The biggest danger of SOLA SCRIPTURA is its origin
As I have been presenting in my previous works, which are: “The case for SOLA SCRIPTURA” and “Against SOLA SCRIPTURA: Disciplina Arcani”, this false doctrine is a big danger for the common protestant, mainly, because it makes you your own magisterium giving as result eisegesis and heresies. But none of these is the biggest danger at all, the biggest one is the origin of SOLAS like SOLA SCRIPTURA and SOLA FIDE. So, through this work I will show you why this is the case.
First we need to go back to the time of the “Protestant Reformation” and clarify that The Catholic Church has never approved the selling of indulgences, therefore, people like the German Dominican Johann Tetzel and those involved who sold indulgences did it under his own responsibility, this means, he acted contrary to explicit Church regulations because the Catholic Church’s teaching on indulgences opposes to such thing.
If we are fair about this topic, the council of Trent (1545 – 1564) issued a decree about indulgences providing teaching and guidelines to eliminate all kind of abuses calling to the ancient custom of the Church to correct it and completely abolish what has been used to blaspheme the excellent name of indulgences.
Continuation Of The Session On The Fourth Day Of December Decree Concerning Indulgences
Since the power of granting indulgences was conferred by Christ on the Church,[84] and she has even in the earliest times made use of that power divinely given to her, the holy council teaches and commands that the use of indulgences, most salutary to the Christian people and approved by the authority of the holy councils, is to be retained in the Church, and it condemns with anathema those who assert that they are useless or deny that there is in the Church the power of granting them. In granting them, however, it desires that in accordance with the ancient and approved custom in the Church moderation be observed, lest by too great facility ecclesiastical discipline be weakened. But desiring that the abuses which have become connected with them, and by reason of which this excellent name of indulgences is blasphemed by the heretics, be amended and corrected it ordains in a general way by the present decree that all evil traffic in them, which has been a most prolific source of abuses among the Christian people, be absolutely abolished.[85] Other abuses, however, of this kind which have sprung from superstition, ignorance, irreverence, or from whatever other source, since by reason of the manifold corruptions in places and provinces where they are committed, they cannot conveniently be prohibited individually, it commands all bishops diligently to make note of, each in his own church, and report them in the next provincial synod,[86] so that after having been examined by the other bishops also they may forthwith be referred to the supreme Roman pontiff, by whose authority and prudence that may be ordained which is expedient for the universal Church; that thus the gift of holy indulgences may be dispensed to all the faithful piously, holily and without corruption.
https://www.ewtn.com/catholicism/library/twentyfifth-session-of-the-council-of-trent-1492
A Cardenal known as Tommaso de Vio who lived from 1469 to 1534 said:
Preachers act in the name of the Church so long as they teach the doctrines of Christ and the Church; but if they teach, guided by their own minds and arbitrariness of will, things of which they are ignorant, they cannot pass as representatives of the Church; it need not be wondered at that they go astray.
https://www.catholic.com/qa/does-the-catholic-church-still-sell-indulgences
As we can see the actions of an individual or a group of people within the Catholic Church is not evidence to believe that the entire body of Christ has deviated from the truth, instead, shows the reality that not everyone in the History of the Church has been faithful to Christ. Therefore, this is a myth that circulates into protestants groups that the Catholic Church lost its way completely. Yes, there was a time when this abuse of the sacrament of penance happened, because of the greed of the Roman Curia, but it was corrected and controlled by the Church at the end, so we can say that the main reason that led to the schism of the Protestant Reformation was corrected.
Of course, it is known that Pope Leo X did not recognize the gravity of this situation, or the cause of the claims, although measures of reform might have been effective to correct the issue sooner, but it is said that he was involved in political affairs being the imperial election something that eclipse the revolt, thus, he continued in his pleasures and did not recognized or acted according to his duties as Pope.
Sigismondo Tizio wrote about Pope Leo X the following after his death:
“In the general opinion it was injurious to the Church that her Head should delight in plays, music, the chase and nonsense, instead of paying serious attention to the needs of his flock and mourning over their misfortunes.” Von Reumont says pertinently—”Leo
https://www.catholic.com/encyclopedia/pope-leo-x
So, the Reformation took place during Pope Leo X’s papacy, being Martin Luther the principal character of the story, although he brought to the table a big problem about the abuse in mention, he committed many mistakes trying to fight against this issue, the first one was to fight against the selling of indulgences from outside the Church, he never should have done that. If he wanted to fix the issue, he should have done it from inside of the Church. Why? Because Christ never mandated to create another Church in any case, Jesus said, “The Father and I are one” and he said that the same is true with the Church because we are one with Christ, so, Jesus nor the apostles and their successors spoke well about schisms or treated division as a possibility. When someone is separated from the Church, he commits a sin, he transgresses the sacrament of unity of the Church of Christ and not only that, but it is proven right historically that without the Church the person is in risk of losing salvation and falling into heresies. This means that the first sin committed was stopping being one with Christ, because Jesus is the head and His Church the mystical body.
Let’s see what Jesus said about false teachers and prophets:
Matthew 7:15 (RSV2CE)
15 ¶“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.
Jesus warned his disciples and by tradition we know that the apostles warned also their successors about these people, this is why we can find a lot of quotations about schismatics, heretics, about those who cause strife and divisions among the body of Christ.
They are ravenous wolves with sheep clothing that must be identified by the Church and their teachings must be fought against, that is why we have confirmed through the disciplina Arcani that the oral tradition had a very special purpose that leads to the true Church of Jesus, and through the teachings of the Church we can identify in a clear manner if the Protestant Reformers are coming from the apostolic tradition or not.
The Apostle Paul made a list of the works of the flesh working through non-Christians or false converts:
Galatians 5:19–21 (RSV2CE)
19 ¶ Now the works of the flesh are plain: immorality, impurity, licentiousness, 20 idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, 21 envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God.
From all these works of the flesh, right now we will focus on those who produce strife, jealousy and dissension, it is clear that those who do such things shall not inherit the kingdom of God, therefore, if they are teachers or prophets, this means they are those false prophets spoken by Jesus in his Sermon on the Mount, and those following them are in real danger since they are also condemned by God like is described in his letter to the Romans:
Romans 1:29–32 (RSV2CE)
29 They were filled with all manner of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, malignity, they are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. 32 Though they know God’s decree that those who do such things deserve to die, they not only do them but approve those who practice them.
Disobeying God’s decree brings damnation to the life of any person and not only those who provoked it but also those who approve it.
Now, strife and schism is what really happened in the XVI century by the Protestant Reformation. If we go back in history in times of St. Cyril and Pope Liberius (4th century AD) we see that there was a controversy between them because of their different views on baptism in a time of the Arian controversy. St. Cyril because of this could have easily take the same steps that Martin Luther will take in the future, but he did not, because he knew that he could not violate the unity of the Universal Church and that there is no salvation outside of her, so he decided to work in this controversy from inside the Church despite the exiles and historic accounts confirm that he did it right.
He knew perfectly what Paul wrote in his letters, his responsibility as bishop and understood clearly that he had to remain in the orthodox doctrine without causing division, without behaving like a carnal man like Paul exposes in his first letter to the Corinthians:
1 Corinthians 3:3 (RSV2CE)
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?
Jesus founded one Church, and he promised that he will be with his Church always, the orthodox doctrine taught by the Apostles was against schismatics and this is why the glory of the gospel of Jesus was hidden from those immatures, from the ones behaving like ordinary men. Also, the orthodox doctrine thanks to the apostles always has been responsible of keeping the true faith, recognizing and fighting against worldly people and making it clear that salvation only is found inside of the Church that Christ founded. For example, Jude said the following about the predictions of the apostles:
Jude 17–19 (RSV2CE)
17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ; 18 they said to you, “In the last time there will be scoffers, following their own ungodly passions.” 19 It is these who set up divisions, worldly people, devoid of the Spirit.
Paul and Jude are being clear that creating divisions is a serious offense to God, Jude is saying that following their own ungodly passions the schismatics mislead and create divisions and it is known that division is accompanied by heresies since they are devoid of the Spirit.
But What is a heresy? A heresy is a belief or opinion contrary to the orthodox Christian doctrine. Those beliefs or opinions contrary to the faith must be fought against, and this is why through history until our present time, we can see the Church fighting against schismatics and heretics and fighting to keep the unity stablished by Christ and the Apostles. Let’s look what St. Peter has to say about schisms, heresies and what will result of them:
2 Peter 2:1–3 (RSV2CE)
2 ¶ But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. 2 And many will follow their licentiousness, and because of them the way of truth will be reviled. 3 And in their greed they will exploit you with false words; from of old their condemnation has not been idle, and their destruction has not been asleep. ‡
Everything that is against the tradition in written and oral form, is a heresy, these heresies are destructive because they poison the soul bringing condemnation to everybody who teaches and / or follows them.
This is why Paul warns to always be on alert:
Romans 16:17–18 (RSV2CE)
17 ¶ I appeal to you, brethren, to take note of those who create dissensions and difficulties, in opposition to the doctrine which you have been taught; avoid them. 18 For such persons do not serve our Lord Christ, but their own appetites, and by fair and flattering words they deceive the hearts of the simple-minded.
As we can see, only in the New Testament we have many warnings about schismatics, about falling into their doctrines and how this can lead people to condemnation, so, let’s be honest, what was the product of the Protestant Reformation? Unity or Schism?
Now, let’s dive into the writings of the early Church to obtain a better explanation of what I am developing in this work and to know their thoughts about some of these passages while at the same time we can see that although they wrote centuries before the Reformation, they condemned the actions of Martin Luther and all of the Reformers, the early Church condemn them either by creating the schism and / or by continuing in it and by creating or following heresies.
St. John Chrysostom [late 4th Century to the beginning of the 5th Century AD]
how long are we to despise our common Lord, and be nailed to the flesh? “For whereas there is among you strife, and envying, and divisions, are ye not carnal?” (1 Cor. 3:3.) Let us then become spiritual, and bridle this dreadful wild beast. Anger differs nothing from madness, it is a temporary devil, or rather it is a thing worse than having a devil; for one that hath a devil may be excused, but the angry man deserves ten thousand punishments, voluntarily casting himself into the pit of destruction, and before the hell which is to come suffering punishment from this already, by bringing a certain restless turmoil and never silent storm of fury, through all the night and through all the day, upon the reasonings of his soul. Let us therefore, that we may deliver ourselves from the punishment here and the vengeance hereafter, cast out this passion, and show forth all meekness and gentleness, that we may find rest for our souls both here and in the Kingdom of Heaven.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Gospel of St. John,” in Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, ed. Philip Schaff, trans. G. T. Stupart, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 175.
Paul hath said to the Corinthians, “I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal?” (1 Cor. 3:2.) And also in the Epistle to the Hebrews, and in many places, one may see Paul asserting that this is the cause of evil doctrines; for that the soul possessed by passions cannot behold anything great or noble, but as if darkened by a sort of film5 suffers most grievous dim sightedness.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Gospel of St. John,” in Saint Chrysostom: Homilies on the Gospel of St. John and Epistle to the Hebrews, ed. Philip Schaff, trans. G. T. Stupart, vol. 14, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 86.
St. John Chrysostom is clear that Paul asserts that envy, strife and divisions, in other words, being carnal is the cause of evil doctrines. This means that the Schism in the Protestant Reformation is cause of evil doctrines like SOLA SCRIPTURA and SOLA FIDE.
“That ye may all speak the same thing, and that there be no divisions [schisms] among you.” The emphatic force of the word “schism,” I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One [Body which originally existed] had perished. For had they been entire Churches, there might be many of them; but if they were divisions, then that first One was gone. For that which is entire within itself not only does not become many by division into many parts, but even the original One is lost. Such is the nature of divisions.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the First Epistle of St. Paul the Apostle to the Corinthians,” in Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians, ed. Philip Schaff, trans. Hubert Kestell Cornish, John Medley, and Talbot B. Chambers, vol. 12, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 10.
Divisions poison and can kill the Body, St. John Chrysostom says: “Such is the nature of divisions”, which is true because they tear the Body of Christ and teach doctrine which is contrary to the Apostolic teachings. Luther’s Reformation and those who came later came to tear the Body and started to teach doctrines contrary to the Apostolic teaching. This is the way the devil works, and schism and heresies are devil’s weapons against the Church, just like St. Chrysostom says when he wrote:
“those that cause divisions and offences, contrary to the doctrine which ye have learned.” For this is, if anything the subversion of the Church, the being in divisions. This is the devil’s weapon, this turneth all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offence cometh. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men’s being slaves to the belly, and the other passions. For “such,” he says, “serve not the Lord, but their own belly.” And so there would be no offence, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, “contrary to the doctrine.” And he does not say which we have taught, but “which ye have learned,” so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but “avoid them.” For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, “Withdraw from every brother that walketh disorderly” (2 Thess. 3:6): and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, “Of whom be thou ware also.” (2 Tim. 4:15.) Then also to lash (κωμῳδῶν) those who dare to do such things, he mentions also the reason of their devising this division. “For they that are such,” he says, “serve not our Lord Christ, but their own belly.” And this he said too when he wrote to the Philippians, “Whose god is their belly.” (Phil. 3:19.)
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans,” in Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, trans. J. B. Morris, W. H. Simcox, and George B. Stevens, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 559–560.
Let’s read what else was written about schisms and heresies:
Leo the Great [440-461 AD]
Your letter, beloved, which has just reached me, shows with what spiritual love of the Catholic Faith you are inspired: and it makes me very glad that devout hearts all agree in the same opinion, so that according to the teaching of the Holy Ghost there may be fulfilled in us what the Apostle says: “Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same things, and there be no divisions among you: but that ye be perfect in the same mind and in the same judgment.” But Eutyches has put himself quite outside this unity, if he perseveres in his perversity, and still does not understand the bonds with which the devil has bound him, and thinks any one is to be reckoned among the Lord’s priests, who is a party to his ignorance and madness.
Leo the Great, “Letters,” in Leo the Great, Gregory the Great, ed. Philip Schaff and Henry Wace, trans. Charles Lett Feltoe, vol. 12a, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1895), 47.
Vincent of Lérins [c. 434 AD]
But to return to the matter in hand: It behoves us then to have a great dread of the crime of perverting the faith and adulterating religion, a crime from which we are deterred not only by the Church’s discipline, but also by the censure of apostolical authority. For every one knows how gravely, how severely, how vehemently, the blessed apostle Paul inveighs against certain, who, with marvellous levity, had “been so soon removed from him who had called them to the grace of Christ to another Gospel, which was not another;” “who had heaped to themselves teachers after their own lusts, turning away their ears from the truth, and being turned aside unto fables;”4 “having damnation because they had cast off their first faith;” who had been deceived by those of whom the same apostle writes to the Roman Christians, “Now, I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not the Lord Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.” “who enter into houses, and lead captive silly women laden with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth;”7 “vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake;” “men of corrupt minds, reprobate concerning the faith;”9 “proud knowing nothing, but doting about questions and strifes of words, destitute of the truth.
Vincent of Lérins, “The Commonitory of Vincent of Lérins,” in Sulpitius Severus, Vincent of Lérins, John Cassian, ed. Philip Schaff and Henry Wace, trans. C. A. Heurtley, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 136.
Constitutions of the Holy Apostles [375-380 AD]
If therefore God inflicted punishment immediately on those that made a schism on account of their ambition, how much rather will He do it upon those who are the leaders of impious heresies! Will not He inflict severer punishment on those that blaspheme His providence or His creation? But do you, brethren, who are instructed out of the Scripture, take care not to make divisions in opinion, nor divisions in unity. For those who set up unlawful opinions are marks of perdition to the people. In like manner, do not you of the laity come near to such as advance doctrines contrary to the mind of God; nor be you partakers of their impiety. For says God: “Separate yourselves from the midst of these men, lest you perish together with them.” And again: “Depart from the midst of them, and separate yourselves, says the Lord, and touch not the unclean thing, and I will receive you.”
Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “Constitutions of the Holy Apostles,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, trans. James Donaldson, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 451.
St. Augustine [354-430 AD]
He has retained as exclusively belonging to Himself. In short, Paul discharged the office of a good shepherd when he preached Christ, because he entered by the door. But when the undisciplined sheep began to create schisms, and to set up other doors before them, not of entrance to their joint assembly, but for falling away into divisions, saying, some of them, “I am of Paul;” others, “I am of Cephas;” others, “I of Apollos;” others, “I of Christ:” terrified for those who said, “I am of Paul,”—as if calling out to the sheep, Wretched ones, whither are you going? I am not the door,—he said, “Was Paul crucified for you? or were ye baptized in the name of Paul?” But those who said, “I am of Christ,” had found the door.
Augustine of Hippo, “Lectures or Tractates on the Gospel according to St. John,” in St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies, ed. Philip Schaff, trans. John Gibb and James Innes, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 261.
So the heretics discuss not to find the truth, but with a dogged determination to gain the victory one way or another, that they may gather, as the prophet says, what they have not brought forth. For those whom they lead astray are Christians already born of the gospel, whom the Christian profession of the heretics misleads.
Augustine of Hippo, “Reply to Faustus the Manichæan,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. Richard Stothert, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 204.
as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.’ The apostle condemns, equally with all the wicked, those also who cause divisions, that is, schismatics and heretics. Unless therefore they receive that saving baptism which is one, and found only in the Catholic Church, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord.”
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 485.
They therefore who, without any cause (since, as Cyprian himself shows, the bad cannot hurt the good in the unity of the Church), have cut themselves off from the charity which is shown in this unity, have lost all place of pardon, and whilst they would incur destruction by the very crime of schism, even though they did not rebaptize those who had been baptized in the Catholic Church, of how bitter punishment are they deserving,
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 464.
What will it then profit a man that he has sound faith, or perhaps only soundness in the sacrament of faith, when the soundness of his charity is done away with by the fatal wound of schism, so that by the overthrow of it the other points, which were in themselves sound, are brought into the infection of death?
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 417.
which was maintained by the universal voice of the Catholic Church, which Cyprian did not abandon,—in either case they, having most openly placed themselves outside in the plain sacrilege of schism, cannot possibly be saved, and all that they possess of the holy sacraments, and of the free gifts of the one legitimate Bridegroom, is of avail, while they continue what they are, for their confusion rather than the salvation of their souls.
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 465.
For we are but men; and it is therefore a temptation incident to men that we should hold views at variance with the truth on any point. But to come through too great love for our own opinion, or through jealousy of our betters, even to the sacrilege of dividing the communion of the Church, and of founding heresy or schism, is a presumption worthy of the devil.
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 428.
Yet he recalls them from the sacrilege of schism, into which they were rushing, because they were carnal: “I have fed you,” he says, “with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not men?” For of these he says above: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.
Augustine of Hippo, “On Baptism, against the Donatists,” in St. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 418.
And thus sins, because they are not forgiven out of the Church, must be forgiven by that Spirit, by whom the Church is gathered together into one
Augustine of Hippo, “Sermons on Selected Lessons of the New Testament,” in Saint Augustin: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels, ed. Philip Schaff, trans. R. G. MacMullen, vol. 6, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 328.
Lactantius [303-311 AD]
But since many heresies have existed, and the people of God have been rent into divisions at the instigation of demons, the truth must be briefly marked out by us, and placed in its own peculiar dwelling-place, that if any one shall desire to draw the water of life, he may not be borne to broken cisterns which hold no water, but may know the abundant fountain of God, watered by which he may enjoy perpetual light. Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies,3 which would break the unity of the sacred body; and that they admonished us to be on our guard with the greatest prudence, lest we should at any time fall into the snares and deceits of that adversary of ours, with whom God has willed that we should contend.
Lactantius, “The Divine Institutes,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. William Fletcher, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 133.
Pope Callistus [218-223 AD]
In this, then, we ought to be all of one mind, so that, according to apostolic teaching, we may all say the same thing, and that there be no divisions among us. Let us then be perfect in the same mind, and in the same judgment; in ready zeal for which work we congratulate ourselves on having your affection as our partner. For it is not meet for the members to be at variance with the head; but, according to the testimony of sacred Scripture,5 all the members should follow the head. It is matter of doubt, moreover, to no one, that the church of the apostles is the mother of all the churches, from whose ordinances it is not right that you should deviate to any extent. And as the Son of God came to do the Father’s will, so shall ye fulfil the will of your mother, which is the Church, the head of which, as has been stated already, is the church of Rome.
Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Epistles of Pope Callistus,” in The Ante-Nicene Fathers: Fathers of the Third and Fourth Centuries: The Twelve Patriarchs, Excerpts and Epistles, the Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages, trans. S. D. F. Salmond, vol. 8 (Buffalo, NY: Christian Literature Company, 1886), 613.
Origen [220-230 AD]
it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: “I do not pray for these alone, but for all who shall believe on Me through their word: that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us;” and again, when He says: “That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one.”2 And this is further confirmed by the language of the Apostle Paul: “Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fulness of Christ.” And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: “That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”
Origen, “De Principiis,” in Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Frederick Crombie, vol. 4, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 261.
St. Cyprian [210-258 AD]
Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: “For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which I have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God.” And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.
Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Seventh Council of Carthage under Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 566.
Cyprian to Cornelius his brother, greeting. I have thought it both obligatory on me, and necessary for you, dearest brother, to write a short letter to the confessors who are there with you, and, seduced by the obstinacy and depravity of Novatian and Novatus, have departed from the Church; in which letter I might induce them, for the sake of our mutual affection, to return to their Mother, that is, to the Catholic Church.
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 321.
And lest their raging boldness should ever cease, they are striving here also to distract the members of Christ into schismatical parties, and to cut and tear the one body of the Catholic Church, so that, running about from door to door, through the houses of many, or from city to city, through certain districts, they seek for companions in their obstinacy and error to join to themselves in their schism.
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 319.
And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, “I and my Father are one.” To which unity reducing His Church, He says again, “And there shall be one flock, and one shepherd.”8 But if the flock is one, how can he be numbered among the flock who is not in the number of the flock? Or how can he be esteemed a pastor, who,—while the true shepherd remains and presides over the Church of God by successive ordination,—succeeding to no one, and beginning from himself, becomes a stranger and a profane person, an enemy of the Lord’s peace and of the divine unity, not dwelling in the house of God, that is, in the Church of God, in which none dwell except they are of one heart and one mind, since the Holy Spirit speaks in the Psalms, and says, “It is God who maketh men to dwell of one mind in a house.”
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 398.
if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 398.
But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church, how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones!
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 384–385.
For they cannot live out of it, since the house of God is one, and there can be no salvation to any except in the Church. But the divine Scripture testifies that the undisciplined perish, because they do not listen to, nor obey wholesome precepts; for it says, “An undisciplined man loveth not him that correcteth him. But they who hate reproof shall be consumed with disgrace.”
Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 358.
St. Irenaeus [c. 180 AD]
He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ… For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church;
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), 508.
Justin Martyr [155-160 AD]
For he said, ‘Many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’ And, ‘There shall be schisms and heresies.’2 And, ‘Beware of false prophets, who shall come to you clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’
Justin Martyr, “Dialogue of Justin with Trypho, a Jew,” 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), 212.
Tertullian [155-220 AD]
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise… he makes those to be “not approved,” who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should “all speak and think the selfsame thing,”14 the very object which heresies do not permit.
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), 245.
What is one of the problems that is present in Protestantism? All denominations don’t think the self-same thing, Protestantism has become the cradle of many heresies, therefore, according to the Church Fathers until this point, since Protestantism was born from a schism, the same teachings coming out of it automatically become heresies. Let’s appreciate that since the beginning of the Church, the apostles have taught that we must not to tolerate such things but be encouraged one another to speak and think the self-same thing avoiding falling into heresy.
St. Ignatius of Antioch [98-117 or 140 AD]
They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. But it were better for them to treat it with respect,10 that they also might rise again… But avoid all divisions, as the beginning of evils.
Ignatius of Antioch, “The Epistle of Ignatius to the Smyrnæans,” 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), 89.
But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God;2 love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.
Ignatius of Antioch, “The Epistle of Ignatius to the Philadelphians,” 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), 83–84.
St. Clement of Rome [70-96 AD]
Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ?19 Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that “we are members one of another?” Remember the words of our Lord Jesus Christ, how He said, “Woe to that man [by whom22 offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones. Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.
Clement of Rome, “The First Epistle of Clement to the Corinthians,” 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), 17–18.
Conclusion
As we have seen Jesus, the Apostles and the Fathers of the Church condemned all type of division or schism, the Apostles and the Church Fathers understood correctly the words of Jesus, therefore, they were fighting against those who made schisms and they were clear with the message that those who do it and those who follow them are in great danger to the point of being judged by Jesus in the last day because they are guilty of schism, there was never a command of creating different churches with different doctrines. This is when Protestantism and Luther’s SOLA SCRIPTURA and SOLA FIDE are dangerous, because they were born as the result of a schism that clearly is condemned by Jesus, the Apostles and their successors, they even said implicitly that schism gives birth to heresies. Therefore, there is a responsibility to fight against these false doctrines and false religions because people following them need to be rescued from the deceit of Satan, because this leads to hell and eternal damnation.
So, the first mistake of Luther and all Reformers was to create or continue in Schism, that action according to what the Bible and the Fathers teach have them already condemned, but the problem doesn’t solve there, because it doesn’t affect them alone but also their followers. What Luther and all the Reformers did is the same that was done by Arian, Nestorian, Montano, Mane, and many other heretics in Church history. Other mistakes were that they put in risk the salvation of people not with the schism alone but introducing heresies, in other words, introducing teachings that are against the apostolic doctrine since in the Bible nor in the apostolic tradition we can find something to support SOLA FIDE and SOLA SCRIPTURA. Other danger they brought upon everybody who follows them is separation from the body of Christ and the Sacraments needed for salvation, because although we believe their could be a possibility for salvation for Protestants, we are not hundred percent sure about it, because written and oral tradition and the Apostolic Fathers were very clear about “salvation is only found inside of the Catholic Church”. Thus, this is a calling to return to their mother, the Church, for those remaining in schism and that unconsciously fell into these Protestant’s heretic doctrines. Don’t risk your salvation, repent and come back home.
John 17:20–21 (RSV2CE)
20 “I do not pray for these only, but also for those who believe in me through their word, 21 ¶ that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.
Leo Ramirez – BTh