Vincent of Lérins - the Test of Genuine Catholic Dogma

Catholics who refuse to follow every alleged 'teaching' of Vatican II (and as a point of fact, Vatican II, despite a widely-perceived misconception, actually laid down no binding teaching beyond what is already part of the Catholic Faith) - are sometimes accused of invoking Private Judgment - sometimes even of being 'Protestant'. This would be a valid argument if they were picking and choosing between defined infallible dogmas of the Faith - the very definition of heresy (Greek herein = to choose). But they are doing the opposite. They are applying the objective test – the so-called Canon of S. Vincent of Lérins, from the Fifth Century, solemnly canonised as infallible doctrine at Vatican I:

'What has been believed everywhere, at all times by everyone, cannot be in error'.

Certain statements of Vatican II appear to contradict 'What has been believed everywhere, at all times by everyone'; and insofar as they do, they are in error. This is an objective test, not a matter of private judgment. that is what is meant by 'understanding Vatican II in the light of Tradition'.

The article in the Catholic Encyclopaedia begins:

St. Vincent of Lérins

Feast on 24 May, an ecclesiastical writer in Southern Gaul in the fifth century. His work is much better known than his life. Almost all our information concerning him is contained in Gennadius, "De viris illustribus" (lxiv). He entered the monastery of Lérins (today Isle St. Honorat), where under the pseudonym of Peregrinus he wrote his "Commonitorium" (434). He died before 450, and probably shortly after 434. St. Eucherius of Lyons calls him a holy man, conspicuous for eloquence and knowledge

Here is an extract from the original work:

THE COMMONITORY OF VINCENT OF LERINS, FOR THE ANTIQUITY AND UNIVERSALITY OF THE CATHOLIC FAITH AGAINST THE PROFANE NOVELTIES OF A

CHAPTER I.

The Object of the Following Treatise.

[I.] I, PEREGRINUS,(2) who am the least of all the servants of God,

remembering the admonition of Scripture, "Ask thy fathers and they will tell

thee, thine elders and they will declare unto thee,"(8) and again, "Bow down

thine ear to the words of the wise,"(4) and once more, "My son, forget not

these instructions, but let thy heart keep my words:"(5) remembering these

admonitions, I say, I, Peregrinus, am persuaded, that, the Lord helping me, it

will be of no little use and certainly as regards my own feeble powers, it is

most necessary, that I should put

truthfully received from the holy Fathers, since I shall then have ready at

hand wherewith by constant reading to make amends for the weakness of my

memory.

...

CHAPTER II.

A Genera

Falsehood of Heretical Pravity.

[4.] 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.

[5.] 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 the C

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. For Novatian expounds it one

way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another,

Photinus, Apollinaris, Priscillian, another, Iovinian, 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.

[6.] 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

na

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.

CHAPTER III.

What is to be done if one or more dissent from the rest.

[7.] ... What, surely, but prefer the soundness of the whole body to the unsoundness of a pestilent and corrupt member? What, if some novel contagion seek to infect not merely an insignificant portion of the Church, but the whole? Then it will be his care to cleave to antiquity, which at this day cannot possibly be seduced by any fraud of novelty.

[8.] But what, if in antiquity itself there be found error on the part of two or three men, or at any rate of a city or even of a province? Then it will be his care by all means, to prefer the decrees, if such there be, of an ancient General Council to the rashness and ignorance of a few. But what, if some error should spring up on which no such decree is found to bear? Then he must collate and consult and interrogate the opinions of the ancients, of those, namely, who, though living in various times and places, yet continuing in the communion and faith of the one Catholic Church, stand forth acknowledged and approved authorities: and whatsoever he shall ascertain to have been held, written, taught, not by one or two of these only, but by all, equally, with one consent, openly, frequently, persistently, that he must understand that he himself also is to believe without any doubt or hesitation.