Self-Attesting Scripture: The Church Fathers Speak

I have always been attracted to the writings of the apostolic fathers, those writings from 100 to 300 AD, because I have always believed that these church fathers, being the closest to the Apostles, would have writings that would support what we see in Scripture. And for the most part that is true. What I hadn’t actually thought existed was that this support would extend into the 5th, 6th and 7th centuries. With all of my blogs, I’ve attempted to quote a church father at the end to demonstrate the support for what Protestants believe was restored by the Reformation, with one of the most important being Sola Scriptura.

I believe it is important for Christians to understand our history, so that we can understand what historic Christianity actually was. My hope is that it will strengthen your faith and resolve to live a Godly life, one that honors our Father in Heaven.

The following quotes of church fathers point specifically to the 'self-attesting nature of Scripture'. These quotes are provided to supplement the following blog, 2 Pet 1:19-21: Divine Origin - Sola Scriptura, Pt 10, concerning the self-attesting nature of Scripture. I struggled as to whether to include this information in that blog, which was already too long. So I made the decision to create a separate blog, linking to the following blog so that those that wanted to read the quotes of the church fathers, would have it available.

These are examples within the writings of the church fathers that they understood and believed in the self-attesting nature of Scripture, because that is how Scripture presents itself:

Justin Martyr (AD 100 - 165)

• The word of truth is free, and carries its own authority, disdaining to fall under any skillful argument, or to endure the logical scrutiny of its hearers. But it would be believed for its own nobility, and for the confidence due to Him who sends it. Now the word of truth is sent from God; wherefore the freedom claimed by the truth is not arrogant. For being sent with authority, it were not fit that it should be required to produce proof of what is said; since neither is there any proof beyond itself, which is God. For every proof is more powerful and trustworthy than that which it proves; since what is disbelieved, until proof is produced, gets credit when such proof is produced, and is recognised as being what it was stated to be. But nothing is either more powerful or more trustworthy than the truth; so that he who requires proof of this is like one who wishes it demonstrated why the things that appear to the senses do appear. For the test of those things which are received through the reason, is sense; but of sense itself there is no test beyond itself. As then we bring those things which reason hunts after, to sense, and by it judge what kind of things they are, whether the things spoken be true or false, and then sit in judgment no longer, giving full credit to its decision; so also we refer all that is said regarding men and the world to the truth, and by it judge whether it be worthless or no. But the utterances of truth we judge by no separate test, giving full credit to itself. And God, the Father of the universe, who is the perfect intelligence, is the truth. And the Word, being His Son, came to us, having put on flesh, revealing both Himself and the Father, giving to us in Himself resurrection from the dead, and eternal life afterwards. And this is Jesus Christ, our Saviour and Lord. He, therefore, is Himself both the faith and the proof of Himself and of all things. Wherefore those who follow Him, and know Him, having faith in Him as their proof, shall rest in Him. [1]
• Their writings [i.e., the OT Prophets] are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.’ [2]

Irenaeus of Lyons (AD 130 - 200)

• If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigation, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit; but we, inasmuch as we are inferior to, and later in existence than, the Word of God and His Spirit, are on that very account destitute of the knowledge of His mysteries. And there is no cause for wonder if this is the case with us as respects things spiritual and heavenly, and such as require to be made known to us by revelation, since many even of those things which lie at our very feet (I mean such as belong to this world, which we handle, and see, and are in close contact with) transcend our knowledge, so that even these we must leave to God. … On all these points we may indeed say a great deal while we search into their causes, but God alone who made them can declare the truth regarding them. [3]

Clement of Alexandria (AD 150 - 215)

• He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Faith, then, is not established by demonstration. “Blessed therefore those who, not having seen, yet have believed.” (John 2:29) [4]
• … the Scriptures which we believe are valid from their omnipotent authority, we shall be able to go over them consecutively, and to show thence to all the heresies one God and Omnipotent Lord to be truly preached by the law and the prophets, and besides by the blessed Gospel. Many contradictions against the heterodox await us while we attempt, in writing, to do away with the force of the allegations made by them, and to persuade them against their will, proving by the Scriptures themselves. [5]
• For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration. [6]

Lactantius (AD 250-325)

• For inasmuch as it has been handed down to us in the sacred writings that the thoughts of philosophers are foolish, this very thing is to be proved by fact and by arguments, that no one, induced by the honourable name of wisdom, or deceived by the splendour of empty eloquence, may prefer to give credence to human rather than to divine things. Which things, indeed, are related in a concise and simple manner. For it was not befitting that, when God was speaking to man, He should confirm His words by arguments, as though He would not otherwise be regarded with confidence: but, as it was right, He spoke as the mighty Judge of all things, to whom it belongs not to argue, but to pronounce sentence. He Himself, as God, is truth. But we, since we have divine testimony for everything, will assuredly show by how much surer arguments truth may be defended, when even false things are so defended that they are accustomed to appear true. [7]

Hilary of Poitiers (AD 310-367)

• For he is the best student who does not read his thoughts into the book, but lets it reveal its own; who draws from it its sense, and does not import his own into it, nor force upon its words a meaning which he had determined was the right one before he opened its pages. Since then we are to discourse of the things of God, let us assume that God has full knowledge of Himself, and bow with humble reverence to His words. For He [God] Whom we can only know through His own utterances is the fitting witness concerning Himself. [8]

Nemesius of Emesa (c. AD 390)

• But for us the sufficient demonstration of the soul’s immortality is the teaching of Holy Scripture, which is self-authenticating because inspired of God. [9]

Salvian the Presbyter (AD 400-429)

• I need not prove by argument what God Himself proves by His own words. When we read that God says He perpetually sees the entire earth, we prove thereby that He does see it because He Himself says He sees it. When we read that He rules all things He has created, we prove thereby that He rules, since He testifies that He rules. When we read that He ordains all things by His immediate judgment, it becomes evident by this very fact, since He confirms that He passes judgment. All other statements, said by men, require proofs and witnesses. God’s word is His own witness, because whatever uncorrupted Truth says must be the undefiled testimony to truth. [10]

Origen (AD 185-253)

• And he who reads the words of the proph­ets with care and attention, feeling by the very perusal the traces of the divinity that is in them, will be led by his own emotions to believe that those words which have been deemed to be the words of God are not the compositions of men. [11]

Epiphanius (AD 310-403)

• … the truth is self-authenticating and cannot be overthrown even if wickedness shamelessly opposes the precept of truth … [12]

Augustine (AD 354-430)

• … because the truth is sufficient for its own testimony. [13]

As you can see from the above quotes, the early church fathers wholeheartedly believed in the self-attesting nature of Scripture.

Sola Scriptura - means that the Scriptures are the sole infallible rule of faith for the Church. Since they are ‘God-breathed’ (Mat 22:31; 2 Tim 3:16-17; 2 Pet 1:20-21), they are ultimate in authority, for there can be no higher authority than God Himself. All other rules of faith, creeds, councils, or anything else produced by the Church herself, are subject to the ultimate correction of God’s Word.

Church history has repeatedly and clearly proven one thing: once the highest view of Scripture is abandoned by any theologian, group, denomination, or church, the downhill slide in both theology and practice is inevitable.

James White

Footnotes

[1] Philip Schaaf, Ante-Nicene Fathers, Vol. 1, Justin Martyr, Fragments of the Lost Works of Justin Martyr on the Resurrection, Ch1, The Self Evidencing Power of Truth Christian Classics Ethereal Library, https://www.ccel.org.
[2] Philip Schaaf, Ante-Nicene Fathers, Vol. 1, Justin Martyr, Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew, Ch 7. Christian Classics Ethereal Library, https://www.ccel.org.
[3] Philip Schaaf, Ante-Nicene Fathers, Vol. 1, Irenaeus, Against Heresies, 2:28:2. Christian Classics Ethereal Library, https://www.ccel.org.
[4] Philip Schaaf, Ante-Nicene Fathers, Vol. 2, Clement of Alexandria, The Stomata, Book 2, Ch 2. Christian Classics Ethereal Library, https://www.ccel.org.
[5] Ibid, Book 4, Chapter 1.
[6] Ibid, Book 7, Chapter 16.
[7] Philip Schaaf, Ante-Nicene Fathers, Vol. 7, Lactantius, The Divine Institutes, Book III, Chapter 1. Christian Classics Ethereal Library, https://www.ccel.org.
[8] Philip Schaaf, Nicene and Post-Nicene Fathers Series II, Vol 9, Hilary of Poitiers, On the Trinity, Book 1.18. Christian Classics Ethereal Library, https://www.ccel.org.
[9] The Library of Christian Classics, William Telfer, ed (Philadelphia: Westminster Press, 1995), Vol IV, Nemesius of Emesa, On the Nature of Man, Chapter 2, Of the Soul 18, p. 292, as quoted from David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), p. 108.
[10] Fathers of the Church, Vol 3, The Writings of Salvian, The Presbyter, the Governance of God, Book 3.1, pp. 68-89, as quoted from David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), p. 108.
[11] Philip Schaaf, Ante-Nicene Fathers, Vol. 4, Origen, De Principiis, Book 1, Chapter 1.6. Christian Classics Ethereal Library, https://www.ccel.org.
[12] Frank Williams, trans., The Panarion of Epiphanius of Salamis (Leiden: Brill, 1994), Books II and III (Sects 47-80, De Fide), 66.
[13] Philip Schaaf, Nicene and Post-Nicene Fathers Series I, Vol 7, Augustine, Tractates on the Gospel of John 7.17, John 1:34-5. Christian Classics Ethereal Library, https://www.ccel.org.

These quotes are all gleaned from the footnotes of: David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), pp. 106-108. I was fortunate to find direct links for most of these quotes in the Christian Classics Ethereal Library, https://www.ccel.org.