These clowns are as pathetic and disingenuous as their argument. Just a few quotes. By definition they rule out sola scriptura.
*We must recieve the traditions and the orthodox teaching from the Fathers, unless we wish to become illigimate sons.
[St. Athanasius, De Synodis 47]
But what is also to the point, let us note that the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Fathers. On this was the Church founded; and if anyone departs from this; he is neither nor any longer ought to be called a Christian.
[St. Athanasius, *Letter to Serapion of Thumis #4, 1, 28]
We are content with the fact that this [Arianism] is not the teaching of the Catholic Church, nor did the fathers hold this.
[St. Athanasius, *Letter 59,3]
But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old.
[St. Athanasius, *Letter 60,6]
The word of the Lord which came form the Ecumenical Council at Nicea remains forever.
[St. Athanasius, *Synodal Letter to the Bishops of Africa, 2]
Learn also diligently, and from the church, what are the books of the Old Testament, and what are the books of the New.
[Cyril of Jerusalem, *Catechetical Lectures, 4, 33]
*For I hold it apostolic to abide also by the unwritten traditions.
[St. Basil the Great, The Holy Spirit, 29, 71]
Of the dogmas and kerygmas preserved in the Church, some we possess from written teaching and others we receive from the tradition of the Apostles, handed on to us in mystery. In respect to piety both are of the same force. . . . Indeed were we to try to reject unwritten customs as having no great authority, we would unwittingly injure the Gospel in its vitals; or rather, we would reduce kerygma to a mere term.
[St. Basil the Great, *The Holy Spirit, 27, 66]
We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at that time: it was no object with them to be writers of books: in fact, there are many things which have been delivered by unwritten tradition. Now while all that is contained in this Book is worthy of admiration, so is especially the way the Apostles have of coming down to the wants of their hearers: a condescension suggested by the Spirit who has so ordered it, that the subject on which they chiefly dwell is that pertains to Christ as man. For so it is, that while they discourse so much about Christ, they have spoke little concerning His Godhead: it was mostly of the manhood that they discoursed, and of the Passion, and the Resurrection, and the Ascension.
[St. John Chrysostom, *Homilies on Acts 1,1]
“Stand firm and hold fast to the traditions you were taught, whether by an oral statement or by a letter” (2 Thes 2:15). Hence it is manifest that they did not deliver all things by epistle, but many things unwritten, and in like manner both the one and the other are worthy of credit. Therefore, let us regard the tradition of the church also worthy of belief. Is it a tradition? Seek no farther.
[St. John Chrysostom, *Homilies on 2nd Thessalonians 4, 2]
We, according to the apostolic tradition (in which the whole world is at one with us), fast through one Lent yearly; whereas they [the Montanists] keep three in the year as though three saviors had suffered. I do not mean, of course, that it is unlawful to fast at other times through the year–always excepting Pentecost–only that while in Lent it is a duty of obligation, at other seasons it is a matter of choice.
[St. Jerome, *Letter XLI, 3] To Marcella
I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical depravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or anyone else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church.
But here someone perhaps will ask, “If the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation?” For this reason,–because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. . . .
Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense “Catholic,” which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.
[St. Vincent of Lérins, *Commonitory 2, 4-6]
