Against SOLA SCRIPTURA: Disciplina Arcani
The discipline of Secret (Disciplina Arcani in Latin) is a theological term that is used to explain the ancient custom that goes back to the first Christians, which keeps from the heathen, Gnostics, the Jews and the infiltration of spies inside of the Church the knowledge of the mysteries of the glory of the Gospel.
The name of this discipline was coined as a theological term probably in the 1700s since there is no records of the use of this term before that time, although the discipline itself can be traced back to the apostolic time, based in something that Jesus said to his disciples that is recorded in Matthew 7:6.
Matthew 7:6 (RSV2CE)
6 “Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you.
The apostles and the Apostolic Church Fathers understood these words from Jesus in a manner of protecting the Christian doctrine from misunderstanding or misuse, which implies that what was revealed to them by the Holy Spirit, the dogmata of certain Christian mysteries must be kept from the groups mentioned before because of the danger of sacrilegious profanations. We can see through the writings of the Fathers that some things were used by non-Christians to attack the Church because they did not have the knowledge of the divine mysteries and sacraments that were kept even from the catechumens.
All sacraments in the Church are mysteries, but not all mysteries are going to be sacraments. For example, for a long time, the mystery of the Trinity was kept from those who were not true believers. In an occasion when I was talking with a priest, he told me that there was a time when the Church kept from the laity the sacrament of confession, apparently an application of this discipline of secret, because for the early church and specially someone like Paul could not conceived that a baptized man could sin. Therefore, the Church kept from the laity this sacrament and was revealed to each person when they were about to die, otherwise, people will abuse of this sacrament and fall into sin since knowing that there is a sacrament that forgives sins, they will stop to persevere in the law of Christ and from seeking holiness.
Why are we talking about mysteries?
The word Mysterion in Greek is the same word as Mysterium in Latin, and sometimes the discipline is used under the context of Sacrament (Sacramentum); if we search for information in some of the works of the Apostolic Fathers of the Church, we will see that according to the understanding of the early Church, they knew that they had to preach the Gospel of Jesus (Kerugmata) to non-converts but the Dogmata, which is the glory of the Gospel (the mysteries) were taught after they were accepted into the Body of Christ after three years of catechism. So, the Fathers reveal that there was not an intention from the apostles and other authors to write everything into the books that we have in the New Testament or in their own writings, which tells us that they were very strict and jealous about the dogmas that conform the Christian faith, and this is another prove that SOLA SCRIPTURA is a false doctrine, because for centuries the Church revealed only to real followers of Christ the mysteries of the Gospel and the fulness of our faith by an oral form. Therefore, through this work I will show also that the discipline of secret functioned as a way of defence against the heathen.
The Disciplina Arcani can be identified even in the rabbinic way of teaching of a very controversial person among the Jews in the first century AD and his preaching was prophesied many years before. Jesus from Nazareth said this prophecy is fulfilled with his hearers and through his way of teaching using parables.
Matthew 13:10–16 (RSV2CE)
10 ¶ Then the disciples came and said to him, “Why do you speak to them in parables?” 11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 ¶ For to him who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away.* 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 ¶ With them indeed is fulfilled the prophecy of Isaiah which says:
‘You shall indeed hear but never understand,
and you shall indeed see but never perceive.
15 For this people’s heart has grown dull,
and their ears are heavy of hearing,
and their eyes they have closed,
lest they should perceive with their eyes,
and hear with their ears,
and understand with their heart,
and turn for me to heal them.’
16 ¶ But blessed are your eyes, for they see, and your ears, for they hear.
The Apostle Paul can give us a big picture of this practice or discipline through one of his letters to the Corinthians when he wrote:
1 Corinthians 3:1–3 (RSV2CE)
3 ¶ But I, brethren, could not address you as spiritual men, but as men of the flesh, as infants in Christ. 2 ¶ I fed you with milk, not solid food; for you were not ready for it; and even yet you are not ready, 3 for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men?
Paul brought the simplicity of the Gospel (Kerugmata) to them because they were of the flesh, meaning that he brought the message of the Gospel that was allowed to tell the heathen, Gnostics, Jews, etc… And because of their division and lack of maturity they continue being like those in the flesh, therefore, they are not ready to hear the mysteries of the Gospel. In other words, they were not ready to receive the Dogmata since they are in risk of dividing the Church and create / follow a false doctrine from a false teacher.
The Dogmas contain the knowledge that lets you identify what is evil and what is not, if a person is led astray from the principles of God’s word, this can lead to problems when differentiating what is evil or what is sound doctrine, thus, a person cannot identify what is Christian faith and what is not, reason why we find in the book of Hebrews the following:
Hebrews 5:11–14 (RSV2CE)
11 About this we have much to say which is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you need some one to teach you again the first principles of God’s word. You need milk, not solid food; 13 for every one who lives on milk is unskilled in the word of righteousness, for he is a child. 14 But solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil.
Here I quote an extraction of this passage from the Homilies on the book of Hebrews made by St. John Chrysostom [347-407 AD].
Those had not “their senses exercised,” nor did they “know good and evil.” He is not speaking now concerning life [conduct], when he says “to discern good and evil,” for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle to the Hebrews,” in Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, ed. Philip Schaff, trans. T. Keble and Frederic Gardiner, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 406.
As we can see, St. John Chrysostom is talking about doctrines that are wholesome and sublime, in other words, he is talking about dogmata. Therefore, no one can understand correctly Scripture and the preaching of the Gospel without the Church and without the tradition, since not everything was written.
John Chrysostom about 2 Thessalonians 2:15
So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours.”
Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Second Epistle of St. Paul the Apostle to the Thessalonians,” in Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, ed. Philip Schaff, trans. James Tweed and John Albert Broadus, vol. 13, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 390.
So, the discipline of silence can be identified in the parables of Jesus, the preaching of the Apostle Paul and in other writings of the NT like the end of two epistles of John:
2 John 12 (RSV2CE)
12 ¶ Though I have much to write to you, I would rather not use paper and ink, but I hope to come to see you and talk with you face to face, so that our joy may be complete.
3 John 13–14 (RSV2CE)
13 ¶ I had much to write to you, but I would rather not write with pen and ink; 14 I hope to see you soon, and we will talk together face to face.
Those things that were not written could include dogmas, which are part of the oral tradition. And these were transmitted in the same way to other successors just as Paul commanded to Timothy:
2 Timothy 2:1–2 (RSV2CE)
2 You then, my son, be strong in the grace that is in Christ Jesus, 2 and what you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.
As we can see so far, Jesus did not leave a Bible, but a Church. Authority cannot be given to a book, but only to a person or a group of people. For this reason, the Church has authority and is the one who has transmitted the deposit of faith for generations through apostolic succession, So, why do we say that the Bible is not the only infallible authority? Because it contains the Word of God. It is not that the set of books are the Word, but that the Word is contained in them. This Word is alive, and to understand it, an interpreter is necessary, who is responsible for enforcing the authority of the living Word of God, which is Christ himself. Therefore, the interpreter has always been the Church, which is Universal, which is guided by the successor of Peter and a Magisterium. The deposit of faith is conformed by written and oral tradition, being the discipline of Secret part of the latter one, you will see that at the end of this work we will be able to identify the discipline of Secret in Scripture or in the writings of the Fathers. But now that we have seen some Bible passages, let’s start with some of the writings of the Apostolic Fathers of the Church about this discipline which at the same time demolishes the false doctrine of SOLA SCRIPTURA because the disciplina arcani was practiced before, during and after declaring the canon of Scripture.
We will start with the first mystery, the Sacrament of the Eucharist, there is a secret prayer that is made by the bishop or the priest when presenting it at mass, these words are mentioned by the Fathers but without giving us the detail of what is being said. It is until now days a secret that the laity is not allowed to know.
Since remote times in Christianity, the Eucharist was kept from those not being baptized by the Catholic Church, this is long before 70 AD which is the year when is dated the Didache.
Didache 9.5
But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.11 Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Lord’s Teaching through the Twelve Apostles to the Nations,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 380.
According to the Didache, the Sacrament of the Eucharist is so holy that not even the catechumens were allowed to participate of the Sacrament before being baptized (this hasn’t changed through more than a millennium). Let’s see what else is said about the Sacrament of the Eucharist.
Cyril, Five Catechetical Lectures to the Newly Baptized, XXI [313-386 AD]
But beware of supposing this to be plain ointment. For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is mere bread no longer, but the Body of Christ, so also this holy ointment is no more simple ointment, nor (so to say) common, after invocation, but it is Christ’s gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature. 11 Cyril of Jerusalem, “Five,” in S. Cyril of Jerusalem, S. Gregory Nazianzen, ed. Philip Schaff and Henry Wace, trans. R. W. Church and Edwin Hamilton Gifford, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 150.
Cyril, Five Catechetical Lectures to the Newly Baptized, XIX.7
For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ11 Cyril of Jerusalem, “Five,” in S. Cyril of Jerusalem, S. Gregory Nazianzen, ed. Philip Schaff and Henry Wace, trans. R. W. Church and Edwin Hamilton Gifford, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 145–146.
Irenaeus, Against Heresies, 4.18.5 [c. 180 AD]
For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.11 Irenaeus of Lyons, “Irenæus against Heresies,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 486.
These invocations that are not found in Scripture are made also in other rituals.
Basil to Anphilochius on the Holy Ghost, Canon XCII [c. 374 AD]
He speaks of the written doctrine, and the unwritten tradition of the Apostles, and says, that both have the same efficacy as to religion. The unwritten traditions which he mentions, are the signing those who hope in Christ with the Cross; praying toward the East, to denote, that we are in quest of Eden, that garden in the East from whence our first parents were ejected (as he afterwards explains it), the words of invocation at the consecration of the Bread of Eucharist, and the cup of eulogy; the benediction of the baptismal water, the chrism and of the baptized person; the trine immersion, and the renunciations made at baptism; all which the Fathers concealed from those who were not initiated. He says the dogmata were always kept secret, the Kerugmata published; he adds the tradition of standing at prayer on the first day of the week, and the whole Pentecost (that is, from Easter to Whitsunday), not only to denote our rising with Christ, but as a prefiguration of our expecting an eternal perfect day, for the enjoyment of which we erect ourselves; and lastly, the profession of our faith in Father, Son and Holy Ghost at baptism.11 Basil of Caesarea, “From Chapter XVII of the Book St. Basil Wrote to Blessed Amphilochius on the Holy Ghost,” in The Seven Ecumenical Councils, ed. Philip Schaff and Henry Wace, trans. Henry R. Percival, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Charles Scribner’s Sons, 1900), 610.
Basil, On the Spirit Chapter XXVII.66
For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil itself taught? And whence comes the custom of baptizing thrice?2 And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which our fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence.11 Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 41–42.
As we can see, there were many things that were revealed when preaching and teaching the gospel, this is what is called Kerugmata, these things were not hidden from the rest of the world including the catechumen, but in the case of the mysteries of the glory of the gospel, which is called dogmata by the Fathers, these were hidden from everybody because of many reasons, therefore, saying that the true Church is that one who was using the Scripture as the sole infallible source of authority for Christian faith and practice is simply a Satanic lie to divert people from the true Apostolic Church. Thus, once again the Apostolic Fathers of the Church are refuting that false doctrine.
Where else can we find this discipline of secret? Is there more evidence that can confirm which is the real Church of God and at the same time burry the false doctrine of SOLA SCRIPTURA?
Tertullian Apology 7 [c. 197 AD]
If we always keep our secrets, when were our proceedings made known to the world? Nay, by whom could they be made known? Not, surely, by the guilty parties themselves; even from the very idea of the thing, the fealty of silence being ever due to mysteries. 11 Tertullian, “The Apology,” in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. Thelwall, vol. 3, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 23.
To the Heathen 1.7
For it could not have been by the Christians themselves, I suppose, since by the very constitution and law of all mysteries the obligation of silence is imposed. 11 Tertullian, “Ad Nationes,” in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Peter Holmes, vol. 3, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 115–205.
The Prescription against Heretics [c. 200 AD]
I must not omit an account of the conduct also of the heretics—how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike—even heathens, if any such happen to come among them. “That which is holy they will cast to the dogs, and their pearls,” although (to be sure) they are not real ones, “they will fling to the swine.”11 Tertullian, “The Prescription against Heretics,” in Latin Christianity: Its Founder, Tertullian, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Peter Holmes, vol. 3, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 263.
Basil, On the Holy Spirit 27.66 [c. 374 AD]
In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad at random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity. “Dogma” and “Kerugma” are two distinct things; the former is observed in silence; the latter is proclaimed to all the world.11 Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 42.
On the Holy Spirit 27.67
Time will fail me if I attempt to recount the unwritten mysteries of the Church.11 Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 43.
On the Holy Spirit 29.71
In answer to the objection that the doxology in the form “with the Spirit” has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. “I praise you,” it is said, “that ye remember me in all things, and keep the ordinances as I delivered them to you;” and “Hold fast the traditions which ye have been taught whether by word, or our Epistle.”11 Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 44–45.
Cyril of Jerusalem, Catechetical Lectures [348-350 AD]
take heed, pray, to tell nothing out; not that the things spoken are not worthy to be told, but because his ear is unworthy to receive. Thou wast once thyself a Catechumen, and I described not what lay before thee. When by experience thou hast learned how high are the matters of our teaching, then thou wilt know that the Catechumens are not worthy to hear them.11 Cyril of Jerusalem, “The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem,” in S. Cyril of Jerusalem, S. Gregory Nazianzen, ed. Philip Schaff and Henry Wace, trans. R. W. Church and Edwin Hamilton Gifford, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 4.
So far, it is evident that the Church didn’t say much to the catechumen because of the reason we exposed from the beginning, they cannot risk teaching the secrets or mysteries of Christianity if someone is a spy or is not mature and worthy to receive the dogmas. The Church don’t know the Catechumens enough and don’t know their intentions, reason why they were going to judge every new believer by conduct. Catechumens were separated from the rest of the faithful according to the Apostolic tradition of Hippolytus of Rome and were tested and taught with the basics (Kerugmata) for three years as it is described below.
Hippolytus of Rome, Apostolic Tradition, 17 [c. 215 AD]
1 Let a catechumen (κατηχουμένος) be instructed for three years.
2 But (δέ) if a man be earnest (σπουδαῖος) and persevere (προσκαρτερεῖν) well in the matter, ⌜let him be received⌝, because it is not the time (χρόνος) that is judged, but (ἀλλά) the conduct (τρόπος).
Hippolytus of Rome, The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr, ed. Gregory Dix, vol. I (London; New York: Society for Promoting Christian Knowledge; The Macmillan
Hippolytus also says in the chapter 43 about the importance of the tradition of the Apostles
Thus, if these things are heard with grace and correct faith, they bestow edification on the Church and eternal life on the believers. 2I counsel that these things be observed by all with good understanding. For if all who hear the apostolic tradition follow and keep it, no heretic will be able to introduce error, nor will any other person at all. 3It is in this manner that the many heresies have grown, for those who were leaders did not wish to inform themselves of the opinion of the apostles, but did what they wanted according to their own pleasure, and not what was appropriate.
Hippolytus, The refutation of All Heresies, 5.19 [170-235 AD]
our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and sware, as it has been written, “The Lord sware, and will not repent.” Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries.5 11 Hippolytus of Rome, “The Refutation of All Heresies,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. J. H. MacMahon, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 69.
We will continue with more evidence of the disciplina arcani (the disciple of secret).
Justine Martyr, The First Apology, 66 [155-157 AD]
likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.11 Justin Martyr, “The First Apology of Justin,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 185.
For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me, this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood;” and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.11 Justin Martyr, “The First Apology of Justin,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 185.
Justin Martyr clearly exposes the imitation of the mystery of the Sacrament of the Eucharist by the wicked, confirming also that the words of Jesus about this Sacrament were not interpreted by the Church like something symbolic, additionally to this, in the last part of the Matthew 7:6 Jesus made a warning that giving what is holy to the dogs and pearls to the swine will cause attacks to the Church. Here in this text, we confirm that the Eucharist has been indeed reason of attacks to the Church since the beginning, for example non-believers were saying that Christians were committing cannibalism in one hand, and in the other, there were heretics making attacks to the Church about the Trinity, even about the same incarnation of God through the Virgin.
Here I quote another source that also shows the discipline of secret clearly.
Bishop Archelaus, The Acts of the Disputation with the Hereisarch Manes, 235 [c. 278 AD]
For to hear the Gospel is a thing committed to all; but the glory of the Gospel of Christ is imparted only to the sincere and genuine. For this reason the Lord spake in parables to those who were incapable of hearing, but to His disciples He explained these parables in private. For the illumination of the glory is for those who have been enlightened, while the blinding is for them who believe not. These mysteries, which the Church now declares to you who are transferred from the lists of the catechumens, it is not her custom to declare to the Gentiles. For we do not declare the mysteries touching the Father, and the Son, and the Holy Spirit to a Gentile; neither do we speak of the mysteries plainly in presence of the catechumens; but many a time we express ourselves in an occult manner, so that the faithful who have intelligence may apprehend the truths referred to, while those who have not that intelligence may receive no hurt.11 Archelaus, “The Acts of the Disputation with the Heresiarch Manes,” in Fathers of the Third Century: Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. D. F. Salmond, vol. 6, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 235.
In the Synod of Laodicea we can also affirm that some of the rituals were hidden from the hearers.
Synod of Laodicea Canon V [343-364 AD]
Ordinations are not to be held in the presence of hearers.11 Philip Schaff and Henry Wace, eds., “The Canons of the Synod Held in the City of Laodicea, in Phrygia Pacatiana,” in The Seven Ecumenical Councils, trans. Henry R. Percival, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Charles Scribner’s Sons, 1900), 125.
This was done to avoid people from copying the prayers and the whole ritual to ordain bishops and priests, etc.
Besides this evidence that makes us understand the Early Church’s tradition in a better way and after confirming that not everything was written down in the New Testament or the writings of the Apostolic Fathers, we can finish this work with a few more sources that I think are necessary for this topic.
Rufinus, Commentary on the Apostles’ Creed, 541[c. 307-309 AD]
For this the Apostles did in these words, each contributing his several sentence. It is called “Indicium” or “Signum,” a sign or token, because, at that time, as the Apostle Paul says, and as is related in the Acts of the Apostles, many of the vagabond Jews, pretending to be apostles of Christ, went about preaching for gain’s sake or their belly’s sake, naming the name of Christ indeed, but not delivering their message according to the exact traditional lines. The Apostles therefore prescribed this formulary as a sign or token by which he who preached Christ truly, according to Apostolic rule, might be recognised. Finally, they say that in civil wars, since the armour of both sides is alike, and the language the same, and the custom and mode of warfare the same, each general, to guard against treachery, is wont to deliver to his soldiers a distinct symbol or watchword—in Latin “signum” or “indicium”—so that if one is met with, of whom it is doubtful to which side he belongs, being asked the symbol (watchword), he discloses whether he is friend or foe. And for this reason, the tradition continues, the Creed is not written on paper or parchment, but is retained in the hearts of the faithful, that it may be certain that no one has learnt it by reading, as is sometimes the case with unbelievers, but by tradition from the Apostles.11 Rufinus, “A Commentary on the Apostles’ Creed,” in Theodoret, Jerome, Gennadius, Rufinus: Historial Writings, Etc., ed. Philip Schaff and Henry Wace, trans. William Henry Fremantle, vol. 3, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1892), 541–543.
Ambrose Letter 20.4 [374-397 AD]
The day after, which was Sunday, after the lessons and the sermon, when the Catechumens were dismissed, I was teaching the creed to certain candidates in the baptistery of the basilica.11 Ambrose of Milan, “The Letters of St. Ambrose,” in St. Ambrose: Select Works and Letters, ed. Philip Schaff and Henry Wace, trans. H. de Romestin, E. de Romestin, and H. T. F. Duckworth, vol. 10, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1896), 423.
As we can see even the Creed was taught 8 days before baptism and after 3 years of catechesis.
Conclusion
The existence of this discipline transmitting the mysteries of the glory of the gospel of Jesus orally is another evidence that SOLA SCRIPTURA is a false doctrine, because this discipline established at the apostolic level refutes the erroneous idea that Christians practiced their faith, and instructed in the faith with Sola Scriptura, also refutes through the writings of the Fathers, that the Scripture clearly contains everything that the Christian faith must profess. In addition, it is confirmed that, through the years where the persecution against Christians was stronger and the attacks against the Church were constant, the disciplina arcani served not only to keep those dogmas but so that already initiated Christians could also discern between those sent by the apostles and their successors, from the false teachers who pretended to be their disciples.
The discipline of secret can be seen as a mechanism of defence to avoid that non converts could mock about the mysteries, commit sacrilege and use them to persecute the Church, but we can say primarily, that the apostles remembered the warnings of Jesus and decided to honour and obey him, defining this discipline under the guidance of the Holy Spirit as the way of safeguarding the deeper mysteries of the Christian faith in a way that could endure persecution among many adversities until his second coming. During centuries this discipline which was stated by the Apostles and their successors with the purpose to separate themselves from the rest of religions, was a method to teach Christians the mysteries or dogmas which were more difficult to explain that were part of the glory of the Gospel of Jesus and it is a way to know how to recognize those who came from an Apostolic tradition and those who were from the devil, I mean, the false teachers among them. Thus, the Church taught dogmata to true believers alone and established that it is given an equal importance to the written tradition and to the oral tradition as well since the oral tradition teaches how to interpret Scripture. Some mysteries were given to the clergy exclusively and are kept secret until now days while others were taught to the laity after finishing three years of catechism, once the Church is sure the catechumens are genuine believers.
This method of teaching avoided that non converts could make a fraudulent imitation of the Church’s teaching or a copy of the rituals and dogmas with the purpose to mislead people. Although it was effective, still a rise of heretics inside of the Church were seen through history, with infamous names like Arian and Nestorian just to name a couple, but also the attacks of other sects and the copy of specific rituals like baptism, the bread and the wine.
This means that the ecumenical councils only confirmed those dogmas that were already taught among the Christians before, dogmas already found in the oral tradition and helped to confirm and affirm the true faith amid heretics and many attackers. This discipline is still practiced today specially with those mysteries related to the clergy alone.
Leo Ramirez – BTh