The Church Fathers on the Perspicuity of Scripture [Part 1]

 

"Pay attention, therefore, to what I shall record out of the holy Scriptures, which do not need to be expounded, but only listened to." (Justin Martyr, Dialogue with Trypho, Chapter 55)

"A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision [of its several parts]. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd. ] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers." (Irenaeus, Against Heresies, Book 2, Chapter 27)

"When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, But we speak wisdom among those that are perfect, but not the wisdom of this world. 1 Corinthians 2:6 And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself." (Irenaeus, Against Heresies, Book 3, Chapter 2)

"And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews, — illiterate, and shepherds, and uneducated." (Theophilus of Antioch, To Autolycus, Book 2, Chapter 35)

"The object of the apostle in thus writing was not to introduce the diversity of nature, but to exhibit the notion of Father and of Son as unconfounded. That the phrases are not opposed to one another and do not, like squadrons in war marshalled one against another, bring the natures to which they are applied into mutual conflict, is perfectly plain from the passage in question. The blessed Paul brings both phrases to bear upon one and the same subject, in the words of him and through him and to him are all things. Romans 11:36 That this plainly refers to the Lord will be admitted even by a reader paying but small attention to the meaning of the words." (Basil of Caesarea, On the Holy Spirit, Chapter 5, Section 7)

"Enjoying as you do the consolation of the Holy Scriptures, you stand in need neither of my assistance nor of that of anybody else to help you to comprehend your duty. You have the all-sufficient counsel and guidance of the Holy Spirit to lead you to what is right." (Basil of Caesarea, Letter 283 [to a widow])

"But a well-composed poem, and a speech beguiling with its sweetness, captivate the minds of men, and impel them in what direction they please. Hence, when learned men have applied themselves to the religion of God, unless they have been instructed by some skilful teacher, they do not believe. For, being accustomed to sweet and polished speeches or poems, they despise the simple and common language of the sacred writings as mean. For they seek that which may soothe the senses. But whatever is pleasant to the ear effects persuasion, and while it delights fixes itself deeply within the breast. Is God, therefore, the contriver both of the mind, and of the voice, and of the tongue, unable to speak eloquently? Yea, rather, with the greatest foresight, He wished those things which are divine to be without adornment, that all might understand the things which He Himself spoke to all." (Lactantius, The Divine Institutes, Book 6, Chapter 21)

"One day when he [Anthony] had gone forth because all the monks had assembled to him and asked to hear words from him, he spoke to them in the Egyptian tongue as follows: 'The Scriptures are enough for instruction, but it is a good thing to encourage one another in the faith, and to stir up with words. " (Athanasius, The Life of St. Anthony, Section 16)

"But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to them, will be able to verify what we say." (Athanasius, Against the Heathen, Part 3, section 45) 

"It is only the Word of God, of Whom we men are enabled, in our discourse concerning Divine things, to reason. All else that belongs to the Godhead is dark and difficult, dangerous and obscure. If any man propose to express what is known in other words than those supplied by God, he must inevitably either display his own ignorance, or else leave his readers' minds in utter perplexity. " (Hilary of Poitiers, On the Trinity, Book 7, section 38)

"In our reply we have followed Him to the moment of His glorious death, and taking one by one the statements of their unhallowed doctrine, we have refuted them from the teaching of the Gospels and the Apostle. But even after His glorious resurrection there are certain things which they have made bold to construe as proofs of the weakness of a lower nature, and to these we must now reply. Let us adopt once more our usual method of drawing out from the words themselves their true signification, that so we may discover the truth precisely where they think to overthrow it. For the Lord spoke in simple words for our instruction in the faith, and His words cannot need support or comment from foreign and irrelevant sayings." (Hilary of Poitiers, On the Trinity, Book 11, section 7)