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“”So what are the Oral traditions that were not written down?””

Everything was an oral tradition before any Scripture was ever written .Some things are clear in Scripture and some things are not.It is the Church that DEFINES with clarity

The Trinity is an example

The Trinity is not clearly defined in Scripture,thus you have had Arians and modern day Trinity deniers to this day denying this.

If you look to the Church Tradition the Trinity is clear because the Church ALWAYS knew it by Tradition

When did the Church declare that Jesus was God as dogma? At the council of Nicea in 325 AD. Nearly 300 years after Christ’s death, correct? Does that mean that the Church DID NOT already believe this? Of course it did! Jesus was worshiped during the liturgy. People prayed to Him during their daily prayers and through their actions. The Church already KNEW that Jesus was God - the Church DEFINES that He was God infallibly based on the guidance of the Spirit ALREADY AT WORK in the Church. The Church defines dogma to authoritative say what we believe, just like it did with the contents of Scripture. The Church already had a good idea of what it was, but now, they had an authoritative decision.

Here is a few writings from Church Fathers defending traditions...

ST. IRENAEUS OF LYONS (c. 180 AD):

“So forceful are these arguments that no one should henceforth seek the truth from ANY OTHER SOURCE since it would be simple to get it from THE CHURCH ....On this account are we bound to avoid them, but to make choice of the things pertaining to the Church with utmost diligence, and to lay hold of the TRADITION OF TRUTH ..For how should it be if the Apostles themselves had not left us writing? Would it be necessary [in that case] to follow the course of Tradition which they handed down to those whom they committed the Churches?” (Against the Heresies 3:4:1)

“Though none others know we the disposition of our salvation, than those through whom the Gospel came to us, first heralding it, then by the will of God delivering us the Scriptures, which were to be the foundation and pillar of our faith. ...But when the heretics use Scriptures, as if they were wrong and unauthoritative, and we variable, and the truth could not be extracted from them by those who were IGNORANT OF TRADITION. And when we challenge them in turn with that TRADITION, which is FROM THE APOSTLES, which is guarded by the succession of presbyters in the churches, they oppose themselves to TRADITION, saying they are wiser, not only than those presbyters but even than the Apostles! The TRADITION OF THE APOSTLES manifested, on the contrary, in the whole world, is open in every church to all who seeks the truth ...And since it is a long matter in a work like this to enumerate these successions, we will confute them by pointing to the TRADITION of the greatest and most ancient and universally-known Church founded and constituted at Rome by the two most glorious Apostles, Peter and Paul, a TRADITION which she has had and a faith which she proclaims to all men FROM THOSE APOSTLES.” (Against the Heresies 3:1-3)

“It comes to this, therefore, these men do not consent to either Scripture nor TRADITION.” (Against the Heresies 3:2:2).

ST. BASIL THE GREAT (c. 370)

“Of the dogmas and messages preserved in the Church, some we possess from written teaching and others we receive from the Tradition of the Apostles, handed on to us in mystery (i.e., Sacrament; the Liturgy of the Mass). . In respect to piety both are of the same force. No one will contradict any of these, no one, at any rate, who is even moderately versed in matters ecclesiastical. Indeed, were we to try to reject unwritten customs as having no great authority, we would unwittingly injure the Gospel in its vitals; or rather, we would reduce [Christian] message to a mere term.” (The Holy Spirit 27:66 [A.D. 375]).

ST. JOHN CHRYSOSTOM (c. 390)

” ‘Stand firm and hold fast to the Traditions you were taught, whether by an oral statement or by a letter’ (2 Thess 2:15). Hence it is manifest that they did not deliver all things by Epistle, but many things UNWRITTEN, and in like manner both the one and the other are worthy of credit. Therefore, let us think the TRADITION of the Church also worthy of credit. It is a Tradition, seek no farther.” (Commentary on 2nd Thessalonians NPNF 13:390).

ST. AUGUSTINE OF HIPPO (c. 400)

“Those which we keep, not as being written, but as from TRADITION, if observed by the whole of Christendom, are thereby understood to be committed to us BY THE APOSTLES themselves or plenary Councils, and to be retained as instituted.” (Ep 118).

“But in regard to those observances which we carefully attend and which the whole world keeps, and which derive not from Scripture but from Tradition, we are given to understand that they are recommended and ordained to be kept, either by the Apostles themselves or by plenary [ecumenical] councils, the authority of which is quite vital in the Church” (Letter to Januarius [A.D. 400]).

I am going to busy and traveling over the next few days,dear friend,so I might not be able to respond for awhile

I wish you a Blessed Evening!

ST. IRENAEUS OF LYONS (c. 180 AD): “So forceful are these arguments that no one should henceforth seek the truth from ANY OTHER SOURCE since it would be simple to get it from THE CHURCH ....On this account are we bound to avoid them, but to make choice of the things pertaining to the Church with utmost diligence, and to lay hold of the TRADITION OF TRUTH ..For how should it be if the Apostles themselves had not left us writing? Would it be necessary [in that case] to follow the course of Tradition which they handed down to those whom they committed the Churches?” (Against the Heresies 3:4:1)

For Irenaeus Tradition and Scripture were synonymous.

When Irenaeus defines the doctrinal content of the canon of truth or the apostolic tradition, he defines it as simply the summation of the major teaching of the Old and New Testaments. Thus, any oral tradition separate from Scripture in content, which does not conform to the teaching of Scripture, is, in the view of Irenaeus, a Gnostic heresy. Succession proves that the bishops preach and teach the true apostolic tradition, while Scripture verifies what the content of that apostolic tradition is.

what Irenaeus meant by tradition in against heresies, book I chapt 10. That passage reads:

"The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father ‘to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ‘every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess’ to Him, and that He should execute just judgment towards all; that He may send ‘spiritual wickednesses,’ and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory."

Note that according to Irenaeus, the Church has received what he calls this faith from the apostles and their disciples. He then goes on to give the doctrinal content of this faith which are primarily the cardinal truths of the Creed. And this faith, and the content as he has defined it, is equated with what he calls the tradition. He puts it this way: "The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith...For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world...For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it."

So, tradition, as defined by Irenaeus, is equivalent to the faith handed down from the apostles, which he often refers to as ‘the rule of faith.’ This rule has a very specific content, all of which is contained in Scripture. He makes no mention of other and purely oral doctrines that are essential for the faith.33 Every doctrine of the rule is derived from Scripture. Tradition, therefore, is the rule of faith expressly taught in Scripture. We have already seen that Irenaeus believed that what was initially taught orally by the apostles was later committed to Scripture, and that it was through Scripture that the apostolic tradition was transmitted to the Church. In other words, the apostolic teaching did not remain oral in nature. It was inscripturated. Thus, the content of the apostolic tradition preserved and preached (orally) in the Churches by the presbyters is identical in content with the teaching of Scripture. Tradition is verified by Scripture; they are one and the same. Contrary to Sungenis’ assertion, there is no other body of doctrine, oral in nature and independent of Scripture. The tradition of the Church is simply that teaching which is grounded upon and derived from Scripture. According to Irenaeus, apostolic tradition reaches us by two means: Scripture and the preaching and teaching of the Church, preserved in purity by the succession of her bishops. Did Irenaeus believe this rendered Scripture insufficient? By no means, because oral proclamation of the truth is simply the public proclamation of the teaching of Scripture. It is Scriptural truth presented orally, just as the present day preacher preaches a message derived from Scripture.