The Tradition of Sola Scriptura

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"Where is this written?" by Will Weedon, download the article here: https://podcast.issuesetc.org/summer2021.pdf St. John Chrysostom (347-401) There comes a heathen and says, “I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?” How shall we answer him? “Each of you” (says he) “asserts, ‘I speak the truth.’” No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule. (Homily 33 in Acts of the Apostles [Nicene and Post Nicene Fathers 1,11:210-11; PG 60.243-44]) Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast. (Homily 8 On Repentance and the Church, The Fathers of the Church vol. 96, p. 118) St. Gregory of Nyssa (335-395) Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words.” (On the Holy Trinity, Nicene and Post Nicene Fathers, p. 327). We are not entitled to such license, I mean that of affirming what we please; we make the Holy Scriptures the rule and the measure of every tenet; we necessarily fix our eyes upon that, and approve that alone which may be made to harmonize with the intention of those writings. (On the Soul and the Resurrection: Nicene and Post Nicene Fathers Series II, vol. V., p. 439)   St. Basil (329-379) Concerning the teachings of the Church, whether publicly proclaimed or reserved to the household of faith, we have received some from written sources, while others have been given to us secretly, through apostolic tradition. Both sources have equal force in true religion. No one would deny either source—no one, at any rate, who is even slightly familiar with the ordinances of the Church. If we attacked unwritten customs, claiming them to be of little importance, we would fatally mutilate the Gospel, no matter what our intentions—or rather, we would reduce the Gospel teachings to bare words. (On the Holy Spirit, chapter 27, par. 66). What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if “all that is not of faith is sin” as the Apostle says, and “faith cometh by hearing and hearing by the Word of God,” everything outside Holy Scripture, not being of faith, is sin. (The Morals, The Fathers of the Church, vol. 9, p. 204) “Concerning the hearers: that those hearers who are instructed in the Scriptures should examine what is said by the teachers, receiving what is in conformity with the Scriptures and rejecting what is opposed to them; and that those who persist in teaching such doctrines should be strictly avoided.” St. Cyril of Jerusalem (313-386) For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures. (Catechetical Lectures, IV:17, in Nicene and Post Nicene Fathers, Volume VII, p. 23.)   St. Augustine (354-430) Only those books of Scripture which are called canonical have I learned to hold in such honor as to believe their authors have not erred in any way in writing them. But other authors I so read as not to deem everything in their works to be true, merely on account of their having so thought and written, whatever may have been their holiness and learning. (Letter 82 to Jerome) St. Thomas Aquinas (1225-1274) Nevertheless, sacred doctrine makes use of these authorities as extrinsic and probable arguments; but properly uses the authority of the canonical Scriptures as an incontrovertible proof, and the authority of the doctors of the Church as one that may properly be used, yet merely as probable. For our faith rests upon the revelation made to the apostles and prophets who wrote the canonical books, and not on the revelations (if any such there are) made to other doctors. (Summa Theologia, Part 1, Question 1, Article 8; emphasis added). St. John of Damascus (675-749) It is impossible either to say or fully to understand anything about God beyond what has been divinely proclaimed to us, whether told or revealed, by the sacred declarations of the Old and New Testaments. On the Orthodox Faith (Book I, Chapter 2):