Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.

“The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.”

“In learning and professing the faith, embrace and guard that only which is now delivered to you by the church and confirmed by all the Scriptures. For since not everyone has the education and the leisure required to read and know the Scriptures, to prevent the soul perishing from ignorance, we sum up the whole doctrine of the faith in a few lines.… For the present, just listen and memorize the creed as I recite it, and you will receive in due course the testimony from Scripture of each of its propositions. For the articles of faith have not been composed to please human desire, but the most important points collected from the Scriptures make up one complete teaching of the faith. And just as the mustard seed in a small grain contains in embryo many future branches, so also the creed embraces in a few words all the religious knowledge in both the Old and New Testament. Pay attention, therefore, brothers, and cling to the teachings which are now delivered to you, and "write them on the tablet of your heart."”

“And let no one interrupt me, by saying that what we confess should also be confirmed by constructive reasoning: for it is enough for proof of our statement, that the tradition has come down to us from our fathers, handled on, like some inheritance, by succession from the apostles and the saints who came after them. They, on the other hand, who change their doctrines to this novelty, would need the support of arguments in abundance, if they were about to bring over to their views, not men light as dust, and unstable, but men of weight and steadiness: but so long as their statement is advanced without being established, and without being proved, who is so foolish and so brutish as to account the teaching of the evangelists and apostles, and of those who have successively shone like lights in the churches, of less force than this undemonstrated nonsense?”

“"Whereunto He called you through our Gospel to the obtaining of the glory of our Lord Jesus Christ." This too is no little thing, if Christ considers our salvation His glory. For it is the glory of the Friend of man that they that are saved should be many. Great then is our Lord, if the Holy Spirit so desires our salvation. Why did he not say faith first? Because even after sanctification we have yet need of much faith, that we may not be shaken. Seest thou how He shows that nothing is of themselves, but all of God?”

“I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church. But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church's interpretation? For this reason,—because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Iovinian, Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation. Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense "Catholic," which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess 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 manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.”

“After he has shown in whom the deception of Antichrist takes place, namely in those foreknown to damnation, here he assigns the cause of what has been said. And first he shows the cause of this, and how they will be deceived; second, how the faithful are freed from him, at the words but we. Again, first he sets down their fault alone; second, the punishment together with the fault; third, the punishment alone. And this is the process of sin: for first, on account of the demerit of the first sin, one is deserted by grace, and falls into another sin, and afterward is punished eternally. He says, therefore, that the cause why they will be deceived is that they were unwilling to receive the truth of charity, that is, the truth of the Gospel. John 8:46: if I tell the truth, why do you not believe me? Job 24:13: they were rebels against the light. And he says the charity of truth, because unless faith be formed by charity, it is nothing. 1 Cor 13:2: if I should have faith, so as to move mountains, but should not have charity, I am nothing, et cetera. Gal, last chapter: in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature. And he adds the benefit of the truth, saying that they might be saved. Rom 5:1: being justified by faith, let us have peace with God through our Lord, et cetera. But their seduction is both fault and punishment; hence he says he will send, that is, he will permit to come upon them, the working of error. Is 19:14: the Lord has mingled in the midst of her a spirit of dizziness. 3 Kings, last chapter: I will be a lying spirit in the mouth of all his prophets. And therefore he says that they may believe the lie, that is, the false doctrine of Antichrist. Rom 2: for which reason God handed them over to a reprobate sense, that they might do those things which are not fitting. But the punishment alone is eternal damnation; hence he adds that they may be judged, namely by the judgment of damnation. John 5:29: and those who have done evil things shall come forth unto the resurrection of judgment, et cetera. All who have not believed the truth. John 3:18: he who does not believe is already judged. Then when he says but we, he shows why the faithful of Christ are freed. And first he gives thanks for them; second he calls to mind the divine benefits by which they are freed from such things. He says, therefore, thus: they will be deceived, but we ought to give thanks. Rom 1:8: first indeed I give thanks to my God always for you through our Lord, et cetera. Now he sets down a twofold benefit of God, namely the election of God, which is eternal, and the calling, which is temporal, at the words in which he also called you. He says, therefore, that (that is, because) he chose us, namely the apostles, and you, namely the faithful. Eph 1:4: he chose us in him before the foundation of the world, that we should be holy, et cetera. John 15:16: you have not chosen me, but I have chosen you. Concerning the election he touches on three things, namely the order of the elect, the end of the election, and the means of attaining the end. All the saints from the beginning of the world are elect. Deut 33:3: he loved the peoples, all the saints are in his hand. But the apostles are in a special way the firstfruits. Rom 8:23: we ourselves having the firstfruits of the spirit, et cetera. And therefore he says firstfruits of faith. Again, the end of the election is eternal salvation; and therefore he says unto salvation. 1 Tim 2:4: he wills all men to be saved, et cetera. Now this comes about, first, on God's part, through sanctifying grace; hence he says in sanctification of the spirit; second, on our part, there is the consent of free will through faith; therefore he adds and in the faith of truth. Then when he says in which he also called you, et cetera, he sets down the second benefit, which is the temporal calling of Christ, which follows upon the election. Rom 8:30: whom he called, these he also justified, et cetera. And concerning this calling, note the parable, Lk 14:16, of him who made a great supper, et cetera. And he adds through our Gospel, that is, preached by me. But to what supper? Unto the acquiring of glory, that is, that we may acquire the glory of Christ. Then when he says therefore, et cetera, he admonishes them to hold to the truth, and first he sets down the admonition; second the prayer, at the words but may the Lord himself, et cetera. And he does the first because our work depends on free will; but the second because it needs the help of grace. And first he admonishes them to stand, when he says stand in the truth. Gal 5:1: stand, and do not be held again by the yoke of servitude. Second, he teaches the manner of standing, at the words and hold the traditions, that is, the teachings which are handed down by our elders. For teachings which are handed down by lesser persons are sometimes not to be kept, namely when they are contrary to the teachings of the faith. Matt 15:6: you have made void the commandment of God on account of your tradition. But those things are to be kept which are ordered to the commandments of God. Which you have learned. Acts 16:4: Paul taught that they should hold the traditions and teachings which had been decreed by the apostles and elders who were at Jerusalem, et cetera. And they set forth these traditions in two ways: some by words, hence he says by word; some in writings, therefore he adds or by letter. Whence it is clear that many things in the Church, not written, were taught by the apostles, and therefore are to be kept. For many things, according to the judgment of the apostles, it was better that they be kept hidden, as Dionysius says. Hence the Apostle in 1 Cor 10 says the rest I will set in order when I come. Then he sets down the prayer, at the words but our Lord Jesus Christ himself, et cetera; as if to say: thus I admonish, but it avails nothing unless the divine help be present. And therefore he first sets down a twofold benefit of God. The first is his love toward us, by which he bestows other things upon us; therefore he says he has loved us. The second is spiritual consolation, at the words and gave eternal consolation. 2 Cor 1:4: who consoles us in all our tribulation. Is 40:1: be comforted, be comforted, my people, says the Lord your God, et cetera. And he says eternal consolation, namely against all evils imminent and to come. And therefore we await a good hope, that is, the infallibility of eternal goods. 1 Pet 1:3: who according to his great mercy has regenerated us unto a living hope. And this in grace, namely through which we hope to attain eternal life. Rom 6:23: the grace of God is eternal life. But he asks on their behalf for exhortation, which is an admonition leading the mind to willing. And this a man can do outwardly; but it would not be effective unless the spirit of God were within. Hence he says may he exhort your hearts, that is, may he incite them. Hos 2:14: I will lead her into solitude, and speak to her heart. Likewise he asks for confirmation, hence he says and confirm. Ps 67:29: confirm this, O God, which you have worked in us. As if to say: may he exhort through grace, that we may will, and confirm, that we may will effectively. And this in every good work and word. Work precedes word, because Jesus began to do and to teach, Acts 1:1.”

“Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers. And by this they were called to the obtaining of the glory of our Lord Jesus Christ; not his essential glory, though he will be seen and known in the glory of his person as he is, so far as creatures in a state of perfection will be capable of; nor his mediatorial glory, though it will be one part of the saints' happiness in heaven to behold this glory of Christ; but rather the glory which shall be personally put upon the saints, both in soul and body, in the resurrection morn, is here intended: and which is called the glory of Christ, because it is in his hands for them; and is what he is preparing for them, and for which he gives them both a right and a meetness; and which he at last will introduce them into; and it will lie greatly in conformity to him, and in the everlasting vision and enjoyment of him: and now God's elect are called by the ministry of the word to "the obtaining" of this, not by any merit of theirs, or by any works of righteousness done by them, but to the "possession" of it, as the word used properly signifies. The Syriac version renders it, "that ye may be a glory to our Lord Jesus Christ": as the saints will be at the last day, and to all eternity, when they shall be raised again, and have the glory of God upon them, and be forever with the Lord.”

“Traditions,…whether by word, [10] or by our epistle. Therefore, says St. Chrysostom, the apostle did not deliver all things that were to be believed, by writing; (Witham) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. Omoios de kakeina, kai tauta estin axiopista . (St. Chrysostom, on this place)”

“you--The oldest manuscripts read, "us." by our gospel--"through" the Gospel which we preach. to . . . glory--In Th2 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (Th1 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, Joh 17:24; Rom 8:17, Rom 8:29; Ti2 2:10).”