COROLLARY VIII.
Although dogmatic and apostolic tradition is one and the same in the force and weight of authority, nevertheless by object and matter it is rightly divided into συστατικήν, constitutive, and ἐξηγητικήν, explanatory. Vincent makes mention of this division in the Commonitorium, and declared its members in such a way that by the name of constitutive tradition must be understood that tradition whose objects and matter are dogmas and decrees of faith concerning which there is deep silence in the Scriptures, and which, first received orally—
—are propagated only through the ministry of witnesses divinely instituted; but by the name and appellation of explanatory tradition is signified that by which dogmas comprehended in the divine writings are explained more fully, proposed more clearly, and so circumscribed that they can neither be corrupted nor in any way twisted into alien senses. The supreme necessity of this latter tradition is evident, first, from this consideration: that, according to Origen1, it was universally purposed both by the Spirit who was in the Prophets and by the word of Christ which was in the Apostles to conceal the senses of truth and not bring them forth openly; so that, as Augustine and Prosper testify2, frequent depths of mysteries occur in the holy Scriptures which are concealed for this reason, lest they become cheap; are sought for this reason, that they may exercise; and are opened for this reason, that they may nourish. It then becomes splendidly known from those things which Irenaeus writes3 concerning heretics, who, when they are argued against from the Scriptures, turn to accusing the Scriptures, as though they were not correct, nor from authority, and because they were variously expressed, and because the truth cannot be found from them by those who do not know tradition. For after heretics, as Athanasius admonishes in the second discourse against the Arians, κανόνα ἐπὶ καρδίαν ἀσέβειαν, have constituted impiety in their heart as a canon, πρὸς τοῦτον πάντα τὰ θεῖα λόγια διαστρέφουσι, they corrupt all the divine oracles according to it.
Since these things are so, a question arises as though of its own accord: of what kind must that tradition which we have reported be judged, and what utility and fruit may we not undeservedly promise ourselves from it? It is manifest, however, that this tradition is not συστατικήν, constitutive, but ἐξηγητικήν, explanatory, and that an illustrious advantage is received from it. First, it is manifest that it is explanatory; for whatever the Fathers teach by it, whatever they unanimously confirm and defend, they elicit from the Scriptures, recall to the Scriptures—
—and show to be intimately joined with the Scriptures. Moreover, that a singular advantage is received from it will be freely conceded by all those who consider within themselves either how greatly it matters to hold the genuine force and power of the Scriptures, or how many arts have been employed to twist the heavenly oracles pertaining to the salvific will of God and the amplitude of the restored order into alien and perverse senses.