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 pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one 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 some one perhaps will ask, Since 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 theChurch’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 manyinterpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, …Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation.
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 note: in contrast to merely regional opinions]; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers note: in contrast to that which is a merely a novel opinion having no basis in patristic thought]; consent, in like manner, if in antiquitywe adhere to the consentient definitionsand determinations of all, or at the least of****almost all priests and doctors. [St. Vincent de Lerins (d. ca. 450),
http://newadvent.org/fathers/3506.htm”]Commonitorium, ch. 2]
