men do not place
one identical interpretation upon it. The statements of the same writer are explained by
different men in different ways, so much so that it seems almost possible to extract from
it as many opinions as there are men. Novatian expounds in one way, Sabellius in another,
Donatus in another, Arius, Eunomius and Macedonius in another, Photinus, Apollinaris and
Priscillian in another, Jovinian, Pelagius and Caelestius in another, and latterly
Nestorius in another. Therefore, because of the intricacies of error, which is so
multiform, there is great need for the laying down of a rule for the exposition of
Prophets and Apostles in accordance with the standard of the interpretation of the Church
Catholic.
(3) Now in the Catholic Church itself we take the greatest care to hold that which
has been believed everywhere, always and by all. That is truly and properly
'Catholic,' as is shown by the very force and meaning of the word, which comprehends
everything almost universally. We shall hold to this rule if we follow universality [i.e. oecumenicity], antiquity, and consent. We shall follow universality if we acknowledge
that one Faith to be true which the whole Church throughout the world confesses; antiquity
if we in no wise depart from those interpretations which it is clear that our ancestors
and fathers proclaimed; consent, if in antiquity itself we keep following the definitions
and opinions of all, or certainly nearly all, bishops and doctors alike.
(4) What then will the Catholic Christian do, if a small part of the Church has cut
itself off from the communion of the universal Faith? The answer is sure. He will prefer
the healthiness of the whole body to the morbid and corrupt limb. But what if some novel
contagion try to infect the whole Church, and not merely a tiny part of it? Then he will
take care to cleave to antiquity, which cannot now be led astray by any deceit of novelty.
What if in antiquity itself two or three men, or it may be a city, or even a whole
province be detected in error? Then he will take the greatest care to prefer the decrees
of the ancient General Councils, if there are such, to the irresponsible ignorance of a
few men. But what if some error arises regarding which nothing of this sort is to be
found? Then he must do his best to compare the opinions of the Fathers and inquire their
meaning, provided always that, though they belonged to diverse times and places, they yet
continued in the faith and communion of the one Catholic Church; and let them be teachers
approved and outstanding. And whatever he shall find to have been held, approved and
taught, not by one or two only but by all equally and with one consent, openly,
frequently, and persistently, let him take this as to be held by him without the slightest
hesitation.
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