I write to you in all humility, submitting this for your consideration, encouragement, and instruction. Praise and glory be to our resurrected Lord Jesus Christ.

In this writing, I will attempt to briefly and accessibly share my understanding of the transmission and interpretation of Scripture through the ages. First, I will explore the foundation of Apostolic teaching, examining how Jesus’ teachings were passed down through His chosen disciples. Then, I will discuss the remarkable unity of the early Church, particularly focusing on the first millennium and the role of the ecumenical councils in preserving pure doctrine. I will also demonstrate how the Church Fathers serve as invaluable guides in understanding Scripture more deeply, providing specific examples of their insights. Additionally, I will address how this approach aligns with and enriches our Protestant heritage, showing how studying the early Church actually deepens our Reformed roots. Finally, I will conclude with practical guidance on incorporating both Scripture and traditional wisdom into our daily spiritual lives.

The Foundation of Apostolic Teaching

Our Lord Jesus Christ’s relationship with His twelve disciples stands as a profound testament to the intimate nature of divine pedagogy. Through the Gospel narratives, we witness how the Son of God chose to share His earthly life with these men, walking alongside them in the dusty roads of Galilee and Judea, breaking bread at their tables, and teaching them not merely through words but through the witness of His very life. This intentional communion served as the foundation for their formation, as Jesus patiently instructed them in both doctrine and practice, showing them how to live in accordance with the Kingdom of God. While the Gospels provide us with precious accounts of these interactions, St. John’s remarkable statement that “there are also many other things that Jesus did” which, if written, would fill more books than the world could contain (John 21:25), points to a deeper truth: the disciples’ experience with Christ transcended what could be captured in written form. These men would go on to become teachers themselves, faithfully transmitting to their own disciples everything they had received from the Lord—both the sacred teachings preserved in Scripture and the countless unrecorded moments of instruction that had shaped their understanding of Christ’s way. This living transmission of both written and unwritten tradition formed the foundation of the early Church, as each generation of faithful disciples passed on the fullness of what it meant to follow Jesus in both belief and practice.

Picture, if you will, a great chain stretching through time – each link representing a faithful teacher passing on the pure doctrine of Christ. This chain begins with our Lord Jesus Himself, who for three years walked intimately with His chosen disciples, teaching them not only through words but through shared life. After His resurrection, Jesus specifically commissioned these disciples as Apostles – the first link in our chain. At Pentecost, they were filled with the Holy Spirit and began teaching others everything they had learned directly from Christ’s own lips. Think of men like St. John, who had rested his head on Jesus’ chest at the Last Supper, now passing on those very teachings to his own disciples.

From here, we can trace an unbroken line. The Apostles carefully selected and trained their own disciples, who would become the next links in the chain. We know many of them by name – St. Polycarp learned at the feet of St. John himself. St. Ignatius was taught by St. Peter. These men didn’t simply hear about Jesus secondhand; they learned from those who had walked with Him personally. In turn, they trained others, ordaining bishops and priests who would carry these teachings forward.

This is no mere theoretical succession. We can actually trace this chain link by link through history. When we read the writings of someone like St. Ignatius of Antioch, we’re not reading the words of a man separated from Jesus by centuries of interpretation. Rather, we’re reading the teachings of someone who learned from St. Peter, who had learned from Jesus Himself. It’s as if we’re hearing an echo of Christ’s own voice, transmitted faithfully through generations of dedicated teachers.

Think of it like this: if your grandmother taught you a special family recipe that she learned from her grandmother, who learned it from her grandmother, you would not only trust its authenticity but you would cherish it. How much more should we trust and cherish these teachings of Christ, passed down through a chain of faithful men who often gave their lives to preserve and transmit these truths unchanged?

This living chain of teaching, this direct line back to Jesus Himself, is what we call Holy Tradition. It’s not a separate source of truth competing with Scripture, but rather the very context in which Scripture was written and through which it has been faithfully interpreted. When we read the Church Fathers, we’re not just reading wise teachers from long ago – we’re hearing the voice of Christ echoing through the centuries, preserved by those who gave everything to maintain the pure doctrine of our Lord.

graph TD
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        Original12 --> Faithful11[11 Faithful Disciples<br>Peter, Andrew, James, John,<br>Philip, Bartholomew, Thomas,<br>Matthew, James son of Alphaeus,<br>Simon the Zealot, Thaddaeus]
        Original12 --> Judas[Judas Iscariot<br>Betrayed Jesus]
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    subgraph Apostles[The Apostles]
        Faithful11 --> Apostles11[11 Original Apostles<br>Commissioned by Christ]
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        Addition[Paul<br>Called Directly by Christ<br>Acts 9] --> Apostles13[13th Apostle<br>Special Commission]
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    subgraph ApostolicFathers[Key Disciples of the Apostles]
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        Peter --> Ignatius[St. Ignatius<br>Bishop of Antioch<br>Disciple of Peter]
        Addition --> Timothy[Timothy<br>Paul's Spiritual Son]
        Addition --> Titus[Titus<br>Bishop of Crete]
    end
    
    subgraph NextGeneration[Next Generation of Church Fathers]
        Polycarp --> Irenaeus[St. Irenaeus<br>Bishop of Lyon<br>Disciple of Polycarp]
        Ignatius --> AntiochSuccessors[Successors at<br>Church of Antioch]
        Timothy --> EphesusChurch[Church of Ephesus]
        JamesB --> Jerusalem[Jerusalem Church<br>Mother Church]
    end
    
    subgraph ContinuingLegacy[Continuing Legacy]
        Irenaeus --> GallicChurch[Gallic Church<br>France]
        AntiochSuccessors --> SyrianChurch[Syrian Church<br>Tradition]
        EphesusChurch --> AsiaMinor[Churches of<br>Asia Minor]
        Jerusalem --> EasternChurches[Eastern Churches]
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The Early Church and Unity

For the first 1,000 years of Christianity, there was a remarkable unity in core doctrines throughout the church. While there were certainly differences between regions in matters of custom, liturgical practice, and theological emphasis, these variations were largely on secondary matters. The essential doctrines—the nature of Christ, the Holy Trinity, the authority of Scripture, the reality of the sacraments, and the basic truths contained in the early creeds—remained unified across the Christian world. This millennium of fundamental unity came to a dramatic shift with what we now call the Great Schism of 1054 AD, when the Eastern (Orthodox) and Western (Roman Catholic) churches formally split. This division, while deeply painful, helps us appreciate just how extraordinary the previous thousand years of doctrinal unity truly was.

Of course, this brief overview greatly simplifies a complex historical reality. However, for the sake of clarity and accessibility, this simplified narrative helps us grasp the profound significance of that first millennium’s substantial doctrinal harmony, particularly in those matters most essential to the faith.

So, pause for a moment to consider this remarkable achievement. Empowered by the Holy Spirit, the early Church Fathers faithfully carried, delivered, and passed on the core teachings of the Apostles, who themselves had received and transmitted the teachings of the Lord Jesus and were empowered by the Holy Spirit. This unbroken chain of transmission makes the Fathers not only trustworthy witnesses but authoritative sources of these life-giving teachings.

The Apostle Jude’s call to “contend for the faith once for all delivered to the saints” reveals a profound truth about our Christian inheritance. This isn’t just a passing comment – it’s a foundational principle that shaped how the earliest Christians understood their faith. When we look at St. John’s first letter, we see this same truth echoed in his emphasis on holding fast to “what you have heard from the beginning.”

This connection to the beginning – to what was first taught by Christ and handed down through His apostles – is crucial for understanding our faith today. When St. John writes about the anointing that “abides in you” and says that “you have no need that anyone should teach you,” he isn’t suggesting we don’t need teachers. Rather, he’s pointing us to something deeper: the living presence of the Holy Spirit who guides us in truth.

The early church fathers, those faithful shepherds who came just after the apostles, help us understand this better. They saw that the apostolic teaching wasn’t just one option among many – it was the very foundation of the church’s life. As St. Irenaeus taught, this tradition isn’t just old teaching gathering dust; it’s the living stream of truth flowing from Christ Himself through His apostles to us.

This is why, while we can certainly learn from teachers throughout church history, we place special emphasis on the early Church Fathers who were closest to the Apostolic teaching. They provide us the clearest window into how the earliest Christians understood and lived out their faith. This doesn’t mean later teachers can’t be trusted—indeed, God has raised up faithful witnesses in every generation—but it does mean we should measure later teachings against the understanding preserved in the early church.

Theology in the early Church was not done in isolation, but rather, through the great ecumenical councils. These weren’t merely meetings or conferences as we might think of them today. Rather, they were sacred gatherings where the Church, guided by the Holy Spirit, came together to preserve and protect the pure doctrine of Christ.

Picture, if you will, the year 325 AD. The Church faces one of its greatest challenges – a teaching by a priest named Arius claiming that Jesus was not truly God but rather a created being. This wasn’t just an academic debate; it struck at the very heart of our salvation. If Jesus wasn’t fully God, how could He save us? If He was merely a creature, how could He bridge the gap between humanity and the Creator?

In response to this crisis, Emperor Constantine called together bishops from across the known world to the city of Nicaea. These weren’t just scholars in an ivory tower – many bore physical scars from persecution, having suffered for their faith. Some, like St. Nicholas of Myra, had endured torture rather than deny Christ. They came together not to create new doctrine, but to preserve what had been handed down from the Apostles.

The result was the Nicene Creed – the same profession of faith many of us still recite today. When we declare that Jesus is “God from God, Light from Light, true God from true God, begotten not made, of one essence with the Father,” we’re echoing the voice of that council, which carefully articulated what the Church had always believed about Christ.

This wasn’t an isolated event. The Church held several major councils in the early centuries:

• The Council of Constantinople (381 AD) further clarified the divinity of the Holy Spirit and completed the Nicene Creed as we know it today.
• The Council of Ephesus (431 AD) defended the truth that Mary is truly the Mother of God (Theotokos), because Jesus is truly God.
• The Council of Chalcedon (451 AD) proclaimed that Christ is fully God and fully human, neither mixing the natures nor dividing the person.

When the great councils of the church met in those early centuries, they weren’t creating new teachings. Instead, they were carefully explaining the faith they had received, helping believers understand it more clearly. Think of it like holding up a jewel to the light – as you turn it, you see new facets of its beauty, but the jewel itself remains unchanged.

This helps us understand why St. Paul speaks of teachers being given “for building up the body of Christ.” These aren’t innovators bringing new doctrines; they’re faithful guides helping us understand and live out the unchanging truth we’ve received. Their role isn’t to create something new, but to help each generation grasp more deeply the riches of what we already have in Christ.

This wisdom from the ancient church speaks powerfully to us today. In a world constantly chasing after the new and novel, we’re called to something different – to hold fast to the faith once delivered, to drink deeply from its wells, and to pass it on unchanged to those who will come after us. This isn’t about being stuck in the past; it’s about being rooted in timeless truth that gives life to every generation.

As a pastor and teacher, one of my primary responsibilities is not to somehow gain some new divine revelation and give you updated teachings, but to faithfully point you to the teachings that were once delivered. This sacred duty fills me with both deep reverence and profound gratitude. When I study the writings of the Fathers, when I immerse myself in their teachings and witness their unwavering devotion to preserving the pure doctrine of Christ, I am humbled by their faithfulness and moved by their sacrificial love for the Church. Their careful preservation of these eternal truths creates a sanctuary of spiritual safety for us all. By anchoring ourselves in these time-tested teachings, we are protected from the ever-shifting winds of modern innovation and theological novelty. While studying the Church Fathers is not a requirement for salvation—for our hope rests in Christ alone—their wisdom offers an invaluable guide for understanding and living out our faith more fully. This is why I not only reference the Fathers but exhort you to study and learn from them as well. In doing so, this is how we stay safe, and maintain fidelity to the pure and undefiled doctrines.

The Infallible Scriptures, the Fallible Interpreter

Another crucial point to address is how I understand and interpret Holy Scripture. The Scriptures are indeed the inspired Word of God, “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). There is no ‘but’ or caveat to that statement—only a hearty ‘amen.’

Some might worry that emphasizing Church Tradition alongside Scripture somehow diminishes the Bible’s authority. Let me be clear: the opposite is true. Just as we need both eyes to see depth properly, Scripture and Tradition work together to give us the fullest vision of God’s truth. The early Church Fathers consistently upheld Scripture’s supreme authority – they quoted it extensively, studied it deeply, and based all their teachings upon it. When we read their works, we find them saturated with Scripture, offering not alternatives to biblical truth but profound insights into its meaning. St. John Chrysostom, for instance, wrote that ‘all Scripture is inspired of God and profitable,’ producing over 600 homilies examining Scripture verse by verse. The Fathers saw themselves not as adding to Scripture but as preserving and explaining its authentic meaning as received from the Apostles. They were like skilled gardeners tending and protecting the pure seed of God’s Word, not planting different crops. Thus, turning to patristic interpretation (what the Fathers taught) actually heightens our reverence for Scripture by helping us understand it as it was originally understood by those closest to its writing.

It is prudent to understand that the Holy Scriptures were not given to us in isolation, but within the living Tradition of the Church. The Scriptures are my guide, yet they are not my sole guide—not because they are lacking, incomplete, or unreliable, but because I am. You’ve heard it said that the Scriptures are infallible. I agree with this wholeheartedly. Yet, with humility, I must acknowledge that I am not an infallible interpreter of them; the Scriptures are infallible; I am not. I would humbly suggest that neither are you, nor is any single individual. This is self-evident as we observe more than 30,000 denominations, all, ironically, claiming their interpretations are the correct ones. This is why I look to the interpretation as understood by the early Church—an interpretation empowered by the Holy Spirit, who powerfully maintained doctrinal unity in the church for 1,000 years.

Consider this: when St. Paul wrote his letters to the early churches, these communities were already practicing the Christian faith. They had already received the Apostolic teaching about who Jesus was, how to worship, how to pray, and how to live the Christian life. The New Testament letters were written to communities that were already practicing the faith handed down by the Apostles. This is why St. Paul could write to the Thessalonians, “So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2 Thessalonians 2:15).

The early Church did not practice what later came to be called “sola scriptura” (scripture alone). Indeed, how could they? The New Testament wasn’t even compiled until several centuries after Christ. The early Christians relied on both the Apostolic writings (which would become our New Testament) and the Apostolic Tradition—the teaching and practice of the faith as handed down from the Apostles themselves.

St. Paul makes this explicitly clear when he writes to Timothy, “What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Timothy 2:2). Here we see the pattern of Apostolic succession: the teaching is passed down from the Apostles to their disciples, who pass it to others, maintaining the pure doctrine of Christ.

The Scriptures themselves testify to this dynamic relationship between written word and living tradition. When Philip encountered the Ethiopian eunuch reading Isaiah, the eunuch asked, “How can I understand unless someone guides me?” (Acts 8:31). This shows us that Scripture requires proper interpretation, and this interpretation was entrusted to the Church through the Apostles and their successors.

graph TD
    Jesus[Jesus Christ<br>The Source of All Teaching] --> Apostles[The Apostles<br>Received Direct Teaching]
    HolySpirit[The Holy Spirit<br>Guide and Protector<br>of the Church] --> Church
    
    subgraph ApostolicEra[Apostolic Era]
        Apostles --> Written[Written Tradition<br>Apostolic Writings]
        Apostles --> Oral[Oral Tradition<br>Living Teaching]
        Written --> Church[Early Church<br>Living Body of Christ]
        Oral --> Church
    end
    
    subgraph Development[Development of Written Tradition]
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    subgraph Councils[Seven Ecumenical Councils]
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        Fathers --> C2[II. Constantinople 381 AD<br>Holy Spirit's Divinity<br>Completed Nicene Creed]
        Fathers --> C3[III. Ephesus 431 AD<br>Mary as Theotokos<br>Christ's Unity]
        Fathers --> C4[IV. Chalcedon 451 AD<br>Two Natures of Christ<br>Fully God & Fully Man]
        Fathers --> C5[V. Constantinople 553 AD<br>Against Nestorianism<br>& Monophysitism]
        Fathers --> C6[VI. Constantinople 680-681 AD<br>Christ's Two Wills<br>Divine and Human]
        Fathers --> C7[VII. Nicaea 787 AD<br>Veneration of Icons<br>Incarnational Theology]
    end
    
    subgraph DoctrinalUnity[Common Apostolic Faith]
        C1 & C2 & C3 & C4 & C5 & C6 & C7 --> Unity1[Unified Apostolic Teaching<br>East and West]
        Unity1 --> Tensions[Growing Administrative<br>& Liturgical Differences]
        Tensions --> Schism[Great Schism 1054 AD<br>East-West Administrative Split<br>Despite Common Faith Heritage]
    end

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Understanding Scripture Through the Fathers

Let me offer a deeper exploration of how the Fathers help us understand Scripture, drawing from their profound wisdom and their proximity to the Apostolic age. The Fathers’ interpretations aren’t merely academic exercises but arise from their pastoral hearts and their commitment to preserving the pure doctrine of Christ.

Consider first the prologue of John’s Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). St. Athanasius, in “Against the Arians” (I.11-13), provides an extraordinarily nuanced understanding of this verse that continues to illuminate our faith today. He demonstrates how each phrase carries profound theological weight: “was” (ἦν in Greek) indicates eternal existence, showing that the Word (Christ) never came into being but always existed. The phrase “with God” (πρὸς τὸν θεόν) reveals both intimacy and distinction—the Word is neither identical to nor separate from the Father, but exists in perfect communion. When we then read “the Word was God,” we see the full divinity of Christ affirmed without diminishing the distinction of persons established in the previous phrase.

St. Cyril of Alexandria further enriches our understanding in his “Commentary on John” (Book 1.1-2), connecting this prologue with Genesis 1:1, showing how John intentionally echoes the creation narrative to reveal Christ’s role in both creation and new creation. This interpretative insight helps us see connections across Scripture that we might otherwise miss, revealing the beautiful coherence of God’s revelation.

The Eucharistic teachings of our Lord provide another crucial example. When Jesus declares, “This is my body” (Matthew 26:26), we find unanimous agreement among the earliest witnesses about how these words were understood. St. Ignatius of Antioch, writing to the Smyrnaeans (7.1) around 107 AD, speaks of the Eucharist as “the flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.” St. Justin Martyr, in his First Apology (66.1-2), written around 150 AD, explains that just as Christ took flesh for our salvation, so too do we receive “flesh and blood that were made for our salvation.”

St. John Chrysostom’s interpretation of Pauline soteriology offers yet another example of patristic wisdom. In his “Homilies on Ephesians” (4.1-2), when addressing Paul’s teaching that we are “saved by grace through faith” (Ephesians 2:8), Chrysostom provides a sophisticated understanding of the relationship between divine grace and human freedom. He explains how grace initiates, sustains, and completes our salvation while still requiring our cooperative participation.

The Fathers’ interpretative method itself deserves our attention. They approached Scripture with what St. Irenaeus called the “rule of faith” (Against Heresies, 1.10.1)—reading each passage in light of the whole apostolic tradition. Consider how St. Augustine, in “On Christian Doctrine” (3.2.2), teaches us to interpret difficult passages in light of clearer ones, always seeking to understand Scripture’s unity. Or how St. Gregory of Nyssa, in “Life of Moses” (2.40-41), shows us how to read the Old Testament typologically, seeing Christ prefigured throughout its pages without losing the historical meaning.

This patristic approach to Scripture manifests in several key principles:

First, they read Scripture through a Christological lens, seeing how all Scripture testifies to Christ. As St. Jerome stated in his “Commentary on Isaiah” (Prologue), “Ignorance of Scripture is ignorance of Christ.” This wasn’t arbitrary allegory but careful attention to how the whole Bible reveals God’s saving work in Christ.

Second, they understood Scripture within the Church’s liturgical and sacramental life. St. Ambrose’s “On the Mysteries” (1.1-2) shows how Scripture’s meaning comes alive in the Church’s worship and sacraments, particularly in baptism and the Eucharist.

Third, they recognized Scripture’s moral and spiritual sense alongside its literal meaning. St. Maximus the Confessor demonstrates in his “Four Hundred Chapters on Love” (4.55-57) how Scripture not only tells us what happened but shapes our souls, leading us to deeper union with Christ.

Fourth, they read Scripture with profound humility, recognizing that its depths cannot be exhausted by any single interpretation. St. Gregory the Great, in his “Moralia on Job” (Epistle 4), compared Scripture to an ocean: shallow enough for a lamb to wade in, yet deep enough for an elephant to swim.

When we embrace these patristic principles, we find our understanding of Scripture enriched immeasurably. We begin to read it not just as ancient text but as living word, not merely as historical document but as present encounter with the living God. The Fathers show us how to read Scripture as they received it from the Apostles—as the life-giving word that transforms us into the image of Christ.

This approach doesn’t diminish Scripture’s authority but enhances our ability to receive its full meaning as it was understood by those closest to its writing. The Fathers aren’t adding to Scripture but helping us remove our modern presuppositions so we can hear it as it was meant to be heard. As St. Vincent of Lérins reminds us in his “Commonitory” (2.6-7), we should hold to what has been believed everywhere, always, and by all—not to add to the faith, but to deepen our understanding of it.

Our Protestant Heritage

Let me speak directly and carefully about our Protestant heritage, which remains precious to us. Our commitment to the central truths of the Reformation – salvation by grace through faith, the supremacy of Christ, and the priesthood of all believers – stands firm and unshaken. These are not mere slogans but vital truths that have rightly shaped our faith.

When Martin Luther nailed his 95 Theses to the door of Wittenberg Castle Church in 1517, he wasn’t seeking to create something entirely new, but rather to return to something ancient – the pure gospel of Jesus Christ. In his “The Babylonian Captivity of the Church” (1520), Luther explicitly stated his desire to return to the teachings of the early Church, particularly citing Augustine’s writings against Pelagius. This historical moment deserves careful consideration.

Luther’s quest wasn’t to reform the first millennium of church teaching, but rather to address specific theological errors that had emerged in Western Christianity following the Great Schism of 1054. In his debate with Johann Eck at Leipzig (1519), Luther demonstrated extensive knowledge of the Church Fathers, particularly citing Cyprian, Augustine, and Gregory of Nazianzus to support his positions. His famous declaration at the Diet of Worms (1521) – that his conscience was captive to the Word of God – must be understood within this context of seeking alignment with the ancient understanding of Scripture.

Philip Melanchthon, in the Augsburg Confession (1530), deliberately structured the Protestant case around patristic sources. Article XXI explicitly states that their teaching “contains nothing contrary to Scripture or to the Catholic Church or to the Roman Church, so far as we can tell from its writers.” The Reformers saw themselves not as innovators but as restorers of ancient truth.

John Calvin, in his “Institutes of the Christian Religion” (4.8.13), extensively quoted Augustine, Chrysostom, and other Fathers. His famous motto “ecclesia reformata, semper reformanda” (“the church reformed, always reforming”) was understood not as continuous innovation but as constant return to apostolic standards. In his Commentary on John, Calvin cites Cyril of Alexandria over 100 times, demonstrating his deep engagement with patristic interpretation.

The English Reformers were particularly conscious of maintaining continuity with the ancient church. Thomas Cranmer’s library contained over 600 volumes of patristic writings. His Book of Common Prayer (1549) drew heavily from ancient liturgical sources. Richard Hooker, in his “Laws of Ecclesiastical Polity” (5.67.2), argued that the Protestant position was in harmony with the consensual teaching of the ancient church.

Consider these specific examples of how the Reformers engaged with patristic sources:

1. On Justification by Faith: Luther’s understanding was deeply influenced by Augustine’s anti-Pelagian writings, particularly “On the Spirit and the Letter.” In his Commentary on Galatians (1535), Luther extensively quotes Augustine’s interpretation of Paul.
2. On Scripture’s Authority: Calvin’s “sola scriptura” wasn’t a rejection of tradition but a call to read Scripture as the Fathers did. In his Institutes (4.9.8), he explicitly affirms the value of patristic interpretation while maintaining Scripture’s supreme authority.
3. On the Sacraments: The Lutheran view of the Real Presence draws heavily from Cyril of Alexandria and John Chrysostom. In the Formula of Concord (1577), multiple Church Fathers are cited to support their sacramental theology.
4. On Church Authority: The Reformers’ critique of papal supremacy was supported by extensive citations from early church councils and Fathers. Melanchthon’s “Treatise on the Power and Primacy of the Pope” (1537) draws heavily from patristic sources.

What I’m suggesting isn’t a departure from our Protestant roots but rather a deepening of them by drinking from the same ancient wells that refreshed the Reformers themselves. The Reformers understood that the early church period, particularly the first five centuries, provided a normative pattern for biblical interpretation and theological reflection.

Think of it this way: when we study the Church Fathers, we’re not adding something foreign to our faith; we’re recovering family heirlooms that have always belonged to us. These are our spiritual ancestors too. Their writings don’t compete with Scripture but help us read it with the same eyes as those who learned from the Apostles themselves.

This isn’t about becoming less Protestant or more Eastern Orthodox or Roman Catholic. It’s about becoming more deeply and authentically Christian by learning from all our brothers and sisters through history who have faithfully followed Jesus. When we engage with patristic writings, we’re following in the footsteps of the Reformers themselves, who sought not to create a new church but to reform the existing one according to ancient standards.

As Heinrich Bullinger wrote in the Second Helvetic Confession (1566): “We do not despise the interpretation of the Greek and Latin fathers, and we do not reject their disputations and treatises concerning sacred matters as far as they agree with the Scriptures.”

This historical understanding offers us a way forward in modern ecumenical discussions, grounding our Protestant distinctives in the broader context of the Church’s historic faith while maintaining our evangelical commitments to Scripture’s authority and salvation by grace through faith alone.

My Pastoral Exhortation

With pastoral warmth, hope, and love, I exhort all who read this to embrace Scripture daily, to think of it and use it as the inspired word of God that it is. Let it be your daily bread, your constant companion, your source of strength and wisdom.

In this journey with Scripture, I humbly encourage learning from those who came before us – the early teachers of our faith who learned directly from the Apostles. Just as we might treasure a family recipe passed down through generations, these early Christians preserved and passed down precious insights into God’s Word that can enrich our understanding today.

Let me suggest a simple way forward:

1. Make daily Scripture reading your foundation. Even if it’s just a few verses, let God’s Word be part of your daily rhythm.
2. Start small with the Church Fathers. Perhaps begin with Athanasius’s “On the Incarnation” – it’s brief, accessible, and deeply moving in its presentation of Christ.
3. Join with others in study and prayer. We aren’t meant to walk this path alone. Find companions for the journey, supporting and encouraging one another.
4. Keep Christ at the center. Remember, all our reading and study has one purpose – to know Jesus more deeply and to be transformed by His love.

This journey need not feel overwhelming. You don’t need to become a scholar or read everything at once. Take small steps, guided by the Holy Spirit. What matters most is not perfect understanding but faithful devotion to Christ. Let us hold fast to the truth with conviction while extending grace to all who seek Him.

May God have mercy on us and help us. In the name of the Father, and of the Son, and of the Holy Spirit, one God. Amen.

Rev. Ryan Stanley

Starter Resources Guide

Free Online Resources

Early Christian Writings

• Church Fathers – New Advent – Comprehensive collection of early Christian writings
• Early Christian Writings – Chronological collection of early Christian documents
• Christian Classics Ethereal Library – Vast library of Christian classics, including Church Fathers

Recommended Starting Points

• “On the Incarnation” by St. Athanasius – A foundational work on Christ’s nature
• “Confessions” by St. Augustine – A profound spiritual autobiography
• The Letters of St. Ignatius of Antioch – Early witness to apostolic teaching
• “Life of St. Anthony” by St. Athanasius – Classic work on Christian spirituality

Recommended Study Bibles

Primary Recommendations

• CSB Ancient Faith Study Bible – Includes insights from Church Fathers alongside Scripture
• Orthodox Study Bible – Contains the complete Orthodox canon with patristic commentary

Additional Study Resources

• Ancient Christian Commentary on Scripture series – Patristic commentary organized by Scripture
• Popular Patristics Series by St. Vladimir’s Seminary Press – Accessible translations of key patristic texts

Expanded Glossary of Christian Terms and Church Fathers

Essential Terms and Concepts

Apostolic Teaching: The original teachings of Jesus Christ that were passed down through His chosen Apostles (the original twelve disciples, plus Paul). These teachings came in two forms: written (which became our New Testament) and oral (the practical instruction about how to live the Christian life, worship, and understand the Scriptures). The Apostles received these teachings directly from Jesus and, guided by the Holy Spirit, passed them on to their disciples. This formed the foundation of what all Christians believe and practice.

Church Fathers: Early Christian leaders, teachers, and bishops who lived primarily from the 1st to 8th centuries AD. They were either direct students of the Apostles or their spiritual successors. The Fathers are especially important because they show us how the earliest Christians understood and practiced their faith. They wrote extensively about Scripture, defended orthodox Christianity against false teachings (heresies), and helped establish many of the practices Christians still follow today. Their writings are particularly valuable because they were much closer to the time of Jesus and the Apostles than we are.

Ecumenical Councils: Major meetings of Christian bishops from across the world during the first millennium of Christianity. These weren’t just regular church meetings – they were special gatherings where the whole Church came together to address serious questions about Christian teaching. The councils helped clarify what Christians believe about Jesus, the Trinity, and other essential matters of faith. The decisions made at these councils were accepted by all Christians as guided by the Holy Spirit. The seven ecumenical councils (held between 325 and 787 AD) are especially important because they were accepted by both Eastern and Western Christians before their split in 1054 AD.

Holy Tradition: The living presence of God’s truth in the Church, passed down from generation to generation. This isn’t just human tradition or “the way we’ve always done things.” Instead, it’s the complete life of the Church as guided by the Holy Spirit, including:

• The Bible and how to understand it
• The way Christians worship
• The teachings of the Church Fathers
• The decisions of the ecumenical councils
• The lives and teachings of the saints
  Think of Tradition as the Church’s living memory, helping each generation understand and live out the faith as it was taught by the Apostles.

Patristic Interpretation: The way the early Church Fathers read and understood Scripture. This isn’t just their personal opinions – it represents how the earliest Christians, taught by the Apostles themselves, understood the Bible. The Fathers had some key principles for reading Scripture:

• Everything in the Bible points to Christ
• Scripture should be read within the Church’s life and worship
• The Bible has both literal and spiritual meanings
• Hard passages should be understood in light of clearer ones
  Their interpretations help us avoid reading modern ideas into ancient texts and understand Scripture as it was originally meant to be understood.

Reformation Principles: The key teachings emphasized by Protestant reformers in the 16th century, including:

• Salvation comes by grace through faith alone, not by our works
• Christ alone is the head of the Church
• All believers are priests before God and can approach Him directly
• Scripture is the highest authority for Christian faith and practice
• Everything should be done for God’s glory alone
  These principles weren’t new teachings but rather an attempt to return to ancient Christian truths that the reformers believed had been obscured.

Sacred Scripture: The Holy Bible, God’s inspired Word, consisting of the Old and New Testaments. Christians believe that while human authors wrote the Bible, God guided them through the Holy Spirit to write exactly what He wanted written. Scripture is:

• Without error in everything it teaches
• The primary source for knowing God’s truth
• Living and active, able to transform lives
• To be read and understood within the Church’s life and tradition

The Ancient Way: The original pattern of Christian faith, worship, and life established by Jesus through His Apostles. This includes:

• What Christians believe (doctrine)
• How Christians worship (liturgy)
• How Christians live (ethics and spirituality)
• How Christians pass on the faith (teaching)
  This “way” isn’t just about beliefs but about a complete life of following Christ as taught by the Apostles.

Trinitarian Doctrine: The essential Christian teaching that there is one God who eternally exists as three Persons – Father, Son, and Holy Spirit. Each Person is fully God, yet there are not three Gods but one. The Persons are distinct but never separate, sharing one divine nature in perfect unity and love. This isn’t just abstract theology but the very heart of Christian faith, showing us that:

• God is eternally loving within Himself
• We’re created for communion with God and each other
• Salvation involves all three Persons working together

Unity in Essentials: The principle that while Christians might disagree on many things, certain core beliefs must be shared by all Christians. These essential beliefs include:

• The Trinity
• The divine and human nature of Christ
• Salvation through Christ’s death and resurrection
• The authority of Scripture
  In other matters (like forms of worship, church government, etc.), Christians can disagree while maintaining love and fellowship.

Directory of Church Fathers Referenced

St. Athanasius of Alexandria (c. 296-373 AD)
Known as the “Father of Orthodoxy,” Athanasius was a champion of Trinitarian doctrine against the Arian heresy. He attended the Council of Nicaea as a young deacon and later became Bishop of Alexandria. His work “On the Incarnation” remains a masterpiece of Christian theology. He was exiled five times for defending orthodox faith but never wavered in his conviction.

St. Augustine of Hippo (354-430 AD)
One of the most influential Christian thinkers in history, Augustine was born in North Africa and lived a worldly life before his dramatic conversion. As Bishop of Hippo, he wrote extensively on Christian doctrine, philosophy, and spirituality. His “Confessions” and “City of God” are considered masterpieces of Christian literature.

St. Cyril of Alexandria (c. 376-444 AD)
Patriarch of Alexandria and defender of Christ’s divine nature, Cyril played a crucial role at the Council of Ephesus (431 AD). He wrote extensive biblical commentaries and defended the title “Theotokos” (Mother of God) for Mary as a way of protecting orthodox teaching about Christ’s nature.

St. Gregory of Nyssa (c. 335-395 AD)
One of the three Cappadocian Fathers, Gregory was a profound theologian and mystic. His work “Life of Moses” is a classic of spiritual interpretation of Scripture. He helped develop the Church’s understanding of the Trinity and human spiritual growth.

St. Gregory the Great (c. 540-604 AD)
Pope from 590-604 AD, Gregory reformed church administration, liturgy, and music (Gregorian chant is named after him). His “Pastoral Rule” became a standard text on church leadership, and his biblical commentaries were highly influential.

St. Ignatius of Antioch (c. 35-108 AD)
A disciple of the Apostle John and Bishop of Antioch, Ignatius wrote seven letters to churches while being taken to Rome for martyrdom. These letters provide crucial evidence for early Christian beliefs about the Eucharist, church authority, and Christ’s nature.

St. Irenaeus of Lyon (c. 130-202 AD)
A disciple of Polycarp (who was a disciple of John the Apostle), Irenaeus became Bishop of Lyon in France. His work “Against Heresies” defended orthodox Christianity against Gnosticism and provides important information about early Christian beliefs and practices.

St. John Chrysostom (c. 347-407 AD)
Known as “Golden Mouth” for his powerful preaching, Chrysostom was Archbishop of Constantinople. He wrote extensive biblical commentaries and homilies, reformed liturgy, and emphasized practical Christian living and care for the poor.

St. Justin Martyr (c. 100-165 AD)
One of the first Christian apologists, Justin was a philosopher who converted to Christianity and wrote defenses of the faith to Roman emperors. His works provide valuable information about early Christian worship and beliefs.

St. Maximus the Confessor (c. 580-662 AD)
A brilliant theologian and defender of orthodox Christianity against monothelitism (the belief that Christ had only one will). He suffered torture and exile for his beliefs but his writings on spirituality and theology remain highly influential.