I disregarded your phrase because it is entirely void, conjured from thin air, and absent from scripture or any teaching of the Fathers. Your brazen and unsupported assertion renders the unwritten teachings of Jesus, noted by John, as essentially null and void. ALL the teachings of Jesus were implemented by the Apostles setting up Church sacraments, doctrine, and ceremonies.
The bible never claims to be self-sufficient but rather dependent upon the Church. How did the Church operate for her first 350 years without a canonized New Testament or her first decades with little or no NT scripture? How could the Catholic Church create her bible before possessing a bible to guide her unless she is infallibly guided by the Paraclete, as Christ promised?
They happened upon a Methodist Hymnal in 35 AD. Otherwise the Church never would have made it...
They used the OT Scripture and the letters of Paul, which Peter called Scripture.
There was also the letters to the seven churches documented by John from Jesus to those individual churches.
The Church DID have a Bible to guide her.
IN ORDER to obtain a correct understanding of what is called the formation of the Canon of the New Testament, it is necessary to begin by fixing very firmly in our minds one fact which is obvious enough when attention is once called to it. That is, that the Christian church did not require to form for itself the idea of a “ canon,” — or, as we should more commonly call it, of a “Bible,” — that is, of a collection of books given of God to be the authoritative rule of faith and practice. It inherited this idea from the Jewish church, along with the thing itself, the Jewish Scriptures, or the “ Canon of the Old Testament.” The church did not grow up by natural law: it was founded. And the authoritative teachers sent forth by Christ to found His church, carried with them, as their most precious possession, a body of divine Scriptures, which they imposed on the church that they founded as its code of law. No reader of the New Testament can need proof of this; on every page of that book is spread the evidence that from the very beginning the Old Testament was as cordially recognized as law by the Christian as by the Jew. The Christian church thus was never without a “Bible” or a “canon.”
But the Old Testament books were not the only ones which the apostles (by Christ’s own appointment the authoritative founders of the church) imposed upon the infant churches, as their authoritative rule of faith and practice. No more authority dwelt in the prophets of the old covenant than in themselves, the apostles, who had been “made sufficient as ministers of a new covenant “; for (as one of themselves argued) “if that which passeth away was with glory, much more that which remaineth is in glory.” Accordingly not only was the gospel they delivered, in their own estimation, itself a divine revelation, but it was also preached “in the Holy Ghost” (I Pet. i. 12); not merely the matter of it, but the very words in which it was clothed were “of the Holy Spirit” (I Cor. ii. 13). Their own commands were, therefore, of divine authority (I Thess. iv. 2), and their writings were the depository of these commands (II Thess. ii. 15). “If any man obeyeth not our word by this epistle,” says Paul to one church (II Thess. iii. 14), “note that man, that ye have no company with him.” To another he makes it the test of a Spirit-led man to recognize that what he was writing to them was “the commandments of the Lord” (I Cor. xiv. 37). Inevitably, such writings, making so awful a claim on their acceptance, were received by the infant churches as of a quality equal to that of the old “Bible “; placed alongside of its older books as an additional part of the one law of God; and read as such in their meetings for worship — a practice which moreover was required by the apostles (I Thess. v. 27; Col. iv. 16; Rev. 1. 3). In the apprehension, therefore, of the earliest churches, the “Scriptures” were not a closed but an increasing “canon.” Such they had been from the beginning, as they gradually grew in number from Moses to Malachi; and such they were to continue as long as there should remain among the churches “men of God who spake as they were moved by the Holy Ghost.”
We say that this immediate placing of the new books — given the church under the seal of apostolic authority — among the Scriptures already established as such, was inevitable. It is also historically evinced from the very beginning. Thus the apostle Peter, writing in A.D. 68, speaks of Paul’s numerous letters not in contrast with the Scriptures, but as among the Scriptures and in contrast with “the other Scriptures” (II Pet. iii. 16) — that is, of course, those of the Old Testament. In like manner the apostle Paul combines, as if it were the most natural thing in the world, the book of Deuteronomy and the Gospel of Luke under the common head of “Scripture” (I Tim. v. 18): “For the Scripture saith, ‘Thou shalt not muzzle the ox when he treadeth out the corn’ [Deut. xxv. 4]; and, ‘The laborer is worthy of his hire’” (Luke x. 7). The line of such quotations is never broken in Christian literature. Polycarp (c. 12) in A.D. 115 unites the Psalms and Ephesians in exactly similar manner: “In the sacred books, . . . as it is said in these Scriptures, ‘Be ye angry and sin not,’ and ‘Let not the sun go down upon your wrath.’” So, a few years later, the so-called second letter of Clement, after quoting Isaiah, adds (ii. 4): “And another Scripture, however, says, ‘I came not to call the righteous, but sinners’” — quoting from Matthew, a book which Barnabas (circa 97-106 A.D.) had already adduced as Scripture. After this such quotations are common.
What needs emphasis at present about these facts is that they obviously are not evidences of a gradually-heightening estimate of the New Testament books, originally received on a lower level and just beginning to be tentatively accounted Scripture; they are conclusive evidences rather of the estimation of the New Testament books from the very beginning as Scripture, and of their attachment as Scripture to the other Scriptures already in hand. The early Christians did not, then, first form a rival “canon” of “new books” which came only gradually to be accounted as of equal divinity and authority with the “old books”; they received new book after new book from the apostolical circle, as equally” Scripture “ with the old books, and added them one by one to the collection of old books as additional Scriptures, until at length the new books thus added were numerous enough to be looked upon as another section of the Scriptures. http://www.the-highway.com/ntcanon_Warfield.html
How would you know??? The bible obviously hasn't seen much daylight at your house...
Joh 20:31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
There's complete sufficiency for salvation right there...
There are other books that are completely sufficient in instruction for the workings of the church...
There are other books that are completely sufficient in dealing with how to live the Christian life...
How did the Church operate for her first 350 years without a canonized New Testament or her first decades with little or no NT scripture?
Joh 14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
How could the Catholic Church create her bible before possessing a bible to guide her unless she is infallibly guided by the Paraclete, as Christ promised?
That's a real goofy one...How??? By collecting bibles that were floating around for a few hundred years before the Catholic religion created itself...
Got any hard questions???