I hear the apostolic seed spoken of as the true test: I say that what was first delivered and received widely across the churches bears the apostolic stamp, and that later weeds only pervert that first planting; I hold with Tertullian that lineage, sacrament, martyrdom, and consistent practice are the chief evidences of fidelity, while Augustine’s inward tone reminds me we live by faith and groan toward the fullness of adoption; Aquinas gives me the moral grammar to see why interior intention and proximate object make outward acts either true or false to that apostolic life. (Matthew 13:24–30; Philippians 3:13; Romans 8:23)

Readings:

Tertullian, The Prescription Against Heretics, Chapters 28–30

Augustine of Hippo, The Confessions, Book 11, Chapter 12

Thomas Aquinas, Summa Theologica, Part 1–2, Question 17

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I want listeners to notice how the texts press the same pastoral problem from different angles: can the deposit of faith be hidden, corrupted, or diluted? Tertullian answers decisively that the apostles did not hoard doctrine nor teach conflicting gospels; Paul’s rebuke of Peter was a correction of conduct, not a new doctrine, and the churches—rebuked when necessary—were still the channels of apostolic truth. Augustine reminds us that every good thing we receive is by God’s gift; our being-from-darkness into light is an immediate, gracious act that grounds humility and praise. Aquinas (Question 16, combined) brings the moral focus home: use (the will’s act toward means) belongs to deliberation and the will insofar as reason presents means for an end—so faithful practice requires rightly ordered desire, rightly formed reason, and a will that consents in the higher powers. The three readings together press pastoral fidelity: guard the deposit, attend to the Spirit’s gift, and form consent rightly in the life of the will. (1 Tim. 6:20; 2 Tim. 1:14; Gen. 1:3; Psalm 119; Gal. 1:6–9)

Readings:

Tertullian, The Prescription against Heretics, Chapters 25–27

Augustine, The Confessions, Book 13, Chapter 10

Thomas Aquinas, Summa Theologica, Part 1–2, Question 16, Articles 1–4 (combined)

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I hear a single charge running through these readings: truth entrusted once and for all must be both accurately received and courageously proclaimed. Tertullian insists that the apostles were neither ignorant nor secretive; they received direct instruction from Christ, were strengthened by the Spirit, and preached openly—so attempts to invent a hidden, superior gospel collapse under the weight of Scripture and common testimony. Augustine draws us inward: the gift of the Spirit is the engine of our ascent, not spatial motion but the inward lifting of love that makes us restless for God until we find our rest in him. Thomas Aquinas (Question 15, Articles 3–4) ties the pastoral knot: the will is formally ordered to the end, yet right consent in a concrete agent normally includes assent to the means as shaped by reason; full moral responsibility belongs to the higher faculties even as the lower appetites influence assent. Together these readings move from apostolic authority to inner renewal to ethical formation—one living truth, manifold implications. (Matt. 13:11; Matt. 16:18–19; John 13:23; John 19:26–27; Matt. 17:1–6; Luke 24:27; John 16:12–13; Acts 2; 1 Cor. 9:20–22; 2 Cor. 12:2–4; Gal. 2:11–14; Psalm 122:1)

Readings:

Tertullian, The Prescription against Heretics, Chapters 22–24

Augustine, The Confessions, Book 13, Chapter 9

Thomas Aquinas, Summa Theologica, Part 1–2, Question 15, Articles 3–4

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