Whenever a person even slightly learned reads the Scriptures or sings psalms he finds in them matter for contemplation and theology, one text supporting another.
But he whose intellect is still unenlightened thinks that the Holy Scriptures are contradictory. Yet there is no contradiction in the Holy Scriptures….
For some texts are confirmed by others, while some were written with reference to a particular time or a particular person.
[…] The person who searches for the meaning of the Scriptures will not put forward his own opinion, bad or good; but, as St Basil the Great and St John Chrysostom have said, he will take as his teacher, not the learning of this world, but Holy Scripture itself.
Then if his heart is pure and God puts something unpremeditated into it, he will accept it, providing he can find confirmation for it in the Scriptures, as St Antony the Great says.
For St Isaac says that the thoughts that enter spontaneously and without premeditation into the intellects of those pursuing a life of stillness are to be accepted; but that to investigate and then to draw one’s own conclusions is an act of self-will and results in material knowledge.
This is especially the case if a person does not approach the Scriptures through the door of humility but, as St John Chrysostom says, climbs up some other way, like a thief (cf John 10:1), and forces them to accord with his allegorizing.
[…] What kind of knowledge can result from adapting the meaning of the Scriptures to suit one’s own likes and from daring to alter their words? The true sage is he who regards the text as authoritative and discovers, through the wisdom of the Spirit, the hidden mysteries to which the divine Scriptures bear witness.
The three great luminaries, St Basil the Great, St Gregory the Theologian and St John Chrysostom, are outstanding examples of this: they base themselves either on the particular text they are considering or on some other passage of Scripture.
Thus no one can contradict them, for they do not adduce external support for what they say, so that it might be claimed that it was merely their own opinion, but refer directly to the text under discussion or to some other scriptural passage that sheds light on it.
And in this they are right; for what they understand and expound comes from the Holy Spirit, of whose inspiration they have been found worthy. No one, therefore, should do or mentally assent to anything if its integrity is in doubt and cannot be attested from Scripture.
Peter of Damascus (?12th Century): A Treasury of Divine Knowledge Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 3 (Faber & Faber, London & Boston: 1979ff), pp. 144-145.