dc << Some Church fathers believed it, but NONE said this was a Tradition handed down from the apostles. >>
Of course there might be a contradiction here. Material sufficiency means all teachings or doctrines or traditions are found, implicit or explicit, in the Scriptures. Material sufficiency therefore would also have to be a teaching found, implicit or explicit, in the Scriptures. And for “material sufficiency” in the Scriptures one might appeal to 2 Tim 3:15-17 as Protestants do for “formal sufficiency.” Of course there are problems appealing to this text: it refers to the O.T. only, and Scripture is “profitable” not “sufficient” for teaching doctrine, etc.
Also, material sufficiency couldn’t have been true while the apostles were alive, since Scripture was still being written. Both oral and written were equally authoritative, and there was more content in the oral (2 Thess 2:15; 1 Thess 2:13). James White has admitted this regarding sola scriptura (that it wasn’t working until sometime after the apostles died).
Congar (chapter 2 Tradition and Traditions) insists however, that while the Fathers did teach material sufficiency, they still had examples of practices or customs they believed were found in the tradition handed on, not in Scripture. I’ve listed those in another thread:
St. Irenaeus – the paschal fast (Frag 3, Eusebius HE V:24;12-17, PG 7:1229ff), also in a footnote the custom of praying standing on Sundays and from Easter to Pentecost (PG 6:1364).
Tertullian – rule against soldiers wearing the military wreath, by an ancient tradition (De Corona 3-4, PL 3:78); then he widens the question and gives further examples of unwritten traditions: the customs involved with baptism, eucharist, prayers/sacrifice for the dead, practices of fasting/kneeling, and the Sign: “Whatever we do, whether on a journey or just making a visit, coming in or going out, putting on our shoes, washing, sitting down to a meal, attending to the lights, lying down, sitting down, or anything we do: we mark our foreheads with the Sign of the Cross.” (ibid)
Origen – infant baptism (In Levit Hom VIII:3, PG 12:496 and In Epis ad Rom V:8-9, PG 14:1038,1047B); praying on the knees and facing towards the east, and eucharistic and baptismal rites (In Num Hom V:1; PG 12:603C)
St. Clement of Alexandria – he assumes doctrines can constitute the object of a completely oral tradition, etc.
St. Dionysius of Alexandria – the keeping of Sunday (Ad Basilidem).
Pope Stephen – the validity of baptism conferred by heretics (in St. Cyprian, Ep 75:6, 85:5).
St. Cyprian of Carthage – connects usage followed by our Lord of the offering of a chalice of wine mixed with water (Ep 63:9-13, PL 4:380-3), and backs it up with scriptural allusions; he considers a rule according to which a bishop must be elected in the presence of people in the assembly of the bishops of the province as “de traditione divina et apostolica observatione” (Ep 67:5, PL 3:1027).
St. Basil the Great – dealing with the theology of the Holy Spirit, says he is collecting the ideas of Scripture and of the unwritten tradition of the Fathers (De Spiritu Sancto 9:22; PG 32:105A); in the phrase “WITH the Holy Spirit” he appeals to an unwritten part of the apostolic witness and justifies this appeal as legitimate by invoking the existence of unwritten customs of unquestioned authority (ibid 27:66, PG 32:188).
St. Epiphanius of Salamis – prohibition of marriage after a vow of virginity; fasting on Wed and Fri (Panarion Haer 66:6, PG 41:1047; and ibid 75:7, PG 42:542-3).
St. John Chrysostom – prayer for the dead (In Epis ad Phil Hom 3:4, PG 62:203-4)
St. Jerome – invokes an apostolic origin not only for the imposition of hands, together with the invocation of the Holy Spirit, after baptism (one could appeal to Acts), but also for the triple baptismal immersion, the giving of milk and honey to the newly baptized, and the practice of kneeling or fasting during Paschaltide (Dial adv Luc 8, PL 23:172).
Pope Innocent I – in his letter to Decentius, bishop of Gubbio, invites Churches of the West, supposed to have been founded by the apostle Peter or his successors, to align themselves with the usages transmitted (tradition) to the Roman Church by the prince of the apostles (Ep 25, PL 20:551).
St. Augustine – at a very early date, infant baptism as an apostolic tradition, but also with a biblical argument using the examples of the Holy Innocents or circumcision (De Genesi ad Litt 10:23:39, PL 34:426; De Bapt c. Don 4:24:31, PL 43:174; ibid 5:23:31); an apostolic tradition of not rebaptizing heretics on their reconciliation with the Church (De Bapt c. Don 2:7:12, PL 43:133); and a number of liturgical customs which he believed to be universal: rites at baptism (aspersion, exorcisms, insufflation), etc. “His criterion for determining an apostolic tradition is, at least after the Donatist controversy, the evidence of the spread and universal acceptance of matters not found or expressed in Scripture or determined by plenary councils.” (Congar, see Augustine, De Bapt, and Ep 54)