< Differences in What Christians Teach

July 25, 2026

Recap

Before reading this article you might consider first reading www.biblequery.org/History/ChurchHistory/Intro to the Analytical Study of Early Church History.html (or .docx), to get a background on the methodology. Here is a brief recap.

Studying the early Christians, prior to 325 A.D. for over three decades, I have discovered the early Christians had a consensus on over a whopping 1,237 teaching topics. I define a consensus as four or more writers affirmed the teaching and none denied. All but seven of them were taught by the church between 325 A.D. to 431 A.D. too. All Christian churches today, that take the Bible seriously, would agree on all but about a hundred of the 1,237 teachings. At least one church today would agree with every teaching except about six. You can see these at www.biblequery.org; look under “Church History”. The details of each teaching are at www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnDoctrine.html and wfww.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnExperienceAndPractice.html. I put a label (example such as “Sc1”) before each teaching.

Mary: In a marriage it is not just saying “Yes” at the altar and “yes” to a special relationship, but in a marriage, at least a monogamous marriage, it is more about saying “no”, to anyone else for a special relationship. It is OK to have friends who are guys and girls, but you are “reserved” for only one person. Likewise do you love God? We love many people also, but being a true worshipper of God is not just about saying “Yes” to worshipping God, but just as much saying “no” to worshipping anything else. In early Christianity, an estimated 50,000 Christians were martyred, and contrary to what some might think, they were NOT martyred for worshipping Jesus. The Romans really didn’t care who you worshipped, as long as you also made sacrifices to the Roman gods and the emperor. If you are really a worshipper of God, you will say “no” to worshiping anyone else. 2 Corinthians 11:3 says, “I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.”. (Berean Bible)

Violence: This might be a case where we agree with the Catholic Church. They have repudiated centuries of church tradition, some church councils, and some papal bulls commanding violence against non-Catholics. So we just want to say, if you agree with this paragraph in the Catholic Catechism, “good job” with the repudiation. Keep up the good work.

High-Level Summary

Reading through the previous, one might get the mistaken impression that both early Christians and all current Christian churches, that take the Bible seriously, all believe the same on almost everything. While that is true for about 1,126 teachings, below are at least 186 teachings that early Christians and modern churches do not agree on. This covers most denominational differences today. In addition, I also included here 28 teachings that all early Christians agreed on for some context These all have four or more Christian writers who agreed,, and none denied.

The following is a catalog of both larger and smaller differences among Christian churches. Items starting with “-” did not have a consensus. In other words they were NOT affirmed by four or more pre-Nicene Fathers, and none denied the teaching. No known early Christian wrote anything about the strike through items. The rest of the items were only affirmed by up to three pre-Nicene fathers, and the minus sign indicates the number who denied it.

Prior to 325 A.D., were early Christians almost like Roman Catholics, Eastern Orthodox, Protestant, Coptic, or Nestorian? The answer, as we will find out, is “they were in between these groups”. Very briefly here are some specific examples of differences. Early Christians have been called "proto-orthodox", as distinguished from Arians. I am just speaking about proto-orthodox (which includes Novatianists and Montanists), not Arians.

At a high level, here are some differences between Christian churches today compared to what early (Pre-Nicene) Christians taught. Regardless of what church you are a part of, some of these you are going to like and some of these you will not. While I am an evangelical Christian, there is no intent to slant this towards one view or another. The purpose of this list is to objectively document and inform.

Teachings with a white background had a consensus that 4 or more Christian writers taught and none denied. There are actually 1,237 of these; a few are shown here. Teachings in pale yellow had support but no consensus. Nobody we know that teachings in bright yellow background were taught before 325 A.D..

Contents

APOCRYPHAL WORKS. 1

-Ac1. The Historic apocrypha called Scripture or “God says” (2-1) 1

-Ac2. The Book of Tobit is Scripture (2-1) 1

-Ac3. The Book of Judith is Scripture (1-1) 1

-Ac4. The Wisdom of Solomon is Scripture or by the Holy Spirit (4-1) 1

-Ac5. The Book of Sirach (Ecclesiasticus) is Scripture (5-1) 1

-Ac6. The Book of Baruch is Scripture or God says (2-1) 1

-Ac7. The Book of Enoch is Scripture (0.5 - 1.5) (quoted in Jude 14-15) 1

-Ac8. The Apocrypha has errors (1-1) 1

-Ac9. The angel Uriel (0) (mentioned in 2 Esdras and 1 Enoch) 1

Di18. The angel Raphael (4-0) (mentioned in Tobit and 1 Enoch) 1

Di19. Susanna (7-0) (mentioned only in the addition to Daniel) 1

Di21. Tobias (7-0) (mentioned only in Tobit) 1

Di22. The woman Judith (5-0) (only in the book Judith) 1

AUTHORITY IN THE CHURCH.. 1

-Au1. The Scriptures have nothing false (5-1) 1

-Au2. Apostolic Succession (7-1) 1

-Au3. Holy orders: monks, nuns, friars, hermits (1-0) 1

-Au4. Laity must not possess Scripture (0) (historic Catholicism) 1

-Au5. Laity should not interpret Scripture (0) 1

-Au6. Submit to all ecumenical church councils (0) 1

-Au7. Excommunicate rejecters of council canons (0-1) 1

-Au8. The List of Forbidden Books (0) (historic Catholicism) 1

-Au9. Sola scriptura (our authority is scripture alone) (0) 1

Sc1. Study or obey God’s Word as an authority (41-0) 1

Di13. Godly authority besides the Bible (6-0) 1

Popes IN ROME AND ALEXANDRIA.. 1

-Po1. Christ is the Rock, no mention of Peter (6.5-1.5) 1

-Po2. Only Peter is the rock/holds keys to heaven (2.5-1.5) 1

-Po3. Roman Pope (1-1) (Catholics except for Sedevacantists) 1

-Po4. Popes in other cities too (1-0) 1

-Po5. Papal succession of the Pope of Rome (1-1) 1

-Po6. Pope only infallible interpreter of Scripture (0) 1

-Po7. Popes’ two (or four) ex Cathedra statements are infallible (0) 1

-Po8. Pope is Pontifex Maximus or His Holiness (0) 1

-Po9. Kiss the Pope’s ring (0) 1

-Po10. Pope opens a special door once every 25 years (0) 1

Di26. Bishop of Rome has officially been wrong (4-0) 1

Church LEADERSHIP. 1

-CL1. A bishop has a throne (1-0) 1

-CL2. A priest forgives sins (1-0) 1

-CL3. A church has a patriarch/metropolitan (0) 1

-CL4. College of cardinals (0) (Roman Catholicism) 1

-CL5. Rulers can determine popes or bishops. 1

C10. Remove leaders fallen in gross sin/heresy (5-0) 1

C11. Obey authority of godly church leaders (4-0) 1

C12. Reject unchristian church leader authority (10+-) 1

C13. Church leaders are shepherds (5-0) 1

C23. Be Subject to/Obey your bishop/elder/priest (6-0) 1

UNITY IN CHRIST.. 1

C5. The Church/Christians should have unity (21-0) 1

C6. Excommunicate or separate from heretics (14-0) 1

C7. Churches should greet other churches (11-0) 1

C8. Church leaders should accept each other (7-0) 1

C9. Must be worthy of being a bishop/priest (5-0) 1

GOD and SPiritual Gifts. 1

-Gd1. Father and Son one Substance (7-2) 1

-Gd2. God has wrath (21-2) 1

-Gd3. Explicitly say Christ has two natures (1-1) 1

-Gd4. Never a Time before the Son existed (7-1) 1

-Gd5. Jesus’ will distinct from the Father’s (4-1) 1

-Gd6. Jesus incarnated with only one will (not two like Nestorians said) (0) 1

-Sg1. Tongues in church after Acts (1-0) 1

Ge21. God foresees all in the future (5-0) 1

ma1. God is timeless or before/beyond time (5-0) 1

Hs5. Holy Spirit addressed as “He” (not female) (12-0) 1

Di12. Prophesy in the church after Acts (8-0) 1

Hs13. The Father sent the Holy Spirit (4-0) 1

Hs14. Jesus sent the Holy Spirit (7-0) 1

Mary’s Life and Role.. 1

-My1. Mary mother of God (Theotokos) (2-0) 1

-My2. Mary had other children (3.5–1.5) 1

-My3. Mary is compared to the ark of the covenant (2-0) 1

-My4. Mary had a role in our salvation (1-0) 1

-My5. Mary never sinned or had original sin (immaculate conception) (0) 1

-My6. Mary is the co-redeemer or co-mediator (0) 1

-My7. Mary suffered for us at Jesus’ crucifixion (0) 1

-My8. Mary had six other sufferings for us too (0) 1

-My9. Bodily assumption of Mary into heaven (0) 1

-My10. Mary is the Queen of Heaven (0) 1

-My11. Mary’s intercession in our conversion (0) 1

-My12. Mary is Heaven’s Gate (0) 1

-My13. Mary had a special sacred heart (0) 1

-My14. Mary mother of the church (0) 1

Devotion to Mary.. 1

-De1. Mary like the new Eve, mother of all living (3-0) 1

-De2. No devotion/adoration to a human besides Jesus (1-0) 1

-De3. Mary is the “all-holy” (Panagia) (1-0) 1

-De4. Veneration of Mary (0) 1

-De5. Mary has unlimited stores of merit (0) 1

-De6. Pray to Mary or say Hail Mary’s (0-1) 1

-De7. Visions of Mary (0) 1

-De8. Devoted to Mary or a specific Mary ex: Guadalupe (0-1) 1

-De9. Accept a Mary supporting heretical book (0) 1

-De10. Mary takes scapula wearer from purgatory (0) 1

-De11. Rosary beads (0) 1

-De12. Our Lady of the Amazon (0) 1

Worship. 1

-Wo1. Don’t burn incense in church (4-1) 1

-Wo2. Bells in worship (0) (Orthodox) 1

-Wo3. Festival of Annunciation (0) 1

-Wo4. Celebrate Christmas (Dec. 25th or Jan. 7) (0) 1

-Wo5. Lent (40 days) (0) 1

-Wo6. Musical instruments in the church (0) 1

-Wo7. Honor people with statues (0) 1

In7. Don’t worship any images or idols (17-0) 1

In8. Do not worship other gods (23-0) 1

In9. Don’t make/invent idols/images to worship (10-0) 1

Di10. No worshipping true God with images (8-0) 1

Ca12. Mention of Easter/Pascha[l] (13-0) 1

PRAYER AND PRACTICE.. 1

-Pp1. Pray for the dead (3-0) 1

-Pp2. Do not pray to dead people (2-0) 1

-Pp3. Theosis: Assimilation with God (3-0) (Orthodox, Copt) 1

-Pp4. Believers who already died pray for us (2-0) 1

-Pp5. Pray through images of saints (0) 1

-Pp6. Pray through images of Jesus (0) 1

-Pp7. Pray enough and you will not be sick (0) (Christian Science) 1

-Pp8. Hesychasm (untroubled silence or praying without the senses) (0) 1

-Pp9. Trappist monks vow of silence (0) 1

-Pp10. Don’t eat meat except fish on Fridays (0) 1

-Pp11. Holy leaven Eucharist bread succession (0) 1

On16. Eating meats forbidden to Jews OK (9-0) 1

fm4. No homosexuality (14) 1

Saints AND RELICS. 1

-Sn1. Celebrating holy days of saints (2-0) 1

-Sn2. Collect relics of saints (2-0) 1

-Sn3. Viewing church relics builds merit (0) 1

-Sn4. Pay religious reverence at the tombs of martyrs (0) 1

-Sn5. Priest defrocked if build a church without a relic (0) 1

-Sn6. Pilgrimage to Jerusalem builds up merit (0) 1

-Sn7. Veneration / devotion to saints in heaven (0) 1

-Sn8. Excommunicated heretic a saint after death (0) 1

-Sn9. After death church can bestow sainthood (0) 1

-Sn10. Saints have stores of merit (0) 1

-Sn11. Halos drawn on pictures of people or angels (0) 1

-Sn12. Venerate Padre Pio who said Jesus in suffering now (0) 1

Ca25. Christians are [all] Saints (31) 1

INDULGENCES AND Sin.. 1

-Id1. There is a repentant class of Christians (10-1) 1

-Id2. Penance / Penitence (6-1) 1

-Id3. Traducianism – We bear guilt for ancestor’s sins (1-0) (Orthodox and Lutherans) 1

-Id4. After penance priest/martyr restores salvation (1-0) 1

-Id5. We bear guilt for Adam’s sin (Federal Headship) (0) 1

-Id6. Some believers are now sinlessly perfect (0) (Holiness churches & some eastern orthodox) 1

-Id7. Indulgences for yourself (0) 1

-Id8. Can “prepay” indulgence on sin (0) (historic Catholicism) 1

-Id9. You can buy indulgences for others (0) 1

-Id10. Special years and deals on indulgences (0) 1

Salvation.. 1

-Sv1. Saved by grace but not without works (1-0) 1

-Sv2. Saved by grace alone, not faith or works (0-2) 1

-Sv3. The Holy Spirit is irresistible (0) 1

-Sv4. Justified by faith alone (0) 1

-Sv5. Other religions are ways to God too (0) 1

Pu10. Jesus: the/One Mediator (between God & man) (9-0) 1

Di16. People can have worthiness related to salvation (15-0) 1

ma5. People have free will / choice (16-0) 1

ma8. Christians can lose their salvation (14-0) 1

ma14. Christ died for all people (7-0) 1

Sa25. Predestined or predestination (7-0) 1

ULTIMATE THINGS. 1

-um1. Punishment in Hell is forever (3-1) 1

-um2. People do not turn into angels (2-2) 1

-um3. No soul sleep of believers (2-0) 1

-um4. Pre-existence of souls (2-0) 1

-um5. Unbaptized babies go to Hell (1-0) (Roman Catholicism) 1

-um6. Mention of Purgatory (2-0) (Roman Catholicism) 1

-um7. Tollhouses for souls after death (0) (Russian Orthodox) 1

-um8. Pilgrimage to Jerusalem builds up merit (0) 1

-um9. You can buy things to help dead people (0) 1

-um10. Money can free people from purgatory (0) 1

-um11. Mention of limbo (0) (historic Catholicism) 1

Ut8. The worm of the lost does not die (9-0) 1

The LORD’s SUPPER.. 1

-Ls1. No Transubstantiation or Transmutation (3-1) 1

-Ls2. Real Presence: The bread and wine is real body and blood (7-3) 1

Di24. The Lord’s Supper is a Remembrance, figure, or type (6-0) 1

-Ls3. Worship what was bread and wine (0) (Catholic) 1

-Ls4. Must take Eucharist at least once to be saved (0) 1

-Ls5. Eucharist invalid if not given by a priest (0) 1

-Ls6. Eucharist not for Transubstantiation deniers (0) 1

-Ls7. Priest must consume all excess wine (0) 1

-Ls8. Mention of the word “Mass” (0) 1

-Ls9. Pay a priest when receiving the Eucharist (0) 1

-Ls10. Laity can only have the bread (wafer), not the wine (0) 1

-Ls11. The Lord’s Supper as a sacrifice (0) 1

MARRIAGE AND CELIBACY.. 1

-Mc1. Christians should not marry unbelievers (2-0) 1

-Mc2. It is OK for clergy to be married (1-1) 1

-Mc3. Presbyters and deacons cannot get married (2-0) 1

-Mc4. Catholic marriage is invalid if not by a priest (0) 1

-Mc5. Holy Spirit leaves room during marital relations (0) 1

-Mc6. A lengthy marriage could be annullable (0) 1

-Mc7. Church tax on priests with kids (0) 1

-Mc8. Catholics should not marry non-Catholics (0) (historic Roman Catholic) 1

WATER BAPTISM... 1

-Ba1. Baptismal Regeneration (10-1) 1

-Ba2. Infant baptism (2-0) 1

-Ba3. Just pour three cups if little water (1-0) 1

-Ba4. Baptizing objects as well as people (0) (Russian Orthodox) 1

-Ba5. Rubbing the infant in myron oil right after baptism (0) (Copt) 1

-Ba6. Giving an infant communion bread and wine right after baptism (0) (Copt) 1

-Ba7. Baptized normally immersed or sprinkled (0) 1

Other Sacraments. 1

-Os1. Confession to a priest (1-0) 1

-Os2. Seven sacraments (0) 1

-Os3. Absolution of sin (0) 1

-Os4. Grace obtained through sacraments (0) 1

-Os5. The Sacraments give life (0) 1

-Os6. The Ordinance of Confirmation (0) 1

-Os7. Last Rites (Roman Catholic Unction) (0) 1

RULERS AND VIOLENCE.. 1

-Ru1. Don’t be violent towards non-believers (1-0) 1

-Ru2. Destroy synagogues and forbid bad worship (0) 1

-Ru3. Pope/patriarch officially blessed invading army (0) 1

-Ru4. Destroy a town if the Pope commands it (0) 1

-Ru5. Kill Jewish people for being Jewish (0) 1

-Ru6. No taxes or obeying excommunicated rulers (0) 1

-Ru7. Catholic Crusades against others (0) 1

-Ru8. Torture and kill heretics or other non-believers (0) (Roman Catholicism) 1

-Ru9. Catholic inquisitions were good (0) 1

-Ru10. Pope party to killing another Pope (0) 1

-Ru11. Kill black cats that are evil (0) 1

Church RULES. 1

-Cr1. All outside the church organization go to Hell (1-0) (Roman Catholicism) 1

-Cr2. Mention of orthodox (8-1) 1

-Cr3. Christians met together on Saturday for worship (0) 1

Ca7. Christians met together on Sunday (10-0) 1

On15. No need to observe the Sabbath (but can fast) (10-0) 1

Ca24. Mention of the catholic church/faith (17-0) 1

C4. Priesthood of all believers (7-0) 1

UNUSUAL TEACHINGs. 1

-Un1. Use truths in Greek philosophy in addition to Plato for evangelism (9.5-2.5) 1

-Un2. High view of the teacher Origen (8-1) 1

-Un3. People should want to suffer (1-0) 1

-Un4. Emphasis on numerology besides 666 (4-1) 1

-Un5. The church can be called our mother (8-1) 1

-Un6. Christians turn to the east in prayer (2-0) 1

-Un7. Causing yourself pain can be good (0) 1

-Un8. 40-day Advent fast before Christmas (0) (Copts) 1

-Un9. Stylites spending years on top of a pillar (0) (Eastern Orthodox) 1

-Un10. “The holy fools of Russia” (0) (Russian Orthodox) 1

-Un11. St. Christopher the dog-headed saint (0) (East. Orthodox, historic Roman Catholic) 1

-Un12. St. Isadora the blessed fool (0) (Eastern Orthodox) 1

Di25. Reliance on Platonic philosophy (4-0) 1

Di7. Against jewelry or false/dyed hair (8-0) 1

Di8. Christians must fast on certain days (6-0) 1

Di9. No drinking or eating blood (8-0) 1

Er5. Atoms do not really exist (11-0) 1

-Un13. Mother earth / Universal Mother (0) 1

APOCRYPHAL WORKS

-Ac1. The Historic apocrypha called Scripture or “God says” (2-1)

The books of the historic apocrypha are not quoted or even mentioned in the Jewish Old Testament or the New Testament.

When the Old Testament was translated into Greek about 400-200 B.C., the historical apocryphal books and sections were added to the Jewish Old Testament. All of the historic apocryphal books are known only in Greek, not Hebrew with the exception of a Hebrew copy of Sirach found among the Dead Sea Scrolls. Most early Christians did not read Hebrew, so when they read the Bible in Greek, they would see the Apocrypha. The Eastern Orthodox church accepted the historic apocrypha, and the Roman Catholic church accepted a shorter form of the historical apocrypha, without the Prayer of Manasses and 1, 2 Esdras (sometimes called 3,4 Esdras).

When the early Christian monk Jerome translated the Old Testament from Hebrew into Latin, he had to answer a question: “Should he include these books or not?” Early in his life he believed the Septuagint (including apocrypha) was divinely inspired, but later in his life, he believed only the Hebrew originals were for the Old Testament. Jerome coined a term to describe these books: Apocrypha from the Greek word for hidden, to distinguish these from both “true scripture” and other religious writings.

In 90 AD. the Jewish Council at Jamnia excluded from the Old Testament all but the writings Jews and Protestants accept today. Among Christians there was no consensus until Jerome died and Augustine championed the Apocrypha at the Council of Carthage in 397 AD. These writings were in Bibles used by Christians for over 1,100 years. Even the King James Bible originally included it.

When both some Catholic theologians and all Protestant reformers excluded the Apocrypha from the Bible, the Catholic Council of Trent in 1546 AD. took action. Besides condemning Luther to hell, the Council officially recognized all the books of the Council of Carthage as being in the Bible -- except for the Prayer of Manasses and 1 and 2 Esdras. (Some Catholic Bibles call Esther and Nehemiah 1,2 Esdras, which changes 1,2 Esdras into 3,4 Esdras.) Thus the Catholic Apocrypha today is shorter than the Apocrypha throughout most of history and the Orthodox Church today.

Protestants and Anglicans believe the various apocryphas have a mixture of truth and error, but they are not God’s Word and so are not scripture. Curiously, Protestants and Catholics have about the same view of the Prayer of Manasses and 1, 2, Esdras. So, for example, if a Roman Catholic asks why Protestants don’t accept 1 and 2 Maccabees, the Roman Catholic can be asked why the Roman Catholics don’t accept 1, 2 Esdras and the Prayer of Manasses? Why don’t both Roman Catholics and Eastern Orthodox accept the Book of Enoch as scripture; as the Ethiopian Orthodox church does? As you can see it all depends on where you draw the line. Protestants draw the line with the fewest books, because

1) Jesus did not affirm the apocrypha because He never referred to anything from there.

2) Jews in Palestine did not accept the apocrypha.

3) The apocrypha has provable historical errors in Judith and 2 Maccabees. It is not defensible that the Bible was inerrant in the original manuscripts if you think the Bible includes the apocrypha.

4) There are questionable doctrines found only in the apocrypha; like using magic to drive away a demon or praying for dead people.

Proverbs 30:5-6 says, “Every word of God is flawless; He is a shield to those who take refuge in Him. Do not add to His words, lest He rebuke you and prove you a liar.” (Berean Bible)

Paul writes in 1 Corinthians 4:6: “Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.” (Berean Bible)

Pre-Nicene church writers quoted from apocryphal books, as well as Plato, various other philosophers, etc. Just quoting from a work does not prove that they thought it was scripture. Here are just places where they said it was “scripture”

Some might appeal to apocryphal books as an authority, but not call them scripture. This only lists places where they are called scripture, or “The Holy Spirit says”.

The Historic Apocrypha has more books than the current Roman Catholic Apocrypha.

3 Maccabees (Greek and Slavonic Orthodox only)

4 Maccabees (Greek Orthodox only in appendix)

Psalm 151 (Greek Orthodox, and Slavonic Orthodox, and Nestorians)

The Greek Orthodox apocrypha is the same as the Catholic plus Prayer of Manasseh, Psalm 151, 1 Esdras, 3, 4 Maccabees

The Slavonic Orthodox apocrypha is the same as the Catholic plus Prayer of Manasseh, Psalm 151, 1 Esdras, 2 Esdras, and 3 Maccabees. (See The Meaning of the Dead Sea Scrolls p.161)

X Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Clement of Alexandria (193-217/220 A.D.) quotes Ecclesiasticus [Sirach] 26:9 as Scripture. “‘For the light of the body is the eye,’ says Scripture,” The Instructor book 3 ch.11 p.288

Hippolytus of Portus (222-235/6 A.D.) (partial) references the song of Azarias (one of the three holy children) in fragment 9 p.239.

Origen (235-245 A.D.) mentions the book of Judith as Scripture. Homilies on Jeremiah Homily 20 ch.7.3 p.236

Origen (225-254 A.D) (partial) quotes Wisdom 7:16. de Principiis book 1 ch.1.14 p.315

Origen (246-248 A.D.) (partial) mentions the Book of Wisdom and quotes Ecclesiasticus 27:11 Origen’s Commentary on Matthew book 13 ch.4 p.477

Origen (235-245 A.D.) quotes Sirach 8:6 as “Scripture says”. Homilies on Jeremiah Homily 16 ch.6.2 p.175.

Origen (239-242 A.D.) quotes Sirach 10:9 as Scripture. Homilies on Ezekiel Homily 9 ch.2.3 p.120.

Adamantius (c.300 A.D.) (partial) alludes to Tobit 11:8-16, mentioning Tobit by name. Dialogue on the True Faith First Part ch.20 p.62

Adamantius (c.300 A.D.) (partial) alludes to 1 Maccabees. “However, the Maccabees entered fully into martyrdom, with much bloodshed.” Dialogue on the True Faith First Part ch.21 p.64

Athanasius (318 A.D.) (partial) quotes from Wisdom of Solomon 6:18 in The Incarnation of the Word ch.4 p.38.

Lactantius (c.303-c.325 A.D.) (partial) quotes Baruch 3:35-37 as by Jeremiah. The Divine Institutes book 4 ch.13 p.112

The following early church writers do not say anything, pro or con, about the apocrypha being scripture or not. Clement of Rome, Mathetes to Diognetus, Polycarp, Ignatius of Antioch, Barnabas, Papias, Shepherd of Hermas, Justin Martyr, Irenaeus of Lyons, Athenagoras, Theophilus of Antioch, Caius, Hippolytus, Novatian, Treatise Against Novatian, Treatise on Rebaptism,

Some manuscripts From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

What is often designated as Psalm 151 was found in the Greek Septuagint of the Alexandrian manuscripts Sinaiticus, Vaticanus, and Alexandrinus. All three manuscripts had an inscription just prior to Psalm 151 saying this was an addition to the 150 canonical psalms. It read, “this psalm is ascribed to David and is outside the number…”. After the Psalm Sinaiticus closes with “the 151 Psalms of David”, and Alexandrinus closes with “the 150 psalms of David and one ascribed.” Psalm 151 was also found in Dead Sea scroll 11Q5.

The Anchor Bible Dictionary vol.5 p.536-537 says that a 12th century Nestorian Syriac copy of the Psalter had (in order) Ps 151, 154, 155, 152, 153.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

mixed Synopsis Scripturae Sacrae (350-370 A.D.) rejects all of the apocrypha except for Tobit, Judith, Wisdom, and Ecclesiasticus.

Hilary of Poitiers (355-367/368A.D.) refers to Wisdom and 2 Maccabees as scripture.

X Cyril of Jerusalem (c.349-386 A.D.) warned people that they should read none of the apocrypha. Then he specifically lists the Old Testament and New Testament books that should be read. He claims that the Gospel of Thomas was written by Manichaeans and corrupts the souls of the simple sort. Catechetical Lectures Lecture 4 ch.33,35 p.26-27

X Gregory Nanzianzus (330-391 A.D.) wrote an entire work on the canon of scripture in which he rejected the apocrypha and heretical books. Concerning the Genuine Books of Divinely Inspired Scripture

Didymus the blind (398 A.D.) refers to Judith in the Old Testament. Commentary on Zechariah 8 p.164

X Rufinus (373-406 A.D.) in his Commentary on the Apostle’s Creed ch.37-38 p.557-558 lists all the Old Testament and New Testament in the canon. It includes no apocryphal books. Then he says some books are “ecclesiastical” but not “canonical” He lists the Shepherd of Hermas, the Teaching of the Twelve Disciples [Didache] or the Judgment of Peter, and Tobit, Judith, Wisdom of Solomon, Ecclesiasticus, and Maccabees (not specifying how many books of Maccabees. He does not list the book of Baruch there, but in the same work ch.5 p.545 he quotes Baruch and says it is by the prophet. He probably included Baruch in Jeremiah.

Council of Carthage (397 A.D.) under Augustine of Hippo, called the Apocrypha scripture.

X Jerome of Stridon (373-399 A.D.) in the early part of his life accepted the apocrypha and translated the Bible into Latin as the Vulgate. In the later part of his life he rejected the apocrypha as scripture, though he still held that they were good books to read.

Amphilochius of Iconium (c.345-398/404) &&&

Sulpitius Severus (363-420 A.D.) &&&

Augustine of Hippo (388-430 A.D.) Inspired, but in a lesser way.

John Cassian (419-430 A.D.) alludes to Ecclesiasticus 23:29 as scripture Institutes of John Cassian book 10.20 p.273

Council of Ephesus (431 A.D.) quotes Ecclesiasticus 32:19 as scripture. Letter to Pamphylia p.236

Athanasius is inconsistent:

Athanasius (356-360 A.D.) “And in Daniel, ‘Susanna cried out with a loud voice and said, O everlasting God, that knowest the secrets, and knowest all things before they be.’ Thus it appears that the phrases ‘once was not,’ and ‘before it came to be,’ and ‘when,’ and the like, belong to things originate and creatures, which come out of nothing, but are alien to the Word. But if such terms are used in Scripture of things originate, but ‘ever’ of the Word, it follows, O ye enemies of God, that the Son did not come out of nothing, nor is in the number of originated things at all, but is the Father’s Image and Word eternal, never having not been, but being ever, as the eternal Radiance of a Light which is eternal.” Four Discourses Against the Arians Discourse 1 ch.13 p.314

X Athanasius (367 A.D.) “But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former [Old and New Testament books] are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose… so using them as ancient writings, they may find occasion to lead astray the simple.” Easter Letter 39 ch.7 p.552 (367 A.D.)

Athanasius (356-360 A.D.) "But if this too fails to persuade them, let them tell us themselves, whether there is any wisdom in the creatures or not? If not how is it that the Apostle complains, 'For after that in the Wisdom of God the world by wisdom knew not God?’ [1 Cor 1:21] or how is it if there is no wisdom, that a 'multitude of wise men' [Wisdom 6:24] are found in Scripture? for 'a wise man feareth and departeth from evil;’ [Prov 14:16] and 'through wisdom is a house builded;’ [Prov 24] and the Preacher says, 'A man's wisdom maketh his face to shine;' and he blames those who are headstrong thus, 'Say not thou, what is the cause that the former days were better than these? for thou dost not inquire in wisdom concerning this.’ [Eccl 8:1,7:10] But if, as the Son of Sirach says, 'He poured her out upon all His works; she is with all flesh according to His gift, and He hath given her to them that love Him,'[Sirach 1:8,9]" Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.79 p.391

Athanasius (367 A.D.) “But since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the Corinthians, some few of the simple should be beguiled from their simplicity and purity, by the subtilty of certain men, and should henceforth read other books—those called apocryphal—led astray by the similarity of their names with the true books; I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church.” Easter Letter (367 A.D.) ch.2 p.551. In ch.7 p.554 he says that Wisdom, Sirach, Judith, Tobit, Teaching of the Apostles, and the Shepherd are not included in the canon but still good to read.

On the other hand, Athanasius quoted as scripture Baruch, Wisdom, Sirach, and the two additions to Daniel as scripture. Athanasius also quoted from Susanna in Daniel.

Athanasius quoted Wisdom 6:24 and Sirach 1:8,9 as scripture in Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.79 p.391

Athanasius listed the books of the Old Testament, including Baruch. Easter Letter 367 A.D. ch.4 p.552.

Athanasius quoted as scripture Daniel 14:5 (Bel and the Dragon) in Four Discourses Against the Arians (A.D. 356-360) discourse 3 ch.30 p.410

Athanasius quoted from the story of Susanna in Four Discourses Against the Arians (356-360 A.D.) discourse 1 ch.13 p.314, and also Athanasius on Psalms.

Athanasius quoted from Tobit 4:18, right after Matthew 6:6 and Isaiah 32:6 in Defense before Constantius (357 A.D.) ch.17 p.244

Later times

Patrick of Ireland (420-461 A.D.) &&&

The Council of Trent (1546 A.D.)

The Roman Catholic Church (but not the Prayer of Manasses)

Eastern Orthodox Churches (including the Prayer of Manasses)

The Coptic Church (including the Prayer of Manasses)

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

X The Anglican and Episcopalian churches says in the catechism. "The fourteen books of the Apocrypha, historically acknowledged by [the Anglican] church, are pre-Christian Jewish writings that provide background for the New Testament and are included in many editions of the Bible. They may be read as examples of faithful living but “not to establish any doctrine.” (Articles of Religion, 6) https://christchurchmadison.com/blog/2023/11/14/reading-the-apocrypha

The Catechism of the Catholic Church (1994) lists the canon of Scripture. It includes the Catholic apocrypha: Tobit, Judith, Wisdom, Sirach (Ecclesiasticus), Baruch and 1, 2 Maccabees. Part 1 section 2 120 p.34

The Catechism of the Catholic Church (1994) says that 2 Maccabees 7:22-23,28 is Scriptures. Part 1 297 p.78

-Ac2. The Book of Tobit is Scripture (2-1)

The Book of Tobit is not quoted or mentioned in the Jewish Old Testament or the New Testament.

X Melito of Sardis (170-177/180 A.D.) (implied) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Clement of Alexandria (193-202 A.D.) quotes the first third of Tobit 4:15. “This Scripture has briefly showed, when it says, ‘What thou hatest, thou shalt not do to another.’” Stromata book 2 ch.23

Clement of Alexandria (193-202 A.D.) (partial) “At this period, too, occurred the sign of Jonah; and Tobias, through the assistance of the angel Raphael, married Sarah, the demon having killed her seven first suitors; and after the marriage of Tobias, his father Tobit recovered his sight.” He also mentions Esdras (Ezra) and Maccabees. Stromata book 1 ch.21 p.328

Hippolytus of Portus (222-235/236 A.D.) (partial) “‘For even now the angel of God.’ He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.” On Susannah ch.55 p.193

Origen (225-253/254 A.D.) (implied) “However, since the Churches use Tobias, you must know that even in the captivity some of the captives were rich and well to do.” Letter of Origen to Africanus ch.13 p.391

Origen (233/234 A.D.) “Since however, the circumcised [i.e. Jews] have marked the passage in Daniel spurious as not standing in the Hebrew, and dispute the Book of Tobit as not within the Testament, I shall cite Hannah's case from the first book of Kings.” Origen on Prayer ch.144 p.55

Origen (233/234 A.D.) mentions Tobias. Origen On Prayer ch.31.5 p.134.

Commodianus (c.240 A.D.) (partial) “Look forward to thy meals from that Tobias who always on every day shared them entirely with the poor man. Thou seekest to feed him, O fool, who” Instructions of Commodianus ch.61 p.215

Cyprian of Carthage (c.246-258 A.D.) (partial) in recounting the story of Tobias, quotes the angel saying, “For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God.” Treatises of Cyprian Treatise 4 ch.33 p.456

Pontius (258 A.D.) (partial) “Tobias collected together those who were slain by the king and cast out, of his own race only.” Life and Passion of Cyprian ch.10 p.271

Adamantius (c.300 A.D.) alludes to Tobit 11:8-16, “The God … who granted Tobit the power of sight”. Dialogue on the True Faith First Part ch.20 p.62. (Adamantius is speaking.) (There are no other references to Tobit in Adamantius.)

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

John Chrysostom (died 407 A.D.) (partial) quotes from the Book of Tobit.

Roman Catholic Church

Eastern Orthodox Church

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

Among heretics

Ophites and/or Sethians according to Irenaeus (182-188 A.D.) “Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to” Irenaeus Against Heresies book 1 ch.30.11 p.356

-Ac3. The Book of Judith is Scripture (1-1)

The Book of Judith is not quoted or mentioned in the Jewish Old Testament or the New Testament.

As an aside, the Book of Judith as historical contradictions that are impossible to reconcile; even the older Catholic Encyclopedia has also said this.

Origen (235-245 A.D.) mentions the book of Judith as Scripture. Homilies on Jeremiah Homily 20 ch.7.3 p.236

Origen (c.233/234 A.D.) (partial) mentions Judith. Origen On Prayer ch.13.3 p.50 and ibid ch.13.4 p.51.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Didymus the blind (398 A.D.) refers to Judith in the Old Testament. Commentary on Zechariah 8 p.164

Didymus the blind (398 A.D.) alludes to Judith 8:29 (Holofernes) Commentary on Zechariah 12 p.288

Sulpicius/Sulpitius Severus (363-420 A.D.) (partial) references Judith by name in History book 2 ch.12 p.102 and History book 2 ch.14 p.104

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

-Ac4. The Wisdom of Solomon is Scripture or by the Holy Spirit (4-1)

Wisdom of Solomon is not quoted or mentioned in the Jewish Old Testament or the New Testament.

This book is sometimes just called Wisdom. However, be aware that there are also references to the “wisdom of Solomon” that refer to Solomon’s wisdom, not a book.

X Melito of Sardis (170-177/180 A.D.) mentions the “Old Testament” and lists the books. He does not list any apocryphal books, or Esther or Nehemiah. fragment 4 from the Book of Extracts vol.8 p.759

Muratorian Canon (190-217 A.D.) ch.4 p.603-604 in listing the books of scripture says, “The Epistle of Jude, indeed, and two belonging to the above-named John--or bearing the name of John--are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church. The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Plus sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time. Of the writings of Arsinous, called also Valentinus, or of Miltiades, we receive nothing at all.”

Clement of Alexandria (193-217/220 A.D.) (partial) quotes the Wisdom of Solomon 16:26. “For it is said, ‘Let the children whom Thou hast loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Thy word which preserves those who believe on Thee.’” The Instructor book 2 ch.1 p.238

Origen (225-254 A.D) (partial) quotes Wisdom 7:16. de Principiis book 1 ch.1.14 p.315

Origen (233/234 A.D.) (partial) “as to the place I desire therefore that men pray in every place, and as to the direction in the Wisdom of Solomon: that it might be known that it is right to go before the sun to give thanks to you and to intercede with you towards the dawn of light.” Origen On Prayer ch.20

Origen (225-254 A.D) (partial) quotes Wisdom 7:16. de Principiis book 1 ch.1.14 p.315

Origen (233/234 A.D.) (partial) quotes the Wisdom of Solomon 16:28 Origen On Prayer ch.31.1 p.130

Origen (233/234 A.D.) (partial) mentions the Wisdom of Solomon. Origen on Prayer ch.31.1 p.130

Origen (225-254 A.D.) (partial) mentions the Book of Wisdom and quotes Ecclesiasticus 27:11 Origen's Commentary on Matthew book 13 ch.4 p.477

Cyprian of Carthage (c.246-258 A.D.) quotes as “sacred scripture” Wisdom 3:4-8 which says, “For if to others, indeed, they seem punished, yet is their hope full of immortality; Chastised a little, they shall be greatly blessed, because God tried them and found them worthy of himself. As gold in the furnace, he proved them, and as sacrificial offerings he took them to himself. In the time of their judgment they shall shine and dart about as sparks through stubble; They shall judge nations and rule over peoples, and the LORD shall be their King forever.”. Cyprian writes: “And again, where the sacred Scripture speaks of the tortures which consecrate God's martyrs, and sanctify them in the very trial of suffering: ‘And if they have suffered torments in the sight of men, yet is their hope full of immortality; and having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy of Himself. As gold in the furnace hath He tried them, and received them as a sacrifice of a burnt-offering, and in due time regard shall be had unto them. The righteous shall shine, and shall run to and fro like sparks among the stubble. They shall judge the nations, and have dominion over the people; and their Lord shall reign for ever.’“ Epistles of Cyprian Epistle 80 ch.2 p.407

Cyprian of Carthage (c.246-258 A.D.) (partial) “Also in the Wisdom of Solomon: ‘He who casteth away discipline is miserable.’” Treatises of Cyprian Treatise 12 Third book ch.66 p.551

Methodius (270-311/312 A.D.) “And in the Book of Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity, sings on this wise, "Better it is to have no children, and to have virtue, for the memorial thereof is immortal; because it is known with God and with men. When it is present men take example at it; and when it is gone they desire it: it weareth a crown and triumpheth for ever, having gotten the victory, striving for undefiled rewards.” Discourse 1 ch.3 p.312

Athanasius (c.318 A.D.) quotes Wisdom 14:12-14: “For the source of wantonness is the devising of idols; and their invention, a corruption of life. For in the beginning they were not, nor can they ever continue; for from human emptiness they came into the world, and therefore a sudden end is devised for them.”. Athanasius wrote, “But of these and such like inventions of idolatrous madness, Scripture taught us beforehand long ago, when it said, "The devising of idols was the beginning of fornication, and the invention of them, the corruption of life. For neither were they from the beginning, neither shall they be for ever.”. Athanasius Against the Heathen part 1 ch.11 p.10

Another site gave this as a reference, but it is not. Athanasius (318 A.D.) does NOT refer to Wisdom 11:12 “for a twofold grief took hold of them and a groaning at the remembrance of the ones who had departed. (13) For when they heard that the cause of their own torments was a benefit to these others, they recognized the Lord.”. Athanasius writes: “But of these and such like inventions of idolatrous madness, Scripture taught us beforehand long ago, when it said. "The devising of idols was the beginning of fornication, and the invention of them, the corruption of life. For neither were they from the beginning, neither shall they be for ever. For the vainglory of men they entered into the world, and therefore shall they come shortly to an end. For a father afflicted with untimely mourning when he hath made an image of his child soon taken away, now honoured him as a god which was then a dead man, and delivered to those that were under him ceremonies and sacrifices. Thus in process of time an ungodly custom grown strong was kept as a law. And graven images were worshipped by the commands of kings. Whom men could not honour in presence because they dwelt afar off, they took the counterfeit of his visage from afar, and made an express image of the king whom they honoured, to the end that by this their forwardness they might flatter him that was absent as if he were present.” Against the Heathen part 1 ch.11.1 p.10

Athanasius (318 A.D.) (partial) quotes from Wisdom of Solomon 6:18 in The Incarnation of the Word ch.4 p.38.

Lactantius (c.303-325 .D.) (partial) “The Sibyl also says that God the guide of all was made by God, and another, that ‘God the Son of God must be known,’ as those examples which I have brought forward in my books declare. Him the prophets, filled with the inspiration of the Divine Spirit, proclaimed; of whom especially Solomon in the book of Wisdom, and also his father, the writer of divine hymns--both most renowned kings, who preceded the times of the Trojan war by a hundred and eighty years --testify that He was born of God. His name is known to none, except to Himself and the Father, as John teaches in the Revelation. (7) Hermes says that His name cannot be uttered by mortal mouth. Yet by men He is called by two names--Jesus, which is Saviour, and Christ, which is King.” Epitome of the Divine Institutes ch.42 p.247

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Formicus Maternus (348 A.D.) (partial) mentions Wisdom, for it says in the books of Solomon: and the quotes Wisdom 15:15-17. On the Error of Profane Religions ch.28.2 p.108

Hilary of Poitiers (355-367/368 A.D.) refers to the Wisdom of Solomon as Scripture.

Basil of Cappadocia (357-378/379 A.D.) quotes from the Wisdom of Solomon.

Cyril of Jerusalem (c.49-386 .D.) refers to the Wisdom of Solomon.

Cyril of Jerusalem (c.49-386 .D.) refers to the Wisdom of Solomon 13:5. Cyril writes: “The Divine Nature then it is impossible to see with eyes of flesh: but from the works, which are Divine, it is possible to attain to some conception of His power, according to Solomon, who says, For by the greatness and beauty of the creatures proportionably the Maker of them is seen.” Catechetical Lectures Lecture 9 ch.2 p.50

Ambrose of Milan (370-390 A.D.) calls the wisdom of Solomon scripture.

Gregory Nazianzen (330-391 A.D.) quotes from the Wisdom of Solomon.

Gregory of Nyssa (c.356-397 A.D.) (partial) refers to the Wisdom of Solomon by name.

Didymus the blind (398 A.D.) quotes Wisdom 1:14 as “Solomon in his book of Wisdom” Commentary on Zechariah 12 p.300

The Council of Carthage (393-419 A.D.) established that the historic apocrypha were considered as scripture.

Epiphanius of Salamis (360-403 A.D.) mentions as scripture the four gospels, 14 letters of Paul, James, Peter, John, Jude, Acts, Apocalypse of John, Wisdom of Solomon and Sirach (=Ecclesiasticus).

Epiphanius of Salamis (360-403 A.D.) alludes to the Wisdom of Solomon 14:12. The Panarion section 1 ch.8,2,1 p.23

John Chrysostom (died 407 A.D.) quotes from the Wisdom of Solomon.

Niceta of Remesianus (366-c.415 A.D.) quotes from the Wisdom of Solomon.

Augustine of Hippo (388-430 A.D.) believe the apocryphas was scripture

John Cassian (419-430 A.D.) says Wisdom 9:15 is by Solomon. First Conference of the Abbot Serenus ch.4 p.363

From the Council of Ephesus I to the start of Muslim Conquests (431-634 A.D.)

Theodoret of Cyrus (423-458 A.D.) refers to the Wisdom of Solomon as scripture.

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

John of Damascus (706-749 A.D.) “Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mem, Nun, Pe, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one [1, 2, Samuel]: and so are the third and fourth books of Kings: and also the first and second of Paraleipomena [Chronicles]: and the first and second of Esdra [Ezra and Nehemiah]. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia [Writings], or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nava [Joshua], Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and then the two books of Paraleipomena which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz. the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra [Ezra, Nehemiah] made into one, and Esther. There are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the Son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark.” Exposition of the Orthodox Faith ch.17 p.89-90

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

The Catechism of the Catholic Church (1994) quotes Wisdom 7:7 as Scripture. Part 3 1805 p.443

The Catechism of the Catholic Church (1994) (partial) quotes Wisdom 7:17-22 as by Solomon. Part 1 283 p.74

-Ac5. The Book of Sirach (Ecclesiasticus) is Scripture (5-1)

The Book of Sirach is not quoted or mentioned in the Jewish Old Testament or the New Testament.

Clement of Alexandria (193-217/220 A.D.) quotes Sirach [Ecclesiasticus] 26:9 as Scripture. “‘For the light of the body is the eye,’ says Scripture,” The Instructor book 3 ch.11 p.288

Origen (235-245 A.D.) quotes Sirach 8:6 as “Scripture says”. Homilies on Jeremiah Homily 16 ch.6.2 p.175.

Origen (239-242 A.D.) quotes Sirach 10:9 as Scripture. Homilies on Ezekiel Homily 9 ch.2.3 p.120.

Anonymous Treatise Against Novatian (254-256 A.D.) ch.19 p.663 (partial) alludes to Sirach 2:10 and then directly quotes from Sirach 2:11. “He says: "Look, my son, upon the nations of men, and know who hath hoped in the Lord, and has been confounded; or has remained in His commandments, and has been forsaken; or has called upon Him, and He has despised him. For the Lord is loving and merciful, and forgiving in time of tribulation their sins to all those that seek after Him in truth.”

Cyprian of Carthage (c.246-258 A.D.) quotes Sirach 29:12 as God speaking. “5. The remedies for propitiating God are given in the words of God Himself; the divine instructions have taught what sinners ought to do, that by works of righteousness God is satisfied, that with the deserts of mercy sins are cleansed. And in Solomon we read, "Shut up alms in the heart of the poor, and these shall intercede for thee from all evil." And again: "Whoso stoppeth his ears that he may not hear the weak, he also shall call upon God, and there will be none to hear him." For he shall not be able to deserve the mercy of the Lord, who himself shall not have been merciful; nor shall he obtain aught from the divine pity in his prayers, who shall not have been humane towards the poor man's prayer. And this also the Holy Spirit declares in the Psalms, and proves, saying, Blessed is he that considereth of the poor and needy; the Lord will deliver him in the evil day.” Treatises of Cyprian Treatise 8 ch.5 p.477

Dionysius of Alexandria (246-265 A.D.) quotes from Sirach 16:26 as the “divine oracles”. “But listen to the divine oracles: "The works of the Lord are in judgment; from the beginning, and from His making of them, He disposed the parts thereof. He garnished His works for ever, and their principles unto their generations.” Fragment III A Refutation on the Ground of the Constitution of the Universe p.87

Peter of Alexandria (306,285-311 A.D.) (partial) alludes to Sirach 20:18 “A slip of the tongue is worse than a slip on the pavement; the wicked will go to ruin just as suddenly as a person slips and falls.”. Peter writes, “And after a few things. So that also in this respect, since thou hast slumbered, rouse thyself much, and very much, with the scourge of the Preacher, being mindful especially of that passage where he speaks of "slipping on the pavement, and with the tongue.” Fragment V ch.5 p.281

Methodius (270-311-32 A.D.) (partial) quotes from Sirach 18:30 “And thus, from the time of Abraham, the custom of marrying with sisters has ceased; and from the times of the prophets the contracting of marriage with several wives has been done away with;” Banquet of the Ten Virgins Discourse 1 ch.3 p.312

Lactantius (c.303-325 A.D.) (partial) quotes from Sirach 24:5-7, mistakenly saying it is by Solomon. “ ‘I,’ He says, ‘came forth out of the mouth of the Most High before all creatures: I caused the light that faileth not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud.’” The Divine Institutes book 4 ch.8 p.107

Alexander of Alexandria (313-326 A.D.) paraphrases Sirach 1:2 which says, “The sand of the sea, the drops of rain, and the days of eternity—who can count them?”. Alexander writes, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." As also God said to Abraham, that "he could not number the stars;" and that passage, ‘Who can number the sand of the sea, and the drops of rain’" as God is saying. Epistles on the Arian Heresy Epistle 1 ch.2 p.293

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Basil of Cappadocia (357-378/379 A.D.) (partial) quotes from all of Sirach 43:30 claiming it is from the Book of Wisdom. It says, “When you glorify the Lord, exalt him as much as you can; for even yet will he far exceed: and when ye exalt him, put forth all your strength, and be not weary; for ye can never go far enough.”. Basil writes: “as it is written in the Book of Wisdom, ‘Exalt Him as much as you can, for even yet will He far exceed; and when you exalt Him put forth all your strength, and be not weary, for you can never go far enough.’” Basil ch.28 p.44

Cyril of Jerusalem (c.249-386 A.D.) quotes from Sirach 3:21-22: “Seek not out things that are too hard for thee, neither search the things that are above thy strength. 22 But what is commanded thee, think thereupon with reverence, for it is not needful for thee to see with thine eyes the things that are in secret.” (KJV). Cyril writes, “The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon” Catechetical Lectures Lecture 6 ch.4 p.34

Epiphanius of Salamis (360-403 A.D.) quotes Sirach 13:16 as Scripture. The Panarion section 2 End of the Letter to Flora p.204

Epiphanius of Salamis (360-403 A.D.) mentions as scripture the four gospels, 14 letters of Paul, James, Peter, John, Jude, Acts, Apocalypse of John, Wisdom of Solomon and Sirach (=Ecclesiasticus).

Orosius/Hosius of Braga (414-418 A.D.) (partial) refers to Sirach 34:22 as by Solomon. Defense Against the Pelagians p.117

Augustine of Hippo (413-426 A.D.) quotes Ecclesiasticus3:22 as “Scripture”. On the Care to be Had for the Dead ch.23 p.550

John Cassian (419-430 A.D.) alludes to Ecclesiasticus 23:29 as scripture Institutes of John Cassian book 10.20 p.273

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

The Council of Ephesus I (431 A.D.) quotes Ecclesiasticus 32:19 as scripture. Letter to Pamphylia p.236

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

-Ac6. The Book of Baruch is Scripture or God says (2-1)

The Book of Baruch is not quoted or even mentioned in the Jewish Old Testament or the New Testament.

Irenaeus of Lyons (182-188 A.D.) (partial) quotes Baruch 4:36-5:9 in Irenaeus Against Heresies book 5 ch.35.1 p.565

Irenaeus of Lyons (110-220 A.D.) (partial) alludes to Baruch 3:36-38. “But he that knoweth all things knoweth her by his understanding: he that prepareth the earth for evermore, hath filled it with four-footed beasts: he that sendeth forth the light and it goeth; he called it, and it obeyed him with fear: and the stars shined in their watches, and were glad: he called them, and they said Here we be; they shined with gladness unto him that made them. This is our God: there shall none other be accounted of in comparison with him.” Demonstration of Apostolic Teaching ch.97

Clement of Alexandria (193-217/220 A.D.) quotes Baruch 3:13 as God says by Jeremiah. The Instructor book 1 ch.10 p.232. See also ibid book 1 ch.10 p.233.

Clement of Alexandria (193-202 A.D.) quotes as “divine scripture” Baruch 3:16-19: “Where are the princes of the nations, and those who rule over the beasts on earth; those who have sport with the birds of the air, and who hoard up silver and gold, in which men trust, and there is no end to their getting; those who scheme to get silver, and are anxious, whose labors are beyond measure? They have vanished and gone down to Hades, and others have arisen in their place.”. He writes, “Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, ‘Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades.’” in The Instructor book 2 ch 3 p.247

Tertullian (198-240 A.D.) (partial) quotes Baruch 6:3-5 which is: “And now in Babylon you will see gods of silver and gold and wood, carried shoulder high, to cast fear upon the nations. Take care that you yourselves do not become like these foreigners and let not such fear possess you. When you see the crowd before them and behind worshiping them, say in your hearts, ‘You, Lord, are the one to be worshiped!’”. Tertullian writes, “remembered also the words of Jeremias writing to those over whom that captivity was impending: "And now ye shall see borne upon (men's) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord.” Scorpiace ch.8 p.640

Hippolytus (222-235/236 A.D.) quotes Baruch 3:36-38 as Scripture. He writes: “But the case stands not thus; for the Scriptures do not set forth the matter in this manner. But they make use also of other testimonies, and say, Thus it is written: "This is our God, and there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant (son), and to Israel His beloved. Afterward did He show Himself upon earth, and conversed with men.” Against the Heresy of One Noetus ch.2 p.224”

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes Baruch 3:36-38. He writes: “Moreover in Jeremiah: ‘This is our God, and no other shall be esteemed beside Him, who hath found all the way of knowledge, and hath given it to Jacob His son, and to Israel His beloved. After this He was seen upon earth, and He conversed with men.’” Treatises of Cyprian Treatise 2 part 2 ch.6 p.517-518

Methodius (270-311/312 A.D.) (partial) quotes Baruch 3:14-15, which says “Learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. Who hath found out her place? or who hath come into her treasures?”. He writes: “Now Jeremiah saw that these things exist specially in a certain place, removed to a great distance from our world, where, compassionating those who have fallen from that good state, he says:(6) "Learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. Who hath found out her place? or who hath come into her treasures?’” Banquet of the Ten Virgins Discourse 8 ch.3 p.335

Lactantius (c.303-325 A.D.) (partial) quotes Baruch 3:36-38. He writes: “In like manner the prophet Jeremiah thus speaks: ‘This is our God, and there shall none other be compared unto Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved. Afterward He was seen upon earth, and dwelt among men.’” The Divine Institutes book 4 ch.13 p.112

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius (367 A.D.) lists the Old Testament scriptures. He includes only one apocryphal book: Baruch. Easter Letter 367 A.D. ch.4 p.552

Cyril of Jerusalem (c.349-386 A.D.) did include the Book of Baruch as scripture. Catechetical Lectures Lecture 4 ch.35 p.27

X Rufinus (373-406 A.D.) in his Commentary on the Apostle’s Creed ch.37-38 p.557-558 lists all the Old Testament and New Testament in the canon. It includes no apocryphal books. Then he says some books are “ecclesiastical” but not “canonical” He lists the Shepherd of Hermas, the Teaching of the Twelve Disciples [Didache] or the Judgment of Peter, and Tobit, Judith, Wisdom of Solomon, Ecclesiasticus (Sirach), and Maccabees (not specifying how many books of Maccabees. He does not list the book of Baruch there, but in the same work ch.5 p.545 he quotes Baruch and says it is by the prophet. He probably included Baruch in Jeremiah.

Among corrupt or spurious books

Apostolic Constitutions (compiled c.380) ch.20 p.448 quotes Baruch 3:36-38. “For even now, on the tenth day of the month Gorpiaeus, when they assemble together, they read the Lamentations of Jeremiah, in which it is said, "The Spirit before our face, Christ the Lord was taken in their destructions;’ and Baruch, in whom it is written, ‘This is our God; no other shall be esteemed with Him. He found out every way of knowledge, and showed it to Jacob His son, and Israel His beloved. Afterwards He was seen upon earth, and conversed with men.’”

X High of St. Victor (c.1134 A.D.) said that the apocryphal books have no canonical authority. Some truth may be found in them, but they have many falsehoods too.

X Nicholas of Lyra (1322-1331 A.D.) like Jerome saw a hierarchy between the canonical books and the apocrypha.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin (1530-1564)

-Ac7. The Book of Enoch is Scripture (0.5 - 1.5) (quoted in Jude 14-15)

The Book of Baruch is not quoted or mentioned in the Jewish Old Testament.

The Book of Enoch is quoted in the New Testament in Jude 14-15.

This is in neither the Roman Catholic nor Orthodox Apocrypha. It is in the Ethiopian Orthodox Bible though.

(mixed) Tertullian (198-220 A.D.) “I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather's “grace in the sight of God,” and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity.” On the Apparel of Women book 1 ch.3 p.16

Tertullian (198-220 A.D.) “To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude.” On the Apparel of Women book 1 ch.3 p.16

Origen (225-253/254 A.D.) (partial, only a reference) “The name ‘Jared’ is etymologically akin to it, if I may say so; it also yields the meaning ‘going down; ‘for Jared was born to Maleleel, as it is written in the Book of Enoch-if any one cares to accept that book as sacred-in the days when the sons of God came down to the daughters of men.” Commentary on John book 6 ch.25 p.371

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Swiss Anabaptists (1525-) (implied) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) (implied) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-1521 A.D.)

X John Calvin and Reformed Churches (1530-1564)

-Ac8. The Apocrypha has errors (1-1)

“Apocrypha” is a term that commonly means writings in Catholic and Orthodox Old Testaments that are not in modern Protestant and Jewish Bibles. This article explains what the Apocrypha is, why some say it is God’s word, and why others say it is not.

The Apocrypha is:

Tobit (Tobias) -1 historical error - 9 pgs

Judith -14 historical errors -14 pgs

Additions to Esther -2 historical errors - 4 pgs

Wisdom of Solomon -2 contradict doctrine -19 pgs

Sirach (Ecclesiasticus) -8 contradict doctrine -44 pgs

Baruch -4 historical errors - 7 pgs

Song of the 3 Holy Children (in Daniel) - 2 pgs

Susanna (in Daniel) - 2 pgs

Bel & the Dragon (in Dan) -1 error - 2 pgs

1 and 2 Maccabees -2 historical errors -41 pgs

1 and 2 Esdras (a.k.a. 3 Esdras and Ezra/Nehemiah)

Prayer of Manasses (15 verses)

Salvation by works is in Tobit 12:9.

Sin offerings for the dead in 2 Macc 12:43.

X Julius Africanus (232-245 A.D.) wrote to Origen asking why the punishments Daniel threatened to meet out to evil man were plays on words of the trees each claimed to have seen Susanna under, when they are only plays on words in Greek, and the Jews exiled to Babylon did not speak Greek.

Origen (225-253/254 A.D.) discusses Susannah and Daniel Letter of Origen to Africanus ch.2 p.387

In modern times

The New Jerusalem Bible has the Roman Catholic Nihil Obstat and Imprimatur. These are Catholic terms that declare the book to be free from doctrinal or moral error. It does not mean the censors agreed with everything in it though. It says on p.622, “The Book of Judith in particular shows a bland indifference to history and geography. The scene is set in the time of ‘Nebuchadnezzar who reigned over the Assyrians in the great city of Nineveh.’ Jdt 1:1 but Nebuchadnezzar was king of Babylonia and Nineveh had been destroyed by Nabopolassar, his father. Despite this, the return from exile under Cyrus is regarded as having taken place already, Jdt 4:3; 5:19 … We may add that the itinerary of the army of Holofernes, 2:21-28 is a geographical impossibility.”

New Jerusalem Bible p.631 footnote on 1.a: “Nebuchadnezzar king of Babylon (605-562 B.C.) was never styled ‘king of Assyria’ and never had his capital at Nineveh, which had been destroyed”

New Jerusalem Bible p.623 “The author [of Judith] seems deliberately to have defied history to distract the reader’s attention from the historical context and focus exclusively on the religious conflict and outcome.”

“The Catholic Bible : Personal Study Edition” (New American Bible) p.161 “There have been several attempts to classify the Book of Judith according to its literary type. Clearly it is not history. It is useless to try to read it against the backdrop of Jewish history or that of other nations in the ancient world. There are just too many historical errors. Is it then a historical novel, Midrash, or a fictional drama? None of these is completely satisfactory.”

Jerusalem Bible: “b. Nebuchadnezzar stands for ‘the enemy of God’s people, Israel’; historically he was king of Babylon and was never styled ‘king of Assyria,’ and Nineveh was not his capital city.” (Note on 1a p.539) [This is right after Judith 1:1 “It was in the twelfth year of Nebuchadnezzar who reigned over the Assyrians in the great city of Nineveh.” Judith 1:7 also says “Nebuchadnezzar king of the Assyrians”]

Jerusalem Bible: “3 A. Neither Assyrian nor Babylonian kings claimed divine honors.” Note on Judith 3:8 p.541 [This is right after carrying out his commission to destroy all local gods and to force the nations to worship Nebuchadnezzar alone and to compel men of every language and nationality to hail him as a god.”]

Jerusalem Bible: “4a.Historically, the return from Exile and the repopulation of Jerusalem were in 539-400. Nebuchadnezzar had died in 562.” (Note on Judith 4:3 p.541 [This is right after “They had returned from captivity only a short time before, and the resettlement of the people in Judaea and the reconstruction of the sacred furnishings, of the altar, and of the Temple, which had been profaned, were of recent date.”]

-Ac9. The angel Uriel (0) (mentioned in 2 Esdras and 1 Enoch)

Uriel is not mentioned in the Jewish Old Testament or the New Testament.

Uriel is mentioned in 1 Enoch ch.4 and in the apocrypha in 2 Esdras (sometimes called 4 Esdras).

No writers prior to Nicea I (325 A.D.).

Among corrupt or spurious works

The Testament of Solomon mentions Uriel.

Among heretics

The Jewish Kabbalah mentions Uriel.

The Gnostic Secret Book of John mentions Uriel as Phanuel, who helps create Adam.

X Protestants recognized Michael as an archangel, and Gabriel as another angel, but not an archangel.

Anglicans reverence Uriel.

The Eastern Orthodox Church has seven archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel.

Nestorians (=Assyrian Church of the East) has seven or eight archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, Barachiel, and sometimes Jeremiel

X The Coptic Church has seven archangels: Michael, Gabriel, Raphael, Suriel, Zadkiel/Zedekiel, Sarathiel, and Ananiel.

The Coptic Church of Ethiopia reverences Uriel.

Di18. The angel Raphael (4-0) (mentioned in Tobit and 1 Enoch)

Raphael is not mentioned in the Jewish Old Testament or the New Testament.

Raphael found in the apocrypha in Tobit 3:17; 12:15

Raphael is mentioned in 1 Enoch ch.4.

Clement of Alexandria (193-202 A.D.) “At this period, too, occurred the sign of Jonah; and Tobias, through the assistance of the angel Raphael, married Sarah, the demon having killed her seven first suitors; and after the marriage of Tobias, his father Tobit recovered his sight.” Stromata book 1 ch.21 p.328

Hippolytus of Portus (222-235/236 A.D.) “‘For even now the angel of God.’ He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.” On Susannah ch.55 p.193

Origen (225-253/254 A.D.) “angels of God, of whom one is called Michael, and another Gabriel, and another Raphael” Origen Against Celsus book 1 ch.25 p.406

Origen (233/234 A.D.) “And Raphael himself, in revealing to them [Tobias and Sara] his mission to them both” Origen On Prayer ch.11.1 p.43. See also ibid ch.31.5 p.134.

Origen (233/234 A.D.) Tobit 12:8 “According to the word of Raphael” “prayer is good with fasting and alms and justice.” Origen On Prayer ch.11.1 p.43

Cyprian of Carthage (c.246-258 A.D.) in recounting the story of Tobias, quotes the angel saying, “For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God.” Treatises of Cyprian Treatise 4 ch.33 p.456

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrosiaster (Latin, after 384 A.D.) mentions the angel Raphael. Question 41 p.19

Pope Zachary at the Council of Rome (845 A.D.) said that Michael, Gabriel and Raphael could be venerated, but no others, including Uriel.

The Eastern Orthodox Church has seven archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel.

The Eastern Orthodox Church still has a festival of the “Synaxis of the archangel Michael and other bodiless powers on November 21st.

Nestorians (=Assyrian Church of the East) has seven or eight archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, Barachiel, and sometimes Jeremiel

The Coptic Church has seven archangels: Michael, Gabriel, Raphael, Suriel, Zadkiel/Zedekiel, Sarathiel, and Ananiel.

X Protestants recognized Michael as an archangel, and Gabriel as another angel, but not an archangel. Raphael is not in the Scriptures. However, some Anglicans and some Lutherans believe in Raphael.

John Milton mentioned Raphael in Paradise Lost.

The Catechism of the Catholic Church (1994) mentions the angel Raphael. Part 1 334 p.87

Among corrupt and spurious works

The Book of Enoch (Ethiopic translation) mentions lots of angels. It mentions the good angels Michael, Surafel, and Gabriel in 1 Enoch 9:1, Asuryal in 1 Enoch 10:1; and Uriel in 1 Enoch 19:1. It lists “the holy angels who watch:” Suru’el, Raphael, Raguel, Michael, Saraqa’el, and Gabriel in 1 Enoch 20.

Acts of Xanthippe, Polyxena, and Rebecca (perhaps mid-3rd century) ch.3 p.205 “to whom not even archangels can send up worthy songs of praise,”

In other religions

In the Jewish Talmud Raphael is mentioned.

In the Muslim hadiths, Raphael is called Israfel/Israfil, the “burning one”. An unnamed angel in the Qur’an sura 39 ch.68 is thought by Muslims to be Israfil.

In Sufi Islam Raphael is mentioned.

Raphael is mentioned in Mormonism.

Di19. Susanna (7-0) (mentioned only in the addition to Daniel)

Susanna is not mentioned in the Jewish Old Testament or the New Testament.

Susannah is in an apocryphal addition to Daniel.

Clement of Alexandria (193-202 A.D.) “I pass over in silence Susanna and the sister of Moses, since the latter was the prophet’s associate in commanding the host, being superior to all the” Stromata book 4 ch.19 p.431

Tertullian (198-220 A.D.) “If Susanna also, who was subjected to unveiling on her trial, furnishes an argument for the veiling of women, I can say here also, the veil” The Chaplet ch.4 p.95

Hippolytus of Portus (222-235/236 A.D.) “by the mouth of the prophet Jeremiah, saying, ‘The sanctuary shall be desolate seventy years;’ then we find that the blessed Daniel prophesied in Babylon, and appeared as the vindicator of Susanna.” On Daniel 1 ch.1 p.178

Hippolytus of Portus (222-235/236 A.D.) “‘For even now the angel of God.’ He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.” On Susannah ch.55 p.193

Origen (225-253/254 A.D.) discusses Susannah and Daniel Letter of Origen to Africanus ch.2 p.387

Cyprian of Carthage (251 A.D.) “Let not the age nor the authority deceive you of those who, answering to the ancient wickedness of the two elders; as they attempted to corrupt and violate the chaste Susannah, are thus also attempting, with their adulterous doctrines, to corrupt the chastity of the Church and violate the truth of the Gospel.” Epistles of Cyprian epistle 39 ch.4 p.317-318

Methodius (270-311/312 A.D.) “Thekla. 15. Seeing the great beauty of Susanna, the two Judges, maddened with desire,…” The Banquet of the Ten Virgins Discourse 11 ch.352

Eusebius of Caesarea (318-325 A.D.) mentions Susannah in Preparation for the Gospel book 6 ch.10 p.41

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (356-360 A.D.) “And in Daniel, ‘Susanna cried out with a loud voice and said, O everlasting God, that knowest the secrets, and knowest all things before they be.’ Thus it appears that the phrases ‘once was not,’ and ‘before it came to be,’ and ‘when,’ and the like, belong to things originate and creatures, which come out of nothing, but are alien to the Word. But if such terms are used in Scripture of things originate, but ‘ever’ of the Word, it follows, O ye enemies of God, that the Son did not come out of nothing, nor is in the number of originated things at all, but is the Father’s Image and Word eternal, never having not been, but being ever, as the eternal Radiance of a Light which is eternal.” Four Discourses Against the Arians Discourse 1 ch.13 p.314

Athanasius of Alexandria (326-372 A.D.) “Thus (as I said before) Moses is at times a prophet and a psalmist, and the Prophets on occasion both lay down laws (like Wash you, make you clean. Wash clean your heart from wickedness, Jerusalem [Is 1:16; Jer 4:14]), and also record history, as when Daniel relates the story of Susanna [Dan 12] or Isaiah tells us about the Rab-shakeh and Sennacherib [Is 36-37].” Athanasius on Psalms

Cyril of Jerusalem (c.349-386 A.D.) refers to “the chaste Susanna” in Catechical Lectures Lecture 16 ch.31 p.123

Yet X Cyril of Jerusalem (c.349-386 A.D.) warned people that they should read none of the apocrypha. Then he specifically lists the Old Testament and New Testament books that should be read. He claims that the Gospel of Thomas was written by Manichaeans and corrupts the souls of the simple sort. Catechetical Lectures Lecture 4 ch.33,35

Orosius/Hosius of Braga (414-418 A.D.) has an allusion to Susanna mentioning Susanna. Defense Against the Pelagians ch.8 p.125

Augustine of Hippo (413-426 A.D.) mentions Susanna. Tractates on John Tractate 1.9 p.10 and Sermon on the Mount 2.32 p.44

Di21. Tobias (7-0) (mentioned only in Tobit)

Tobias and the book of Tobit are not mentioned in the Jewish Old Testament or the New Testament.

Tobias in the apocryphal Book of Tobit

Polycarp (100-155 A.D.) (arguably partial so not counted) alludes to Tobit 4:10: “almsgiving delivers from death” where Polycarp says, “pitifulness delivers from death.” in Polycarp’s Epistle to the Philippians ch.10.2

Irenaeus of Lyons (182-188 A.D.) (Implied, Ophites and Sethians list these, and Irenaeus calls these prophets) “Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to” Irenaeus Against Heresies book 1 ch.30.11 p.356

Commodianus (c.240 A.D.) “Look forward to thy meals from that Tobias who always on every day shared them entirely with the poor man. Thou seekest to feed him, O fool, who” Instructions of Commodianus ch.61 p.215

Origen (225-253/254 A.D.) “However, since the Churches use Tobias, you must know that even in the captivity some of the captives were rich and well to do.” Letter of Origen to Africanus ch.13 p.391

Origen (233/234 A.D.) mentions Tobias. Origen On Prayer ch.14.4 p.55 and 31.5 p.134.

Pontius (258 A.D.) “Tobias collected together those who were slain by the king and cast out, of his own race only.” Life and Passion of Cyprian ch.10 p.271

Adamantius (c.300 A.D.) (partial) says that the God of the Old Testament had Tobit recover his sight. Dialogue on the True Faith first part ch.20 p.62-63

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Optatus of Milevis (373-375 A.D.) mentions Tobias and his wife Sara. book 3 p.123

Ambrosiaster (Latin, after 384 A.D.) mentions it was advantageous that Tobias lost his sight. question 99 first collection Questions on the Old and New Testaments by Ambrosiaster p.279

Life of Paul of Tamma (after 415 A.D.) ch.57 p.92 mentions Tobias.

Augustine of Hippo (413-426 A.D.) mentions Tobias. Tractates on John Tractate 13.3 p.87

After the Council of Ephesus I (431 A.D.)

The Catechism of the Catholic Church (1994) quotes Tobit 8:4-9, mentioning Tobias. Part 3 2361 p.567

Among heretics

Di22. The woman Judith (5-0) (only in the book Judith)

The book or woman Judith is not mentioned in the Jewish Old Testament or the New Testament.

Note that Judith being near a large city, Bethulia, which never existed, cutting of the head of Holofernes, who is unmentioned in history, in the time of Nebuchadnessar king of Assyria, (it should have said Babylonia), means it is extremely likely that Judith did not exist. Judith: A person can be more brave when they don’t really exist.

Clement of Rome (96/98 A.D.) mentions Judith. 1 Clement (ANF vol.1) ch.55 p.20

Clement of Alexandria (193-217/220 A.D.) mentions Judith, Esther, and Susanna in Stromata book 4 ch.19 p.431

Tertullian (213 A.D.) mentions Isaac , John [the Baptist], and Judith. On Monogamy ch.17 p.72

Origen (233/234 A.D.) “Everyone can choose for himself many examples from Scriptures.” Then he has about half a sentence each on Anna [Hannah], Ezekiel, Mordecai and Esther, Judith, and Ananias, Azarias and Misael [Abednego]. Origen On Prayer ch.13 p.48-49.

Methodius (270-311/312 A.D.) “Daring Judith, by clever wiles having cut off the head of the leader of the foreign hosts, whom previously she had allured by her beautiful form, without polluting the limbs of her body, with a victor’s shout said:” (Thekla is speaking) Banquet of the Ten Virgins Discourse 11 ch.14 p.352

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (367 A.D.) “7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read;” Epistles of Athanasius Letter 39 ch.7 p.552

Ambrose of Milan (396 A.D.) “Judith, in no wise moved by the luxurious banquet of Holofernes, won a triumph which men's arms had found desperate, by the sole merit of her temperance, delivering her country from invasion, and slaying with her own hand the captain of the host: a manifest example both that this warrior dreaded by the people had become enervated by his luxury, and that temperance in food had made this woman stronger” Letter 63 (to the Church of Vercellae) p.367

Basil of Cappadocia (357-378 A.D.) mentions Judith. On the Spirit ch.7.19 p.13

Cheltenham Canon (= The Mommsen Catalog) (ca360-370 A.D.) lists the books of the Old Testament including 1 and 2 Maccabees, Tobit, and Judith

Synopsis Scripturae Sacra (350-370 A.D.) mentions Judith.

Didymus the blind (398 A.D.) refers to Judith in the Old Testament. Commentary on Zechariah 8 p.164

Rufinus of Aquileia (397-411 A.D.) mentions Judith, though he is against the Apocrypha in general. Commentary on Judges homily 9 ch.1 p.113

Jerome of Stridon (373-420 A.D.) Jerome translated Judith, though very reluctantly. He did not view it as scripture but translated only because it was counted among the sacred scriptures by the Nicene Council. Prologue on Judith ch.1

Sulpitius Severus (363-420 A.D.) mentions Esther and Judith in The Sacred History of Sulpitius Severus book 2 ch.14 p.102. He also mentions Judith in The Sacred History of Sulpitius Severus book 2 ch.14 p.104.

John Chrysostom (died 307 A.D.) mentions Deborah and Judith saving whole nations. Homilies on Hebrews Homily 61 ch.41 p.225

Augustine of Hippo (413-426 A.D.) mentions the book of Judith, acknowledging that the Jews do not include it in their scripture. City of God book 18 ch.26 p.374

Today

The Catechism of the Catholic Church (1994) mentions the woman Judith. Part 1 section 2 64 p.122

Among corrupt or spurious works

Pseudo-Ignatius (after 116 A.D.) mentions Judith in Epistle to the Philadelphians ch.4 p.82

Apostolic Constitutions (compiled c.380) book 3 section 1 ch.7 p.428 “As therefore Judith, most famous for her wisdom, and of a good report for her modesty, "prayed to God night and day for Israel;”

Among heretics

Pelagius (390-418 A.D.)

AUTHORITY IN THE CHURCH

We are going to examine what Pre-Nicene Christians taught on authority in the church, and compare and contrast that with what others taught later. We are going to discuss much about popes though, as that is its own topic. We focus more on the Pre-Nicene Christians than later ones, as corruption started to seep in after Christianity became the official religion. For example, bishop Formicus Maternus in 346/348 A.D. said that God rewards Christians who persecute pagans.

Once the Council of Nicea I concluded, all bishops who refused to renounce Arianism were banished, and it looked like orthodoxy won; but the victory was only temporary. Constantine heard Arius’s confession of faith and was satisfied that he was orthodox now. However, his son, Constantine II (ruled 337-340 A.D.), favored the Arians, and the Arian bishops came back and orthodox bishops were banished. Jerome famously remarked “The whole world groaned and was astonished to find itself Arian.” Emperor Julian (335-362 A.D.) was an ex-Christian but a neo-Platonist who allowed pagan worship to return. From the time of his successor, Jovian, onwards, the Emperors were at least nominally Christian.

-Au1. The Scriptures have nothing false (5-1)

Psalm 119:142f “and Your law is true.”

Psalm 119:151 “You are near, O LORD, and all Your commandments are true.”

Psalm 119:160 “The entirety of Your word is truth, and all Your righteous judgments endure forever.”

Proverbs 30:5 “Every word of God is flawless; He is a shield to those who take refuge in Him.”

John 17:17 (partial) “Sanctify them by the truth; Your word is truth.”

Acts 17:11 (implied) “Not these people (the Bereans) were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these thing were so;” (NASB 2020)

2 Corinthians 7:14f (partial) “Indeed, I was not embarrassed by anything I had boasted to him about you. But just as everything we said to you was true, so our boasting to Titus has proved to be true as well.”

1 Thessalonians 2:13 “And we continually thank God because, when you received the word of God that you heard from us, you accepted it not as the word of men, but as the true word of God—the word which is now at work in you who believe.”

2 Timothy 2:15 (implied) “Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.”

1 John 2:21 (partial) “I have not written to you because you lack knowledge of the truth, but because you have it, and because no lie comes from the truth.”

(quotes all from the Berean Standard Bible)

Justin Martyr (c.138-165 A.D.) “But I shall not venture to suppose or to say such a thing; and if a Scripture which appears to be of such a kind be brought forward, and if there be a pretext [for saying] that it is contrary [to some other], since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself.” (Justin is speaking) Dialogue with Trypho, a Jew ch.65 p.230

Justin Martyr (c.138-165 A.D.) “And I answered, ‘If you spoke these words, Trypho, and then kept silence in simplicity and with no ill intent, neither repeating what goes before nor adding what comes after, you must be forgiven; but if [you have done so] because you imagined that you could throw doubt on the passage, in order that I might say the Scriptures contradicted each other, you have erred.” Dialogue with Trypho, the Jew ch.65 p.230

Irenaeus of Lyons (182-188 A.D.) (partial) “Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures [literally readings from things unwritten]; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth.” Irenaeus Against Heresies book 1 ch.8.1 p.326. Irenaeus is referring to the Valentinians, who based their system on unwritten things besides scripture.

Tertullian (198-220 A.D.) (partial) “apostles would never have taught things which were self-contradictory, so the apostolic men would not have inculcated teaching different from the apostles,…” Prescription Against Heretics ch.32 p.258

Hippolytus of Portus (222-235/236 A.D.) “… and learn that the Scripture deals falsely with us in nothing” Fragment 6 on Susannah ch.41 p.193

X AGAINST Origen (225-254 A.D.) (implied) “Some students do not take anything at all out of the statement that the Saviour is the Word; and it is important for us to assure ourselves that we are not chargeable with caprice in fixing our attention on that notion. If it admits of being taken in a metaphorical sense we ought not to take it literally.” Origen’s commentary on John Chapter 1 ch.24 p.312

Origen (225-254 A.D.) “In the case I have supposed where the historians desire to teach us by an image what they have seen in their mind, their meaning would be found, if the four were wise, to exhibit no disagreement; and we must understand that with the four Evangelists it is not otherwise. They made full use for their purpose of things done by Jesus in the exercise of His wonderful and extraordinary power; they use in the same way His sayings, and in some places they tack on to their writing, with language apparently implying things of sense, things made manifest to them in a purely intellectual way. I do not condemn them if they even sometimes dealt freely with things which to the eye of history happened differently, and changed them so as to subserve the mystical aims they had in view; so as to speak of a thing which happened in a certain place, as if it had happened in another, or of what took place at a certain time, as if it had taken place at another time, and to introduce into what was spoken in a certain way some changes of their own. They proposed to speak the truth where it was possible both materially and spiritually, and where this was not possible it was their intention to prefer the spiritual to the material. The spiritual truth was often preserved, as one might say, in the material falsehood. As, for example, we might judge of the story of Jacob and Esau. Jacob says to Isaac, 'I am Esau thy firstborn son,' and spiritually he spoke the truth, for he already partook of the rights of the first-born, which were perishing in his brother, and clothing himself with the goatskins he assumed the outward semblance of Esau, and was Esau all but the voice praising God, so that Esau might afterward find a place to receive a blessing. For if Jacob had not been blessed as Esau, neither would Esau perhaps have been able to receive a blessing of his own. And Jesus too is many things, according to the conceptions of Him, of which it is quite likely that the Evangelists took up different notions; while yet they were in agreement with each other in the different things they wrote. Statements which are verbally contrary to each other, are made about our Lord, namely, that He was descended from David and that He was not descended from David. The statement is true, 'He was descended from David,' as the Apostle says, 'born of the seed of David according to the flesh,' if we apply this to the bodily part of Him; but the self-same statement is untrue if we understand His being born of the seed of David of His diviner power; for He was declared to be the Son of God with power. And for this reason too, perhaps, the sacred prophecies speak of Him now as a servant, and now as a Son.” Origen’s Commentary on John book 10 ch.4 p.383-384

Dionysius of Alexandria (246-265 A.D.) “And let us not suppose that the evangelists disagree or contradict each other. But even although there may seem to be some small difficulty as to the subject of our inquiry, if they all agree that the light of the world, our Lord” 5. Letter to Bishop Basilides Canon I p.94-95

Methodius (270-311/312 A.D.) “for there is no contradiction nor absurdity in the Holy Scriptures.” Discourse on the Resurrection ch.9 p.366

Lactantius (c.303-325 A.D.) “For contradiction is as far removed from the sacred writings as he [Demosthenes] was removed from faith and truth.” The Divine Institutes book 5 ch.2 p.138

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) translating Archelaus (277/278 A.D.)

-Au2. Apostolic Succession (7-1)

Apostolic succession is not mentioned in the Jewish Old Testament or the New Testament.

Clement of Rome (96-98 A.D.) “Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry.” 1 Clement ch.44 (vol.1) p.17

Clement of Rome (96-98 A.D.) “Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry.” 1 Clement ch.44 (vol.9) p.241

Ignatius of Antioch (-107/116 A.D.) (partial) was appointed bishop of Antioch by John the Apostle.

Polycarp (100-155 A.D.) (partial) Polycarp was appointee bishop of Smyrna by John the Apostle.

Hegesippus (170-180 A.D.) (partial) “On my arrival at Rome, I drew up a list of the succession of bishops down to Anicetus, whose deacon was Eleutherus. To Anicetus succeeded Soter, and after him came Eleutherus. But in the case of every succession, and in every city, the state of affairs is in accordance with the teaching of the Law and of the Prophets and of the Lord. . . .” Martyrdom of Symeon, Son of Clopus p.764

Irenaeus of Lyons (182-188 A.D.) explains this in detail. “True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].” Irenaeus, Against Heresies book 4, ch.33.8 p.508

Irenaeus of Lyons (182-188 A.D.) “2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops.” Irenaeus Against Heresies book 3 ch.3 p.416

X Caius (190-217 A.D.) ch.2.1 p.601 “For they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified.”

Hippolytus (222-235/236 A.D.) ”But none will refute these, save the Holy Spirit bequeathed unto the Church, which the Apostles, having in the first instance received, have transmitted to those who have rightly believed. But we, as being their successors, and as participators in this grace, high-priesthood, and office of teaching, as well as being reputed guardians of the Church, must not be found deficient in vigilance, or disposed to suppress correct doctrine.” The Refutation of All Heresies Proemium p.10

Asterius Urbanus (c.232 A.D.) (partial, succession of teaching?) “And this person [Montanus] was carried away in spirit; and suddenly being seized with a kind of frenzy and ecstasy, he raved, and began to speak and to utter strange things, and to prophesy in a manner contrary to the custom of the Church, as handed down from early times and preserved thenceforward in a continuous succession.” from book 2 p.335

Origen (225-254 A.D.) “And therefore, to those who believe that the sacred books are not the compositions of men, but that they were composed by inspiration of the Holy Spirit, agreeably to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the ways (of interpreting them) which appear (correct) to us, who cling to the standard of the heavenly Church of Jesus Christ according to the succession of the apostles.” De Principiis (Greek) Book 1 ch.1.9 p.358

Cyprian of Carthage (c.246-258 A.D.) “For this, my brother, we especially both labour after, and ought to labour after, to be careful to maintain as much as we can the unity delivered by the Lord, and through His apostles to us their successors, and, as far as in us lies, to gather into the Church the dispersed and wandering sheep which the wilful faction and heretical temptation of some is separating from their Mother; those only being left outside, who by their obstinacy and madness have persisted, and have been unwilling to return to us; who themselves will have to give an account to the Lord of the dissension and separation made by them, and of the Church that they have forsaken.” Epistles of Cyprian Epistle 41.3 p.321

Cyprian of Carthage (c.246-258 A.D.) “Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination.” Epistles of Cyprian Letter 74 ch.16 p.394

Cyprian of Carthage (c.246-258 A.D.) “‘And I will give unto thee [Peter] the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven.’ Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.” Epistles of Cyprian Epistle 26.1 p.305

Firmilian of Caesarea (256 A.D.) (partial, the bad Stephen announced) writes to Cyprian against Stephen. “Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace: so far as to say and assert that, by the sacrament of baptism, the filth of the old man is washed away by them, that they pardon the former mortal sins, that they make sons of God by heavenly regeneration, and renew to eternal life by the sanctification of the divine laver.” Epistle 74 ch.16 p.394-395

Dionysius of Alexandria (c.246-265 A.D.) “‘Go ye, make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit.’ This then was preserved and fulfilled by his successors, the blessed apostles, and by all the bishops prior to ourselves who have died in the holy church and shared in its life; and it has lasted down to us, because it is firmer than the whole world.” Dionysius of Alexandria, Newly discovered letters to the Popes Stephen and Xystus, Epistle 2

Dionysius of Alexandria (c.246-265 A.D.) In addition to this, he writes that it was reported to him that Fabius was dead, and that Demetrianus was appointed his successor in the bishopric of the church at Antioch. Epistle 4 p.101

Eusebius of Caesarea (318-325 A.D.) “12. But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile let us continue the course of our history.” Eusebius’ Ecclesiastical History ch.4 p.321

Eusebius of Caesarea (318-325 A.D.) (partial, successors were not necessarily bishops) “Among those that were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.” Eusebius’ Ecclesiastical History book 3 ch.37 p.928-929

Among corrupt or spurious books

pseudo-Tertullian (after 240 A.D.) “If then these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic churches-those molds and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the churches received from the apostles, the apostles from Christ, [and] Christ from God. Whereas all doctrine must be prejudged as false which savors of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin in the tradition of the apostles, and whether all other doctrines do not ipso facto proceed from falsehood” Against All Heresies ch.21

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius (354-355 A.D.) (partial) “how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together? Of do you advisers think that you have received nothing, that they despise it? If so surely they are wrong. For it is time for them to think that the grace of the Font is nothing, if some are found to despise it.” Letter 49 ch.4 p.558

Jerome of Stridon (376 A.D.) “Far be it from me to censure the successors of the apostles, who with holy words consecrate the body of Christ, and who make us Christians” Epistles of Jerome Epistle 14.8 p.16

Augustine of Hippo (397 A.D.) “[T]here are many other things which most properly can keep me in [the Catholic Church’s] bosom. The unanimity of peoples and nations keeps me here. Her authority, inaugurated in miracles, nourished by hope, augmented by love, and confirmed by her age, keeps me here. The succession of priests, from the very see of the apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep [John 21:15–17], up to the present episcopate, keeps me here” Against the Letter of Mani Called “The Foundation” 4:5

After the Council of Ephesus I (431 A.D.)

The Catechism of the Catholic Church (1994) mentions apostolic succession. Part 1 section 2 75 p.77 and Part 1 981 p.256.

-Au3. Holy orders: monks, nuns, friars, hermits (1-0)

Monks, none, and hermits are not mentioned in the Jewish Old Testament or the New Testament.

However, 1 Corinthians 7:1-9; 25-35 shows that singleness is better than marriage for those who have the gift.

No writers prior to Nicea I (325 A.D.).

X Epistle of Barnabas ch.4 p.139 (c.70-130 A.D.) (partial not) “do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare.”

First monks and hermits 250-251 A.D.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat the Syrian (337-345 A.D.) mentions that he wrote an exhortation for monks. Select Demonstrations book 22 ch.25 p.410

Pachomius (292-346 A.D.) Set up the first order of monks

Life of Antony (356-362 A.D.) ch.67 p.214 mentions monks. Antony was a monk. See also monks in ibid ch.14 p.200, ch.41 p.207, ch.59 p.212, ch.86 p.219, and ch.94 p.221.

Athanasius of Alexandria (354/355 A.D.) “For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, as well as monks who do. We know bishops who work wonders, as well as monks who do not. Many also of the bishops have not even married, while monks have been fathers of children; just as conversely we know bishops who are fathers of children and monks ‘of the completest kind.’ And again, we know clergy who suffer hunger, and monks who fast. For it is possible in the latter way, and not forbidden in the former. But let a man, wherever he is, strive earnestly; for the crown is given not according to position, but according to action.” Letter 49 (to Draconitis) ch.9 p.560

Hilary of Poitiers (355-367/368A.D.) brought monasticism to the west

Gregory Nazianzen (362 A.D.) “Or, if I may speak of lesser and slighter matters, O for the daily courses and experiences; O for the gatherings of wood, and the cutting of stone; O for the golden plane-tree, more precious than that of Xerxes, under which sat, not a King enfeebled by luxury, but a Monk worn out by hard life, which I planted and Apollos (I mean your honourable self) watered; but God gave the increase to our honour, that a memorial might remain among you of my diligence, as in the Ark we read and believe, did Aaron's rod that budded. To long for all this is very easy, but it is not easy to attain it. But do you come to me, and conspire with me in virtue, and co-operate with me, and aid me by your prayers to keep the profit which we used to get together, that I may not perish by little and little, like a shadow as the day draws to its close.” Epistle 7 p.448

Cyril of Jerusalem (c.349-386 A.D.) “Certainly what has happened was dreadful, and more than dreadful,--no one will deny it: that our altars were insulted, our mysteries disturbed, and that we ourselves had to stand between the communicants and those who would stone them, and to make our intercessions a cure for stonings; that the reverence due to virgins was forgotten, and the good order of monks, and the calamity of the poor, who lost even their pity through ferocity.” Epistles of Cyril of Jerusalem Epistle 77 p.471

Jerome of Stridon (-420 A.D.) was a monk

Augustine of Hippo (388-430 A.D.) “For although it was made an ordinance in the Church, that no one who had been called upon to do penance for any offense should be admired into holy orders, or return to or continue in the body of the clergy, this was done not to cause despair of any indulgence being granted, but merely to maintain a rigorous discipline; otherwise an argument will be raised against the keys that were given to the Church, of which we have the testimony of Scripture: ‘Whatsoever thou shall loose on earth shall be loosed in heaven.'” Epistles of Augustine Epistle 185 (Augustine to the Tribune Boniface) ch.45 p.649

Sozomen’s Ecclesiastical History (370/380-425 A.D.) book 6 ch.33-34 p.370-371 mentions the good works of the monks.

Among heretics

Monophysite Philoxenus of Mabbug (c.498-523 A.D.) mentions “holy monasteries” in Three Letters of Philoxenus Letter 1 p.93

-Au4. Laity must not possess Scripture (0) (historic Catholicism)

Laity not possessing scripture is not mentioned in the Jewish Old Testament or the New Testament.

No writers prior to Nicea I (325 A.D.).

1234 A.D. Council of Tarragona ratified the Council of Toulouse “No one may possess the books of the Old and New Testaments, and if anyone possesses them he must turn them over to the local bishop within eight days, so that they may be burned…”

Pope Clement XI’s 1713 papal bull Unigentus anathametizes these:

74. The Church, or the whole Christ, has the Incarnate Word as its head, but all the saints as members.

80. The reading of the Sacred Scripture is for all.

81. The sacred obscurity of the Word of God is no reason for the laity to dispense themselves from reading it.

83. It is an illusion to persuade oneself that knowledge of the mysteries of religion should not be communicated to women by the reading of Sacred Scripture. Not from the simplicity of women, but from the proud knowledge of men, has arisen the abuse of the Scripture by which heresies have been born.

84. To snatch away from the hands of Christians the New Testament, or to hold it closed against them by taking away from them the means of understanding it, is to close for them the mouth of Christ.

94. Nothing engenders a worse opinion of the Church among her enemies that to see exercised there an absolute rule over the faith of the faithful, and to see divisions fostered because of matters which do not violate faith or morals.

Quoted from the Catholic writer Garry Wills, Why I am a Catholic p.182-183

Full text at https://en.wikisource.org/wiki/Canons_and_Decrees_of_the_Council_of_Trent/Second_Part/Condemnation_of_the_Errors_of_Paschasius_Quesnell

Leo XII (1823-1829) (partial) condemned Bible societies

Pius IX (1846-1848) (partial) was also against Bible societies.

The historic Roman Catholic Church had this in the Middle Ages. They no longer have this rule today.

-Au5. Laity should not interpret Scripture (0)

Laity not interpreting scripture is not mentioned in the Jewish Old Testament or the New Testament.

Instead, in Acts 17:11 the Bereans were considered more noble for using scripture to test is what Paul said was true.

No writers prior to Nicea I (325 A.D.).

-Au6. Submit to all ecumenical church councils (0)

X Novatianists after the Council of Carthage (258 A.D.)

Elvira

Neocaesarea

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Council of Nicea I (325 A.D.)

The Council of Ephesus I (431 A.D.) (implied) pronounces anathema on all who do not affirm that Mary is the mother of God.

Augustine of Hippo (400 or 410 A.D.) “…which are found in the five books of Moses. As to those other things which we hold on the authority, not of Scripture, but of tradition, and which are observed throughout the whole world, it may be understood that they are held as approved and instituted either by the apostles themselves, or by plenary Councils, whose authority in the Church is most useful; e.g. the annual commemoration, by special solemnities, of the Lord’s passion, resurrection, and ascension, and of the descent of the Holy Spirit from heaven, and whatever else is in like manner observed by the whole Church wherever it has been established.” Letters of Augustine Letter 53 ch.1 p.300

Do you follow this? Council of Nicea II (787 A.D.) “And if any bishop from this time forward is found consecrating a temple [church] without holy relics, he shall be deposed, as a transgressor of the ecclesiastical traditions.” Canons of the Council of Nice II (787 A.D.) Canon 7 (NPF2) p.560.

Pope Theodore II (Dec. 897) a friend of Pope Formosus, convened a synod of bishops that reversed the Cadaver Synod. After 20 days in office, Pope Theodore II died. The 898 Synod at Ravenna ordered that the records of the Cadaver Synod should be burned. So much for the importance of the words of church councils.

Pope Urban II and the Council of Clermont (1095) taught that those who died while fighting, or traveling to fight, in the First Crusade, will receive “remission of sins” according to the historian Fulcher of Chartres, i.e. skip Purgatory. Another source, Robert the Monk wrote the Urban II said that anyone who goes on the crusade will receive the remission. So they are similar. Later, Urban II wrote, “you should also know that if any among you travel, not for the desire of the goods of this world, but only those who go for the good of their souls and the liberty of the churches, they will be relieved of the penance for all their sins, for which they have made a full and perfect confession.” See https://www.reddit.com/r/AskHistorians/comments/76jtys/i_gather_that_papal_indulgences_were_first_issued/ for more info.

Pope Eugenius III (Dec. 1, 1145) issued the papal bull Quantum praedecessores promising remission of sins for all who completed the Second Crusade or died along the way. See https://en.wikipedia.org/wiki/Quantum_praedecessores for more info.

-Au7. Excommunicate rejecters of council canons (0-1)

This is not quoted or mentioned in the Jewish Old Testament or the New Testament.

X Novatian (2504/256/7 A.D.) (implied)

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Council of Nicea I (325 A.D.)

The Council of Ephesus I (431 A.D.) (implied) pronounces anathema on all who do not affirm that Mary is the mother of God.

-Au8. The List of Forbidden Books (0) (historic Catholicism)

No writers prior to Nicea I (325 A.D.).

Roman Catholicism has the famous Index Librorum Prohibitorum of List of Forbidden Books from 1560. One book on this list is called Poem of the God Man. It is on this list because it is not Trinitarian. The Mary of Medjugorje advocated for this book. Curiously, Hitler’s Mein Kampf was never put on this list, because the author was a head of state (https://en.wikipedia.org/wiki/Index_Librorum_Prohibitorum).

The List of Forbidden Books was abolished in June 1966.

-Au9. Sola scriptura (our authority is scripture alone) (0)

This is not quoted or mentioned in the Jewish Old Testament or the New Testament.

Is the Bible alone sufficient for faith and practice, or is it necessary but not sufficient? A Roman Catholic or Eastern Orthodox would say then why do Protestants differ on so many things: infant baptism, consubstantiation, once-saved-always saved, etc. While a Protestant would say why so many serious about-faces within Catholicism and Eastern Orthodoxy: inquisitions, indulgences, torture, persecuting heretics, religious wars against people in Italy, northeastern Europe, etc., Joan of Arc, iconodulism vs. iconoclasm, Synod of Dositheus, relics of the ark, John the Baptist, Mary Magdalene, etc. The second list is more serious than the first.

Reformed Protestant view:

Sola Scriptura was taught as early as John Wycliffe (1367-1382). But here is a clear definition of it from the Westminster Confession of Faith of 1648: “The whole counsel of God, concerning all things necessary for his own glory, man’s salvation, faith and life is either expressly set down in Scripture o by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added whether by new revelation of the Spirit, or the traditions of men.” (Melton p.218) Not by Scripture Alone p.66,344

“The doctrine, experience, and practice that was good enough for Jesus and His apostles is good enough for me. People should not invent things to add to it.”

Qualifications to the Reformed Protestant view

John Calvin, in his letter Reply to Saldoleto says that “ecclesiastical pastors” can speak with authority. However, it is only “so long as he himself maintains his fidelity to Christ, and deviates not from the purity of the gospel.” John C. Olin, ed. A Reformation Debate: Saldoleto’s Letter to the Genevans and Calvins’s Reply. Grand Rapids MI: Baker House 1976 p.77. Not by Scripture Alone p.341

Protestants say that it Scripture alone is our authority, but they also recite the Nicene Creed and Apostle’s Creed. Lutherans have some Lutheran creeds, Anglicans have their Thirty-Nine Articles.

Did we need the Nicene Creed?

“Materially sufficient” Roman Catholic view:

Roman Catholics believe “materially” in sola scriptura, but they “formally” do not. The analogy used is scripture contains the only bricks, and all of the bricks needed for the doctrine and practice of the church. However, tradition and the magisterium is the “mortar” that places the bricks where they should go by the interpretation of Scripture. See Not by Scripture Alone p.12, 221, 424 for more info.

Robert A. Sungenis has compared Scripture to the U.S. Constitution, and tradition and the magisterium to the U.S. Supreme Court. The Supreme Court cannot add any laws, but they interpret them. Not by Scripture Alone p.388

Pope John Paul II in L’Osservatore Romano, July 20, 1997 “Today I would like to emphasize in particular the importance of listening to the Word of God…Sacred Scripture is in fact ‘a pure and lasting fount of spiritual life,’ and ‘the supreme rule of her faith.’ It is like thirst-quenching water and food that nourishes the life of believers. I therefore invite everyone to cultivate a more intense and frequent contact with the Word of God, letting its healing and creative power work in us…” quoted from Robert A Sungenis Not by Scripture Alone p.288. Notice that it says, “supreme rule”, but it does not say, “only rule”.

“Acorn and Oak” Roman Catholic view:

A different Roman Catholic view is that of John Henry Newman gave an acorn/oak analogy of the development of Christian doctrine. Not by Scripture Alone p.82. So mixing metaphors, more bricks grow from the tree.

Roman Catholic Philip Blosser writers, “By itself it [Scripture] was never intended to communicate the whole of God’s instruction for the ongoing life of the Church and is quite ill-suited to that purpose. In addition, it contains many things that were not at first understood, but took time to become clear through decades and centuries of reflection and definition, often in contradistinction from emergent heresies.” Not by Scripture Alone p.75 So the church is not just interpreting scripture but filling in what is missing.

The difference between this and the Protestant view is given by Cardinal John Henry Newman “It is indeed sometimes said that the stream is clearest near the spring. Whatever use may fairly be made of this image, it does not apply to history of a philosophy or belief, which on the contrary is more equable, and purer, the stronger, when its bed has become deep, and broad, and full… Its beginning are no measure of its capabilities, nor of its scope” (Essay 40). In Not by Scripture Alone p.75 footnote 95.

Qualifications to Roman Catholic Views

On the other hand, Vatican II, Dei Verbum 10 “It is clear, therefore, that, in the supremely wise arrangement of God, sacred Tradition, sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others.” Dei Verbum 9, “Sacred Tradition and sacred Scripture, then, are found closely together and communicated one with the other.” Not by Scripture Alone p.241. So Scripture cannot stand without tradition as well as the other way around.

Vatican II Dei Verbum 10 “She [the Church] has always regarded, and continues to regard Scripture, taken together with sacred Tradition, as the supreme rule of her faith…” Not by Scripture Alone p.5

Did we need the tradition of persecuting and torturing heretics?

Did we need the tradition of massacring entire towns in the Mideast and Italy?

Did we need the tradition of corruption of the popes in the Middle Ages?

My view:

The Apostle’s oral preaching and unwritten traditions were all the earliest church had prior to the New Testament (Revelation, the last book, completed about 90 A.D.)

The preaching and tradition of the apostles was pure. But over time Satan progressively corrupted tradition to be a mixture of truth, mistakes, and very serious error.

Tradition contained some mistakes, but it was not perfect, but it was not too bad as an “echo” of Scripture until Christianity became “official” in the Roman Empire.

As time went on, “tradition, popes, and councils” taught the evil of persecuting others, torture, massacres, and paying the church for indulgences.

Many “oak trees” of tradition sprouted up. Not just Roman Catholicism, but Eastern Orthodoxy, Copts, and Nestorians, each with their additions of tradition.

If there was apostolic succession in Rome, it was first broken around 200 A.D., and then 537 A.D. (Pope Silverius deposed, imprisoned, and starved to death), 555 A.D. (Pope Gifilius deposed and imprisoned), 626 A.D. (Pope Honorius condemned at the Council of Constantinople as a Eutychian heretic), 898 A.D. (Cadaver Synod of Pope Formosus), 911 A.D. (Pope Sergius III murdering Pope Leo V), 1044 (Benedict selling the papacy and abdicating), Nov. 29, 1268- Sept. 1, 1271 no popes at all), 149 (Pope Eugene IV deposed).

So Roman Catholics and Protestants agree that Scripture is an authority, a/the rule of our faith. But is it “the rule” as in materially sufficient, or “a rule” as in an acorn and oak?

Second, All agree that we should obey godly, though fallible church leaders as they follow God. But is every pope, church council, and church tradition part of the rule of our faith?

Eastern Orthodox have a range of views, but they do not say Scripture is the “supreme rule”.

Athanasius of Alexandria (318 A.D.) (partial) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Athanasius of Alexandria (318 A.D.) (alternate translation) (partial) “The holy and inspired Scriptures are fully sufficient for the proclamation of the truth.” Athanasius Against the Heathen, I:3, quoted in Carl A. Volz, Faith and Practice in the Early Church [Minneapolis: Augsburg Publishing House, 1983], p.147.

Athanasius of Alexandria (318 A.D.) (alternate translation) (partial) “The holy and inspired Scriptures are sufficient of themselves for the preaching of the truth” Contra Gentiles 1:1. Quoted from Not by Scripture Alone p.8

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (367 A.D.) (implied) speaks against heretical books. Then in chapter 4 he lists the books of Scripture of the Old Testament (no apocryphal books). Then in chapter 5 he lists the books of the New Testament. Then here is the entirety of chapters 6 and 7. “6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, 'Ye do err, not knowing the Scriptures.' And He reproved the Jews, saying, 'Search the Scriptures, for these are they that testify of Me.' 7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.” Athanasius’ Thirty-Ninth Festal Letter N&PNF Series 2 p.552

Athanasius of Alexandria (367 A.D.) (implied) [alternate translation] “…These books [of Canonical Scripture] are the fountains of salvation, so that he who thirsts may be satisfied with the oracles contained in them. In these along the school of piety preaches the Gospel. Let no man add to these or take away from them (Thirty-Ninth Festal Letter)

Cyril of Jerusalem (c.349-386 A.D.) “For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.” (Catechetical Lectures, 4:17, in The Nicene and Post-Nicene Fathers [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1983 reprint], Second Series, Vol. 7I, p.23.)

Cyril of Jerusalem (c.249-386 A.D.) [alternate translation] “In regard to the divine and holy mysteries of the faith, not the least part may be handed on without the Holy Scriptures. Do not be led astray by winning words and clever arguments. Even to me, who tell you these things, do not give ready belief, unless you receive from the Holy Scriptures the proof of the things which I announce. The salvation which we believe is not proved from clever reasoning, but from the Holy Scriptures.” (4:17) quoted from Not by Scripture Alone p.8-9.

Basil of Cappadocia (357-379 A.D.) “They are charging me with innovation, and base their charge on my confession of three hypostases [persons], and blame me for asserting one Goodness, one Power, one Godhead. In this they are not wide of the truth, for I do so assert. Their complaint is that their custom does not accept this, and that Scripture does not agree. What is my reply? I do not consider it fair that the custom which obtains among them should be regarded as a law and rule of orthodoxy. If custom is to be taken in proof of what is right, then it is certainly competent for me to put forward on my side the custom which obtains here. If they reject this, we are clearly not bound to follow them. Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth.” (Letter 189 [to Eustathius the physician], 3, in The Nicene and Post-Nicene Fathers, Second Series, vol.8 p.229

Basil of Cappadocia (357-379 A.D.) (alternate translation) “…Therefore let God-inspired Scripture decide between us: and on whichever side be found doctrines in harmony with the Word of God, I favor of that side will be cast the vote of Truth.” Epistle ad Eustathius. Quoted from Not By Scripture Alone p.7

Basil of Cappadocia (357-379 A.D.) appeals to the authority of Scripture. On the Spirit ch.27.68 p.43

Basil of Cappadocia (357-379 A.D.) “What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if “all that is not of faith is sin” as the Apostle says, and “faith cometh by hearing and hearing by the Word of God,” everything outside Holy Scripture, not being of faith, is sin.” The Morals, in The Fathers of the Church, vol.9 p.204

Basil of Cappadocia (357-379 A.D.) “We are not content simply because this is the tradition of the Fathers. What is important is that the Fathers followed the meaning of the Scripture.” On the Holy Spirit ch.7.16

X Basil of Cappadocia (357-379 A.D.) “Of the beliefs and practices whether generally accepted or enjoined which are preserved in the Church, some we possess derived from written teaching; others we have delivered to us in a mystery by the apostles by the tradition of the apostles; and both of these in relation to true religion have the same force. On the Holy Spirit ch.27. quoted from Not by Scripture Alone p.7

X Basil of Cappadocia (357-379 A.D.) “In answer to the objection that the doxology in the form ‘with the Spirit’ has no written authority, we maintain that if there is not another instance of that which is unwritten, then this must not be received [as authoritative]. But if the great number of our mysteries are admitted into our constitution without [the] written authority [of Scripture], then, in company with many others, let us receive this one. For I hold it apostolic to abide by the unwritten traditions. ‘I praise you,’ it is said [by Paul in 1 Cor 11:1] ‘that you remember me in all things and keep the traditions just as I handed them on to you,’ and ‘Hold fast to the traditions that you were taught whether by an oral statement of by a letter of ours’ [2 Thess. 2:15]. One of these traditions it eh practice which is now before us [under consideration], which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. On the Holy Spirit ch.71. quoted from Not by Scripture Alone p.7-8.

The Pope has only spoken ex-Cathedra on the interpretation of about five to seven verses. A Catholic response is that the job of the Magisterium is not to define each and every Bible verse but to keep the church from falling into error. See https://www.youtube.com/shorts/e-FcHzXDp5o for more info.

Sc1. Study or obey God’s Word as an authority (41-0)

“Sola scriptura” or “scripture is the only authority” is a subset of this.

The concept is in Psalm 139 and in the New Testament in many places, including below.

Luke 4:18-19,21; John 7:38; 10:35; 12:38-40; 2 Timothy 3:16, (partial) Hebrews 4:12

2 Peter 3:1-2 Peter puts his words and the other apostles’ words as the same authority as the Old Testament

John 2:22

James 4:5 (implied)

2 John 5-6 the commandments that John wrote. The commandment heard from the beginning.

(partial) 1 Thessalonians 4:15 “according to the Lord’s own word”

Scripture is not just “suggestions for life”, but we must take its authority in our lives as seriously as our Lord and Biblical writers meant. John 10:35; Matthew 4:1-11; John 14:23-24; 2 Peter 1:19-21;3:16; Romans 3:1-4; 2 Timothy 3:15-16; Proverbs 30:5-6; Amos 8:11-2; Isaiah 66:5

;Ps119:74,81,89, 92,105

The entire Bible is authoritative, trustworthy, primary, and complete. Proverbs 30:5-6; 2 Timothy 3:16; 2 Samuel 22:31; Psalm 33:4;119:72,97,105,120,151; Proverbs 30:5-6

Acts 1:16 (partial) Scripture had to be fulfilled and in Acts 1:20 quotes Psalm 109:8 as by David.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – for the word of God) Hebrews 4:12

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied) John 2:22; 7:38

p75 Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) John 12:38-40

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Matthew 21:13,16; Acts 13:34-35 (Psalms, Isaiah)

p30 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) (partial) 1 Thessalonians 5:27 “I charge you before the Lord to have this letter read to all the brothers.”

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 11:1-13; 28-40 refers to many Old Testament stories as fact.

p17 Hebrews 9:12-19 (late 3rd century) (implied) refers to Numbers 19:9,17; Exodus 24:6-8 as an authority on sacrifices.

0232 2 John 1-9 (ca.300 A.D.) obey the commandments which John wrote, which was not a new commandment. 2 John 5-6

Clement of Rome (96/98 A.D.) “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them.” 1 Clement ch.45 p.16.

Clement of Rome (96/98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” and he quotes Exodus 32:7-10. 1 Clement ch.53 p.19

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 mentions that we should worship God the Creator, give ear to His incorruptible words, to escape from condemnation and punishment, and be found as heirs of life everlasting.

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 “Hear ye now what the Scripture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (120-140 A.D.) vol.7 ch.14 p.521 appeals to scripture as “Scripture says”, and right after that, “the Books and the Apostles”

Polycarp (100-155 A.D.) “For I trust that ye are well verses in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.” Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35

Justin Martyr (c.138-165 A.D.) says, “Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but though you read them, do not catch the spirit that is in them.” Dialogue with Trypho, a Jew ch.29 p.209

Justin Martyr (c.138-165 A.D.) “I [Justin] replied again, ‘If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes…’” Dialogue with Trypho, a Jew ch.56 p.223

Tatian’s Diatessaron (c.172 A.D.) (partial) section 37 p.101 says that “it is not possible in the scripture that anything should be undone”

Athenagoras (177 A.D.) discusses those who attack God, God’s knowledge, His operation, and “those books which follow by a regular and strict sequence from these, and delineate for us the doctrines of piety.” The Resurrection of the Dead ch.31 p.149

Melito of Sardis (170-177/180 A.D.) proves many things about Christ and His passion from the Old Testament. From the Oration on Our Lord’s Passion ch.9 p.760-761.

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God;” On Faith ch.4 vol.8 p.756

Theophilus of Antioch (168-181/188 A.D.) “But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments and obtaining the eternal prizes of God.” Theophilus to Autolycus book 1 ch.14 p.93

Irenaeus of Lyons (182-188 A.D.) We have learned from none others the plan of our salvation, than from those through whom the gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. Irenaeus Against Heresies book 3 ch.1.1 p.414

Irenaeus of Lyons (182-188 A.D.) uses proofs from Scripture in many places, including Against Heresies book 4 ch.24.1 p.495

Irenaeus of Lyons (c.160-202 A.D.) proves his point by “as Scripture declares”. Proof of Apostolic Preaching ch.52. See also ch.68.

Polycrates of Ephesus (196 A.D.) “I … have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, ‘We ought to obey God rather than men. [Acts 4:19, 5:29]’” Epistle to Victor and the Roman Church vol.8 p.774

Caius (190-217 A.D.) ch.2.1 p.601 “And perhaps what they allege might be credible, did not the Holy Scriptures contradict them.” Then he mentions earlier church writers.

Apollonius of Ephesus (c.210 A.D.) “Do you not think that Scripture forbids a prophet to receive gifts and money?” Concerning Montanism ch.2 vol.8 p.776

Clement of Alexandria (193-202 A.D.) calls scripture the “omnipotent authority” Stromata book 4 ch.1 p.409

Clement of Alexandria (193-202 A.D.) “Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle [Paul] exciting what is in the soul.” And then quotes 1 Corinthians 11:31,32. Stromata book 5 ch.1 p.301

Clement of Alexandria (193-202 A.D.) “For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation.” (Romans 15:4) Stromata book 4 ch.5 p.412

Clement of Alexandria (193-202 A.D.) “And again: ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’” Stromata book 1 ch.1 p.299

Clement of Alexandria (193-217/220 A.D.) (implied) “It becomes us who truly follow Scripture.” The Instructor book 2 ch.8 p.255

Tertullian (198-220 A.D.) “Now they who reject that Scripture can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves,…” On Prescription Against Heretics ch.22 p.253.

Tertullian (198-220 A.D.) “We assemble to read our sacred writings, … However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts we confirm good habits.” Tertullian’s Apology ch.39 p.46

Tertullian (208-220 A.D.) mentions the Old Testament as an “authority”. Tertullian on Modesty ch.2 p.76. He says to meditate on it in On Modesty ch.6 p.79.

Tertullian (207/208 A.D.) “Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the ‘New Testament’ will appertain to none other than Him who promised it - if not ‘its letter’, yet ‘its spirit;’ and herein will lie it newness.” Five Books Against Marcion book 5 ch.11 p.452

Tertullian (207/208 A.D.) appealed to scripture many times for his arguments, including Tertullian’s Five Books Against Marcion book 5 ch.4 p.437

Asterius Urbanus (c.232 A.D.) was fearful in writing lest anyone think he was trying to “add some new word or precept to the doctrine of the gospel of the New Testament”. The Exordium fragment 1 vol.7 p.335

Hippolytus of Portus (222-235/236 A.D.) “There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “Let us then look at the testimony of Scripture with respect to the announcement of the future manifestation of the Word.” Against the Heresy of One Noetus ch.12 p.228

Hippolytus of Portus (222-235/236 A.D.) “I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all.” Treatise on Christ and Antichrist ch.1 p.204

Theodotus the probable Montanist (ca.240 A.D.) “so also, when Scripture is read, one is helped to faith, another to morality, and a third is freed from superstition by the knowledge of things.” Excerpts from Theodotus ch.28 p.47

Theodotus the probable Montanist (ca.240 A.D.) “We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names run out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions” Excepts from Theodotus ch.32 p.47

Commodianus (c.240 A.D.) “In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands” Instructions of Commodianus ch.2 p.203

Origen (230-235 A.D.) “3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say.” Letter from Origen to Gregory ch.3 p.394

Origen (240-254 A.D.) “…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the churches to be divine.” Origen Against Celsus book 3 ch.45 p.482

Origen (225-253/254 A.D.) “If we seek to bring these words up to the Savior according to the worthiness of the Word and according to the truth, it is necessary to take the Scriptures as witnesses. For without witnesses, our interpretations and exegeses are unfaithful.” Homilies on Jeremiah Homily 1 ch.7.3 p.9

Origen (233/234 A.D.) emphasizes studying scripture. Origen On Prayer ch.29.10 p.118. See also ibid ch.6.5 p.35-36 and Origen On Prayer ch.23.3 p.78.

Origen (235 A.D.) says that God’s word is our authority. Exhortation to Martyrdom ch.2.7 p.148

Novatian (250/4-256/7 A.D.) says that we should not hesitate to declare what the Scripture does not shrink from declaring. “The truth of faith should not hesitate where the authority of Scripture has never hesitated.” Treatise Concerning the Trinity ch.12 p.621

Novatian (250/4-256/7 A.D.) “But even as we hold, and read, and believe this, thus we ought to pass over no portion of the heavenly Scriptures, since indeed also we ought by no means to reject those marks of Christ’s divinity which are laid down in the Scriptures, that we may not, by corrupting the authority of the Scriptures, be held to have corrupted the integrity of our holy faith.” Treatise Concerning the Trinity ch.30 p.642

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658 accusing the Novatianists of only reading instead of understanding the heavenly scriptures. It then quotes from Isaiah 42:19 as by Isaiah and Numbers 5:2 as by Moses.

Treatise Against Novatian (250/4-256/7 A.D.) ch.9 p.659 says that Scripture cries to repent.

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.667 speaks of people who are irreverently against the precept of the law and of all the Scriptures.

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.668 says it will “as is needful collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject.”

Cyprian of Carthage (c.246-258 A.D.) “authority of scripture” Epistles of Cyprian Epistle 5 ch.2 p.283.

Cyprian of Carthage (c.246-258 A.D.) “Neither do I vouch for this on my own authority; but I promise it on the faith of the Holy Scriptures, and on the authority of the divine promise.” Treatises of Cyprian Treatise 8 ch.9 p.478

Cyprian of Carthage (c.246-258 A.D.) “a large number of bishops, whom their faith and the divine protection had preserved in soundness and safety, we met together; and the divine Scriptures being brought forward on both sides, we balance the decision with wholesome moderation,…” Epistles of Cyprian letter 51 ch.6 p.328.

Cyprian of Carthage (c.246-258 A.D.) “Divine Scripture proves this, when it says, …” Treatises of Cyprian Treatise 1 ch.24 p.429

Moyses, Maximum, and Nicostratus (248-257 A.D.) say “Certainly their spirits are to be cheered and to be nourished up to the season of their maturity, and they are to be instructed from the Holy Scriptures how great and surpassing a sin they [the lapsed] have committed.” Letter to Cyprian 25 ch.6 p.304

How can the scriptures have authority, if you don’t know what is and is not scripture?

Januarius of Lambesis at the Seventh Council of Carthage (258 A.D.) “According to the authority of the Holy Scriptures, …” (p.566)

Novatus of Thamaguda at the Seventh Council of Carthage (258 A.D.) p.566 under Cyprian says that “all the Scriptures give witness concerning the saving baptism”

Pontius (258 A.D.) (implied) “when he [Cyprian] had learned from the reading of Scripture certain things not according to the condition of his noviciate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God.” The Life and Passion of Cyprian ch.2 p.268

Dionysius of Alexandria (246-265 A.D.) mentions “the demonstration and teaching of the Holy Scriptures”. Two books on the Promises ch.2 p.82

Dionysius bishop of Rome (259-269 A.D.) mentions “divine Scripture” in ch.1 and uses Moses in Deuteronomy [32:6] to “convict” these men. Dionysius of Rome Against the Sabellians (ANF vol.7) ch.2 p.365

Dionysius bishop of Rome (259-269 A.D.) “For the doctrine of the foolish Marcion, which cuts and divides the monarchy into three elements, is assuredly of the devil, and is not of Christ’s true disciples… For these [true disciples] indeed rightly know that the Trinity is declared in the divine Scripture, but that the doctrine that there are three gods is neither taught in the Old nor the New Testament.” Dionysius of Rome Against the Sabellians ch.1 p.365

Anatolius (270-280 A.D.) “are not only unable to make that good by the authority of Scripture, but turn also into the crime of sacrilege and contumacy, and incur the peril of their souls;” The Paschal Canon ch.7 p.148

Theonas of Alexandria (282-300 A.D.) “Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.9 p.161

Adamantius (c.300 A.D.) mentions the “authority of Scripture”. Dialogue on the True Faith part 5 f26 p.185

Adamantius (c.300 A.D.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173. See also ibid fourth part ch.424a p.129 on Genesis 1:2.

Adamantius (c.300 A.D.) From what Scriptures do you propose to prove this?” Dialogue on the True Faith Second part ch.10 p.87

Adamantius (c.300 A.D.) “Let us be guided by the Scriptures!” Dialogue on the True Faith Fifth part b 15 p.167

Victorinus of Petau (martyred 304 A.D.) says this is what we gladly know by Scripture. Commentary on the Apocalypse from the second chapter no.18 p.347

Phileas of Thmuis (martyred 306/307 A.D.) mentions “the divine and holy Scriptures” Letter of Phileas to the People of Thmuis ch.1 p.162

Lucian of Antioch (c.300-311 A.D.) (implied) refers to Jesus as “born of a virgin, according to the Scriptures, and became man,” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) “Now the whole spiritual mediation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for ‘ye are the salt of the earth,’ said the Lord to the apostles.” [Matthew 5:13] The Banquet of the Ten Virgins book 1 discourse 1 ch.1 p.311

Peter of Alexandria (306,285-310/311 A.D.) (implied) “and in this, according to the Word, when he speaks of the day of our holy festivity, which the election hath attained; but the rest have become hardened, as said the Scripture; and after other things.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.1 p.281

Theophilus (events c.315 A.D.) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ [Jeremiah 17:5] but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Theophilus (events c.315 A.D.) “Now Habib, who was of the village of Telzeha and had been made a deacon, went secretly into the churches which were in the villages, and ministered and read the Scriptures, and encouraged and strengthened many by his words,” Martyrdom of Habib the Deacon vol.8 p.690

Athanasius of Alexandria (318 A.D.) “But the godly teaching and the faith according to Christ brands their foolish language as godlessness. Then he quotes Genesis 1:1. Incarnation of the Word ch.3.1 p.37

Athanasius of Alexandria (318 A.D.) says scripture is an “authority”. Athanasius Against the Heathen part 3 ch.45.2 p.28

Athanasius of Alexandria (318 A.D.) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Athanasius of Alexandria (318 A.D.) (alternate translation) “The holy and inspired Scriptures are fully sufficient for the proclamation of the truth.” Athanasius Against the Heathen, I:3, quoted in Carl A. Volz, Faith and Practice in the Early Church [Minneapolis: Augsburg Publishing House, 1983], p.147.

Athanasius of Alexandria (318 A.D.) (alternate translation) “The holy and inspired Scriptures are sufficient of themselves for the preaching of the truth” Contra Gentiles 1:1

Lactantius (c.303-320/325 A.D.) says that those who conspired against Jesus were ignorant of the sacred scriptures which foretold these things many age before by His prophets. The Divine Institutes book 4 ch.18 p.119.

Eusebius of Caesarea (318-325 A.D.) shows the authority of Scripture. Eusebius’ Ecclesiastical History book 1 ch.2 p.83

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea (May-June 325 A.D.) “Forasmuch as may enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, ‘He hath not given his money upon usury,” and in lending money ask the hundredth of the sum [as monthly interest],… he shall be deposed from the clergy and his name stricken from the list.” Canon 17 p.36

Juvencus the Spaniard (329/330 A.D.) (implied) shows the authority of Scripture in Jesus’ answers to the devil when tempted in the wilderness. Englynion book 1.395 p.44

Aphrahat the Syrian (337-345 A.D.) “And the Scriptures have made known that he [Satan] has the power and also ministers.” Select Demonstrations book 6 ch.17 p.374

Macrostich Creed (344/345 A.D.) “Neither is it safe to affirm that the Son had his existence from things that were not, since this is nowhere declared concerning him in the divinely inspired Scriptures.” Socrates Ecclesiastical History book 2 ch.19 p.45 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Macrostich Creed (344/345 A.D.) “and are contrary indeed to the sense of the divinely-inspired Scripture.” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Eusebius of Caesarea (c.324-c.337 A.D.) quotes scripture as an authority. Theophania 4.14 p.5

Hegemonius of Sirmium (before 348 A.D.) appealed to Scriptures as an authority. Acts of Archelaus (=Archelaus Disputation with Manes) ch.18 p.191. See also ibid ch.25 p.201.

Council of Arminum (orthodox Arian compromise) (355 A.D.) “be begat him, according to the Scriptures:” Socrates Ecclesiastical History ch.37 p.61

Council of Arminum (orthodox Arian compromise) (355 A.D.) “since the divine Scriptures have nowhere spoken concerning the substance of the Father and the Son.” Socrates Ecclesiastical History ch.37 p.62

Life of Antony (356-362 A.D.) ch.55 p.211 (probably by Athanasius) “hold in your heart the commandments of Scripture; be mindful of the works of the saints that your souls being put in remembrance of the commandments may be brought into harmony with the zeal of the saint’ And especially he counselled them to meditate continually on the apostle’s word,…”

Life of Antony (probably by Athanasius of Alexandria) (356-362 A.D.) ch.7 p.197 “But Antony having learned from the Scriptures that the devices of the devil are many,”

Hilary of Poitiers (355-367/368 A.D.) says that we will have to render account for the sense in which we have assigned to the scriptures. The Trinity book 4 ch.19 p.77

Athanasius of Alexandria (356 A.D.) “But since the holy scripture is of all things sufficient for us, therefore recommending to those who desire to know more of these matters, to read the Divine word, I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things.” To the Bishops of Egypt ch.1.4 p.225

Athanasius of Alexandria (356-360 A.D.) quotes Matthew 22:29 “Ye do err, not knowing the Scriptures nor the power of God” Four Discourses Against the Arians discourse 1 ch.12.52 p.337.

Athanasius of Alexandria (356-360 A.D.) mentions “proofs from scripture” Four Discourses Against the Arians discourse 1 ch.3.10 p.311

Athanasius of Alexandria (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517. See also Easter Letter 11 (339 A.D.) ch.6 p.535

Optatus of Milevis (373-375 A.D.) (implied) speaks of the authority of scripture. book 5 p.211

Ephraim the Syrian (350-378 A.D.) proves his point using what the scripture taught on Jacob and Aaron. Nisibine Hymns hymn 18 no.3 p.187

Basil of Cappadocia (357-379 A.D.) “Many things are set forth by inspired Scripture as binding upon all who are anxious to please God.” Letter 22 ch.1 p.127

Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145

Basil of Cappadocia (357-379 A.D.) appeals to the authority of Scripture. On the Spirit ch.27.68 p.43

Basil of Cappadocia (357-379 A.D.) “They are charging me with innovation, and base their charge on my confession of three hypostases [persons], and blame me for asserting one Goodness, one Power, one Godhead. In this they are not wide of the truth, for I do so assert. Their complaint is that their custom does not accept this, and that Scripture does not agree. What is my reply? I do not consider it fair that the custom which obtains among them should be regarded as a law and rule of orthodoxy. If custom is to be taken in proof of what is right, then it is certainly competent for me to put forward on my side the custom which obtains here. If they reject this, we are clearly not bound to follow them. Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth.” (Letter 189 [to Eustathius the physician], 3, in The Nicene and Post-Nicene Fathers, Second Series, vol.8 p.229

Synod of Laodicea (in Phrygia) (345-381 A.D.) “No Psalms composed by private individual nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.” Canon 59 p.158

Ambrosiaster (Latin, after 384 A.D.) says we are to follow all of scripture. Part 1 question 2 p.15

Ambrosiaster (Latin, after 384 A.D.) “Scripture alone is sufficient to correct heresies. Question 7 p.23

Cyril of Jerusalem (c.349-386 A.D.) speaks of the importance of scripture in Catechetical Lecture 5 ch.12 p.32

Cyril of Jerusalem (c.349-386 A.D.) “For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.” (Catechetical Lectures, 4:17, in The Nicene and Post-Nicene Fathers [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1983 reprint], Second Series, Vol. 7I, p.23.)

Cyril of Jerusalem (c.349-386 A.D.) says to pray for the Old Testament to lead us. Catechetical Lecture 10 ch.6 p.59

Pacian of Barcelona (342-379/392 A.D.) appeals to scripture as his authority on baptism. On Baptism ch.1.1 p.87

Gregory of Nyssa (c.356-397 A.D.) “[W]e are not entitled to such license, namely, of affirming whatever we please. For we make Sacred Scripture the rule and the norm of every doctrine. Upon that we are obliged to fix our eyes, and we approve only whatever can be brought into harmony with the intent of these writings.” (On the Soul and the Resurrection, quoted in Jaroslav Pelikan, The Emergence of the Catholic Tradition [Chicago: University of Chicago Press, 1971], p.50

Gregory of Nyssa (c.356-397 A.D.) “Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words.” On the Holy Trinity, in The Nicene and Post-Nicene Fathers, Second Series, Vol. V, p.327

Didymus the Blind (398 A.D.) Appeals to scripture to establish the foretelling of the AntiChrist. Commentary on Zechariah 11 p.282

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) (implied) Memra 22 ch.19 p.268 “In order that you may be assured that this is so, the following was written in Malachi, ‘I will reject your offerings, because I have been a witness among you and the women of your youth, that you have been unfaithful to, those who are the women of your covenant. But I will be true with you.”

Epiphanius of Salamis (360-403 A.D.) “We can tell the solution of any question not through our own reasonings but from what follows from the Scriptures.” Panarion (=Against Heresies) 65 as quoted in Examination of the Council of Trent I, p.153

Asterius of Amasea (375-405 A.D.) (implied) Scripture before us teaches the threat of punishment. The Rich Man and Lazarus Sermon ch.1 p.3

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “Then, finally, that the Scriptures were written by the Spirit of God.” Origen’s de Principiis [Latin] Preface 8 p.241

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) mentions scripture as an “authority” Origen’s de Principiis [Latin] book 2 ch.1.5 p.270

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says the Savior tells us to “thoroughly examine the scriptures” Homilies on Joshua. homily 19 ch.2 p.171

John Chrysostom (martyred 407 A.D.) “…for no other reason than that they themselves might have leisure ‘for the ministry of the Word.’ To this we ought to equally to apply ourselves, unless indeed we are endued with a power of working miracles. On the Priesthood book 4 ch.3 p.65 “Wherefore it should be our ambition that the word of Christ dwell in us richly. [Colossians 3:16] On the Priesthood book 4 ch.4 p.65

John Chrysostom (martyred 407 A.D.) “Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer to [our own] calculation; but in calculating upon [theological] facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance, and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things…” Commentary on 2 Corinthians homily 13 p.346

John Chrysostom (martyred 407 A.D.) “Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast.” Homily 8 On Repentance and the Church, in The Fathers of the Church, vol.96 p.118

John Chrysostom (martyred 407 A.D.) “They say that we are to understand the things concerning Paradise not as they are written but in a different way. But when Scripture wants to teach us something like that, it interprets itself and does not permit the hearer to err. I therefore beg and entreat that we close our eyes to all things and follow the canon of Holy Scripture exactly. (Homily 13 on Genesis.)

John Chrysostom (martyred 407 A.D.) “There comes a heathen and says, ‘I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?’ How shall we answer him? “Each of you” (says he) asserts, ‘I speak the truth.'” No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule.” Commentary on Acts homily 33 [in The Nicene and Post-Nicene Fathers, 1, 11:210-11; PG 60.243-44]

Severian of Gabala/Jableh (398-408 A.D.) “the law of Moses commands” On the Creation of the World ch.1 p.1

Orosius/Hosius of Braga (414-418 A.D.) proves a point “as Scripture attests” Defense Against the Pelagians ch.15 p.133

Orosius/Hosius of Braga (414-418 A.D.) mentions the “testimony of the Scriptures” Defense Against the Pelagians ch.23 p.147

Jerome of Stridon (373-420 A.D.) “All [nuns] had every day to learn a certain portion of the holy scriptures.” Letter 108.20 p.206. See also Letter 75.4 p.156

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) bishop Symeon showed other Christians about to be martyred from the sacred scriptures that their death would be true life, but to live in fear and deny God would be true death.

Augustine of Hippo (388-430 A.D.) (implied) “as they are exemplified in the writings of men who, by reading the Scriptures, have attained to the knowledge of divine and saving truth, and have ministered to the Church. Then he quotes Cyprian of Carthage On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

Augustine of Hippo (388-430 A.D.) says to “submit to divine Scripture” Sermon on the Mount 1.31 p.15

Augustine of Hippo (388-430 A.D.) says there are differing opinions on marriage, but we must see which of them are agreeable to the truth of divine Scriptures. On the Good of Marriage ch.2 p.399. See also On the Gospel of John Tractate 124 ch.21.5 vol.7 p.449.

Augustine of Hippo (388-430 A.D.) “Let them show their church if they can, not by the speeches and mumblings of the Africans, not by the councils of their bishops, not by the writings of any of their champions, not by fraudulent signs and wonders, because we have been prepared and made cautious also against these things by the Word of the Lord; but [let them show their church] by a command of the Law, by the predictions of the prophets, by songs from the Psalms, by the words of the Shepherd Himself, by the preaching and labors of the evangelists; that is, by all the canonical authorities of the sacred books.” On the Unity of the Church, 16, quoted in Martin Chemnitz, Examination of the Council of Trent, Part I [Saint Louis: Concordia Publishing House, 1971], p.159

Augustine of Hippo (388-430 A.D.) “What more can I teach you, than what we read in the Apostle? For Holy Scripture sets a rule to our teaching, that we dare not ‘be wise more than it behooves to be wise,’ but be wise, as he says, ‘unto soberness, according as unto each God has allotted the measure of faith.’ [Romans 12:3]” On the Good of Widowhood ch.2, in The Nicene and Post-Nicene Fathers, First Series, vol.3 p.442

John Cassian (410-430 A.D.) write of Paphnutius speaking of the authority of holy scripture. Conference of the Bishop Paphnutius ch.6 p.321

Among corrupt or spurious works

Council of Gangra (345-381 A.D.) Epilogue p.101 (the epilogue is doubtful) as mentions living an ascetic life, but “according to the scriptures”

Among heretics

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) speaks of Holy Scripture in Acts of the Apostles. Candidus’ First Letter p.56

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says we have learned from the Holy Spirit in his Candidus’ Second Letter p.57

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Appeals to the authority of Scripture. Commentary on Nahum ch.1 p.250

Theodore of Mopsuestia (392-423/429 A.D.) appeals to divine scripture Commentary on Zechariah ch.11 p.377-378

Among corrupt or spurious works

pseudo-Hippolytus (after 236 A.D.) says that the scriptures were instruction for us. Discourse on the End of the World ch.21 p.247

Even among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.41 p.237 appealed to scripture to judge truth.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.10 p.240 Peter says, “But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful; now gratitude is to preserve our love to Him who is the cause of our being.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.48 p.245 used scripture to prove his point.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.1 p.215 says they should only believe according to the Scriptures and mentions the prophets. They do not let anyone teach unless they have first learned how the Scriptures must be used.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.42 p.203 “authority of the Scriptures”.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.75 p.134 appeals to Scripture. See also book 1 ch.68 p.95 and book 10 ch.42 p.203.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.3 p.56 appeals to scripture.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 2 ch.4 p.62 appeals to scripture.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius appeals to scripture. Dialogue on the True Faith first part ch.2 p.36 and ch.4 p.40

Marinus (c.300 A.D.) a Bardasene, in disputing with Adamantius, said to reject philosophical speculations and be guided only by the scriptures. Dialogue on the True Faith fifth part ch.b 15 p.167

Marinus (c.300 A.D.) a Bardasene: “The teaching of Christians stands by faith and the scriptures, so we must convince or be convinced from Scriptures.” Dialogue on the True Faith in God fourth part d12 p.144

After The Council of Nicea I (431 A.D.)

Waldenses (1176-) “They (says he of the Vaudois) will receive only that which is written in the Old and New Testaments; nay, they say that the Roman pontiffs, and other bishops, have degraded the sacred text, by their doctrine and false comments; they deny the power of absolution, celebrate no saints’ days, and pretend that they alone possess the true evangelic and apostolic doctrine; they despise the indulgences of the church, detest images, teach the words of the evangelists and apostles in the vulgar [common] tongue, and affirm that there is no power which can forbid the right of contracting marriages, and say that mass was not celebrate in the time of the apostles, &c.” Authentic Details of the Valdenses in Piedmont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827. “The profits of this publication are intended for the benefit of the Vaudois.”

Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.

Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

Martin Luther and Lutherans (1519-1521 A.D.) (implied) at the Diet of Worms had the cry of sola scriptura as opposed to the Popes and church councils.

John Calvin (1530-1564)

LCMS (1932) (Lutheran Church Missouri Synod) “ Since the Holy Scriptures are the Word of God, it goes without saying that they are in all their parts and words the infallible truth, also in those parts which treat of historical, geographical, and other secular matters, John 10:35” Brief Statement of the doctrinal position of the Missouri synod (1932) Crisis in Christendom p.197-202 published by Christian News, 2004. (Christian News Nov. 2, 2015 p.1)

Eastern Orthodox have varying opinions. One write said that the words of any saint who has achieved theosis are just as important as scripture. Others have a higher view of scripture. They believe their leaders and patriarchs are authoritative, but they agree that they are sometimes wrong.

Roman Catholics have various views, but (in my opinion) Roman Catholic views are closer together than Eastern Orthodox. Some speak of a three-legged stool, of Scripture, the Popes, and Church councils (equal weight among). Others see Scripture as a primary testimony and the magisterium (church authority including popes and councils) as interpreting and “filling in the gaps” sort of like a secular law and the courts. The Catholic Encyclopedia accepts that there are historical errors in Judith. Many Roman Catholics believe there are errors in scripture in general.

Protestants (Conservative Protestants) say that Scripture is our highest authority because a) it is God’s inerrant/infallible Word, not man’s, and b) anything else, such as other good writings or good church leaders are still subject to error.

X Liberal Protestants shave said that scripture is not the Word of God but only contains the word of God. The scriptures that are meaningful for you become the word of God for you.

Di13. Godly authority besides the Bible (6-0)

The living apostles were authorities.

This covers authority of bishops, deacons, presbyters, and the successors of Peter and Paul.

This does not include the authority of:

God, Father, Jesus, the Holy Spirit, or every believer

The prophets and apostles

Preaching the gospel

Parents over children, a husband over a wife, or a boss over a laborer

Governing authority

Church over the state or the State over the church

Master over a slave

Tertullian (198-220 A.D.) “But when persons in authority themselves-I mean the very deacons, and presbyters, and bishops-take to flight, how will a layman be able to see with what view it was said, Flee from city to city?” Fleeing Persecution ch.11 p.122

Tertullian (198-220 A.D.) “Of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved.” On Baptism ch.17 p.677

Tertullian (198-220 A.D.) “It is the authority of the Church, and the honour which has acquired sanctity through the joint session of the Order, which has established the difference between the Order and the laity.” On Exhortation to Chastity ch.7 p.54

Treatise on Rebaptism (250-258 A.D.) ch.15 p.676 “or if by chance baptism is given by any one in the name of Jesus Christ, we ought to supplement it, guarding the most holy invocation of the name of Jesus Christ, as we have most abundantly set forth; guarding, moreover, the custom and authority which so much claim our veneration for so long a time and for such great men.”

Treatise on Rebaptism (250-258 A.D.) ch.1 p.667 “And therefore some things were talked about as having been written and replied on this new question, wherein both sides endeavoured with the greatest eagerness to demolish what had been written by their antagonists. In which kind of debate, as it appears to me, no controversy or discussion could have arisen at all if each one of us had been content with the venerable authority of all the churches, and with becoming humility had desired to innovate nothing, as observing no kind of room for contradiction. For everything which is both doubtful and ambiguous, and is established in opinions differing among those of prudent and faithful men, if it is judged to be against the ancient and memorable and most solemn observance of all those holy and faithful men who have deserved well, ought assuredly to be condemned; since in a matter once arranged and ordained, whatever that is which is brought forward against the quiet and peace of the Church, will result in nothing but discords, and strifes, and schisms.”

Cyprian of Carthage (252 A.D.) “When, then, such and so great examples, and many others, are precedents whereby the priestly authority and power by the divine condescension is established, what kind of people, think you, are they who, being enemies of the priests, and rebels against the Catholic Church, are frightened neither by the threatening of a forewarning Lord, nor by the vengeance of coming judgment?” Epistles of Cyprian epistle 54 ch.5 p.340

Cyprian of Carthage (252 A.D.) “In your return the dignity of his confession has not been abridged in the bishop, but the priestly authority has rather increased; so that a priest is assisting at the altar of God, who exhorts the people to take up the arms of confession, and to submit to martyrdom, that Antichrist is near, prepares the soldiers for the battle, not only by the urgency of his speech and his words, but by the example of his faith and courage.” Epistles of Cyprian epistle 57 ch.2 p.352-353

Cyprian of Carthage (252-258 A.D.) “We have read your letter, dearest brother, in which you intimated concerning Victor, formerly a presbyter, that our colleague Therapius, rashly at a too early season, and with over-eager haste, granted peace to him before he had fully repented, and had satisfied the Lord God, against whom he had sinned; which thing rather disturbed us, that it was a departure from the authority of our decree, that peace should be granted to him before the legitimate and full time of satisfaction, and without the request and consciousness of the people-no sickness rendering it urgent, and no necessity compelling it.” Epistles of Cyprian epistle 58 ch.1 p.353

Firmilian to Cyprian (250-251 A.D.) (partial) “And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid, should introduce many other rocks and establish new buildings of many churches; maintaining that there is baptism in them by his authority.” Epistles of Cyprian epistle 74 ch.17 p.394

Anatolius of Alexandria (270-280 A.D.) “so far as regards this matter, with the authority of some, namely, the successors of Peter and Paul, who have taught all the churches in which they sowed the spiritual seeds of the Gospel,” The Paschal Canon of Anatolius ch.10 p.149

Anatolius (270-280 A.D.) “Following their example up to the present time all the bishops of Asia-as themselves also receiving the rule from an unimpeachable authority, to wit, the evangelist John, who leant on the Lord’s breast, and drank in instructions spiritual without doubt-were in the way of celebrating the Paschal feast, without question, every year, whenever the fourteenth day of the moon had come, and the lamb was sacrificed by the Jews after the equinox was past;” The Paschal Canon ch.10 p.149

Phileas of Thmuis (307 A.D.) “And when they discovered the object of Meletius’ passion and what it was that he sought, hastening to him, and looking with an evil eye on the episcopal authority of the blessed Peter, that the aim and desire of Meletius might be made patent, they discovered to Meletius certain presbyters, then in hiding, to whom the blessed Peter had given power to act as parish-visitors. And Meletius recommending them to improve the opportunity given them for rectifying their error, suspended them for the time, and by his own authority ordained two persons in their place, namely, one in prison and another in the mines.” Letter of Phileas to Meletius of Lycopolis conclusion p.164

Peter of Alexandria (306,285-310/311 A.D.) “Peter, to the brethren beloved and established in the faith of God, peace in the Lord. Since I have found out that Meletius acts in no way for the common good,-for neither is he contented with the letter of the most holy bishops and martyrs,-but, invading my parish, hath assumed so much to himself as to endeavour to separate from my authority the priests, and those who had been entrusted with visiting the needy; and, giving proof of his desire for pre-eminence, has ordained in the prison several unto himself; now, take ye heed to this, and hold no communion with him, until I meet him in company with some wise and discreet men, and see what the designs are which he has thought upon.” Fragment 1 p.280

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (after 339 A.D.) “Now if you really believe that all Bishops have the same and equal authority, and you do not, as you assert, account of them according to the magnitude of their cities;” Defence Against the Arians ch.2.25 p.115.

Other too

Popes IN ROME AND ALEXANDRIA

-Po1. Christ is the Rock, no mention of Peter (6.5-1.5)

Interpretation of Matthew 16:18

Shepherd of Hermas (c.115-155 A.D.) book 3 Similitude ninth ch.12 p.48 says that Christ is the rock and the gate.

Justin Martyr (135-165 A.D.) For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock.” Dialogue with Trypho the Jew ch.113 p.255

Irenaeus of Lyons (182-188 A.D.) “as also Paul says: ‘For they drank of the rock which followed them: and the rock was Christ.’” Irenaeus of Lyons Against Heresies book 4 ch.14.3 p.479

Tertullian (198-220 A.D.) says that Christ is the Rock. Tertullian On Baptism ch.9 p.672

Tertullian (207/208 A.D.) says that Paul says that the rock that followed the Israelites was Christ. Five Books Against Marcion book 3 ch.5 p.324

Origen (225-254 A.D.) “And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.” Origen Against Celsus book 4 ch.49 p.520

Cyprian of Carthage (c.246-258 A.D.) (partial says that Christ is the rock, but also indicates elsewhere that Peter is too.) “He shall lead them through the deserts, shall bring forth water for them out of the rock; the rock shall be cloven, and the water shall flow, and my people shall drink; which is fulfilled in the Gospel, when Christ, who is the Rock, is cloven by a stroke of the spear in His passion;” Letter 62 ch.8 p.360

X Cyprian of Carthage (c.246-258 A.D.) (implied) “Nevertheless, Peter, upon whom by the same Lord the Church had been built, speaking one of all, and answering with the voice of the Church, says, ‘Lord, to whom shall we go? Thou hast the words of eternal life;… Thou art the Christ, the Son of the living God” The Epistles of Cyprian letter 54 ch.7 p.341

Fortunatus of Tuccaboris at the Seventh Council of Carthage p.567 (partial) “Jesus Christ our Lord and God, Son of God the Father and Creator, built His Church upon a rock, not upon heresy; and gave the power of baptizing to bishops, not to heretics.

Victorinus of Petau (martyred 304 A.D.) “because Christ is the Rock by which, and on which, the Church is founded.” Commentary on the Apocalypse from the 21st and 22nd chapters p.360

After the Council of Ephesus I (431 A.D.)

The Catechism of the Catholic Church (1994) says the Christ is the stone in Part 1 552 p.141

-Po2. Only Peter is the rock/holds keys to heaven (2.5-1.5)

Matthew 16:18

http://oce.catholic.com/original-catholic-encyclopedia-index.php?p=P has a list of popes and articles about them.

X AGAINST Hippolytus bishop of Portus (225-235/6 A.D.) “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” By this Spirit Peter spake that blessed word, “Thou art the Christ, the Son of the living God.” By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.” Discourse on the Holy Theophany ch.9 p.237

Origen (225-254 A.D.) “mentions Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail, left only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful.” Commentary on John from the Fifth book ch.3 p.346

X AGAINST Origen (246-248 A.D.) “But if you suppose that upon that one Peter only the whole church is built by God, what would you say about John the son of thunder or each one of the Apostles? Shall we otherwise dare to say, that against Peter in particular the gates of Hades shall not prevail, but that they shall prevail against the other Apostles and the perfect? Does not the saying previously made, “The gates of Hades shall not prevail against it,” hold in regard to all and in the case of each of them? And also the saying, “Upon this rock I will build My church”? Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, “I will give unto thee the keys of the kingdom of heaven,” be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as having been addressed to Peter, be common to them? For in this place these words seem to be addressed as to Peter only, “Whatsoever thou shalt bind on earth shall be bound in heaven,” etc; but in the Gospel of John the Saviour having given the Holy Spirit unto the disciples by breathing upon them said, “Receive ye the Holy Spirit,” etc. Many then will say to the Saviour, “Thou art the Christ, the Son of the living God; “but not all who say this will say it to Him, as not at all having learned it by the revelation of flesh and blood but by the Father in heaven Himself taking away the veil that lay upon their heart, in order that after this “with unveiled face reflecting as a mirror the glory of the Lord” they may speak through the Spirit of God saying concerning Him, “Lord Jesus,” and to Him, “Thou art the Christ, the Son of the living God.” And if any one says this to Him, not by flesh and blood revealing it unto Him but through the Father in heaven, he will obtain the things that were spoken according to the letter of the Gospel to that Peter, but, as the spirit of the Gospel teaches, to every one who becomes such as that Peter was. For all bear the surname of “rock” who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved, that they may drink from it the spiritual draught. But these bear the surname of the rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters. And taking occasion from these things you will say that the righteous bear the surname of Christ who is Righteousness, and the wise of Christ who is Wisdom. And so in regard to all His other names, you will apply them by way of surname to the saints; and to all such the saying of the Saviour might be spoken, ‘Thou art Peter,’ etc., down to the words, ‘prevail against it.’ But what is the ‘it’? Is it the rock upon which Christ builds the church, or is it the church? For the phrase is ambiguous. Or is it as if the rock and the church were one and the same? This I think to be true; for neither against the rock on which Christ builds the church, nor against the church will the gates of Hades prevail; just as the way of a serpent upon a rock, according to what is written in the Proverbs, cannot be found. Now, if the gates of Hades prevail against any one, such an one cannot be a rock upon which Christ builds the church, nor the church built by Jesus upon the rock; for the rock is inaccessible to the serpent, and it is stronger than the gates of Hades which are opposing it, so that because of its strength the gates of Hades do not prevail against it; but the church, as a building of Christ who built His own house wisely upon the rock, is incapable of admitting the gates of Hades which prevail against every man who is outside the rock and the church, but have no power against it.

Origen continues: But when we have understood how each of the sins through which there is a way to Hades is a gate of Hades, we shall apprehend that the soul, which has “spot or wrinkle or any such thing,” and because of wickedness is neither holy nor blameless, is neither a rock upon which Christ builds, nor a church, nor part of a church which Christ builds upon the rock.” Origen’s Commentary on Matthew book 12 ch.11-13 p.456-458

Cyprian of Carthage (c.246-258 A.D.) Letter 26.1 p.305. apostolic succession. Peter … upon this rock, keys.

Cyprian of Carthage (c.246-258 A.D.) “For first of all the Lord gave that power to Peter, upon whom He built the Church, and whence He appointed and showed the source of unity-the power, namely, that whatsoever he loosed on earth should be loosed in heaven. And after the resurrection, also, He speaks to the apostles, saying, ‘As the Father hath sent me, even so I send you. And when He had said this, He breathed on them, and saith, unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.’” Epistles of Cyprian Letter 72 ch.7 p.381

Phileas of Thmuis (beheaded 306/307 A.D.) (Implied) mentions “Peter, on whom we all depend in the hope which we have in the Lord Jesus Christ” Letter of Phileas to Meletius of Lycopolis vol.6 p.164

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Orosius of Braga (414-418 A.D.) said that Peter was the rock upon which Christ founded the church. Defense Against the Pelagians ch.27 p.153

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Council of Chalcedon (451 A.D.) (partial) says that Peter is the rock and foundation of the Catholic Church Session 3 p.255

After the Start of Muslim Conquests (634 A.D.)

The Catechism of the Catholic Church (1994) quotes Matthew 16:18 about Peter. Part 1 551-552 p.141-142

-Po3. Roman Pope (1-1) (Catholics except for Sedevacantists)

Before 325 A.D.

X Cyprian of Carthage (358 A.D.) “For neither does any of us set himself up as a bishop of bishops, nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another. But let us all wait for the judgment of our Lord Jesus Christ, who is the only one that has the power both of preferring us in the government of His Church, and of judging us in our conduct there.”

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.389 mentions Pope Silvester [of Rome] and the one mother church.” Seventh Council of Carthage Proemium by Cyprian.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ursacius and Valens (347 A.D.) it is said wrote a letter to Julius bishop of Rome. These two bishops, who caused trouble for Athanasius, addressed the letter as “Ursacius and Valens to the most blessed lord, pope Julius [of Rome] asking for forgiveness. Defence Against the Arians ch.58 p.130

Pope Siricius of Rome (384-399) was the first Roman bishop to use the term “Pope” for himself. He did this Feb 10, 385 in a letter answering the latter of bishop Himerius of Tarragona.

Pope Siricius of Rome (384/385-398/399). One of his earliest acts was to issue the first Papal Decretal that has any claim to genuineness, though he speaks in it of earlier decreta sent to the provinces by pope Liberius. It is dated Feb. 11, 385. Its genuineness is undisputed. It is plainly referred to by pope Innocent I. (Ep. vi. ad Exsuperium ). Quesnel includes it without hesitation in his Cod. Rom. cum Leone edit. c. 29. Its occasion was a letter from Himerius, bp. of Tarragona in Spain, addressed to Damasus but received by Siricius, asking the pope’s advice on matters of discipline and with regard to abuses prevalent in the Spanish church. Siricius, having taken counsel in a Roman synod, issued this decretal in reply, to be communicated by Himerius to all bishops of Spain and neighbouring provinces with a view to universal observance. The opportunity was taken of asserting in very decided terms the authority of the Roman see: “We bear the burdens of all who are heavy laden; nay, rather the blessed apostle Peter bears them in us, who, as we trust, in all things protects and guards us, the heirs of his administration.” Among the rules thus promulgated for universal observance, one relates to the rebaptizing of Arians returning to the church, and another to clerical celibacy, which is insisted on. Thus what the oecumenical council had refused to require Siricius now, on the authority of the apostolic see, declared of general obligation. The rule laid down by him affected, however, only the higher clerical orders, not including subdeacons, to whom it was extended by Leo I. (c. 442. See Epp. xiv. 4; cxlvii. 3), in Sicily, by pope Gregory the Great (Greg. Epp. lib. i. Ind. ix., Ep. 42). Quoted from https://www.ccel.org/ccel/wace/biodict.html?term=Siricius,%20bp.%20of%20Rome

X Lorenzo Valla (1440) proved to all that the false decretal, The Donation of Constantine was a fraud.

The Catechism of the Catholic Church (1994) mentions the Pope. Part 1 101 p.30

-Po4. Popes in other cities too (1-0)

Heraclas of Alexandria (232-249 A.D.) was the first to be called a pope according to written records. He was the bishop of Alexandria, not Rome, and Coptics still have a Pope today.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Constantine (after 347 A.D.) wrote a letter to Pope Athanasius [of Alexandria] in Defence Against the Arians ch.64 p.133

Alexander of Alexandria (after 347 A.D.) wrote a letter to Pope Athanasius [of Alexandria] in Defence Against the Arians ch.67-68 p.135 and ch.69 p.136.

Athanasius (after 339 A.D.) (implied) “Now if you really believe that all Bishops have the same and equal authority, and you do not, as you assert, account of them according to the magnitude of their cities;” Defence Against the Arians ch.2.25 p.115.

-Po5. Papal succession of the Pope of Rome (1-1)

Apostolic succession of cities is not included here.

Is it theoretically possible for anything to break papal succession, or is it non-falsifiable? “Papal succession” has been achieved by bribery, later saying a pope was not the real pope, multiple popes at the same time, assassination, and deposing the previous pope. There was no pope for two years and nine months. There was an eighty-year period where the ruling popes were in Avignon, puppets of the French kings. Popes have been tried, deposed, or killed for heresy, moral degeneracy, or killing previous popes.

Robert A. Sungenis in Not by Scripture Alone p.291 mistakenly thinks this is in Scripture. He says, “Granted, statement from Scripture lead Catholics to agree that the apostles were numerically confined to twelve men, but Scripture also teaches that the authoritative ‘office’ is transferred to the successive leaders of the Church. Among the many evidences, we will cite one. In Acts 1:20…” Later on he also brings up that Paul and Timothy appointed bishops. However, the Roman Catholic Church does not have twelve simultaneous top leaders, and Peter recognized that there would be another alongside him and the ten others (which turned out to be Paul), does Not teach papal succession.

Stephen of Rome according to Firmilian of Caesarea (256 A.D.) said to Cyprian that Stephen of Rome thought that he was superior and that Stephen, “announces that he holds by succession the throne of Peter” Stephen was “betraying and deserting unity.” Epistles of Cyprian Epistle 74 ch.17 p.394. Firmilian compares Stephen to Judas in ibid ch.2 p.390.

X Novatian (250/4-256/7 A.D.) started a schism that separated from Rome.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Constantinople II (553 A.D.) (partial) mentions the Pope of Rome. There was a pope in Alexandria too. Session 1 p.302

Zephyrinus (199-217 A.D.) Sabellian and supported Sabellians, per Hippolytus of Portus

Callistus I (218-222 A.D.) Sabellian and supported Sabellians, falsifying the truth, per Caius and Hippolytus

Zosimus (417-418 A.D.) was opposed by Augustine for supporting Pelagius. Zosimus backtracked and said that he had settled nothing definitely.

X Pope Formosus’s (891-896 A.D.) body was exhumed, and he put on trial at the Cadaver’s Synod (Synodus Horrenda) in 898 and convicted as a heretic by Pope Stephen VI (VII) (896-897). Four fingers of Pope Formosus’ hand were cut off.

However, people were angered that in 897 Pope Stephen VII was deposed and imprisoned, and then strangled to death, and when Stephen’s former supporters elected a new pope, Cardinal Sergius, Sergius was chased out of Rome, and Romanus became pope instead. In the next twelve months there were four other popes. After this Cardinal Sergius returned with an army, Pope Leo V was killed (in 903), and Sergius became Pope Sergius III (904-911). (WRB p.102)

X Pope Sergius III (904-911) murdered Pope Leo V and Cardinal Christopher. Marozia was his mistress. He allegedly fathered Pope John XI. Sergius III had the corpse of Pope Formosus exhumed again, and he cut off his head as well as three more fingers.

John XI (931-935) his mother was Marozia, who was overthrown in 932.

John XII (955-964) his mother was the prostitute Theodora, Marozia’s sister

Benedict IX (1032-1044,1045,1047-1048) sexual immorality. He sold the papacy and abdicated.

Gregory VII (1073-1085) Failed in trying to start a crusade in northeastern Europe

Innocent III (1198-1216) made possible the future Papal States. He condemned the English Magna Carta.

X No Pope (Nov 29, 1268 to Sept. 1, 1271) for two years, nine months, and two days after Pope Clement IV died until Pope Gregory X was elected on September 1, 1271.

X Pope Eugene IV was deposed in 1439.

Pope Alexander VI (1492-1503) (Rodrigo Borgia), according to the diaries of John Burchard he was elected with only five votes that were not bought. (WRB p.103). He died of poisoning. It was rumored that he was having dinner with a Cardinal, and the Cardinal suspected that the pope would try to poison him, so he switched wine glasses.

Listing of at least 46 Bad Popes (1154-1285)

Adrian IV (1154-1159) papal bull letting the English king invade Ireland

Gregory IX (1227-1241) crusade against the Holy Roman Empire. Started the Inquisition in Languedoc, France. Endorsed the Crusades in northeastern Europe. In 1239 ordered raiding all synagogues to confiscate all Jewish Talmuds.

Innocent IV (1243-1254) 1254 gave the bull Super Extirpatione. (= ad extirpanda) authorizing torture for the inquisition. He tried to have Holy Roman Emperor Frederick II murdered. He used inquisitors and sold indulgences.

John XXI (1276-1277) was guilty of nepotism

Innocent V (1276-1276) was guilty of nepotism

Adrian V (1276-1276) Nephew of Innocent IV.

John XXI (1276-1277) was guilty of nepotism

Nicholas III (1277-1280) was guilty of nepotism

Martin IV (1281-1285) was guilty of nepotism

Part of the Papal Bull Ad Extirpanda

Law 24. The head of state and ruler of whatever kind are especially obliged to present all male and female heretics, under whatever name they are accused, within fifteen days after their arrest, to the Diocesan or his surrogate, or to the inquisitors of heresy, to perform the examination of themselves and their heresies. Law 24. Those convicted of heresy by the aforesaid Diocesan Bishop, surrogate or inquisitors, shall be taken in shackles to the head of state or ruler or his special representative, instantly, or at least within five days, and the latter shall apply the regulations promulgated against such persons.

Law 25. 26. The head of state or ruler must force all the heretics whom he has in custody, provided he does so without killing them or breaking their arms or legs, as actual robbers and murderers of souls and thieves of the sacraments of God and Christian faith, to confess their errors and accuse other heretics whom they know, and specify their motives, and those whom they have seduced, and those who have lodged them and defended them, as thieves and robbers of material goods are made to accuse their accomplices and confess the crimes they have committed.

Law 26. 27. And the house, in which a male or female heretic shall be discovered, shall be levelled with the ground, never to be rebuilt; unless it is the master of the house who shall have arranged the discovery of the heretics. And if the master of the house owns other houses in the same neighborhood, all of the other houses shall in like manner be destroyed, and the goods that shall be found in the house and the others related to it shall be dispersed to the populace, and shall belong to whoever carries them off, unless the removers shall be appointed by law. Above all, the master of the house, besides incurring eternal infamy, must pay the government or locality fifty pounds Imperial in coin; if unable to pay, he shall suffer life imprisonment. The borough where the heretics are arrested or discovered shall pay the government of the state a hundred pounds; and a manor shall pay fifty, and the regions adjoining manors and states, fifty.

Law 27. 28. Whoever shall be caught giving any male or female heretic counsel, help, or favor, besides the other punishments mentioned duly in their logical places in other passages of this decree, shall become infamous by that same law, and shall be admitted neither to public office, nor public affairs, nor the election of persons to these, nor may he testify in a legal process; to that extent shall his incapacity to testify go, that he shall neither bequeath legacies to heirs nor inherit them himself. No one shall be compelled to respond to any business dealings initiated by him but he shall be so compelled by others. If he be by chance a judge, his sentence shall prove nothing, nor shall he hear any case. If he be an attorney, his defence in court will never be allowed to prevail. If he be a notary, the legal documents drawn up by him shall be utterly without validity. Those who give ear to the false doctrines of heretics shall be punished like heretics.

Listing of at least 46 Bad Popes (1285-1455)

Honorius IV (1285-1287) was guilty of nepotism

Nicholas IV (1288-1292) was guilty of nepotism

Celestine V (1294-1294 or 1296-1296) Nearly all of his official acts were nullified by his successor, the ruthless Boniface VIII. Celestine was murdered after resigning. Boniface ordered a crusade against the Colonna family.

Boniface VIII (1294-1303) involved in many wars. He wrote the Unum Sanctum. He died of “chagrin” shortly after his imprisonment.

(A good thing) Benedict XI (1303-1304) reversed Boniface VIII's 1302 papal bull Unam Sanctam.

Clement V (1305-1314) tried Boniface VIII for heresy and sodomy.

John XXII (1316-1334) was guilty of nepotism

Urban VI (1378-1389) said he did not hear enough screaming when some were tortured

Boniface IX (1350-1404) Because wars were becoming more expensive, the Vatican was extremely strapped for cash. So the pope sold clerical benefices to the highest bidder; at times voiding one sale when a higher offer came in.

Martin V (1417-1431) was nice to Jews but he started a Crusade against the Wycliffites

Nicholas V (1447-1455) 1452 bull Dum Diversas and 1455 bull Romanus Pontifex authorized capturing slaves, but only of non-Christians

Listing of at least 46 Bad Popes (1471-1644)

Sixtus IV (1471-1484) promoted the immaculate conception of Mary along with selling church positions for money. Sixtus IV was guilty of nepotism: he made three nephews, one grandnephew, and one other relative cardinals. Papal bull Exigit Sincerae Devotionis Affectus to spread the Spanish Inquisition to Castille. He had the Venetians attack the city of Ferrara, for a nephew. Sold offices and privileges for money. Sixtus IV promoted the immaculate conception of Mary. He confirmed Nicholas V’s bulls for Portuguese to enslave non-Christians.

Innocent VIII (1484-1492) Appointed Torquemada as an inquisitor. Endorsed burning witches in the papal bull Summis desiderantes affectibus (1484)

Alexander VI (1492-1503) nepotism. Made 25,000 ducats by allowing the king of Hungary to divorce his wife. Allowed Charles VIII of France to marry someone betrothed to another because France was more useful to the papacy.

Julius II (1504-1513) was called “The Warring Pope”; he looted Italian cities. A 1511 church council suspended Julius II, but the council was just ignored.

Leo X (1513-1521) was a spendthrift who almost made the Vatican go broke. Leo granted indulgences to donors to rebuild St. Peter’s Basilica. Excommunicated Martin Luther. Expanded the Spanish Inquisition into Portugal

Clement VII (1523-1534) politics with France, Spain, and Germany. He indicated he would support Henry VIII’s annulment, and then forbade it, despite other kings getting around marriage laws.

Paul IV (1555-1559) Made Jews in Rome wear distinctive clothing and live in a ghetto. Set up the Roman inquisition. Opposed any dialogue with Protestants.

Pius IV (1559-1565) Rebuked to his face by Pope Pius V for Nepotism. When he wanted to make a 13-year old relative a cardinal. He let the laity have the communion cup in Austria and Bohemia

Urban XIII (1623-1644) was pope when Galileo was tried for heresy. Urban XIII was the last pope to expand the papal states using papal armies.

Listing of at least 46 Bad Popes (1700-2000)

Clement XI (1700-1721) papal bull Unigenitus in 1713. (see below)

Leo XII (1823-1829) condemned Bible societies

Pius IX (1846-1848) persecuted Jews. 1864 Syllabus of Errors against separation of church and state. Catholicism should be the state religion in lands with a majority of Catholics. Against Bible societies and for the Papal States.

Pius X (1903-1914) had informants to hunt out heretics in the Catholic church. Garry Wills p.208-209 calls the pontificate the reign of terror. Many governments cut off government funds to the Catholic Church because Pius X would not recognize them because they recognized Italy, and Italy took over the papal states. In 1906 he write the Vehementer nos condemning the 1905 French law separating church and state. He at first banned tango dancing. He opposed trade unions that were not Catholic only. Pius X refused to meet with U.S officials because they had also met with Methodist officials. His 1905 catechism taught limbo. The papal directive motu proprio banned women from singing in church choirs.

Pius XI (1922-1939) anti-Semitic. Said the state should not be totalitarian, it should be the Catholic Church

Pius XII (1939-1958) failed to speak out against the Holocaust until after WWII ended, and then lied about speaking on it. Gary Wells, Why I am a Catholic p.3.

The Catechism of the Catholic Church (1994) mentions papal succession. Part 1 882 p.234; part 1 892 p.236

-Po6. Pope only infallible interpreter of Scripture (0)

No writers prior to Nicea I (325 A.D.).

No salvation outside of the Catholic Church: Pope Innocent III (Dec 18, 1208) “By the heart we believe and by the mouth we confess the one Church, not of heretics but the Holy Roman, Catholic, and Apostolic (Church) outside which we believe that no one is saved.” (Denzinger p.166,177 quoted in Romanism p.202)

No salvation outside of the Catholic Church: Boniface VIII (Nov 1302 Bull Unam Sanctum) “With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this (Church) outside which there is no salvation nor remission of sin.” (Denzinger p.186. Quoted in Romanism p.203)

Salvation outside of the Catholic Church: “It follows that the separated Churches and communities as such, though we believe they suffer from the defects already mentioned, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic church.” Vatican Council II, Volume II p.456

Salvation outside of the Catholic Church : “For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. … But even in spite of them [the differences] it remains true that all who have been justified by faith in baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church.” Vatican Council II vol.2 p.455

Salvation outside of the Catholic Church: Vatican II “There are finally those who have not yet received the Gospel; they too are ordained in various ways to the People of God… The plan of salvation includes those also who acknowledge the Creator; foremost among these are the Muslims: they profess fidelity to the faith of Abraham and, with us, adore the one and merciful God who will judge mankind on the last day.”

Salvation outside of the Catholic Church: Pope John Paul II “Does it not sometimes happen that the firm belief of the followers of the non-Christian religions – a belief that is also an effect of the spirit of truth operating outside the visible confines of the Mystical Body – can make Christians ashamed at often being themselves so disposed to doubt concerning the truths revealed by God and proclaimed by the Church and so prone to relax moral principles and open the way to ethical permissiveness?” Neuner and Dupuis p.300

X The Fourth Lateran Council (1215 A.D.) officially established the seven Roman Catholic sacraments and transubstantiation.

X Marsilis of Padua (1324 A.D.) said that Scripture was our authority not the Pope, and that Jesus did not say the church had any temporal power. Defensor Pacis

X Waldenses (1176-)

X John Wycliffe (c.1378 A.D.) and the Lollards spoke against the Catholic Church. Wycliffe and the Lollards said that we were under the authority of scripture; thus religious or political leaders who were not following God should have no authority over us.

X Martin Luther (1519-1521 A.D.) at the Diet of Worms had the cry of sola scriptura as opposed to the Popes and church councils.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X John Calvin (1530-1564)

The Catechism of the Catholic Church (1994) discusses how the pope, speaking officially, is infallible on matters of faith and morals. Part 1 890-891 p.235-236

-Po7. Popes’ two (or four) ex Cathedra statements are infallible (0)

No writers prior to Nicea I (325 A.D.).

Pope Lucius III (1184) at Verona issued a bull of excommunication against the Waldenses. Princes are to be excommunicated if they don’t carry this out.

A Roman Catholic crusade against the Waldenses started in 1100 A.D..

Pope Innocent VIII (1487-1545) much later also ordered a crusade to exterminate the Waldenses.

Pope Urban II and the Council of Clermont (1095) officially taught this, but this was not a papal bull. taught that those who died while fighting, or traveling to fight, in the First Crusade, will receive “remission of sins” according to the historian Fulcher of Chartres, i.e. skip Purgatory. Another source, Robert the Monk wrote the Urban II said that anyone who goes on the crusade will receive the remission. So they are similar. Later, Urban II wrote, “you should also know that if any among you travel, not for the desire of the goods of this world, but only those who go for the good of their souls and the liberty of the churches, they will be relieved of the penance for all their sins, for which they have made a full and perfect confession.” See https://www.reddit.com/r/AskHistorians/comments/76jtys/i_gather_that_papal_indulgences_were_first_issued/ for more info.

Papal infallibility is a rather curious doctrine. Traditionally, throughout almost all of Catholic history, Catholics have known that the popes were not infallible on anything. Papal infallibility was only a doctrine under Pope Pius IX in 1850. It was limited to statements made “ex Cathedra”, only concerning faith or morals, and intended for the whole church. Many might think this refers to statements of popes in general. However, they would not know their own traditions. Pope Formosus (891-896) had his body dug up, and he was put on trial at the Cadaver’s Synod (Synodus Horrenda) in 898 A.D. and convicted as a heretic by Pope Stephen VI (VII) (896-897 A.D.). Pope Benedict XI (1303-1304) reversed Boniface VIII’s 1302 papal bull Unam Sanctum.

So if someone claims papal bulls or other statements are “ex-cathedra” just by implication, they have been contradicted by other popes. A Catholic answer would be that even though they were official papal bulls, they were never actually declared to be ex- Cathedra in the first place. But in fact, only two doctrines have been declared to be ex-Cathedra: the Immaculate Conception (Mary was born without original sin), and the bodily assumption of Mary into Heaven. So one could say that papal infallibility in fact NOT affirmed by the Roman Catholic church so far, except for these two statements.

Most Catholics theologians will agree there are only two ex Cathedra statements. However, Catholic apologist Tim Staples says there are four. The two additional ones are Pope Bniface VIII’s papal bull Umam Sanctum in 1302, and Pope Leo’s letter to Flavian which was approved by the Council of Chalcedon in 451 A.D. However Pope Benedict XI reversed the Unam Sanctum bull of Pope Boniface VIII, so Tim Staples is at variance with Pope Benedict XI here.

“We have no right to ask reasons of the Church, any more than of Almighty God, as a preliminary to our submission. We are to take with unquestioning docility whatever instruction the Church gives. Catholic World August 1871 p.598. Quoted by Bart Brewer in DC p.212 For popes, Brewer assumed whatever the councils and pope give; he totally forgot the “only two ex-Cathedra statements” part.

-Po8. Pope is Pontifex Maximus or His Holiness (0)

Pontifex Maximus was a title of the chief pagan priest in ancient Rome as far back as c.715 B.C. It was an important position, and gradually the Roman Emperors, starting with Julius Caesar assumed the title for themselves. However, c.382 A.D. the Roman Emperor Gratian, a Christian renounced that title because it was for a priest to pagan idols. Starting around the 1400’s the Popes starting calling themselves by this title. See https://en.wikipedia.org/wiki/Pontifex_maximus for more info.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Jerome of Stridon (-420 A.D.) “Wherever a bishop may be, whether at Rome or at Eububium, at Constantinople or at Rhegium, at Alexandria or at Thanis, he is of the same worth, and of the same priesthood; the force of wealth and lowliness of poverty do not render a bishop higher or lower; for all of them are the successors of the apostles.” Epistles of Jerome Letter 146 ch.1 p.289

X Gregory I of Rome (540-604 A.D.) “Now I confidently say that whosoever calls himself, or desires to be called, Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts himself above all others.” Epistles of Gregory the Great Letter 33 NPNF2 vol.12 p.225. The context of this is interesting. According to Epistles of Gregory the Great Letter 20 NPNF2 vol.12 p.170, Gergory was speaking out against the bishop of Constantinople calling himself universal bishop.

-Po9. Kiss the Pope’s ring (0)

No writers prior to Nicea I (325 A.D.).

Today

Roman Catholics would kiss the pope’s ring.

-Po10. Pope opens a special door once every 25 years (0)

God does not say this in His word, the Bible. This is not Biblical, nor Anti-biblical. Rather it is extra-Biblical.

No writers prior to Nicea I (325 A.D.).

Di26. Bishop of Rome has officially been wrong (4-0)

X Pope Pius IX (1846-1878) defined the immaculate conception of Mary and papal infallibility. Before this time, papal infallibility was not a dogma, especially since two popes had been tried and convicted of heresy.

Roman Catholic Robert A Sungenis admits that even Peter has not been infallible [though not in official acts or writings]. Not by Scripture Alone p.85 He mentions Pope Victor and the Quartodecimians. Sungenis also said that Pope Liberius was wrong to excommunicate Athanasius of Alexandria. Not by Scripture Alone p.85

Sungenis reminds us that Pope Paul III went through Rome in sackcloth and ashes for the sins of his predecessor. Sungenis says that “Luther was right about Tetzel and his abuses. Somebody clearly was not minding the store in the offices of the Church. Discipline was slack. Reform was necessary. Rome acknowledges this.” Not by Scripture Alone p.34

According to Roman Catholic Philip Blosser, the judgment of Pope Urban VIII against Galileo’s view of the earth orbiting the sun was not dogmatic. Blosser goes on give five other examples to admit that the Popes are fallible in their private judgments and even public pronouncements and acts. Not by Scripture Alone p.85.

So then what does the Pope say that is infallible? Many Catholics would only what the Pope says “ex-Cathedra” and the “papal infallibility” only extends to five to seven or so ex-cathedra statements that popes have made.

Caius (190-217 A.D.) ch.2.1 p.601 “For they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified.” Roman Catholic Philip Blosser also agrees that Pope Victor was wrong here to excommunicate the churches in Asia Minor. Not by Scripture Alone p.85

Tertullian (200-220 A.D.) (Implied) later in life joined the Montanists (also called Cataphrygians). While they never said the regular church was wrong per se, they had their own “denomination” and the regular church chastised them.

Hippolytus of Portus (222-235/236 A.D.) rebuked the bishop of Rome for considering excommunicating the Quartodecimians. The only difference between Quartodecimians and other Christians was that the Quartodecimians celebrate Easter on a different day.

Novatian (250/4-256/7 A.D.) (Implied) started his own denomination, a schism called Novatianists. The only difference between them and regular Christians is that Novatianists taught that Christians who under threat of persecution sacrificed to the emperor (or any pagan god) lost their salvation and could never regain it.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Bishop Liberius of Rome (352 A.D.) at first was against the Arians, but later changed and excommunicated Athanasius, and agreed to the Arian creed at the Third Council of Sirmium. Roman Catholic Philip Blosser also agrees that Pope Liberius was wrong to excommunicate Athanasius. Not by Scripture Alone p.85

366 A.D. Ursinus and Damasus (366-384 A.D.) were both elected bishops of Rome. Violent clashes ensured, and with the support of the Emperor’s troops 137 supporters of Ursinus were killed, and Damasus won out.

Pope Siricius (384-399 A.D.) was the first to use the term “Pope”.

Pope Silverius (-537 A.D.) was deposed, imprisoned, and died of starvation through the efforts of Empress Theodora and the next Pope Vigilius.

Pope Gifilius (537-555 A.D.) was also deposed and imprisoned.

Pope Pelagius I (556-561 A.D.) was an unworthy pope appointed by the Emperor

Pope Honorius (626 A.D.) was condemned by the Council of Constantinople as a heretic, because he was a Eutychian, who taught there was only one nature of Christ.

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

Pope John VIII (872-Dec 15 882 A.D.) assassinated

X Pope Formosus’s (891-896 A.D.) body was exhumed, and he put on trial as a heretic at the Cadaver’s Synod (Synodus Horrenda) in 898 and convicted as a heretic by Pope Stephen VI (VII) (896-897). Four fingers of Pope Formosus’ hand were cut off. However, people were angered that in 897 Pope Stephen VII was deposed and imprisoned, and then strangled to death, and when Stephen’s former supporters elected a new pope, Cardinal Sergius, Sergius was chased out of Rome, and Romanus became pope instead. In the next twelve months there were four other popes. After this Cardinal Sergius returned with an army, Pope Leo V was killed (in 903), and Sergius became Pope Sergius III (904-911). (WRB p.102)

Pope Stephen VI (896-897 A.D.) was deposed, imprisoned, and strangled in prison

Pope Sergius III (904 - Apr 14, 911 A.D.) made love to the 15-year old Marozia, daughter of Theodora. Their son became Pope John XI (931-935).

Pope John X (914-928 A.D.) lover of Theodora. After Theodora died, Theodora’s daughter Marozia had him suffocated. I don’t think God’s choice of papal succession was done by prostitutes. Do you?

Pope John XII (955-964 A.D.) an 18-year old pope who was said to have died from excessively making love.

Pope Benedict VI (973-974 A.D.) was smothered

Pope John XIV (983-984 A.D.) killed in the Castel Sant’Angelo.

Pope Benedict V (964 A.D.) was deposed. (Some would question his legitimacy)

Bope Benedict IX (1032-1044 A.D.) abdicated being pope for money. He was pope against in 1045 to depose the pope after him. He reigned for one month and then left after selling the papacy again. (perhaps 1,450 pounds of gold). 1047-1048 became Pope again, until Poppo of Brixen forced him out. Poppo became the next pope, Pope Damasus II.

Pope Lucius III (1184 A.D.) at Verona issued a bull of excommunication against the Waldenses. Princes are to be excommunicated if they don’t carry this out.

Pope Innocent III (1209 A.D.) proclaimed a crusade against the Albigenses and Bogomils.

From the Fourth Lateran Council on (1215 A.D.)

Gregory IX (1127-1241) Excommunicamus et anathametisamus says to burn heretics.

Pope Innocent IV (1252) issues a bull the all princes should enforce all penalties against heretics within 5 days, or risk being excommunicated themselves.

Pope Innocent IV (1254) issues a bull Ad extirpanda including the bloody laws of Emperor Frederick II.

John XXII (1316-1334) ordered 114 Franciscans executed for teaching that Jesus lived a life of poverty.

Pope Clement VI (1342-1352) while a Cardinal, ordered the slaughter of the entire Italian town of Cesena.

Pope Innocent VIII (1487) issues a crusade against the Valdenses. He promised remission of sins to everyone who should slay a heretic. (WRB p.257)

Pope Innocent VIII (1484) in his papal Bull Summis desiderantes affectibus, “Men and women straying from the Catholic faith have abandoned themselves to devils, incubi and succubi [male and female demonic sexual partners], and by their incantations, spells, conjurations … have slain infants yet in the mother’s womb, as also the offspring of cattle, have blasted the produce of the earth….” Vicars of Christ : The Dark Side of the Papacy by Peter De Rosa p.182-183

Pope Eugenius IV (1431-1437 issued a papal bull ordering the confiscation of any Italian Jew reading Talmudic literature

Pope Eugenius IV (1431-1447) said that Jews should not be eligible for public office, inherit property from Christians, and cannot build any more synagogues. (This was not ex cathedra though)

John VIII was murdered

Pope Boniface VIII (1298) ordered the town of Palestrina sacked.

Pope (anti-Pope) John XXIII was condemned as a heretic by the Council of Constance for denying the immortality of the soul. (Pope John XXIII 1958-1963 is a different person.)

Pope Nicholas V (1452,1455) authorized enslaving non-Christians in papal bulls Dum Diversas and Romanus Pontifex.

Pope Gregory XIII struck a medal commemorating the St. Bartholomew’s Day Massacred. Philip Blosser also agrees that Pope Gregory XIII was wrong to do so. Not by Scripture Alone p.85

Pope Paul III (1542) gave the existing inquisition permanent status was the first of Rome’s Sacred Congregations. (WRB p.261)

Pope Pius V (1566-1572) tortured people himself as a former inquisitor. He was later declared a saint by Pope Clement XI on May 22, 1712. The feast day for this “saint who tortured” is April 30.

For more see (Woman Rides the Beast (=WRB) p.268)

Spurious writing

It is claimed that Pope Leo XII condemned all vaccination as “against God’s natural law”. While he did reverse mandatory smallpox vaccination in the papal states, making it optional, there is no record that he said that as pope, though we don’t know what all he said as cardinal. https://en.wikipedia.org/wiki/Pope_Leo_XII states on vaccination: “More recent scholarship has been unable to find any ban or any suggestion of a ban by Leo XII and his administration. Donald J. Keefe^[21] traced a quote by Leo XII which strongly condemned vaccination to "an unverified citation" by Dr. Pierre Simon in Histoire et philosophie du contrôle des naissances. The response of the Papacy to the arrival of vaccination in Italy has been documented in Pratique de la vaccination antivariolique dans les provinces de l’État pontifical au 19ème siècle, an article written by Yves-Marie Bercé and Jean-Claude Otteni for Revue d’Histoire Ecclésiastique.^[22] According to Bercé and Otteni, the biographers and contemporaries of Leo XII do not mention any interdict. The authors credit the origin of the mythical vaccination ban of Leo XII to the personality of Cardinal della Genga when he became pope in 1823. ”

X Roman Catholic Church says there has been no errors. The job of the Magisterium is to prevent us from falling into error. With this, through the help of the Holy Spirit, they have done an outstanding job! The Church over its 2,000 year history has yet to fall into error and will not because of the promise from Christ (Matthew 16:18). See https://www.youtube.com/shorts/e-FcHzXDp5o for more info.

Yet, why was Pope Honorius (626 A.D.) condemned by the Council of Constantinople as a heretic because he was a Eutychian, who taught there was only one nature of Christ. Was it the magisterium through the Pope that fell into error, or the magisterium official Church council that fell into error? Why was Pope Formosus’s (891-896 A.D.) exhumed after he died and his cadaver was put on trial for heresy and convicted.

Caius (190-217 A.D.) wrote, “For they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified.”

LGBQ+ Catholics: Dignity USA

In Africa in 2009 Pope Benedict XVI continued the church’s ban on condoms, even to fight HIV/AIDS.

Pope Francis “asked in 2013 about rumours surrounding a priest working at the Vatican being gay, Francis famously responded: ‘If a person is gay and is seeking the ‌Lord and has good will, who am I to judge them?’” https://www.aol.com/news/archbishop-praises-popes-anti-war-111930827.html Apr. 27, 2026

“He [Pope Leo XIV] said he supported a landmark 2023 decision by the late Pope Francis allowing pastors to give blessings to same-sex couples informally, outside of a ritual service, and on a case-by-case basis.” https://www.aol.com/news/archbishop-praises-popes-anti-war-111930827.html Apr. 27, 2026

Church LEADERSHIP

-CL1. A bishop has a throne (1-0)

God does not say this in His word, the Bible.

There are four Greek words relating to a chair. Klismos is a nice chair in a typical home, often with armrests, like a teacher would sit in, diphros, which means stool, okladias (camp-style stool), kathedros like a teacher or bishop would, and thronos, like a king or official would sit in. The word used here is thronos/thronou.

Eusebius of Caesarea (323-326 A.D.) “a certain Jew by the name of Justus succeeded to the episcopal throne (thronos) in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ.” Eusebius’ Ecclesiastical History book 3 ch.35.

Eusebius of Caesarea (323-326 A.D.) “mentions the chair (thronos) of James. Eusebius’ Ecclesiastical History book 7 ch.19 p.305

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (after 358 A.D.) mentioned a bishop still sitting on his throne (thronou) when soldiers sent by the Arians attacked the church. History of the Arians ch.81 p.301.

Athanasius of Alexandria (after 347 A.D.) (implied) “throne that was Episcopally covered” Defence Against the Arians ch.1.17 p.109.

Synod of Antioch in Encaeniis (341 A.D.) canon 16 p.116 “If any bishop without a see shall throw himself upon a vacant church and seize its throne, without a full synod, he shall be cast out, even if all the people over whom he has usurped jurisdiction should choose him. And that shall be [accounted] a full synod, in which the metropolitan is present.”

Council of Sardica (343/344 A.D.) canon 11 p.425-426 “and to strive by such arts to solicit and wrest to himself another’s throne, not scrupling to abandon the church committed to him and to procure translation to another.”

In later times

The Catechism of the Catholic Church (1994) mentions that the bishop site in a chair called a Cathedra. Part 2 1184 p.306

-CL2. A priest forgives sins (1-0)

God does not say this in His word, the Bible.

John 20:21-23 says the apostles could forgive sins, but not any successors

Matthew 9:8 - Demonstrates that the apostles can forgive.

Matthew 9:6

Mark 2:10

Luke 5:24

Matt. 18:18

John 20:22-23

Matt. 18:18

2 Corinthians 2:10

2 Corinthians 5:18

James 5:15-16

1 Timothy 2:5

Leviticus 5:4-6; 19:21-22

Tertullian (198-240 A.D.) (partial) says the church has the power to forgive sine.

Cyprian of Carthage (c.246-258 A.D.) (Implied, since a bishop is a priest) “Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination.” Epistles of Cyprian Letter 74 ch.16 p.394

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Pacian of Barcelona (342-379/392 A.D.) taught that a bishop can forgive sins. Letter 1 ch.7.2 p.26

-CL3. A church has a patriarch/metropolitan (0)

God does not say this in His word, the Bible.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea (325 A.D.) canon 4 p.11 and canon 6 p.15 mention the Metropolitan, over bishops.

From Ephesus I until the Start of Muslim Conquests (431-640 A.D.)

Council of Ephesus (431 A.D.) mentions the church office of a Metropolitan of a province. Canon 1 p.225

-CL4. College of cardinals (0) (Roman Catholicism)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-CL5. Rulers can determine popes or bishops

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Constantine (325 A.D.) (partial) intervened in appointed a bishop of Antioch. He encouraged them not to choose Eusebius of Caesarea, who was already a bishop in another city, but rather appoint someone else. See Eusebius of Caesarea Life of Constantine book 3 ch.58-59 p.535-536.

Constantine (325 A.D.) (partial) was actively involved in the Council of Nicea I.

In the Roman Catholic Church (1309-1376) during the time of the Avignon Papacy (also called the Babylonian Captivity) for 67 years the popes were in Avignon France, not Rome, and under the thumb of the French king. These are considered legitimate popes by later Catholics, so this is a part of papal succession.

Central Asian Muslim rulers selected Nestorian patriarchs. (The Nestorian church did not choose this, but it was forced to have this.)

Ottoman Muslim rulers executed a Greek Orthodox Patriarch, Cyril Lucar. (Eastern Orthodox leaders asked the Sultan to execute him.)

C10. Remove leaders fallen in gross sin/heresy (5-0)

(implied, if remove any Christian from the church that includes leaders) 2 Timothy 3:1-5; 2 John 9-11 (implied)

Polycarp (100-165 A.D.) speaks of Valens “who was once a presbyter among you” and his wife who were financially dishonest. Polycarp’s Epistle to the Philippians ch.11 p.35

Council of Elvira (306/307 A.D.) mentions priests (flamens) who host public games in Canons 2, 3

Peter of Alexandria (306,285-311 A.D.) discusses leaders who fall away and as such are not lawful to remain in sacred ministry. The Canonical Epistle Canon 10 p.274

Council of Ancyra (314 A.D.) Sometimes deacons should be removed if they were unmarried as deacons and married afterwards canon 10 p.67

Council of Ancyra (314 A.D.) clergy, presbyter, and deacons refuse to eat any meat, … let them be removed.

Alexander of Alexandria (313-326 A.D.) Epistles on the Arian Heresy ch.1.13 p.296 speaks of enemies of the truth who have been expelled from the church. Then he mentions the blessed Paul and refers to Galatians 1:8-9.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea I (May-June 325 A.D.) removed the Arian bishops who did not recant.

Athanasius of Alexandria (325-373 A.D.)

Ephraim (350-378 A.D.) &&&

Jerome of Stridon (402 A.D.) (implied) “You make answer to yourself: ‘Then, I suppose, when you were the supporter of Paul whom he had condemned and made the greatest effort to help him, and instigated him to recover through an imperial rescript the bishopric from which he had been removed by the episcopal tribunal.’” Apology book 3 ch.17 p.527

From Ephesus I until the Start of Muslim Conquests (431-640 A.D.)

Council of Ephesus I (431 A.D.) remove Nestorius and Nestorian bishops

Council of Chalcedon (451 A.D.) excommunicated Monophysite / Coptic bishops

C11. Obey authority of godly church leaders (4-0)

1 Thessalonians 5:12-23; Hebrews 13:7,17

(partial) 1 Peter 5:2-3

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 13:7,17

p30 - 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) (partial) 1Th 5:12 says “…to recognize those who labor among you, and are over you in the Lord and admonish you.” (NKJV) 1 Thessalonians 5:12

Clement of Rome ch.1 vol.1 p.5. also vol.9 p.229 (96-98 A.D.) “obedient to those who had rule over you, and giving all fitting honour to the presbyters among you.”

Clement of Rome (96-98 A.D.) ch.43 p.16 and ch.46 p.17 show that as we follow Christ, as soldiers follow a general, we are to obey our church leaders. (See also vol.9 ch.43 p.242 and ch.57 p.246)

Clement of Rome (96-98 A.D.) ch.44 p.17 Clement believed in episcopal succession. In other words, one way we know that the Christian church is correct vs. other groups, is that the apostles appointed bishops who appointed bishops, etc.

Ignatius of Antioch (-107/116 A.D.) Be subject to the bishop and the presbytery. Ignatius’ Letter to the Ephesians ch.2 p.50 also ch.6 p.51

Ignatius of Antioch (-107/116 A.D.) Do not set yourselves up in opposition to the bishop, in order that we may be subject to God. Ignatius’ Letter to the Ephesians ch.5 p.51

Ignatius of Antioch (-107/116 A.D.) Look upon your bishop as you would the Lord himself. Ignatius’ Letter to the Ephesians ch.6 p.51-52. See also Letter to the Magnesians ch.13 p.64

Polycarp (100-155 A.D.) “Wherefore it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ.” Polycarp’s Epistle to the Philippians ch.4 p.34

Cyprian of Carthage (c.246-258 A.D.) “Nor let them think that the way of life or of salvation is still open to them, if they have refused to obey the bishops and priests.” This is in regard to obstinately refusing to cease from adultery. Epistles of Cyprian epistle 61 ch.4 p.358

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ephraim the Syrian (350-378 A.D.) “There is no envy or jealousy, among the members of the body; for in love they give ear to him [the pastor], with tenderness they are visited by him.” Nisibine Hymns hymn 18 no.4 p.187-188

There are others too.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) shows that we are to obey leaders in the church. homily 11 ch.36 p.292

C12. Reject unchristian church leader authority (10+-)

1 Timothy 6:3-5; 2 Timothy 3:1-5; Titus 1:14; 2 John 9-11 (implied)

(partial) 1 Timothy 4:1-4

Clement of Rome (96-98 A.D.) after stressing obedience to church leaders, then says, “Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God.” 1 Clement ch.21 p.11

Ignatius of Antich (-107/116 A.D.) “Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God.” Ignatius’ Letter to the Philadelphians ch.3 p.80

Caius (190-217 A.D.) ch.1.2 p.601 mentions the heretic Cerinthus and the resurrection of us and the future kingdom of Christ.

Serapion of Antioch (200-210 A.D.) “That ye may see also that the proceedings of this lying confederacy … I have sent you letters of the most blessed Claudius Apollinarius” Ante-Nicene Fathers vol.8 p.775

Treatise Against Novatian (250/4-256/7 A.D.) ch.1 p.657 says we are to beware of dogs and evil workers (reference to Philippians 3:2). He applies this to Novatian, whom he says is like the story of the Good Samaritan except that Novatian would kill the wounded man rather than help him.

Cyprian of Carthage (c.246-258 A.D.) says we should “not to mingle in sacrilegious communion with profane and polluted priests, but maintain the sound and sincere constancy of your faith with religious fear.” Epistles of Cyprian epistle 67 ch.9 p.372

Nemesianus of Thubunae at The Seventh Council of Carthage (258 A.D.) p.566 “That the baptism which heretics and schismatic bestow is not the true one, is everywhere declared in the Holy Scriptures, since there very leading men are false Christs and false prophets,…”

The Seventh Council of Carthage (258 A.D.) p.565 under Cyprian condemns the letter sent by Stephen, bishop of Rome

Caecilius of Bilta at The Seventh Council of Carthage (258 A.D.) wrote “For thus it is written: ‘One faith, one hope, one baptism;’ not among heretics, where there is no hope, and the faith is false, … the faithless gives faith; the wicked bestows pardon of sins; and Antichrist baptizes in the name of Christ…” (p.565-566)

Dionysius of Alexandria (246-265 A.D.) mentions repulsing Novatian, who rent the church and drew away some to impiety and blasphemies. Mentions the impious doctrine of God not being merciful. In Letter 8 to Dionysius of Rome p.103.

Peter of Alexandria (306,285-311 A.D.) fragment 1 p.280 says that since Meletius does not act for the common good, hold no communion with him until Peter meets with Meletius.

There are probably many more references besides these too.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) “cast off a false man, a false apostle” Archelaus Disputation with Manes ch.117 p200

Synod of Antioch in Encaeniis (341 A.D.) Canon 4 p.110 reject bishops who set aside ecclesiastical rules.

There are others too.

C13. Church leaders are shepherds (5-0)

John 21:15-17; 1 Peter 5:2

allusion Ezekiel 34:16-22

Ignatius of Antioch (100-107/116 A.D.) (implied) “Wherefore, as children of light and truth, flee from division and wicked doctrines; but where the shepherd is, there do ye as sheep follow. For there are many wolves that appear worthy of credit, who, by means of a pernicious pleasure, carry captive those that are running towards God; but in your unity they shall have no place.” Letter to the Philadelphians ch.2 p.79-80

Shepherd of Hermas (115-140 A.D.) part 3 Similitude 9 ch.31 p.53-54 “And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks?”

Clement of Alexandria (193-202 A.D.) “But in pity for our weakness, the continual dispensations of Providence work, as the care of shepherds towards the sheep, and of a king towards his subjects; we ourselves also conducting ourselves obediently towards our superiors, who take the management of us, as appointed, in accordance with the commission from God with which they are invested.” Stromata book 7 ch.7 p.535

Cyprian of Carthage (c.246-258 A.D.) “But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests, do not hate, but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, “And I will give you shepherds according to my heart: and they shall feed you with the food of discipline?” Treatises of Cyprian Treatise 2 ch.1 p.430

Roman Church leaders to Cyprian (250-251 A.D.) “Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that ‘we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; ‘“ Epistles of Cyprian epistle 2 ch.1 p.280

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat the Syrian (337-345 A.D.) “Pastors are set over the flock, and give the sheep the food of life. Whosoever is watchful, and toils in behalf of his sheep, is careful for his flock, and is the disciple of our Good Shepherd, who gave Himself in behalf of His sheep.” Select Demonstrations demonstration 10.1 p.383

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.66 p.131 mentions the pastor, presbyters, and deacons.

C23. Be Subject to/Obey your bishop/elder/priest (6-0)

Hebrews 3:17; 1 Peter 5:2-5

Clement of Rome (96-98 A.D.) mentions the office of the episcopate, bishops, deacons, that we should obey bishops and presbyters 1 Clement ch.42 p.16; ch.47 p.18, ch.57 p.20. office of the episcopate in ch.44 p.16-17.

Ignatius of Antich (died 107 or 116 A.D.) “But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father” Letter to the Philadelphians ch.7 p.83

Irenaeus of Lyons (182-188 A.D.) (Implied) “Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood.” Irenaeus Against Heresies book 2 ch.14.2 p.438

Tertullian (207/208 A.D.) (implied) “When, therefore, Peter asked whether He had spoken the parable ‘unto them, or even to all,’ He sets forth for them, and for all who should bear rule in the churches, the similitude of stewards.” Five Books Against Marcion book 4 ch.29 p.398

Cyprian of Carthage (250 A.D.) “Now he repents, who, remembering the divine precept, with meekness and patience, and obeying the priests of God, deserves well of the Lord by his obedience and his righteous works.” Epistles of Cyprian epistle 13 ch.1 p.293

Cyprian of Carthage (c.246-258 A.D.) “Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.” Epistles of Cyprian Epistle 26 ch.1

Celerinus (250 A.D.) “Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.” Epistles of Cyprian Epistle 26.1 p.305

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (354/355 A.D.) (partial) said that the church could not hold together without Bishops in Letter 49 (to Dracontius) ch.4 p.558.

Apostolic Constitutions (3rd-5th century, compiled c.390 A.D.) ch.11 p.390 “Upon this account, therefore, O bishop, endeavour to be pure in thy actions, and to adorn thy place and dignity, which is that of one sustaining the character of God among men, as being set over all men, over priests, kings, rulers, fathers, children, teachers, and in general over all those who are subject to thee: and so sit in the Church when thou speakest, as having authority to judge offenders.”

UNITY IN CHRIST

C5. The Church/Christians should have unity (21-0)

John 17:3; 20-21,23; 1 Corinthians 3:1-10; 12:12-29; Ephesians 4:3-5

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 4:3-5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 17:3

p18??? (fourth century) Acts 4:32 (implied)

Clement of Rome ch.2 vol.1 p.5. also vol.9 p.230 (96-98 A.D.) praised the Corinthian church for in the past not having factions or schisms.

Clement of Rome (96-98 A.D.) “Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? … Why do we divide and tear to pieces the member of Christ, and raised up strife against our own body, and have reached such a height of madness as to forget that ‘we are members one of another?’” 1 Clement ch.46 p.17

Ignatius of Antioch (-107/116 A.D.) “Therefore in your concord and harmonious love, Jesus Christ is sung. And do ye, man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, ye may with one voice sing to the Father through Jesus Christ, so that He may both hear you, and perceive by your works that ye are indeed the members of His Son. It is profitable, therefore, that you should live in an unblameable unity, that thus ye may always enjoy communion with God.” Ignatius’ Letter to the Ephesians ch.4 p.50-51

Letter of Ignatius to the Magnesians ch.6 p.61 (-107/116 A.D.) “Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.”

Ignatius to the Smyrnaeans ch.9 p.90 (-107/116 A.D.) mentions the Catholic church.

&&&Didache (before 125 A.D.) (implied) “Thou shalt not long for division, but shalt ring those who contend to peace.”

Epistle of Barnabas (c.70-130 A.D.) ch.19 p.148 “Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together.”

Shepherd of Hermas (c.115-155 A.D.) part 3 Similitude 9 ch.31 p.53-54 (implied) “And heal and take away from you those wicked schisms, that if the Lord of the flocks come, He may rejoice concerning you. And He will rejoice, if He find all things sound, and none of you shall perish. But if He find any one of these sheep strayed, woe to the shepherds! And if the shepherds themselves have strayed, what answer will they give Him for their flocks?”

Tatian’s Diatessaron (c.172 A.D.) section 47 no.19-44 quotes John 17:1-26.

Christians of Vienna and Lugdunum (177 A.D.). “The servants of Christ who sojourn in Vienna and Lugdunum of Gaul to the brethren throughout Asia and Phrygia, who have the same faith and hope of redemption as ourselves, peace, grace, and glory from God the Father, and from Christ Jesus our Lord. p.778

Irenaeus of Lyons (182-188 A.D.) says that God will judge those who start schisms, and who look to their own special advantage rather than to the unity of the church. Irenaeus Against Heresies book 4 ch.32.7 p.508 See also Against Heresies book 1 ch.10.1,2 p.330-331.

Irenaeus of Lyons (182-188 A.D.) (implied) “But [it has, on the other hand, been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples-as I have proved-through [those in] the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man’s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also.” Irenaeus Against Heresies book 3 ch.21.1 p.451

Tertullian (198-220 A.D.) “that there should be no divisions and dissensions in the church,’ seeing that they, whether Paul or others, preached the same things.” Prescription Against Heretics ch.26 p.255-256.

Tertullian (198-220 A.D.) (implied) “We hold communion with the apostolic churches because our doctrine is in no respect different from theirs. This is our witness of truth.” Prescription Against Heretics ch.21 p.252-253

Theodotus the probable Montanist (c.240 A.D.) (implied) “Our Pantaenus used to say, that prophecy utters its expressions indefinitely for the most part, and uses the present for the future, and again the present for the past. Which is also seen here. For ‘He hath set’ is put both for the past and the future. For the future, because, on the completion of this period, which is to run according to its present constitution, the Lord will come to restore the righteous, the faithful, in whom He rests, as in a tent, to one and the same unit; for all are one body, of the same race, and have chosen the same faith and righteousness.” Excerpts of Theodotus ch.55 p.49

Origen (239-242 A.D.) speaks of the importance of unity and not having schisms, heresies, or dissensions. Homilies on Ezekiel homily 9 ch.1.2 p.117

Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 quotes 1 Corinthians 11:17 and 3:3 and discusses why Novatian should want to break this unity of believers.

Cyprian of Carthage (c.246-258 A.D.) mentioned maintaining the unity of the Lord in Epistles of Cyprian epistle 69 p.376

Maximus (c.246-258 A.D.) in his letter to Cyprian mentions the division that was healed in Epistles of Cyprian epistle 49 p.326

Firmilian (c.246-258 A.D.) in his letter to Cyprian discusses the importance of unity in Epistles of Cyprian epistle 74 p.390

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions the “unity of love” in Epistles of Cyprian epistle 74 ch.23 p.396

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D.) p.566 quotes Ephesians 4:3-6 as keeping the unit of the Spirit and One God.

Dionysius of Alexandria (246-265 A.D.) in Part 2 letter 6 p.102 says the church rightly repulses “Novatian, who has rent the church” and for his teaching.

Adamantius (c.300 A.D.) (implied) “If we possessed the surname of some human being, then you would be right. But if we are called ‘Catholic’ because we have a truly catholic existence is this wrong?” Dialogue on the True Faith first part ch.8 (809a) p.47

Arnobius of Sicca (297-303 A.D.) “All are made with divine nature with one accord accepted in the same faith” Arnobius Against the Heathen book 2 ch.12 p.438

Peter of Alexandria (306,285-311 A.D.) fragment 1 p.280 says that since Meletius does not act for the common good, hold no communion with him until Peter meets with Meletius.

Alexander of Alexandria (313-326 A.D.) “Since the body of the Catholic Church is one, and it is commanded in Holy Scripture that we should keep the bond of unanimity and peace” Epistles on the Arian Heresy Letter 2 ch.1 p.296

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hilary of Poitiers (355-367/368 A.D.) mentions “the unity of the Catholic faith” On the Councils ch.80 p.25

Basil of Cappadocia (357-379 A.D.) says the church should have unit. On the Spirit ch.26.61 p.38

First Council of Constantinople (381/382 A.D.) Synodical Letter p.189

Pacian of Barcelona (342-379/392 A.D.) (implied) “we all might be one in Christ, Jew and Greek, slave and free.” Letter 3 ch.13.1 p.54

Pacian of Barcelona (342-379/392 A.D.) (partial) Do not try to make progress [in the church] by contention. Letter 2 ch.6.1 p.33

Augustine of Hippo (-430 A.D.) quotes Ephesian 4:3 as by the apostle. Sermons on the New Testament sermon 21 ch.28 p.328

Today there are many different Protestant denominations, but most can be classified as theologically liberal or theologically conservative

Theologically liberal Protestants

Evangelical Lutheran Church of America, Presbyterian Church USA, United Methodist Church, Episcopal, many Anglican, northern Baptist

Theologically conservative Protestants

Presbyterian Church of America, Reformed churches, Wesleyan churches, many Anglican, southern Baptist, Primitive Baptist, Missionary Baptist, Assembly of God, Calvary Chapel, Christian and Missionary Alliance,

In-between theologically

Lutheran Church Missouri Synod, Anglican.

Today there are different kinds of Roman Catholics

At a high level there are Catholic organization that are Reactionary and Traditionalist, LGBQT, Ultra-Montanists and neo-ultramontanists, Modernists and Neo-Catholics.

Some think the Roman Catholic Church has a “big tent”, but “tent” is not the right structure. It is more accurate to say it had a “big woodpile”. If you have some different beliefs, the Catholic church still welcomes you. There is always room on the woodpile.

Jensenists

Girolamo Savonarola did not have any big differences on sin. He greached against corruption in the church. Pope Alexander VI had him, tortured, and burned at the stake in Florence on May 23, 1498

Giordano Bruno (1600) Dominican friar and who taught pantheism, religious reform, and the earth revolves around the sun.

Giovanni Mollio (1553) Franciscan friar and professor of theology who was burned at the stake for Reformed teaching.

Pietro Carnesecchi (1567) liked Protestantism. He was beheaded and burned by the Inquisition.

Aonio Paleario (1570) was executed for denying purgatory and defending justification by faith alone.

See Gemini: Who was the Italian reformer who was killed by the Catholic church?

LGBQ+ Catholics: Dignity USA

Old Catholic Church

Hans Küng, Edward Schillebeeckx, and later Karl Rahner did not affirm Jesus’ physical resurrection

Pope Leo XIV emphasizes transparency

Pope Leo XIV removed fees or suggested donations for sacraments, including Eucharist, baptisms, marriage. Grace is not a service.

Vatican II 1962 - New Order of Mass. The Consilium 1964-1967. Mass I local language, priest faces the people. Contemporary marriage. Women not required to put something to wear veils

“Una-Cum” groups. They do not include the name of the current pope. Una cum say “Pope Francis I vs. the

SSPX Society of St. Pius X. Founded in 1970 Marcel Lefebvre. He was excommunicated. But Pope Benedict XVI withdrew the excommunication Over 700 priests, 2 bishops. 760 congregations, 6 seminaries. They accept the pope and 95% of Vat II, They reject religious liberty, ecumenism, and collegiality. Use the 1962 Missal. Use the traditional Latin Mass. 386 priests 48 parishes 2 seminaries, one in Denton. Accept Francis Vat @, New Mass, both Missal’s.

FSSP – Priestly Fraternity of St. Peter. Broke awa from SSPX.

ICKSP – Institute of Christ the King Sovereign Priest 1990 in Gabon 150 priests. 1 Seminary. They accept the Pope. Complete dedication to the Virgin Mary

IBP Institute of the Good Shepherd 2006. Expelled from the SSPX. Mostly French > 60 priests. 21 mass centers. 1 Seminary Accept the Pope. Mixed opinions on Vat II.

SSPX Resistance – April 2012

Thuc line 102 priests 7 bishops 77 mass centers. 2 Seminaries

Sedevacantist groups

Sedevacantists (ex: Gerry Matatics, Mario Derksen) say the most recent popes are illegitimate.

“Saying the name of the pope makes the mass invalid”

Sedeprivationists” Pope is the pope in name alone Pope has no supernatural authority

CMRI – Congre Maria … Against the new mass. –police raids. About 50 priests, 1 bishops, 128 mas centers, 2 seminaries Pope Pius XII was valid. Distinctive the singing nuns

IMBC – Mother of Good Council Institute – broke off from SSPX. 1 Seminary

SSPV – Society of St. Pius XII from the SSPX. Because they would not accept the 1962 missal. 2 bishops 27 mass centers 1 seminary. www.WhatCatholicsBelieve.com

ICR – Roman Catholic Institute – from the SSPX around 1984. 3 priests 25 mass centers. 1 seminary. Called John Paul II an anti-pope. www.VaticanCatholic.com

Old Catholic church – Rejected Vatican I. Rejected Papal infallibility. They will ordain women as priests, celibacy is options. Rather liberal now. Contraception OK.

Conclavist Groups – they elect their own pope

Palmarian Catholic Church – Vision from Christ in Spain that the Pope would now be in Spain, not Rome. < 100 priests > 100 bishops 16 mass centers. Rejected Vatican II

Independent Catholics.

Father Pheni – Catholics can only go to heaven if baptized with water. ICR holds this, main Catholic church does not.

There are many types of Eastern Orthodox. They are primarily split by language and country of Origin, but even in the United States, speaking English, the Greek, Serbian, Russian, and other eastern orthodox are separate fro each other.

The Catechism of the Catholic Church (1994) stresses that the church should have unity. Part 1 791 p.209; Part 2 1271 p.323

X Pope Leo IV excommunicated the SSPX in 2026.

C6. Excommunicate or separate from heretics (14-0)

2 Timothy 3:1-5

No hospitality to heretics 2 John 10-11

Ignatius of Antioch (-107/116 A.D.) “Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father…. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God.” Letter of Ignatius to the Philadelphians ch.3 p.80

Irenaeus of Lyons (182-188 A.D.) gives an example of how seriously we should take the truth by separating completely from all relations with heretics. Irenaeus Against Heresies book 3 ch.2.3 p.416. Book 3 ch.4 p.452 uses the term “excommunicated” for corrupt teaching.

Caius (190-217 A.D.) ch.2.1 p.601 mentions that Victor excommunicated Theodotus the Tanner, who said that Christ was a mere man.

Clement of Alexandria (c.217-220 A.D.) quotes 1 Timothy 6:3f (8/9 quote), all of 6:4 and 6:5a (4/9 quote) The Stromata book 1 ch.8 p.309

Asterius Urbanus (c.232 A.D.) speaks of examining Montanists, rejecting them as heretical, expelled them from the Church and debarring them from communion. fragment 2 p.336

Cyprian of Carthage (c.246-258 A.D.) quotes Titus 3:10,11 as ty Titus and 1 John 2:19 as in the Epistle of John, to separate from heretics. Treatises of Cyprian Treatise 12 book 3 ch.78 p.552

Cyprian of Carthage (c.246-258 A.D.) quotes most of 1 Timothy 6:3-5, including “If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to His doctrine, he is proud, knowing nothing: from such withdraw thyself.” Epistles of Cyprian epistle 73 ch.3 p.387. Ditto in epistle 39.6 p.318.

Roman presbyters and deacons (248-257 A.D.) says to “repel” heretics. Epistles of Cyprian. epistle 30.2 p.309.

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions excommunicating heretics in Epistles of Cyprian Epistle 74 ch.23 p.396

Euchratius Bishop of Thenae at The Seventh Council of Carthage (258 A.D.) “Thus the false and wicked baptism of heretics must be rejected by us, and refuted with all detestation, from whose mouth is expressed poison, not life, not celestial grace, but blasphemy against the Trinity.”

Dativus of Badis at The Seventh Council of Carthage (258 A.D.) “We, as far as in us lies, do not hold communion with heretics, unless they have been baptized in the Church, and have received remission of their sins.” (p.567)

Gregory Thaumaturgus (240-265 A.D.) (partial) says to excommunicate the covetous. (no mention of heretics though.) Canonical Epistle canon 4 p.18

Dionysius of Alexandria (246-265 A.D.) in Part 2 letter 8 p.102 says the church rightly repulses “Novatian, who has rent the church” and for his teaching.

Dionysius of Alexandria (246-265 A.D.) says to excommunicate heretics as Paul says. Commentary on Ecclesiastes ch.3.7 p.114

Malchion (270 A.D.) mentions excommunicating Paul of Samosata and appointing another bishop in his place. Malchion Against Paul of Samosata 1.5 p.170

Peter of Alexandria (306,285-311 A.D.) fragment 1 p.280 says that since Meletius does not act for the common good, hold no communion with him until Peter meets with Meletius.

Lactantius (c.303-320/325 A.D.) (implied) “But some, enticed by the prediction of false prophets, concerning whom both the true prophets and he himself had foretold, fell away from the knowledge of God, and left the true tradition. But all of these, ensnared by frauds of demons, which they ought to have foreseen and guarded against, by their carelessness lost the name and worship of God. For when they are called Phrygians, or Novarians, or Valentinians, or Marcionites, or Anthropians, or Arians, or by any other name they have ceased to be Christians, who have lost the name of Christ, and assumed human and external names. Therefore it is the Catholic Church alone which retains true worship. This is the fountain of truth, this is the abode of the faith, this is the temple of God; into which if any one shall not enter, or from which if any shall go out, he is estranged from the hope of life and eternal salvation. No one ought to flatter himself with persevering strife. For the contest is respecting life and salvation, which, unless it is carefully and diligently kept in view, will be lost and extinguished. But, however, because all the separate assemblies of heretics call themselves Christians in preference to others, and think that theirs is the Catholic Church, it must be known that the true Catholic Church is that in which there is confession and repentance, which treats in a wholesome manner the sins and wounds to which the weakness of the flesh is liable.” The Divine Institutes book 4 ch.30 p.133-134.

Alexander of Alexandria (313-326 A.D.) mentions excommunicating heretics. Epistles on the Arian Heresy Epistle 1.5 vol.6 p.298. See also Epistle 2 ch.1 vol.6 p.297

Alexander of Alexandria (313-326 A.D.) (implied) “To these Arius and Achilles opposing themselves, and those who with them are the enemies of the truth, have been expelled from the Church, as being aliens from our holy doctrine, according to the blessed Paul, who says, ‘If any man preach any other gospel unto you than that ye have received, let him be accursed; even though he feign himself an angel from heaven.’” Epistles on the Arian Heresy Epistle 1 ch.13 p.296

Alexander of Alexandria (313-326 A.D.) (implied by example) “For ye yourselves are taught of God, nor are ye ignorant that this doctrine, which hath lately raised its head against the piety of the Church, is that of Ebion and Artemas; nor is it aught else but an imitation of Paul of Samosata, bishop of Antioch, who, by the judgment and counsel of all the bishops, and in every place, was separated from the Church.” Letter 1 - to Alexander of Constantinople ch.9 p.294

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) says to excommunicate heretical people. homily 11 ch.35 p.291

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) “cast off a false man, a false apostle” Archelaus Disputation with Manes ch.117 p200

Athanasius of Alexandria (after 347 A.D.) Anathematize Arian heretics. Defense Against the Arians ch.58 p.131

Synod of Antioch in Encaeniis (341 A.D.) Canon 1 p.108 (partial) says to excommunicate those who keep Easter at the same time as the Jews. They viewed the quartodecimians as heretics!

Synod of Laodicea (343-381 A.D.) canons 31-33 p.149 do not get married with heretics, receive the blessing from heretics, or join in prayers with heretics. Canon 34 p.150 says not to comfort the martyrs of heretics.

John Chrysostom (martyred 407 A.D.) Titus 3:12, teaches we should separate from false teachers. Homilies on Galatians homily5.12 p.39.

C7. Churches should greet other churches (11-0)

Romans 16:16

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 16:16

p18 Revelation 1:4-7 (4 verses) (300 A.D.) John greeted the seven churches in Revelation 1:4

Clement of Rome (96-98 A.D.) Church of God at Rome greeting the Church of God at Corinth. 1 Clement ch.1 vol.1 p.5. also vol.9 p.229

Ignatius of Antioch (-107/116 A.D.) tells the Church of Smyrna to send delegates to fellowship with the church at Antioch. Ignatius to the Smyrnaeans ch.11 p.91

Dionysius of Corinth (170 A.D.) wrote a letter to the Spartans and Athenians, a letter to the Nicomedians against the heretic Marcion, and a letter to the Gortynians in Crete. Ante-Nicene Fathers vol.8 p.765

Dionysius of Corinth (170 A.D.) mentions the Roman Church sending the Corinthian church a letter through Clement. Ante-Nicene Fathers vol.8 p.765

Theophilus of Caesarea (180 A.D.) “Endeavor also to send abroad copies of our epistle among all the churches. From His Epistle on the Question of the Passover, Written in the Name of the Synod of Caesarea. Ante-Nicene Fathers vol.8 p.774

Irenaeus of Lyons (182-188 A.D.) gives an example of Clement of Rome writing a “powerful letter” to the Corinthian church, “exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles.” Irenaeus Against Heresies book 3 ch.3.3 p.416

Cyprian of Carthage (c.246-258 A.D.) “Cyprian to the presbyters and deacons, and to the whole people, his brethren in the Lord, greeting.” Epistles of Cyprian epistle 33 p.312

Roman church leaders to Cyprian (250/251 A.D.) “To Father Cyprian , the presbyters and deacons abiding at Rome, greeting.” Epistles of Cyprian epistle 30 ch.1 p.308

Dionysius of Alexandria (246-265 A.D.) says he wrote letters against the Sabellian heresy in his letter 6 (to Sixtus) p.102.

Malchion (270 A.D.) “together with the churches of God, send greetings to our brethren beloved in the Lord.” Against Paul of Samosata preface p.169

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (after 347 A.D.) people wrote letters greeting other churches (not just individuals or leaders). Defence Against the Arians part 3 ch.36 p.119

Gregory of Nyssa (382-383 A.D.) (implied) sends a letter greeting his brother, the bishop of Sebaste. Against Eunomius letter 1 p.33

C8. Church leaders should accept each other (7-0)

(implied) John 13:20; (implied) Romans 15:7; 2 John 9-10

(implied, because accept all believers) Romans 15:7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied, we all should accept each other) John 13:20

Clement of Rome (96-98 A.D.) not only warns against divisive leaders, but he also advises how the leaders of sedition can be reconciled back to the body. 1 Clement ch.54 p.19. also ch.44 p.17

Ignatius of Antioch (-107/116 A.D.) wrote many letters to other churches, commending their leaders.

Ignatius of Antioch (-107/116 A.D.) tells the Ephesian Christians to love Polycarp, even as Ignatius loves them. Letter of Ignatius to the Ephesians ch.21 p.58

Dionysius of Corinth (170 A.D.) mentions the Roman Church sending the Corinthian church a letter through Clement. Ante-Nicene Fathers vol.8 p.765

Cyprian of Carthage (256 A.D.) mentions that priestly concord is maintained by them in gentleness and patience. Epistles of Cyprian epistle 72 ch.26 p.386

Cyprian of Carthage (c.246-258 A.D.) wrote an entire letter (epistle 51 p.327-328 commending the character of the fellow-priest Cornelius against the schismatic Novatian.

Cyprian of Carthage (248-257 A.D.) writes to Moyses, Maximum, and Nicostratus and other Roman confessors and they write back epistle s 24 and vol.5 p.303-304.

Dionysius of Alexandria (246-265 A.D.) (implied) wrote approvingly to the bishop of Antioch Letters 4 and 5 p.97-101

Alexander of Alexandria (313-326 A.D.) Epistles on the Arian Heresy Epistle 4 p.299 was a letter of Alexander of Alexandria to Aeglon of Cynopolis.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (339 A.D.) says the church leaders all accepted each other before Gregory the Arian came. Circular Letter ch.2 p.93

Gregory of Nyssa (382-383 A.D.) (implied) wrote to Helladius who had unfriendly feelings towards him, so that they would accept each other. Letter 18 p.545

In recent times

The Roman Catholic Church and Greek Orthodox Church formally excommunicated each other in “the Great Schism” in 1054.

In 1965 Pope Paul VI and Grek Orthodox Patriarch Athenagoras mutually lifted the excommunications. They still do not accept each other fully, but they recognize each other as sister churches.

The Eastern Orthodox Church, the Assyrian Church of the East (Nestorians), and the Coptic church do not accept each other.

The Roman Catholic Church and the Assyrian Church of the East (Nestorian Church) accept each other since the 1994 Common Christological Declaration and the “Guidelines”. See https://cnewa.org/eastern-christian-churches/ecumenical-relations/relations-between-the-catholic-church-and-the-assyrian-church-of-the-east/ for more info.

The Roman Catholic Church is in full communion with a small subset of the Coptic Church called the Coptic Catholic Church. But aside from that, the two churches do not accept each other. There had been formal dialogue between the two, but it was suspended on March 7, 2024 after the Roman Catholic Church released the official statement Fiducia Supplicans, which allows priests to bless same-sex couples.

C9. Must be worthy of being a bishop/priest (5-0)

Ignatius of Antioch (100-107/116 A.D.) “For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Therefore in your concord and harmonious love, Jesus Christ is sung.” Epistle to the Ephesians ch.4 p.50 [both Greek and Latin

Didache (before 125 A.D.) ch.15.1 vol.7 p.381 “Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers.”

Tertullian (200-240 A.D.) (implied) mentions that it is too easy for heretics to become bishops, readers, deacons, presbyters. On Prescription Against Heretics ch.41 p.263

Origen (225-253/254 A.D.) (implied) “In like manner, also, in comparing the council of the Church of God with the council in any city, you would find that certain councillors of the Church are worthy to rule in the city of God, if there be any such city in the whole world; whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional superiority which they appear to enjoy over their fellow-citizens.” Origen Against Celsus book 3 ch.30 p.476

Cyprian of Carthage (c.246-258 A.D.) “Neither do we observe that this was regarded by the apostles only in the ordinations of bishops and priests, but also in those of deacons, of which matter itself also it is written in their Acts: ‘And they twelve called together,’ it says, ‘the whole congregation of the disciples, and said to them;’ which was done so diligently and carefully, with the calling together of the whole of the people, surely for this reason, that no unworthy person might creep into the ministry of the altar, or to the office of a priest. For that unworthy persons are sometimes ordained, not according to the will of God, but according to human presumption, and that those things which do not come of a legitimate and righteous ordination are displeasing to God, God Himself manifests by Hosea the prophet, saying, ‘They have set up for themselves a king, but not by me.’” Epistles of Cyprian epistle 67 ch.4 p.371

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (346-356 A.D.) (implied) Paul forbade the deacons and bishops to be double-tongued. Defense of the Nicene Definition ch.5 p.153

Gregory of Nyssa (382-383 A.D.) says that a bishop should be above reproach. Letter 13 p.537

GOD and SPiritual Gifts

-Gd1. Father and Son one Substance (7-2)

Colossians 2:9 (Implied)

Clement of Alexandria (193-217/220 A.D.) (partial, equality of substance but not one) “There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate.” Fragment 1 Ch.3 Comments on the First Epistle of John p.574

Tertullian (c.213 A.D.) “which distributes the Unity into a Trinity, placing in their Order the three Persons-the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost.” Against Praxeas ch.2 p.598

Hippolytus of Portus (225-234/5 A.D.) “The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.” Refutation of All Heresies book 10 ch.29 p.151

X AGAINST Origen (225-254 A.D.) “The Saviour is here called simply light. But in the Catholic Epistle of this same John we read that God is light. This, it has been maintained, furnishes a proof that the Son is not in substance different from the Father. Another student, however, looking into the matter more closely and with a sounder judgment, will say that the light which shines in darkness and is not overtaken by it, is not the same as the light in which there is no darkness at all. The light which shines in darkness comes upon this darkness, as it were, and is pursued by it, and, in spite of attempts made upon it, is not overtaken. But the light in which there is no darkness at all neither shines on darkness, nor is at first pursued by it, so as to prove victor and to have it recorded that it was not overtaken by its pursuer. The third designation was “the true light.” But in proportion as God, since He is the Father of truth, is more and greater than truth, and since He is the Father of wisdom is greater and more excellent than wisdom, in the same proportion He is more than the true light. We may learn, perhaps, in a more suggestive manner, how the Father and the Son are two lights, from David, who says in the thirty-fifth Psalm, “In Thy light we shall see light.” This same light of men which shines in darkness, the true light, is called, further on in the Gospel, the light of the world; Jesus says, “I am the light of the world.”“ Commentary on John book 2 ch.18 p.336-337

Theognostus of Alexandria (260 A.D.) “The substance of the Son is not a substance devised extraneously, nor is it one introduced out of nothing; but it was born of the substance of the Father, as the reflection of light or as the steam of water. For the reflection is not the sun itself, and the steam is not the water itself, nor yet again is it anything alien; neither is He Himself the Father, nor is He alien, but He an emanation from the substance of the Father, this substance of the Father suffering the while no partition. For as the sun remains the same and suffers no diminution from the rays that are poured out by it, so neither did the substance of the Father undergo any change in having the Son as an image of itself.” Seven Books of Hypotyposes or Outlines ch.1 p.155

Dionysius of Alexandria (246-265 A.D.) “The plant that springs from the root is something distinct from that whence it grows up; and yet it is of one nature with it. And the river which flows from the fountain is something distinct from the fountain. For we cannot call either the river a fountain, or the fountain a river. Nevertheless we allow that they are both one according to nature, and also one in substance; and we admit that the fountain may be conceived of as father, and that the river is what is begotten of the fountain.” On the One Substance p.120

Dionysius of Alexandria (246-265 A.D.) Letter 4 Epistle to Dionysius Bishop of Rome ch.7 p.93 says that God is the spring or source of all good things, and the son is a river flowing out of Him. The word is an emanation of the mind.

Dionysius of Rome (259-269 A.D.) (implied) “they [Sabellians] divide the holy unit into three different substances, absolutely separated from one another.”

X AGAINST Pierius of Alexandria (275 A.D.) speaks of two substances and two natures, except that Photius says that Pierius means persons, not really substances. From the Writings of Pierius p.157

Peter of Alexandria (306,285-311 A.D.) “together with the entire people, celebrated a typical and shadowy Passover, the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,” Fragment 5 ch.7 p.282

Lactantius (c.303-325 A.D.) “Since, therefore, the Father makes the Son, and the Son the Father, they both have one mind, one spirit, one substance; but the former is as it were an overflowing fountain, the latter as a stream flowing forth from it: the former as the sun, the latter as it were a ray extended from the sun. And since He is both faithful to the Most High Father, and beloved by Him, He is not separated from Him; just as the stream is not separated from the fountain, nor the ray from the sun: for the water of the fountain is in the stream, and the light of the sun is in the ray: just as the voice cannot be separated from the mouth, nor the strength or hand from the body.” The Divine Institutes book 4 ch.29 p.132

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius (before 348 A.D.) quoting Archelaus (277/278 A.D.) “Furthermore, there is but one only inconvertible substance, the divine substance, eternal and invisible, as is known to all,” and speaks of the invisibility of God. Disputation with Manes ch.32 p.205

Later times

The Catechism of the Catholic Church (1994) says the Father, Son, and Holy Spirit are one substance or nature. Part 1 section 2 245 p.65

Among heretics

X Arians denied this.

Semi-Arianism

According to Athanasius of Alexandria we should not treat as enemies those who agreed with everything at Nicea except that they objected to the term “One in Essence” These are semi-Arians p.78 Basil of Ancyra

341 A.D. Mark’s of Arethusa ANF p.78

344 A.D. Macrostitch Creed

351 A.D. First Council of Sirmium

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree that the Father, Son and Holy Spirit are all one substance.

The Catechism of the Catholic Church (1994) says the Father and Son are one Substance. Part 1 254 p.65 and 1.465 p.117

-Gd2. God has wrath (21-2)

God has wrath against sin. Ps 75:8; Isa 51:17,22; Jer 25:15; Ezek 23:31-37

p115 (=Papyrus Oxyrhynchus 4499) 119 verses of Revelation. 2:1-3,13-15,27-29; 3:10-12; 5:8-9; 6:5-6; 8:3-8,11-13; 9:1-5,7-16,18-21; 10:1-4,8-11; 11:1-5,8-15,18-19; 12:1-5,8-10,12-17; 13:1-3,6-16,18; 14:1-3,5-7,10-11,14-15,18-20; 15:1,4-7 (middle to late 3rd century) Revelation 11:18

Clement of Rome (96-98 A.D.) “For it is written, ‘Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves.’” 1 Clement ch.50 p.18

X Against Clement of Rome (96/98 A.D.) “and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions, of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation.” 1 Clement ch.19 p.10

X Mathetes to Diognetus (c.130-200 A.D.) ch.8 p.28 says, “He [God] was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and rue, and the only one who is [absolutely] good;”

Ignatius of Antioch (100-117 A.D.) “Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation. For let us either stand in awe of the wrath to come, or show regard for the grace which is at present displayed-one of two things. Only [in one way or another] let us be found in Christ Jesus unto the true life.” Ignatius’ Epistle to the Ephesians ch.11 p.54

Justin Martyr (c.150 A.D.) quotes Psalms 2. First Apology of Justin Martyr ch.40 p.176

Tatian’s Diatessaron (c.172 A.D.) section 6.19 p.52 “Whosoever believeth in the Son hath eternal life; but whosoever obeyeth not the Son shall not see life, but the wrath of God cometh upon him.”

Melito of Sardis (170-177/180 A.D.) “The anger and wrath of the Lord - the vengeance of the Deity upon sinners, when He bears with them with a view to punishment, does not at once judge them according to strict equity. As in the Psalm: ‘In His anger and in His wrath will He trouble them.’” On the Lord’s Passion p.761

Theophilus of Antioch (168-181/188 A.D.) says that God is angry with those who act wickedly. Theophilus to Autolycus book 1 ch.3 p.90

Irenaeus of Lyons (c.160-202 A.D.) “but they who now reject His goodness shall know His power in judgment, according to that which the blessed apostle says: ‘Not knowing that the goodness of God leadeth thee to repentance; but according to thy hardness and impenitent heart thou treasurest up for thyself wrath in the day of wrath and of the revelation of the righteous judgment of God, who shall render to every man according to his works’” Proof of Apostolic Preaching ch.8

Irenaeus of Lyons (182-188 A.D.) “If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given;-Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved.” Irenaeus Against Heresies book 4 ch.3 p.465

Clement of Alexandria (193-217/220 A.D.) “‘Wherefore I was grieved with that generation, and said, They do always err in heart, and have not known My ways. So I sware in my wrath, they shall not enter into My rest.’ Look to the threatening! Look to the exhortation! Look to the punishment!’” Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (193-217/220 A.D.) “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, and concupiscence, and covetousness, which is idolatry: for which things’ sake cometh the wrath of God upon the children of disobedience,’ cries the apostle.” The Instructor book 3 ch.11 p.288

Tertullian (198-220 A.D.) “For just as, after the waters of the deluge, by which the old iniquity was purged-after the baptism, so to say, of the world-a dove was the herald which announced to the earth the assuagement of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace; so by the self-same law of heavenly effect, to earth-that is, to our flesh -as it emerges from the font, after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark.” On Baptism ch.8 p.673

Tertullian (207/208 A.D.) “Other qualities likewise are good, by means of which the good work of a good severity runs out its course, whether wrath, or jealousy, or sternness. For all these are as indispensable to severity as severity is to justice. The shamelessness of an age, which ought to have been reverent, had to be avenged. Accordingly, qualities which pertain to the judge, when they are actually free from blame, as the judge himself is, will never be able to be charged upon him as a fault.” Five Books Against Marcion book 2 ch.6 p.309

Tertullian (198-220 A.D.) “Let none seduce you with empty words: on this account cometh the wrath of God upon the sons of unbelief.” On Modesty ch.17 p.93

Hippolytus of Portus (225-235/236 A.D.) “And Paul in like manner: ‘For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness.’” [Romans 1:17] Treatise on Christ and Antichrist ch.64 p.218

Commodianus (c.240 A.D.) “In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands out of wood or gold, lest my wrath destroy you for such things.” Instructions of Commodianus ch.2 p.203

Origen (225-253/254 A.D.) “treasuring up for thyself wrath on the day of judgment and of the revelation of the just judgment of God, who will render to every one according to his work: to those who by patient continuance in well-doing seek for glory and immortality, eternal life;” [both Greek and Latin] de Principiis book 3 ch.1.5 p.306

X Origen (225-253/254 A.D.) “Moreover, that ‘wrath’ is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: ‘Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?” Origen Against Celsus ch.4.72 p.529

Novatian (240/254-257 A.D.) “Moreover, if we read of His wrath, and consider certain descriptions of His indignation, and learn that hatred is asserted of Him, yet we are not to understand these to be asserted of Him in the sense in which they are human vices. For all these things, although they may corrupt man, cannot at all corrupt the divine power. For such passions as these will rightly be said to be in men, and will not rightly be judged to be in God.” Concerning the Trinity ch.5 p.615

Treatise Against Novatian (254-256 A.D.) ch.17 p.663 “Moreover, too, the apostle, giving good advice, thus exhorts us, saying, ‘Let no one deceive you with vain words: for because of these things the wrath of God cometh upon the children of disobedience. Be not partakers with them.’”

Cyprian of Carthage (c.246-258 A.D.) “with a rod of iron; and He shall tread the winepress of the wrath of God Almighty. See also He has on His garment and on His thigh the name written, King of kings, and Lord of lords.” Treatises of Cyprian Treatise 12 book 2 ch.30 p.528

Gregory Thaumaturgus (240-265 A.D.) “‘For fornication,’ it says, ‘and covetousness are things on account of which the wrath of God cometh upon the children of disobedience. Be not ye therefore partakers with them.” Canonical Epistle canon 2 p.18

Victorinus of Petau (martyred 304 A.D.) “By the angel flying through the midst of heaven is signified the Holy Spirit bearing witness in two of the prophets that a great wrath of plagues was imminent.” Commentary on the Apocalypse from the eight chapter verse 13 p.352

Peter of Alexandria (306,285-311 A.D.) “Hence, when the Lord reproves them by the prophet, He says, ‘They do always err in their heart; and I have sworn in My wrath that they shall not enter into My rest.’“ Fragment That Up to the Time of the Destruction of Jerusalem ch.3 p.281

Methodius (270-311/312 A.D.) “Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; whilst the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former.” The Banquet of the Ten Virgins discourse 9 ch.1 p.345

Lactantius (c.303-320/325 A.D.) “He [God] delays, therefore, until the end of the times shall come, when He may pour out His wrath with heavenly power and might, as ‘Prophecies of pious seers Ring terror in the wildered ears.’” The Divine Institutes book 2 ch.18 p.67

Alexander of Alexandria (313-326 A.D.) “For then the earth could not long hold the body of our Lord that in it was buried; but it exclaimed, O my Lord, pardon mine iniquities, save me from Thy wrath, absolve me from the curse, for I have received the blood of the righteous, and yet I have not covered the bodies of men or Thine own body!” Epistles on the Arian Heresy letter 5 ch.7 p.301

Eusebius of Caesarea (318-325 A.D.) “Daniel's words run thus: '16. Let thy anger be turned away, even thy anger from Jerusalem thy city, thy holy mountain.' And, 'Thy people is a source of ridicule to all that are round about them.' And again, '17. Shew thy face upon the desolation of thy sanctuary.'” Demonstration of the Gospel book 8

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Athanasius (339 A.D.) says “wrath of God against us” Defence Against the Arians part 2 ch.35 p.118-119

Formicus Maternus (348 A.D.) Those who worship the beast “he also drinks the wine of the wrath of God mingled in the cup of his wrath, and shall be punished with fire and brimstone before the eyes of the Lamb. And the smoke of their torments shall ascend p for ever and ever; neither shall they have rest day nor night, whoever adore the beast and his image.” On the Error of Profane Religions ch.28.13 p.115

Hegemonius of Sirmium (before 348 A.D.) translating Archelaus “And, in fine, when they are found to be actually doing his will, they are thus addressed: ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance.’“ (Archelaus is speaking) Disputation with Manes ch.32 p.205

X John Chrysostom (martyred 407 A.D.) says that God’s spirit is free from wrath. Commentary on Acts ch.17 p.112

Uncertain Date but after Nicea I

A Strain of Sodom (before 496 A.D.) “Already had Almighty God wiped off By vengeful flood…” ANF vol.4 p.129. The author is unknown but it is similar to Genesis, where Gennadius says by Salvian of Marseilles (430-490 A.D.)

Among Heretics and Spurious Books

Recognitions of Clement book 10 ch.50 p.205 (Implied) criticizes philosophers who say that God is not angry with man. (Niceta is speaking)

Theodore of Mopsuestia (392-423/429 A.D.) mentions God’s anger and wrath Commentary on Micah ch.6 p.235

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree that God has wrath.

-Gd3. Explicitly say Christ has two natures (1-1)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.) explicitly affirm or deny this.

The Bible does not discuss the natures of Christ; only that He is God and that He is human.

Monophysites said Christ had only one blended nature, sort of like putting a teaspoon of tea into the ocean.

Tertullian (c.213 A.D.) “We see plainly the twofold state, which is not confounded, but conjoined in One Person--Jesus, God and Man. Concerning Christ, indeed, I defer what I have to say. (I remark here), that the property of each nature is so wholly preserved, that the Spirit on the one hand did all things in Jesus suitable to Itself, such as miracles, and mighty deeds, and wonders; and the Flesh, on the other hand, exhibited the affections which belong to it. It was hungry under the devil's temptation, thirsty with the Samaritan woman, wept over Lazarus, was troubled even unto death, and at last actually died. Against Praxeas ch.27 p.624

Tertullian (207/208 A.D.) “If I may offer, moreover, an interpretation of the two goats which were presented on ‘the great day of atonement,’ do they not also figure the two natures of Christ? They were of like size, and very similar in appearance, owing to the Lord's identity of aspect; because He is not to come in any other form, having to be recognised by those by whom He was also wounded and pierced.” Five Books Against Marcion book 3 ch.7 p.327

X Origen (225-254 A.D.) says that the incarnate Jesus had a composite nature. Origen Against Celsus book 1 ch.66 p.426

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

X Athanasius (331 A.D.) (partial not) discusses how no one knew the day or the hour of Christ’s return, not even the Son, only the Father. His answer is “”but why, though He knew, He said, ‘No, not the Son knows,’ this I think none of the faithful is ignorant, viz. that He made this as those other declarations as many by reason of the flesh. For this as before is not the Word’s deficiency, but of that human nature whose property it is to be ignorant. … Certainly when He says in the Gospel concerning Himself in His human character, ‘Father, the hour is come, glorify Thy Son,’ it is plain that He knew also the hour of the end of all things, as the Word, though as man He is ignorant of it, for ignorance is proper to man, and especially ignorance of these things. … for since He was made man, He is not ashamed, because of the flesh which is ignorant to say ‘I know not,’ that He may shew that knowing as God, He is but ignorant according to the flesh.. And therefore He said not ‘no, not the Son of God knows,’ lest the Godhead should seem ignorant, but simply ‘no, not the Son,’ that the ignorance might be the Son’s as born from among men.” Four Discourses Against the Arians (331 A.D.) discourse 3 ch.43 p.417

X Eutyches, All Monophysites

After the Council of Ephesus I (431 A.D.)

Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree that Jesus Christ has two natures, one fully divine and one fully human, but without sin.

The Catechism of the Catholic Church (1994) says the Christ has a human nature and a divine one. Part 1 464-467 p.117-118

Copts today are Miaphysites that believe Christ has two natures, with qualifications.

X Historically Copts were Monophysites and said that Christ had only one blended nature.

Among heretics

X Monophysite Philoxenus of Mabbug (c.498-523 A.D.) “and the Life ” This Jesus, God the Word, is our truth, with His Father and with His Holy Spirit: one Trinity, one essence, one divinity, one nature from everlasting and from eternity. For there is not in Him (God) nature and nature, nor essence and essence, nor anything recent or old, but One in Three and Three ill One ; an eternal nature and eternal persons, one essence adored with its persons from everlasting and from eternity.” Three Letters of Philoxenus Letter 1 p.96

-Gd4. Never a Time before the Son existed (7-1)

Clement of Rome (96-98 A.D.) (implied) “The grace of our Lord Jesus Christ be with you, and with all everywhere that are the caller of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen.” 1 Clement ch.59 vol.1 p.21. See also vol.9 ch.65 p.248

Ignatius of Antioch (-107/116 A.D.) (implied) “who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time and in the end was revealed.” Letter of Ignatius to the Magnesians ch.6 p.61 [Greek, Latin is similar]

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 says “In the beginning was the Word, and the Word was with God, and God is the Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made.”

Justin Martyr (c.136-168 A.D.) (partial) “I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos;” Dialogue with Trypho, a Jew ch.61 p.227

Justin Martyr (c.138-165 A.D.) (partial) says that Jesus can be called an angel, but “In this way, they teach, He [the Father] made the angels. But it is proved there are angels who always exist, and are never reduced to that form out of which they sprang. And that this power which the prophetic word calls God, as has been also amply demonstrated, and Angel, is not number [as different] in name only like the light of the sun, but is indeed something numerically distinct…” Dialogue with Trypho the Jew ch.128 p.264

Athenagoras (177 A.D.) “God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct [distinct] with Logos [logikos]); but inasmuch as He came forth to be the idea and energizing power of all material things,” A Plea for Christians ch.10 p.133

X Tertullian (198-220 A.D.) “Because God is in like manner a Father, and He is also a Judge; but He has not always been Father and Judge, merely on the ground of His having always been God. For He could not have been the Father previous to the Son, nor a Judge previous to sin. There was, however, a time when neither sin existed with Him, nor the Son; the former of which was to constitute the Lord a Judge, and the latter a Father.” Against Hermogenes ch.3 p.478

Dionysius of Rome (259-269 A.D.) “For if the Son was made, there was a time when He was not; but He always was, if, as He Himself declares, He is undoubtedly in the Father. And if Christ is the Word, the Wisdom, and the Power,-for the divine writings tell us that Christ is these, as ye yourselves know,-assuredly these are powers of God. Wherefore, if the Son was made, there was a time when these were not in existence; and thus there was a time when God was without these things, which is utterly absurd.” Against the Sabellians (ANF vol.7) ch.2 p.365

Lucian of Antioch (c.300-311 A.D.) (implied) “And if any one, contrary to the right faith of the Scriptures, teaches and says there has been a season or time or age before the Son of God was begotten, let him be accursed.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.27-28

Alexander of Alexandria (313-326 A.D.) “And how, if the Son is the Word or Wisdom and Reason of God, was there a time when He was not? It is all one as if they said, that there was a time when God was without reason and wisdom. How, also, can He be changeable and mutable, who says indeed by Himself: ‘I am in the Father, and the Father in Me,’” Epistles on the Arian Heresy Epistle 2 ch.3 p.297-298

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Macrostich Creed (344/345 A.D.) “but God only who without time begat him [Jesus Christ]; for both times and ages were made through him.” Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

Council of Ephesus (431 A.D.) “But those that say, ‘There was a time when he was not, and before he was begotten he was not,… those the Catholic and Apostolic Church anathematizes.” Letter from Cyril to Nestorius p.202

After Ephesus (431 A.D.)

Cyril of Alexandria (c.444 A.D.) “And it is with reference to this notion of a union without confusion that we proclaim the holy Virgin to be the mother of God, because God the Word was made flesh and became man, and by the act of conception united to Himself the temple that He received from her. For we perceive that two natures, by an inseparable union, met together in Him without confusion, and indivisibly. For the flesh is flesh, and not deity, even though it became the flesh of God: and in like manner also the Word is God, and not flesh, though for the dispensation's sake He made the flesh His own. But although the natures which concurred in forming the union are both different and unequal to one another, yet He Who is formed from them both is only One: nor may we separate the One Lord Jesus Christ into man severally and God severally, but we affirm that Christ Jesus is One and the Same, acknowledging the distinction of the natures, and preserving them free from confusion with one another.” Cyril’s Commentary on Luke. Luke 2.

Council of Constantinople II (May 553 A.D.) (implied. If Jesus was begotten without time, that implies God is beyond time.) It says that the Word of God had two nativities: one from all eternity of the Father, without time and body, and the other in the flesh from Mary, Mother of God. The Capitula of the Council canon 2 p.312

Among heretics

Nestorius (451/452 A.D.) “God the Word is unchangeable and immortal and He is continuously that where He is in the eternity of the Father. … there was not when he was not.” The Bazaar of Heracleides book 2 ch.1 p.82

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree there was never a time before the Son existed.

The Catechism of the Catholic Church (1994) says the Son always existed. Part 1 465 p.117

-Gd5. Jesus’ will distinct from the Father’s (4-1)

Matthew 26:39,42; Mark 14:36; Luke 22:42; John 4:34; 6:38-39

Sinaitic Syriac (SyrS) (3rd/4th century) Matthew 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mark 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Luke 1:36-5:28; 6:12-24:52; John 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end. Matthew 26:39; Mark 14:36; Luke 22:42; John 4:34; 6:38-39

Tertullian (c.213 A.D.) “because He [the Son] had come down from heaven not to do His own will, but the will of the Father; and that the will of the Father was that every one who saw the Son, and believed on Him, should obtain the life (everlasting,) and the resurrection...” Against Praxeas ch.21 p.616

Novatian (250/254-257 A.D.) “Or when, unfolding the prophecies of Isaiah, he finds it written thus: ‘Thus saith the Lord to Christ my Lord?’ Or when he reads: ‘I came not down from heaven to do mine own will, but the will of Him that sent me?’” Concerning the Trinity ch.26 p.637

Cyprian of Carthage (c.246-258 A.D.) “And in another place He [Jesus] says, ‘I came down from heaven not to do my own will, but the will of Him that sent me.’” Treatises of Cyprian Treatise 4 ch.14 p.451

Dionysius of Alexandria (246-265 A.D.) discusses in detail Matthew 22:39. An Interpretation of Luke 22.42 p.117-118

X Lactantius (c.303-320/325 A.D.) said that the Father and Son had one will. The Epitome of the Divine Institutes ch.49 p.242

Among heretics

Manes (262-278 A.D.) “For He gives us His own testimony that He came down from the Father’s bosom; and again He says, ‘He that receiveth me, receiveth Him that sent me;’ and ‘I came not to do mine own will, but the will of Him that sent me;’ and once more, ‘I am not sent but unto the lost sheep of the house of Israel.’” (The heretic Manes is speaking) Disputation with Manes ch.47 p.223

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree the Son’s will was distinct from the Father’s, as shown I the Garden of Gethsemane.

-Gd6. Jesus incarnated with only one will (not two like Nestorians said) (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.) explicitly affirm or deny this.

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

X Athanasius (331 A.D.) discusses how no one knew the day or the hour of Christ’s return, not even the Son, only the Father. His answer is “”but why, though He knew, He said, ‘No, not the Son knows,’ this I think none of the faithful is ignorant, viz. that He made this as those other declarations as many by reason of the flesh. For this as before is not the Word’s deficiency, but of that human nature whose property it is to be ignorant. … Certainly when He says in the Gospel concerning Himself in His human character, ‘Father, the hour is come, glorify Thy Son,’ it is plain that He knew also the hour of the end of all things, as the Word, though as man He is ignorant of it, for ignorance is proper to man, and especially ignorance of these things. … for since He was made man, He is not ashamed, because of the flesh which is ignorant to say ‘I know not,’ that He may shew that knowing as God, He is but ignorant according to the flesh.. And therefore He said not ‘no, not the Son of God knows,’ lest the Godhead should seem ignorant, but simply ‘no, not the Son,’ that the ignorance might be the Son’s as born from among men.” Four Discourses Against the Arians (331 A.D.) discourse 3 ch.43 p.417

After the Council of Ephesus I (431 A.D.)

The Catechism of the Catholic Church (1994) (partial) speaks against Nestorians. Part 1 466 p.117

X Council of Constantinople II (681 A.D.) says that Christ had two wills and two natural operations.

-Sg1. Tongues in church after Acts (1-0)

The Montanists practiced prophesying.

Novatian (250/4-256/7 A.D.) “This is He [the Spirit] who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, offers discrimination of spirits, affords powers of government, suggests counsels, and order and arranges whatever other gifts there are of charismata; and thus make the Lord’s Church everywhere, and in all, perfected and completed.” Treatise Concerning the Trinity ch.29 p.640-641

Today

Charismatics believe that tongues exist today.

Some Protestants and some Roman Catholics believe that tongues exist today.

Ge21. God foresees all in the future (5-0)

Psalm 139:16; Isaiah 44:7f

Clement of Alexandria (193-202 A.D.) “For God knows all things-not those only which exist, but those also which shall be-and how each thing shall be.” Stromata book 6 ch.17 p.517. He says that God knows and perceives all things in Stromata book 7 ch.7 p.538. See also Stromata book 7 ch.7 p.533

Tertullian (207/208 A.D.) God foreknew all things. Five Books Against Marcion book 2 ch.5 p.301

Theodotus the probable Montanist (ca.240 A.D.) says that God is passionless, good, knowing all things, foreknowing all things. Excerpts of Theodotus ch.21 p.45

Origen (233/234 A.D.) God knows all before it happens. Origen on Prayer ch.5.2 p.27 and ch.5.3 p.28.

Eusebius of Caesarea (318-325 A.D.) “anticipating the future by His foreknowledge as God” Preparation for the Gospel book 8 ch.1 p.2

Today

Copts, Eastern Orthodox, Nestorians, most Protestants, and Roman Catholics all agree there was never a time before the Son existed.

X Some Protestants believe in “finite Godism” or “progressive God” where God does Not see the future with certainty.

ma1. God is timeless or before/beyond time (5-0)

[References saying that God is eternal, or always existed are not included here, if they do not specifically say God is outside of time.]

Titus 1:2 (before the beginning of time)

Ignatius of Antioch (-107/116 A.D.) Jesus Christ was with the Father before the beginning of time. Letter of Ignatius to the Magnesians ch.6 p.61

Ignatius of Antioch (100-117 A.D.) says that God was before time, yet appeared in time. See also that God is above all time. Letter to Polycarp ch.3 p.99

Clement of Alexandria (193-202 A.D.) “the most ancient philosophy and primeval prophecy; and among intellectual ideas, what is oldest in origin, the timeless and unoriginated First Principle, and Beginning of existence”-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all;” Stromata book 7 ch.1 (=ch.50 on-line) Ante-Nicene Fathers vol.3 p.523

Clement of Alexandria (193-202 A.D.) calls the Father the timeless and unoriginated First Principle Stromata book 7 ch.1 (=ch.50 on-line) Ante-Nicene Fathers vol.3 p.523

Clement of Alexandria (193-217/220 A.D.) (partial) says that God’s “power working without beginning of time.” Comments on the Second Epistle of John (fragment 1) p.576

Clement of Alexandria (193-202 A.D.) “The absence of respect of persons in God is not then in time, but from eternity.” Stromata book 6 ch.8 p.495

Tertullian (207/208 A.D.) says that God in His goodness created time. “‘Let them [the stars and luminaries] be,’ says God, ‘for seasons, and for days, and years.’ Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning.” Five Books Against Marcion book 2 ch.3 p.299. See also ibid book 1 ch.8 p.276.

Victorinus of Petau (martyred 304 A.D.) (implied) “Who, then, that is taught in the law of God, who that is filled with the Holy Spirit, does not see in his heart, that on the same day on which the dragon seduced Eve, the angel Gabriel brought the glad tidings to the Virgin Mary; that on the same day the Holy Spirit overflowed the Virgin Mary, on which He made light; that on that day He was incarnate in flesh, in which He made the land and water; that on the same day He was put to the breast, on which He made the stars; that on the same day He was circumcised, on which the land and water brought forth their offspring; that on the same day He was incarnated, on which He formed man out of the ground; that on the same day Christ was born, on which He formed man; that on that day He suffered, on which Adam fell; that on the same day He rose again from the dead, on which He created light?” On the Creation of the World ch.343

Alexander of Alexandria (313-326 A.D.) “But if it be true that ‘all things were made by Him,’ it is established that both every age and time and all space, and that “when” in which the “was not” is found, was made by Him. And is it not absurd that He who fashioned the times and the ages and the seasons, in which that ‘was not’ is mixed up, to say of Him, that He at some time was not? For it is devoid of sense, and a mark of great ignorance, to affirm that He who is the cause of everything is posterior to the origin of that thing.” Epistles on the Arian Heresy ch.6 p.293

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) claims that Plato got the idea that time was created along with the heavens from Moses. Justins Hortatory Address to the Greeks ch.33 p.287

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Macrostitch Creed (344/345 A.D.) “but God only who without time begat him [Jesus Christ]; for both times and ages were made through him.” Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

Gregory of Nyssa (382-397 A.D.) (implied) “and there will be then no danger in pronouncing Him Eternal and yet not Ungenerate. On the one hand, because the existence of the Son is not marked by any intervals of time, and the infinite of His life flows back before the ages and onward beyond them in an all-pervading tide, He [Jesus] is properly addressed with the title of Eternal,” Against Eunomius book 1 ch.37 p.100

Today

Copts, Eastern Orthodox, Nestorians, most Protestants, and Roman Catholics all agree there was never a time before the Son existed.

X Some Charismatics, such as YWAM (Youth with a Mission) believe that God only exists in time.

Hs5. Holy Spirit addressed as “He” (not female) (12-0)

John 14:17 “...the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be with you.”

John 16:7 “I [Jesus] will send him to you..”

John 16:8 “When he comes, he...”

John 16:13 “he will guide you into all truth. He will not speak on his own, he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me.”

Romans 8:16 “The Spirit himself testifies”

Romans 8:26 “but the Spirit himself...”

1 Corinthians 12:11 “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.”

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26;

Shepherd of Hermas (c.115-155 A.D.) 2nd part tenth commandment ch.2 p.27 “Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit-doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God against you, and he withdraw from you.”

Justin Martyr (c.138-165 A.D.) “And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;” Dialogue with Trypho, a Jew ch.55 p.222

Tatian’s Diatessaron (c.172 A.D.) section 45 line 44 p.113 is addressed as “He” and called the Spirit of Truth.

Irenaeus of Lyons (182-188 A.D.) “and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother’s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches,” Irenaeus Against Heresies book 3 ch.24.1 p.458

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) preface p.699 “consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all,”

Clement of Alexandria (c.195 A.D.) “If you wish to learn, the Holy Spirit will show you: ‘And saw my works’, He says, ‘forty years. Wherefore I was grieved with that generation, and said, They do always err in heart, and have not known My ways’” Exhortation to the Heathen ch.9 p.196

Tertullian (c.213 A.D.) “For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth.” Against Praxeas ch.27 p.623

Hippolytus of Portus (222-235/236 A.D.) “and as the Father wills our belief to be, let us believe; and as He wills the Son to be glorified, let us glorify Him; and as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Origen (c.227-240 A.D.) “And I consider that the Holy Spirit supplies to those who, through Him and through participation in Him, are called saints, the material of the gifts, which come from God; so that the said material of the gifts is made powerful by God, is ministered by Christ, and owes its actual existence in men to the Holy Spirit.” Commentary on John book 2 ch.6 p.329

Novatian (250/4-256/7 A.D.) “But this Holy Spirit the Lord Christ calls at one time ‘the Paraclete,’ at another pronounces to be the ‘Spirit of truth.’ And He is not new in the Gospel, nor yet even newly given; for it was He Himself who accused the people in the prophets, and in the apostles gave them the appeal to the Gentiles.” Treatise Concerning the Trinity ch.29 p.640

Treatise on Rebaptism (c.250-258 A.D.) ch.17 p.677 “when the Holy Spirit had descended upon the disciples, that they might be baptized in Him, there were seen sitting upon each one tongues as if of fire, that it might be manifest that they were baptized with the Holy Ghost and with fire”

Cyprian of Carthage (c.246-258 A.D.) “you who are rather to be adorned, and that that dwelling in which God has dwelt as in a temple, in which the Holy Spirit has begun to make His abode, is of more importance than all others.” Epistles of Cyprian Letter 1 ch.15 p.280

Methodius (270-311/312 A.D.) “And in the Book of Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity,” The Banquet of the Ten Virgins discourse 1 ch.3 p.312

Lactantius (c.303-320/325 A.D.) “Therefore the Holy Spirit of God, descending from heaven, chose the holy Virgin, that He might enter into her womb.” The Divine Institutes book 4 ch.12 p.110

Among Heretics and Spurious Books

Elchasaites (in Hippolytus) believed that Christ was male and the Holy Spirit female. Hippolytus’ Refutation of All Heresies book 9 ch.8 p.132

The Valentinian Gnostic Gospel of Philip (150-200/250 A.D.) (Barnstone and Meyer) p.263 (implied) said that Mary was not impregnated by the Holy Spirit because a woman cannot get a woman pregnant.

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) Not thus is it with the Holy Spirit: God forbid; but He divides to all, and knows all kinds of tongues, and has understanding of all things, and is made all things to all men, so that the very thoughts of the heart cannot escape His cognizance. For what says the Scripture? “That every man heard the apostles speak in his own language through the Spirit, the Paraclete.’” Archelaus Disputation with Manes ch.36 p.210

Council of Sirmium (Greek creed) 351 A.D. mentions the Holy Spirit as “He”. Socrates Ecclesiastical History book 2 ch.30 p.57 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Basil of Cappadocia (357-379 A.D.) calls the Holy Spirit “Himself” On the Spirit ch.1.2 p.3

Gregory of Nyssa (382-397 A.D.) refers to the Holy Spirit as “He”. Against Eunomius book 2 ch.2 p.103

John Chrysostom (martyred 407 A.D.) The Holy Spirit is addressed as “He” Homilies on Ephesians homily2.14 p.56

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “3. And since many saints participate in the Holy Spirit, He cannot therefore be understood to be a body, which being divided into corporeal parts, is partaken of by each one of the saints; but He is manifestly a sanctifying power, in which all are said to have a share who have deserved to be sanctified by His grace.” de Principiis book 1 ch.1.3 p.242

Ambrose of Milan (379 A.D.) “that as you have received the grace of the Holy Spirit, so also you may know that He, holding so high a place in the Divine glory, has in His own Name a right to our veneration.” Letters of Ambrose Letter 1 ch.9

others too

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and most Roman Catholics agree the Holy Spirit is addressed as “he”.

The Catechism of the Catholic Church (1994)speaks of the Holy Spirit as “He”. Part 1 152 p.41

X Some liberal Christians (Protestant and Roman Catholic) have portrayed the Holy Spirit as female.

Di12. Prophesy in the church after Acts (8-0)

Shepherd of Hermas (c.115-155 A.D.) claims to be a vision given by God.

Justin Martyr (c.138-165 A.D.) (partial) “Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God;” Dialogue with Trypho, a Jew ch.88 p.243

Evarestus (c.169 A.D.) “He [Polycarp] departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, ‘I must be burnt alive.’” Martyrdom of Polycarp ch.5 p.40

Martyrdom of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) ch.1.3 p.700 Perpetua asked God for a vision of prophecy whether she would be spared or martyred, and God answered her that night.

Tertullian (198-220 A.D.) (implied) was a Montanist, and they practiced healings and prophesy.

Theodotus (probable Montanist) The Montanists practiced healings and prophesy.

Origen (225-253/254 A.D.) “And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos.” Origen Against Celsus book 1 ch.46 p.415

Eusebius of Caesarea (318-325 A.D.) (implied) “Neither can they [false prophets] boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them.” Eusebius’ Ecclesiastical History book 5 ch.17.3 p.234

Hs13. The Father sent the Holy Spirit (4-0)

John 14:16,26

Tatian’s Diatessaron (c.172 A.D.) section 45:29-48 p.113-114 quotes all of John 14:1-20.

Tertullian (208-220 A.D.) quotes John 14:16 (not 1 8 not 7 words quoted) and then John 14:17a (4/30 words quoted) Against Praxeas ch.9 p.604. See also Against Praxeas c.25 p.621

Origen (225-253/254 A.D.) “Now, that the Saviour and the Holy Spirit were sent by the Father for the salvation of men has been declared in Isaiah, in the person of the Saviour, saying, ‘And now the Lord hath sent me and His Spirit.’” Commentary on Matthew ch.13 no.18 p.486

Origen (246-248 A.D.)

Novatian (250/254-257 A.D.) quotes all of John 14:15 and the first 10/17 words of John 14:16. Treatise Concerning the Trinity ch.28 p.639

Novatian (250/254-257 A.D.) quotes all of John 14:16 and the first 2/25 of John 14:17. Treatise Concerning the Trinity ch.28 p.640

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Apostolic Constitutions (compiled c.380 A.D.) (partial not) book 3 section 2 ch.17 p.431 “The Father is the God over all; Christ is the only-begotten God, the beloved Son, the Lord of glory; the Holy Ghost is the Comforter, who is sent by Christ, land taught by Him, and proclaims Him.”

Augustine of Hippo (388-430 A.D.) “Further, the Christian believes that nothing exists save God himself and what comes from him; and he believes that God is triune, i.e., the Father, and the Son begotten of the Father, and the Holy Spirit proceeding from the same Father, but one and the same Spirit of the Father and the Son.” 1 ch.3.9

Synod of Toledo (589 A.D.) “It was not until the third Synod of Toledo A.D. 589, that the ‘Filioque’ clause was added to the Creed of Constantinople, - this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Easter Churches down to the present day, the latter Church denying that the Spirit proceedeth from the Father and the Son.” Ante-Nicene Fathers vol.4 footnote 3 p.344.

Today

Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree the Holy Spirit was sent by or proceeded from the Father.

The Catechism of the Catholic Church (1994) says the Father sent the Holy Spirit. Part 1 section 2 24 p.65

Hs14. Jesus sent the Holy Spirit (7-0)

John 15:26; 16:7

John 14:16,26 (partial, Jeus asks the Father to send)

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 715:26; 16:7

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26; 16:7

Tatian’s Diatessaron (c.172 A.D.) section 46 lines 46-58 p.115 Jesus promised to send the Spirit or Comforter.

Irenaeus of Lyons (182-188 A.D.) “Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Irenaeus Against Heresies book 3 ch.11.8 p.429

Irenaeus of Lyons (182-188 A.D.) “Wherefore also the Lord promised to send the Comforter, who should join us to God.” Irenaeus Against Heresies book 3 ch.17.2 p.444

Tertullian (198-220 A.D.) “although [the Holy Ghost] sent with this view by Christ, and for this asked of the Father that He might be the teacher of truth;” On Prescription Against Heretics ch.28 p.256

Tertullian (198-220 A.D.) “Even the Lord Himself said that the Spirit would not descend on any other conditions, but that He [the Lord Jesus] should first ascend to the Father.” On Baptism ch.10 p.674

Origen (239-242 A.D.) (Partial) “For he [The Holy spirit] could not pass to us unless he first come down to one who shares in his own nature. Homilies on Ezekiel Homily 1 ch.6.1 p.36

Novatian (250/4-256/7 A.D.) quotes John 16:7. Treatise Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) (implied) “He who, having been baptized among the heretics, is able to put on Christ, may much more receive the Holy Spirit whom Christ sent. Otherwise He who is sent will be greater than Him who sends; so that one baptized without may begin indeed to put on Christ, but not to be able to receive the Holy Spirit, as if Christ could either be put on without the Spirit, or the Spirit be separated from Christ. Moreover, it is silly to say, that although the second birth is spiritual, by which we are born in Christ through the layer of regeneration, one may be born spiritually among the heretics, where they say that the Spirit is not. For water alone is not able to cleanse away sins, and to sanctify a man, unless he have also the Holy Spirit.” Epistles of Cyprian Letter 73 ch.5 p.387-388

Adamantius (c.300 A.D.) “For He [John] knew that He [Christ] had stated, ‘I go away, and I will send the Paraclete – that is, the Holy Spirit.”(Adamantius is speaking) Dialogue on the True Faith First part ch.c26 p.70-71

Victorinus of Petau (martyred 304 A.D.) “For after the Lord ascended into heaven and opened all things, He sent the Holy Spirit, whose words the preachers sent forth as arrows reaching to the human heart, that they might overcome unbelief.” Commentary the Apocalypse from the sixth chapter no.1,2 p.350

Mary’s Life and Role

-My1. Mary mother of God (Theotokos) (2-0)

This phrase is not found in Scripture.

Origen? (225-254/254 A.D.) (partial) It is said that Socrates of Constantinople in the fifth century said Origen used the term Mother of God” in Historia Ecclesiastica book 7, ch.32, but there is no evidence of this either in Origen’s original writings or in Rufinus’ translation of them.

Peter of Alexandria (306,285-311 A.D.) “Therefore, when the holy prophets, and all, as I have said, who righteously and justly walked in the law of the Lord, together with the entire people, celebrated a typical and shadowy Passover, the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ, being in the end of the world born according to the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin, and, of a truth, of Mary the Mother of God; and being seen upon earth, and having true and real converse as man with men, who were of the same substance with Him, according to His human nature, Himself also, with the people,” fragment 5.7 p.282

Alexander of Alexandria (312-326 A.D.) “After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.” Epistles on the Arian Heresy ch.12 p.296

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius (before 348 A.D.) telling of Archelaus (277/278 A.D.) “Into him the Spirit was poured; and as that Spirit could not abide upon all men, but only on Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not come into any other, but could only come upon the apostles and the sainted Paul.” (Archelaus is speaking) Disputation with Manes ch.34 p.208

Life of Antony (356-362 A.D.) ch.36 p.206 “Thus Abraham beholding the Lord rejoiced; so also John at the voice of Mary, the God-bearer, leaped for gladness.”

Athanasius (356-360 A.D.) “John, while yet in the womb, leapt for joy at the voice of Mary Bearer of God [theotokou];” Four Discourses Against the Arians Discourse 3 ch.26 (ch.33) p.411 See also ibid ch.33 p.412.

Athanasius (331 A.D.) called Mary the bearer of God (theotokon) in Four Discourses Against the Arians Discourse 3 ch.14 p.401

Gregory of Nyssa (c.356-397 A.D.) calls Mary “Mother of God” On Virginity ch.13 p..359

Theodoret of Cyrus (423-458 A.D.) affirms orthodox doctrine but says it does not really matter the term we use. Letter 16 p.255

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Council of Ephesus (Jun/Sep 431 A.D.) condemned Nestorius and affirmed that Mary should be called theotokos, “the mother of God”

Council of Constantinople II (553 A.D.) says that we should call Mary the Mother (genetrix) of God. Session 1 p.302

Agatho to the Council of Constantinople (Nov. 680 A.D.) mentions Mary mother of God. “Moreover we confess that one of the same holy consubstantial Trinity, God the Word, who was begotten of the Father before the worlds, in the last days of the world for us and for our salvation came down from heaven, and was incarnate of the Holy Ghost, and of our Lady, the holy, immaculate, ever-virgin and glorious Mary, truly and properly the Mother of God, that is to say according to the flesh which was born of her;” Epistle to the Council of Constantinople fifth to last paragraph.

Gregory I of Rome (590-601 A.D.) “After this vision, the young maid forsook all her former behaviour: and with great gravity reformed the levity of her childish years: which thing her parents perceiving, and demanding from whence that change proceeded, she told them what the blessed Mother of God had given her in commandment, and upon what day she was to go unto her service.” Dialogues book 4 ch.17

Theodore the Syncellus (shortly after 626 A.D.) “But the Mother of God will put an end to all your boldness and pride by its only call, because she is really the mother of He which drowned Pharaoh and all his army in the middle of the Red Sea, and discouraged and weakened all the diabolical horde." This was done and said by the archpriest, then he beseeched God and the Virgin to keep the city, the lighthouse of the law of the Christians, intact, because it is to be feared that with her even the lessons of the mystery of Christ could run into extreme danger.” Homily on the Siege of Constantinople ch.16

From the Start of Muslim conquests on (634 A.D. -)

Agapius of Hierapolis (ca.942) says that Nestorius would not preach that Mary was the Mother of God, but rather Mother of Man. p.149-150

Barlaam and Iosaph (c.1028) (towards the end) “So our Maker, moved with compassion, through the good-will of the Father, and the co-operation of the Holy Ghost, was pleased, for our sakes, to be born of a holy Virgin, Mary, the mother of God, and he, that cannot suffer, was acquainted with sufferings. On the third day he rose again from the dead, and redeemed us from our first penalty, and restored to us our first glory.”

Evagrius Scholasticus (593-594 A.D.) mentions that Nestorius refused to call Mary Mother of God. Ecclesiastical History book 1 ch.2

The Catechism of the Catholic Church (1994) calls Mary the Theotokos Part 1 963 p.251

Among corrupt or spurious books

pseudo-Hippolytus (222-235/236 A.D.) (implied) mentions the God-bearing Mary. Discourse on the End of the World ch.1 p.242.

pseudo-Gregory Thaumaturgus (after 265 A.D.) “This song of prophecy, therefore, did the holy mother of God render to God, saying, ‘My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour: for He that is mighty hath done to me great things, and holy is His name.’ For having made me the mother of God, He has also preserved me a virgin; and by my womb the fulness of all generations is headed up together for sanctification.” This is from Four Homilies, homily 2 p.65 which is spurious. It was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth century.

pseudo-Dionysius of Alexandria (probably sixth century) extensively defends the term “mother of God”. Letter to Paul of Samosata

pseudo-Methodius (after 312 A.D.) “Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people;” Oration of Simeon and Anna ch.8 p.388

Apocalypse of the Virgin (after 431 A.D.) ch.4 p.170 “And again those who were being chastised said to her: How dost thou ask concerning us, holy lady, Mother of God? Thy blessed Son came to The earth and did not make enquiry concerning us, neither Abraham the patriarch, nor John the Baptist, nor Moses the great prophet, nor the Apostle Paul, and unto us their light shone not: and now, all holy Mother of God, the armour of the Christians, the bringer of great comfort on account of the Christians, how dost thou ask concerning us? Then the all holy Mother of God said to Michael, the commander-in-chief: What is their sin? And Michael, the commander-in-chief, said: These are they who did not believe in the Father and the Son and the Holy Spirit, and did not confess thee to be the Mother of God, and that the Lord Jesus Christ was born of thee and took flesh, and for this cause they are chastised there.”

Among heretics

X The heretic Nestorius (451/452 A.D.) and all later Nestorians (Assyrian Church of the East) strongly objected to calling Mary the mother of God. But they do say that the Virgin Mary is the mother of our Lord. They also say she is the Christotokos the Mother of Christ.

Copts (monophysites/Miaphysites) say that Mary was the theotokos.

Monophysite John of Nikiu (c680-690 A.D.) writes about Nestorius: “For at once he set himself to teach and blaspheme God : and he refused to believe that the holy Virgin Mary was the mother of God, but called her the mother of Christ, saying that Christ had two natures; and so there arose many dissensions and great tumults in the city of Constantinople on this subject.” Chronicle ch.20

Monophysite Philoxenus of Mabbug (c.498-523 A.D.) “We confess therefore, that the Virgin is Theotokos…” Three Letters of Philoxenus Letter 3 p.122

-My2. Mary had other children (3.5–1.5)

Matthew 1:25; 12:46-50; 13:55-56; Mark 3:31-32; 6:3-4; John 2:12; 7:3-5; Acts 1:14; 1 Corinthians 9:5; Galatians 1:19

Psalm 69:8 (implied)

Ever-virgin goes against this.

Hegesippus (170-180 A.D.) says that mentions a brother of Jesus named Judas, who “bore for the faith in Christ in the time of Domitian” Five Books of Commentaries on the Acts of the Church section 1 p.764

Tertullian (207/208 A.D.) (implied) “We, for our part, say in reply, first, that it could not possibly have been told Him that His mother and His brethren stood without, desiring to see Him, if He had had no mother and no brethren.” Five Books Against Marcion book 4 ch.19 p.377

X Hippolytus of Portus (225-235/6 A.D.) called Mary ever-virgin. Against Beron and Helix fragment 8 p.234

Origen (225-253/254 A.D.) (implied) “‘After this He went down to Capernaum, He and His mother and His brothers and His disciples; and there they abode not many days. And the passover of the Jews was at hand, and Jesus went up to Jerusalem, and He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting, and He made a sort of scourge of cords, and cast them all out of the temple, and the sheep and the oxen, and He poured out the small money of the changers and overthrew their tables, and to those that sold the doves He said, Take these things hence; make not My Father’s house a house of merchandize.” Origen’s Commentary on John book 10 ch.1 p.381

Origen (225-253/254 A.D.) (implied) “‘Is not this the son of the carpenter, is not His mother called Mary, and His brothers James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us?’” Commentary on John book 6 no.7 p.355

Origen (246-248 A.D.) “And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the “Antiquities of the Jews” in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ.” Commentary on Matthew book 10 no.17 p.424

X Origen (246-248 A.D.) says that “Some say, basing it on a tradition in the Gospel according to Peter as it is entitled or “The Book of James” that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end,… And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. Origen’s Commentary on Matthew book 10 ch.17 p.424

X Peter of Alexandria (306,285-311 A.D.) “Therefore, when the holy prophets, and all, as I have said, who righteously and justly walked in the law of the Lord, together with the entire people, celebrated a typical and shadowy Passover, the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ, being in the end of the world born according to the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin, and, of a truth, of Mary the Mother of God; and being seen upon earth, and having true and real converse as man with men, who were of the same substance with Him, according to His human nature, Himself also, with the people,” fragment 5.7 p.282

Eusebius of Caesarea (318-325 A.D.) says that Jesus’ four brothers were James (called the Just), Joses (or Joseph), Judas, and Simon. Eusebius’ Ecclesiastical History 2:23; 3:20.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Juvencus the Spaniard (329/330 A.D.) (partial, Joseph and a previous marriage?) said Jesus is the son of Joseph the carpenter and had brothers. Englynion book 3.26 p.74

X Athanasius (331 A.D.) called Mary “ever-Virgin” in Four Discourses Against the Arians Discourse 2 ch.70 p.386.

Helvidius/Helvetius (before 383 A.D.) wrote that the reference to Jesus’ brothers and sisters proved that Mary had other children. Jerome wrote a response against that: The Perpetual Virginity of the Blessed Mary.

X Jerome of Stridon (383 A.D.) says "What darkness, what raging madness rushing to its own destruction!" (that Mary had other children). Jerome brings up all the proof-texts used to show Jesus had brothers and sisters, and gives a few complementary answers. Jerome taught that in a sense all Jews are brothers to each other in The Perpetual Virginity of the Blessed Mary ch.16 p.341 and that all believers are brothers and sisters in ibid ch.15,16 p.341. Jerome also implied that it could be another family relationship, such as cousins. As a side note, Jerome also did not believe Mary was married to Joseph (or anyone else) after Jesus in ibid ch.21 p.344.

X Epiphanius of Salamis (360-403 A.D.) taught that Jesus’ brothers and sisters were Joseph’s children from a previous marriage. See The Expositor’s Bible Commentary vol.8 p.665 for more info.

X John Chrysostom (-407 A.D.) said that Mary was always a virgin, because “until” in Matthew 1:25. Homilies on Matthew Homily 5 ch.5 p.33

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

X Council of Constantinople II (553 A.D.) says Jesus Christ had His nativity of flesh from the holy and glorious Mary, always a virgin. The Capitula of the Council ch.2 p.312 Roman Catholic Robert A. Sungenis in Not by Scripture Alone p.202 also says this was “formulated a dogma” at the council.

X Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) mentions the ever-virgin Mary.

After the fourth century it was taken not merely in a moral sense, but in the physical also, as meaning that Mary conceived and produced the Lord clauso utero. This, of course, required the supposition of a miracle, like the passage of the risen Jesus through the closed doors. Mary, therefore, in the Catholic view, stands entirely alone in the history of the world in this respect, as in others: that she was a married virgin, a wife never touched by her husband.

X Epiphanius of Salamis (360-403 A.D.) in his seventy-eighth Heresy, combats the advocates of the opposite view in Arabia toward the end of the fourth century (367), as heretics under the title of Antidikomarianites, opposers of the dignity of Mary, i.e., of her perpetual virginity.

But, on the other hand, Epiphanius condemns, in the seventy-ninth Heresy, the contemporaneous sect of the Collyridians in Arabia, a set of fanatical women, who, as priestesses, rendered divine worship to Mary, and, perhaps in imitation of the worship of Ceres, offered little cakes (kollurivde) to her; he claims adoration for God and Christ alone. Jerome wrote, about 383, with indignation and bitterness against Helvidius and Jovinian, who, citing Scripture passages and earlier church teachers, like Tertullian, maintained that Mary bore children to Joseph after the birth of Christ.

He saw in this doctrine a desecration of the temple of the Holy Ghost, and he even compares Helvidius to Erostratus, the destroyer of the temple at Ephesus. The bishop Bonosus of Sardica was condemned for the same view by the Illyrican bishops, and the Roman bishop Siricius approved the sentence, A.D. 392.

After the start of Muslim conquests (634 A.D.)

X The Catechism of the Catholic Church (1994) says that Mary was a virgin all her life. Part 1 499 p.126

X The Catechism of the Catholic Church (1994) “Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. The Church has always understood these passages (of brothers and sisters of Jesus] as not referring to other children of the Virgin Mary. In fact, James and Joseph, “brothers of Jesus” are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls ‘the other Mary’ [Mt 13:55; 28:1; cf. Mt 27:56] They are close relations of Jesus, according to an Old Testament expression.”. Part 1 500 p.126 [This is untrue. The first Christian we know of who postulated that they were from another Mary was Jerome of Stridon 9405-420 A.D.), about 387 year after the church started. Matthew reference to Mary says nothing about her being the mother of James, Joseph, or anyone else for that matter.]

Among corrupt or spurious works

X Pseudo-Papias (Medieval) “(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; Mary Salome, wife of Zebedee, mother of John the evangelist and James; Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt of the Lord's. James also and John were sons of another aunt of the Lord's. Mary, mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason.” Papias fragment 10 p.155 Anonymous fragment found in the Bodleian library with an inscription in the margin saying “Papia” (not Papias) It also says Maria is called “Illuminatrix”, which was a term for Mary in the Middle Ages.

Among heretics

X The Ebionite Protoevangelium of James (partial not) (145-248 A.D.) ch.8 p.363 said Joseph, had children before marrying Mary.

The Valentinian Gnostic Gospel of Philip (150-200/250 A.D.) (Barnstone and Meyer) p.267 said that Jesus had both a mother and sister named Mary.

-My3. Mary is compared to the ark of the covenant (2-0)

God does not say this in His word, the Bible. Revelation 11 is a vision of the ark of the covenant in heaven. Revelation 12 is a vision of the woman and her child being protected from the dragon.

Hippolytus of Portus (222-235/236 A.D.) “6. At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the ‘ark overlaid with pure gold,’ with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the ‘ark’ made manifest…. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day.” Visions of Daniel and Nebuchadnezzar. fragment 2.6 p.179. This ark is mentioned as “overlaid with gold”, so this is the ark of the covenant, not Noah’s ark in view. Note that the ark was a metaphor for either Mary in the first half, and the ark was a metaphor for Jesus’ body in the second half.

(alternate translation) “At that time, the Savior coming from the Virgin, the Ark, brought forth His own Body into the world from that Ark, which was gilded with pure gold within by the Word, and without by the Holy Ghost; so that the truth was shown forth, and the Ark was manifested....And the Savior came into the world bearing the incorruptible Ark, that is to say His own body” (S. Hippolytus, In Dan.vi., Patr. Gr., Tom. 10, p. 648) (Blessed Virgin, p. 77).

Dionysius of Alexandria (246-265 A.D.) “As Christ our priest was not chosen by hand of man, so neither was His tabernacle framed by men, but was established by the Holy Ghost; and by the power of God is that tabernacle protected, to be had in everlasting remembrance, Mary, God’s Virgin Mother” (S. Dionysius of Alexandria, Respons. ad Quoest. v. Pauli Samos) (Blessed Virgin, p. 81).

Dionysius of Alexandria (246-265 A.D.) “Not in a servant did He dwell, but in His holy tabernacle not made with hands, which is Mary the Mother of God” (Ib. ad Quoest. vii. In calling Mary σκηνλχειροποιη ο, the Saint implies that she was of an election and origin altogether singular and exceptional. The word occurs three times in the New Testament (Mark xiv. 58, 2 Cor. v. 1, Col. Ii. 11), and in each case denotes what is of singular and divine origin. See also Heb. ix. 11, 24) (Blessed Virgin, p. 81).

Among corrupt or spurious works

pseudo-Gregory Thaumaturgus (after 265 A.D.) “For the holy Virgin is in truth an ark, wrought with gold both within and without, that has received the whole treasury of the sanctuary. ‘Arise, O Lord, into Thy rest.’ Arise, O Lord, out of the bosom of the Father, in order that Thou mayest raise up the fallen race of the first-formed man.” Four Homilies Homily 1 p.60

pseudo-Gregory Thaumaturgus (after 265 A.D.) “Go thou, therefore, to the Virgin Mary. Pass thou on to that animate city whereof the prophet spake in these words: 'Glorious things were spoken of thee, O city of God.' Proceed, then, to my rational paradise; proceed to the gate of the east; proceed to the place of sojourn that is worthy of my word; proceed to that second heaven on earth; proceed to the light cloud, and announce to it the shower of my coming; proceed to the sanctuary prepared for me; proceed to the hall of the incarnation; proceed to the pure chamber of my generation after the flesh. Speak in the ears of my rational ark, so as to prepare for me the accesses of hearing. But neither disturb nor vex the soul of the virgin. Manifest thyself [Gabriel] in a manner befitting that sanctuary, and hail her first with the voice of gladness.” Four Homilies Homily 1 p.66

pseudo-Methodius (after 312 A.D.) “ IV. Therefore the prophet brought the virgin from Nazareth, in order that she might give birth at Bethlehem to her salvation-bestowing child, and brought her back again to Nazareth, in order to make manifest to the world the hope of life. Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all, she presented Him there to God the Father, as the joint-partner of His throne and inseparable from His nature, together with that pure and undefiled flesh which he had of her substance assumed.” Oration of Simeon and Anna part 4 p.385

After the Council of Nicea I (325 A.D.)

X Ephraem the Syrian (c.350-378 A.D.) there is a claim that Ephraem says that Mary is the ark in On the Nativity, Mossis p.20. However there is no mention of Mary outside of modern square brackets, which were added in modern times.

? Ephraem the Syrian (c.350-378) “O Virgin Mother of God, Gate of heaven, and Ark, in thee I have a secure salvation. Save me out of the pure mercy (δωρεάυ, gratis), O Lady” (Precat. ix. Opp. Gr. et Lat. Tom. iii. P. 522) (Blessed Virgin, p. 294).

? Ephraem the Syrian (c.350-378) “Concentration of the hierarchies, crown of all saints and virgins, approached for thy exceeding brightness and splendor, censer of God, lamp most bright, urn must beautiful containing the heavenly manna; table bearing the written law for men, true ark, book of writing most divine, princess, of all most prudent and wise, light-giving Virgin, most holy consoler and directress of all, most sacred Maid. . . (Is. Xxv. 9, vii. 16) (Blessed Virgin, p. 297)

? Ephraem the Syrian (c.350-378) “Hail, most tranquil haven, and most ardently longed for rescuer of the tempest-tossed from billows and storms. Hail, succor of those in danger. Hail, resurrection of our first father Adam. Hail, sweet liberty. Hail, parent of all. Hail, fountain of grace, and of all the solace. Hail, refuge and hospice of sinners. Hail, mercy-seat of the afflicted. Hail, place of sanctuary in Jerusalem. Hail, most glorious throne of our Creator. Hail, most illustrious splendor of the age. Hail, hope of all the good who suffer under affliction. Hail, sweet solace and protection of the converted. Hail, of men and women alike Queen and Patroness. Hail, best mediatress between God and man. (Threni B. V. M. Opp. Gr. et Lat. Tom. iii. p.575 sq) (Blessed Virgin, p. 298)

? Ephraem the Syrian (c.350-378) “The woman ministered before the man, because he is her head. Joseph rose to minister before His Lord, who was in Mary. The priest ministered before Thy Ark by reason of Thy holiness. Moses carried the tables of stone which the Lord wrote, and Joseph bare about the pure Tablet in whom the Son of the Creator was dwelling. The tables had ceased, because the world was filled with Thy doctrine” (Serm. xi., Natali Domini, Opp. Syr. Tom. ii. p. 429. Morris, pp. 51, 52.) (Blessed Virgin, p. 383).

Ambrose of Milan (c. 339-397) “The prophet David danced before the Ark. Now what else should we say the Ark was but holy Mary? The Ark bore within it the tables of the Testament, but Mary bore the Heir of the same Testament itself. The former contained in it the Law, the latter the Gospel. The one had the voice of God, the other His Word. The Ark, indeed, was radiant within and without with the glitter of gold, but holy Mary shone within and without with the splendor of virginity. The one was adorned with earthly gold, the other with heavenly” (Serm. xlii. 6, Int. Opp., S. Ambrosii) Blessed Virgin, p. 77

X Ambrose of Milan (380 A.D.) (The Wisdom of God is like the ark) “There is the ‘Ark of the Covenant overlaid round about with gold;’ that is, the doctrine of Christ, the doctrine of the Wisdom of God.” Letter 4 ch.3

X Jerome of Stridon (384 A.D.) “ (We are like the ark) “Like the ark of the covenant Christ's spouse should be overlaid with gold within and without; she should be the guardian of the law of the Lord. Just as the ark contained nothing but the tables of the covenant, so in you there should be no thought of anything that is outside. For it pleases the Lord to sit in your mind as He once sat on the mercy-seat and the cherubims. As He sent His disciples to loose Him the foal of an ass that he might ride on it, so He sends them to release you from the cares of the world, that leaving the bricks and straw of Egypt, you may follow Him, the true Moses, through the wilderness and may enter the land of promise.” Epistles of Jerome Letter 24 ch.24 p.32

Epiphanius of Salamis (360-403 A.D.) “But the holy Mary, the living ark, had the living Word borne within her. While she had within her another ark which was also alive, there was in the ark that had been placed in her the living Word.” Weights and Measures ch.35

After the Council of Ephesus I (431 A.D.)

Cyril of Alexandria (not Jerusalem) (376-444 A.D.) “The Ark would be the type and image of Christ : for if we look back to the way of the Incarnation of the Only-begotten, we shall see that it is in the temple of the Virgin, as in an ark that the Word of God took up His abode. For in Him dwelt all the fullness of the Godhead bodily, as the Scripture saith. But the testimonies in the ark were the word of God, and the wood of it was imperishable, and with pure and choicest gold was it beautified within and without” (Cyril, De ador. In Spir. Et Verit, p. 293) (Blessed Virgin, p. 76. However, the book the Blessed Virgin incorrectly states this is Cyril of Jerusalem, who lived earlier. Cyril of Alexandria was prominent at the Council of Ephesus, where bribery was used to condemn Nestorius.).

Proclus (died 446/447 A.D.) “Mary is venerated (adored), because she has become mother and handmaid, cloud and chamber, and ark of the Lord” (Orat.iv.and v. In Natal. Dom. P.G. Tom. 65, p.710) (Blessed Virgin, p. 58).”

Hesychius of Jerusalem (not Egypt) (after 450 A.D.) “The ark is without doubt the Virgin Mother of God. For if Thou art the gem, with reason is she the ark; and because Thou art the sun, the Virgin will necessarily be called heaven: since Thou art the unfading flower, the Virgin must assuredly be the plant of incorruption and paradise of immortality. Which things Isaias, seeing from afar, exclaimed later on: Behold a Virgin shall conceive in her womb, and shall bring forth a son, and they shall call His name Emmanuel. Behold a Virgin. Who is she? The most noble of women, the elect from among virgins, the splendid ornament of our nature, the glory of our mould, who freed Eve from her shame and Adam from the curse, who cut off the bold insolence of the dragon, she whom the smoke of concupiscence touched not, nor the worm of pleasure harmed” (Is.vii. 14). (Hesychius, Orat. De Virginis laudib. Biblioth. PP. Græco-Lat. Tom. ii. p. 423) (Blessed Virgin, p. 89. The book Blessed Virgin claims this Hesychius lived in the 300’s, but the book has the wrong Hesychius. A Hesychius of Egypt lived in the 300’s but he did not write much.).

Hesychius of Jerusalem (not Egypt) (after 450 A.D.) “Arise, Lord, into Thy rest, Thou and the Ark of Thy sanctification, which is very evidently the Virgin Mother of God. For if thou are the pearl, with good reason is she the Ark” (Sermon V. De S. Maria Deip. Patr. Gr. Tom. 93, pp. 460-4) (Blessed Virgin, p. 227. The book Blessed Virgin claims this Hesychius lived in the 300’s, but the book has the wrong Hesychius. A Hesychius of Egypt lived in the 300’s but he did not write much.).

Chrysippus of Jerusalem (406-479 A.D.) “An ark truly royal, an ark most precious is the ever-Virgin Mother of God, an ark which received the treasure of entire sanctification. Not that ark wherein were all kinds of animals, as in the ark of Noe, which escaped the shipwreck of the whole drowning world. Not that ark in which were the tables of stone, as in the ark that journeyed in company with Israel throughout the desert; but an ark whose architect and inhabitant, pilot and merchant, companion of the way, and leader, was the Creator of all creatures, all which He bears in Himself, but by all is not contained” Homily on the Praises of the Theotokos

Zeno of Verona (c. 450-491 A.D.) “God, the Son of God, at the time appointed, concealing for the while His majesty, comes forth from His ethereal throne, and prepares for Himself a tabernacle in the temple of the predestined Virgin; wherein He hides Himself, about to become man; and there whilst preserving what He was, He meditates to be what He was not. Mingles thus with human flesh He forms Himself an infant. The womb of Mary swells forth with pride, not by conjugal gift, but by faith; by the Word, not by seed. She knows not the tediousness of the ten months” (Lib. Ii., Tractatus viii. Et ix. Pat. Lat. Tom. 11, pp. 413-417) (Blessed Virgin, p. 126).

Latin poem traditionally ascribed to Venantius Fortunatus (c. 530-c. 610) “How blest that Mother in whose shrine, The great Artificer Divine, Whose hand contains the earth and sky, Vouchsafed, as in His ark, to lie! Blest, in the message Gabriel brought, Blest, by the work the Spirit wrought; From whom the great Desire of earth, Took human Flesh and human birth. All honor, laud, and glory be, O Jesu, Virgin-born to Thee! All glory, as is ever meet, To Father and to Paraclete. Amen” (Blessed Virgin, p. 458).

Byzantine pseudo-Athanasius (not Authanasius of Alexandria) (c. 296-373) “Be mindful of us, most holy virgin, who after childbirth didst remain virgin; and grant to us for these small words great gifts from the riches of thy graces, O thou full of grace. Accept them as though they were true and adequate praises in thy honor; and if there is in them any virtue and any praise, we offer them as a hymn from ourselves and from all creatures to thee, full of grace, Lady, Queen, Mistress, Mother of God, and Ark of sanctification” (Orat. In Deip. Annuntiat, nn. 13, 14. Int. Opp. S. Athanasii) (Blessed Virgin, p. 80 incorrectly attributes this to Athanasius of Alexandria).

Among corrupt or spurious works

Pseudo-Athanasius of Alexandria (unknown date) “O noble Virgin, truly you are greater than any other greatness. For who is your equal in greatness, O dwelling place of God the Word? To whom among all creatures shall I compare you, O Virgin? You are greater than them all O (Ark of the) Covenant, clothed with purity instead of gold! You are the Ark in which is found the golden vessel containing the true manna, that is, the flesh in which Divinity resides.” Homily of the Papyrus of Turin.

Author uncertain “For this cause did the prophet David dance before the Ark. And what shall we say is the Ark, but holy Mary? For as the Ark bore within it the tables of the Testament, so Mary bore the Heir of the same Testament: it preserved within it the Law, she the Gospel; it had the voice, she the word, of God. The Ark, moreover, was radiant within and without with the shining of gold, whilst holy Mary gleamed within and without with the splendor of virginity; it was adorned with earthly gold, she with heavenly” (Sermon xlii., Int. Opp. S. Ambros. The author is uncertain, but there is nothing to show that he is not S. Ambrose. Ed. Maurin,. vol. iv. p. 551) (Blessed Virgin, p. 201).

In more modern times

The hymn Wudase Mariam (Praises of Mary) in the Ethiopian Orthodox Tewahedo Church. “Though shalt be named the Beloved One, O thou blessed among women. Thou art that second Chamber which is called the Holy of Holies, where were the tables of the Covenant of the ten commandments, writ by the finger of God . . .” “Thou are the pure chest of gold in which was laid up the manna, that bread which came down from Heaven and the Giver of life to all the world” (Blessed Virgin, p. 462).

-My4. Mary had a role in our salvation (1-0)

God does not say this in His word, the Bible.

Irenaeus of Lyons (182-188 A.D.) “But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise "they were both naked, and were not ashamed," inasmuch as they, having been created a short time previously, had no understanding of the procreation of children: for it was necessary that they should first come to adult age, and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race.” Irenaeus Against Heresies book 3 ch.22.4 (ANF) p.455

In later times

The Catechism of the Catholic Church (1994) quotes from Irenaeus Part 1 494 p.125

In Eastern Orthodox and Coptic churches there are prayers of “Save us, O Holy theotokos”

(mixed) Protestants Mary of course had a sole in our salvation; but then again so did Caiaphas, Pontius Pilate, and Judas. Except that Mary had a good role and they had a bad role.

-My5. Mary never sinned or had original sin (immaculate conception) (0)

This is not quoted or mentioned in the Jewish Old Testament or the New Testament.

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

X Thomas Aquinas was against the concept of immaculate conception, but Duns Scotus Erigena was for it. The orthodox church agrees that Mary never sinned, but they disagree with the term “immaculate conception” because they say that nobody had the guilt of original sin from Adam.

The first to teach that Mary was free for actual sin were Augustine and the heretic Pelagius. “Augustine, for the sake of Christ’s honor, exempted Mary from willful contact with actual sin, but he expressly included here in the fall of Adam and its hereditary consequences. Pelagius, …exempted Mary (with several other saints of the Old Testament) from sin altogether.” Philip Schaff The Creeds of Christendom vol.1 p.119

X (from the web) In the same way Tertullian, Origen, Basil the Great, and even Chrysostom, with all their high estimate of the mother of our Lord, ascribe to her on one or two occasions (John ii. 3; Matt. xiii. 47) maternal vanity, also doubt and anxiety, and make this the sword (Luke ii. 35) which, under the cross, passed through her soul.

Immaculate Conception: Pope Pius IX proclaimed the dogma of the Immaculate Conception of Mary (Ineffabilis Deus) on Dev. 8, 1854. Many Roman Catholics believe that this refers to Jesus’ conception circa 5 to 7 BCE. In fact, it means that Mary herself was conceived free of sin before her birth circa 20 BCE. Here is what Pope Pius IX said: “the most Blessed Virgin Mary was from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.”

The Catechism of the Catholic Church (1994) discusses the immaculate conception and says that Mary was redeemed from the moment of her conception. Part 1 491 p.123-124

-My6. Mary is the co-redeemer or co-mediator (0)

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

Various popes and church councils have referred to Mary as co-redemptrix, mediatrix, and advocate:

Bernard of Clairvaux (1090 - 1153): “[Mary is called] the gate of heaven, because no one can enter that blessed kingdom without passing through her.”

Bonaventure (1221 - 1274): “As the moon, which stands between the sun and the earth, transmits to this latter whatever it receives from the former, so does Mary pour out upon us who are in this world the heavenly graces that she receives from the divine sun of justice.” ₁

Albert the Great (d.1280) “She is the Universal Dispenser of all heavenly gifts.”

St. Antoninus (died 1459): “All graces that have ever been bestowed on men, all came through Mary.” By the way, Antony (c.250-350 A.D.) was a different person, and there is no writing that says Antony said anything like this.

Alphonsus Mary de Liguori, canonized as Saint Alphonsus in 1839 (1750 A.D.), wrote a book “The Glories of Mary.” It continues to be published today, under various church imprimaturs. Various chapters in the book are titled: “Mary our Help,” “Mary our Mediatress,” “Mary our Advocate,” etc. ₁

Pope Leo XIII (Oct. 1891) (implied) "... no one can go to the Father except through the Son and, similarly, no one can go to the Son except through his mother, Mary."

1935: Pope Pius XI gave the title co-redemptrix to Mary during a radio broadcast. ₁

11/21/1964: The Chapter 8 of the Dogmatic Constitution of the Church, passed by the Vatican Council II, and “Solemnly promulgated by Holiness Pope Paul VI” states, in part:

“Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of man’s salvation through faith and obedience. For as St. Irenaeus of Lyons says, she being obedient, became the cause of salvation for herself and for the whole human race. Hence not a few of the early Fathers gladly assert with him in their preaching ...’death through Eve, life through Mary.’ This union of the mother with the son in the work of salvation is made manifest from the time of Christ’s virginal conception up to his death” ₂

“Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the church under the titles of Advocate, Helper, Benefactress and Mediatrix.” ₃

“...the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator.”

“For no creature could ever be counted as equal with the Incarnate Word and Redeemer. Just as the priesthood of Christ is shared in various ways both by the ministers and by the faithful, and as the one goodness of God is really communicated in different ways to His creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.” (Footnotes deleted) ₇

1985: Pope John Paul II recognized Mary as co-redemptrix” during a speech in Guayaquil, Ecuador. He said, in part, “Having suffered for the Church, Mary deserved to become the Mother of all the disciples of her Son, the Mother of their unity...In fact Mary’s role as Co-redemptrix did not cease with the glorification of her Son.” ₄

1987-MAR-25: In his encyclical Redemptoris Mater, Pope John Paul II “referred to Mary as ‘Mediatrix’ three times, and as ‘Advocate’ twice.” ₁

1997-APR-9: During an audience Pope John-Paul II referred to the role of Mary during the crucifixion of Jesus: “Mary … co-operated during the event itself and in the role of mother; thus her co-operation embraces the whole of Christ’s saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of all mankind. In union with Christ and in submission to him, she collaborated in obtaining the grace of salvation for all humanity...In God’s plan, Mary is the ‘woman’ (cf. John 2:4; John 19:26), the New Eve, united to the New Adam in restoring humanity to its original dignity. Her cooperation with her Son continues for all time in the universal motherhood which she enjoys in the order of grace. Trusting in this maternal cooperation, let us turn to Mary, imploring her help in all our needs.” ₁

1. “Rome says Mary is Co-redeemer, mediator, advocate,” Way of Life, at: http://www.whidbey.net/~dcloud/fbns/marycoredeemer.htm

2. Vatican II, “Lumen Gentium: Dogmatic Constitution of the Church,” Chapter 8, The Blessed Virgin Mary, Mother of god in the mystery of Christ and the Church, II, 56, Pages 380 & 381. Online at: http://www.cin.org/v2church.html

3. Ibid II, 62, Pages 382 & 383.

4. “Inside the Vatican,” 1997-JUL, Page 23; as cited in Reference 3.

5. J.J. Russell, “Millions petition pontiff to give Mary new status,” The Toronto Star, 2000-DEC-23, Page A20.

6. “The meaning of Mary: A struggle over her role grows within the church,” Newsweek cover story, 1997-AUG-25.

7. Vatican II, “Lumen Gentium: Dogmatic Constitution of the Church,” Chapter 8, “The Blessed Virgin Mary, Mother of god in the mystery of Christ and the Church,” III, 62. See: http://www.cin.org/v2church.html

The Catechism of the Catholic Church (1994) “Taken up to heaven she [Mary] did not lay aside this saving office but by here manifold intercession continues to bring us the gifts of ternal salvation… Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.” (LG 62) part 1 969 p.252

X Eastern Orthodox rejects that Mary is a co-redemptrix. A few eastern orthodox writings say Mary was a co-mediator, but it is in giving birth to Christ, not as a redemptive sacrifice.

Coptic and Nestorian Christian never said Mary was a co-redeemer or co-mediator.

-My7. Mary suffered for us at Jesus’ crucifixion (0)

Mary undoubtedly was sorrowful at Jesus crucifixion, but the Bible does not say that Mary suffered for us.

No writers prior to Nicea I (325 A.D.).

In modern times

The Catechism of the Catholic Church (1994) says that Mary suffered for us at our crucifixion. Part 1 964 p.251

-My8. Mary had six other sufferings for us too (0)

This is not mentioned in the Bible.

No writers prior to Nicea I (325 A.D.).

After the Fourth Lateran Council (1215 A.D.)

The origin of Mary’s seven suffering apparently started in 1233, the Servite Order was founded to focus on Mary’s sufferings.

-My9. Bodily assumption of Mary into heaven (0)

Whether Mary ascended to heaven or not, is this doctrine very important? It is extremely important according to Roman Catholic Pope Pius XII. On (Nov. 1, 1950), he wrote, “Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith. Munificentissimus Deus

This is not mentioned in the Bible.

However, Rubert A. Sungenis claims that even the assumption of Mary is found in sacred Scripture. Not by Scripture Alone p.257

No writers prior to Nicea I (325 A.D.).

After the Council of Nicea I (325 A.D.)

Mixed Epiphanius of Salamis (377 A.D.) said he did not know if Mary died or not.

Many Roman Catholics believed Mary went straight into Heaven. Many Orthodox believe that Mary died, was resurrected, and then ascended to heaven.

The Book of Mary’s Repose (only surviving in Ethiopic) might have been written in the 4th century.

Sox Books Dormition Narrative were likely in the 4th century.

De Obitus S. Dominae was in the 5th century.

John of Damascus taught that Mary ascended to heaven.

pseudo-Melito of Sardis (late 5th century) taught this in de Transit Virginis.

The Protestant Henrich Bullinger in 1539 believed that Mary ascended to heaven.

Pope Pius XII, (Nov. 1, 1950) defined that Mary, “after the completion of her earthly life was assumed body and soul into the glory of Heaven.” That is, she was “taken up body and soul into heaven,” at the time of her death. She is there “exalted as Queen of the Universe.” Munificentissimus Deus

Eastern Orthodox believe that Mary was assumed into heaven. See https://stmichaeltx.org/orthodox-101/saints-the-theotokos/do-orthodox-believe-mary-was-assumed-into-heaven/ for more info.

-My10. Mary is the Queen of Heaven (0)

This is not mentioned in the Bible.

No writers prior to Nicea I (325 A.D.).

Irenaeus of Lyons (182-188 A.D.) (partial) “By obeying, she [Mary] became a cause of salvation for herself and for the whole human race.” Irenaeus of Lyons Against Heresies book 3 ch.22.4 p.455

Said by a Catholic to be used at the 431 A.D. Council of Ephesus.

The Litany of Loreto (1587) (partial) called Mary: Queen of the Angels, Queen of Patriarchs, Queen of Prophets, Queen of Apostles, Queen of Martyrs, Queen of Confessors, Queen of Virgins, Queen of all Saints, Queen of Families,^,Queen conceived without original sin, Queen assumed into Heaven, Queen of the Most Holy Rosary, Queen of Peace

Pope Pius XII (implied, Queen of the universe), defined that Mary, “after the completion of her earthly life was assumed body and soul into the glory of Heaven.” That is, she was “taken up body and soul into heaven,” at the time of her death. She is there “exalted as Queen of the Universe.” Munificentissimus Deus (1950-NOV-1)

Pope Benedict XVI (partial) said that Mary is “Heaven’s Gate”. “The path to the eternal life is open to all, but it is narrow because it is demanding, asks for commitment, abnegation, and the mortification of selfishness… it is not on the” Given on Sunday august 26, 2007. From the Friday Church News Notes, Sept 14, 2007 www.wayoflife.org

The Catechism of the Catholic Church (1994) (implied) calls Mary “Queen over all things part 1 966 p.252

-My11. Mary’s intercession in our conversion (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

In modern times

-My12. Mary is Heaven’s Gate (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Pope Benedict XVI said that Mary is “Heaven’s Gate”. “The path to the eternal life is open to all, but it is narrow because it is demanding, asks for commitment, abnegation, and the mortification of selfishness… it is not on the” Given on Sunday august 26, 2007. From the Friday Church News Notes, Sept 14, 2007 www.wayoflife.org

-My13. Mary had a special sacred heart (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

After the start of Muslim conquests (634 A.D.)

This apparently originated with Bernard of Clairvaux (1113-1153) and Mechthild of Hackeborn (1240-1298).

Pope Pius XII (1855) formalized devotion to Mary’s sacred heart.

The Catechism of the Catholic Church (1994) discusses Mary’s sacred heart. Part 1 964 p.251

-My14. Mary mother of the church (0)

God does not say this in His word, the Bible.

No writers prior to modern times.

In later times

Roman Pope Paul VI (1964) calls Mary mother of the church in the closing of the third session of the Lumen Gentium (Constitution on the Church).

The Catechism of the Catholic Church (1994) says “Mary is the mother of the church. Part 1 963 p.251

X The Eastern Orthodox church has never said that Mary is the mother of the Church.

X The Coptic Church has never said that Mary is the mother of the Church.

X The Assyrian Church of the East (Nestorian Church) has never said that Mary is the mother of the Church.

X Protestants have never said that Mary is the mother of the Church.

Devotion to Mary

-De1. Mary like the new Eve, mother of all living (3-0)

God does not say this in His word, the Bible.

Justin Martyr (138-165 A.D.) “For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to thy word.' " And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.” Dialogue with Trypho ch.100 p.249

Justin Martyr (138-165 A.D.) (alternate translation) “For whereas Eve, yet a virgin and undefiled, through conceiving the word that came from the serpent, brought forth disobedience and death; the Virgin Mary, taking faith and joy, when the Angel told her the good tidings that the Spirit of the Lord should come upon her, and the power of the Most High overshadow her, and therefore the Holy One to be born of her should be the Son of God, answered, Be it done to me according to thy word. And so by means of her was he born, concerning whom we have shown so many Scriptures were spoken; through whom God overthrows the serpent, and those angels and men who have become like to it, and on the other hand, works deliverance from death for such as repent of their evil doings and believe in him” Dialogue with Trypho ch.100

Irenaeus of Lyons (182-188 A.D.)” For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience.” Irenaeus of Lyons Against Heresies book 5 ch.19.1 p.547

Irenaeus of Lyons (182-188 A.D.) “As Eve was seduced by the speech of an angel, so as to flee God in transgressing his word, so also Mary received the good tidings by means of the angel’s speech, so as to be God within her, being obedient to this word. And though the one had disobeyed God, yet the other was drawn to obey him; that of the virgin Eve, the virgin Mary might become the advocate and as by a virgin the human race had been bound to death, by a virgin it is saved, the balance being preserved- a virgin’s disobedience by a virgin’ obedience.” Irenaeus of Lyons Against Heresies book 3 ch.19

Tertullian (198-220 A.D.) “For it was while Eve was yet a virgin, that the ensnaring word had crept into her ear which was to build the edifice of death. Into a virgin’s soul, in like manner, must be introduced that Word of God which was to raise the fabric of life; so that what had been reduced to ruin by this sex, might by the selfsame sex be recovered to salvation. As Eve had believed the serpent, so Mary believed the angel.” On the Flesh of Christ ch.17 p.536

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Epiphanius of Salamis (360-403 A.D.) “Eve was called the mother of the living ...after the fall this title was given to her. True it is...the whole race of man upon earth was born from Eve; but in reality it is from Mary the Life was truly born to the world. So that by giving birth to the Living One, Mary became the mother of all living” Against All Heresies, 78,9

-De2. No devotion/adoration to a human besides Jesus (1-0)

2 Corinthians 11:2-4 “I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ. For if someone comes and proclaims a Jesus other than the One we proclaimed, or if you receive a different spirit than the One you received, or a different gospel than the one you accepted, you put up with it way too easily.” (Berean Bible)

Cyprian of Carthage (c.246-258 A.D.) “Among very many there still remains a sincere mind and a substantial religion, and a spirit devoted to nothing but the Lord and its God.” Epistles of Cyprian Letter 67 ch.8 p.372

X Pope Boniface IV. (608 A.D.) turned the Pantheon in Rome into a temple of Mary to the martyrs.

In modern times

X Pope Francis I was devoted to Mary.

X The Catechism of the Catholic Church (1994) “The church’s devotion to the Blessed Virgin is intrinsic to Christian worship.” Part 1 971 p.253 [No Pre-Nicene Christians practiced this.]

X The Catechism of the Catholic Church (1994) discusses adoration to Mary. Part 1 991 p.253

-De3. Mary is the “all-holy” (Panagia) (1-0)

Hippolytus of Portus (225-235/236 A.D.) “But the pious confession of the believer is that, with a view to our salvation, and in order to connect the universe with unchangeableness, the Creator of all things incorporated with Himself a rational soul and a sensible body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man.” Against Beron and Helix fragment 8 p.234

Among corrupt or spurious books

pseudo-Hippolytus (after 238 A.D.) “For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh.” Fragment 22 p.248

The Apocalypse of the Virgin (5th-9th centuries) ch.1 p.169 “The all-holy mother of God was about to proceed to the Mount of Olives to pray; and praying to the Lord our God she said: In the name of the Father and the Son and the Holy Spirit; let the archangel Gabriel descend, that he may tell me concerning the chastisements and concerning things in heaven and on the earth and under the earth. And as she said the word the archangel Michael descended with the angels of the East and the West and angels of the South and the North, and they saluted the highly favoured one and said to her: Hail, reflection of the Father, hail dwelling of the Son, hail command of the Holy Spirit, hail firmament of the seven heavens, hail firmament of the eleven strongholds, hail worship of the angels, hail loftier than the prophets unto the throne of God.”

In later times

The Catechism of the Catholic Church (1994) calls Mary the “all-holy” (Panagia). Part 1 493 p.124; part 1 867 p.230.

The Eastern Orthodox church also calls Mary the all-holy.

The Coptic Church calls Mary all-holy (Panagia)

X The Assyrian Church of the East (Nestorians) do not call Mary all-holy.

X Protestants do not call Mary all-holy.

-De4. Veneration of Mary (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

(partial) One of the oldest catacombs contains a drawing of the Madonna and Child dating back to the second century, and the oldest known request to Mary, the “Sub Tuum Praesidium”.

https://www.michaeljournal.org/articles/roman-catholic-church/item/the-last-two-remedies-the-holy-rosary-and-devotion-to-the-immaculate-heart-of-mary

Here are extracts from an interview Sister Lucia of Fatima (one of the three children to whom the Virgin Mary appeared in Portugal in 1917) gave to Father Augustin Fuentes in 1957:

"Father, the Blessed Virgin did not tell me that we are in the last times of the world, but I understood this for three reasons:

"The first is because she told me that the Devil is engaging in a battle with the Virgin, a decisive battle. It is a final battle where one party will be victorious and the other will suffer defeat. So, from now on, we are either with God or we are with the Devil; there is no middle ground.

"The second reason is because she told me, as well as my cousins, that God is giving two last remedies to the world: the Holy Rosary and devotion to the Immaculate Heart of Mary. And, being the last remedies, that is to say, they are the final ones, means that there will be no others.

"And the third, because in the plans of the Divine Providence, when God is going to chastise the world, He always first exhausts all other remedies. When He sees that the world pays no attention whatsoever, then, as we say in our imperfect way of talking, with a certain fear He presents us the last means of salvation: His Blessed Mother.

"If we despise and reject this last means, Heaven will no longer pardon us, because we will have committed a sin that the Gospel calls a sin against the Holy Spirit. This sin consists in openly rejecting — with full knowledge and will — the salvation that is put in our hands.”

The Catechism of the Catholic Church (1994) says we are to venerate Mary. Part 2 1192 p.307

-De5. Mary has unlimited stores of merit (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X Eastern Orthodox do not accept that there is a valid concept of stores of merit.

-De6. Pray to Mary or say Hail Mary’s (0-1)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X Origen (225-254 A.D.) “For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer.” Origen Against Celsus book 5 ch.4 p.544

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) “Blessed Virgin Mary, who can worthily repay you with praise and thanksgiving for having rescued a fallen world by your generous consent? What songs of praise can our weak human nature offer in your honor, since it was through you that it has found the way to salvation? Accept then such poor thanks as we have to offer, unequal though they be to your merits. Receive our gratitude and obtain by your prayers the pardon of our sins. Take our prayers into the sanctuary of heaven and enable them to bring about our peace with God. May the sins we penitently bring before Almighty God through you be pardoned. May what we beg with confidence be granted through you. Take our offerings and grant our request; obtain pardon for what we fear, for you are the only hope of sinners. We hope to obtain the forgiveness of our sins through you. Blessed Lady, in you is our hope of reward. Holy Mary, help the miserable, strengthen the discouraged, comfort the sorrowful, pray for your people, plead for the clergy, intercede for all women consecrated to God. May all who venerate you, feel now your help and protection. Be ready to help us when we pray, and bring back to us the answers to our prayers. Make it your continual care to pray for the People of God, for you were blessed by God and were made worthy to bear the Redeemer of the world, Who lives and reigns fore”

Ephraim and Gregory Nanzianzus mentions prayers to Mary.

http://m.ccel.org/ccel/schaff/hcc3.iii.x.ix.html

But, on the other hand, the numerous writings of Athanasius, Basil, Chrysostom (-407 A.D.), and Augustine (388-430 A.D.), furnish no example of an invocation of Mary. Epiphanius even condemned the adoration of Mary, and calls the practice of making offerings to her by the Collyridian women, blasphemous and dangerous to the soul.

The Genuine Acts of Peter of Alexandria (after 384 A.D. before 858 A.D.) speaks of the “sacred relics” “the church of the most blessed mother of God, and Ever-Virgin Mary” the “cemetery of the martyrs” and the “episcopal chair”.

Pseudo-Gregory Thaumaturgus (probably after the Council of Ephesus in 431 A.D.) “Thou knowest, O Mary, things kept hid from the patriarchs and prophets. Thou hast learned, O virgin, things which were kept concealed till now from the angels. Thou hast heard, O purest one, things of which even the choir of inspired men was never deemed worthy. Moses, and David, and Isaiah, and Daniel, and all the prophets, prophesied of Him; but the manner they knew not. Yet thou alone, O purest virgin, art now made the recipient of things of which all these were kept in ignorance, and thou dost learn the origin of them. For where the Holy Spirit is, there are all things readily ordered. Where divine grace is present, all things are found possible with God. The Holy Ghost shall come upon thee, and the power of the Highest shall; overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God." And if He is the Son of God, then is He also God, of one form with the Father, and co-eternal; in Him the Father possesses all manifestation; He is His image in the person, and through His reflection the (Father's) glory shines forth.” This is from Four Homilies, which is spurious. It was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth century. Unfortunately this is quoted as genuine by Anthony M. Buono in The Greatest Marian Prayers : Their History, Meaning, and Usage 1999 p.110.

Justinian I, in a law, asked Mary for her intercession with God for the restoration of the Roman empire on the costly altar of the church of St. Sophia.

Narses, Justinian’s general, did not want to go into battle until till he had asked for Mary’s protection.

Among heretics

(Nestorian) Liturgy of Addai and Mari (seventh century) ANF vol.7 p.563 “O mother of our Lord Jesus Christ, beseech for me the only-begotten Son, who was born of thee, to forgive me my offences and my sins… O holy mother.”

-De7. Visions of Mary (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

After the Council of Ephesus I (431 A.D.)

Some Apparitions of Mary

Our Lady of Walsingham (Walsingham, England, 1061)

Our Lady of the Rosary (Prouille, France, 1206-1214) (pronounced “Proy” in English, and “Proo-yuh or Pro-ee in French)

Our Lady of Mount Carmel (Aylesford, England, 1251)

Our Lady of Caravaggio (Caravaggio, Lombardy, Italy (May 26, 1432)

Our Lady of the Watch (Monte Figogna, Italy, 1490)

Our Lady of Guadalupe (Mexico, 1531)

Our Lady of Good Health (=Our Lady of Velankanni) (Velankanni, Tamil Nadu, India, 1570 and 1587)

Out Lady of Šiluva (Šiluva, Lithuania, 1608) (Pronounced SHI-oo-vah)

Our Lady of the Hens (Pagani, Italy, 1609)

Our Lady of the Good Event (Quito, Ecuador, 1594-1634)

Our Lady of Caysasay (Taal, Batangas, Philippines, 1611, 1619, 1639)

Our Lady of Querrien (Querrien, France, 1652)

Our Lady of Coromoto (Guanare, Venezuela, 1652)

Our Lady of Laus (Saint-Étienne-le-Laus, France, 1664-1718)

Our Lady of Las Lajas (Guáitara Canyon, Colombia, 1754)

Our Lady of La Vang (Hải Lăng, Vietnam, 1798)

Our Lady of the Miraculous Medal (Paris, France 1830)

Our Lady of La Salette (La Salette-Fallavaux, France, 1846)

Our Lady of Lourdes (Lurdes, France, 1858)

Our Lady of Champion (Champion, Wisconsin, US., 1859)

Our Lady of Ilača (Ilača, Croatia, 1865)

Our Lady Help of Christians (Jiříkov, Czechia, 1866)

Our Lady of Pontmain (=Our Lady of Hope) (Pontmain, France, 1871)

Our Lady of Pellevoisin (Pellevoisin, France, 1876)

Our Lady of Giertzwald (Gietrzwald Poland, 1877)

Our Lady of Knock (Knock, Ireland, 1879)

Our Lady of China (Donglu, China, 1900)

Our Lady of Fátima (Portugal, 1917)

Our Lady of Tears (Campinas, Brazil, 1930)

Our Lady of Beauraing (-Virgin of the Golden Heart) (Beauraing, Belgium, 1932-1933)

Our Lady of Banneux (-Virgin of the Poor) (Banneux, Belgium, 1933)

Our Lady of Graces (Cimbres, Pesqueira, Brazil, 1936-1937)

Madonna of the Miracle (=Our Lady of Zion) (Rome, Italy, 1942)

Our Lady of the Universe (=our Lady of the Concourse) (The Bronx, New York, U.S., 1945) (The Catholic church has neither approved or denied)

Our Lady of Prayer (L'Île-Bouchard, France, 1947)

Rosa Mystica (=Mystical Rose – Mother of the Church) (Montichiari and Fontanell, Italy, 1945-1966)

Our Lady of Zeitoun (Zeiton, Egypt, 1968) The Coptic church, not the Roman Catholic

Our Lady of Akita (Yuzawadai, Japan, 1973)

Our Lady of Cuapa (San Francisco de Cuapa, Nicaragua, 1980)

Our Lady of Medjugorje (Medjugorje, Bosnia and Herzegovina, 1981)

Our Lady of Soufanieh (Soufanieh, Damascus, Syria, 1982-1983)

Our Lady of Kibeho (Kibeho, Rwanda, 1981-1983)

Our Lady of the Rosary of San Nicolás (San Nicolás de los Arroyos, Argentina, 1983-1990)

Mary, Virgin and Mother, Reconciler of All Peoples and Nations (Finca Betania, Venezuela, 1984)

Our Lady of Assiut (Asyut, Egypt, 2000-2001) Coptic Church

Our Lady of Warraq (Warraq, al-Hadar, Giza, Egypt, 2009) Coptic Church

See https://en.wikipedia.org/wiki/List_of_Marian_apparitions for more info.

Coptic churches have an appearance of Mary in Zeitoun Egypt and two other places.

The Ethiopic Tawahedo Orthodox Church Patriarch visited Egypt he wanted to celebrate the holy liturgy at Zeitoun for that reason.

-De8. Devoted to Mary or a specific Mary ex: Guadalupe (0-1)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X Cyprian of Carthage (c.246-258 A.D.) “Among very many there still remains a sincere mind and a substantial religion, and a spirit devoted to nothing but the Lord and its God.” Epistles of Cyprian Letter 67 ch.8 p.372

Coptic churches have an appearance of Mary in Zeitoun Egypt and two other places.

The Ethiopic Tawahedo Orthodox Church Patriarch visited Egypt he wanted to celebrate the holy liturgy at Zeitoun for that reason.

-De9. Accept a Mary supporting heretical book (0)

No writers prior to 1982.

In modern times, Mary of Medjugorje was asked about the Poem of the Man-God. This Mary said, “They make good reading” (1982-1983) This book was on the Catholic Index of Forbidden Books.

His book, Poem of the Man-God is a 4,000 page book written by Maria Valtorta based on revelations she said she received from Jesus Christ in 1943-1950.

Pope Pius XII gave an Imprimatur (permission to publish) and an instruction to publish on February 26, 1948.

However, the Catholic Church condemned it in 1960.

Father Giraudo of the Holy Office in early 1962 placed the book on the Index of Forbidden Books.

Since then [1996], acceptance of The Poem has spread widely with imprimatur granted by Bishop Roman Danylak in Rome [1998] for all the approved English translations.

Cardinal Ratzinger's gave seven reasons for the 1960 condemnation the book in a letter in 1985.

See https://www.drbo.org/valtorta.htm for more info.

https://www.catholicworldreport.com/2021/09/14/a-monument-to-pseudo-religiosity-a-case-against-the-poem-of-the-man-god/

Originally composed as 10,000 handwritten pages between 1943 and 1947, the published Poem is a 4,000-page Life of Christ in which scenes describing visions are interspersed with direct commentary by Jesus and Mary. Valtorta could remember—and later clarify—what she said she saw in her visions but not the dictation she recorded through a process resembling automatic writing. Valtorta’s randomly generated texts were typed and arranged in Gospel chronology by Fr. Migliorini, who began circulating select bits privately

…

The Poem’s fundamental flaw is its claim to compensate for the inadequacies of the Gospels. As Jesus himself explains to Valtorta, the New Testament needs to be supplemented (I: p. 432) because of the evangelists’ “unbreakable Jewish frame of mind.” Their “flowery and pompous” Hebrew style kept them from writing everything that God wished. (V: p. 947) So nineteen centuries later, he finds a worthy secretary in Valtorta, his “Little John,” to expand what the Apostle St. John and the others wrote. “There is nothing of my own in this work,” she insists. (I: p. 57) She presents herself as a mere transmitter of Divine content.

But Hebrew is no “flowery” language. Neither is the simple and concrete koine Greek, in which at least three of the Gospels were composed. Moreover, the evangelist Luke was Greek, not Jewish. Nevertheless, Jesus denounces future critics of the Poem who dare to search for mistakes “in this work of divine bounty.” (V: pp. 751-52) The Poem is self-authenticating and any discrepancies were put in it by Jesus himself. (V: p. 753)

X Eastern Orthodox, Copts, Nestorians, and Protestants do not have this.

-De10. Mary takes scapula wearer from purgatory (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Roman Catholicism has this.

X Eastern Orthodox, Copts, Nestorians, and Protestants do not have this.

-De11. Rosary beads (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

https://www.michaeljournal.org/articles/roman-catholic-church/item/the-last-two-remedies-the-holy-rosary-and-devotion-to-the-immaculate-heart-of-mary

After the start of Muslim conquests (634 A.D.)

There is a legend that St. Dominic first received the rosary from the Virgin Mary in 1208.

The rosary is not in eastern orthodox churches, though some in those churches might use it.

Fifteen Promises of the rosary (https://dominicanfriars.org/the-15-promises-of-the-rosary)

1. Those who faithfully serve me by the recitation of the Rosary shall receive signal graces.

2. I promise my special protection and the greatest graces to all those who shall recite the Rosary.

3. The Rosary shall be a powerful armor against hell. It will destroy vice, decrease sin, and defeat heresies.

4. The recitation of the Rosary will cause virtue and good works to flourish. It will obtain for souls the abundant mercy of God. It will withdraw the hearts of men from the love of the world and its vanities, and will lift them to the desire of eternal things. Oh, that souls would sanctify themselves by this means.

5. The soul which recommends itself to me by the recitation of the Rosary shall not perish.

6. Those who recite my Rosary devoutly, applying themselves to the consideration of its sacred mysteries, shall never be conquered by misfortune. In His justice, God will not chastise them; nor shall they perish by an unprovided death, i.e., be unprepared for heaven. Sinners shall convert. The just shall persevere in grace and become worthy of eternal life.

7. Those who have a true devotion to the Rosary shall not die without the sacraments of the Church.

8. Those who faithfully recite the Rosary shall have, during their life and at their death, the light of God and the plenitude of His graces. At the moment of death, they shall participate in the merits of the saints in paradise.

9. I shall deliver from purgatory those who have been devoted to the Rosary.

10. The faithful children of the Rosary shall merit a high degree of glory in heaven.

11. By the recitation of the Rosary you shall obtain all that you ask of me.

12. Those who propagate the holy Rosary shall be aided by me in their necessities.

13. I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of their death.

14. All who recite the Rosary are my beloved children and the brothers and sisters of my only Son, Jesus Christ.

15. Devotion for my Rosary is a great sign of predestination.

In modern times

The Catechism of the Catholic Church (1994) discusses praying the rosary. Part 1 971 p.253

Eastern Orthodox (partial) do not have rosary beads, but they have a knotted code called a komboskini in Greek and chotki in Russian.

Assyrian Church in the East (Nestorians) (partial) have a prayer rope.

Copts (partial) have a set of 41 prayer beads called mequteria. It is not a rosary though.

-De12. Our Lady of the Amazon (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Vatican Synod for the Amazon (Oct 4, 2019) a statue that was claimed to be the Virgin Mary was called "Our Lady of the Amazon" (Nossa Senhora da Amazônia). [1, 2] Indigenous Catholics and missionaries in the Amazon basin refer to Mary by this regional title, adapting her devotion to their local culture. It reflects the concept of inculturation—presenting and honoring the Catholic faith in ways that resonate with the distinct cultural traditions, environment, and daily lives of local populations. [1, 2, 3] Pope Francis publicly endorsed this connection, famously referring to Mary as the "Queen of the Amazon" and praising her for protecting the oppressed and "inculturating herself" into the culture of the people. [1] However, the specific artwork sometimes associated with the title remains a point of theological and cultural debate. During the 2019 Amazon Synod, indigenous representatives brought carved wooden statues of a pregnant, indigenous woman to Rome. While some indigenous Catholics and advocates referred to the figure as "Our Lady of the Amazon" to represent the Blessed Mother, others interpreted the statue as an indigenous symbol of life or mother earth (Pachamama). [1, 2, 3, 4, 5]

There is a Catholic Chapel in Manaus, Brazil called “Our Lady of the Amazon” (Nossa Senhora de Amazônia)

Pope Leo XIV (1995) (Robert Prevost) was in a worship service to Pachamama, a South American/Incan earth goddess. This was during the Augustinian Symposium in São Paulo, Brazil.

The Vatican (2020) issued a coin with the picture of Pachamama (mother earth). See https://www.youtube.com/watch?v=YsrnJ-hBbP0 for more info.

Phil Lawler (founder of Catholic World News) (10/17/2019) https://www.catholicculture.org/commentary/pachamama-or-virgin-which-does-synod-revere “Questioned about the Pachamama icon that has become the most visible symbol of the Amazon Synod, Father Giacomo Costa told reporters that it was an image of ‘an indigenous woman who brings life.’ The Synod spokesman added: ‘Nobody said it was the Virgin Mary.’ I beg to differ. Browsing the internet during the past week, I have seen dozens of people defending the use of this apparently pagan symbol—the Inca goddess of fertility—by saying that it was a representation of the Blessed Mother. The woman who presented the image to Pope Francis said that it was ‘Our Lady of the Amazon.’ To be fair, there were many different interpretations of this inscrutable image. Peruvian Bishop David Martinez told a Roman news conference that: ‘we all have our own interpretations… the Virgin Mary, the Mother Earth… wishes to reflect fertility, to women, to life…’ Paolo Ruffini, the Vatican’s top spokesman, said that ‘it is a statue that represents life; that’s it.’ In short the Pachamama image is confusing. In that respect perhaps it is a fitting image for this Synod—and indeed for this pontificate. Clearly, if this particular image is intended to represent the Virgin Mary, it is not a clear representation. Since the Vatican owns a vast collection of magnificent Marian art, it is inexplicable that this odd work would become the centerpiece for a worldwide gathering of bishops. And if it is not an image of the Virgin Mary, why not? Why would a synod of Catholic bishops give pride of place to a fertility goddess, rather than to the Immaculate Conception?”

Patheos.com “They either see it as “mother earth” and some such or the Blessed Virgin Mary. If they are adoring the former, it’s idolatry (I fully agree). If they are venerating Mary in their understanding it is 100% orthodox. If they are worshiping Mary as God, it’s blasphemy and idolatry. Some Catholics (real or in name only) indeed do that, even though the Church condemns it. https://www.patheos.com/blogs/davearmstrong/2019/11/pachamama-statues-marian-veneration-or-blasphemous-idolatry.html for more info.

Monsignor Felipe Arizmendi Esquivel Bishop Emeritus of San Cristobal de las Casas, Chiapas, Mexico. He says that they are not idolatrous worship but rather “symbols of Amazonian realities and experiences”. “In fact, statuettes representing a pregnant woman and the child she is carrying were presented during the Synod on Amazonia, sparking accusations of idolatry. Five statuettes were thrown into the Tiber. Made of wood, they floated and the Italian police recovered three of them. Then, at the request of Cardinal Fernando Filoni, Prefect of the Congregation for the Evangelization of Peoples, they were entrusted to that Dicastery. Here is a ZENIT translation of Monsignor Arizmendi Esquivel’s reflection on the matter. * * * SEE Images and figurines, which were used in the opening ceremonies, in the Vatican Gardens, of the Pan-Amazonian Synod, and in the initial procession from Saint Peter’s Basilica to the Synodal Hall, in which Pope Francis took part, and then in other churches of Rome, caused a great stir. Some condemned these actions as if they were idolatry, adoration of “Mother Earth” and other “divinities.” Nothing of that happened. They aren’t goddesses; it was not an idolatrous worship. They are symbols of Amazonian realities and experiences, with motivation that are not only cultural but also religious, but not of adoration, as this is owed only to God. It’s very bold to condemn the Pope as an idolater, as he never has been or will be. At the end of the ceremony in the Vatican Gardens, he was asked to speak and he limited himself to praying the Our Father. There is no other God than our Father in Heaven. Years ago, in a CELAM meeting, which I had to coordinate in Cochabamba, Bolivia, on the different names of God in the native cultures of the Southern Cone, I asked an Aymara Indian woman if, for them, Pachamama (Mother Earth) and Inti (Father Sun) are gods, and she answered me: Those who haven’t received evangelization consider them gods; for those of us who have been evangelized, they aren’t gods, but God’s best gifts. Wonderful answer! That’s what they are! They are manifestations of God’s love, not gods. In my previous diocese, when I heard with much affection and respect talk of “Mother Earth,” I felt uncomfortable, as I said to myself: My only mothers are my mamma, the Virgin Mary, and the Church. And when I saw them prostrate themselves and kiss the earth, I was even more bothered. However, living with the Indians, I understood they didn’t adore her Mother Earth as a goddess, but they wanted to value her and acknowledge her as a true mother, as she is the one that gives us food to eat, the one that gives us water, air and all that we need to live. They didn’t consider her a goddess; they didn’t adore her; they only expressed their respect and prayed, thanking God for her.” See Is ‘Pachamama’ a Goddess? Asks Monsignor Felipe Arizmendi Esquivel | ZENIT - English for more info.

Here are the views. Pachamama is an idol goddess to worship; she is a (non-idol) entity to venerate and respect, she is the Mother Mary. Statues of here should be thrown into the Tiber River; statues of here should be recovered from the Tibur River and respected at the Vatican. The South Americans prior to Christianity worshipped the sun-god Inti, and the goddesses Pachamama (mother earth) and Cochamama (mother sea). Would it be any different if instead of an image of Pachamama it was an image of Ashtarte (possibly venerated as Mary) or Baal (possibly venerated as Jesus)?

X Eastern Orthodox, Copts, Nestorians, and Protestants do not have this.

Worship

-Wo1. Don’t burn incense in church (4-1)

God does not affirm this or deny this in His word, the Bible.

See http://archive.churchsociety.org/churchman/documents/Cman_117_3_Brattston.pdf

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.137 “Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, 'What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.' He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”

Justin Martyr (c.150 A.D.) “What sober-minded man, then, will not acknowledge that we are not atheists, worshipping as we do the Maker of this universe, and declaring, as we have been taught, that He has no need of streams of blood and libations and incense; whom we praise to the utmost of our power by the exercise of prayer and thanksgiving for all things wherewith we are supplied, as we have been taught that the only honour that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before Him petitions for our existing again in incorruption through faith in Him.” First Apology of Justin Martyr ch.13 p.166

Athenagoras (177 A.D.) “But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense, for as much as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we 'lift up holy hands' to Him, what need has He further of a hecatomb?” A Plea for Christians ch.13 p.134-135

Arnobius of Sicca (293-303 A.D.) (partial. in this and many other places against pagan use of incense. Never any positive references to incense.) “But in the discussion which we at present maintain, we do not undertake this trouble or service, to show and declare who all these were. But this is what we proposed to ourselves, that as you call us impious and irreligious, and, on the other hand, maintain that you are pious and serve the gods, we should prove and make manifest that by no men are they treated with less respect than by you. But if it is proved by the very insults that it is so, it must, as a consequence, be understood that it is yon who rouse the gods to fierce and terrible rage, because you either listen to or believe, or yourselves invent about them, stories so degrading. For it is not he who is anxiously thinking of religious rites, and slays spotless victims, who gives piles of incense to be burned with fire, not he must be thought to worship the deities, or alone discharge the duties of religion. True worship is in the heart, and a belief worthy of the gods; nor does it at all avail to bring blood and gore, if you believe about them things which are not only far remote from and unlike their nature, but even to some extent stain and disgrace both their dignity and virtue.” Arnobius Against the Heathen book 7 ch.30 p.530.

Lactantius (c.33-320/325 A.D.) “But our religion is on this account firm, and solid, and unchangeable, because it teaches justice, because it is always with us, because it has its existence altogether in the soul of the worshipper, because it has the mind itself for a sacrifice. In that religion nothing else is required but the blood of animals, and the smoke of incense, and the senseless pouring out of libations; but in this of ours, a good mind, a pure breast, an innocent life: those rites are frequented by unchaste adulteresses without any discrimination, by impudent procuresses, by filthy harlots; they are frequented by gladiators, robbers, thieves, and sorcerers, who pray for nothing else but that they may commit crimes with impunity.” The Divine Institutes book 5 ch.20 p.157

Lactantius (c.303-320/325 A.D.) “For if man shall be just, having received immortality, he will serve God for ever. But that men are not born except for justice, both the ancient philosophers and even Cicero suspects. For, discussing the Laws, he says: 'But of all things which are discussed by learned men, nothing assuredly is of greater importance than that it should be entirely understood that we are born to justice.' We ought therefore to hold forth I and offer to God that alone for the receiving of which He Himself produced us. But how true this twofold kind of sacrifice is, Trismegistus Hermes is a befitting witness, who agrees with us, that is, with the prophets, whom we follow, as much in fact as in words. He thus spoke concerning justice: 'Adore and worship this word, O son.' But the worship of God consists of one thing, not to be wicked. Also in that perfect discourse, when he heard Asclepius inquiring from his son whether it pleased him that incense and other odours for divine sacrifice: were offered to his father, exclaimed: 'Speak words of good omen, O Asclepius. For it is the greatest impiety to entertain any such thought concerning that being of pre-eminent goodness. For these things, and things resembling these, are not adapted to Him. For He is full of all things, as many as exist, and He has need of nothing at all. But let us give Him thanks, and adore Him. For His sacrifice consists only of blessing.' And he spoke rightly.” The Divine Institutes book 6 ch.25 p.193

X Eusebius (318-325 A.D.) Demonstration of the Gospel book 1 ch.10 “So, then, we sacrifice and offer incense.”

After Nicea I (325 A.D. - )

Ephraem Syrus (350-378 A.D.) “Lay me not with sweet spices: for this honour avails me not; Nor yet incense and perfumes: for the honour benefits me not. Burn sweet spices in the Holy Place: and me, even me, conduct to the grave with prayer. Give ye incense to God: and over me send up hymns. Instead of perfumes of spices: in prayer make remembrance of me.” His Testament NPNF2 vol.13 p.135

Apostolic Canons Canon 3 allowed for incense to be brought to the altar.

Liturgy of James ch.1 ANF vol.7 p.437 “and accept from us, Thy unprofitable servants, this incense as an odour of a sweet smell, and make fragrant the evil odour of our soul and body, and purify us with thy sanctifying power of Thy all-holy Spirit:”

Liturgy of Mark ANF vol.7 p.552 “Purify our lives and cleanse our hearts from all pollution and from all wickedness, that with pure heart and conscience we may offer to Thee this incense for a sweet-smelling savour, and for the remission of our sins and the sins of all Thy people, through the grace, mercy, and love of Thine only-begotten Son:”

(Nestorian) Liturgy of Addai and Mari (seventh century)

Eastern Orthodox use incense in the church

Copts also use incense in the church.

See http://archive.churchsociety.org/churchman/documents/Cman_117_3_Brattston.pdf

-Wo2. Bells in worship (0) (Orthodox)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Paulinus of Nola (431 A.D.) was apparently the first to introduce bells in worship.

Roman Catholics, Orthodox, Copts, and Protestants often use bells to announce the start of a church service.

-Wo3. Festival of Annunciation (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Feast of Annunciation is not mentioned until John Chrysostom in 384 A.D. according to the Ante-Nicene Church Fathers vol.6 p.58 footnote 1.

In later times

The Coptic church celebrates this as one of the seven major feasts.

The Nestorian Church (=Assyrian Church in the East) celebrates this.

Eastern Orthodox, Anglican, Episcopalian, and Lutheran churches celebrate this.

The Catechism of the Catholic Church (1994) mentions the Festival of Anunciation. Part 2 1172 p.303

Among corrupt or spurious works

pseudo-Gregory Thaumaturgus (after 265 A.D.) mentions that the specific day that Gabrial announced Christ’s birth to Mary. This is from Four Homilies, homily 1 p.58 which is spurious. It also mentions the festival in Homily 2 p.61. Four Homilies was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth cent

-Wo4. Celebrate Christmas (Dec. 25th or Jan. 7) (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ephraem the Syrian Christian (c.350-378 A.D.) records Christ’s Nativity being celebrated. He shows that was celebrated around 13 days after the winter solstice. (Hymns on the Nativity Hymn 4 p.235). Ephraim lived on the western part of the Persian Sassanid Empire, where Roman Emperor-declared holidays would not be celebrated.

Because of a calendar change, there are two dates for celebrating Christmas.

Roman Catholics, Protestants, and the Nestorian Church (=Assyrian Church in the East) celebrate this December 25th.

Eastern Orthodox and Coptic churches celebrate Christmas January 7th.

Seventh-Day Adventists do not officially celebrate Christmas in church, but they do not forbid it either, as a family gathering.

A heretical religion, Jehovah’s Witnesses, do not celebrate Christmas at all.

-Wo5. Lent (40 days) (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea (325 A.D.) briefly mentions Lent in canon 5 p.13.

Athanasius (337 A.D.) mentions Lent. Circular Letter ch.4 p.94.

Athanasius (358 A.D.) says that the Arians kicked to death a Christian “during the time of Lent”. History of the Arians ch.65 p.294

The Synod of Laodicea (343-381 A.D.) canon 52 p.156 says not to celebrate marriages and birthday feasts during Lent.

Rufinus (373-406 A.D.) “I translated not only at your instance, but even under pressure from you during the days of Lent; but as you, my devout brother Macarius,…” Rufinus’ translator preface in Origen’s de Principiis book 3 p.301. (Rufinus mentioned Lent here, but Rufinus never claimed Origen mentioned Lent.)

John Chrysostom (martyred 407 A.D.) “(some indeed who spend two whole days without food; and others who, rejecting from their tables not only the use of wine, and of oil, but of every dish, and taking only bread and water, persevere in this practice during the whole of Lent;” On the Statues homily 4.12 p.370

John Chrysostom (martyred 407 A.D.) mentions lent Homilies on Ephesians Homily 3 p.63

After the Council of Nicea I (431 A.D.)

The Catechism of the Catholic Church (1994) part 1.540 p.138 discusses Lent.

Many Protestants celebrate Lent too.

-Wo6. Musical instruments in the church (0)

There are musical instruments in the Old Testament and in Revelation.

No writers prior to Nicea I (325 A.D.).

X Anabaptist Conrad Grebel (1498-1526) (partial) believed there should not even be singing in church. He interpreted Colossians 3:16 as you are not supposed to sing out loud.

Every Christian church today has singing with human voices.

The Coptic churches (partial) uses hand symbols and triangles in church services; mainly for making time.

X Nestorian churches generally do not have musical instruments.

X The Church of Christ does not have musical instruments.

The Catechism of the Catholic Church (1994) mentions worshipping with musical instruments. Part 2 1156 p.298-299

-Wo7. Honor people with statues (0)

Eusebius of Caesarea (323-326 A.D.) (partial) mentions that pagans (not Christians) made a statue of the women with the issue of blood and a statue of Jesus. Euesbius’ Ecclesiastic History book 7 ch.18 p.304

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

John Chrysostom (martyred 407 A.D.) wrote an entire work, On the Statues against this.

In7. Don’t worship any images or idols (17-0)

Exodus 20:4; Deuteronomy 5:8; 27:15; Psalm 31:6; Psalm 97:7; Jon 2:8 (implied); Acts 14:15

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 5:10-11

Epistle of Barnabas ch.14 p.146 (c.70-130 A.D.) “And Moses understood that hey [the Israelites] had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken.” (It does not say they sinned by worshipping a calf, though they did. The main point for Barnabas was the image.

Athenagoras (177 A.D.) in A Plea for Christians ch.34 p.147 “So that, if we were to regard the various forms of matter as gods, we should seem to be without any sense of the true God, because we should be putting the things which are dissoluble and perishable on a level with that which is eternal.” See also ibid ch.15 p.135.

Athenagoras (177 A.D.) asks and answers the question “are we to come and worship images?” A Plea for Christians ch.15 p.135

Melito of Sardis (170-177/180 A.D.) “‘There are, however, persons who say: It is for the honour of God that we make the image: in order, that is, that we may worship the God who is concealed from our view. But they are unaware that God is in every country, and in every place, and is never absent, and that there is not anything done and He knoweth it not. Yet thou, despicable man! within whom He is, and without whom He is, and above whom He is, hast nevertheless gone and bought thee wood from the carpenter’s, and it is carved and made into an image insulting to God. To this thou offerest sacrifice, and knowest not that the all-seeing eye seeth thee, and that the word of truth reproves thee, and says to thee: How can the unseen God be sculptured? Nay, it is the likeness of thyself that thou makest and worshippest. Because the wood has been sculptured, hast thou not the insight to perceive that it is still wood, or that the stone is still stone? The gold also the workman taketh according to its weight in the balance. And when thou hast had it made into an image, why dose thou weigh it? Therefore thou art a lover of gold, and not a lover of God.” Fragment 1 p.754

Melito of Sardis (170-177/180 A.D.) vol.8 ch.1 p.753 says we are to serve God and not images. He discusses this in more detail on p.755 saying that men are despicable who worship images.

Theophilus of Antioch (168-181/188 A.D.) quotes Exodus 20:3 “And concerning piety He [God] says, ‘Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I am the Lord thy God.’” Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) (partial) “They style themselves Gnostics. They [Carpocratians] also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.” Irenaeus Against Heresies book 1 ch.25.6 p.351

Minucius Felix (210 A.D.) “But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, many himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him/”The Octavius of Minucius Felix ch.32 p.193

Minucius Felix (210 A.D.) criticizes the heathens for idolatry and praying to images. “Thus they invoke their deity, they supplicate their images, they implore their Genius, that is, their demon; and it is safer to swear falsely by the genius of Jupiter than by that of a king. Crosses, moreover, we neither worship not wish for...” The Octavius of Minucius Felix ch.29 p.191

Clement of Alexandria (193-217/220 A.D.) “And if Moses commanded men to make not an image to represent God by art, …” The Instructor book 3 ch.2 p.274

Clement of Alexandria (193-202 A.D.) “The law… teaches wisdom, by abstinence from sensible images.” Stromata book 2 ch.18 p.365

Clement of Alexandria (193-202 A.D.) “Numa the king of the Romans was a Pythagorean, and aided by the precepts of Moses, prohibited from making an image of God in human form, and of the shape of a living creature.” Stromata book 1 ch.15 p.316

Clement of Alexandria (c.195 A.D.) “Why, then, foolish and silly men (for I will repeat it), have you, defaming the supercelestial region, dragged religion to the ground, by fashioning to yourselves gods of earth, and by going after those created objects, instead of the uncreated Deity, have sunk into deepest darkness? The Parian stone is beautiful, but it is not yet Poseidon. The ivory is beautiful, but it is not yet the Olympian Zeus. Matter always needs art to fashion it, but the deity needs nothing. Art has come forward to do its work, and the matter is clothed with its shape; and while the preciousness of the material makes it capable of being turned to profitable account, it is only on account of its form that it comes to be deemed worthy of veneration. Thy image, if considered as to its origin, is gold, it is wood, it is stone, it is earth, which has received shape from the artist’s hand. But I have been in the habit of walking on the earth, not of worshipping it. For I hold it wrong to entrust my spirit’s hopes to things destitute of the breath of life. We must therefore approach as close as possible to the images. How peculiarly inherent deceit is in them, is manifest from their very look. For the forms of the images are plainly stamped with the characteristic nature of demons.” Exhortation to the Heathen ch.4 p.188-189

Clement of Alexandria (193-217/220 A.D.) “And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship’s anchor, which Seleucus got engraved as a device; and if there be one fishing, he will remember the apostle, and the children drawn out of the water. For we are not to delineate the faces of idols, we who are prohibited to cleave to them; nor a sword, nor a bow, following as we do, peace; nor drinking-cups, being temperate.” The Instructor book 3 ch.11 p.285-286

Clement of Alexandria (c.195A.D.) “For we are expressly prohibited from exercising a deceptive art: ‘For thou shalt not make,” says the prophet, “the likeness of anything which is in heaven above or in the earth beneath.’” Exhortation to the Heathen ch.4 p.189

Tertullian (198-220 A.D.) “For it is the privilege of the dead also to be thus crowned, as they too straightway become idols, both by their dress and the service of deification, which (deification) is with us a second idolatry.” The Chaplet (de Corona) ch.10 p.98

Tertullian (198-220 A.D.) “but nothing is more impure than idols.” The Chaplet (de Corona) ch.10 p.99. See also On Idolatry ch.4 p.62-63; The Shows ch.13 p.85

Tertullian (205 A.D.) writes that certain Christian prisoners knew “that they must resist idolatry to the death.” Scorpiace ch.8 p.640

Hippolytus of Portus (222-235/236 A.D.) Talks about idolatry Treatise on Christ and Antichrist ch.65 p.219

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 (implied) “wicked decrees were passed against the godly Christians in town and country, to force them to offer libations to vain idols,”

Origen (235-245 A.D.) teaches we should not worship idols Homilies on Jeremiah homily 7 ch.3.1 p.71

Origen (225-253/254 A.D.) (implied) “But if he thinks his statement, that ‘they were never held in any reputation or account,’ to be proved, because no remarkable event in their history is found recorded by the Greeks, we would answer, that if one will examine their polity from its first beginning, and the arrangement of their laws, he will find that they were men who represented upon earth the shadow of a heavenly life, and that amongst them God is recognised as nothing else, save He who is over all things, and that amongst them no maker of images was permitted to enjoy the rights of citizenship. For neither painter nor image-maker existed in their state, the law expelling all such from it; that there might be no pretext for the construction of images,-an art which attracts the attention of foolish men, and which drags down the eyes of the soul from God to earth. There was, accordingly, amongst them a law to the following effect: ‘Do not transgress the law, and make to yourselves a graven image, any likeness of male or female; either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flieth under the heaven, or a likeness of any creeping thing that creepeth upon the earth, or a likeness of any of the fishes which are in the waters under the earth.’” Origen Against Celsus book 4 ch.31 p.510

Origen (225-253/254 A.D.) says to have no graven images, without specifying images of idols or the true God. Origen Against Celsus book 7 ch.64 p.636

Origen (233/234 A.D.) mentions a difference between bowing to and worshipping idols, but both are bad. Exhortation to Martyrdom ch.2.6 p.146

Adamantius (c.300 A.D.) discusses how adultery, murder, taking money under bad circumstances, and idol worship are doing wrong. Dialogue on the True Faith Fourth Part ch.10 p.139

Arnobius of Sicca (297-303 A.D.) says not to worship any idols. Arnobius Against the Heathen book 1 ch.39 p.423-424

Victorinus of Petau (martyred 304 A.D.) mentions not worshipping an image. Commentary on the Apocalypse of the Blessed John ch.13.13 p.357

Methodius (270-311/312 A.D.) (implied) The gold and silver metals did not sin, when they used to make idols. The Banquet of the Ten Virgins discourse 2 ch.5 p.315

Methodius (c.270-311/312 A.D.) “And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, ‘his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;’ that is, God, the Maker of all men; therefore, also, according to the apostle, He ‘will have all men to be saved, and to come unto the knowledge of the truth.’” The Banquet of the Ten Virgins discourse 2 ch.7 p.316

Athanasius of Alexandria (318 A.D.) says not to worship any idols. Against the Heathen ch.23-24 p.16-17. See also ibid ch.14 p.11-12 and ch.21.1 p.15

Athanasius of Alexandria (318 A.D.) said not to worship graven images. Athanasius Against the Heathen part 1 ch.11.1 p.10

Lactantius (c.303-320/325 A.D.) “For the likeness of a man appears to be necessary at that time when he is far away; and it will become superfluous when he is at hand. But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous.” The Divine Institutes book 2 ch.2 p.42

Lactantius (c.303-320/325 A.D.) “What madness is it, then, either to form those objects which they themselves may afterwards fear, or to fear the things which they have formed? But, they say, we do not fear the images themselves, but those beings after whose likeness they were formed, and to whose names they are dedicated. You fear them doubtless on this account, because you think that they are in heaven; for if they are gods, the case cannot be otherwise. Why, then, do you not raise your eyes to heaven, and, invoking their names, offer sacrifices in the open air? Why do you look to walls, and wood, and stone, rather than to the place where you believe them to be? What is the meaning of temples and altars? what, in short, of the images themselves, which are memorials either of the dead or absent? For the plan of making likenesses was invented by men for this reason, that it might be possible to retain the memory of those who had either been removed by death or separated by absence. In which of these classes, then, shall we reckon the gods? If among the dead, who is so foolish as to worship them? If among the absent, then they are not to be worshipped, if they neither see our actions nor hear our prayers. But if the gods cannot be absent,-for, since they are divine, they see and hear all things, in whatever part of the universe they are,-it follows that images are superfluous, since the gods are present everywhere, and it is sufficient to invoke with prayer the names of those who hear us. But if they are present, they cannot fail to be at hand at their own images. It is entirely so, as the people imagine, that the spirits of the dead wander about the tombs and relics of their bodies. But after that the deity has begun to be near, there is no longer need of his statue.” The Divine Institutes book 2 ch.2 p.41.

Lactantius (c.303-320/325 A.D.) “But if it appears that these religious rites are vain in so many ways as I have shown, it is manifest that those who either make prayers to the dead, or venerate the earth, or make over their souls to unclean spirits, do not act as becomes men, and that they will suffer punishment for their impiety and guilt, who, rebelling against God, the Father of the human race, have undertaken inexpiable rites, and violated every sacred law.” The Divine Institutes book 3 ch.18 p.67

Lactantius (c.303-320/325 A.D.) “I have shown that the religious rites of the gods are vain in a threefold manner: In the first place, because those images which are worshipped are representations of men who are dead; and that is a wrong and inconsistent thing, that the image of a man should be worshipped by the image of God, for that which worships is lower and weaker than that which is worshipped: then that it is an inexpiable crime to desert the living in order that you may serve memorials of the dead, who can neither give life nor light to any one, for they are themselves without it: and that there is no other God but one, to whose judgment and power every soul is subject. In the second place, that the sacred images themselves, to which most senseless men do service, are destitute of all perception, since they are earth. But who cannot understand that it is unlawful for an upright animal to bend itself that it may adore the earth? which is placed beneath our feet for this purpose, that it may be trodden upon, and not adored by us, who have been raised from it, and have received an elevated position beyond the other living creatures, that we may not turn ourselves again downward, nor cast this heavenly countenance to the earth, but may direct our eyes to that quarter to which the condition of their nature has directed, and that we may adore and worship nothing except the single deity of our only Creator and Father, who made man of an erect figure, that we may know that we are called forth to high and heavenly things.” The Divine Institutes book 3 ch.18 p.67

Lactantius (c.303-320/325 A.D.) says not to work for any idols. Epitome of the Divine Institutes ch.51 p.246

Lactantius (c.303-320/325 A.D.) “I have taught, as I imagine, that the honours paid to gods are not only, impious, but also vain, either because they were men whose memory was consecrated after death; or because the images themselves are insensible and deaf, inasmuch as they are formed of earth, and that it is not right for man, who ought to look up to heavenly things, to subject himself to earthly things; or because the spirits who claim to themselves those acts of religious service are unholy and impure, and on this account, being condemned by the sentence of God, fell to the earth, and that it is not lawful to submit to the power of those to whom you are superior, if you wish to be a follower of the true God.” Epitome of the Divine Institutes ch.30 p.233

Eusebius of Caesarea (318-325 A.D.) “The rest of mankind, however, having fallen away from this only true religion, and gazing in awe upon the luminaries of heaven with eyes of flesh, as mere children in mind, proclaimed them gods, and honoured them with sacrifices and acts of worship, though as yet they built no temples, nor formed likenesses of mortal men with statues and carved images, but looked up to the clear sky and to heaven itself, and in their souls reached up unto the things there seen.” Preparation for the Gospel book 2 ch.6 p.17

Eusebius of Caesarea (318-325 A.D.) “The evil and noxious daemons who infested Egypt before, inhabiting images for long ages, and enslaving the souls of the Egyptians with all manner of deceitful superstition, when they became aware of a strange divine power sojourning among them, were all at once disturbed and tossed to and fro, and their heart and power of thought was diminished within them, yielding to and conquered by the invisible power that drave on them and consumed them with its sacred word as with fire.” Demonstration of the Gospel book 6 ch.20

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.7 p.276 teaches against worshipping any images of idols.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.2 p.275 says do not “commit adultery” with worthless lifeless images.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.15 p.278 in speaking about idols that could allegedly move says, “even maggots move, but they are not calls gods.”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.30 p.85 speaks of one setting up an altar to demons, offering blood sacrifices. The fifth giant set up an idol to worship.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.20 p..33 shows we are not to worship any images.

After the Council of Ephesus I (431 A.D.)

(formerly) Catholic Canon Law (1917) forbad participation in non-Catholic rituals. However, the 1983 Code of Canon Law does not forbid this. See https://onepeterfive.com/liberationist-bishop-reinaldo-nanns-defense-of-pachamama-and-pope-leo-xiv/ for more info.

X Pope Leo XIV (1995) (Robert Prevost) was in a worship service to Pachamama, a South American/Incan earth goddess. This was during the Augustinian Symposium in São Paulo, Brazil.

X The Vatican (2020) issued a coin with the picture of Pachamama (mother earth). See https://www.youtube.com/watch?v=YsrnJ-hBbP0 for more info.

In8. Do not worship other gods (23-0)

Deuteronomy 4:24; 27:15; Psalm 97:7; Jeremiah 22:9

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 8:1-6; 5:10-11

Ignatius of Antioch (-107/116 A.D.) “…Jesus Christ, by whom, if we are not in readiness to die into His passion, His life is not in us.” Letter of Ignatius to the Magnesians ch.5 p.61

Didache (=Teaching of the Twelve Apostles) vol.7 ch.5 p.379 (before 125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 “And they are ready to sacrifice their lives for the sake of Christ;”

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 “For they know of God, the Creator and Fashioner of all things through the only-begotten Son and the Holy Spirit; and beside Him they worship no other God.”

Mathetes to Diognetus (c.130-200 A.D.) ch.2 p.23 says not to worship idols.

Justin Martyr (c.150 A.D.) tells the emperor that to God alone we render worship, but in other things we gladly serve him. First Apology of Justin Martyr ch.17 p.168

Christians of Vienna and Lugdunum (177 A.D.). tells of the suffering of Christians who endured persecution rather than sacrifice. It calls Christians who succumbed to torture and sacrificed “abortions”. p.778-780

Theophilus of Antioch (168-181/188 A.D.) “And they [God’s laws] taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, …” Theophilus to Autolycus book 2 ch.34 p.108

Theophilus of Antioch (168-181/188 A.D.) says that just has a king does not allow any other kings under him, so God does not allow any to be worshipped under him. Theophilus to Autolycus book 1 ch.11 p.92

Irenaeus of Lyons (c.160-202 A.D.) says we should love our neighbors as ourselves. Proof of Apostolic Preaching ch.95.

The Passion of the Scillitan Martyrs (180-202 A.D.) ANF vol.9 p.285 they died rather than submitting to sacrificing to the Emperor.

Minucius Felix (210 A.D.) has a whole chapter on why Christians will have nothing to do with anything connected to idol worship. The Octavius of Minucius Felix ch.38 p.196-197 . He speaks about Christians being killed for this in ch.37 p.196

Clement of Alexandria (c.195 A.D.) teaches that idol worship is wrong. Exhortation to the Heathen ch.2 p.172

Tertullian (198-220 A.D.) wrote an entire work called On Idolatry. “The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry.” On Idolatry ch.1 p.61

Tertullian (198-220 A.D.) says not to sacrifice to other gods. Apology ch.37 p.41

Commodianus (c.240 A.D.) says to avoid the worship of temples and the oracles of demons. Instructions of Commodianus ch.35 p.209-210. See also ibid ch.2 p.203.

Origen (225-253/254 A.D.) “But when the souls of those who die for the Christian faith depart from the body with great glory, they destroy the power of the demons, and frustrate their designs against men.” Origen Against Celsus book 8 ch.44 p.655

Origen (233/234 A.D.) says we must not worship any other god. Origen’s Exhortation to Martyrdom ch.5 p.145

Treatise Against Novatian (250/4-256/7 A.D.) ch.5 p.659 speaks of the Christians being persecuted during the Decian persecution. Some were “wounded” (i.e. denied the faith) but in a second encounter persevered so bravely and remained unconquered after that.

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention martyrs and ask what can be more glorious or blessed than to confess the Lord God, in death itself, before his very executioners. Epistles of Cyprian epistle 25.1 p.302.

Dionysius of Alexandria (246-265 A.D.) says that an older man, Apollonius was burned to death rather than utter impious things. Letter 3 p.98

Arnobius of Sicca (297-303 A.D.) says not to worship other gods. Arnobius Against the Heathen book 2 ch.2 p.434 and book 2 ch.5 p.435

Phileas of Thmuis (martyred 306/307 A.D.) mentions the tortures and deaths of martyrs. See also, “He that sacrificeth to other gods,’ it is said, ‘shall be utterly destroyed.’” Letter of Phileas to the People of Thmuis ch.2,3 p.162-163

Peter of Alexandria (306,285-311 A.D.) mentions people dying instead of worshipping idols. The Canonical Epistle Canon 2 p.269-270

Council of Ancyra (314 A.D.) (partial) discusses people who were tortured violently instead of sacrificing to the Roman gods. canon 3 p.63.

Athanasius of Alexandria (318 A.D.) has an entire work against all other Gods. But see specifically Athanasius Against the Heathen ch.8-9 p.7-9 and ch.45 p.28.

Lactantius (c.303-320/325 A.D.) (implied) “All wisdom of man consists in this alone, the knowledge and worship of God:… Having overthrown all false religions, and having refuted all the arguments,...” The Divine Institutes book 4 ch.30 p.100

Lactantius (c.303-320/325 A.D.) (implied) “…death for God is glorious, and that this is a victory on our side, if, having overcome the torturers, we lay down our life in behalf of the faith and religion,” Epitome of the Divine Institutes ch.54 p.244. [The early martyrs were killed, not for worshipping the true God per se, but for refusing to worship other gods also.]

Eusebius of Caesarea (318-325 A.D.) They were told to remove the foreign gods from their midst. Demonstration of the Gospel book 1.6 p.9-10

Eusebius of Caesarea (318-325 A.D.) (implied) says to worship Him [God] only. Preparation for the Gospel book 4 ch.21 p.31

Eusebius of Caesarea (318-325 A.D.) “he [God] bids us by his law to believe in Him alone as God, and to ascribe the honor of worship to Him only,” Preparation for the Gospel book 13 ch.18 p.68

Eusebius of Caesarea (318-325 A.D.) “and sinks with the common people of Athens into the lowest depth of their God-detested idolatry;” Preparation for the Gospel book 13 ch.14 p.59

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Formicus Maternus (348 A.D.) quotes Deuteronomy that we are not to worship other gods. On the Error of Profane Religions ch.28.7 p.111

Hegemonius of Sirmium (c.351 A.D.) quotes Matthew 4:10 that Jesus told Satan to worship God and serve Him only. Archelaus Disputation with Manes ch.32 p.205

Hegemonius of Sirmium (c.351 A.D.) says that worshipping idols, such as the calf, was wrong. Archelaus Disputation with Manes ch.333 p.204

Optatus of Milevis (373-375 A.D.) discusses if someone is against your beliefs to go after other gods. book 1 p.40

Gregory of Nyssa (382-383 A.D.) “but as it is, there is no form of uncleanness that is not perpetrated amongst them; rascality, adultery, theft, idolatry, poisoning, quarrelling, murder, are rife…” On Pilgrimages p.383

Ambrose of Milan (370-390 A.D.) quotes Deuteronomy 6:13 about worshipping God alone. Of the Holy Spirit book 3 ch.18.133 p.154

Other too

After the Council of Ephesus I (431 A.D.)

X Pope John Paul II said there were other ways to God.

John Paul II kissed the Qur’an.

X Pope Leo XIV (1995) (Robert Prevost) was in a worship service to Pachamama, a South American/Incan earth goddess. This was during the Augustinian Symposium in São Paulo, Brazil.

X The Vatican (2020) issued a coin with the picture of Pachamama (mother earth). See https://www.youtube.com/watch?v=YsrnJ-hBbP0 for more info.

Among heretics

The Encratite heretic Tatian (c.172 A.D.) says he would rather die than deny God, and show himself false and ungrateful. Address of Tatian to the Greeks ch.4 p.66

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) teaches that Christians should not worship other gods. homily 9 ch.7 p.276

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.35 p.87 says to worship God alone.

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) do not worship any other gods. Commentary on Hosea ch.2 p.50

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) said we must not worship idols. Commentary on Hosea ch.8 p.75

In9. Don’t make/invent idols/images to worship (10-0)

Isaiah 44:10-20

Melito of Sardis (170-/177/180 A.D.) (implied) “So also will it be at the last time: there shall be a flood of fire, and the earth shall be burnt up, together with its mountains; and mankind shall be burnt up, along with the idols which they have made, and the carved images which they have worshipped;” Discourse to Antonius Caesar ch.1 p.751

Theophilus of Antioch (168-181/188 A.D.) (implied) “For these are not gods, but idols, as we have already said, the works of men’s hands and unclean demons. And such may all those become who make them and put their trust in them!” Theophilus to Autolycus book 1 ch.10 p.92

Clement of Alexandria (c.195 A.D.) “The senseless earth is dishonoured by the makers of images, who change it by their art from its proper nature, and induce men to worship it; and the makers of gods worship not gods and demons, but in my view earth and art, which go to make up images. For, in sooth, the image is only dead matter shaped by the craftsman's hand.” Exhortation to the Heathen ch.4 p.186

Clement of Alexandria (193-202 A.D.) in discussing the ten commandments, says, “The second word intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made.” Stromata book 6 ch.16 p.512

Tertullian (198-220 A.D.) explains how we are not to help manufacture idols either. On Idolatry ch.8 p.65

Tertullian (208-220 A.D.) “Of how deep guilt, then, adultery-which is likewise a matter of fornication, in accordance with its criminal function-is to be accounted, the Law of God first comes to hand to show us; if it is true, (as it is), that after interdicting the superstitious service of alien gods, and the making of idols themselves,” Tertullian on Modesty ch.5 p.77

Hippolytus of Portus (222-234/235 A.D.) “Under Egypt he meant the world, and under things made with hands its idolatry, and under the shaking its subversion and dissolution. And the Lord, the Word, he represented as upon a light cloud, referring to that most pure tabernacle, in which setting up His throne, our Lord Jesus Christ came into the world to shake error.” Fragment 2 on Isaiah (from Theodoret) p.176

Commodianus (c.240 A.D.) (implied) “In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands out of wood or gold, lest my wrath destroy you for such things. The people before Moses, unskilled, abiding without law, and ignorant of God, prayed to gods that perished, after the likenesses of which they fashioned vain idols. The Lord having brought the Jews out of the land of Egypt, subsequently imposed on them a law; and the Omnipotent enjoined these things, that they should serve Him alone, and not those idols.” Instructions of Commodianus ch.2 p.203

Cyprian of Carthage (c.246-258 A.D.) “In Exodus also: ‘Thou shalt not make to thee an idol, nor the likeness of anything.’” Treatises of Cyprian Treatise 11 ch.12.1 (Exhortation to Martyrdom) p.498

Methodius (c.270-311/312 A.D.) “Or how did gold, or silver, or brass, and, to take it collectively, the whole of the workable earth, injure those who, ungratefully towards their Creator, make a wrong use of them by turning parts of them into various kinds of idols? And if any one should supply wool from that which had been stolen to the weaving art, that art, regarding this one thing only, manufactures the material submitted to it, if it will receive the preparation, rejecting nothing of that which is serviceable to itself, since that which is stolen is here not to be blamed, being lifeless. And, therefore, the material itself is to be wrought and adorned, but he who is discovered to have abstracted it unjustly should be punished.” The Banquet of the Ten Virgins discourse 2 ch.5 p.315

Methodius (c.270-311/312 A.D.) (implied) “And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, ‘his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;’ that is, God, the Maker of all men; therefore, also, according to the apostle, He ‘will have all men to be saved, and to come unto the knowledge of the truth.’” The Banquet of the Ten Virgins discourse 2 ch.7 p.316

Athanasius of Alexandria (318 A.D.) “But it is now time to say how they came down to the madness of idolatry, that you may know that the invention of idols is wholly due, not to good but to evil.” Against the Heathen ch.7.5 p.7

Athanasius of Alexandria (318 A.D.) (partial) “But that the soul is made immortal is a further point in the Church’s teaching which you must know, to show how the idols are to be overthrown.” Athanasius Against the Heathen ch.33 p.21

Eusebius of Caesarea (318-325 A.D.) (implied) Make no idols. Demonstration of the Gospel book 1.6 p.9-10

Eusebius of Caesarea (318-325 A.D.) (partial) “every material, costly though it be, is unworthy to form His [God’s] image; and every art unskilled to conceive a similitude; no likeness of Him was ever seen or conceived, or may without impiety be represented.” Preparation for the Gospel book 8 ch.8 p.13. See also ibid book 8 ch.9 p.18.

Among Jews

Flavius Josephus (110 A.D.) “The first commandment teaches us that there is but one God, and that we ought to worship him only; - The second commands us not to make the image of any living creature to worship it; -the third,….” Antiquities of the Jews book 3 ch.5.5 p.71

Among corrupt or spurious works

Akhmin Apocalypse of Peter (Greek) (135,100-150 A.D.) (implied) says that idol makers are whipped with whips of fire (Ethiopic) or beaten with rods (Akhmin)

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Optatus of Milevis (373-375 A.D.) discusses how we should not worship idols. book 3 p.155

Ephraim the Syrian (350-378 A.D.) Nisibine Hymns hymn 9 no.6 p.177

Pacian of Barcelona (342-379/392 A.D.) Do not serve idols. On Baptism ch.6.2 p.92

Epiphanius of Salamis (360-403 A.D.) says “Let the saints be in honor, and their rest in glory. It is not, however, fitting to honor the saints more highly than is proper, but rather to honor their Lord. ... The honor which the saints in their time showed to God has become for others who did not see it truth turned into error.” (Panarion, as quoted in Examination of the Council of Trent III, p.467)

Epiphanius of Salamis (360-403 A.D.) says that images (of Mary or otherwise) for adoration is committing adultery against the one and only God. (Panarion 3.2:4, as quoted [in part] in Examination of the Council of Trent III, p.468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p.141)

John Chrysostom (c.388 A.D.) says to worship no idols but God only. vol.10 Commentary on Matthew homily 36 p.240. He also has an entire work On the Statues against images. The occasion was the erection of statues in Antioch to the Emperor and Empress. They people were not worshipping the Emperor and Empress per se, but Chrysostom was against the venerating of them with statues. Here is an example: For many after having had success in wars, and set up trophies, and built cities, and done divers other benefits of this kind to the people of those times, came to be esteemed gods by the multitude, and were honoured with temples, and altars; and the whole catalogue of the Grecian gods is made up of such men. That this, therefore, may not be done towards the Saints, God permitted them constantly to be banished,- to be scourged, - to fall into diseases; that the abundance of bodily infirmity, and the multiplicity of those temptations, might convince those who were then with them, both that they were men, who wrought such wonders, and that they contributed nothing of their own power; but that it was mere grace, that wrought through them all these miracles.” Concerning the Statues homily 1 ch.17 p.338

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) lists together fornication, hatred, idolatry, quarreling, envying, drunkenness, and other sins. de Principiis book 3 ch.4.2 p.338

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) speaks against worshipping images. De Principiis book 4 ch.1.1 p.35

Augustine of Hippo (413-426 A.D.) says we are not to worship any images. City of God book 4 ch.31 p.81-82

Augustine of Hippo (388-430 A.D.) says not to worship any idols. Tractate on John 3 ch.19 p.24

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) “Holding fast to worship of Him [God]… and completely abstain from devotion to the idols. Commentary on Hosea ch.12 p.91

Di10. No worshipping true God with images (8-0)

Deuteronomy 4:15-19; (implied) Deuteronomy 27:15

Epistle of Barnabas ch.14 p.146 (c.70-130 A.D.) (implied) mentions how the Israelites sinned by making images.

Athenagoras (177 A.D.) in A Plea for Christians ch.15 p.135 (implied) “Because of the multitude, who cannot distinguish between matter and God, or see how great is the interval which lies between them, pray to idols made of matter, are we therefore, who do distinguish and separate the uncreated and the created, that which is and that which is not, that which is apprehended by the understanding and that which is perceived by the senses, and who give the fitting name to each of them, - are we to come and worship images? If, indeed, matter and God are the same, two names for one thing, then certainly, in not regarding stocks and stones, gold and silver, as gods, we are guilty of impiety. But if they are at the greatest possible remove from one another – as far asunder as the artist and the materials of his art,- why are we called to account.”

Athenagoras (177 A.D.) (implied) “If, therefore, the world is an instrument in tune, and moving in well-measured time, I adore the Being who gave it harmony, and strikes its notes, and sings the accordant strain, and not the instrument. For at the musical contests and adjudicators do not pass by the lute-players and crown the lutes.” A Plea for Christians ch.16 p.136

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.9 p.114 quotes Exodus 20:3 saying we should not make to God any graven image.

Irenaeus of Lyons (182-188 A.D.) (partial against Gnostic images) says about Gnostics that they “possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honoring these images, after the same manner of the Gentiles”. You can see that Irenaeus of Lyons speaks of this practice of “honoring” and “crowning” images as something very strange, “after the same manner of the gentiles”.

Minucius Felix (210 A.D.) “But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him” The Octavius of Minucius Felix ch.32 p.193

Clement of Alexandria (193-202 A.D.) has strong language against images. “And again, ‘Don't wear a ring, nor engrave on it the images of the gods,’ enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense.” Stromata book 5 ch.5 p.451

Clement of Alexandria (193-202 A.D.) “The law… teaches wisdom, by abstinence from sensible images.” Stromata book 2 ch.18 p.365

Clement of Alexandria (193-217/220 A.D.) says Moses commanded the people not to make an image to represent God. The Instructor book 3 ch.2 p.274

Clement of Alexandria (193-202 A.D.) “Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, ‘but to us an idol is no, thing in the world,’ since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols.” Stromata book 6 ch.18 p.519

Origen (225-253/254 A.D.) It is not, however, with images that we are to worship the Father, but ‘in truth,’ which ‘came by Jesus Christ,’ after the giving of the law by Moses. Origen Against Celsus book 6 ch.70 p.605

Origen (225-253/254 A.D.) (implied) says to have no graven images, without specifying images of idols or the true God. Origen Against Celsus book 7 ch.64 p.636

Origen (225-253/254 A.D.) (implied) “And we clearly manifest the illustrious nature of our origin, and do not (as Celsus imagines) conceal it, when we impress upon the minds of our first converts a contempt for idols, and images of all kinds, and, besides this, raise their thoughts from the worship of created things instead of God, and elevate them to the universal Creator;” Origen Against Celsus book 3 ch.15 p.470

Athanasius of Alexandria (318 A.D.) says not to portray Deity in human or animal form. “And generally, if they conceive the Deity to be corporeal, so that they contrive for it and represent belly and hands and feet, and neck also, and breasts and the other organs that go to make man, see to what impiety and godlessness their mind has come down, to have such ideas of the Deity. … But these and like things are not properties of God, but rather of earthly bodies.” Against the Heathen ch.22 p.15-16.

Athanasius of Alexandria (318 A.D.) “For ye carve the figures for the sake of the apprehension of God, as ye say, but invest the actual images with the honor and title of God, thus placing yourselves in a profane position.” Against the Heathen ch.21.1 p.15

Lactantius (c.303-320/325 A.D.) We should not worship with images. The Divine Institutes book 2 ch.2 p.41, also book 2 ch.18 p.67

Lactantius (c.303-325 A.D.) “But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous. But they fear lest their religion should be altogether vain and empty if they should see nothing present which they may adore, and therefore they set up images; and since these are representations of the dead, they resemble the dead, for they are entirely destitute of perception. But the image of the ever-living God ought to be living and endued with perception. But if it received this name from resemblance, how can it be supposed that these images resemble God, which have neither perception nor motion? Therefore the image of God is not that which is fashioned by the fingers of men out of stone, or bronze, or other material, but man himself, since he has both perception and motion, and performs many and great actions. Nor do the foolish men understand, that if images could exercise perception and motion, they would of their own accord adore men, by whom they have been adorned and embellished, since they would be either rough and unpolished stone, or rude and unshapen wood, had they not been fashioned by man.” The Divine Institutes book 2 ch.2 p.42

Lactantius (c.303-325 A.D.) “For whatever is an imitation, that must of necessity be false; nor can anything receive the name of a true object which counterfeits the truth by deception and imitation. But if all imitation is not particularly a serious matter, but as it were a sport and jest, then there is no religion in images, but a mimicry of religion.” The Divine Institutes book 2 ch19 p.68

(not relevant) Eusebius of Caesarea (323-326 A.D.) (partial) mentions that pagans (not Christians) made a statue of the women with the issue of blood and a statue of Jesus. Euesbius’ Ecclesiastic History book 7 ch.18 p.304

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Macarius Magnus (c.300-400 A.D.) “For the making of images is reasonably spoken of as images, not as idols. These figures, fashioned from gold, silver, bronze, and iron, are silver and gold, but not idols. And the dead bodies of living creatures exist as dead bodies, not as idols. Souls that are loosed from bodies are rightly souls, but not idols. But the representations in statuary of those who are called heroes are images, not idols.” Apocriticus ch.42

X against http://orthodoxyandheterodoxy.org/2013/05/17/is-there-really-a-patristic-critique-of-icons-part-2-of-5/ Aug 17, 2013

Again, the witness of the Orthodox-Catholic tradition manifests that iconodulism is the norm, and has been the accepted practice since the earliest centuries. This is what the 7th Ecumenical Council claims, as well. The Fathers stated that they were only following the “royal pathway” of tradition that leads all the way back to the apostles. Arguments set forth in opposition to the usage of icons must be supported by such an overwhelming amount of evidence, that no one can possibly conclude otherwise. Since the Church has ruled that the veneration of icons is no longer merely a pious custom, but is now an integral part of the Gospel itself, it is no small matter to deny their validity. From the Orthodox perspective, such a denial is an attack upon the essentials of the Gospel, and so an isolated selection of quotations from a few early sources is less than compelling.

My response: From my searching of John Chrysostom (martyred 407 A.D.), I see no evidence that he knew anything about venerating images or icons either, except that he seemed to be against statues in general, in his work On the Statues. However, I have not read all of Chrysostom (he wrote a lot), so I cannot say for certain. Do you have any evidence that out of the massive amount of sermons and writings John Chrysostom had, he thought it important enough to tell his listeners about veneration or praying through icons at least one time??? How in the world could the early Christians all be venerating icons, when they said these things, and nothing positive was said about any icons or other images?

Protestants can have pictures of Jesus, angels, or Bible figures in their churches too. But they are just pictures, and Protestants do not venerate them, pray to them, or pray through them; they are only pictures.

Russian Orthodox can have pictures of saints, Jesus, God the Father, and God the Holy Spirt as men.

Other eastern Orthodox can have pictures of saints, or Jesus, but not God the Father or God the Holy Spirit.

Roman Catholics in general are like other eastern Orthodox on this point.

Among corrupt or spurious works

pseudo-Council of Elvira (c.305 A.D.) canon 36 “Pictures are not to be placed in churches, so that they do not become objects of worship and adoration.” (The original Council likely only had 21 canons, and this canon was likely added centuries later.)

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Epiphanius of Salamis (360-403 A.D.) says that images for adoration is committing adultery against the one and only God. (Panarion 3.2:4, as quoted [in part] in Examination of the Council of Trent III, p.468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p.141)

X Macarius Magnus (c.300-400 A.D.) “For the making of images is reasonably spoken of as images, not as idols. These figures, fashioned from gold, silver, bronze, and iron, are silver and gold, but not idols. And the dead bodies of living creatures exist as dead bodies, not as idols. Souls that are loosed from bodies are rightly souls, but not idols. But the representations in statuary of those who are called heroes are images, not idols.” Apocriticus ch.35

From my searching of John Chrysostom (martyred 407 A.D.), I see no evidence that he knew anything about venerating images or icons either, except that he seemed to be against statues in general, in his work On the Statues. However, I have not read all of Chrysostom (he wrote a lot), so I cannot say for certain. Do you have any evidence that out of the massive amount of sermons and writings John Chrysostom had, he thought it important enough to tell his listeners about veneration or praying through icons at least one time???

Ca12. Mention of Easter/Pascha[l] (13-0)

God does not affirm this or deny this in His word, the Bible.

From Wikipedia: The word for Easter in almost all languages comes from the Greek word Pascha, which comes from the Hebrew Pesach, meaning Passover. The main exceptions are the Slavic languages and English. Slavic languages call this festival the “Great Night” or “Great Day”. The English word Easter came from the month of the German calendar called Eostre-monath. The name for the month came from the Anglo-Saxon goddess Eostre, similar to how the names January, March, and June came from Roman deities.

Melito/Meleto of Sardis (170-177/180 A.D.) was a Quartodecimian who wrote an entire work on Easter called On Pascha.

Theophilus of Caesarea (180 A.D.) “We would have you know, too, that in Alexandria also they observe the festival on the same day as ourselves. For the Paschal letters are sent from us to them, and from them to us: so that we observe the holy day in unison and together.” From His Epistle on the Question of the Passover, Written in the Name of the Synod of Caesarea. Ante-Nicene Fathers vol.8 p.774

Irenaeus of Lyons (182-188 A.D.) wrote a treatise on Easter. “This [custom] of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord’s day, for the reason already alleged concerning it.” fragment 7 Questions and Responses of Orthodoxy.

Polycrates of Ephesus (130-196 A.D.) (implied) was a was temporarily excommunicated by the bishop of Rome for being a Quartodecimian.

Clement of Alexandria (193-202 A.D.) (partial) mentions the paschal feast, but it is in the context of the Old Testament Passover and ambiguous whether or not it also refers to Easter. Stromata book 2 ch.11 p.359

Tertullian (198-220 A.D.) “We rejoice in the same privilege also from Easter to Whitsunday.” The Chaplet (= de Corona) ch.3 p.94

Hippolytus of Portus (222-235/6 A D.) criticizes Quartodecimians who think Easter should be celebrated at the same time the Jews celebrate Passover. The Refutation of All Heresies book 8 ch.11 p.123 “And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this (fact), that the legal enactment was made for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: “For I testify to every man that is circumcised, that he is a debtor to keep the whole law.” In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.”

Commodianus (c.240 A.D.) says that we assemble at Easter. “They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments.” Instructions of Commodianus ch.75 p.218

Origen (225-253/254 A.D.) discusses Christian’s celebrating the Lord’s day, the Preparation, the Passover, and Pentecost. “Again, he who considers that “Christ our Passover was sacrificed for us,” and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a “Passover,” and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, “We are risen with Christ,” and “He hath exalted us, and made us to sit with Him in heavenly places in Christ,” is always living in the season of Pentecost;” Origen Against Celsus book 8 ch.22 p.647

Cyprian of Carthage (c.246-258 A.D.) mentions Easter. “Know, then, that I have made Saturus a reader, and Optatus, the confessor, a sub-deacon; whom already, by the general advice, we had made next to the clergy, in having entrusted to Saturus on Easter-day, once and again, the reading; and when with the teach-presbyters we were carefully trying readers – in appointing Optatus from among the readers to be a teacher of the hearers;…” Epistles of Cyprian epistle 23 p.301 See also letters 39 and 54.

Firmilian (c.246-258 A.D.) “But that they who are at Rome do not observe those things in all cases which are handed down from the beginning, and vainly pretend the authority of the apostles; any one may know also from the fact, that concerning the celebration of Easter, and concerning many other sacraments of divine matters, he may see that there are some diversities among them, and that all things are not observed among them alike, which are observed at Jerusalem, just as in very many other provinces also many things are varied because of the difference of the places and names.” Epistles of Cyprian epistle 74 ch.6 p.391

Anatolius (270-280 A.D.) discusses when Easter should be celebrated. Paschal Canon ch.10 p.146-147.

Anatolius (270-280 A.D.) “For these make up the best proved accounts according to their calculation, and determine a certain beginning or certain end for the Easter season, so as that the Paschal festival shall not be celebrated before the eleventh day before the Kalends of April, i.e., 24th March, nor after the moon’s twenty-first, and the eleventh day before the Kalends of May, i.e., 21st April. But we hold that these are limits not only not to be followed, but to be detested and overturned. For even in the ancient law it is laid down that this is to be seen to, viz., that the Passover be not celebrated before the transit of the vernal equinox, at which the last of the autumnal term is overtaken, on the fourteenth day of the first month, which is one calculated not by the beginnings of the day, but by those of the moon.” Paschal Canon ch.15 p.150-151

Malchion (270 A.D.) (partial) says the evil Paul of Samosata did on the Paschal festival. “and preparing women to sing psalms in honour of himself in the midst of the Church. in the great day of the Paschal festival” Letter written by Malchion in the name of the Synod of Antioch against Paul of Samosata ch.2 p.170

Methodius (270-311/312 A.D.) “but judging it better than burning. Just as though, in the fast which prepares for the Easter celebration, one should offer food to an other who was dangerously ill, and say,” In truth, my friend, it were fitting and good that” The Banquet of the Ten Virgins book 3 ch.12 p.321

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.391 mentions the pascha of the Lord and bishops.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea (May-June 325 A.D.) discussed when to keep Holy Easter in The Synodal Letter p.54

Athanasius of Alexandria (339 A.D.) mentions Easter in Circular Letter ch.4 p.94.

Athanasius of Alexandria (333 A.D.) wrote Easter Letters

Synod of Antioch in Encaeniis (summer 341 A.D.) canon 2 p.108 mentions Easter and the Eucharist.

Others too

In later times

Coptic, Eastern Orthodox, Nestorian, Anglican, Episcopalian, and Protestant churches all celebrate Easter.

The Catechism of the Catholic Church (1994) mentions celebrating Easter (Pascha). Part 2 1166 p.302

Among false religions

X Jehovah’s Witnesses do not celebrate Easter.

PRAYER AND PRACTICE

-Pp1. Pray for the dead (3-0)

There is nothing about praying for the dead in the New Testament or the Jewish or Protestant Old Testament.

In the Apocrypha 2 Maccabees 12:38-46 has prayers and a sin offering for dead soldiers.

Abercius bishop of Hierapolis (190-210 A.D.) The citizen of a chosen city, this [monument] I made [while] living, that there I might have in time a resting-place of my body, [I] being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both] on mountains and on plains, who has great eyes that see everywhere. For this [shepherd] taught me [that the] book [of life] is worthy of belief. And to Rome he sent me to contemplate majesty, and to see a queen golden-robed and golden-sandalled; there also I saw a people bearing a shining mark. And I saw the land of Syria and all [its] cities; Nisibis [I saw] when I passed over Euphrates. But everywhere I had brethren. I had Paul ... Faith everywhere led me forward, and everywhere provided as my food a fish of exceeding great size, and perfect, which a holy virgin drew with her hands from a fountain and this it [faith] ever gives to its friends to eat, it having wine of great virtue, and giving it mingled with bread. These things I, Abercius, having been a witness [of them] told to be written here. Verily I was passing through my seventy-second year. He that discerneth these things, every fellow-believer [namely], let him pray for Abercius. And no one shall put another grave over my grave; but if he do, then shall he pay to the treasury of [the] Romans two thousand pieces of gold and to my good native city of Hierapolis one thousand pieces of gold. Epitaph of Abercius possibly for Abercius Marcellus, a Christian writer against Montanism. (quoted from https://en.wikipedia.org/wiki/Inscription_of_Abercius)

Martyrdom of Perpetua and Felicitas (c.201/5 A.D.) ch.2.3-4 p.700 Perpetua prayed for her dead brother Dinocrates, and after death he went from gloom to paradise.

Tertullian (198-220 A.D.) “We offer sacrifices for the dead on their birthday anniversaries [the date of death or their birth into eternal life].” The Chaplet book 3 ch.3 p.94

Tertullian (213 A.D.) “Indeed, she [a widow] prays for his soul, and requests refreshment for him [her husband] meanwhile, and fellowship (with him) in the first resurrection; and she offers (her sacrifice) on the anniversaries of his falling asleep.” On Monogamy ch.10 p.67

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Apostolic Constitutions (compiled c.380 A.D.) book 8 section 4 ch.41 p.497 “Let us pray for our brethren that are at rest in Christ, that God, the lover of mankind, who has received his soul, may forgive him every sin, voluntary and involuntary, and may be merciful and gracious to him, and give him his lot in the land of the pious…”

Cyril of Jerusalem (c.349-386 A.D.) “Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at [through] their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth. 10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? … In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves.” Catechetical Lectures Lecture 23 ch.9 NPNF2 p.154-155

Basil of Cappadocia (357-378 A.D.) (partial) “I think that the noble athletes of God, who have wrestled all their lives with the invisible enemies, after they have escaped all of their persecutions and have come to the end of life, are examined by the prince of this world; and if they are found to have any wounds from their wrestling, any stains or effects of sin, they are detained. If, however they are found unwounded and without stain, they are, as unconquered, brought by Christ into their rest.” Homilies on the Psalms homily 7 ch.2

Ephraem Syrus (350-378 A.D.) (partial, pray to God when Ephraem dies, but not say pray for him) “Lay me not with sweet spices: for this honour avails me not; Nor yet incense and perfumes: for the honour benefits me not. Burn sweet spices in the Holy Place: and me, even me, conduct to the grave with prayer. Give ye incense to God: and over me send up hymns. Instead of perfumes of spices: in prayer make remembrance of me.” His Testament NPNF2 vol.13 p.135

Epiphanius of Salamis (360-403 A.D.) “Useful too is the prayer fashioned on their behalf [of the deceased], even if it does not force back the whole of guilty charges laid to them. And it is useful also, because in this world we often stumble either voluntarily or involuntarily, and thus it is a reminder to do better.” The Panarion book 75 ch.8

Gregory of Nyssa (c.356-397 A.D.) "If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire.” Sermon on the Dead or Migne PG 13:445,448)

Ambrose of Milan (370-390/395 A.D.) “Give, oh Lord, rest to Thy servant Theodosius, that rest Thou hast prepared for Thy saints....I love him, therefore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord, to which his deserts call him.” The Obituary of Theodosius or Migne PL 16:1397

John Chrysostom (martyred 407 A.D.) “Let us help and commemorate them. If Job's sons were purified by their father's sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them." Homilies on First Corinthians homily 41 ch.5 NPNF1 vol.12 p.252

Augustine of Hippo (413-426 A.D.) has an entire work On the Care to Be Had for the Dead. In one place he says , “So it comes to pass as well that not unmeaningly doth the Church, or care of friends, bestow upon the departed [dead] whatever of religion it shall be able; as also that, nevertheless, each receiveth ‘according to the tings which he hath done by the body, whether it be good or bad,’ according to his works For, that this which is bestowed should be capable of profiting him after the body, this was acquired in that life which he hath led in the body.” On the Care to be Had for the Dead ch.2 p.539-549,

Augustine of Hippo (388-430 A.D.) “yet she [the church] does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it.” The City of God book 21 ch.24 NPNF1 vol.2 p.470

Some parts on praying from the dead taken from http://www.biblicalcatholic.com/apologetics/a105.htm

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Epitaph of Pectorius (300-500 A.D.) (implied) stanza 8 “May my mother rest peacefully, I beseech thee, Light of the dead.”

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

Alcuin of York (died 804 A.D.) “My name was Alcuin, and wisdom was always dear to me. Say a prayer for me that you mean when you read this writing.” Alcuin’s Epitaph

Among corrupt or spurious works

Acts of Paul and Thecla (150-200 A.D.) p.490 “For her daughter Falconilla had died, and said to her in a dream : Mother, thou shalt have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the just.”

Roman Catholics and Eastern Orthodox pray for people already dead.

The Catechism of the Catholic Church (1994) says that Judas Maccabeus make atonement for the dead. Part 1 1032 p.269

X Protestants do not pray for people already dead.

-Pp2. Do not pray to dead people (2-0)

There is nothing about praying to dead people in the Bible.

Origen (225-254 A.D.) “For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer.” Origen Against Celsus book 5 ch.4 p.544

Theophilus (events c.315 A.D.) (partial not) Right before Habib was going to be martyred, some Christians asked Habib to speak to the Lord about bringing an end to the persecution. Martyrdom of Habib the Deacon p.694

(partial not) Athanasius of Alexandria (c.318 A.D.) (partial) “For if even when united and coupled with the body it is not shut in or commensurate with the small dimensions of the body, but often [4], when the body lies in bed, not moving, but in death-like sleep, the soul keeps awake by virtue of its own power, and transcends the natural power of the body, and as though travelling away from the body while remaining in it, imagines and beholds things above the earth, and often even holds converse with the saints and angels who are above earthly and bodily existence, and approaches them in the confidence of the purity of its intelligence; shall it not all the more, when separated from the body at the time appointed by God Who coupled them together, have its knowledge of immortality more clear? For if even when coupled with the body it lived a life outside the body, much more shall its life continue after the death of the body, and live without ceasing by reason of God Who made it thus by His own Word, our Lord Jesus Christ.” Athanasius Against the Heathen ch.33.3 p.21-22

Lactantius (c.303-320/325 A.D.) “But if it appears that these religious rites are vain in so many ways as I have shown, it is manifest that those who either make prayers to the dead, or venerate the earth, or make over their souls to unclean spirits, do not act as becomes men, and that they will suffer punishment for their impiety and guilt, who, rebelling against God, the Father of the human race, have undertaken inexpiable rites, and violated every sacred law.” The Divine Institutes book 1 ch.18 p.30

Lactantius (c.303-320/325 A.D.) “They [pagans] ought therefore to have understood from the mysteries and ceremonies themselves, that they were offering prayers to dead men.” The Divine Institutes book 1 ch.21 p.37

Lactantius (c.303-320/325 A.D.) “I have shown that the religious rights of the gods are vain in a threefold manner: In the first place, because those images which are worshipped are representations of men who are dead; and that is a wrong and inconsistent thing,…” The Divine Institutes book 2 ch.18 p.67.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Life of Antony (356-362 A.D.) ch.59 p.212 tells of two brethren who were going to visit Antony and they ran out of water. One died and the other was about to die. Antony learned this when he was praying, so Antony sent two monks with water. They saved the one who was about to die and buried the one who had died. There is no thought here of any prayer for the one who had already died.

Roman Catholics and Eastern Orthodox pray to people who have died.

The Catechism of the Catholic Church (1994) mentions praying to dead people. Part 1 9622 p.250

X Protestants do not pray to any people (besides Jesus) living or dead.

-Pp3. Theosis: Assimilation with God (3-0) (Orthodox, Copt)

There is nothing in the Bible that says we will merge with God. However, we are sons of God, will reign with Christ, and judge angels.

This is a prominent eastern Orthodox doctrine.

Clement of Alexandria (193-202 A.D.) “Now, of what I may call the passionlessness which we attribute to the Gnostic (in which the perfection of the believer, 'advancing by love, comes to a perfect man, to the measure of full stature,' by being assimilated to God, and by becoming truly angelic), many other testimonies from the Scripture, occur to me to adduce.” Stromata book 7 ch.14 p.546

Hippolytus of Portus (222-235/236 A.D.) (partial, Hippolytus is critiquing Plato, not saying his own views) “And happiness, he [Plato] says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue.” Refutation of All Heresies book 1 ch.16 p.19

Cyprian of Carthage (c.246-258 A.D.) “Be ye therefore perfect, even as your Father in heaven is perfect." He said that the children of God would thus become perfect. He showed that they were thus completed, and taught that they were restored by a heavenly birth, if the patience of God our Father dwell in us—if the divine likeness, which Adam had lost by sin, be manifested and shine in our actions. What a glory is it to become like to God! what and how great a felicity, to possess among our virtues, that which may be placed on the level of divine praises!” Epistles of Cyprian Epistle 9 ch.5 p.485

Athanasius of Alexandria (318 A.D.) “For God Maker of all and King of all, that has His Being beyond all substance and human discovery, inasmuch as He is good and exceeding noble, made, through His own Word our Saviour Jesus Christ, the human race after His own image, and constituted man able to see and know realities by means of this assimilation to Himself, giving him also a conception and knowledge even of His own eternity, in order that, preserving his nature intact, he might not ever either depart from his idea of God, nor recoil from the communion of the holy ones; but having the grace of Him that gave it, having also God’s own power from the Word of the Father, he might rejoice and have fellowship with the Deity, living the life of immortality unharmed and truly blessed.” Athanasius Against the Heathen part 1 ch.2 p.5

Athanasius of Alexandria (318 A.D.) “For He [Jesus] became man so that we might be made God.” Incarnation of the Word ch.54 p.65

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (331 A.D.) “Therefore He [Jesus] was not man, and then became God, but He was God, and then became man, and that to deify us.” Four Discourses Against the Arians (331 A.D.) discourse 1 ch.39 p.329. See also Four Discourses Against the Arians (discourse 1 ch.15 p.316 and discourse 2 ch.70 p.386. See also discourse 1 ch.5.15 p.316

Athanasius of Alexandria (331 A.D.) says that Jesus came to deify us. Four Discourses Against the Arians Discourse 1 ch.39 p.329

Aphrahat the Syrian (337-345 A.D.) (partial) “And He cast out from us unclean spirits, and He made us a lodging place of His divinity,…” Select Demonstrations Demonstration 2.

John Chrysostom (martyred 407 A.D.) “the Son of God came down, that He can make thee a God as far as human power can go.” Commentary on Acts ch.15 p.99

Maximus Confessor (649-662) “A sure warrant for looking forward with hope to deification of human nature is provided by the Incarnation of God, which makes man God to the same degree as God Himself became man. ...Let us become the image of the one whole God, bearing nothing earthly in ourselves, so that we may consort with God and become gods, receiving from God our existence as gods”

Eastern Orthodox and Copts (Monophysites) believe in Theosis.

Protestants, Nestorians, and Roman Catholics do not teach this, though some Roman Catholics hold to “divinization”.

The Catechism of the Catholic Church (1994) (partial) mentions “partaking of the divine nature”. Part 1 460 p.116

Among heretics

The Valentinian Gospel of Philip (150-200/250 A.D.) (Barnstone and Meyer) p.277. “If you do not take on the names for yourself, the name ‘Christian’ will be taken from you. You receive them in the oil of chrism, the aromatic unction of the power of the cross. The messengers called this power ‘the right and left.’ You are no longer a Christian but Christ.”

The Gnostic Marcus (before 236 A.D.) according to Hippolytus (222-235/236 A.D.) “He [Marcus the Gnostic heretic] says that Jesus, therefore, is the name of the man of the dispensation, and that it has been set forth for the assimilation and formation of Anthropos, who was about to descend upon Him; and that when He had received Him unto Himself, He retained possession of Him. And (he says) that He was Anthropos, (that) He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.” Refutation of All Heresies book 6 ch.46 p.97

-Pp4. Believers who already died pray for us (2-0)

Memoria Apostolorum (c.250 A.D.) “Peter and Paul pray for Victor” This graffiti was found in the Memoria Apostolorum, which is within the catacombs along the Appian way. The catacombs were 250 A.D., but we do not know when the graffiti was written.

Eusebius of Caesarea (318-325 A.D.) speaks that when the female martyr Potamiaena was being led away to her execution, the mob was bothering her. The Roman soldier Basilides drove back the mob for her. Eusebius writes, “And perceiving the man’s sympathy for her, she exhorted him to be of good courage, for she would supplicate her Lord for him after her departure, and he would soon receive a reward for the kindness he had shown her. Having said this, she nobly sustained the issue, burning pitch being poured little by little, over various part of her body, from the sole of her feet to the crown of her head. Such as the conflict endured by this famous maiden. Now long after this Basilides, being asked by his fellow-soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian, and he confessed this openly. At first they thought he was jesting, but when he continued to affirm it, he was led to the judge, and acknowledging his conviction before him, he was imprisoned. But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potamiaena, for three days after her martyrdom, stood beside him by night and placed a crown on his head, and said that she had besought the Lord for him and had obtained what she asked, and that soon she would take him with her. Thereupon the brethren gave him the seal of the Lord; and on the next day, after giving glorious testimony for the Lord, he was beheaded. And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times. For Potamiaena appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter.” Eusebius’ Ecclesiastical History book 6 ch.5 p.253

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Among corrupt or spurious works

Acts of Paul and Thecla (150-200 A.D.) p.490 (nothing) the dead Falconilla taught with her mother Tryphaena, and Falconilla wanted the living Thecla to pray for her, but it does not say Falconilla prayed for anyone.

-Pp5. Pray through images of saints (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

This is a hallmark of Eastern Orthodoxy.

X Nestorians (Assyrian Church of the East) worship God alone and do not venerate anything the cross. See https://acote.church/sacraments for more info.

In later times

The Catechism of the Catholic Church (1994) (partial) mentions it is OK to have images of the saints and Jesus. Part 3 2131 p.516

-Pp6. Pray through images of Jesus (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X John of Damascus (-750 A.D.) claims that the veneration of images was an unwritten tradition of the apostles. He says that Christ is the author and approver of images and their veneration. John in book 4 ch.17 invents that when King Abgar sent a letter to Christ, he sent a painter to paint an image of Jesus. However, Eusebius in his Ecclesiastical History book 1 says that Jesus sent a cloth that had been on his face; nobody painted a picture. See Examination of the Council of Trent part 4 p.89-90 also adds that Nicephorus book 2 ch.7 patches John’s addition onto Eusebius’ account.

Antiochus Strategos. The Persian Sack of Jerusalem (after 614 A.D.) “Holy churches were burned with fire, others were demolished, majestic altars fell prone, sacred crosses were trampled underfoot, life-giving icons were spat upon by the unclean.”

In later times

The Catechism of the Catholic Church (1994) (partial) mentions it is OK to have images of the saints and Jesus. Part 3 2131 p.516

-Pp7. Pray enough and you will not be sick (0) (Christian Science)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.) or after either.

Christian Science teaches that if you pray and have enough faith, then you will not be sick.

A Christian Science person told my grandmother that if she had prayed more, my grandfather would not have died of lung cancer.

Today

X Copts, Eastern Orthodox, Nestorians, Protestants, and Roman Catholics all agree that godly praying Christians can still get sick.

Christian Science teaches that if you are a good Christian with enough faith and prayer, you will be healthy and not get sick.

-Pp8. Hesychasm (untroubled silence or praying without the senses) (0)

God does not affirm this or deny this in His word, the Bible.

Matthew 6:7 “Do not repeat empty phrases like the Gentiles do.”

Hesychasm (such as Gregory Palamas) in eastern orthodoxy is considered the opposite of scholasticism (such as Thomas Aquinas and Anselm) in Roman Catholicism.

No writers prior to Nicea I (325 A.D.).

Hesychia is the Greek word for stillness or silence. Often the person just repeats over and over: "Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

Just living a peaceful and quiet life is not counted as repeating the same phrase over and over.

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for ‘He is nigh unto those that fear Him.’ And says He, ‘Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?’” Epistle to the Trallians ch.7 p.69

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Evagrius Ponticus (345-377 A.D.) (not counted) one night he was “meditatively reading on of the prophets.” The Life of Evagrius ch.24 p.86

Evagrius Ponticus (345-377 A.D.) (not counted) prayed 100 payers per day and he was a skillful scribe according to The Life of Evagrius ch.12 p.80

(X mixed) Life of Antony (356-362 A.D.) (probably by Athanasius) (partial not) shows that Antony taught others a lot (ch.46 p.206), sang Psalms (ch.39 p.207), memorized scripture (ch.7 p.198), and knew his scripture. It does say that Antony spent much time in prayer (ch.6 p.116) and prayed continually. ch.55 p.210. But just praying continually is not Hesychasm.

Life of Antony (356-362 A.D.) ch.30 p.204 (partial) the closest thing we can find to Hesychasm in Life of Antony is “quietness”. “At any rate they [the demons] fear the fasting, the sleeplessness, the prayers, the meekness, the quietness, the contempt of money and vainglory, the humility, the love of the poor, the alms, the freedom from anger of the ascetics, and, chief of all, their piety towards Christ.”

Basil of Cappadocia (357-378 A.D.) (not counted) all he agree he was not a hesychast (a much later movement.) However Basil is considered by some as a proto-hesychast. However, living as a monk, and devoting yourself to prayer, is different than either repeating the same thing over and over again, or not thinking anything.

Gregory Nazianzen (330-391 A.D.) (called by Eastern Orthodox Gregory the Theologian) (not counted) This quote is attributed to him. “One must be still in order to have clear converse with God and to bring the nous a little away from those wandering in error” But this is different from repeating the same thing over and over and praying with no thoughts at all.

Gregory Nyssa (c.356-397 A.D.) (partial) says that we can experience and participate in “God’s uncreated energies” which is a part of later Hesychasm.

John Chrysostom (died 407 A.D.) (partial) did not teach hesychasm. But he taught constant prayer, we need to purify our heart, and stillness opens up the way ot God, which are aspects of hesychasm.

After the Council of Ephesus I (431 A.D.)

Diadochos of Photiki (c.450- before 486 A.D.) “It follows, therefore, that we can know with certainty when we are in the proper state to speak about God if during the hours when we do not speak we maintain a fervent remembrance of God in untroubled silence.” 100 Chapters ch.11

John of Sinai (523-603 A.D.) &&&

John Climacus (-600 A.D.) Liber Graduum p.&&&

Hesychios (c.650? A.D.) Pros Theodoulon &&&

Isaac the Syrian (7th century) &&&

Symeon the New Theologian (979-1022 A.D.) &&&

Nicephorus the Hesychast (13th century) Mt. Athos monk and former Roman Catholic imprisoned for opposing reuniting Catholic and orthodox churches.

Gregory Palamas (1335-1369) This quote is commonly attributed to Gregory Palamas. “Hesychia, stillness, is essential for man's purification and perfection, which means his salvation.” He started breathing mechanisms and the Jesus prayer.

In later times

The Catechism of the Catholic Church (1994) (partial) mentions the eastern “Jesus’ prayer”. Part 1 435 p.109

-Pp9. Trappist monks vow of silence (0)

Luke 7:22; 8:1; 9:6,60; Titus 1:3

2 Timothy 4:2 “Preach the word; be ready in season and out of season; correct, rebuke, and exhort, with great patience and instruction. (NASB 2020)

The word “preach” is used 118 times in the New Testament

Trappist monks started in 1664 as a break-off from Cistercian monks, which started in 1098 A.D..

Having a few hours or a retreat of a day or so of silence is fine and not mentioned here.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Life of Antony (356-362 A.D.) (probably by Athanasius) shows that Antony taught others a lot (ch.46 p.206) and sang Psalms (ch.39 p.207).

Trappist monks

If church monastic rules prohibit you from preaching the gospel, this is sort of like the Pharisees Corban, except that it is “Corban of the mouth”.

-Pp10. Don’t eat meat except fish on Fridays (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The closest thing is:

Victorinus of Petau (martyred 304 A.D.) (partial) “On the sixth day [i.e. Friday], …. On this day also on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day…” On the Creation of the World p.341 He does not mention anything specific about meat vs. vegetables though.

Philip Blosser says, “Thus, priestly celibacy – like ‘Fish on Fridays’ (the requirement to abstain from meat) and Communion in one kind (withholding the cup from the laity) prior to Vatican II - was never a matter of unchangeable dogma, but prudential discipline imposed (in the case of celibacy) for the sake of fostering single-minded devotion to God and service in the ministry.” Not by Scripture Alone (edited by Robert A. Sungenis) p.81-82

-Pp11. Holy leaven Eucharist bread succession (0)

God does not affirm this or deny this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Assyrian Church of the East (Nestorian church) says Jesus gave some of the Last Supper bread to His apostles who mix that in the dough of all subsequent Eucharist bread

On16. Eating meats forbidden to Jews OK (9-0)

Mark 7:17-23, especially 7:19; Acts 10:9-16; Colossians 2:16; Acts 15:28-29

Ignatius of Antioch (-107/116 A.D.) If we still live according to the old Jewish law, we have not received grace. Ignatius’ Letter to the Magnesians ch.8 p.62

Letter of Ignatius to the Philadelphians ch.6 p.82 (-107/116 A.D.) “But if any one preach the Jewish law unto you, listen not to him…. they are in my judgment but as monuments and sepulchers of the dead, upon which are written only the names of men.”

Mathetes to Diognetus ch.5 p.26 (c.130-200 A.D.) “For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe.... But inhabiting Greek as well as barbarian cities, according to the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct”

Mathetes to Diognetus ch.4 p.26 (c.130-200 A.D.) “But as to their [Jews’] scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and new moons, which are utterly ridiculous and unworthy of notice, I do not think that you required to learn anything from me.” (The author apparently forgot to notice that these were commanded in Old Testament times. However, he would still agree they are not to be followed today.)

Clement of Alexandria (193-217/220 A.D.) discusses Peter’s vision in Acts 10:10-15 and says “The use of them [all meats] is accordingly indifferent to us. ‘For not what entereth into the mouth defileth the man,’ but the vain opinion respecting uncleanness. For God, when He created man, said, ‘All things shall be to you for meat.’” The Instructor book 2 ch.1 p.241

Tertullian (198-220 A.D.) says that faith free in Christ permits eating the meats of the Jewish Law. Tertullian wrote, “whereas faith, free in Christ, loses no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market” On Fasting ch.2 vol.4 p.103

Origen (c.227-240 A.D.) discusses how the Old Testament dietary laws are not applicable to those under the gospel. Origen’s Commentary on Matthew book 11 ch.12 p.440-441

Origen (233/234 A.D.) says that eating all kinds of meat is OK. Origen On Prayer ch.27.13 p.101

Novatian (250/4-256/7 A.D.) discusses how it is fine to eat all the prohibited meats. On the Jewish Meats 2-3 p.646-647

Novatian (250/4-256/7 A.D.) has an entire work on eating meat prohibited to Jews is fine: On Jewish Meats. You can specifically see ch.5 p.648.

Cyprian of Carthage (c.246-258 A.D.) says “That the former law, which was given by Moses, was about to cease. That a new law was to be given.” Treatises of Cyprian Treatise 12 book 1 Heads p.508

Gregory Thaumaturgus (240-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Lactantius (c.303-320/325 A.D.) (partial) discusses the former laws against eating pork, and says the Christ fulfilled these things. Note the past tense. “Therefore He [God] forbade them [the Israelites] to use the flesh of the pig for food, that is, not to imitate the life of swine, which are nourished only for death; lest, by devoting themselves to their appetite and pleasures, they should be useless for working righteousness, and should be visited with death. … Thus all the precepts of the Jewish law have for their object the setting forth of righteousness, since they are given in a mysterious manner, that under the figure of carnal things those which are spiritual might be known. (ch.18) When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages ago before by His prophets,…” The Divine Institutes book 4 ch.17-18 p.119.

Eusebius of Caesarea (318-325 A.D.) says that all foods are OK for us to eat. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Juvencus the Spaniard (329/330 A.D.) (implied) shows that eating al food is clean now. Englynion book 3.148-151 p.77

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) Memra 2.7 p.19 (implied) says that no food is unclean.

John Chrysostom (martyred 407 A.D.) Homilies on Matthew homily 51 ch3 p.317

John Chrysostom (400-401 A.D.) shows that all meat is fine for us to eat. Homilies on Acts homily 22 p.143

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says that eating all “foods” is OK. Commentary on Romans homily 9 ch.37.11 p.237

Jerome of Stridon (393 A.D.) says we don’t need to celebrate sabbaths, new moons, and eating all meat is the same. Against Jovinianus book 2 ch.16 p.401

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) eating meat is fine (“kill and eat”). He then discusses Acts 10:9-13 and Peter seeing the cloth from heaven. Commentary on Nahum ch.1 p.251

fm4. No homosexuality (14)

Romans 1:26-27; 1 Corinthians 6:9-11; Leviticus 20:13

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (implied) 1 Corinthians 6:9-11

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) speaks against female and male homosexuality in Romans 1:26-27

Note that if only boys are mentioned, this is counted as Partial, because while teens could be of marriageable age, they could be younger too.

Didache vol.7 ch.2.1-4 p.377 (before 125 A.D.) (partial) Do not commit murder, … corrupt boys

The Apology of Aristides (125 or 138-161 A.D.) p.275 mentions unrighteous things the gods did, such as slaying one another, practicing sorceries, adultery, thefts, and intercourse with males.

Epistle of Barnabas (c.70-130 A.D.) ch.10 p.143 (partial) says we are not be a corrupter of boys or like unto such.”

Polycarp’s Epistle to the Philippians (100-155 A.D.) ch.5 p.34 echoes Paul that “neither fornicators, effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God.”

Justin Martyr (c.150 A.D.) (implied) in giving examples of evil among the Greek gods says, “And imitating Jupiter and other gods in sodomy and shameless intercourse with woman, might we not bring as our apology the writings of Epicurus and the poets? But because we persuade men to avoid such instruction, and all who practise them and imitate their examples,…”. Second Apology of Justin Martyr ch.12 p.192

Athenagoras (177 A.D.) spoke of how bad it was that in that culture even males committed shocking abominations with males. A Plea for Christians ch.34 p.147

Melito of Sardis (170-177/180 A.D.) In listing bizarre, terrible, and dissolute things mentions a male going to bed with a male. and incest. On Pascha ch.53 p.51

Theophilus of Antioch (168-181/188 A.D.) (partial) mentions sins such as adultery, fornication, theft, robbery, and corrupters of boys. Letter to Autolycus book 1 ch.2 p.89

Irenaeus of Lyons (182-188 A.D.) quotes 1 Corinthians 6:9,10 in Irenaeus Against Heresies book 4 ch.27.4 p.500

Minucius Felix (210 A.D.) writes against homosexuality. The Octavius of Minucius Felix ch.28 p.191

Clement of Alexandria (c.195 A.D.) (partial) Some Greek poets called Zeus a nefarious scoundrel. He had “adulteries of all sorts, and debauching of boys. For your gods did not even abstain from boys,… Let such gods as these be worshipped by your wives, and let them pray that their husband be such as these – so intemperate; that emulating them in the same practices, they may be like the gods. Such gods let your body be trained to worship, that they may grow up to be men with the accursed likeness of fornication on them received from the gods.” Exhortation to the Heathen ch.2 p.180

Clement of Alexandria (193-202 A.D.) (partial) says that Plato thought it a virtue to be a lover of boys. Stromata book 1 ch.11 p.311

Clement of Alexandria (193-202 A.D.) (partial) “But the law given to us enjoins us to shun what are in reality bad things – adultery, uncleanness, paederasty, ignorance, wickedness, soul-disease,... For these are vices in reality, and the workings that proceed from them are dreadful and terrible.” Paederasty is homosexuality between a man and a boy. Stromata book 2 ch.7 p.355

Clement of Alexandria (c.195 A.D.) mentions sins of adultery and “thou shalt not seduce boys” in Exhortation to the Heathen ch.10 p.202. See also The Instructor book 3 ch.8 p.282

Clement of Alexandria (c.195 A.D.) (partial) says people should not seduce boys. Exhortation to the Heathen ch.10 p.202

Tertullian (198-220 A.D.) “The Christian [man] confines himself to the female sex. … The Christian husband has nothing to do with any but his own wife. Apology ch.46 p.51

Tertullian (198-220 A.D.) (partial) rails against ravishers of virgins and boy-polluters. Tertullian’s Apology ch.11 p.28

Tertullian (c.203 A.D.) (partial) Plato taught the only souls that went to mansions above were those that cultivated a love for boys. Tertullian remarks, “So great is the privilege which impurity obtains at the hands of philosophers!” A Treatise on the Soul ch.54 p.230

Origen (225-253/254 A.D.) discusses Sodom and euphemistically says that it represents that which is unseemly. Origen Against Celsus book 7 ch.49 p.631

Origen (c.240 A.D.) speaks against adultery, homosexuality, and atheism. Homilies on Jeremiah homily 12 ch.11 p.124

Origen (225-253/254 A.D.) (partial) speaks of sins such as murder, poisoning, paederasty [homosexuality with boys]. Commentary on Matthew book 13 ch.30 p.492

Origen (233/234 A.D.) quotes Romans 1:22 etc. against homosexuality. Origen On Prayer ch.29.12 p.119

Origen (c.250 A.D.) Don’t be a robber, drunkard, reviler, or lie with another man. Homilies on Psalms homily 73.3.6 p.212

Cyprian of Carthage (246 A.D.) (implied) speaks of the evil and immodest things people do in secret, such as “men with frenzied lusts rushing upon men” Epistles of Cyprian epistle 1 ch.10 p.278

Arnobius of Sicca (297-303 A.D.) (implied) severely chastises Greek philosophical writers, who lie with boys, declare that people are beasts, and exalt the stars of heaven. Arnobius Against the Heathen book 1 ch.64 p.432

Methodius (270-311/312 A.D.) mentions Noah’s flood, the overthrow of Sodom and Gomorrah, and [male’s] fruitless desire for men The Banquet of the Ten Virgins discourse 5 ch.5 p.327

Athanasius of Alexandria (318 A.D.) quotes Romans 1 about no homosexuality. The Incarnation ch.1.5 p.39

Athanasius of Alexandria (318 A.D.) (partial) refers to Romans 1 speaking of “vile passions”. Against the Heathen ch.19 p.14

Eusebius of Caesarea (318-325 A.D.) speaks against sodomy. Preparation for the Gospel book 2 ch.6 p.19. See also ibid book 13 ch.20 p.30

Eusebius of Caesarea (318-325 A.D.) “The intercourse of males it [the law] abhors; and should any one attempt it, the penalty is death.” Preparation for the Gospel book 8 ch.8 p.14

Among corrupt or spurious works

Akhmin Apocalypse of Peter (Greek) (135,100-150 A.D.) (implied) saying 31. “And other men and women were being hurled down from a great cliff and reached the bottom, and again were driven by those who were set over them to climb up upon the cliff, and thence were hurled down again, and had no rest from this punishment: and these were they who defiled their bodies acting as women; and the women who were with them were those who lay with one another as a man with a woman.”

Leucius Charinus (second century) “Thou that rejoicest in gold and delightest thyself with ivory and jewels, when night falleth, canst thou behold what thou lovest? thou that art vanquished by soft raiment, and then leavest life, will those things profit thee in the place whither thou goest? And let the murderer know that the condign punishment is laid up for him twofold after his departure hence. Likewise also thou poisoner, sorcerer, robber, defrauder, sodomite, thief, and as many as are of that band, ye shall come at last, as your works do lead you, unto unquenchable fire, and utter darkness, and the pit of punishment, and eternal threatenings.” Acts of John ch.36

Revelation of Peter &&&

Sibylline Oracles &&&

Testament of Jacob &&&

Among heretics and apocryphal books

Address of Tatian to the Greeks ch.28 p.77 (partial) “paederasty is condemned by the Barbarians, but by the Romans, who endeavour to collect herds of boys like grazing horses, it is honoured with certain privileges.”

Bardaisan/Bardesan (154-224/232 A.D.) (partial) says that in Gaul some many took youthful boys as wives. The Book of the Laws of Diverse Countries p.731,732

Elchasites according to Hippolytus of Portus (before 235 A.D.) “If, therefore, (my) children, one shall have intercourse with any sort of animal whatsoever, or a male, or a sister, or a daughter, or hath committed adultery, or been guilty of fornication, and is desirous of obtaining remission of sins, from the moment that he hearkens to this book let him be baptized a second time in the name of the Most High God, and in the name of His Son, the Mighty King. And by baptism let him be purified and cleansed,…” The Refutation of All Heresies book 9 ch.10 p.132

Justin’s Book of Baruch (188-235 A.D.) Gnostic Bible p.129. (partial, could be ambiguous) “But Naas disobeyed. He approached Eve and seduced her and debauched her, which is a transgression, and he approached Adam and played with him as a boy, which is a transgression.”

In later times

Eastern Orthodox, Copts, Nestorians, and Bible-believing Protestants all agree that homosexuality is a sin.

The Catholic Catechism of the Catholic Church (1966) says that homosexuality is “disordered”. “Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that ‘homosexual acts are intrinsically disordered.’ They are contrary to the natural law… Under no circumstances can they be approved.” Part 3 2357-2358 p.566 “Homosexual persons are called to chastity.” Part 3 2359 p.566

X However in Dec. 2023 the Catholic church released an official statement called Fiducia supplicans, allowing priests to bless same-sex unions, without officially validating their status. See Fiducia supplicans: On the pastoral meaning of blessings for more info.

X (partial) Pope Francis I while not saying or denying that homosexuality is a sin, allowed priests to offer spontaneous, non-liturgical blessings to same-sex couples. In a 2013 remark about an alleged gay priest in the Vatican, he said that if a person searches for God and has goodwill, they should not be marginalized or judged.

X Some liberal Protestants, and most Episcopalians say that homosexuality is fine. The Episcopal church has ordained a lesbian priest.

Saints AND RELICS

-Sn1. Celebrating holy days of saints (2-0)

God does not mention this in His word, the Bible.

Evarestus (c.169 A.D.) “Accordingly, we afterwards took up his [Polycarp’s] bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.” Martyrdom of Polycarp ch.18 p.43

Cyprian of Carthage (c.246-258 A.D.) Finally, also, take note of their days on which they depart, that we may celebrate their commemoration among the memorials of the martyrs,” Epistles of Cyprian Letter 36.2 p.305

Roman Catholics have many holy days of saints.

Eastern Orthodox also have many holy days; some are different and to different saints than Roman Catholicism.

Nestorians have holy days of saints, including Saint Nestorius.

Copts have holy days of saints.

Protestants do not have holy days of saints.

-Sn2. Collect relics of saints (2-0)

God does not mention this in His word, the Bible.

Martyrdom of Habib the Deacon vol.8 p.694-695 (events c.315) (partial) says that after Habib was killed by burning, some of the bystanders took not only Habib’s body, but also some pieces of wood which had been used for his burning.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) (Implied) “The Lord regarded indeed lowly things when He revealed to His Church the relics of the holy martyrs lying hidden under the unnoted turf, whose souls were in heaven, their bodies in the earth:” Letter 22 no.7 p.437

Ambrose of Milan (370-390 A.D.) “This spot I had destined for myself, for it is fitting that the priest should rest where he hath been wont to offer, but I give up the right side to the sacred victims: that spot was due to the martyrs. Wherefore let us bury the hallowed relics, placing them in a worthy home, and let us employ the whole day in faithful devotion.” Letters of Ambrose letter 22 ch.13 p.162

Genuine Acts of Peter of Alexandria (after 384 A.D. before 858 A.D.) “So, honouring him with a triumphal funeral, they covered his body with the linen sheets; but the sacred blood which had been poured forth, they collected reverently in a wallet. In the meanwhile an innumerable multitude of either sex, flocking together from the populous city, with groans and ejaculations asked each other in turn, being ignorant, in what manner this had happened. In truth, from the least to the greatest, a very great grief was prevalent amongst all. For when the chief men of the city beheld the laudable importunity of the multitude, who were busied in dividing his sacred spoils to keep them as relics, they wrapped him up the tighter in the skins and linen sheets.”

After the Council of Ephesus I (325-431 A.D.)

Council of Nicea II (787 A.D.) (implied) “And if any bishop from this time forward is found consecrating a temple [church] without holy relics, he shall be deposed, as a transgressor of the ecclesiastical traditions.” Canons of the Council of Nice II (787 A.D.) Canon 7 (NPF2) p.560.

Today the Greek Orthodox Church has a feast day for the relics of St. John Chrysostom. Technically this is not for John Chrysostom but for the relics of John Chrysostom. Roman Catholics do not have this.

-Sn3. Viewing church relics builds merit (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X Eastern Orthodox, Copts, and Nestorians do not believe viewing relics builds up merit. They believe it is a way to honor the saints, commune with God and receive spiritual grace; but not merit.

X Protestants do not believe viewing relics is helpful at all. It might detract from our pure and sincere devotion to God.

-Sn4. Pay religious reverence at the tombs of martyrs (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Jerome (406 A.D.) “The world has given birth to many monsters; in Isaiah we read of centaurs and sirens, screech-owls and pelicans. Job, in mystic language, describes Leviathan and Behemoth; … All at once Vigilantius, or, more correctly Dormitantius (‘sleeper”) has arisen, animated by an unclear spirit, to fight against the Spirit of Christ, and to deny that religious reverence is to paid to the tombs of the martyrs.” Against Vigilantius ch.1 p.417.

-Sn5. Priest defrocked if build a church without a relic (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

After the Council of Ephesus I (325-431 A.D.)

In later times

The Catechism of the Catholic Church (1994) (partial) says that every church should have a relic. Part 2 1192 p.307

-Sn6. Pilgrimage to Jerusalem builds up merit (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Constantine’s mother Helena encouraged pilgrimages and collecting relics.

In later times

X Eastern Orthodox, Copts, Nestorians, and Protestants do not believe in building merit from pilgrimage to Jerusalem because they do not believe in building up merit. However all these accept that a pilgrimage to Jerusalem could be good for spiritual discipline and drawing closer to God.

In April, 2022 4,000 Coptic Christians made a pilgrimage together to Jerusalem.

-Sn7. Veneration / devotion to saints in heaven (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) &&&

Jerome of Stridon (373-420 A.D.) &&&

After the Council of Ephesus I (325-431 A.D.)

Roman Catholics, Eastern Orthodox, Copts, and Nestorians all believe in veneration of saints and Mary.

The Catechism of the Catholic Church (1994) discusses veneration of saints. Part 1 2131 p.516

Nestorians (Assyrian Church of the East) worship God alone and do not venerate anything the cross. See https://acote.church/sacraments for more info. However, another source says they venerate Nestorius as a saint.

X Protestants do not believe in veneration of saints.

-Sn8. Excommunicated heretic a saint after death (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

After the Fourth Lateran Council (1215 A.D.)

Joan of Arc was sentenced as a witch and heretic by a church court under Pierre Cauthon, the bishop of Beauvais. She was burned at the stake in the town of Rouen 30 May 1431. She appealed to the Pope, but the Pope said and did nothing. Joan of Arc died with one word, “Jesus” on her lips.

Martin V (Pope from 11 Nov. 1417-11 Mar. 1431) was from Rome and was made Pope at the Council of Constance. He was pope during the fighting, but not when Joan of Arc was executed.

Eugene IV (Pope 11 Mar 1431-1447) was an Augustinian monk from Venice. This is the pope who did nothing for Joan of Arc. What was important to Pope Eugene IV at this time instead? According to Wikipedia [6 Dec 2007], “By a written agreement made before his election he agreed with the cardinals to distribute to them one-half of all the revenues of the Church and promised to consult with them on all questions of importance, both spiritual and temporal. Upon taking the Papal Chair, Eugene IV took violent measures against the numerous Colonna relations of his predecessor [Martin V]”

Eugene IV also struggled with the church at the Council of Florence (1431-1439)

24 years later [1455 A.D.], after Pope Eugene IV died, the church, with the Pope’s blessing, had a “revision” of the trial of Joan of Arc, where they declared her innocent.

Pope Pius X beatified Joan of Arc in 1909.

Pope Benedict XV canonized here as a saint in 1920.

source: http://www.newadvent.org/cathen/08409c.htm

-Sn9. After death church can bestow sainthood (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Roman Catholic popes bestowed sainthood.

-Sn10. Saints have stores of merit (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

This ideas started in Roman Catholicism in the 13th century. Thomas Aquinas (1248-1274) taught that as person could transfer come of his merit to another person.

X Eastern Orthodox, Copts, Nestorians, and Protestants do not believe saints have stores of merit or a treasury of merit.

-Sn11. Halos drawn on pictures of people or angels (0)

Tertullian (198-220 A.D.) (partial) “That whole halo which encircles the Church is represented (as consisting) of holiness. Priesthood is (a function) of widowhood and of celibacies among the nations.” To His Wife book 1 ch.7 p.43

After the Council of Nicea I (325- A.D.)

Jesus was drawn with a halo as early as the third or fourth century. Halos were drawn around angels and saints starting in the fifth century.

In later times

Roman Catholic, Eastern Orthodox, Copts, and Nestorians drew saints with halos around their head.

X Protestants generally doe not have art like that.

-Sn12. Venerate Padre Pio who said Jesus in suffering now (0)

Padre Pio (lived 1887-1968). Had stigmata, forbidden to preach or given communion to others because thought the stigmata were fake, a cult of personality was forming, and accusations of immoral relationships with some of the women he counseled. However, the Roman Catholic Church canonized him as a saint in 2002.

Padre Pio (April 7, 1913) wrote that “Jesus is in agony until the end of the world, for the sake of the souls that most benefited from me.” Letter from Pade Prio to Father Agostino https://www.youtube.com/watch?v=I7Y_GUo-krQ

X Eastern Orthodox, Copts, Nestorians, and Protestants do not venerate Padre Pio. They all disagree with Padre Pio’s teaching on papal infallibility and purgatory.

Ca25. Christians are [all] Saints (31)

(implied) Acts 9:13; 1 Corinthians 6:1; 16:1

Clement of Rome (96-98 A.D.) (partial) &&& Epistle of Clement to the Corinthians

Papias (95-117 A.D.) (implied) “The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man.’” Fragments of Papias ch.4 p.153-154

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.141 “For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, "And wherewith shall I appear before the Lord my God, and be glorified?’ He says, ‘I will confess to thee in the Church in the midst of my brethren; and I will praise thee in the midst of the assembly of the saints.’”

Polycarp (100-155 A.D.) “But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead. Pray for all the saints.” Polycarp’s Epistle to the Philippians ch.12 p.35-36

Justin Martyr (c.138-165 A.D.) (implied) quotes Psalm 50. “Fire shall burn before Him, and it shall be very temptestuous round about Him. He shall call to the heavens above, and to the earth, that He may judge His people. Assemble to Him His saints; those that have made a covenant with Him by sacrifices. And the heavens shall declare His righteousness, for God is judge. Hear, O My people, and I will speak to thee; O Israel, and I will testify to thee, I am God, even thy God.” Dialogue with Trypho, a Jew ch.28 p.205

Evarestus (c.169 A.D.) (implied) “To Him who is able to bring us all by His grace and goodness into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house” Martyrdom of Polycarp ch.20 p.43

Irenaeus of Lyons (182-188 A.D.) (implied) “He [Daniel] says: "And, behold, eyes were in this horn as the eyes of a man, and a mouth speaking great things, and his look was more stout than his fellows. I was looking, and this horn made war against the saints, and prevailed against them, until the Ancient of days came and gave judgment to the saints of the most high God, and the time came, and the saints obtained the kingdom.” Irenaeus Against Heresies book 5 ch.25.3 p.553

Tertullian (207-208 A.D.) “For asmuch, then, as there is but one Son of man whose advent is placed between the two issues of catastrophe and promise, it must needs follow that to that one Son of man belong both the judgments upon the nations, and the prayers of the saints.” Five Books Against Marcion book 4 ch.39 p.215

Cyprian of Carthage (c.248-256 A.D.) (implied) “Likewise in the thirty-third Psalm: "O taste and see how sweet is the Lord. Blessed is the man that hopeth in Him. Fear the Lord God, all ye His saints: for there is no want to them that fear Him.” Treatises of Cyprian Treatise 12 part 1 ch.22 p.514

Athanasius of Alexandria (c.318 A.D.) “This, too, is what Paul means to point out when he says: "That ye [6] being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length, and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God.” Incarnation of the Word ch.16.2 p.45

Eusebius of Caesarea (318-325 A.D.) “Thus, too, His own body was raised up, and many bodies of the sleeping saints arose, and came together with Him into the holy and real City of Heaven, as rightly is said by the holy words: "Death has prevailed and swallowed men up"; and again: "The Lord God has taken away every tear from every face.” Demonstration of the Gospel ch.12

Mathetes to Diognetus, Shepherd of Hermas, Didache, Christians of Vienna and Lugdunum, Tatian’s Diatessaron, Melito of Sardis (implied), Polycrates, Dionysius of Corinth (implied), Clement of Alexandria, Tertullian, Theodotus the probable Montanist, Hippolytus, Origen, Origen on Prayer, Roman Clergy to Cyprian, Firmilian, Gregory Thaumaturgus, Dionysius of Alexandria, Anatolius of Alexandria, Victorinus of Petau, Methodius, Pamphilus, Alexander of Alexandria too

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Apostolic Constitutions (compiled c.380) &&&

In later times

Catechism of the Catholic Church (1994) 1 823 p.218 “The church then, is ‘the holy People of God,’ and her members are called ‘saints.’”

Roman Catholics, Eastern Orthodox, Copts, and Nestorians all theca that all Christians are saints in one sense. But only a few individual are saints in a higher sense.

Protestants say that all saved people are saints.

Among Corrupt of Spurious works

pseudo-Ignatius (after 117 A.D.) “Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being ‘a royal priesthood, a holy nation, a peculiar people,’ on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with ‘the saints which are at Ephesus, the faithful in Christ Jesus.’ I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.” Epistle of Ignatius to the Ephesians (Latin version) ch.9 p.53

Testament of the Twelve Patriarchs (70-135 A.D.)

INDULGENCES AND Sin

-Id1. There is a repentant class of Christians (10-1)

2 Corinthians 2:5-11 speaks of a believer who was restored to the church, but it never says he is a different “class” or group of believers.

Tertullian (198-220 A.D.) (Implied) “whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man’s prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach’s sake, to wit, but the soul’s; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God’s dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God). All this exomologesis (does), that it may enhance repentance; may honour God by its fear of the (incurred) danger; may, by itself pronouncing against the sinner, stand in the stead of God’s indignation, and by temporal mortification (I will not say frustrate, but) expunge eternal punishments. Therefore, while it abases the man, it raises him; while it covers him with squalor, it renders him more clean; while it accuses, it excuses; while it condemns, it absolves. The less quarter you give yourself, the more (believe me) will God give you.” Tertullian On Repentance ch.9 p.664

Instructions of Commodianus ch.49 p.212-213 (240 A.D.) has a short chapter on penitents.

X (Against) Novatian (250/4-256/7 A.D.) and the denomination he started said that if someone denied the faith, even under torture, their salvation was lost and could never be regained. This was the sole difference between the Novatianist church and the rest of the Proto-Orthodox.

Cyprian of Carthage (c.246-258 A.D.) Letter 9.2 p.290 speaks of Christians not admitted to communion until they have finished performing their penitence.

Presbyters and Deacons at Rome to Cyprian (250-251 A.D.) “This wound of the lapsed is as yet fresh, and the sore is still rising into a tumour; and therefore we are certain, that when, in the course of more protracted time, that urgency of theirs shall have worn out, they will love that very delay which refers them to a faithful medicine; if only there be not those who arm them for their own danger, and, instructing them perversely, demand on their behalf, instead of the salutary remedies of delay, the fatal poisons of a premature communion.” Epistles of Cyprian Letter 29.3 p.308

Moyses et al. to Cyprian (246-256 A.D.) mentions true penitence and the penitents. Letter 25 p.304. Epistles of Cyprian.

Gregory Thaumaturgus (246-265 A.D.) mentions the ranks of the repentant [class of Christians] in Canonical Letter Canon 8 p.19

Council of Elvira (306/307 A.D.) canon 5 if a woman beats her servant and the servant dies, she cannot take communion for five years if the injury was on purpose.

Peter of Alexandria (285-311 A.D.) without using the name mentions those who denied Jesus under torture in a “submissive approach” in The Canonical Epistle Canon 1 p.269

Council Of Ancyra (314 A.D.) mentions those who sacrificed [to the Roman Emperor] were to be prostrators for three years. Canon 5 p.65

Council of Neocaesarea (315 A.D.) says that if a catechumen falls into sin, he is to become a “kneeler”. canon 5 p.81

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Nicene Council canon 14 p.31 The lapsed become hearers.

-Id2. Penance / Penitence (6-1)

X 2 Corinthians 2:5-11 speaks of a believer who was restored to the church, but it never says he had to do any penance.

Tertullian (208-220 A.D.) “According to this difference of sins, the condition of repentance also is discriminated.” Tertullian on Modesty ch.2 p.76-77

X (Against) Novatian (250/4-256/7 A.D.) started a group that taught if one denied Christ, there was no hope of ever going to heaven, even after repentance.

Cyprian of Carthage (c.246-258 A.D.) “Christ should begin not only to be entreated and admitted without penance done,” Epistles of Cyprian Letter 54 ch.19 p.346

Cyprian of Carthage (c.246-258 A.D.) “smaller sins sinners may do penance for a set time, and according to the rules” Epistles of Cyprian Letter 9 ch.2 p.290

Moyses et al. to Cyprian (246-256 A.D.) mentions true penitence and the penitents. Letter 25 p.304. Epistles of Cyprian.

Peter of Alexandria (306,285-310/311 A.D.) “or giving writing, or sending heathen to do sacrifice instead of themselves, … yet inasmuch as they escaped the notice of their persecutors by doing this, let a penalty of six months penance be imposed on them.” Canonical Epistle canon 5 p.271

Council of Ancyra (314 A.D.) (partial) does not use the word penance, but discusses at length the number years a person is barred from communion after they have done certain sins. Canons 20,21 p.73; canon 24 p.74, canon 25 p.75

Council Of Ancyra (314 A.D.) “Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them [from the church] until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees.” canon 21 p.73

Council of Neocaesarea (315 A.D.) mentions penance for a woman who marries two brothers at the same time. canon 2 p.79. It also mentions penance in canon 3 p.80. Also canon 7 p.82

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Basil of Cappadocia (357-378 A.D.) Canonical Letter of Basil to Amphilochius Canon 2 Post-Nicene Fathers Second Series vol.14 p.604 “Let her that procures abortion undergo ten years’ penance, whether the embryo were perfectly formed, or not.”

Ambrose of Milan (370-390 A.D.) (Implied) says that those who confess a sin unto death and do penance are not shut out from pardon. Concerning Repentance book 2 ch.3.17 p.347

Pacian of Barcelona (342-379/392 A.D.) Mentions penitents. Letter 3 ch.3.3 p.41

Pacian of Barcelona (342-379/392 A.D.) Godly sorrow produces penance, enduring unto salvation. Letter 1 ch.5.4 p.24. Also performing penance in Letter 1 ch.6.1 p.25

From the Council of Ephesus to the start of Muslim conquests

Patrick of Ireland (420-461 A.D.) “Wherefore, then, I plead with you earnestly, ye holy and humble of heart, it is not permissible to court the favor of such people, nor to take food or drink with them, nor even to accept their alms, until they make reparation to God in hardships, through penance, with shedding of tears, and set free the baptized servants of God and handmaids of Christ, for whom He died and was crucified.” Letter to Coroticus ch.7

Balsamon (in Peter of Alexandria) “For we know that many have obtained the goodness and compassion of God by the prayers of others. Therefore we will pray for them that remission of their sins be granted them by God; and with the others who have lapsed, and have afterwards recanted their error, and confessed godliness, we will communicate, being mindful of those contests which before their fall they sustained for God’s sake, and also of their subsequent worthy repentance, and that they testify that on account of their sin they have been as it were aliens from their city; and we will not only communicate with them, but pray also for their reconciliation, together with other things that are convenient, either with the good works which ought to be done by them-fasting, for instance, almsgiving, and penance; by which things He who is our Advocate makes the Father propitious towards us. Then he makes use of a passage of Holy Scripture, and this is taken from the first catholic epistle of the holy apostle and evangelist John.”

In later times

The Catechism of the Catholic Church (1994) speaks of “penance”. Part 1 1032 p.269

Among heretics

Gnostics according to Irenaeus of Lyons Against Heresies book 1 ch.21.2 p.345 “They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was”

Elchasaites (in Hippolytus before 236 A.D.) “And Elchasai determines the nature of baptism, and even this I shall explain. He alleges, as to those who have been involved in every description of lasciviousness, and filthiness, and in acts of wickedness, if only any of them be a believer, that he determines that such a one, on being converted, and obeying the book, and believing its contents, should by baptism receive remission of sins. Elchasai, however, ventured to continue these knaveries, taking occasion from the aforesaid tenet of which Callistus stood forward as a champion. Refutation of All Heresies book 9 ch.9 p.132

-Id3. Traducianism – We bear guilt for ancestor’s sins (1-0) (Orthodox and Lutherans)

X Ezekiel 18:5-32 says that each person is guilty for their own sins. A father’s righteousness does not pass to the son, and the guilt of a father’s unrighteousness does not pass to the son.

Commodianus (c.240 A.D.) “The enemy has suddenly come flooding us over with war; and before they could flee, he has seized upon the helpless children. They cannot be reproached, although they are seen to be taken captive; nor, indeed, do I excuse them. Perhaps they have deserved it on account of the faults of their parents; therefore God has given them up. However, I exhort the adults that they run to arms, and that they should be born again, as it were, to their Mother from the womb.” Instructions of Commodianus ch.51 p.213

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (387 A.D.) “His feet were therefore washed, that hereditary sins might be done away, for our own sins are remitted through baptism.” On the Mysteries ch.6 p.321

(mixed) Augustine of Hippo (388-430 A.D.) (mixed, only back to the third or fourth generation) “But, in the matter of the sins of one's other parents, those who stand as one's forebears from Adam down to one's own parents, a question might well be raised: whether a man at birth is involved in the evil deeds of all his forebears, and their multiplied original sins, so that the later in time he is born, the worse estate he is born in; or whether, on this very account, God threatens to visit the sins of the parents as far as--but no farther than--the third and fourth generations, because in his mercy he will not continue his wrath beyond that. It is not his purpose that those not given the grace of regeneration be crushed under too heavy a burden in their eternal damnation, as they would be if they were bound to bear, as original guilt, all the sins of their ancestors from the beginning of the human race, and to pay the due penalty for them. Whether yet another solution to so difficult a problem might or might not be found by a more diligent search and interpretation of Holy Scripture, I dare not rashly affirm.” The Enchiridion ch.13.47

In later times

Eastern Orthodox and Lutherans tend to be traducianists, though it is not a statement of faith.

X Copts, Roman Catholics, and most Protestants, Lutherans excepted, tend towards creationism.

X Most Reformed theologians were creationists.

However, Jonathan Edwards and W.G.T. Shedd were Reformed theologians who were traducianists.

-Id4. After penance priest/martyr restores salvation (1-0)

In 2 Corinthians 2:5-11 (partial) Paul speaks of a fallen, repentant believer who should be restored to the church. But Paul tells the Corinthian church to restore him.

Cyprian of Carthage (c.246-258 A.D.) “You have judged quite correctly about granting peace to our brethren, which they, by true penitence and by the glory of a confession of the Lord, have restored to themselves, being justified by their words, by which before they had condemned themselves. Since, then, they have washed away all their sin, and their former stain, by the help of the Lord, has been done away by a more powerful virtue, they ought not to lie any longer under the power of the devil, as it were, prostrate; when, being banished and deprived of all their property, they have lifted themselves up and have begun to stand with Christ. And I wish that the others also would repent after their fall, and be transferred into their former condition; and that you may know how we have dealt with these, in their urgent and eager rashness and importunity to extort peace, I have sent a book to you, with letters to the number of five, that I wrote to the clergy and to the people, and to the martyrs also and confessors, which letters have already been sent to many of our colleagues, and have satisfied them; and they replied that they also agree with me in the same opinion according to the Catholic faith; which very thing do you also communicate to as many of our colleagues as you can, that among all these, may be observed one mode of action and one agreement, according to the Lord's precepts. I bid you, beloved brother, ever heartily farewell.” Epistles of Cyprian Epistle 19 p.297

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) (partial, no mention of priest) says that those who confess a sin unto death and do penance are not shut out from pardon. Concerning Repentance book 2 ch.3.17 p.347

-Id5. We bear guilt for Adam’s sin (Federal Headship) (0)

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) (partial, does not say bound by guilt vs. sinful nature) “Thus, both the twins were ‘by nature children of wrath,’ not because of any works of their own, but because they were both bound in the fetters of damnation originally forged by Adam.” The Enchiridion ch.25 no.98

Prosper of Aquitaine (c.390-455)

In later times

X Eastern Orthodox, Copts, and Nestorians believe that we bear the consequences for the sin of Adam and Eve, sometimes called ancestral guilt. But they do not believe we bear actual guilt for Adam and Eve’s sin, only our own.

Roman Catholics, most Reformed people and Lutherans believe we have the guilt for Adam’s sin.

X Most other Protestants do not believe we inherit the consequences for Adam and Eve’s sin, but not the guilt.

-Id6. Some believers are now sinlessly perfect (0) (Holiness churches & some eastern orthodox)

God does not mention this in His word, the Bible.

Ignatius of Antioch (-107/116 A.D.) (partial) called the Smyrnaeans people who are perfect. This could refer to their maturity, not sinlessness. Ignatius to the Smyrnaeans ch.11 p.91

Among Heretics

X Against Pelagius (390-418 A.D.)

-Id7. Indulgences for yourself (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

In later times

Pope Innocent VIII issued the Papal Bull Id Nostri Cordis (April 27, 1487) launched a crusade against the Vaudois (Waldenses) in Dauphine and Piedmont in northern Italy. It offered a plenary indulgence to those who attacked the Waldenses.

The Catechism of the Catholic Church (1994) speaks of “indulgences”. Part 1 1032 p.269

X The Eastern Orthodox, Coptic, Assyrian Church of the East (Nestorian) church, and Protestants do not have Purgatory, indulgences, stores or treasuries of merit.

-Id8. Can “prepay” indulgence on sin (0) (historic Catholicism)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

This was true for the Roman Catholic Church in the Middle Ages. It is no longer true of them today.

X The Eastern Orthodox, Coptic, Assyrian Church of the East (Nestorian) church, and Protestants do not have Purgatory, indulgences, stores or treasuries of merit.

-Id9. You can buy indulgences for others (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

John Tetzl in Martin Muther’s time.

X The Eastern Orthodox, Coptic, Assyrian Church of the East (Nestorian) church, and Protestants do not have Purgatory, indulgences, stores or treasuries of merit.

-Id10. Special years and deals on indulgences (0)

God does not mention this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X The Eastern Orthodox, Coptic, Assyrian Church of the East (Nestorian) church, and Protestants do not have Purgatory, indulgences, stores or treasuries of merit.

Salvation

-Sv1. Saved by grace but not without works (1-0)

X Ephesians 2:8-9 (partial not) Says we are saved by grace, not works.

James 2:14-26 (partial) says that saving faith will be accompanied by works, unless it is really a dead faith that does not save.

Clement of Alexandria (193-202 A.D.) “But since some are unbelieving, and some are disputations, all do not attain to the perfection of the good. For neither is it possible to attain it without the exercise of free choice; nor does the whole depend on our own purpose; as, for example, what is defined to happen. 'For by grace we are saved: 'not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. And we must possess the healthy mind which is fixed on the pursuit of the good; in order to which we have the greatest need of divine grace, and of right teaching, and of holy susceptibility, and of the drawing of the Father to Him.” Stromata book 5 ch.1 p.445

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) Get to heaven if good works more numerous than evil ones.

Roman Catholicism teaches salvation by grace plus works.

Eastern Orthodox

X Simon Lucar, Patriarch of the Greek Orthodox Church was a Calvinist.

The Greek Orthodox Synod of Dositheus, after Simon Lucar’s execution, specifically denied every point of Calvinism.

X Protestants, including Lutherans, Reformed, Baptists, and Charismatics.

Among heretics

X Oneness Pentecostals

Jehovah’s Witnesses

Mormons (Church of Jesus Christ of Latter-Day Saints) – The Book of Mormon says, “…for we know that it is by grace that we are saved, after all we can do.” 2 Nephi 25:23f

-Sv2. Saved by grace alone, not faith or works (0-2)

Ephesians 2:8-9

X Clement of Alexandria (193-202 A.D.) “But since some are unbelieving, and some are disputations, all do not attain to the perfection of the good. For neither is it possible to attain it without the exercise of free choice; nor does the whole depend on our own purpose; as, for example, what is defined to happen. 'For by grace we are saved: 'not, indeed, without good works; but we must, by being formed for what is good, acquire an inclination for it. And we must possess the healthy mind which is fixed on the pursuit of the good; in order to which we have the greatest need of divine grace, and of right teaching, and of holy susceptibility, and of the drawing of the Father to Him.” Stromata book 5 ch.1 p.445

X Pamphilus (309 A.D.) “That the Lord helps the good and the believing on the way to salvation, as is shown from the instance of the eunuch.” An Exposition of the Chapters of the Acts of the Apostles vol.6 section L p.167

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

X Syriac Book of Steps (Liber Graduum) (350-400 A.D.) Get to heaven if good works more numerous than evil ones.

Roman Catholic

Simon Lucar, Patriarch of the Greek Orthodox Church, was a Calvinist.

X Eastern Orthodox: The 1672 Synod of Jerusalem (or Bethlehem) was convened shortly after patriarch Simon Lucar’s execution. It specifically denied every point of Calvinism. It says this in decree 13. “We believe a man to be not simply justified through faith alone, but through faith which works through love, that is to say, through faith and works. But [the idea] that faith can fulfill the function of a hand that lays hold on the righteousness which is in Christ, and can then apply it unto us for salvation, we know to be far from all Orthodoxy. For faith so understood would be possible in all, and so none could miss salvation, which is obviously false. But on the contrary, we rather believe that it is not the correlative of faith, but the faith which is in us, justifies through works, with Christ. But we regard works not as witnesses certifying our calling, but as being fruits in themselves, through which faith becomes efficacious, and as in themselves meriting, through the Divine promises [cf. 2 Corinthians 5:10] that each of the Faithful may receive what is done through his own body, whether it be good or bad.”

From http://www.crivoice.org/creeddositheus.html, Aug 15, 2017

Among heretics

Oneness Pentecostals

X Jehovah’s Witnesses

X Mormons – The Book of Mormon says, “You are saved by grace after all you can do.”

-Sv3. The Holy Spirit is irresistible (0)

No writers prior to Nicea I (325 A.D.).

Simon Lucar, Patriarch of the Greek Orthodox Church was a Calvinist.

X The Greek Orthodox Synod of Dositheus, after Simon Lucar’s execution, specifically denied every point of Calvinism.

-Sv4. Justified by faith alone (0)

No writers prior to Nicea I (325 A.D.).

The heretic Pelagius in his Commentary on Romans was once falsely attributed to Jerome of Stridon. In says God from faith alone justifies. Vol.1 p.80.

Simon Lucar, Patriarch of the Greek Orthodox Church was a Calvinist.

-Sv5. Other religions are ways to God too (0)

X Acts 4:12 is against this.

No writers prior to Nicea I (325 A.D.).

This was Catholic doctrine under Pope John Paul II.

In later times

X The Catechism of the Catholic Church (1994) “The Church’s relationship with the Muslims. ‘the plan of salvation also includes those who acknowledge he Creator, in the first place amongst whom are the Muslims; these process to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day.’ (LG 16: cf NA 3)” Part 1 841 p.223

Pu10. Jesus: the/One Mediator (between God & man) (9-0)

Hebrews 7:25; 8:6; 9:15; 12:24; 1 Timothy 2:5

(partial) Galatians 3:19-22

(partial, shows the need for a mediator but does not say Jesus) Job 9:33-34; 33:23

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 7:25; 12:24

p17 Hebrews 9:12-19 (late 3rd century) says that Jesus is the mediator of the new covenant in Hebrews 9:15.

Clement of Rome (96/98 A.D.) (partial) “This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. … By Him the Lord has willed that we should taste of immortal knowledge,” 1 Clement ch.36 vol.1 p.14-15 (See also vol.9 p.240)

Clement of Rome (96/98 A.D.) (partial) quoting Isaiah 53 says of Jesus “by his stripes we are healed. He was an offering for sin. Jesus Himself will carry our sins.” 1 Clement ch.16 vol.1 p.9. See also vol.9 p.234.

Clement of Rome (96/98 A.D.) “Let us look stedfastly to the blood of Christ, and see how precious that blood [of Jesus] is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world.” 1 Clement ch.7 vol.1 p.7 also vol.9 p.231

Clement of Rome (96/98 A.D.) “On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.” 1 Clement ch.49 p.18

Irenaeus of Lyons (182-188 A.D.) “And therefore in the last times the Lord has restored us into friendship through His incarnation, having become ‘the Mediator between God and men’; propitiating indeed for us the Father against whom we had sinned, and cancelling our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker.” Irenaeus Against Heresies book 5 ch.17.1 p.544

Irenaeus of Lyons (182-188 A.D.) discusses why Christ had to be fully man as well as God to take on the role of “Mediator” Irenaeus Against Heresies book 3 ch.18.7 p.448

Irenaeus of Lyons (182-188 A.D.) mentions the seed [Jesus] being a mediator. Irenaeus Against Heresies book 3 ch.7.2 p.420

Irenaeus of Lyons (182-188 A.D.) says that Jesus “united man through Himself to God” Irenaeus Against Heresies book 3 ch.4.2 p.417

Clement of Alexandria (193-217/220 A.D.) calls Jesus the Mediator who executes the Father’s will, the Son of God, and Savior of men. The Instructor book 3 ch.1 p.271

Tertullian (207-220 A.D.) “The Apostle Paul likewise says: ‘The man Christ Jesus is the one Mediator between God and man.’” On the Flesh of Christ ch.15 p.534

Tertullian (198-220 A.D.) “Designated, as He is, ‘the Mediator between God and man’, He keeps in His own self the deposit of the flesh which has been committed to Him by both parties - the pledge and security of its entire perfection.” On the Resurrection of the Flesh ch.51 p.584

Tertullian (198-220 A.D.) “Wherever it [our flesh] may be, it is in safe keeping in God’s presence, through that most faithful ‘Mediator between God and man (the man) Jesus Christ’, who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.” On the Resurrection of the Flesh ch.63 p.593

Tertullian (198-220 A.D.) “Designated, as He [Christ] is, ‘the Mediator between God and man,’ He keeps in His own self the deposit of the flesh which has been committed to Him by both parties - the pledge and security of its entire perfection.” On the Resurrection of the Flesh ch.51 p.584

Tertullian (c.213 A.D.) says the apostle calls Christ “the Mediator between God and man.” Against Praxeas ch.27 p.624. He says the same in On the Resurrection of the Flesh ch.63 ch. p.593.

Tertullian (198-220 A.D.) calls Jesus “the Mediator between God and man,” On the Resurrection of the Flesh ch.51 p.584

Hippolytus of Portus (222-235/236 A.D.) (implied) “Now, in order that He [Jesus] might be shown to have together in Himself at once the nature of God and that of man, - as the apostle, too, says: ‘Mediator between God and men, the man Christ Jesus. Now a mediator is not of one man, but two,’ - it was therefore necessary that Christ, in becoming the Mediator between God and men, should receive from both an earnest of some kind, that He might appear as the Mediator between two distinct persons.” Commentary On Numbers Written in Leontius Byzantine book i. Against Nestorius and Eutyches quoted from Hippolytus ANF vol.5 p.169.

Origen (c.227-240 A.D.) mentions that Jesus the Mediator and High-Priest and Paraclete and the door. Origen’s Commentary on John book 2 ch.28 p.343.

Origen (233/234 A.D.) (partial) says that Jesus is our Mediator. Origen On Prayer ch.10.2 p.42

Novatian (250/254-256/7 A.D.) (implied) “And rightly, as there is in Him [Jesus] something which excels the creature, by the agreement of the divinity and humanity seems to be pledged to Him: for which reason He who is declared as made the ‘Mediator between God and man’ is revealed to have associated in Himself God and man.” Concerning the Trinity ch.21 p.632 See also ibid ch.31 p.644.

Novatian (250/254-256/7 A.D.) (implied) “If Christ is only man, why is a man invoked in prayers as a Mediator” Concerning the Trinity ch.14 p.623

Cyprian of Carthage (c.246-258 A.D.) “He is endued with flesh; God is mingled with man. This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father.” Treatises of Cyprian Treatise 6 ch.11 p.468

Peter of Alexandria (306,285-311 A.D.) says that Jesus is our Advocate with the Father. The Canonical Epistle Canon 11 p.276

Lucian of Antioch (c.300-311 A.D.) (implied) refers to Jesus as “the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Door, unchangeable and unalterable, the immutable likeness of the Godhead,... the firstborn of all creation, ... the Divine Logos, ... born of a virgin, according to the Scriptures, and became man, the Mediator between God and man, ... who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Lactantius (c.303-320/325 A.D.) (partial) “He [Jesus] was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites [a mediator], that He might be able to lead man to God - that is, to immortality:” The Divine Institutes book 4 ch.25 p.126

Lactantius (c.303-320/325 A.D.) “For this cause, therefore, being God, He took upon Him flesh, that, becoming a mediator between God and man,” Epitome of the Divine Institutes ch.44 p.239-240

Eusebius of Caesarea (318-325 A.D.) (partial) “the God of all, first appoint a Mediator, the Divine Power, His ONLY (begotten), who should be sufficient for all,” Theophania ch.4 p.2

From Nicea I until Ephesus I (325-421 A.D.)

Eusebius of Caesarea (c.324-c.337 A.D.) (partial) says Jesus is Mediator. Theophania book 1 ch.5 p.1

Macrostich Creed (344/345 A.D.) “Christ, the Son of God, the Mediator” Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

Athanasius of Alexandria (356-360 A.D.) says that Jesus “became Mediator between God and Men, ministering the things of God to us, and ours to God.” Four Discourses Against the Arians discourse 4 ch.6 p.435. See also ibid discourse 1 ch.59 p.341.

Hilary of Poitiers (355-367/368 A.D.) write of the Law, Moses, Jesus being our mediator, and angels in On the Trinity book 5 ch.23 p.91. See also On the Trinity book 8 ch.15 p.141

Ephraim the Syrian (350-378 A.D.) says that Jesus is the Mediator. Nisibine Hymns hymn 18 no.12 p.183

Ephraim the Syrian (350-378 A.D.) (implied) refers to 1 Timothy 2:5. “Let our Lord be set between God and men!” Nisibine Hymns hymn 6 no.6 p.299

Basil of Cappadocia (357-379 A.D.) says Jesus is the Mediator. On the Spirit ch.14.33 p.20

Ambrosiaster (Latin, after 384 A.D.) says Jesus is “the Mediator” question 57 p.293

Ambrose of Milan (370-390 A.D.)

Gregory of Nyssa (382-383 A.D.) (implied) says that Jesus is the mediator between God and man. Against Eunomius book 1 ch.6 p.33

Gregory Nanzianzen (330-391) says that Jesus is the mediator between God and carnality. Letter to Cledonius Against Apollinarius p.441

Gregory Nanzianzen (330-391) “But the strangest thing of all is that when the Saviour and Lord of all, the Creator and Ruler of this lower universe, the Son and Word of the Great Father, Mediator, High-priest, and Partner of His throne; He, who for the sake of us that had dishonoured His image, and had cast it down to the ground, and who knew not the great mystery of the Union, had not merely "come down into the form of a servant," but had gone up unto the Cross, carrying with Him my sin, to die there----that He being called a Samaritan, and what is much worse, accused of being possessed by a devil, was neither ashamed, nor reproached those who insulted Him----He to whom it was an easy thing to avenge himself upon the wicked by means of the angelic host, and by a single word----but that He answered those that insulted Him, altogether patiently and with mildness, and shed tears for those who crucified Him----a very strange thing it was for him to think that we would be vexed or ashamed at being so called, or be slackened in our zeal for the good cause, or would make more account of his insults than of our own lives and bodies, which we know how to despise for the Truth's sake!” First Invective Against Julian Oration 4.78 p.44

Didymus the Blind (398 A.D.) (partial) Christ is our mediator. Commentary on Zechariah 11 p.279

Rufinus (374-410 A.D.) freely translation Origen (225-253/254 A.D.) calls our Lord “a Mediator” de Principiis book 2 ch.6.1 p.281.

John Chrysostom (martyred 407 A.D.) (partial) says that Jesus is a Mediator between God and man Homilies on Galatians homily3.19 p.28 and Homilies on 1 Timothy homily 6.5 p.430

Augustine of Hippo (388-430 A.D.) (implied) says that Christ Jesus is the “only-begotten Son, God co-eternal with Himself, to become man”. He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174. See also On the Gospel of John Tractate 124 ch.21.5 vol.7 p.449 and Sermons on the New Testament sermon 1 ch.32 p.258

Augustine of Hippo (-420 A.D.) quotes 1 Timothy 2:5. On Original Sin book 2 ch.28 p.247

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “For there is one God of the Old and New Testament, “one Mediator between God and men,’” Letter to the Philadelphians ch.5 Latin version

Testaments of the Twelve Patriarchs (70-135 A.D.) Dan (implied) says that He [Christ] who intercedes for you is the Mediator between God and man for Israel’s peace.

pseudo-Methodius (after 312 A.D.) Jesus is mediator. Oration of Simeon and Anna ch.6 p.387

Note that mediator is mentioned in an addition to a codex of Alexander of Alexandria

Di16. People can have worthiness related to salvation (15-0)

Since our salvation does not depend on our works, then how can our works be related to salvation? Ephesians 4:8-10 is the link that holds these two doctrines together.

Ephesians 4:8-10 (implied) (Note that we are saved by grace through faith, not works. But believers are created to do good works.) “For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.”

Luke 20:35-36 “But those who are considered worthy to share in the age to come and in the resurrection from the dead will neither marry nor be given in marriage. In fact, they can no longer die, because they are like the angels. And since they are sons of the resurrection, they are sons of God.”

(implied) Ephesians 4:1 (Note walk worthy of your calling, not salvation) “As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received:”

2 Thessalonians 1:5 (Note this is Paul’s confidence that they will be counted worthy of His calling) “All this is clear evidence of God’s righteous judgment. And so you will be counted worthy of the kingdom of God, for which you are suffering.”

2 Thessalonians 1:11 (Note it is Paul prays that these Christians achieve being be worthy of His calling) “To this end, we always pray for you, that our God will count you worthy of His calling, and that He will powerfully fulfill your every good desire and work of faith,”

Revelation 3:4f (implied) (those who have not soiled their garments but are worthy will walk with Jesus)

(partial) Matthew 10:11-13 (partial because does not mention salvation but hospitality for preaching salvation) when you come to a village find out who is worthy and stay in his house.

(partial) Matthew 10:37 (partial because does not say we cannot be saved if we are not worthy of Him) Jesus said that anyone is not worthy of Him if they love their parents or children more than Him.

(partial) Matthew 10:38 (partial because does not say we cannot be saved if we are not worthy of Him) Jesus said, “Anyone who does not take up his cross and follow me is not worthy of me.”

(partial) Matthew 25:31-46 (partial, mentions what they did and did not do, but does not say worthiness) (parable of the sheep and the goats)

(partial) Acts 5:41 (partial because mentions worthy of suffering for Christ, not worthy of salvation) “The apostles left the Sanhedrin, rejoicing that they had been counted worthy of suffering disgrace for the Name.”

(partial) Acts 10:30-31,35 (partial because no mention of worthy) “Cornelius answered: “Four days ago I was in my house praying at this, the ninth hour. Suddenly a man in radiant clothing stood before me and said, ‘Cornelius, your prayer has been heard, and your gifts to the poor have been remembered before God.”

(partial) Acts 13:46 (partial because this was said to be the Jews’ opinion) The Jews did not consider themselves worthy of eternal life.

(partial) Acts 26:20 (partial because this mentions repentance, not salvation) “First to those in Damascus and Jerusalem, then to everyone in the region of Judea, and then to the Gentiles, I declared that they should repent and turn to God, performing deeds worthy of their repentance.”

(partial) Philippians 1:27a (partial because conduct ought to be worthy of the gospel, not salvation) “Nevertheless, conduct yourselves in a manner worthy of the gospel of Christ.”

(partial) Colossians 1:10 (partial because Paul is telling them to walk worthy of the Lord; does not say not saved if not) “so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God,”

(partial) 1 Thessalonians 2:12 (Paul is urging them to walk worthy of God, but does not say not saved if they do not.) “encouraging you, comforting you, and urging you to walk in a manner worthy of God, who calls you into His own kingdom and glory.”

(partial) Revelation 22:12 (partial, no mention of salvation) Jesus will “reward everyone as their works deserve.”

Quotes are from the Berean Bible.

p46 (=Chester Beatty II) (100-150 A.D. [Comfort] 81-96 A.D. [Young Kyu Kim]) 70% Paul and Hebrews All of Ephesians 4

p110 (late 3rd century (Mt 10:13-15, 25-27) (partial) Matthew 10:13

p92 (ca.300.A.D) 2 Thessalonians 1:4-5, 11-12

Papias (95-110 A.D.) “As the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city; for everywhere the Saviour will be seen, according as they shall be worthy who see Him.” Fragment 5 p.154

Epistle of Barnabas (c.70-130 A.D.) ch.14 p.146 (Partial, tablets, not salvation) “Lord said to Moses, ‘Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt.’ And Moses understood that they had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy.”

Justin Martyr (c.138-165 A.D.) “Again, in other words, by which He shall condemn those who are unworthy of salvation, He said, ‘Depart into outer darkness, which the Father has prepared for Satan and his, angels.’” Dialogue with Trypho, a Jew ch.76 p.236

Justin Martyr (c.138-165 A.D.) (partial) “The souls of the pious remain in a better place, while those of the unjust and wicked are in a worse, waiting for the time of judgment. Thus some which have appeared worthy of God never die; but others are punished so long as God wills them to exist and to be punished.’” Dialogue with Trypho, a Jew ch.5 p.

Irenaeus of Lyons (182-188 A.D.) “But when the king heard this, he was wroth, and sent his armies and destroyed these murderers, and burned up their city, and said to his servants. The wedding is indeed ready, but they which were bidden were not worthy. Go out therefore into the highways, and as many as ye shall find, gather in to the marriage. So the servants went out, and collected together as many as they found, bad and good, and the wedding was furnished with guests. But when the king came in to see the guests, he saw there a man not having on a wedding garment; and he said unto him, Friend, how camest thou hither, not having on a wedding garment? But he was speechless. Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.’” Irenaeus Against Heresies book 4 ch.36.5 p.516

Clement of Alexandria (183-202 A.D.) “And clearer arguments must be employed, I reckon, with the philosophers, so that they may be able, from the exercise they have already had through their own training, to understand, although they have not yet shown themselves worthy to partake of the power of believing.” Stromata book 7 ch.1 p.523

Clement of Alexandria (193-202 A.D.) “God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God’s beneficence, He distinguished the most excellent of the Greeks from the common herd,” Stromata book 6 ch.5 p.490

Clement of Alexandria (c.195 A.D.) “But if thou desirest truly to see God, take to thyself means of purification worthy of Him, not leaves of laurel fillets interwoven with wool and purple; but wreathing thy brows with righteousness, and encircling them with the leaves of temperance, set thyself earnestly to find Christ. ‘For I am,’ He says, ‘the door,’ which we who desire to understand God must discover, that He may throw heaven’s gates wide open to. us. For the gates of the Word being intellectual, are opened by the key of faith.” Exhortation to the Heathen ch.1 p.174

Tertullian (198-220 A.D.) “If Philip so ‘easily’ baptized the chamberlain [Ethiopian eunuch], let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.” On Baptism ch.18 p.677-678

Hippolytus of Portus (222-235/236 A.D.) “If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that ‘all men have not faith,’ how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?” Treatise on Christ and Antichrist ch.1 p.204

Theodotus the probable Montanist (ca.240 A.D.) “God made us, having previously no existence. For if we had a previous existence, we must have known where we were, and how and why we came hither. But if we had no pre-existence, then God is the sole author of our creation. As, then, He made us who had no existence, so also, now that we are made, He saves us by His own grace, if we show ourselves worthy and susceptible.” Excerpts of Theodotus ch.17 p.45

Commodianus (c.240 A.D.) “Ye [Jews] look upon the law which Moses in wrath dashed to pieces; and the same Lord gave to him a second law. In that he placed his hope; but ye, half healed, reject it, and therefore ye shall not be worthy of the kingdom of heaven.” Instructions of Commodianus ch.38 p.210

Origen (225-254/255 A.D.) “For those who act honestly, only after a long and careful examination into the details of a subject, slowly and cautiously express their opinion of the veracity or falsehood of this or that person with regard to the marvels which they may relate; since it is the case that neither do all men show themselves worthy of belief, nor do all make it distinctly evident that they are relating to men only fictions and fables.” Origen Against Celsus book 5 ch.57 p.568

Cyprian of Carthage (c.246-258 A.D.) “Thus by the experience of one it was shown that the Lord withdraws when He is denied; nor does that which is received benefit the undeserving for salvation” Treatises of Cyprian Treatise 3 ch.26

Moyses, et al. to Cyprian (250 A.D.) “For to this battle our Lord, as with the trumpet of His Gospel, stimulates us when He says, ‘He that loveth father or mother more than me is not worthy of me: and he that loveth his own soul more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.’” Epistles of Cyprian epistle 25.4 p.303

Dionysius of Alexandria (246-265 A.D.) “A time to keep the Scripture against the unworthy, and a time to put it forth for the worthy.” Commentary on Ecclesiastes ch.3.6 p.114

Arnobius of Sicca (297-303 A.D.) “Not that we deny either that they [philosophers] are worthy of praise for the soundness of their morals, or that they are skilled in all kinds of studies and learning; for we know that they both speak in the most elegant language, and that their words flow in polished periods; that they reason in syllogisms with the utmost acuteness; that they arrange their inferences in due order; that they express, divide, distinguish principles by definitions; that they say many things about the different kinds of numbers, many things about music; that by their maxims and precepts they settle the problems of geometry also.” Arnobius Against the Heathen book 2 ch.11 p.438

Pamphilus (martyred 309 A.D.) “Of the sons of Sceva, and as to its not being meet to approach those who have become unbelieving and unworthy of the faith;” Exposition of Acts section bb vol.6 p.168

Lactantius (c.303-320-325 A.D.) “Therefore he who shall have profited by this first discussion of mine, in which we have exposed false things, will be excited to the knowledge of the truth, than which no pleasure is more gratifying to man; and he will now be worthy of the wisdom of heavenly training, who shall approach with willingness and preparation to the knowledge of the other subjects.” The Divine Institutes book 1 ch.23 p.39

Among corrupt or spurious works

pseudo-Hippolytus (after 236 A.D.) “‘If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee,’ we understand wisdom at the same time, and are deemed worthy by God to know the truth of things, till now kept hid from us; and a ‘psalm of song,’ when, by revolving with the light of wisdom some of the more abstruse questions pertaining to morals, we first become prudent in action, and then also able to tell what, and when, and how action is to be taken.” On the Psalms ch.7 p.201

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.9 p.79 shows that some were worthy to be saved.

(Nestorian) Liturgy of Addai and Mari (seventh century) ANF vol.7 p.562 “And grant unto us, O Lord, through Thy clemency, that we may all together, and equally every day of our life, please Thy divinity, and be rendered worthy of the aid of Thy grace to offer Thee praise, honour, thanksgiving, and adoration at all times, O Lord.”

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Juvencus the Spaniard (329/330 A.D.) says that only some were worthy of salvation. Englynion book 3 288-289 p.81

Hegemonius of Sirmium (before 348 A.D.) “In this city of Mesopotamia there was a certain man, Marcellus by name, who was esteemed as a person worthy of the highest honour for his manner of life, his pursuits, and his lineage, and not less so for his discretion and his nobility of character: he was possessed also of abundant means; and, what is most important of all, he feared God with the deepest piety, and gave ear always with due reverence to the things which were spoken of Christ. In short, there was no good quality lacking in that man, and hence it came to pass that he was held in the greatest regard by the whole city; while, on the other hand, he also made an ample return for the good-will of his city by his munificent and oft-repeated acts of liberality in bestowing on the poor, relieving the afflicted, and giving help to the distressed. But let it suffice us to have said thus much, lest by the weakness of our words we rather take from the man’s virtues than adduce what is worthy of their splendour.” Archelaus Disputation with Manes ch.1 p.179

Athanasius of Alexandria (338 A.D.) “Now he who has been counted worthy of the heavenly calling, and by this calling has been sanctified, if he grow negligent in it, although washed becomes defiled:…” Easter Letter 7 ch.9 p.526.

Athanasius of Alexandria (338 A.D.) “We too shall be counted worthy of these things, if at all times we cleave to our Saviour, and if we are pure,…” Easter Letter 10 ch.10 p.527.

Athanasius of Alexandria (338 A.D.) “For when we have first meditated properly on these things, we shall attain to be counted worthy of those which are eternal, through Christ Jesus our Lord,…” Easter Letter 10 ch.12 p.523.

Gregory of Nyssa (382-397 A.D.) says God gives grace to those who are worthy of it. On the Holy Spirit p.323

John Chrysostom (martyred 407 A.D.) in discussing Luke 15:33 speaks of some being worthy. Homilies on Timothy homily10 p.435

Ephraem Syrus (350-378 A.D.) &&&

Cyril of Jerusalem (c.349-386 A.D.) “Having gone down dead in sins, thou [the baptized person] comest up quickened in righteousness. For if thou hast been united with the likeness of the Saviour's death[2], thou shall also be deemed worthy of His Resurrection.” Lecture 3 on Baptism ch.12 p.17

Augustine of Hippo (420 A.D.) “I say "due repentance" to signify that they must not be barren of almsgiving, on which divine Scripture lays so much stress that our Lord tells us in advance that, on the bare basis of fruitfulness in alms, he will impute merit to those on his right hand; and, on the same basis of unfruitfulness, demerit to those on his left--when he shall say to the former, ‘Come, blessed of my Father, receive the Kingdom,’ but to the latter, ‘Depart into everlasting fire.’" Enchiridion ch.69 p.260

ma5. People have free will / choice (16-0)

Luke 7:30; Joshua 24:14-22; Jonah 2:8

Isaiah 66:4 They chose what God did not delight in.

p75 (c.175-225 A.D.) Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Luke 7:30

Mathetes to Diognetus (130 A.D.) 2, 10. vol.1 p.25 (partial, because did not actually use the term “free-will”) “Come, then after you have freed [or purified] yourself from all prejudices possessing your mind” 1:29 “having been a disciple of the Apostles...”

Mathetes to Diognetus (130 A.D.) (partial) “as a Savior He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God.” chapter 7 p.27

Justin Martyr (c.150 A.D.) “In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God.” First Apology of Justin Martyr ch.28 p.172

Justin Martyr (c.150 A.D.) “And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. … For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man : for neither would he be worthy of reward or praised did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.” First Apology of Justin Martyr ch.43 p.177

Justin Martyr (c.150 A.D.) “So, too, Plato, when he says, ‘The blame is his who chooses, and God is blameless,’ took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers.” First Apology of Justin Martyr ch.44 p.177

Justin Martyr (c.150 A.D.) While the Stoics say fate, God made the angels and all men, with free will. Second Apology of Justin Martyr ch.7 p.190

Justin Martyr (c.138-165 A.D.) Jesus did not submit to be born and crucified because of his need, but because of the human race. God endowed both angels and men with free will. Dialogue with Trypho, a Jew ch.88 p.243

Justin Martyr (c.150 A.D.) God’s foretelling does not does not prove fatal necessity or nullify free will because God’s foretelling is through His foreknowledge. “The words cited above, David uttered 1500 years before Christ... But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain.” First Apology of Justin Martyr ch.44 p.177 (end of the page)

Athenagoras (177 A.D.) “Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless and vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe,…” A Plea for Christians ch.24 p.142

Irenaeus of Lyons (182-188 A.D.) “all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power” Irenaeus Against Heresies book 5 ch.24.1 p.558

Irenaeus of Lyons (182-188 A.D.) “And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, ‘According to thy faith be it unto three;’ thus showing that there is a faith specially belonging to man, since he has an opinion specially his own.” Irenaeus Against Heresies book 4 ch.37.5 p.519-520

Clement of Alexandria (193-202 A.D.) “But since free choice and inclination originate sins, … punishments are rightly inflicted. For to take fever is involuntary, but when one takes fever through his own fault, from excess, we blame him.” Stromata book 1 ch.17 p.319

Tertullian (c.203 A.D.) (against total depravity) “Still there is a portion of good in the soul, of that original, divine, and genuine good, which is its proper nature. For that which is derived from God is rather obscured than extinguished.” A Treatise on the Soul ch.41 p.220

Tertullian (207/208 A.D.) “Behold, they [Marcionites] say, how He acknowledges Himself to be the creator of evil in the passage, ‘It is I who created evil.’ They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil.” Against Marcion book 2 ch.14 p.308

Tertullian (207/208 A.D.) “Therefore it was proper that (he who is) the image and likeness of God should be formed with a free will and a mastery of himself; so that this very thing-namely, freedom of will and self-command-might be reckoned as the image and likeness of God in him.” Five Books Against Marcion book 2 ch.6 p.301-302

Hippolytus of Portus (222-235/236 A.D.) “Since man has free will, a law has been defined for his guidance by the Deity, not without answering a good purpose.” Refutation of All Heresies book 10 ch.29 p.151

Hippolytus of Portus (222-235/236 A.D.) (implied, self-determination) “[Jesus] might exhibit His own manhood as an aim for all men. And that by Himself in person He might prove that God made nothing evil, and that man possesses the capacity of self-determination, inasmuch as he is able to will and not to will, and is endued with the power to do both.” Refutation of All Heresies book 10 ch.29 p.152. See also ibid p.151 in two places.

Theodotus the probable Montanist (ca.240 A.D.) says that God gives the soul free choice. “Wherefore God has endowed the soul with free choice, that He may show it its duty, and that it choosing, may receive and retain.” Excerpts of Theodotus ch.21 p.45

Origen (225-253/254 A.D.) believed in free will for each individual in Origen Against Celsus book 5 ch.21 p.552. While Origen was most unfortunately a universalist, a large number of Christians after Origen respected him as a good Christian writer. The Council of Chalcedon in 451 A.D. anathematized him though.

Origen (233/234 A.D.) mentions our free will. Origen’s Exhortation to Martyrdom ch.10 p.149

Origen (233/234 A.D.) discusses free will. Origen On Prayer ch.6.2 p.31-33

Novatian (250/4-256/7 A.D.) said that evil would arise if man exercised his free will and take of the fruit of the tree. He also says that man is in the image of God. “He [God] laid down a command, in which man was taught that there was no evil in the fruit of the tree; but he was forewarned that evil would arise if perchance he should exercise his free will, in the contempt of the law that was given. For, on the one hand, it had behooved him to be free, lest the image of God should unfittingly be in bondage; and on the other, the law was to be added, so that an unbridled liberty might not break forth even to a contempt of the Giver. So that he might receive as a consequence both worthy rewards and a deserved punishment, having in his own power that which he might chose to do, by the tendency of his mind in either direction:” Concerning the Trinity ch.1 p.612

Novatian (254-256 A.D.) (partial) “For in reprobating what He [God] has made, He will appear to have condemned His own works, which He had approved as good; and He will be designated as seeming capricious in both cases, as the heretics indeed would have it;” On the Jewish Meats ch.2 p.646.

Cyprian of Carthage (c.246-258 A.D.) “since they might have retained by their own right what now by a necessity, which they of their own free will have sought, they are compelled, they are compelled to sue for.” Epistles of Cyprian epistle 25 ch.7 p.305

Dionysius of Alexandria (246-265 A.D.) (partial) “For as incurable wounds are wounds which cannot be remedied either by severe applications, or by those which may act more pleasantly upon them; so the soul, when it is once carried captive, and gives itself up to any kind of wickedness, and refuses to consider what is really profitable for it, although a myriad counsels should echo in it, takes no good to itself. But just as if the sense of hearing were dead within it, it receives no benefit from exhortations addressed to it; not because it cannot, but only because it will not. This was what happened in the case of Judas. And yet Christ, although He knew all these things beforehand, did not at any time, from the beginning on to the end, omit to do all in the way of counsel that depended on Him. And inasmuch as we know that such was His practice, we ought also unceasingly to endeavour to set those right who prove careless, even although no actual good may seem to be effected by that counsel.” The Gospel According to Luke ch.42-48 ch.48 p.117

Theonas of Alexandria (300 A.D.) (partial, utmost of your power) “Therefore you ought to strive to the utmost of your power not to fall into a base or dishonourable, not to say an absolutely flagitious way of thinking...” Epistle to Licianus the Chief Chamberlain 2. vol.6 p.159

Adamantius (c.300 A.D.) “Evil does not arise as a part of the nature, essence or substance of being, but by means of free will.” Dialogue on the True Faith Fourth Part ch.9 p.137. See also First part ch.821c p.75 and also fourth para. ch.11 p.142.

Adamantius (c.300 A.D.) in debating Droserius calls God “Almighty” and discusses free will. Dialogue on the True Faith fourth part ch.11 p.140

Adamantius (c.300 A.D.) “However, I am going to show from the Gospel that Christ is speaking of men possessing free will, and not of principles!” Then he quotes Matthew 7:15-16; Luke 6:45; Matthew 5:19. (Adamantius is speaking) Dialogue on the True Faith first part ch.821.c p.75

Alexander of Lycopolis (301 A.D.) (partial) “But man, being able to perceive and to judge, and being potentially wise, -for he has the power to become so -when he has received what is peculiar to himself, treads it under foot.” Of the Manichaeans chap.15 (vol.6) p.247

Arnobius of Sicca (297-303 A.D.) “I [Arnobius] reply, does not He free all alike who invites all alike? Or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,-to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open, and no one is hindered or kept back from drinking. If you are so fastidious as to spurn the kindly offered gift, nay, more, if your wisdom is so great that you term those things which are offered by Christ ridiculous and absurd, why should He keep on inviting you, while His only duty is to make the enjoyment of His bounty depend upon your own free choice?” Arnobius Against the Heathen book 2 ch.64 p.458

Arnobius of Sicca (297-303 A.D.) (partial) “And yet Christ assisted the good and the bad alike; nor was there any one rejected by Him, who in adversity sought help against violence and the ills of fortune. For this is the mark of a true god and of kingly power, to deny his bounty to none, and not to consider who merits it or who does not; since natural infirmity and not the choice of his desire, or of his sober judgment, makes a sinner.” Arnobius Against the Heathen book 1 ch.49 p.427

Methodius of Olympus (270-311/312 A.D.) vol.6 p.356-363 wrote an entire work called Concerning Free Will. As an aside, Methodius was quite critical of Origen.

Methodius of Olympus (270-311/312 A.D.) says that if someone says man does not have free will but is governed by unavoidable necessities of fate, then they are impious against God, making him the cause and author of human evils. The Banquet of the Ten Virgins discourse 8 ch.16 p.342

Athanasius of Alexandria (318 A.D.) says the soul departed from Truth by abuse of freedom of choice. Against the Heathen ch.1 p.5-6

Lactantius (c.303-320/325 A.D.) “For if you wish to defend religion by bloodshed, and by tortures, and by guilt, it will no longer be defended, but will be polluted and profaned. For nothing is so much a matter of free-will as religion; in which, if the mind of the worshipper is disinclined to it, religion is at once taken away, and ceases to exist.” The Divine Institutes book 5 ch.20 p.157

Lactantius (c.303-320/325 A.D.) (partial) “And yet He [God] set before him [man] both good and evil things, inasmuch as He gave to him wisdom, the whole nature of which is employed in discerning things evil and good: for no one can choose better things, and know what is good, unless he at the same time knows to reject and avoid the things which are evil.” Treatise on the Anger of God ch.13 p.271

Eusebius of Caesarea (c.318-325 A.D.) “But further, this opinion would overthrow piety towards deity, if, fettered as we are by the necessities of fate, neither God Himself, nor the minister of these oracular gods give us any help either in answer to our prayers or for our piety. And would it not be most shameless and impudent to say that we are moved like lifeless puppets pulled by strings this way and that by some external power, to will of necessity to do this or that, and to choose other things against our will? For we plainly feel ourselves desiring this or that by our own impulses and motion, and again we take ourselves to task for carelessness, and feel that we succeed or not from this cause, and suffer no compulsion from any external source, but choose some things by voluntary determination, and shun and decline others of our own deliberate purpose. So evident therefore is the argument for free-will..,” Preparation for the Gospel book 6 ch.6 p.10

Eusebius of Caesarea (c.318-315 A.D.) (implied) “And if this was not subject to necessity, it is evident also that the occurrence of this or that was not eternally predetermined, unless even the very wish to guard the cloak, or the unwillingness, was a consequence of some fate and the effect of some external necessary cause. But in this latter case the power of our free will is utterly destroy, and the cause of the cloak being saved or being lost would no longer be in me; wherefore also I should reasonably be free form blame if it were lose (for its loss was due to some other cause), and on the other hand I should deserve no praise if it were saved, because even this was not my doing.” Preparation for the Gospel book 6 ch.8 p.29

Eusebius of Caesarea (c.318-315 A.D.) “For God made neither nature nor yet the substance of the soul evil: since a good Being may not create anything but what is good. Everything, then, that is according to nature is good: and every rational soul possesses by nature the good gift of free-will, which has been given for choosing what is good.” Preparation for the Gospel book 6 ch.6 p.14

Eusebius of Caesarea (c.318-315 A.D.) “For whether God Himself, being present with all things, and seeing all and hearing all, compels men to act thus, or Himself constituted the course of the universe and the motion of the stars such as we see it, to effect and to compel such actions, He who arranged such an instrument, and contrived the net for ensnaring the prey, must Himself be also the one to blame for those who are caught therein. Wherefore therefore by Himself alone, or else by some necessity contrived by Himself, He entangles the unwilling in these evils. Himself and no other must be the author of all evil; and it could no longer be justly said that man was prone to sin, but the doer thereof was God. And what statement could be more impious than this?” Preparation for the Gospel book 6 ch.6 p.15

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) “For all the creatures that God made, He made very good; and He gave to every individual the sense of free-will, in accordance with which standard He also instituted the law of judgment. To sin is ours, and that we sin not is God’s gift, as our will is constituted to choose either to sin or not to sin. “ Archelaus Disputation with Manes ch.32 p.204

Gregory of Nyssa (382-397 A.D.) says that people have free will. On the Soul and the Resurrection p.453

Liber Graduum (350-400 A.D.) Memra 7.5 p.60; Memra 21.8 p.238 says that people have freedom to do their [own] will.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) Every soul has free will. Origen’s de Principiis preface 5 p.240

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) Mention of free will. Fragment 1 from Origen’s de Principiis p.267

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) believed in free will. Origen’s de Principiis 3.5.5 p.343; 3.5.8 p.344

Augustine of Hippo (413-426 A.D.) says the fall came from the bad use of free will. The City of God book 13 ch.14 p.251. They sinned when they ate the fruit. The City of God book 13 ch.20 p.256

X Many Reformed (including conservative Presbyterians) say that we do not have free will, but we have free agency.

Martin Luther and Lutherans (1519-) said our will was in bondage but still “free”

Among corrupt or spurious works

Acts of Xanthippe, Polyxena, and Rebecca (perhaps mid-3rd century) ch.9 p.207 Paul speaks of Xanthippe’s “own free will”

Among heretics

Tatian (c.172 A.D.) says that people have free choice to transgress the will or God or not. Address of Tatian to the Greeks ch.7 p.67

Bardaisan/Bardesan (154-224/232 A.D.) discusses the exercise of our will, the freedom which has been given to us. The Book of Laws of Diverse Countries p.727

Bardaisan/Bardesan (154-224/232 A.D.) (partial) mentions the goodness of God towards man and the freedom given to man. The Book of the Laws of Diverse Countries p.724

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch. 22 p.120. speaks of responsibility and freewill.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 15 ch.7 p.310 mentions freedom of choice.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Gregory of Nyssa (382-397 A.D.) says that people have free will. On the Soul and the Resurrection p.453

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) Every soul has free will. Origen’s de Principiis preface 5 p.240

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) Mention of free will. Fragment 1 from Origen’s de Principiis p.267

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) believed in free will. Origen’s de Principiis 3.5.5 p.343; 3.5.8 p.344

ma8. Christians can lose their salvation (14-0)

X 1 John 5:13

(partial) Hebrews 6:4-6; 10:26-31; 2 Peter 2:20-22

Note that most Baptists, Bible church people, Reformed, and Calvinists believe that genuine Christians cannot lose their salvation. Most conservative Lutherans, Christian & Missionary Alliance, Church of God Anderson, Calvary Chapel, Assembly of God and other Charismatics, Church of Christ, Nazarenes, conservative Methodists, and Christians who are Catholic, Orthodox, and Coptic believe a person can, and they are the numerical majority.

A Roman Catholic response to 1 John 5:13 “if ‘know’ is taken to mean a ‘firm hope,’ there is no problem – we have ‘assurance’ of Christ’s promises; but if ‘know’ is taken to mean ‘syllogistic certitude’ that one will personally persevere to the end of one’s life and be saved, there is a problem; for as St. Thomas Aquinas says (Summae Theologiae, 12ae, Q. 112 Art. 5) such certitude would require either knowing everything God knows about one’s future (which is impossible), or a private revelation from God, and, short of that, would involve the sin of presumption.” My [once-saved-always-saved] Response. Philip Blosser seems to agree that we can know with [near] certitude] what God has promised about Himself. But contrary to the mistake of Thomas Aquinas here, we can know with [near] certitude our future state, again based on God’s promise. The same God who unilaterally promised salvation to all who believe on him will carry it through, and also preserve us in heaven, not based on our power but on His.

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.139 “for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. … Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. … Let us beware lest we be found [fulfilling that saying] as it is written, ‘Many are called, but few are chosen.’”

2 Clement (120-140 A.D.) vol.7 ch.17 p.522 “Let us therefore repent from the whole heart, that no one of us perish by the way. For if we have commandments that we should also practice this, to draw away men from idols and instruct them, how much more ought a soul already knowing God not to perish? Let us therefore assist one another that we may also lead up those weak as to what is good, in order that all may be saved; and let us convert and admonish one another.”

Shepherd of Hermas (c.115-155 A.D.) book 1 ch.2 p.11. says that those who endure the great tribulation do not deny their own life. Those who denied the Lord have abandoned their life.

Christians of Vienna and Lugdunum (177 A.D.) “For through the living the dead were made alive; and the Witnesses conferred favours on those who were not Witnesses, and the Virgin Mother had much joy in, receiving back alive those whom she had given up as dead abortions. For through the Witnesses the greater number of those who had denied returned, as it were, into their mother’s womb, and were conceived again and re-quickened; and they learned to confess. And being now restored to life, and having their spirits braced, they went up to the judgment-seat to be again questioned by the governor, while that God who wishes not the death of the sinner, but mercifully calls to repentance, put sweetness: into their souls.”

Irenaeus of Lyons (182-188 A.D.) (implied) “For as, among men, those sons who disobey their fathers, being disinherited, are still their sons in the course of nature, but by law are disinherited, for they do not become the heirs of their natural parents; so in the same way is it with God,-those who do not obey Him being disinherited by Him, have ceased to be His sons.” Irenaeus Against Heresies book 4 ch.41.3 p.525

Irenaeus of Lyons (182-188 A.D.) “And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God. He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment.” Irenaeus Against Heresies book 5 ch.27.2 p.556

Passion of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) ch.1.3 p.700 Perpetua was given a vision of the glories of heaven and terrors of “falling off the ladder”

Tertullian (208-220 A.D.) “But there are, too, the contraries of these [lighter sins]; as the graver and destructive ones, such as are incapable of pardon – murder, idolatry, fraud, apostasy, blasphemy; (and), of course, too, adultery and fornication; and if there be any other ‘violation of the temple of God.’ For these Christ will no more be the successful Pleader : these will not at all be incurred by one who has been born of God, who will cease to be the son of God if he do incur them.” Tertullian on Modesty ch.19 p.97

Tertullian (198-220 A.D.) “Thus there is no course left for you, but either to deny that adultery and fornication are mortal sins; or else to confess them irremissible, for which it is not permitted even to make successful intercession.” Tertullian on Modesty ch.19 p.97

Origen (233/234 A.D.) says that Christians can lose their salvation. Exhortation to Martyrdom ch.3.18 p.159

Origen (233/234 A.D.) (implied) says that believers can apostasize. Origen on Prayer ch.29.11 p.118

Novatian (250-256/7 A.D.) “no one can be saved by God the Father unless he shall have confessed Christ to be God, in whom and by whom the Father promises that He will give him salvation: so that, reasonably, whoever acknowledges Him to be God, may find salvation in Christ God; whoever does not acknowledge Him to be God, would lose salvation which he could not find elsewhere than in Christ God.” Novatian Concerning the Trinity ch.12 p.621

Cyprian of Carthage (c.246-258 A.D.) “if martyrs become martyrs for no other reason than that by not sacrificing they may keep the peace of the Church even to the shedding of their own blood, lest, overcome by the suffering of the torture, by losing peace, they might lose salvation;” Cyprian Letter 29 p.307

Cyprian of Carthage (c.246-258 A.D.) be afraid lest perchance your estate should fail, if you begin to act liberally from it; and you do not know, miserable man that you are, that while you are fearing lest your family property should fail you, life itself, and salvation, are failing; and whilst you are anxious lest any of your wealth should be diminished, you do not see that you yourself are being diminished, in that you are a lover of mammon more than of your own soul; and while you fear, lest for the sake of yourself, you should lose your patrimony, you yourself are perishing for the sake of your patrimony.” Treatises of Cyprian Treatise 8 ch.10 p.478-479

Cyprian of Carthage (c.246-258 A.D.) Let us look briefly into a few things out of many, that from a few the rest also may be understood. Adultery, fraud, manslaughter, are mortal crimes. Let patience be strong and stedfast in the heart; and neither is the sanctified body and temple of God polluted by adultery, nor is the innocence dedicated to righteousness stained with the contagion of fraud; nor, after the Eucharist carried in it, is the hand spotted with the sword and blood. Treatises of Cyprian. Treatise 9 ch.14 p.488

Note that Novatian had a different view than other writers. He caused a church split over his view that if a person denied Christ by sacrificing to the Roman Emperor or gods, not only did he lose salvation, but it was impossible for him to ever get it back. The rest of the church believed the person would lose their salvation, but by later repentance, they could eventually get it back. Cyprian of Carthage took a strong stand against Novatian on this.

Dionysius of Alexandria (246-265 A.D.) “But these latter will fall away at once from the peace of God and from peace with themselves, and both in this world and after death they will abide with the spirits of blood-guiltiness.” On the Reception of the Lapsed (exegetical fragment 7) p.120

Malchion (270 A.D.) (implied) “he [Paul of Samosata] was deceived by that denier of his God and Lord, and betrayer of the faith which he formerly held.” Against Paul of Samosata ch.1 p.169

Theophilus (events c.315 A.D.) Habib was concerned that if he fled the confession Christianity he would lose his salvation. Martyrdom of Habib the Deacon p.691

Alexander of Alexandria (313-326 A.D.) “and before them Judas, who, though he followed the Saviour, afterwards became a traitor and an apostate.” Epistles on the Arian Heresy Epistle 2.5 p.298. See also Nicene and Post-Nicene Fathers Second Series vol.4 p.84.

Among heretics

Bardaisan/Bardesan of Syria (154-224/232 A.D.) says that some follow God and then fall away. The Book of Laws of Divers Countries p.727

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat (337-345 A.D.) says that if we fall away the Bridegroom can “divorce us”. Select Demonstrations Demonstration 6.10 p.369

Aphrahat (337-345 A.D.) (implied) shows that we can lose our salvation. Select Demonstrations Demonstration 6.7 p.378

Life of Antony (356-362 A.D.) ch.18 p.201 (implied) says that Judas’ loss in a single day is an example to us.

Athanasius of Alexandria (356-360 A.D.) says that he who has fallen is no longer in God. Four Discourses Against the Arians discourse 3 ch.25 p.407 “When then a man falls from the Spirit for any wickedness, if he repent upon his fall, the grace remains irrevocably to such as are willing; otherwise he who has fallen is no longer in God (because that Holy Spirit and Paraclete which is in God has deserted him), but the sinner shall be in how to whom he has subjected himself, as took place in Saul’s instance; for the Spirit of God departed from him and an evil spirit was afflicting him.”

Basil of Cappadocia (357-379 A.D.) (implied) to a lapsed monk Basil writers, “If you have any hope of salvation; if you have the least thought of God, or any desire for good things to come; if you have any fear of the chastisements reserved for the impenitent, awake without delay, lift up your eyes ot heaven, come to your senses, cease from your wickedness, shake off the stupor that enwraps you, make a stand against the foe who has struck you down.” Letter 44 ch.2 p.147

Liber Graduum (350-400 A.D.) Memra 9.6 p.188 teaches that Christians can lose their salvation and perish in Sheol.

John Chrysostom (martyred 407 A.D.) says essentially that while John 10:28 says that no one can take us out of Christ, we can still jump out ourselves and lose our salvation. Commentary on Philippians homily 6 p.209.

John Chrysostom (martyred 407 A.D.) (implied) believes Christians can lose their salvation. Homilies on Ephesians homily4 p.69

Rufinus (37-406 A.D.) freely translating Origen (225-253/254 A.D.) (partial) sort of discusses loss of salvation. de Principiis book 3 ch.1.8 p.309

Jerome of Stridon (417 A.D.) (implied) “And they who forsake God shall be consumed.’ This properly refers to heretics, who love the straight path of the faith, and shall be consumed if they will not return to the Lord whom they have forsaken. And the same sentence is ready for you [Pelagians] if you neglect to turn to better things.” Against the Pelagians book 1 ch.28 p.462-463

Augustine of Hippo (426/427 A.D.) “If, however, being already regenerate and justified, he [the apostate] relapses of his own will into an evil life, assuredly he cannot says, ‘I have not received,’ because of his own free choice of evil he has lost the grace of God, that he had received.” On Rebuke and Grace NPNF 1 vol.5 ch.9 p.475

Augustine of Hippo (426/427 A.D.) “But those who do not belong to this number of the predestinated, whom – whether that they have not yet any free choice of their will, or with a choice of will truly free, because freed by grace itself – the grace of God brings to His kingdom, - these, then who do not belong to that most certain and blessed number, are most righteously judged according to their deservings. … or by their free will have added other sins besides; their will, I say, free, but not freed, …. Or they receive the grace of God, but they are only for a season, and do not persevere; they forsake and are forsaken. For by their free will, as they have not received the gift of perseverance, they are sent away by the righteous and hidden judgment of God.” On Rebuke and Grace NPNF 1 vol.5 ch.42 p.489

Augustine of Hippo (426/427 A.D.)"To election necessarily belongs the gift of perseverance, the donum perseverantiae, which is attested by a happy death. Those who fall away, even though they have been baptized and regenerated, show thereby, that they never belonged to the number of the elect." (On Corruption and Grace ch.9.29 e corrupt. et grat., c.9, 28, x.f 768, cited in Schaff, vol.3, p.855-856

There are others too.

ma14. Christ died for all people (7-0)

1 Timothy 2:5-6

1 Timothy 4:9-10

Hebrews 2:9-10 “… he [Jesus] suffered death, so that by the grace of God he might taste death for everyone. I bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.”

1 John 2:2

Clement of Rome (96-98 A.D.) “...being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever.” 1 Clement ch.32 p.13.

Irenaeus of Lyons (182-188 A.D.) “they [unbelievers] despise the workmanship of God, speaking against their own salvation.” Irenaeus Against Heresies book 1 ch.22.1 p.347

Irenaeus of Lyons (182-188 A.D.) “[God] did indeed show Himself to be long-suffering in the matter of the correction of man and the probation of all” Irenaeus Against Heresies book 3 ch.23.1 p.455

Irenaeus of Lyons (182-188 A.D.) “indicating that eternal fire was not originally prepared for man, but for him [Satan] who beguiled man, and caused him to offend” Irenaeus Against Heresies book 3 ch.23.3 p.456

Clement of Alexandria (193-202 A.D.) “You may, if you choose, purchase salvation, though of inestimable value, with your own resources, love and living faith, which will be reckoned a suitable price. This recompense God cheerfully accepts; ‘for we trust in the living God, who is the Saviour of all men, especially of those who believe.’” (1 Timothy 4:10f 12/17 words quoted) Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (193-217/220 A.D.) quotes all of 1 John 2:2-6 as by John.

Hippolytus of Portus (222-235-245 A.D.) (implied) “But He [Son of God] seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man. For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.” Treatise on Christ and Antichrist ch.3 p.205

Origen (225-253/254 A.D.) says that God the Father delivered up Jesus as His lamb, the Lamb of God, by dying for all men, to take away the sin of the world. Origen Against Celsus book 8 ch.44 p.655.

Origen (c.227-240 A.D.) quotes 1 Timothy 4:10f (7/18 words quotes) in Origen’s Commentary on John book 6 h.37 p.378 and then again in ibid ch.38 p.380.

Gregory Thaumaturgus (240-265 A.D.) “But why should I utter such lamentations? There lives still the Saviour of all men, even of the half-dead and the despoiled, the Protector and Physician for all, the Word, that sleepless Keeper of all.” Oration and Panegyric to Origen ch.17 p.38

Athanasius of Alexandria (318 A.D.) says that Christ died for all, and by the suffering of death tasted death for every man. Incarnation of the Word ch.10.2 p.41. See also ibid ch.7.5 p.40.

Athanasius of Alexandria (318 A.D.) says that Jesus ransomed the sins of all. The Incarnation ch.40.2 p.57. See also Incarnation of the Word ch.25.4 p.50

Athanasius of Alexandria (318 A.D.) quotes all of Hebrews 2:9, except replaces “Jesus” with “He … even Jesus” Incarnation of the Word ch.10 p.41

Athanasius of Alexandria (318 A.D.) says that Christ “died to ransom all” Incarnation of the Word ch.21.7 p.48

Athanasius of Alexandria (318 A.D.) says that Christ “died on the cross for the salvation of all” Incarnation of the Word ch.36.4 p.55. See also ibid ch.37.1 p.55-56

Athanasius of Alexandria (318 A.D.) “the common savior of all, the Word of God, our Lord Jesus Christ.” Incarnation of the Word ch.37.2 p.56

Athanasius of Alexandria (318 A.D.) “He it is that was crucified before the sun and all creation as witnesses, and before those who put Him to death: and by His death has salvation come to all, and all creation been ransomed. He is the Life of all, and He it is that as a sheep yielded His body to death as a substitute, for the salvation of all, even though the Jews believe it not.” Incarnation of the Word ch.37.7 p.56

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

A Poem on the Passion of the Lord (315-350 A.D.) p.327 (implied) “”who, pitying the misfortunes of men, came hither as a messenger of offered peace, and as a full atonement for the fault of men.”

Gregory of Nyssa (382-397 A.D.) says that Christ is the Savior of all men. (1 Timothy 4:10) Not Three Gods p.325

Liber Graduum (350-400 A.D.) Memra 9.6 p.92 says that Christ died for all humanity.

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) (partial) mentions the appearing of Christ for the common salvation of all human beings. Commentary on Amos preface p.126

Sa25. Predestined or predestination (7-0)

Ephesians 1:11

p92 Ephesians 1:10f,11-13, 19-21; 2 Thessalonians 1:4-5, 11-12 (ca.300 A.D.) Ephesians 1:11

Ignatius of Antioch (-107/116 A.D.) says Christians are “predestined before the beginning of time … and elected through the true passion by the will of the Father, and Jesus Christ, our God.” Ignatius’ Letter to the Ephesians preface p.49

Irenaeus of Lyons (182-188 A.D.) “But He [God] Himself in Himself, after a fashion which we can neither describe nor conceive, predestinating all things, formed them as He pleased, bestowing harmony on all things, and assigning them their own place, and the beginning of their creation.” Irenaeus Against Heresies book 2 ch.2.4 p.361

Clement of Alexandria (193-202 A.D.) quotes Romans 8:30. Stromata book 4 ch.7 p.417

Tertullian (198-220 A.D.) “We have been predestined by God, before the world was, (to arise) in the extreme end of the times.” On the Apparel of Women book 2 ch.9 p.23

Tertullian (207/208 A.D.) “In the Creator, however, the two courses were perfectly compatible-both the predestination before the ages and the revelation at the end thereof, because that which He both fore-ordained and revealed He also in the intermediate space of time announced by the pre-ministration of figures, and symbols, and allegories.” Five Books Against Marcion book 5 ch.6 p.441. He also mentioned “pre-ordained” in ibid book 5 ch.6 p.440.

Origen (225-253/254 A.D.) “and no longer are in subjection to any wicked power; or, whether from birth they had been appointed, according to the foreknowledge and predestination of God, over those whom God also foreknew, and foreordained to be conformed to the glory of the Christ.” Commentary on Matthew book 13 no.27 p.491

Novatian (250/4-256/7 A.D.) mentions the predestination of Christ and those destined for glory. On Jewish Meats ch.6 p.649

Methodius (270-311/312 A.D.) “But when the rivers shall cease to flow and fall into the reservoir of the sea, and the light shall be perfectly separated from the darkness,-for the separation is still going on,-and the dry land shall henceforth cease to bring forth its fruits with creeping things and four-footed beasts, and the predestined number of men shall be fulfilled; then from henceforth shall men abstain from the generation of children.” The Banquet of the Ten Virgins discourse 2 ch.1 p.313

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) ch.3.52 p.128 mentions predestination

ULTIMATE THINGS

-um1. Punishment in Hell is forever (3-1)

Isaiah 66:24; Mark 9:44-48; Revelation 14:11

Revelation 20:10 (devil, beast, and false prophet)

In the apocrypha in Judith 16:17 “The Lord Almighty will punish them. He will send fire and worms into their flesh and they shall burn and suffer forever.”

2 Clement (120-140 A.D.) ch.6 p.518 says that without doing the will of Christ, nothing shall deliver us from eternal punishment.

Theophilus of Antioch (168-181/188 A.D.) says looking to the prophetic scriptures will save a person from eternal punishment and everlasting fire. Theophilus to Autolycus book 1 ch.14 p.93.

X AGAINST Origen believed in eventual universalism

Martyrdom of Habib the Deacon vol.8 p.693 (events c.315) says that for those who love their life more than Christ, their torment will be forever.

Among heretics and spurious books

X Theodore of Mopsuestia (392-423/429 A.D.) tells of “the utter annihilation of the wicked.” Commentary on Malachi ch.4 p.423

-um2. People do not turn into angels (2-2)

God never says that they do in His word, the Bible.

X Hebrews 2:17 says that Jesus’ sacrifice did not help angels.

X The famous Christmas movie It’s a Wonderful Life teaches us that good people like Clarence turn into angels after they die

X (AGAINST) Evarestus (c.169 A.D.) “but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels.” Martyrdom of Polycarp ch.2 p.39

X (AGAINST) Theodotus the probable Montanist (c.240 A.D.) “For those who are changed from men to angels are instructed for a thousand years by the angels after they are brought to perfection. Then those who have taught are translated to archangelic authority; and those who have learned instruct those again who from men are changed to angels.” Excerpts from Theodotus ch.59 p.50

Dionysius of Alexandria (246-265 A.D.) (implied) “And the former [people] will become the followers and comrades of the good angels; and both in this world and in the other, with the enjoyment of perfect peace and immunity from all ills, they will fulfill the most blessed destinies unto all eternity, and in God’s fellowship they will be for ever (in the possession of) the supremest good.” On the Reception of the Lapsed (exegetical fragment 7) p.120

Methodius (260-312 A.D.) “For each one among created things must remain in its own proper place, that none may be wanting to any, but all may be full: heaven of angels, thrones of powers, luminaries of ministers; and the more divine spots, and the undefiled and untainted luminaries, with seraphim, who attend the Supreme Council, and uphold the universe; and the world of men. For if we granted that men are changed into angels, it would follow that we say that angels also are changed into powers, and these into one thing and the other, until our argument proceed too far for safety.” Discourse on the Resurrection ch.10 p.366-367

PX Lactantius (c.303-325 A.D.) (Partial, not angels but forms of angels) “After these things God will renew the world, and transform the righteous into the forms of angels, that, being presented with the garment of immortality, they may serve God for ever; and this will be the kingdom of God, which shall have no end.” Epitome of the Divine Institutes ch.72 p.255

Among corrupt or spurious works

Acts of Paul and Thecla (150-200 A.D.) p.487 “blessed are they that have the fear of God, for they shall become angels of God:”

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Rufinus translating Origen (225-254 A.D.) taught that people can turn into angels. de Principiis book1 ch.8.4 p.266

Today

Protestants, Roman Catholics, Eastern Orthodox, Copts, and Nestorians all agree that people do not turn into angels.

-um3. No soul sleep of believers (2-0)

2 Corinthians 5:6 “Therefore we are always confident, although we know that while we are at home in the body, we are away from the Lord.” (Berean bible)

Tertullian (207-220 A.D.) quotes all of 2 Corinthians 5:6-7. On the Resurrection of the Flesh ch.43 p.576

Tertullian (207/208 A.D.) quotes the last three-fifths of 2 Corinthians 5:8. Five Books Against Marcion book 5 ch.12 p.455

Origen (c.225-253/254 A.D.) quotes the last ten out of thirteen words of 2 Corinthians 5:8. Origen Against Celsus book 7 ch.50 p.631

Origen (246-248 A.D.) quotes about the last 8/14’s of 2 Corinthians5:8. Origen’s Commentary on Matthew book 14 ch.12 p.502

The Roman Catholic Fifth Lateran Council (1512-1517) Condemned soul sleep. 15 cardinals, 80 archbishops and bishops were present.

Eastern Orthodox churches traditionally do not believe in soul sleep

The Copic church does not believe in soul sleep

Nestorians (The Assyrian Church of the East) does not believe in soul sleep

Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

Martin Luther and Lutherans (1519-)

John Calvin (1530-1564)

X Seventh-Day Adventists believe in soul sleep

Protestants, Roman Catholics, Eastern Orthodox, Copts, and Nestorians all agree that there is no soul sleep.

-um4. Pre-existence of souls (2-0)

God does not say this in His word, the Bible.

Origen (225-254 A.D.) “He who sedulously guards himself in his dealings with Scripture against forced, or casual, or capricious procedure, must necessarily assume that John’s soul was older than his body, and subsisted by itself before it was sent on the ministry of the witness of the light. Nor must we overlook the text, ‘This is Elijah which is to come.’ For if that general doctrine of the soul is to be received, namely, that it is not sown at the same time with the body, but is before it, and is then, for various causes, clothed with flesh and blood; then the words ‘sent from God’ will not appear to be applicable to John alone.” Commentary on John book 2 ch.24 p.340

Pierius of Alexandria (275 A.D.) believed in pre-existence of souls like Origen. Fragment 1 p.157

Missing: Traducianism and Creationism preclude pre-existence of souls.

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Rufinus (374-406 A.D.) freely translating Origen (225-254 A.D.) believed in the pre-existence of souls. in de Principiis

Among heretics

The Ebionite Clementine Homilies Homily 3 ch.6 p.240-241 says that God draws some sinful people to himself after they have been suitably punished for deeds they have done.

-um5. Unbaptized babies go to Hell (1-0) (Roman Catholicism)

God does not say this in His word, the Bible.

(Implied not) Shepherd of Hermas (c.115-155 A.D.) book 3 Similitude 9 ch.24 p.53 speaks of “infant children, in whose hearts no evil originates”

Cyprian of Carthage (c.246-258 A.D.) taught that there is no salvation without water baptism. Epistles of Cyprian Epistle 58.2 p.353

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) said they do not go to Heaven, but he did speculate that they might have “an undisclosed exemption from punishments”. So even if they went to Hell it might be that they would not receive punishments here.

Augustine of Hippo (410 A.D.) said that unbaptized infants go to Hell but where they will receive “the lightest of punishments.” “That infants are born under the guilt of this offence is believed by the whole Church. It is also a doctrine which you have most faithfully set forth, both in your treatise against Jovinian and your exposition of Jonah, as I mentioned above, and, if I am not mistaken, in other parts of your works which I have not read or have at present forgotten. I therefore ask, what is the ground of this condemnation of unbaptized infants? For if new souls are made for men, individually, at their birth, I do not see, on the one hand, that they could have any sin while yet in infancy, nor do I believe, on the other hand, that God condemns any soul which He sees to have no sin.” (chap. 8 “Are we perchance to say, in answer t this, that in the infant the body alone is the cause of sin; but that for each body a new soul is made, and that if this soul live according to the precepts of God, by the help of the grace of Christ, the reward of being made incorruptible may be secured for the body itself… and that inasmuch as the soul of an infant cannot yet do this, unless it receive the sacrament of Christ, that which could not yet be obtained for the body by the holiness of the soul is obtained for it by the grace of this sacrament;” Then Augustine appeals to Cyprian. Letters of Augustine Letter 166 (to Jerome) ch.7-8 21-22 p.530-531

Augustine of Hippo (390-420 A.D.) title Unbaptized infants Damned, but Most Lightly ; the Penalty of Adam’s Sin, the Grace of His Body Lost. “such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: "Judgment from one offence to condemnation," and again a little after: "By the offence of one upon all persons to condemnation." When, indeed, Adam sinned by not obeying God, then his body--although it was a natural and mortal body--lost the grace whereby it used in every part of it to be obedient to the soul. Then there arose in men affections common to the brutes which are productive of shame, and which made man ashamed of his own nakedness. Then also, by a certain disease which was conceived in men from a suddenly injected and pestilential corruption, it was brought about that they lost that stability of life in which they were created, and, by reason of the mutations which they experienced in the stages of life, issued at last in death.” A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants book 1 ch.21 p.22-23. (Another translation has book 1 ch.5 but essentially the same translation.)

Prosper of Aquitaine (c.390-455) taught that a person had to be baptized to go to heaven. On Forgiveness of Sin 5:25,26-28-29, and Baptism ch.26-30, 33-35

Historic Roman Catholicism taught that baptism bestowed salvation.

Catholic Jensenists (middle ages) said that unbaptized babies go to Hell.

X Pope Pius IV (1796) said that unbaptized babies who die to NOT go to Hell.

X Pope Francis I (Sept. 13, 2024) “One of the things that has impressed me most about the young people here is your capacity for interfaith dialogue. This is very important because if you start arguing, “My religion is more important than yours...,” or “Mine is the true one, yours is not true....,” where does this lead? Somebody answer. [A young person answers, “Destruction”.] That is correct. All religions are paths to God. I will use an analogy, they are like different languages that express the divine. But God is for everyone, and therefore, we are all God’s children. “But my God is more important than yours!”. Is this true? There is only one God, and religions are like languages, paths to reach God. Some Sikh, some Muslim, some Hindu, some Christian. Understood? Yet, interfaith dialogue among young people takes courage. The age of youth is the age of courage, but you can misuse this courage to do things that will not help you. Instead, you should have courage to move forward and to dialogue.” APOSTOLIC JOURNEY OF HIS HOLINESS POPE FRANCIS TO INDONESIA, PAPUA NEW GUINEA, TIMOR-LESTE AND SINGAPORE. INTERRELIGIOUS MEETING WITH YOUNG PEOPLE ADDRESS OF HIS HOLINESS “Catholic Junior College” (Singapore). Taken from https://www.vatican.va/content/francesco/en/speeches/2024/september/documents/20240913-singapore-giovani.pdf

-um6. Mention of Purgatory (2-0) (Roman Catholicism)

Purgatory has bene called “hell with a timeline”.

God does not say this in His word, the Bible.

Clement of Alexandria (193-202 A.D.) (implied, either Purgatory or tollhouses) “Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more -- not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God's righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness.” Stromata book 6 ch.14 ANF vol.2 p.504

Lactantius (c.303-320/325 A.D.) (implied, either Purgatory or tollhouses) “But when He shall have judged the righteous, He will also try them with fire. Then they whose sins shall exceed either in weight or in number, shall be scorched by the fire and burnt: but they whom full justice and maturity of virtue has imbued will not perceive that fire; for they have something of God in themselves which repels and rejects the violence of the flame. So great is the force of innocence, that the flame shrinks from it without doing harm; which has received from God this power, that it burns the wicked, and is under the command of the righteous. Nor, however, let any one imagine that souls are immediately judged. after death. For all are detained in one and a common place of confinement, until the arrival of the time in which the great Judge shall make an investigation of their deserts.” The Divine Institutes bool 7 ch.21 p.217

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Titus of Bostra (died 381 A.D.) (implied either Purgatory or tollhouses) describes dead souls being purified after death.

The actual term “purgatory” was first used as a noun from 1160-1180 A.D. in the Roman Catholic Church according to Wikipedia.

The Catechism of the Catholic Church (1994) discusses Purgatory, saying the doctrine was developed at the councils of Florence and Trent. Part 1 1031-1032 p.268-269

X Waldenses (1100-) denied Purgatory because it was not in the Bible.

X Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.

X Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites

X Martin Luther and Lutherans (1519-)

X John Calvin (1530-1564)

X Eastern Orthodox churches reject the term purgatory.

X Coptic church do not believe in Purgatory.

X The Assyrian Churches of the East (Nestorians) do not believe int eh doctrine of purgatory. However, they acknowledge that some souls might have purification after death. According to Wikipedia.

X Waldenses from around 1000 A.D. heard of the Roman Catholic doctrine of purgatory and rejected it.

Among corrupt or spurious works

Belief in after-life “temporary punishments agreeable to every one’s behaviour and manners” was expressed in the early Greek Christian work known as Josephus’s Discourse to the Greeks concerning Hades ( almost the same as Against Plato and the Cause of the Universe allegedly by Hippolytus). (not really by Josephus or Hippolytus though.)^.

-um7. Tollhouses for souls after death (0) (Russian Orthodox)

God does not say this in His word, the Bible.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Titus of Bostra (died 381 A.D.) (implied either Purgatory or tollhouses) describes dead souls being purified after death.

This is taught by the Russian Orthodox church. Other eastern Orthodox churches do not teach this.

-um8. Pilgrimage to Jerusalem builds up merit (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-um9. You can buy things to help dead people (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-um10. Money can free people from purgatory (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-um11. Mention of limbo (0) (historic Catholicism)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

This was taught for at least 800 years; it was accepted by almost all Catholics in Dante’s time. It was not an official doctrine though.

Pius X (1903-1914) in his 1905 catechism taught limbo.

However, limbo was left out of the 1992 Catholic Catechism.

However, Pope Benedict XVI said there were grounds for questioning limbo in April 2007. He said there was hope that unbaptized infants who die go to heaven (which many Protestants believe also.)

Ut8. The worm of the lost does not die (9-0)

Isaiah 66:24; Mark 9:44-48

In the apocrypha in Judith 16:17 (partial) “The Lord Almighty will punish them. He will send fire and worms into their flesh and they shall burn and suffer forever.”

2 Clement (120-140 A.D.) ch.7 p.519 “And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, ‘Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.’”

Justin Martyr (c.138-165 A.D.) “…of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.’” Dialogue with Trypho, a Jew ch.44 p.217

Tatian’s Diatessaron section 25 p.82 (died 170 A.D.) quotes Mark 9:48 about their worm does not die and their fire is not quenched.

Irenaeus of Lyons (182-188 A.D.) “expressed Himself thus in His teaching: ‘The righteous shall shine forth as the sun in the kingdom of their Father;’ but He shall send the unrighteous, and those who do not the works of righteousness, ‘into everlasting fire, where their worm shall not die, and the fire shall not be quenched.’” Irenaeus Against Heresies book 2 ch.32.1 p.

Tertullian (198-220 A.D.) Then also shall be fulfilled what is written afterwards: ‘And they shall go forth’ (namely, from their graves), ‘and shall see the carcases of those who have transgressed: for their worm shall never die, nor shall their fire be quenched; and they shall be a spectacle to all flesh’ even to that which, being raised again from the dead and brought out from the grave, shall adore the Lord for this great grace. Resurrection of the Flesh ch.31 p.567

Tertullian (198-220 A.D.) (partial) “Some men prefer wondering at heresies, however, which bring with them eternal death and the heat of a stronger fire,” Prescription Against Heretics ch.1 p.244.

Hippolytus of Portus (222-235/236 A.D.) “And John says, ‘Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power.’ For the second death is the lake of fire that burneth. And again the Lord says, ‘Then shall the righteous shine forth as the sun shineth in his glory.’ And to the saints He will say, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ But what saith He to the wicked? ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels, which my Father hath prepared.’ And John says, ‘Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever maketh and loveth a lie; for your part is in the hell of fire.’ And in like manner also Esaias: ‘And they shall go forth and look upon the carcases of the men that have transgressed against me. And their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh.’” Treatise on Christ and Antichrist ch.65 p.218-219

Hippolytus of Portus (222-235/236 A.D.) “But the souls of the unrighteous meet an untimely expulsion from the presence of God, by whom they shall be left to remain in the flame of torment.” Commentary on Proverbs no.10 p.173

Origen (235-245 A.D.) “For how many who are considered wise, when they discover the truth about punishment and therefore pass out of the state of deceit, have come to a worse life. It would profit them to keep in mind, as they kept in mind formerly, their worm will never die, nor their fire be quenched, they will be a spectacle for all flesh [Isaiah 66:24], and the chaff will be burnt with unquenchable fire.” Homilies on Jeremiah homily 20 ch.2.2 p.229-230

Cyprian of Carthage (c.246-258 A.D.) quotes Isaiah 66:24. “according to the truth of Holy Scripture, which says, ‘Their worm shall not die, and their fire shall not be quenched;’...” Treatises of Cyprian Treatise 5 ch.24 p.404

Peter of Alexandria (306,285-311 A.D.) “Hence also, in the end, will happen unto them what is spoken by Esaias the prophet: ‘They shall look upon the carcases of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.’” Canonical Letter canon 4 p.270

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat the Syrian (337-345 A.D.) mentions punishment where the worm does not die. Select Demonstrations Demonstration 22.22 p.409

John Chrysostom (400/401 A.D.) quotes where the worm does not die and the fire is not quenched. Commentary on Acts homily19 p.128

The LORD’s SUPPER

There are four views today:

Transubstantiation: Real presence of Christ, no longer bread and wine (Catholics and some Orthodox)

Consubstantiation: Real presence, but still bread and wine (Lutherans)

Remembrance: A symbol and still bread and wine. (Other Protestants)

A Mystery: (Some Orthodox)

As an aside, pre-Nicene writers used the word in English “transmute” at least 17 times, but none of them were in the context of the Lord’s Supper, except for Justin Martyr.

Historically, prior to Constantine, there are early Christians who (contrary to non-Lutheran, non-Catholic teaching) did believe in the “real presence of Christ.” There are also early Christians from the same time who (contrary to Catholicism) explicitly denied it, saying that is was “figurative” or a “symbol”. This is why, in the doctrines and practices in our video, we said the Lord’s Supper was one thing Christians all agreed on practicing, but we did not claim either that all Christians agreed is was the “real presence” and we did not claim all Christians agreed is was just a “remembrance.” Anyway, here are quotes from early Christians showing it was a “remembrance” and not a “real presence”. These are followed by quotes showing a “real presence.”

Note that Cyprian appears on multiple sides.

-Ls1. No Transubstantiation or Transmutation (3-1)

Transubstantiation/Transmutation include that the Bread and Wine are the real presence of Christ, the “real presence” does not necessarily mean transubstantiation, as any Lutheran will tell you. Most importantly, Lutherans do NOT believe in worshipping or adoring the bread and wine.

X Justin Martyr (150 A.D.) “For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. … that Jesus took bread, and when He had given thanks, said, ‘This do ye in remembrance of Me, this is My body;’…” First Apology of Justin Martyr ch.66 p.185

X Justin Martyr (150 A.D.) (same as previous but an alternate translation) “We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus” First Apology of Justin Martyr ch.66.

X Irenaeus of Lyons (182-188 A.D.) “He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?” Irenaeus Against Heresies, book 5 ch.2.2 p.528

X Irenaeus of Lyons (182-188 A.D.) (same passage different translation) “He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?” Irenaeus Against Heresies book 5 ch.2

Irenaeus of Lyons (182-188 A.D.) fragment 13 ANF p.570 “For when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: “How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]? ‘“ This was written by Oecumenius who condensed a longer passage.

X Irenaeus of Lyons (182-188 A..) (partial) “Moreover, how could the Lord, with a justice, if He belong to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood?” Irenaeus Against Heresies book 4 ch.33.2 p.507

X Irenaeus of Lyons (182-188 A.D.) (same passage different translation) (partial) “If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood?” Irenaeus Against Heresies book 4:33-2

Clement of Alexandria (193-202 A.D.) “‘Eat ye my flesh,’ He says, ‘and drink my blood.’ Such is the suitable food which the Lord minsters, and He offers His flesh and pours forth His blood, and nothing is wanting for the children's growth." The Instructor book 1 ch.6 p.220

Clement of Alexandria (193-202 A.D.) (alternate translation) “‘Eat my flesh,’ [Jesus] says, ‘and drink my blood.’ The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children” (The Instructor book 1 ch.6:43:3

Tertullian (207/208 A.D.) See Ls2 below.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Gregory of Nyssa (c.356-397 A.D.) “Gregory was the first Father who developed the view of transformation, for which transubstantiation was afterwards substituted to suit the mediaeval philosophy;” Ante-Nicene Fathers Second Series vol.5 p.13. See The Great Catechism ch.37 p.505-506. Gregory of Nyssa does not use the word “transubstantiation”, but he uses the words “transmuted” and “transelements” and explains the concept.

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

X Paschasius Radbertus (786-865 A,D,) was a strong proponent of the Doctrine of Transubstantiation, that is, that the bread and wine actually become the physical body of Christ was no longer bread and wine.

Ratremus (744-868 A.D.) and Rabanus Maurus (c.776-856 A.D.) were famous disciples of Alcuin who stood up against Radbertus and transubstantiation. Both were “Calvinists before Calvin.”

Berengar of Tours (c.999-1088 A.D.) denied transubstantiation

X Hildebert de Lavardin of Tours (died 1133 A.D.) uses the term transubstantiation.

In later times

X The Fourth Lateran Council (1215 A.D.) said the bread and wine were “transubstantiated” into the body and blood of Christ.

X Council of Trent (Thirteenth session) (October 11, 1551 A.D.) defined transubstantiation

X The Catechism of the Catholic Church (1994) teaches transubstantiation. Part 2 1333 p.336

-Ls2. Real Presence: The bread and wine is real body and blood (7-3)

Note that if it the real body, then it is no longer just the figure or metaphor of the body.

Ignatius of Antioch (c.100-117 A.D.) “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.” Epistle to the Romans [shorter Greek version] ch.7 p.77

Ignatius of Antioch (c.100-117 A.D.) “The [heretics] stand aloof from such heretics”, because, among other reasons, “they abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again.” Letter to the Smyrnaeans [shorter Greek version] ch.7.1 p.89

(Quoted from another source) Letter of Ignatius of Antioch to the Smyrnaeans ch.7.1 p.89 “They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes”

Justin Martyr (150 A.D.) (repeat of Ls1 above) “For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. … that Jesus took bread, and when He had given thanks, said, ‘This do ye in remembrance of Me, this is My body;’…” First Apology of Justin Martyr ch.66 p.185

Justin Martyr (150 A.D.) (same as previous but an alternate translation. (repeat of Ls1 above)) “We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus” First Apology of Justin Martyr ch.66.

Irenaeus of Lyons (182-188 A.D.) “He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?” Irenaeus Against Heresies, book 5 ch.2.2 ANF p.528

Irenaeus of Lyons (182-188 A.D.) (alternate translation) “He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase unto our bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?” Irenaeus Against Heresies book 5 ch.2

X AGAINST Irenaeus of Lyons (182-188 A.D.) fragment 13 ANF p.570 “For when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: “How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]? ‘“ This was written by Oecumenius who condensed a longer passage.

Irenaeus of Lyons (182-188 A..) (partial) “Moreover, how could the Lord, with an justice, if He belong to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood?” Irenaeus Against Heresies book 4 ch.33.2 ANF p.507

Irenaeus of Lyons (182-188 A.D.) (same passage different translation) (partial) “If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood?” Irenaeus Against Heresies book 4:33-2

X AGAINST Clement of Alexandria (193-217/220 A.D.) “elsewhere the Lord, … said: ‘Eat ye my flesh, and drink my blood;’ describing distinctly by metaphor the drinkable properties of faith and the promise, by means of which the Church, like a human being consisting of many members, is refreshed and grows,”

X AGAINST Clement of Alexandria (193-202 A.D.) “And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: ‘I have given you to drink; ‘ for we drink in the word, the nutriment of the truth. In truth, also liquid food is called drink; and the same thing may somehow be both meat and drink, according to the different aspects in which it is considered, just as cheese is the solidification of milk or milk solidified; for I am not concerned here to make a nice selection of an expression, only to say that one substance supplies both articles of food. Besides, for children at the breast, milk alone suffices; it serves both for meat and drink. ‘I,’ says the Lord, ‘have meat to eat that ye know not of. My meat is to do the will of Him that sent Me.’ You see another kind of food which, similarly with milk, represents figuratively the will of God. Besides, also, the completion of His own passion He called catachrestically ‘a cup,’ when He alone had to drink and drain it. Thus to Christ the fulfilling of His Father’s will was food; and to us infants, who drink the milk of the word of the heavens, Christ Himself is food. Hence seeking is called sucking; for to those babes that seek the Word, the Father’s breasts of love supply milk. (new paragraph) Further, the Word declares Himself to be the bread of heaven. ‘For Moses,’ He says, ‘gave you not that bread from heaven, but My Father giveth you the true bread from heaven. For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world.’ Here is to be noted the mystery of the bread, in as much as He speaks of it as flesh, and as flesh, consequently, that has risen through fire, as the wheat springs up from decay and germination; and, in truth, it has risen through fire for the joy of the Church, as bread baked. But this will be shown by and by more clearly in the chapter on the resurrection. But since He said, “And the bread which I will give is My flesh,” and since flesh is moistened with blood, and blood is figuratively termed wine, we are bidden to know that, as bread, crumbled into a mixture of wine and water, seizes on the wine and leaves the watery portion, so also the flesh of Christ, the bread of heaven absorbs the blood; that is, those among men who are heavenly, nourishing them up to immortality, and leaving only to destruction the lusts of the flesh. (new paragraph) Thus in many ways the Word is figuratively described, as meat, and flesh, and food, and bread, and blood, and milk. The Lord is all these, to give enjoyment to us who have believed on Him. Let no one then think it strange, when we say that the Lord’s blood is figuratively represented as milk. For is it not figuratively represented as wine? ‘Who washes,’ it is said, ‘His garment in wine, His robe in the blood of the grape.’” The Instructor book 1 ch.6 ANF p.220-221

X AGAINST Tertullian (207/208 A.D.) “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, “This is my body,” that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say, ) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion’s theory of a phantom body,” Five Books Against Marcion book 4 ch.40 ANF p.418

X AGAINST Tertullian (207/208 A.D.) “For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread,” Five Books Against Marcion book 3 ch.19 p.337

Tertullian (210 A.D.) (partial) “It would suffice to say, indeed, that there is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of it salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed, in order that the soul may be cleansed; the…the flash is shadowed with the imposition of hands, that the soul also may be illuminated by the Spirit: the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. ” On the Resurrection of the Flesh ch.8 p.551

Tertullian (210 A.D.) (alternate translation) (partial) “[T]here is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed [in baptism], in order that the soul may be cleansed . . . the flesh is shadowed with the imposition of hands [in confirmation], that the soul also may be illuminated by the Spirit; the flesh feeds [in the Eucharist] on the body and blood of Christ, that the soul likewise may be filled with God” The Resurrection of the Dead 8

X AGAINST Tertullian (198-220 A.D.) “Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,’ impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling.” On the Resurrection of the Flesh ch.37 p.572

X AGAINST Tertullian (207/208 A.D.) “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, ‘This is my body,’ that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say, ) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion’s theory of a phantom body,” Five Books Against Marcion book 4 ch.40 p.418

Hippolytus of Portus (217 A.D.) “‘And she [Wisdom] has furnished her table’ [Prov. 9:2] . . . refers to his [Christ’s] honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper [i.e.,
the Last Supper]” Fragment from Commentary on Proverbs

Origen (225-254 A.D.) “Formerly there was baptism in an obscure way . . . now, however, in full view, there is regeneration in water and in the Holy Spirit. Formerly, in an obscure way, there was manna for food; now, however, in full view, there is the true food, the flesh of the Word of God, as he himself says: ‘My flesh is true food, and my blood is true drink’ [John 6:55]” (Homilies on Numbers 7:2 [A.D. 248]).

Cyprian of Carthage (c.246-258 A.D.) “He [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, ‘Whosoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord’ [1 Cor. 11:27]. All these warnings being scorned and contemned—[lapsed Christians will often take Communion] before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord” (The Lapsed 15–16 [A.D. 251]).

Cyprian of Carthage (c.246-258 A.D.) (partial) “He [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, ‘Whosoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord’ [1 Cor. 11:27]. All these warnings being scorned and contemned—[lapsed Christians will often take Communion] before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord” (The Lapsed 15–16).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Council of Nicea I (325 A.D.) “It has come to the knowledge of the holy and great synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters [i.e., priests], whereas neither canon nor custom permits that they who have no right to offer [the Eucharistic sacrifice] should give the Body of Christ to them that do offer [it].” (Canon 18 [A.D. 325]).

Gregory of Nyssa (c.356-397 A.D.) See Ls1 above.

Aphrahat the Syrian (337-345 A.D.) “After having spoken thus [at the Last Supper], the Lord rose up from the place where he had made the Passover and had given his body as food and his blood as drink, and he went with his disciples to the place where he was to be arrested. But he ate of his own body and drank of his own blood, while he was pondering on the dead. With his own hands the Lord presented his own body to be eaten, and before he was crucified he gave his blood as drink” (Treatises 12:6 [A.D. 340]).

Cyril of Jerusalem (c.349-386 A.D.) (NPNF2 translation) “For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ, so in like manner such meats belonging to the pomp of Satan, though in their own nature simple, become profane by the invocation of the evil spirit.” Catechetical Lectures Lecture 19 ch.7 p.145-146.

Cyril of Jerusalem (c.349-386 A.D.) [alternate translation] “The bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the blood of Christ” Catechetical Lectures 19:7.

Cyril of Jerusalem (c.349-386 A.D.) “Do not, therefore, regard the bread and wine as simply that; for they are, according to the Master’s declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but be fully assured by the faith, not doubting that you have been deemed worthy of the body and blood of Christ. . . . [Since you are] fully convinced that the apparent bread is not bread, even though it is sensible to the taste, but the body of Christ, and that the apparent wine is not wine, even though the taste would have it so, . . . partake of that bread as something spiritual, and put a cheerful face on your soul” Catechetical Lectures Lecture 22 ch.6, 9.

(NPNF2 translation) Cyril of Jerusalem (c.349-386 A.D.) “Consider therefore the Bread and the Wine not as bare elements, for they are, according to the Lord’s declaration, the Body and Blood of Christ; for even though sense suggests this to thee, yet let faith establish thee. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the Body and Blood of Christ have been vouchsafed to thee.”

Ambrose of Milan (370-390 A.D.) Perhaps you will say, “I see something else, how is it that you assert that I receive the Body of Christ?” ... Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed. ... For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? ... Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which was crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims: “This is My Body.” Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.” On the Mysteries ch.9 no.50-54,58 p.324-325

(NPNF2 translation) Ambrose of Milan (c.387 A.D.) “Perhaps you will say, ‘I see something else, how is it that you assert that I receive the Body of Christ?’ And this is the point which remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.” The Mysteries ch.9 no.50 [390 A.D.??]).

(NPNF2 Translation) Ambrose of Milan (c.387 A.D.) “In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual. When the Apostle says of its type: ‘Our fathers ate spiritual food and drank spiritual drink.’ For the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read:’ The Mysteries ch.9 no.58 p.325

X (denied, typified) Augustine of Hippo (388-430 A.D.) quotes Cyprian of Carthage (c.246-258 A.D.): “For as Christ says ‘I am the true vine,’ it follows that the blood of Christ is wine, not water; and the cup cannot appear to contain His blood by which we are redeemed and quickened, if the wine be absent; for by the wine is the blood of Christ typified, ...” On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

Augustine of Hippo (405 A.D.) “’And [Christ] was carried in His Own Hands.’ ; How ‘carried in His Own Hands’? Because when He commended His Own Body and Blood, He took into His Hands that which the faithful know; and in a manner carried Himself, when He said, ‘This is My Body [Matthew 26:26].’” ANF translation Expositions on Psalms Psalm 34 ch.1 p.73

Augustine of Hippo (411 A.D.) “I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s Table. . . . That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice [cup], or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ” Sermons 227.

Augustine of Hippo (405 A.D.) “Christ was carried in his own hands when, referring to his own body, he said, ‘This is my body’ [Matt. 26:26]. For he carried that body in his hands” On the Psalms 33:1:10.

Augustine of Hippo (405 A.D.) “What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction” (ibid., 272).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Apostolic Constitutions (compiled c.380 A.D.) book 8 section 2 ch.13 p.490-491 (partial) “Let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen.”

From the Council of Ephesus I to the Start of Muslim Conquests (431-634 A.D.)

Council of Ephesus (431 A.D.) “We will necessarily add this also. Proclaiming the death, according to the flesh, of the only-begotten Son of God, that is Jesus Christ, confessing his resurrection from the dead, and his ascension into heaven, we offer the unbloody sacrifice in the churches, and so go on to the mystical thanksgivings, and are sanctified, having received his holy flesh and the precious blood of Christ the Savior of us all. And not as common flesh do we receive it; God forbid: nor as of a man sanctified and associated with the Word according to the unity of worth, or as having a divine indwelling, but as truly the life-giving and very flesh of the Word himself. For he is the life according to his nature as God, and when he became united to his flesh, he made it also to be life-giving” (Session 1, Letter of Cyril to Nestorius [A.D. 431]).

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

Paschasius Radbertus (786-865 A,D,) was a strong proponent of the Doctrine of Transubstantiation, that is, that the bread and wine actually become the physical body of Christ was no longer bread and wine.

X Ratremus (744-868 A.D.) and Rabanus Maurus (c.776-856 A.D.) were famous disciples of Alcuin who stood up against Radbertus and transubstantiation. Both were “Calvinists before Calvin.”

X denied Berengar of Tours (c.999-1088 A.D.) denied transubstantiation

Hildebert de Lavardin of Tours (died 1133 A.D.) uses the term transubstantiation.

The Fourth Lateran Council (1215 A.D.) said the bread and wine were “transubstantiated” into the body and blood of Christ.

Thirteenth session of the Council of Trent (October 11, 1551 A.D.) defined transubstantiation

Orthodox Christians (partial) teach “the real presence” that the bread and wine are really the body and blood of Christ, but leave it a mystery as to how.

Among heretics

Theodore of Mopsuestia (405 A.D.) “When [Christ] gave the bread he did not say, ‘This is the symbol of my body,’ but, ‘This is my body.’ In the same way, when he gave the cup of his blood he did not say, ‘This is the symbol of my blood,’ but, ‘This is my blood’; for he wanted us to look upon the [Eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but receive them as they are, the body and blood of our Lord. We ought . . . not regard [the elements] merely as bread and cup, but as the body and blood of the Lord, into which they were transformed by the descent of the Holy Spirit” Catechetical Homilies 5:1.

Di24. The Lord’s Supper is a Remembrance, figure, or type (6-0)

Justin Martyr (135-165 A.D.) “Now it is evident, that in this prophecy to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory;” Dialogue with Trypho the Jew ch.70 p.234

Irenaeus of Lyons (182-188 A.D.) fragment 37 p.574 says “And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes [antitopon] may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.”

Perhaps by Irenaeus of Lyons (182-188 A.D.) fragment 13 p.570 “For when the Greeks, having arrested the slaves of Christian catechumens, then used force against them, in order to learn from them some secret thing [practised] among Christians, these slaves, having nothing to say that would meet the wishes of their tormentors, except that they had heard from their masters that the divine communion was the body and blood of Christ, and imagining that it was actually flesh and blood, gave their inquisitors answer to that effect. Then these latter, assuming such to be the case with regard to the practices of Christians, gave information regarding it to other Greeks, and sought to compel the martyrs Sanctus and Blandina to confess, under the influence of torture, [that the allegation was correct]. To these men Blandina replied very admirably in these words: “How should those persons endure such [accusations], who, for the sake of the practice [of piety], did not avail themselves even of the flesh that was permitted [them to eat]? ‘“ (I called this uncertain authorship because this is a fragment from Oecumenius, a 10th century writer, said to be by Irenaeus of Lyons)

Clement of Alexandria (197-217/220 A.D.) “And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: ‘I have given you to drink; ‘ for we drink in the word, the nutriment of the truth. In truth, also liquid food is called drink; and the same thing may somehow be both meat and drink, according to the different aspects in which it is considered, just as cheese is the solidification of milk or milk solidified; for I am not concerned here to make a nice selection of an expression, only to say that one substance supplies both articles of food. Besides, for children at the breast, milk alone suffices; it serves both for meat and drink. ‘I,’ says the Lord, ‘have meat to eat that ye know not of. My meat is to do the will of Him that sent Me.’ You see another kind of food which, similarly with milk, represents figuratively the will of God. Besides, also, the completion of His own passion He called catachrestically ‘a cup,’ when He alone had to drink and drain it. Thus to Christ the fulfilling of His Father’s will was food; and to us infants, who drink the milk of the word of the heavens, Christ Himself is food. Hence seeking is called sucking; for to those babes that seek the Word, the Father’s breasts of love supply milk. (new paragraph) Further, the Word declares Himself to be the bread of heaven. ‘For Moses,’ He says, ‘gave you not that bread from heaven, but My Father giveth you the true bread from heaven. For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world.’ Here is to be noted the mystery of the bread, in as much as He speaks of it as flesh, and as flesh, consequently, that has risen through fire, as the wheat springs up from decay and germination; and, in truth, it has risen through fire for the joy of the Church, as bread baked. But this will be shown by and by more clearly in the chapter on the resurrection. But since He said, “And the bread which I will give is My flesh,” and since flesh is moistened with blood, and blood is figuratively termed wine, we are bidden to know that, as bread, crumbled into a mixture of wine and water, seizes on the wine and leaves the watery portion, so also the flesh of Christ, the bread of heaven absorbs the blood; that is, those among men who are heavenly, nourishing them up to immortality, and leaving only to destruction the lusts of the flesh. (new paragraph) Thus in many ways the Word is figuratively described, as meat, and flesh, and food, and bread, and blood, and milk. The Lord is all these, to give enjoyment to us who have believed on Him. Let no one then think it strange, when we say that the Lord’s blood is figuratively represented as milk. For is it not figuratively represented as wine? ‘Who washes,’ it is said, ‘His garment in wine, His robe in the blood of the grape.’” The Instructor book 1 ch.6 p.220-221

Tertullian (207/208 A.D.) “Then, having taken the bread and given it to His disciples, He made it His own body, by saying, “This is my body,” that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say, ) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion’s theory of a phantom body,” Five Books Against Marcion book 4 ch.40 p.418

Tertullian (207/208 A.D.) “For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread,” Five Books Against Marcion book 3 ch.19 p.337

Tertullian (198-220 A.D.) “Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,’ impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling.” On the Resurrection of the Flesh ch.37 p.572

Hippolytus of Portus (222-235/235 A.D.) “‘And she [Wisdom] has furnished her table’ [Proverbs 9:2] . . . refers to his [Christ’s] honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper [i.e., the Last Supper]” Fragment from Commentary on Proverbs

Cyprian of Carthage (c.246-258 A.D.) “Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, ‘In one house shall ye eat it; ye shall not send its flesh abroad from the house.’ The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, ‘God, who maketh men to dwell with one mind in a house.’ in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity:” Treatises of Cyprian Treatise 1 ch.8 p.424

Cyprian of Carthage (c.246-258 A.D.) “ln Genesis, therefore, that the benediction, in respect of Abraham by Melchizedek the priest, might be duly celebrated, the figure of Christ's sacrifice precedes, namely, as ordained in bread and wine; which thing the Lord, completing and fulfilling, offered bread and the cup mixed with wine, and so He who is the fulness of truth fulfilled the truth of the image prefigured.” Epistles of Cyprian Epistle 20 ch.4 p.359

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

(NPNF2 translation) Cyril of Jerusalem (c.349-386 A.D.) “Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you. They not having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.” Catechical Lectures Lecture 22 ch.4 p.151-152

(NPNF2 translation) Cyril of Jerusalem (c.349-386 A.D.) “Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure of Bread is given to thee His Body, and in the figure of Wine His Blood; that though by partaking of the Body and Blood of Christ, mayest be made of the same body and the same blood with Him. For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according to the blessed Peter, we become partakes of the divine nature.” Catechical Lectures Lecture 22 ch.3 p.151

Augustine of Hippo (400 A.D.) quotes Cyprian of Carthage (AD 200): “For as Christ says ‘I am the true vine,’ it follows that the blood of Christ is wine, not water; and the cup cannot appear to contain His blood by which we are redeemed and quickened, if the wine be absent; for by the wine is the blood of Christ typified, that blood which is foreshadowed and proclaimed in all the types and declarations of Scripture....” On Christian Doctrine book 4, ch 21

Ratremus (744-868 A.D.) and Rabanus Maurus (~776-856 A.D.) were famous disciples of Alcuin who stood up against Radbertus and transubstantiation. Both were “Calvinists before Calvin.”

Berengar of Tours (c.999-1088 A.D.) denied transubstantiation

In later times

The Catechism of the Catholic Church (1994) says that the Eucharist is a memorial. Part 2 1330 p.335; Part 2 1362-1364 p.343-344

-Ls3. Worship what was bread and wine (0) (Catholic)

One point of all of these is that many Catholic priests believe that these practices were in tradition that was taught since the earliest times. This is not the case.

No writers prior to Nicea I (325 A.D.).

The Roman Catholic Church adores and worships the wafer and wine.

X The Russian Orthodox Church does not worship the bread and wine.

X Protestants including Lutherans do not worship or adore the bread and wine.

X Nestorians (Assyrian Church of the East) worship God alone and do not venerate anything the cross. See https://acote.church/sacraments for more info.

-Ls4. Must take Eucharist at least once to be saved (0)

No writers prior to Nicea I (325 A.D.).

-Ls5. Eucharist invalid if not given by a priest (0)

No writers prior to Nicea I (325 A.D.).

-Ls6. Eucharist not for Transubstantiation deniers (0)

No writers prior to Nicea I (325 A.D.).

-Ls7. Priest must consume all excess wine (0)

No writers prior to Nicea I (325 A.D.).

The Roman Catholic and Episcopal churches all practice this.

In the Eastern Orthodox church both priests and deacons consume the excess wine.

X Protestant churches do not.

-Ls8. Mention of the word “Mass” (0)

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) is the first known writer to mention the word “mass”. This is in his Epistle 20.4 p.423

In later times

The Catechism of the Catholic Church (1994) teaches about the “mass”. Part 2 1332 p.336

-Ls9. Pay a priest when receiving the Eucharist (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

In later times

The Roman Catholic Church had a practice where people could pay a priest when they received the communion wafer. Friars were basically “itinerant priests” and got a lot of support that way.

X Pope Leo XIV recently said money should not be paid for sacraments.

-Ls10. Laity can only have the bread (wafer), not the wine (0)

X Philip Blosser says, “Thus, priestly celibacy – like ‘Fish on Fridays’ (the requirement to abstain from meat) and Communion in one kind (withholding the cup from the laity) prior to Vatican II - was never a matter of unchangeable dogma, but prudential discipline imposed (in the case of celibacy) for the sake of fostering single-minded devotion to God and service in the ministry.” Not by Scripture Alone (edited by Robert A. Sungenis) p.81-82

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Historic Roman Catholic Church taught this in the Middle Ages. They no longer teach this now.

(X partial) However, Pius IV (1559-1565) let the laity have the communion cup in Austria and Bohemia.

X The Roman Catholic Church today lets laity have both the bread and the communion cup.

-Ls11. The Lord’s Supper as a sacrifice (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) taught the mass as a sacrifice “Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed. 8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.” Catechetical Lectures Lecture 23 no.7-8 p.154

MARRIAGE AND CELIBACY

-Mc1. Christians should not marry unbelievers (2-0)

2 Corinthians 6:14-15 (implied) “Do not be yoked with unbelievers…” This includes not getting married with unbelievers. However, if you already are married you should not seek a divorce, as 1 Corinthians 7:10-17 teaches.

Clement of Alexandria (193-202 A.D.) (partial) quotes the relevant part of 2 Corinthians 6:14f, but it is in the context of syncretism, not marriage. Stromata book 5 ch.9 p.458

Tertullian (198-220 A.D.) “Marriage, too, decks the bridegroom with its crown; and therefore we will not have heathen brides, lest they seduce us even to the idolatry with” The Chaplet ch.13 p.101

Tertullian (207/208 A.D.) “…marriage should be ‘only in the Lord,’ that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers.” Five Books Against Marcion book 5 ch.7 p.443-444

Tertullian (198-220 A.D.) “These are the things which that utterance of the apostle has, beneath its brevity, left to be understood by us. These things, if need shall be, suggest to your own mind. By these turn yourself away from the examples of some. To marry otherwise is, to believers, not ‘lawful; ‘is not ‘expedient.’” Tertullian To His Wife ch.8 p.48-49

Origen (c.240,235-245 A.D.) (nothing) quotes the last two-thirds of 2 Corinthians 6:14, but skips the relevant part. Homilies on Jeremiah Homily 1 ch.16.3 p.21

Cyprian of Carthage (c.246-258 A.D.) has a whole chapter of not to marry non-believers. Treatise of Cyprian Treatise 12 Third book ch.62 p.550

Cyprian of Carthage (c.246-258 A.D.) quotes all of 2 Corinthians 6:14. Treatises of Cyprian Treatise 12 part 3 ch.62 p.551.

Cyprian of Carthage (c.246-258 A.D.) “The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord.” Treatises of Cyprian Treatise 12 ch.62 p.550

Council of Elvira (306/307 A.D.) canon 15 (partial, does not mention Christian guys) Christian girls are not to marry pagans or heretics.

Council of Elvira (306/307 A.D.) canon 16 (partial) Heretics shall not marry Christian girls simply because the girls cannot find anyone in the faith.

Council of Elvira (306/307 A.D.) canon 17 (partial) says that if parents allow their daughter to marry a pagan priest, they cannot receive communion, even if close to death.

-Mc2. It is OK for clergy to be married (1-1)

1 Timothy 3:2; Titus 1:6

Tertullian (213 A.D.) “Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be 'irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; 'nay, indeed, (be) 'given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,'-no, nor 'courting good renown even from strangers.' For if bishops have a law of their own teaching monogamy, the other (characteristics) likewise, which will be the fitting concomitants of monogamy, will have been written (exclusively) for bishops. With laics, however, to whom monogamy is not suitable, the other (characteristics) also have nothing to do.” On Monogamy ch.7 p.69

Tertullian (213 A.D.) but monogamy is imposed upon bishops alone, (tell me), pray, whether they alone are to be pronounced Christians upon whom is conferred the entirety of discipline? On Monogamy ch.12 p.69. See also ibid ch.11 p.67.

Pontius (after 256 A.D.) (partial) shows that Cyprian was married (at least at one time) Life and Passion of Cyprian ch.3 p.268

X Second Council of Carthage (251 A.D.) It was proposed that priests be celibate. (1001 Bible Questions Answered p.249)

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

X Pope Gregory VII (1074 A.D.) binding that no priest could be married. (1001 Bible Questions Answered p.249)

In the Middle Ages sex partners of priests were common. In some cases they functioned just like a marriage, except without the word.

In Eastern Orthodox Churches, priests with white robes can get married. But priests who have made a lifelong vow of chastity are given black robes.

While the Roman Catholic Church today does not allow priests to marry, it has allowed cases where already married Episcopal or Anglican priests converted to Catholicism. They became Catholic priests but were allowed to keep their wives.

-Mc3. Presbyters and deacons cannot get married (2-0)

God does not say this in His word, the Bible.

Council of Ancyra (314 A.D.) canon 10 p.67 Unmarried deacons who did not bring up that they must marry, cannot marry after they become a deacon.

Council of Neocaesarea (315 A.D.) canon 1 p.79 Presbyters are removed if they marry. One cannot be a presbyter before they are 30 years old. Canon 11 p.84

-Mc4. Catholic marriage is invalid if not by a priest (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-Mc5. Holy Spirit leaves room during marital relations (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

This was a Roman Catholic teaching in the Middle Ages, but was never an official pronouncement from a pope or church council.

-Mc6. A lengthy marriage could be annullable (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

Pope Nicholas (858-867) was involved in arguments over marriage validity.

Gregory VII (1073-1085) had church courts on annulling marriages.

Pope Alexander III (1159-1181) determined that marriages that did not have mutual consent were annullable.

From the Fourth Lateran Council on (1215- A.D.)

Pope Benedict XIV (1741) had a "defender of the bond" office to handle annulment court cases.

Russian Orthodox Church (partial) you can divorce for various reasons, including adultery, incest, syphilis, or even leprosy. See https://www.eadiocese.org/court (4/4/2026) for more info.

-Mc7. Church tax on priests with kids (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Roman Catholic Church did this in Zwingli’s time.

-Mc8. Catholics should not marry non-Catholics (0) (historic Roman Catholic)

God does not say this in His word, the Bible.

Council of Elvira (306/207 A.D.) Canons 16-17 (implied) “Heretics, if they are unwilling to change over to the Catholic Church, are not to have Catholic girls given to them in marriage, nor shall they be given to Jews or heretics, since there can be no community for the faithful with the unfaithful. If parents act against this prohibition, they shall be kept out for five years.. (17) If any should somehow join their daughters in marriage to priests of idols, they shall not be given communion–even at the end.“

X The Roman Catholic Church today allows a Roman Catholic to marry a non-Catholic if the non-Catholic spouse promises to bring up children in the Catholic Church.

Bible-believing Protestants teach that believers should not get married with non-believers. But if they already are married they should not seek a divorce.

-Ba1. Baptismal Regeneration (10-1)

Roman Catholicism and Church of Christ teach this.

Ignatius of Antioch (-107/116 A.D.) (partial) “He [Jesus] was born and baptized so that by His passion, He could purify the water [of baptism].” [shorter, Greek version] Epistle to the Ephesians ch.18 p.57

Epistle of Barnabas (c.70-130 A.D.) ch.11 p144 (partial) “Blessed are they who placing their trust in the cross have gone down into the water. We indeed descend into the water full of sins and defilement; however, we come up bearing fruit in our heart having the fear of God and the trust in Jesus in our spirit.”

Shepherd of Hermas (c.115-155 A.D.) book 3 Similitude 9 p.49 “Before a man bears the name of the Son of God, he is dead, but when he receives the seal, he lays aside his deadness and obtains life. This seal, then, is the water. They descend into the water dead and they arise alive.”

Justin Martyr (c.150 A.D.) (Not, because they have to pray and fast before baptism) “I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. … And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone.” First Apology of Justin Martyr ch.61 p.183

Theophilus of Antioch (168-181/188 A.D.) (implied) “On the fifth day the living creatures which proceed from the waters were produced, through: which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,-as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors.” Theophilus to Autolycus book 2 ch.16 p.101

Irenaeus of Lyons (182-188 A.D.) “and when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole faith.” Irenaeus of Lyons Against Heresies book 1 ch.21.1 p.345

Irenaeus of Lyons (182-188 A.D.) “And again, giving to the disciples the power of regeneration unto God, He [Jesus] said to them, ‘Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’” Irenaeus of Lyons Against Heresies book 3 ch.17.1 p.444.

Clement of Alexandria (193-217/220 A.D.) (partial) “Being baptized, we are illuminated, illuminated we become sons. This work is variously called grace, illumination, perfection, and washing, washing by which we cleanse away our sins, grace by which the penalties accruing to transgressions are remitted, illuminated by which that holy light of salvation is beheld, that is, by which we see God clearly.” The Instructor book 1 ch.6 p.215

Tertullian (198-220 A.D.) “And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations. These poisons of his, therefore, God foreseeing, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. In the vestibule He has stationed the second repentance for opening to such as knock: but now once far all, because now for the second time; but never more because the last time it had been in vain. For is not even this” On Repentance ch.7 p.663

Tertullian (198-220 A.D.) These poisons of his, therefore, God foreseeing, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. In the vestibule He has stationed the second repentance for opening to such as knock:” On Repentance ch.7 p.663

Tertullian (198-220 A.D.) “Happy is our sacrament of water and that by washing away the sins of our early blindness, we are set free and admitted into eternal life. We, like little fishes, after the example of our Ichthus, Jesus Christ, are born in water.” On Baptism ch.1 p.669

Tertullian (198-220 A.D.) “Unless a man has been born again of water and spirit, he will not enter into the kingdom of the heavens. These words have tied faith to the necessity of baptism. Accordingly all thereafter, who became believers, were baptized. So it was, too, that Paul when he believed was baptized.” On Baptism ch.13 p.676

Hippolytus of Portus (225-235/6 A.D.) “Do you see, beloved, how the prophet spake beforetime of the purifying power of baptism? For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption,-he comes up from the baptism brilliant as the sun,”

Hippolytus of Portus (222-235/6 A.D.) says the baptism regenerates. Discourse on the Holy Theophany ch.8 p.237

Commodianus (c.240 A.D.) (partial) “Let the mind be watchful for good things. Beware that thou fall not into former sins. In baptism the coarse dress of thy birth is washed. For if any sinful catechumen is marked with punishment, let him live in the signs of Christianity, although not without loss.” Instructions of Commodianus ch.46 p.212

Origen (225-253/254 A.D.) “But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly, 'we became such as we are.” Origen Against Celsus book 1 ch.64 p.425

Origen (246-248 A.D.) “Then again one might inquire at what time those who are called their angels assume guardianship of the little ones pointed out by Christ; whether they received this commission to discharge concerning them, from what time 'by the laver of regeneration,' through which they were born 'as new-born babes, they long for the reasonable milk which is without guile,' and no longer are in subjection to any wicked power; or, whether from birth they had been appointed, according to the foreknowledge and predestination of God, over those whom God also foreknew, and foreordained to be conformed to the glory of the Christ.” Origen’s Commentary on Matthew book 13 ch.27 p.491

Novatian (250/4-256/7 A.D.) (partial) “He [the Holy Spirit] who effects with water the second birth as a certain seed of divine generation, and a consecration of a heavenly nativity, the pledge of a promised inheritance, and as it were a kind of handwriting of eternal salvation; who can make us God's temple, and fit us for His house; who solicits the divine hearing for us with groanings that cannot be uttered; filling the offices of advocacy, and manifesting the duties of our defence,-an inhabitant given for our bodies and an effector of their holiness.” Treatise Concerning the Trinity ch.29 p.641

X Against Treatise on Rebaptism ch.5 p.669-670 Spirit’s suggestion heard the truth from Philip the deacon, believed and was baptized; and when he had gone up out of the water, the Spirit of the Lord took away Philip, and the eunuch saw him no more. For he went on his way rejoicing, although, as thou observest, hands were not laid on him by the bishop, that he might receive the Holy Spirit. But if thou admittest this, and believest it to be saving, and dost not gainsay the opinion of all the faithful, thou must needs confess this, that even as this principle proceeds to be more largely discussed, that other also can be more broadly established; that is, that by the imposition of hands alone of the bishop-because baptism in the name of our Lord Jesus Christ has gone before it-may the Holy Spirit also be given to another man who repents and believes. Because the Holy Scripture has affirmed that they who should believe in Christ, must needs be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfectly Christians; lest it should be needful to ask what sort of a thing was that baptism which they have attained in the name of Jesus Christ. Unless, perchance, in that former discussion also, about those who should only have been baptized in the name of Jesus Christ, thou shouldst decide that they can be saved even without the Holy Spirit, or that the Holy Spirit is not accustomed to be bestowed in this manner only, but by the imposition of the bishop’s hands; or even shouldst say that it is not the bishop alone who can bestow the Holy Spirit.

5. And if this be so, and the occurrence of any of these things cannot deprive a man who believes, of salvation, thou thyself also affirmest that the fact of the mystery of the faith being divided in a manner, and its not being, as thou contendest, consummated, where necessity intervenes, cannot take away salvation from a believing and penitent man. Or if thou sayest that a man of this kind cannot be saved, we deprive all bishops of salvation, whom thou thus engagest, under risks as assured as possible, to be bound themselves to afford help to all those who live under their care, and are in weak health, in their districts, scattered up and down, because other men of less degree among the clerics who venture cannot confer the same benefit; so that the blood of those who shall appear to have departed from this life without the benefit would have, of necessity, to be required at the hands of the bishops. And further, as you are not ignorant, the Holy Spirit is found to have been given to men who believe, by the Lord without baptism of water, as is contained in the Acts of the Apostles after this manner: “While Peter was still speaking these words, the Holy Ghost fell upon all them who heard the word. And they who were of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak with their tongues, and they magnified God. Then answered Peter, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of Jesus Christ.”

Even as Peter also subsequently most abundantly taught us about the same Gentiles, saying: “And He put no difference between us and them, their hearts being purified by faith.” And there will be no doubt that men may be baptized with the Holy Ghost without water,-as thou observest that these were baptized before they were baptized with water; that the announcements of both John and of our Lord Himself were satisfied,-forasmuch as they received the grace of the promise both without the imposition of the apostle’s hands and without the laver, which they attained afterwards. And their hearts being purified, God bestowed upon them at the same time, in virtue of their faith, remission of sins; so that the subsequent baptism conferred upon them this benefit alone, that they received also the invocation of the name of Jesus Christ, that nothing might appear to be wanting to the integrity of their service and faith.

Cyprian of Carthage (c.246-258 A.D.) “But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, 'Dost thou believe in eternal life and remission of sins through the holy Church?' We mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away.” Epistles of Cyprian Letter 69 ch.2 p.376

Cyprian of Carthage (256 A.D.) “and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Epistles of Cyprian Letter 72 ch.21 p.385

Cyprian of Carthage (252 A.D.) “and from which the saving grace of baptism and of our Redeemer has delivered us,” Epistles of Cyprian Letter 51 ch.22 p.332

Cyprian of Carthage (c.246-258 A.D.) “But further, one is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life.” Epistles of Cyprian Letter 73 ch.7 p.388

Cyprian of Carthage (c.246 A.D.) “By the help of the water of new birth, the stain of former years had been washed away and a light from above serene and pure had been infused into my reconciled heart. Then by the agency of the Spirit breathed from heaven, a second birth had restored me to a new man.” Epistles of Cyprian Letter 1 ch.4 p.276

Cyprian of Carthage (c.246-258 A.D.) “In the baptism of water there is received the remission of sins, in the baptism of blood the crown of virtues.” Treatises of Cyprian Treatise 11 ch.4 p.497

Cyprian of Carthage (c.246-258 A.D.) “All sins are put away in baptism. In the first epistle of Paul to the Corinthians, he writes, ‘And these things indeed you were but you are washed but you are sanctified in the name of our Lord Jesus Christ.’” Treatises of Cyprian Treatise 3 ch.65 p.551

Firmilian of Caesarea to Cyprian (256 A.D.) “But they who still abide in life should be baptized with the baptism of the Church, that they may obtain remission of sins, lest by the presumption of others they remain in their old error, and die without the completion of grace. But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the laver of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, “Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!” Epistles of Cyprian Letter 74.21 p.395

Sedatus of Tuburno at the Seventh Council of Carthage (258 A.D.) p.567 said that the water sanctified by the priest washes away both sins and heresies.

Victorinus of Petau (martyred 307 A.D.) vol.7, p346. “They ask that their reproach may be taken away, that is, that they might be cleansed from their sins. For the reproach is the original sin that is taken away in baptism, then they begin to be called Christians.”

Lactantius (c.303-320/325 A.D.) (partial) “Man is born mortal. He afterwards becomes immortal when he begins to live in conformity with the will of God, that is, he begins to follow righteousness. And this takes place when man, purified in the heavenly bath, lays aside his infancy along with all the pollution of his past life, then having received an increase of divine vigor, he becomes a perfect and complete man.” The Divine Institutes book 7 ch.5 p.201

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) translating Archelaus (277/278 A.D.) “If he was not baptized, neither are any of us baptized. Yet if there is no baptism, neither will there be any remission of sins, rather, every man will die in his own sins.” (Archelaus is speaking) Disputation with Manes (ANF vol.6) ch.50 p.228

Hilary of Poitiers (353-367 A.D.) “after the bath of water, the Holy Spirit swoops down upon us from high heaven, and that, adopted by the Father’s voice, we become sons of God.” Matthew 2:5; PL 9, 927. Quoted from Catechism of the Catholic Church part 1 537 p.137

Cyril of Jerusalem (c.349-386 A.D.) “Let me give thee this charge also. Study our teachings and keep them for ever. Think not that they are the ordinary homilies; for though they also are good and trustworthy, yet if we should neglect them to-day we may study them to-morrow. But if the teaching concerning the laver of regeneration delivered in a consecutive course be neglected to-day, when shall it be made right?” Catechical Lectures lecture 11 p.3

Augustine of Hippo (412 A.D.) “By this grace baptized infants too are ingrafted into his [Christ’s] body, infants who certainly are not yet able to imitate anyone. Christ, in whom all are made alive,…gives also the most hidden grace of his Spirit to believers, grace which he secretly infuses even into infants….It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ’s Body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the Churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture too…If anyone wonders why children born of the baptized should themselves be baptized, let him attend briefly to this…The sacrament of baptism is most assuredly the sacrament of regeneration” Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43.

After the Fourth Lateran Council (1215 A.D.)

Macarius Chrysocephalus (1300-1382) “relationship. For it is said, ‘Put on him the best robe,’ which was the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he” Fragment from Macarius Chrysocephalus: Parable of the Prodigal Son, Luke 15. Oration on Luke 15., 6. Towards the Close ch.6 p.583

In later times

Roman Catholicism (contradictory) says that salvation comes through water baptism.

The Catechism of the Catholic Church (1994) (partial) “The Lord himself affirms that Baptism is necessary for salvation.” Part 2 1257 p.320

However, The Catechism of the Catholic Church (1994) (partial not) those who died for their faith without being baptized as saved because they are baptized by their death. Part 2 1258 p.321

However, The Catechism of the Catholic Church (1994) (partial not) for catechumen who explicitly desired to receive baptism but died before receiving it, “we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way know to God, of the Paschal mystery.” (quote from GS 22.5. LG 16. AG 7.

Furthermore, The Catechism of the Catholic Church (1994) (partial not) “every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved. It may be supposed that such persons would have desired Baptism explicitly if they had known its necessity.” (italics in the original) Part 2 1258 p.321

Even furthermore, The Catechism of the Catholic Church (1994) “The Church’s relationship with the Muslims. ‘the plan of salvation also includes those who acknowledge he Creator, in the first place amongst whom are the Muslims; these process to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day.’ (LG 16: cf NA 3)” Part 1 841 p.223. [It seems to include even Muslims who have heard of the Gospel of Christ and rejected it.]

-Ba2. Believers baptism (4-2)

God does not say infants were baptized in His word, the Bible.

Households were baptized though. Lydia’s household (Acts 16:15), the Philippian jailer’s household (Acts 16:33); the household of Stephanas (1 Corinthians 1:16)

Of course all agree that if children believe in Christ, then they should be baptized. But “household” does not prove infants.

One website claims “The earliest Christian writers also testify that infant baptism was already an established practice” This is untrue, since infants did not publicly repent of their sins and fast.

The Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) ch.7 p.379 (implied. Babies could not be expected to fast one or two days before baptism) “And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.”

(not relevant) Aristides of Athens (125 A.D.) “And if any righteous man among them passes from the world, they rejoice and offer thanks to God; and they escort his body as if he were setting out from one place to another near. And when a child has been born to one of them, they give thanks to God; and if moreover it happen to die in childhood, they give thanks to God the more, as for one who has passed through the world without sins. And further if they see that any one of them dies in his ungodliness or in his sins, for him they grieve bitterly, and sorrow as for one who goes to meet his doom.” Apology of Aristides (Syriac) ch.15 p.277-278

Epistle of Barnabas (c.70-130 A.D.) ch.11 p.144 (implied) “Mark how He [the Psalmist] has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them.” This does not fit infant baptism, since the infants did not place their trust in the cross.

Justin Martyr (c.150 A.D.) (implied not infant because they have to pray and fast before baptism) “I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. … And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone.” First Apology of Justin Martyr ch.61 p.183

Shepherd of Hermas (160 A.D.) part 2 ch.29 p.53 (infants are innocent) “And they who believed from the twelfth mountain, which was white, are the following: they are as infant children, in whose hearts no evil originates; nor did they know what wickedness is, but always remained as children. Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children,[1] without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him.”

Shepherd of Hermas (160 A.D.) (implied baptism is for repentance) book 2 commandment 4.3 p.22 “And I said to him, ‘I should like to continue my questions.’ ‘Speak on,’ said he. And I said, ‘I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.’ He said to me, "That was sound doctrine which you heard; for that is really the case.”

(not relevant) Irenaeus of Lyons (182-188 A.D.) “Being a Master, therefore, He also possessed the age of a Master, not despising or evading any condition of humanity, nor setting aside in Himself that law which He had appointed for the human race, but sanctifying every age, by that period corresponding to it which belonged to Himself. For He came to save all through means of Himself--all, I say, who through Him are born again to God--infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence," the Prince of life,(11) existing before all, and going before all.” Irenaeus Against Heresies book 2 ch.22.4 p.391. Irenaeus was unique in believing that Jesus was about 50 years old at his crucifixion. Irenaeus’ point here is that Jesus passed through all ages of life, because he would save people who died in all ages of life. Baptism is not in view here at all.

The New Testament scholar Kurt Aland, writes on this passage in Irenaeus, “It does not seem apparent to me that Irenaeus has baptism in view here, and certainly there is no thought of infant baptism; he is concerned solely with the fact that Jesus sanctified all humanity in that he was made like all, lived through all ages of life and was an example to all . . . Nothing more than this is presupposed; nothing more than this is stated; therefore nothing more than this should be sought from it.” (Did the Early Church Baptize Infants 59). Significantly Kurt Aland believed in infant baptism himself. Taken from https://anabaptistfaith.org/early-church-fathers-infant-baptism/.

X Origen (233-244 A.D.) mentions baptizing of infants. “The passage from Scripture read today encourages me to treat it again. Little children are baptized ‘for the remission of sins.’ Whose sins are they? When did they sin? Or how can this explanation of the baptismal washing be maintained in the case of small children, except according to the interpretation we spoke of a little earlier? ‘No man is clean of stain, not even if his life upon the earth had lasted but a single day.’ Through the mystery of Baptism, the stains of birth are put aside. For this reason even small children are baptized. For, ‘unless a man be born again of water and spirit, he will not be able to enter into the kingdom of heaven.’” Homilies on Luke homily 14 ch.5 p.58-59

X Cyprian of Carthage (252-258 A.D.) “2. But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man. For as the Lord says in His Gospel, ‘The Son of man is not come to destroy men’s lives, but to save them,’ as far as we Can, We must strive that, if possible, no soul be lost. For what is wanting to him who has once been formed in the womb by the hand of God?” Epistles of Cyprian Letter 58.2 p.353

Cyprian of Carthage (252-258 A.D.) in supporting infant baptism, says that though infants have not sinned, “except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth” Epistles of Cyprian Letter 58 ch.5 p.354

Cyprian of Carthage (252-258 A.D.) said that baptizing infants soon after birth was better than waiting for the eighth day. Epistles of Cyprian Epistle 58 p.353-354.

(not relevant) A web site claimed that a council of 66 bishops (probably the 258 A.D. Council of Carthage) taught that infants were baptized. It mentions on ANF p.568 “strange children” (i.e. heretical people) and that those in the church are “not as children of adultery, but as sons of God,” but that is not a reference to infants.

See https://anabaptistfaith.org/early-church-fathers-infant-baptism/ for more info.

Among corrupt or spurious works

X pseudo-Tertullian (after 200 A.D.) “And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary--if (baptism itself) is not so necessary--that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, "Forbid them not to come unto me." Let them "come," then, while they are growing up; let them "come" while they are learning, while they are learning whither to come; let them become Christians[8] when they have become able to know Christ. Why does the innocent period of life hasten to the "remission of sins?" More caution will be exercised in worldly[9] matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to "ask" for salvation, that you may seem (at least) to have given "to him that asketh.” Against All Heresies ch.13 p.678

pseudo-Origen (406 A.D.) said that the Apostles gave the tradition of giving baptism to infants. Origen’s Commentary on Romans (Romans 5:9). However, Origen’s Commentary on Romans was translated into Latin by Rufinus, and Rufinus is know to have significantly added to his translation of Origen and condensing from Origen’s 15 books down to 10. Rufinus also translated Origen’s Homilies on Leviticus.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.)

Augustine of Hippo (388-430 A.D.) On Forgiveness of Sin 5:25,26-28-29, and Baptism ch.26-30, 33-35

In later times

The Catechism of the Catholic Church (1994) mentions infant baptism. Part 1 403 p.102

The Assyrian Church of the East (Nestorians) baptize infants by immersing them three times in water. Then they give the infants the Lord’s Supper.

-Ba3. Baptism normally by immersion (1-0)

God does not say this in His word, the Bible.

The Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) ch.7 p.379 (partial, not three pourings unless no other way.) “And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.”

Shepherd of Hermas (160 A.D.) book 2 commandment 4.3 p.22 “And I said to him, ‘I should like to continue my questions.’ ‘Speak on,’ said he. And I said, ‘I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.’ He said to me, "That was sound doctrine which you heard; for that is really the case.”

Roman Catholic, Anglican, United Methodist, Presbyterian, and Lutheran churches sprinkle infants with water.

The Catechism of the Catholic Church (1994) mentions that people were normally immersed. “Baptism, the original and full sign of which is immersion, efficaciously signifies the descent into the tomb by the Christian who dies to sin with Christ in order to live a new life.” Part 1 628 p.163

Baptist, Bible church, Charismatics, and Disciples of Christ, and Church of Christ immerse believers.

The Assyrian Church of the East (Nestorians) baptize infants by immersing them three times in water. Then they give the infants the Lord’s Supper.

-Ba4. If little water can just pour three cups (1-0)

God does not say this in His word, the Bible.

The Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) ch.7 p.379 “And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.”

-Ba5. Baptizing objects as well as people (0) (Russian Orthodox)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

X Never a practice in the Roman Catholic, Protestant, or Greek Orthodox churches.

The Russian Orthodox priests baptized cars, basically for good luck. Recently they have baptized tanks.

-Ba6. Rubbing the infant in myron oil right after baptism (0) (Copt)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Coptic Church baptizes infants; after that they believe the Holy Spirit indwells the infant. They rub the infant in Myron oil, and give babies their first communion.

The Catechism of the Catholic Church (1994) mentions anointing children with “myron”. Part 2 1282 p.325.

The Catechism of the Catholic Church (1994) “The sacred chrism (myron), used in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is traditionaly reserved and venerated in a secure place in the sanctuary. The oil of catechumens and the oil of the sick may also be placed there. Part 2 1184 p.306

The Catechism of the Catholic Church (1994) mentions “myron”. Part 2 1290 p.327 and part 2 1300 p.329.

-Ba7. Giving infants communion bread and wine right after baptism (0) (Copt)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Coptic church baptizes infants; after that they believe the Holy Spirit indwells the infant. They rub the infant in Myron oil, and give babies their first communion.

Other Sacraments

The Lord’s Supper and Baptism are discussed separately.

-Os1. Confession to a priest (1-0)

God does not say this in His word, the Bible.

James 5:16 says that we are to confess our sins to each other. This would support a priest confessing his sins to laity as much as laity confessing sins to a priest.

Cyprian of Carthage (c.246-258 A.D.) Moreover, how much are they both greater in faith and better in their fear, who, although bound by no crime of sacrifice to idols or of certificate, yet, since they have even thought of such things, with grief and simplicity confess this very thing to God’s priests,” Treatises of Cyprian Treatise 3 ch.28 p.445

The Fourth Lateran Council (1215 A.D.) (partial) officially established the seven Roman Catholic sacraments and transubstantiation.

-Os2. Seven sacraments (0)

The Bible does not specifically list sacraments. However, we are commanded to baptize, Jesus instituted the Lord’s Supper, church elders and deacons were ordained, and the elders prayed for the sick and anointed them with oil.

The Fourth Lateran Council (1215 A.D.) officially established the seven Roman Catholic sacraments and transubstantiation. The seven sacraments to them are baptism, confirmation, the Lord’s Supper, marriage, confession, ordination (holy orders), and unction (last rites).

Nestorians (Assyrian Church of the East) have seven sacraments: The priesthood, Holy baptism, Oil of unction, Oblation of the Body and Blood of Christ (the Lord’s Supper), Absolution (Repentance), Holy leaven (in the bread of the Lord’s Supper), and the Sign of the life-giving cross. The venerate the cross, but do not show a body on the cross. They do not venerate anything else. They do not consider marriage one of the seven sacraments, though it is sacramental. See https://acote.church/sacraments for more info.

Coptic Churches have seven sacraments: the first four are essential for salvation. Baptism (immersion in water three times), Chrismation (confirmation), Repentance and Confession, Eucharist (the Lord’s Supper), Unction of the Sick, Matrimony (marriage), Priesthood). See https://www.copticchurch.net/introduction-to-the-coptic-church/sacraments/index for more info.

The Catechism of the Catholic Church (1994) mentions seven sacraments. Part 1 774 p.204. It lists the seven sacraments in part 2 1113 p.289

Eastern Orthodox Churches consider everything in the church sacramental. They name seven specific sacraments (or mysteries): Baptism, Chrismation (Confirmation), Eucharist (The Lord’s Supper), Confession (Repentence), Marriage (Matrimony), Holy Orders (priesthood), and Holy Unction (anointing the sick). See https://www.saintjohnchurch.org/7-sacraments-orthodox-church/ for more info.

X Lutheran churches have three sacraments: Baptism, Eucharist (the Lord’s Supper), and Holy Absolution (Confession). Melanchthon also taught a fourth: Ordination. See https://en.wikipedia.org/wiki/Lutheran_sacraments for more info.

X Other Protestants recognize two sacraments: Baptism and the Lord’s Supper. See https://www.rca.org/about/worship/sacraments/ for more info.

-Os3. Absolution of sin (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-Os4. Grace obtained through sacraments (0)

God does not say this in His word, the Bible.

Novatian (250/4-256/7 A.D.) (partial) “For this is He who strengthened their hearts and minds, who marked out the Gospel sacraments, who was in them the enlightener of divine things; and they being strengthened, feared, for the sake of the Lord’s name, neither dungeons nor chains, nay, even trod under foot the very powers of the world and its tortures, since they were henceforth armed and strengthened by the same Spirit, having in themselves the gifts which this same Spirit distributes, and appropriates to the Church, the spouse of Christ,” Novatian Concerning the Trinity ch.29 p.640

In later times

The Catechism of the Catholic Church (1994) “The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation.” (italics in the original) Part 2 1129 p.292.This falsely claims to be a reference to 1 Corinthians 11:26; 15:28. Then it says, “’Sacramental grace’ is the grace of the Holy Spirit given by Christ and proper to each sacrament.”

-Os5. The Sacraments give life (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Novatian (250/4-256/7 A.D.) (partial, only mentions gospel sacraments) “or this is He who strengthened their hearts and minds, who marked out the Gospel sacraments,” Treatise Concerning the Trinity ch.29 p.640

The Fourth Lateran Council (1215 A.D.) (partial) officially established the seven Roman Catholic sacraments and transubstantiation.

Later times

The Catechism of the Catholic Church (1994) (partial) mentions “the power of the sacraments”. Part 1 309 p.82

The Coptic Church teaches that Baptism, Chrismation, Repentence, and the Eucharist are essential for salvation.

-Os6. The Ordinance of Confirmation (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Pacian of Barcelona (342-379/392 A.D.) mentions both baptism and confirmation Letter 1 ch.6.2 p.25

Lutheran churches have three sacraments: Baptism, Eucharist (the Lord’s Supper), and Holy Absolution (Confession). Melanchthon also taught a fourth: Ordination. See https://en.wikipedia.org/wiki/Lutheran_sacraments for more info.

Other Protestants recognize two sacraments: Baptism and the Lord’s Supper. See https://www.rca.org/about/worship/sacraments/ for more info.

The Catechism of the Catholic Church (1994) “The three sacraments of Baptism, Confirmation, and Holy Orders [ordination] confer, in addition to grace, a sacramental character or ‘seal’ by which the Christian shares in Christ’s priesthood and is made a member of the Church according to different states and functions.” Part 2 1121 p.290

The Roman Catholic Church has seven sacraments: baptism, confirmation, Eucharist (the Lord’s Supper), Penance (Repentance), Extreme Unction (last rites), Holy Orders (ordination), and Matrimony (marriage). These were codified at the Fourth Lateran Council in 1215 A.D. See https://www.catholicworldmission.org/post/the-seven-sacraments-of-the-catholic-church for more info.

-Os7. Last Rites (Roman Catholic Unction) (0)

James 5:14 (partial, if sick, not about to die and no priest)

So having last rites is neither scriptural nor anti-scriptural.

No writers prior to Nicea I (325 A.D.).

Council of Trent 15.1 first codified unction.

The Catechism of the Catholic Church (1994) mentions the sacrament of unction or last rites. Part 2 1113 p.289

Protestants (partial) will come and pray with people when they are sick or close to death. Sometimes they will bring oil and anoint the sick person too. But they do not consider it a sacrament.

X Eastern Orthodox also have something called Unction. But it is different; if it always Wednesday before Easter. It is anointing for healing the body and soul and for forgiveness of sins.

X The Coptic Church has a sacrament called Unction, or also called Kandeel, or the sacrament of the lamps. The person is asked to pray for forgiveness of their sins first, and then they are anointed for healing of their body and soul. The Coptic church believes this is one of the seven sacraments, but their seven sacraments are different than the Roman Catholic and Orthodox churches.

X Nestorians (Assyrian Church of the East) also have something called the oil of unction, but it is different than all the others. Similar to ordination, it is an anointing with oil for priests and those called for special service to God. Nestorians say this is one of the seven sacraments. But there seven sacraments are different than the seven sacraments of the Roman Catholic, Eastern Orthodox, and Coptic churches.

RULERS AND VIOLENCE

-Ru1. Don’t be violent towards non-believers (1-0)

God does not say this in His word, the Bible.

Mathetes to Diognetus (c.130-200 A.D.) ch.7 p.27 (implied) “and as seeking to persuade, not to compel us; for violence has no place in the character of God.”

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Formicus Maternus (348 A.D.) was the first church writer to supported persecution. He said that God rewards those who persecute pagans. See below in On the Error of Profane Religions

Formicus Maternus (348 A.D.) “Happy you whom God has made partners in executing His purpose and His will. For your hands the benevolent Godhead of Christ has reserved the extermination of idolatry and the overthrow of pagan temples…. Rejoice in the destruction of paganism, exult all the more vehemently, exult confidently..” On the Error of Profane Religions ch.20.7 p.90

X Formicus Maternus (348 A.D.) “…and while in some regions the dying limbs of idolatry still palpitate, yet we have arrived at the stage where all lands may be purged and this pestilential evil drastically amputated.” On the Error of Profane Religions ch.20.6 p.89

X Formicus Maternus (348 A.D.) “Since that day whoever has followed the teachings of this serpent, with the serpent must die.” On the Error of Profane Religions ch.26.3 p.103

X Formicus Maternus (348 A.D.) “Take away, yes, calmly take away, Most Holy Emperors, the adornments of the temples. Let the fire of the mint or the blaze of the smelters melt them down, and confiscate all the votive offerings to your own use and ownership.” On the Error of Profane Religions ch.28.6 p.110

X Formicus Maternus (348 A.D.) “But on you also, Most Holy Emperors, devolves the imperative necessity to castigate and punish this evil, and the law of the Supreme Deity enjoins on you that your severity should be visited in every way on the crime of idolatry. . Then he quotes Deuteronomy 13:6-10. On the Error of Profane Religions ch.29.1 p.115

X Formicus Maternus (348 A.D.) “He bids spare neither son nor brother, and thrusts the avenging sword through the body of a beloved wife. A friend too He persecutes with lofty severity, and the whole populace takes up arms to rend the bodies of sacrilegious men.” On the Error of Profane Religions ch.29.2 p.115

X Formicus Maternus (348 A.D.) “Even for whose cities, if they are caught in this crime, destruction is decreed;” On the Error of Profane Religions ch.29.2 p.116

X Formicus Maternus (348 A.D.) “To you, Most Holy Emperors, the Supreme Deity promises the rewards of His mercy and decrees a multiplication on the greatest scale. Therefore do what He bids; fulfil what He commands.” On the Error of Profane Religions ch.29.3 p.116

Athanasius of Alexandria (358 A.D.) “It is the true part of godliness not to compel but to persuade.” History of the Arians ch.67 p.295

Athanasius of Alexandria (357-373 A.D.) (implied) “For if it be a bad thing to flee, it is much worse to persecute; for the one party hides himself to escape death, the other persecutes with a desire to kill;” In Defense of His Flight (357-373 A.D.) ch.8 p.257.

X Hypatia’s death by a Christian mob in Alexandria (415 A.D.) Socrates’ Ecclesiastical History book 7 ch.15 p.160

John Chrysostom (died 407 A.D.) (partial, Christians should not be violent towards non-believers.) “For Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion.” Treatise on the Priesthood ch.3 p.41

X (partial) John Chrysostom (died 407 A.D.) “And should you hear any one in the public thoroughfare, or in the midst of the forum, blaspheming God; go up to him and rebuke him; and should it be necessary to inflict blows, spare not to do so. Smite him on the face; strike his mouth; sanctify your hand with the blow, and if any should accuse you, and drag you to the place of justice, follow them there; and when the judge on the bench calls you to account, say boldly that the man blasphemed the King of angels! For if it be necessary to punish those who blaspheme an earthly king, much more so those who insult God.” On the Statues book 1 ch.32 p.343

Augustine of Hippo (417 A.D.) wrote to Boniface, a Roman military official in Africa. "How then are kings to serve the Lord with fear, except by preventing and chastising with religious severity all those acts which are done in opposition to the commandments of the Lord? For a man serves God in one way in that he is man, in another way in that he is also king. In that he is man, he serves Him by living faithfully; but in that he is also king, he serves Him by enforcing with suitable rigor such laws as ordain what is righteous, and punish what is the reverse." Epistles of Augustine Letter 185 ch.5 (Correction of the Donatists)

Augustine of Hippo (417 A.D.) "It is indeed better (as no one ever could deny) that men should be led to worship God by teaching, than that they should be driven to it by fear of punishment or pain; but it does not follow that because the former course produces the better men, therefore those who do not yield to it should be neglected. For many have found advantage (as we have proved, and are daily proving by actual experiment), in being first compelled by fear or pain, so that they might afterwards be influenced by teaching, or might follow out in act what they had already learned in word." Epistles of Augustine Letter 185 ch.6. See https://wirelesshogan.blogspot.com/2017/07/where-augustine-goes-off-rails.html for more info of Augustine.

On the other hand, Augustine never advocated for the Church or any Catholic inquisition to torture or kill people, only the state.

After the Council of Ephesus I (325-431 A.D.)

Thomas Aquinas (1265-1274 A.D.) “I answer that, With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death. On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Galatians 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame.” Summa Theologica question 11 on Heresy Article 3. Quote from https://www.newadvent.org/summa/3011.htm#article3

X Pope Nicolas V (June 18, 1452) “invade, search out, capture, vanquish, and subdue all Saracens and pagans whatsoever, and other enemies of Christ wheresoever placed, and the kingdoms, dukedoms, principalities, dominions, possessions, and all movable and immovable goods whatsoever held and possessed by them and to reduce their persons to perpetual slavery, and to apply and appropriate to himself and his successors the kingdoms, dukedoms, counties, principalities, dominions, possessions, and goods, and to convert them to his and their use and profit.” Papal Bull Dum Diversas, a papal bull issued to King Alfonso IV of Portugal authorizing conquering pagans.. This has bene called “the Doctrine of Discovery”

The Papal bull Dum Diversas was formally repudiated by the Catholic Church in the 1530’s according to NPR.

Today

The Catechism of the Catholic Church (1994) says that faith must be free. Christ never coerced anyone and and should not convert by force. Part 1 section 3 160 p.44

An Evangelical Declaration Against Torture (May 1, 2007) by the National Association of Evangelicals.

-Ru2. Destroy synagogues and forbid bad worship (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Emperor Constantine (326 A.D.) closed all pagan temples. Some were re-purposed as churches.

The Emperor Constantine (326 A.D.) confiscated all heretics houses of prayer and turned them over to the Catholic Church. Eusebius of Caesarea’s Life of Constantine book 3 ch.65-66 p.539-540.

Ambrose of Milan (370-390 A.D.) (Implied) After a bishop burned down a Jewish synagogue, the Emperor Theodosius ordered it to be rebuilt at the bishop’s own expense. Ambrose writes the emperor a letter cautioning him against both Theodosius and the bishop sinning against God by doing so. He mentions that the Jews burned down many church basilicas in Gaza, Ascalon [Ashkelon], Berytus, and other places in the time of the Emperor Julian [the Apostate]. He also mentions the bishop that had a Valentinian temple burned down. Selections from the Letters of Ambrose Letter 40 NPNF2 vol.10 p.440-444

Bishop Abdas (c.420 A.D.) burned down a Zoroastrian Temple in Persia, touching off a great Christian persecution in Persia.

Paul IV (1555-1559) Made Jews in Rome wear distinctive clothing and live in a ghetto. Set up the Roman inquisition.

(partial, one synagogue per area) This papal bull was issued July 12, 1555

1. . . . in all future times in this city [Rome], as in all other cities, holdings, and territories belonging to the Roman Church, all Jews are to live solely in one and the same location, or if that is not possible, in two or three or as many as are necessary, which are to be contiguous and separated completely from the dwellings of Christians. . . . And they are to have only one entry, and so too one exit.

2. . . . [the Jews] may have only one synagogue in its customary location, and they may construct no new synagogue. Nor may they possess any real property. Accordingly, they must demolish and destroy all their [other] synagogues except for this one alone. The real property which they now possess, they must sell to Christians within a period of time. . . .

3. And so that they be identified everywhere as Jews, men and women are respectively required and bound to wear in full view a hat or some obvious marking, both to be blue in color, in such a way that they may not be concealed or hidden. . . .

5. Nor may they themselves or anyone in their employ labor in public on Sundays or other feast days declared by the Church. . . .

7. Nor may they be so presumptuous as to entertain or dine with Christians or to develop close relations and friendships with them.

9. Additionally, these Jews may carry on no business as purveyors of grain, barley, or other items necessary for human sustenance, but must be limited [in this sphere] to dealing only in second-hand clothing.

From Manfred R. Lehmann’s website (http://www.manfredlehmann.com/news/news_detail.cgi/23/0)

Martin Luther (1543) wrote On the Jews and Their Lies. In it, among other things, Luther advocated burning down Jewish synagogues.

-Ru3. Pope/patriarch officially blessed invading army (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

The Pope blessed Mussolini’s troops.

The Patriarch of the Russian Orthodox Church baptized (by sprinkling) the tanks used to invade Ukraine.

-Ru4. Destroy a town if the Pope commands it (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Pope Boniface VIII (1297-1298) ordered the sack of the Italian town of Palestrina, a home of the Colonnae family in 1297-1298.

Sixtus IV (1471-1484) had the Venetians attack the city of Ferrara, for a nephew.

Urban XIII (1623-1644) was the last pope to expand the papal states through military action.

-Ru5. Kill Jewish people for being Jewish (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

While Roman Catholics, Greek Orthodox, and Lutherans had discriminatory laws against Jews, none of them said to kill Jews, with two notable exceptions.

The Spanish Inquisition (1478-1834) tortured and killed Jews, Muslims, Protestants, and even many Catholics.

Martin Luther (1543) was rather tolerant towards Jews until August, 1536. In 1543 he wrote On the Jews and Their Lies. In the last chapter he writes “we are at fault for not slaying them.” Perhaps this was hyperbole, as Luther never had any Jews killed. However, four centuries later Nazis displayed Luther’s work at the Nuremberg rallies. Many Lutheran churches today have said that they can’t just ignore Luther’s words here, they have to acknowledge that Luther was very wrong here.

-Ru6. No taxes or obeying excommunicated rulers (0)

X Matthew 12:17; Luke 20:25 Give unto Caesar what is Caesar’s and to God what is God’s.

X God does not say this in His word, the Bible. In fact, in opposition to this, Romans 13:1-7 says, “Everyone must submit himself to the governing authorities, for there is no authority except that which is from God. The authorities that exist have been appointed by God. Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves. For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval. For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer. Therefore it is necessary to submit to authority, not only to avoid punishment, but also as a matter of conscience. This is also why you pay taxes. For the authorities are God’s servants, who devote themselves to their work. Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.” The authorities were evil rulers, and pagans, yet it was understood they were to pay taxes to them anyway.

No writers prior to Nicea I (325 A.D.).

The Roman Catholic Church “relieved a king’s subjects from obeying him” if he was excommunicated.

Dominion Theology, started by Ralph FitzRalph, said all authority comes from God, and thus there is no need to obey or pay taxes to rulers who reject God’s authority.

John Wycliffe believed in Dominion Theology

-Ru7. Catholic Crusades against others (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Roman Catholic crusade against the Waldenses starting in 1100 A.D..

1487-1545 Pope Innocent VIII orders a crusade to exterminate the Waldenses.

While Roman Catholic Crusaders sacked Constantinople, it was against the Pope’s wishes and the pope excommunicated those who participated.

-Ru8. Torture and kill heretics or other non-believers (0) (Roman Catholicism)

God does not say this in His word, the Bible.

X Tertullian (200-220 A.D.) thought that Christians should not be soldiers. “Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs?” The Chaplet ch.11 p.99

X Tertullian (200-220) in answering whether a Christian can take a position as an administrator in a secular government says, “neither sitting in judgment on any one’s life or character, for you might bear with his judging about money; neither condemning nor fore-condemning; binding no one, imprisoning or torturing no one-if it is credible that all this is possible.” On Idolatry ch.17

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

X Ambrose of Milan (370-390 A.D.) was against the beheading of the heretic Priscillian in 385 A.D.

John Chrysostom (died 407 A.D.) (partial) “And should you hear any one in the public thoroughfare, or in the midst of the forum, blaspheming God; go up to him and rebuke him; and should it be necessary to inflict blows, spare not to do so. Smite him on the face; strike his mouth; sanctify your hand with the blow, and if any should accuse you, and drag you to the place of justice, follow them there; and when the judge on the bench calls you to account, say boldly that the man blasphemed the King of angels! For if it be necessary to punish those who blaspheme an earthly king, much more so those who insult God.” On the Statues book 1 ch.32 p.343

X Augustine of Hippo (409 A.D.) did not want the government to torture people to find out who burned a Christian church. “While the smoke was ascending from the ruins of our church consumed by fire, were we likely to joke on the subject? Although, indeed, none in your city appeared in my opinion innocent, but those who were absent, or were sufferers, or were destitute both of strength and of authority to prevent the tumult, I nevertheless distinguished in my reply those whose guilt was greater from those who were less to blame, and stated that there was a difference between the cases of those who were moved by fear of offending powerful enemies of the Church. and of those who desired these outrages to be committed; also between those who committed them and those who instigated others to their commission; resolving, however, not to institute inquiry in regard to the instigators, because these, perhaps, could not be ascertained without recourse to the use of tortures, from which we shrink with abhorrence, as utterly inconsistent with our aims.” Letters of Augustine letter 103 ch.17 p.433

Augustine of Hippo (413-426 A.D.) (partial) early in his career justifies torture by the state (not the church) by human judges because of imperfect knowledge. He says it was lamentable (but unavoidable) that due to the lack of knowledge of a human judge he has to torture an innocent person to get the truth of something. City of God book 19 ch.6 p.404

Augustine of Hippo (417 A.D.) While Augustine was against Priscillian's execution by beheading in 385 A.D., Augustine later justified (non-fatal) torture against Donatists. Augustine wrote to Boniface, a Roman military official in Africa. "How then are kings to serve the Lord with fear, except by preventing and chastising with religious severity all those acts which are done in opposition to the commandments of the Lord? For a man serves God in one way in that he is man, in another way in that he is also king. In that he is man, he serves Him by living faithfully; but in that he is also king, he serves Him by enforcing with suitable rigor such laws as ordain what is righteous, and punish what is the reverse." Letters of Augustine Letter 185 ch.5 (Correction of the Donatists)

Augustine of Hippo (417 A.D.) "It is indeed better (as no one ever could deny) that men should be led to worship God by teaching, than that they should be driven to it by fear of punishment or pain; but it does not follow that because the former course produces the better men, therefore those who do not yield to it should be neglected. For many have found advantage (as we have proved, and are daily proving by actual experiment), in being first compelled by fear or pain, so that they might afterwards be influenced by teaching, or might follow out in act what they had already learned in word." Letters of Augustine Letter 185 ch.6. See https://wirelesshogan.blogspot.com/2017/07/where-augustine-goes-off-rails.html for more info of Augustine.

Augustine of Hippo (380-420 A.D.) in preaching on Luke 14:16-23 says that the view of “Let us come in [to the church], they say, or our own good will. This is not the Lord’s word, ‘Compel them,’ saith he, ‘to come in.’ Let compulsion be found outside, the will will arise within.”

Augustine of Hippo (408 A.D.) speaks that Donatist heretics should be compelled. (He did not specify whether the church or the state should do the compelling.) Letter 93 chapter 19 p.389, chapter 26 p.391-392. See also Letter 173 (416 A.D.) ch.10 p.546-547 and Letter 208 (423 A.D.)

On the other hand, Augustine never advocated for the Church or any Catholic inquisition to torture or kill people, only the state should torture.

Nevertheless, Augustine’s writings were heavily quoted in the Middle Ages and Reformation to justify both torture and execution of heretics. See Punishment and Reconciliation: Augustine by Peter Iver Kaufman (https://scholarship.richmond.edu/cgi/viewcontent.cgi?article=1259&context=jepson-faculty-publications) for more info.

From the Start of Muslim Conquests to the Fourth Lateran Council (634-1215 A.D.)

1100-1208 Roman Catholics exterminated the Albigenses/Cathars (similar to Manichees)

From the Fourth Lateran Council on (1215 A.D.)

Emperor Frederick II (1224) orders that heretics were to be killed or have their tongues cut out. In 1230 he decrees death by fire.

Leo X (1513-21) said burning heretics was a divine appointment.

1487-1545 Pope Innocent VIII orders a crusade to exterminate the Waldenses.

Pope Eugenius III “We utterly forbid that for any reason whatsoever a truce should be made with these tribes, either for the sake of money, or for the sake of tribute, until such time as, by God’s help, they shall be either converted or wiped out.” (quoted in Phillips, 89)”. https://www.ancient.eu/Northern_Crusades/

Gregory IX (1127-1241) Excommunicamus et anathametisamus says to burn heretics.

The Roman Catholic church (Oct. 1, 1567) executed Florentine Roman cleric Pietro Carnesecchi for Protestant-leaning beliefs.

Pius IX (1846-78) decreed papal infallibility, condemned all Bible societies, and proclaimed the right to suppress heresy by force.

See also Torture and Corporal Punishment as a Problem in Catholic Theology http://www.rtforum.org/lt/lt119.html

-Ru9. Catholic inquisitions were good (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Dictatus Papae (probably 1075 A.D.), Pope Gregory VII said, “The Roman Church was founded by God alone; the Roman pope alone can with right be called universal; he alone may use the imperial insignia; his feet only shall be kissed by all princes; he alone may depose the emperors; he himself may be judged by no one; the Roman Church has never erred, nor will it err in all eternity.” (Austin’s Topical History of Christianity p.165.) With that over-confident attitude, here is what they did with the Inquisition.

Pope Lucius III in 1184 first started the inquisition though in a regular disorganized way.

The inquisition was made more standardized under Pope Gregory IX sometime between 1227 and 1233. “Gregory IX included in his register in 1224 constitution of Frederick II, which permitted the burning at the stake of heretics.” The Inquisition : Hammer of Heresy p.33

Pope Gregory IX issued the Papal bull Ille humani generis The Inquisition : Hammer of Heresy p.35-36: (Oct. 11, 1231) “When you arrive in a town, you will summon the prelates, clergy and people, and you will preach a solemn sermon: then you will assume several discreet persons as assistants and begin your enquiry into beliefs of heretics and suspects with diligent care (they will already have been denounced). Those who, after examination, are recognized as guilty or suspected of heresy must promise to obey the orders of the Church absolutely; if they do not, you should proceed against them, following the statutes that we have recently promulgated against the heretics.”

The inquisition stated under Pope Gregory IX sometime between 1227 and 1233. “Gregory IX included in his register in 1224 constitution of Frederick II, which permitted the burning at the stake of heretics.” The Inquisition : Hammer of Heresy p.33

1229 Council of Toulouse. Hunt heretics. Non-clergy forbidden to read any non-Latin Bible, except a psalter or breviary

In February 1231, Pope Gregory IX issued the constitution Excommunicamus against both heretics and even those who merely do not denounce the heretics they might know to the authorities. It included life imprisonment for unrepentant heretics, the right to appeal was denied, and their homes were destroyed.

May 13, 1239, 183 Cathar heretics were burned at the stake. Alberic des Trois-Fontaines described it as “a holocaust, very great and pleasing to God.”(p.37)

Pope Innocent IV May 28, 1252, Bull Cum Adversus Haereticam authorized torture to obtain confessions, death penalty at the stake and a police force for the Office of Faith (i.e. the Inquisition)

“As the Holy Roman Emperor Frederick has pass certain laws against the heretical evil, by which laws the spread of this plague might be hindered, and as we desire that these laws be observed for the strengthening of the faith and the salvation of the faithful, so we order the beloved sons who are in authority to incorporate these laws, whose exact wording is attached, into their statues, and to proceed against the heretics with great zeal. Therefore we order you [the inquisitors], when these authorities fulfill our orders carelessly, to force them to compliance by means of excommunication and interdiction ... We utterly curse those who have fallen from the Catholic faith, we pursue them with punishment, we rob them of their fortunes, deny them succession and revoke any and all their rights.”

Innocent IV May 15, 1252 in his bull Ad extirpanda, called for the use of torture and its canonical regulation in the fight against “heretics” in northern Italy. This policy expanded to include all of Italy in 1256 and was confirmed in the following years by Popes Alexander IV and Clemens IV. In 1261 Urban IV allowed inquisitors, under whose direction delinquents expired from this rather more robust manner of opinion research, to mutually absolve one another. It was after all not permitted to torture to death a person being questioned. In such a case the inquisitor would face excommunication, from which he could be immediately freed, however, by a priest of the Inquisition uttering the formula: Ego te absolvo.

Pope Alexander IV (1256) gave inquisitors the right to mutually absolve one another and grant dispensation to each other for torture. (p.62)

Pope Innocent VIII Dec. 5, 1484 Summus desideramaus affectibus: "[m]any persons of both sexes, unmindful of their own salvation and straying from the Catholic Faith, have abandoned themselves to devils, incubi and succubi, and by their incantations, spells, conjurations, and other accursed charms and crafts, enormities and horrid offences, have slain infants yet in the mother's womb, as also the offspring of cattle, have blasted the produce of the earth, the grapes of the vine, the fruits of the trees, nay, men and women, beasts of burthen, herd-beasts, as well as animals of other kinds, vineyards, orchards, meadows, pasture-land, corn, wheat, and all other cereals; these wretches furthermore afflict and torment men and women, beasts of burthen, herd-beasts, as well as animals of other kinds, with terrible and piteous pains and sore diseases, both internal and external; they hinder men from performing the sexual act and women from conceiving, ...they blasphemously renounce that Faith which is theirs by the Sacrament of Baptism, and at the instigation of the Enemy of Mankind they do not shrink from committing and perpetrating the foulest abominations and filthiest excesses to the deadly peril of their own souls, (...) the abominations and enormities in question remain unpunished not without open danger to the souls of many and peril of eternal damnation."

(https://en.wikipedia.org/wiki/Summis_desiderantes_affectibus)

Pope Innocent VIII Dec. 5, 1484 Summis desiderantes affectibus Bullarium Romanum (Taurinensis editio): “We therefore, desiring, as is our duty, to remove all impediments by which in any way the said inquisitors are hindered in the exercise of their office, and to prevent the taint of heretical pravity and of other like evils from spreading their infection to the ruin of others who are innocent, the zeal of religion especially impelling us, in order that the provinces, cities, dioceses, territories, and places aforesaid in the said parts of upper Germany may not be deprived of the office of inquisition which is their due, do hereby decree, by virtue of our apostolic authority, that it shall be permitted to the said inquisitors in these regions to exercise their office of inquisition and to proceed to the correction, imprisonment, and punishment of the aforesaid persons for their said offences and crimes, in all respects and altogether precisely as if the provinces, cities, territories, places, persons, and offences aforesaid were expressly named in the said letter. ” Source: https://en.wikisource.org/wiki/Summis_desiderantes

Pope Sixtus IV (1478) started the Spanish Inquisition with the papal bull Exigit sinceras devotionis affectus at the request of Ferdinand and Isabella of Spain to root out Jews who had only pretended to convert to Christianity. Sixtus IV was apparently reluctant to issue the bull, but Ferdinand threatened to withdraw support of his crusade against the Turks if he did not. As an aside the Sisten Chapel was built under Pope Sixtus IV, and Christopher Columbus sailed under Ferdinand and Isabella.

The Spanish Inquisition (1478-1834) tortured and killed Jews, Muslims, Protestants, & even many Catholics

Leo X (1513-1521) granted indulgences to donors to rebuild St. Peter’s Basilica. Excommunicated Martin Luther. Expanded the Spanish Inquisition into Portugal

Pope Paul III (July 21, 1542) refounded the Roman Inquisition with papal bull Licet ab init.

Paul IV (1555-1559) Made Jews in Rome wear distinctive clothing and live in a ghetto. Set up the Roman inquisition.

“Where there are many women there are many witches” Malleus Maleficarum (Hammer of Witches) is a long and very ugly witch-hunting handbook first published in 1486, AND USED FOR CENTURIES. It was an extremely popular book, and only became less influential in the eighteenth century. You can see the text in English here: https://dn710003.ca.archive.org/0/items/Witcha/The%20Hammer%20of%20Witches.pdf. It was NOT issued by a pope or church council, but it was very common in use in Europe for hunting witches. Popes and church councils said NOTHING against its use. It was issued right after the papal bull by Pope Innocent VIII is 1484: summis desiderantes.

X An Evangelical Declaration Against Torture was published May 1, 2007 by the National Association of Evangelicals.

Luke 14:23 Augustine said some to Christ guided by love, but others corrected by fear. He said this in the context of persecuting Donatists.

-Ru10. Pope party to killing another Pope (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Pope Formosus’s (891-896) (partial) body was exhumed, and he put on trial at the Cadaver’s Synod (Synodus Horrenda) in 898 A.D. and convicted as a heretic by Pope Stephen VI (VII) (896-897). Four fingers of Pope Formosus’ hand were cut off.

Pope Sergius III (904-911) murdered Pope Leo V and Cardinal Christopher. Marozia was his mistress. He allegedly fathers Pope John XI. Sergius III had the corpse of Pope Formosus exhumed again, and he cut off his head as well as three more fingers.

-Ru11. Kill black cats that are evil (0)

No writers prior to Nicea I (325 A.D.).

First some background on Pope Gregory IX.

Gregory IX (1127-1241) wrote Excommunicamus et anathametisamus says to burn heretics.

Gregory IX (1227-1241) launched a crusade against the Holy Roman Empire. Started the Inquisition in Languedoc, France. Endorsed the Crusades in northeastern Europe. In 1239 ordered raiding all synagogues to confiscate all Jewish Talmuds.

Pope Gregory IX, the pope who really organized the inquisition, in June 1233 wrote the papal bull Vox in Rama.

A copy is Basel - Universitätsbibliothek Basel Cod. B X 14, fol. Xv-XIIIv. It was first published in 1748 by Philippe Labbé in his Sanctorum conciliorum et decretorum collection nova. The text of the bull can also be found, along with other such documents from the time can also be in Joannes Dominicus Mansi, Sacrorum Conciliorum nova et amplissima Collectio novissima edition, Tomus vicesimus quintus (Venetiis 1782) pp. 324-25

https://www.quora.com/Is-the-Vox-in-Rama-authentic-What-effects-did-it-have#:~:text=Upvote

The historical context is that some German people, under torture said there were occult practices of witches involving an idol and black cats. So Pope Gregory IX issued a papal bull in 1233, Fox in Rama, forbidding secular rulers for hindering inquisitors from doing their work of hunting and torturing heretics. The black cats involved in this should be killed. But this was interpreted as “open season” on all cats. There were later festivals in Europe where people gather to watch cats be burned to death. The popes and church councils did not explicitly say to kill all cats. However, they never said anything against this either.

Church RULES

-Cr1. All outside the church organization go to Hell (1-0) (Roman Catholicism)

God does not say this in His word, the Bible.

Cyprian of Carthage (c.246-258 A.D.) “But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, ‘Dost thou believe in eternal life and remission of sins through the holy Church?’ we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away.” Epistles of Cyprian Letter 68.2 p.376

This was Catholic doctrine in the Middle Ages.

Roman Pope Innocent III (1215) "There is but one universal Church of the faithful, outside which no one at all is saved." Fourth Lateran Council

Roman Pope Boniface VIII (1302) "We declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff." Unam Sanctam

Roman Pope Eugene IV (1441) Cantate Domino outside of the Catholic Church there is no salvation:

“The most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church.”

Roman Pope Pius IX (August 10, 1863) "It is to be held of faith that none can be saved outside the Apostolic Roman Church . . . but nevertheless it is equally certain that those who are ignorant of the true religion, if that ignorance is invincible, will not be held guilty in the matter in the eyes of the Lord" (Solemn Allocution Singulari Quadam, December 9, 1854). "We all know that those who are invincibly ignorant of our religion and who nevertheless lead an honest and upright life, can, under the influence of divine light and divine grace, attain to eternal life; for God who knows and sees the mind, the heart, the thoughts, and the dispositions of every man, cannot in His infinite bounty and clemency permit any one to suffer eternal punishment who is not guilty through his own fault" Qquanto confiriamur

See https://acatholiclife.blogspot.com/2006/08/can-non-catholics-be-saved.html for more info.

The was Roman Catholic doctrine in the Middle Ages. At one point Eastern Orthodox members were excommunicated as going to Hell.

The Catechism of the Catholic Church (1994) says, “The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation.(51) ‘Sacramental grace’ is the grace of the Holy Spirit, given by Christ and proper to each sacrament.;” (italics in the original) footnote 51 says “Cf. Council of Trent (1547): DS 1602.Part 2 1129 p.292

X The Roman Catholic church today denies this, speaking of “separated brethren”.

-Cr2. Mention of orthodox (8-1)

God does not say this in His word, the Bible.

The word “orthodox” is not in the Bible.

Hegesippus (170-180 A.D.) “And the church of the Corinthians continued in the orthodox faith up to the time when Primus was bishop of Corinth.” Five Books of Commentaries on the Acts of the Church - Concerning His Journey to Rome, and the Jewish Sects p.764

Irenaeus of Lyons (182-188 A.D.) “Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. “ Irenaeus of Lyons Against Heresies book 5 ch.31.1 p.560

Serapion of Antioch (200-210/211 A.D.) “When, indeed, I came to see you, I supposed that all were in accord with the orthodox faith; and, although I had not read through the Gospel inscribed with the name of Peter which was brought forward by them, I said: ‘If this is the only thing which threatens to produce ill-feeling among you, let it be read. But, now that I have learnt from what has been told me that there mind was secretly cherishing some heresy, I will make all haste to come to you again.” fragment 2 vol.8 p.775

Serapion of Antioch (200-210/211 A.D.) (partial orthodox account) “while we found most of its contents to agree with the account of the Saviour, we found some things inconsistent with that, and these we have set down below for your inspection. “ fragment 2 vol.8 p.775

Clement of Alexandria (193-202 A.D.) “And did not the Lord make all things by the Word? Even the beasts work, driven by compelling fear. And do not those who are called orthodox apply themselves to good works, knowing not what they do? “ Stromata book 1 ch.9 p.310

Hippolytus of Portus (222-235/236 A.D.) “And Callistus [bishop of Rome], who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions.” Refutation of All Heresies book 9 ch.7 p.130

X Against Novatian (250-257 A.D.) (Implied) started his own denomination, called Novatianists or Cathari.

Alexander of Lycopolis (301 A.D.) “I wonder that they have not considered, neither the man himself, nor his disciples, that if (as the orthodox say, the things that come next in order subsist while God remains) God created this virtue of His own free-will,” Of the Manichaeans ch.17 p.248

Methodius (c.280-312 A.D.) “But they are dragged down, being shaken out by the folds of the dragon, because they did not remain within the triangular forms of godliness, falling away from it with respect to an orthodox service. Whence also they are called the third part of the stars, as having gone astray with regard to one of the three Persons of the Trinity. As when they say, like Sabellios, that the Almighty Person of the Father Himself suffered; “ The Banquet of the Ten Virgins Discourse 8 ch.10 p.338

Alexander of Alexandria (313-326 A.D.) “Although you have been forward to subscribe the letters that I sent to those about Arius, urging them to abjure their impiety, and to obey the wholesome and Catholic faith; and in this manner have shown your orthodox purpose, and your agreement in the doctrines of the Catholic Church; “ Epistles on the Arian Heresy Letter 3 vol.6 p.299

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius (after 337 A.D.) “…mentions “orthodox sentiments” and the “Catholic Church” Defence Against the Arians part 3 ch.27 p.120

Evagrius Ponticus (345-377 A.D.) “He was very scrupulous towards the Holy Scriptures and the orthodox traditions of the catholic church.’ The Life of Evagrius ch.16 p.82

Didymus the Blind (398 A.D.) mentions the “orthodox faith” Commentary on Zechariah 7 p.135

John Chrysostom (martyred 407 A.D.) On the Priesthood book 4

John of Damascus (706-749 A.D.) Has a work entitled Exposition of the Orthodox Faith

many others too

Liturgy of Mark mentions “will all the orthodox bishops, elders, deacons, sub-deacons, readers, singers, and laity, with the entire body of the Holy and only Catholic Church.” ANF vol.7 p.552

Among heretics and spurious works

Nestorius (451/452 A.D.) “In that, in fact, the Son is consubstantial with God the Father, he disputes / against the Anomoeans and is ignorant that he initiates a dispute against the orthodox on [the point] that he is not consubstantial. “ Bazaar of Heracleides book 1 part 3

-Cr3. Christians met together on Saturday for worship (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Ca7. Christians met together on Sunday (10-0)

1 Corinthians 16:2 – collection on the first day

Acts 20:7 - met to break bread and hear Paul’s preaching

partial (Lord’s day) Revelation 1:10. Christians needed no other explanation to know which day that was.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial) They collected money on the first day of the week. 1 Corinthians 16:2

There has been a false claim by Seventh Day Adventists that Christians did not worship on Sunday until a decree of Constantine. This false claim was in the pamphlet Authorized Questions on the Sabbath and Sunday and the radio program Voice of Prophets.

Ignatius of Antioch (106-117 A.D.) “If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death” (Ignatius was a disciple of John the Apostle) Letter of Ignatius to the Magnesians ch.9 p.62

Letter of Ignatius to the Ephesians ch.5 p.51 (-107/116 A.D.) “He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself.”

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.14 p.381 (implied) “But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.”

Epistle of Barnabas ch.10 p.143 (c.70-130 A.D.) (implied) says that Christians keep the “eighth day” [i.e. Sunday] because that is the day Jesus rose from the dead. He later ascended into the heavens.

Mathetes to Diognetus ch.4 p.26 (c.130-200 A.D.) (partial) mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

Justin Martyr (c.150 A.D.) “But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you [Emperor Adrian] also for your consideration.” First Apology of Justin Martyr ch.67 p.186

Dionysius of Corinth (170 A.D.) (partial) “We passed this holy Lord’s day, in which we read your letter, from the constant reading of which we shall be able to draw admonition, even as from the reading of the former one you sent us written through Clement.” fragment 2 vol.8 p.765 [All knew which this “Lord’s day” was.]

Irenaeus of Lyons (180-188 A.D.) (second-hand) is mentioned in the eponymous work Questions and Responses to Orthodoxy “This [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord’s day, for the reason already alleged concerning it.” (The footnote says that Sunday here probably refers to Easter Sunday.) ANF vol.1 Fragments of Irenaeus fragment 7 p.569-570.

Clement of Alexandria (193-202 A.D.) (partial, the Lord’s Day is the eighth day) “And the Lord’s day Plato prophetically speaks of in the tenth book of the Republic, in these words: ‘And when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days.’” Stromata book 5 ch.14 p.466

Tertullian (198-220 A.D.) says that while Jewish feasts were the Sabbath and purification, Christians made Sunday their day of rest/festivity. Ad Nationes book 2 ch.13 p.123

Tertullian (198-220 A.D.) “We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications.” Apology ch.39 p.46. See also Apology ch.16 p.31.

Cyprian of Carthage (c.253-258 A.D.) (partial) “For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.” Epistles of Cyprian epistle 58 ch.4 p.354

Anatolius (270-280 A.D.) (partial) “the Lord’s resurrection, which took place on the Lord’s day, will lead us to celebrate it on the same principle; yet this should be done so as that the beginning of Easter…” Paschal Canon ch.16 vol.6 p.151

Victorinus of Petau (martyred 304 A.D.) “On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord’s day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that ‘His soul hateth;’ which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel.” On the Creation of the World p.341-342

Council of Elvira (306-307 A.D.) (21 undisputed canons) “If anyone who lives in the city does not attend church services for three Sundays, let that person be expelled for a brief time in order to make the reproach public.” Canon 21.

Peter of Alexandria (306,285-311 A.D.) discusses the fourth day and that Jesus suffered on the sixth day [Friday] for us. Then he says, “But the Lord’s day we celebrate as a day of joy, because on it He rose again, on which day we have received it for a custom not even to bow the knee. The Canonical Epistle Canon 15 p.278. This is also in Nicene and Post Nicene Fathers vol. 14 p.601.

Methodius (270-311/312 A.D.) (partial mentions the eight day) “His own Son to reveal to the prophets His own future appearance in the world by the flesh, in which the joy and knowledge of the spiritual eighth day shall be proclaimed, … before the Church was espoused to the Word, received the divine seed, and foretold the circumcision of the spiritual eight day.”

Eusebius of Caesarea (318-325 A.D.) “These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest. The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord’s days as a memorial of the resurrection of the Saviour. Wherefore, in consequence of such a course they received the name of Ebionites,”. Eusebius’ Ecclesiastical History book 3 ch.27 p.159-160

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) (partial) discusses how Christ superseded the Sabbath as Lord of the Sabbath. Archelaus Disputation with Manes ch.42 p.216

Synod of Laodicea (in Phrygia) (343-381 A.D.) (implied) “Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be Judaizers, let them be anathema from Christ.” Canon 29 p.148

(no confirmation) Synod of Laodicea (in Phrygia) (343-381 A.D.) “The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures.” Canon 16 p.133

Synod of Laodicea (in Phrygia) (343-381 A.D.) “During Lent the Bread must not be offered except on the Sabbath Day and on the Lord’s Day only” Canon 49 p.155

Synod of Laodicea (in Phrygia) (343-381 A.D.) “The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord’s days.” Canon 51 p.156

Athanasius of Alexandria (358-360) (implied) “As we have caused him to be invited by the Emperor, in opposition to your wishes, so to-morrow, though it be contrary to your desire, Arius shall have communion with us in this Church.’ It was the Sabbath when they said this.” (Eusebius the Arian is speaking to Bishop Alexander) Letters of Athanasius of Alexandria Letter 54.2 p.365

Cyril of Jerusalem (c.349-386 A.D.) “It is necessary that the eight day, on which Christ appeared to Thomas, should be the Lord’s Day. Therefore holy assemblies are rightly held in the church on the eighth day,” In John book 12 ch.58

Epiphanius of Salamis (360-403 A.D.) mentions assemblies for communion held on the fourth day, on the Sabbath evening, and the Lord’s Day. (Panarion 3.22, as quoted in Concordia Triglotta, p.385)

John Chrysostom (martyred 407 A.D.) (implied) “Today I had intended to complete my discussion on the topic on which I spoke to you a few days ago; I wished to present you with even clearer proof that God’s nature is more than our minds can grasp. Last Sunday I spoke on this at great length and I brought forward as my witnesses Isaiah, David, and Paul.” Homilies Against the Jews Book 1 homily 1.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “But if it be clear from the Holy Scriptures that God rained manna from heaven on the Lord’s Day, and rained none on the Sabbath Day, let the Jews understand that from that time our Lord’s Day was set above the true Sabbath.” Homilies on Exodus (translated by Rufinus, who translated very freely) homily 7 ch.5 p.308

Jerome of Stridon (373-420 A.D.) “On the Lord’s Day only they proceeded to the church beside which they lived…” Letter 108 ch.20 p.206

Augustine of Hippo (390 A.D.) “The Lord’s Day has been explained by Christians by the resurrection of Christ, and from this it began to have its festive character. Letter 19 p.236. See also The City of God (413-426 A.D.) book 22 ch.30 p.511

Augustine of Hippo (380-420 A.D.) “The resurrection of the Lord has promised us an eternal day and has hallowed for us the Lord’s Day, which is called the Lord’s because the Lord rose on that day.” Word of the Apostles sermon 15. Quoted from Examination of the Council of Trent part 4 p.420

Augustine of Hippo (400 or 410 A.D.) “There are other things, however, which are different in different places and countries: e.g., some fast on Saturday, others do not; some partake daily of the body and blood of Christ, others receive it on stated days: in some places no day passes without the sacrifice being offered; in others it is only on Saturday and the Lord's day, or it may be only on the Lord's day. In regard to these and all other variable observances which may be met anywhere, one is at liberty to comply with them or not as he chooses; and there is no better rule for the wise and serious Christian in this matter, than to conform to the practice which he finds prevailing in the Church to which it may be his lot to come. For such a custom, if it is clearly not contrary to the faith nor to sound morality, is to be held as a thing indifferent, and ought to be observed for the sake of fellowship with those among whom we live.” Letters of Augustine Letter 54 (by another numbering 118). ch.2 p.300

In later times

The Catechism of the Catholic Church (1994) says that the Church gathers for worship on what is called “The Lord’s Day”, the day of His resurrection. Part 2 1163 p.301; part 2 1166 p.302

Eastern Orthodox, The Coptic Church, Nestorians, Anglicans, Episcopalians, and almost all Protestants worship on Sunday; but they might have services on Saturday evening also.

X Seventh-Day Baptists are Protestants like other Baptists, except that they worship on Saturday.

From corrupt and spurious sources

(Alleged but untrue) Theophilus of Antioch (168-181/188 A.D.) “Both custom and reason challenge from us that we should honor the Lord’s day, seeing on that day it was that our Lord Jesus completed his resurrection from the dead.” (We have no evidence of Theophilus ever saying this. This was claimed to be by Theophilus in the writings by Justin Edwards’ Sabbath Manual p.114.)

(Alleged but untrue) An SDA source says: “First-day writers assert that Irenaeus says that the Lord’s day was the Christian Sabbath. They profess to quote from him these words: ‘On the Lord’s day every one of us Christians keeps the Sabbath, meditating on the law and rejoicing in the works of God.’ While I do not know who claimed Irenaeus said this, the SDA source is correct in asserting that we have no quote of Irenaeus ever saying this.

(Alleged but untrue) Dake’s Study Bible claims Irenaeus said: “The Mystery of the Lord’s Resurrection may not be celebrated on any other day than the Lord’s Day, and on this alone should we observe the breaking off of the Paschal Feast.” (We have no evidence of Irenaeus ever saying this.)

Constitutions of the Holy Apostles (Ebionite) (c.375/390 A.D.) “But keep the Sabbath and the Lord’s day festival; because the former is the memorial of the creation, and the latter of the resurrection.” Book 7 section 2.23 p.469

Constitutions of the Holy Apostles (Ebionite) (c.375/390 A.D.) “but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath-day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praised to God that made the universe by Jesus, …” book 2 ch.8.59 p.423

Among heretics

Bardaisan/Bardesan (154-224/232 A.D.) says that we [Christians] meet on the first day of the week. The Book of the Laws of Diverse Countries p.733

Secular Sources

(no confirmation or denial) Pliny the Younger (c.117 A.D.) (governor and persecutor of Christians in 112 A.D. writing to Emperor Trajan) “They [Christians] were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to do any wicked deeds…” Some have surmised that “a certain fixed day” was Sunday, but there is no evidence from Pliny that this was for, or against, being Sunday.

On15. No need to observe the Sabbath (but can fast) (10-0)

Colossians 2:16-17

Romans 14:5-6

Hebrews 3:6-11 (implied)

Hosea 2:11 (partial)

Sunday was the weekly gathering of worship for early Christians. But that did not rule out churches having a short “chapel” every day of the week.

Ignatius of Antioch (-107/116 A.D.) “If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death” Epistle of Ignatius to the Magnesians ch.9 p.62

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.137 “Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, 'What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.' He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”

Mathetes to Diognetus ch.4 p.26 (c.130 A.D.) mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

Justin Martyr (c.138-165 A.D.) “Is there any other matter my [Jewish] friends, in which we Christians are blamed, than this: that we do not live after the law, and are not circumcised in the flesh as your forefathers were, and do not observe Sabbaths, as you do?” Dialogue with Trypho, a Jew ch.10 p.199

Justin Martyr (c.138-165 A.D.) “Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God;” Dialogue with Trypho, a Jew ch.19 p.204

Justin Martyr (c.138-165 A.D.) “There was no need of circumcision before Abraham. Nor was there need of the observance of Sabbaths, or of feasts and sacrifices, before Moses. Accordingly, there is no more need of them now.” Dialogue with Trypho, a Jew ch.33 p.206

Irenaeus of Lyons (c.160-202 A.D.) “It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man’s body, does service to God, and in every hour works righteousness.” Proof of Apostolic Preaching ch.96

Irenaeus of Lyons (182-188 A.D.) (partial) “And that man was not justified by these things, but that they were given as a sign to the people, this fact shows,-that Abraham himself, without circumcision and without observance of Sabbaths, ‘believed God, and it was imputed unto him for righteousness; and he was called the friend of God.’ Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God’s legate to the angels although he was a man, and was translated, and is preserved until now as a witness of the just judgment of God, because the angels when they had transgressed fell to the earth for judgment, but the man who pleased [God] was translated for salvation. Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.’” Irenaeus Against Heresies book 4 ch.16.2 p.481

Tertullian (198-220 A.D.) says that while Jewish feasts were the Sabbath and purification, Christians made Sunday their day of rest/festivity. Ad Nationes book 2 ch.13 p.123

Tertullian (198-220 A.D.) “It is this circumcision, therefore, and this renewal, which the apostle insisted on, when he forbade those ancient ceremonies concerning which their very founder announced that they were one day to cease; thus by Hosea: “I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts.’” (Hosea 2:11) Five Books Against Marcion book 1 ch.20 p.286

Tertullian (198-220 A.D.) “In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered ‘friends of God.’ For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, ‘the priest of the most high God,’ uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God.” An Answer to the Jews ch.2 p.153

Origen (246-248 A.D.) “For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it ‘until a time of reformation,’ and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, ‘in an acceptable time, and in a day of salvation.’” Commentary on Matthew book 14 ch.20 p.509

Origen (225-253/254 A.D.) “Thus was he born to make ready for the Lord a people fit for Him, at the end of the Covenant now grown old, which is the end of the Sabbatic period. Hence it is not possible that the rest after the Sabbath should have come into existence from the seventh of our God; on the contrary, it is our Saviour who, after the pattern of His own rest, caused us to be made in the likeness of His death, and hence also of His resurrection.” Origen’s Commentary on John book 2 ch.27 p.342

Cyprian of Carthage (c.253-258 A.D.) “For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.” Epistles of Cyprian letter 58 ch.4 p.354

Methodius (270-311/312 A.D.) (partial, not counted because in this allegory does not say if we still follow the Sabbath or not) “For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, ‘who hath entered into the heavens,’ as they also, after the rest of the Feast of Tabernacles, came into the land of promise, come into the heavens, not continuing to remain in tabernacles-that is, my body not remaining as it was before, but, after the space of a thousand years, changed from a human and corruptible form into angelic size and beauty, where at last we virgins, when the festival of the resurrection is consummated, shall pass forth the wonderful place of the tabernacle to greater and better things, ascending into the very house of God above the heavens, as, says the Psalmist, ‘in the voice of praise and thanksgiving, among such as keep holy day.’” The Banquet of the Ten Virgins discourse 9 ch.5 p.347

Eusebius of Caesarea (318-325 A.D.) says that we do not need to celebrate the Sabbath as the Hebrews do. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Among corrupt or spurious works

Aristides (c.125 A.D.) (Syriac version, not in the Greek) “Nevertheless they too erred from true knowledge. And in their imagination they conceive that it is God they serve; whereas by their mode of observance it is to the angels and not to God that their service is rendered: - as when they celebrate Sabbaths and the beginning of the months, and feasts of unleavened bread, and a great fast; and fasting and circumcision and the purification of meats, which things, however, they do not observe perfectly.” ANF vol.9 p.276

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat the Syrian (337-345 A.D.) says we don’t celebrate the Sabbath anymore. Select Demonstrations Demonstration 1.19 p.352

Basil of Cappadocia (357-379 A.D.) says we don’t celebrate the Sabbath. Letter 160 ch.3 p.273

X Constitutions of the Holy Apostles (c.375/390 A.D.) “But keep the Sabbath and the Lord’s day festival; because the former is the memorial of the creation, and the latter of the resurrection.” book 7 section 2.23 p.469

X Constitutions of the Holy Apostles (c.375/390 A.D.) “but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath-day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praised to God that made the universe by Jesus, …” book 2 ch.8.59 p.423

Synod of Laodicea (in Phrygia) (343-381 A.D.) “Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be Judaizers, let them be anathema from Christ.” Canon 29 p.148

X Epiphanius of Salamis (360-403 A.D.) mentions assemblies for communion held on the fourth day, on the Sabbath evening, and the Lord’s Day. (Panarion 3.22, as quoted in Concordia Triglotta, p.385)

John Chrysostom (martyred 407 A.D.) says we don’t celebrate the Jewish Sabbath. Homilies on Galatians homily4.1 p.30

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “By the grace, then, of the Holy Spirit, along with numerous other results, this most glorious consequence is clearly demonstrated, that with regard to those things which were written in the prophets or in the law of Moses, it was only a few persons at that time, viz., the prophets themselves, and scarcely another individual out of the whole nation, who were able to look beyond the mere corporeal meaning and discover something greater, i.e., something spiritual, in the law or in the prophets; but now there are countless multitudes of believers who, although unable to unfold methodically and clearly the results of their spiritual understanding, are nevertheless most firmly persuaded that neither ought circumcision to be understood literally, nor the rest of the Sabbath, nor the pouring out of the blood of an animal, nor that answers were given by God to Moses on these points. And this method of apprehension is undoubtedly suggested to the minds of all by the power of the Holy Spirit.” Origen’s de Principiis [Latin] book 2 ch.7.2 p.285

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says we do not celebrate the Sabbath. Commentary on Romans homily 6 ch.12.2 p.48

Jerome of Stridon (393 A.D.) says we don’t need to celebrate sabbaths, new moons, and eating all meat is the same. Against Jovinianus book 2 ch.16 p.401

Protestants in general have Sunday services, though some church have Saturday evening services also.

Roman Catholics, Eastern Orthodox, Copts, and Nestorians have worship services on Sunday, though they are not opposed to services on other days of the week too.

X Seventh-Day Baptists are a Protestant denomination that believes like other conservative Baptists except that they believe in worshipping on Saturday, not Sunday.

Many Protestants believe no work should be done on Sunday.

Many Protestants believe that we have entered the Sabbath”, where every day is the Sabbath; and it is fine to work on any day.

Church of Christ believe in not working on Sunday.

X Seventh-Day Adventists also believe in worshipping on Saturday.

Among heretics

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.27 p.129 “[Jesus said,] If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”

Manes in Archelaus’ Disputation with Manes (262-278 A.D.) ch.40 p.214 (Partial, this is not counted because this is what the heretic Manes taught, trying to show that the Old Testament God and the New Testament God are different.) “He told us, too, that there Moses commanded the man to be punished and stoned who did any work on the Sabbath, and who failed to continue in all things that were written in the law, as in fact was done to that person who, yet being ignorant, had gathered a bundle of sticks on the Sabbath-day; whereas Jesus cured a cripple on the Sabbath, and ordered him then also to take up his bed. And further, He did not restrain His disciples from plucking the ears of corn and rubbing them with their hands on the Sabbath-day, which yet was a thing which it was unlawful to do on the Sabbaths. And why should I mention other instances?”

X Jehovah’s Witnesses believe in worshipping on Saturday and not working on Saturday. Sunday is just a normal day for them.

Ca24. Mention of the catholic church/faith (17-0)

God does not use this word in His word, the Bible.

Ignatius uses the term “Catholic” in one place in all of his genuine letters. However, Tertullian, Novatian, and after Nicea even Arius also say they are Catholic. Novatian started his own “Denomination” called Novatianists, of which Cyprian of Carthage spoke so strongly against. Tertullian was a member of the Montanist, another denomination back then. “Catholic” meant what early, Biblical Christians universally believed, as opposed to Gnostics and other heretics. Here are the quotes

Ignatius of Antioch (-107/116 A.D.) mentions the Catholic church/faith in only one place. “Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is there is the Catholic Church.” Letter of Ignatius to the Smyrnaeans ch.8 p.90

Evarestus (c.169 A.D.) mentions Jesus as the Shepherd of the Catholic Church throughout the world. Martyrdom of Polycarp ch.19 p.43

Irenaeus of Lyons (182-188 A.D.) mentions the Catholic Church in Irenaeus of Lyons Against Heresies book 1 ch.10.3 p.331-332

Clement of Alexandria (193-202 A.D.) “Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone,” Stromata book 7 ch.17 p.555

Tertullian (198-220 A.D.) “Although, even supposing that among intimate friends, so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches,” Prescription Against Heretics ch.26 p.255

Tertullian (207/208 A.D.) “that Marcion, himself once believed it, when in the first warmth of faith he contributed money to the Catholic church, which along with himself was afterwards rejected, when he fell away from our truth into his own heresy.” Five Books Against Marcion book 4 ch.4 p.349

Origen (225-254 A.D.) “Let such things, however, be lightly esteemed by him who is desirous of being trained in divine learning, while retaining in its integrity the rule of the Catholic faith.” De Principiis book 3 prologue p.301

Novatian (250-258 A.D.) “But because heretics, ever struggling against the truth, are accustomed to prolong the controversy of pure tradition and Catholic faith, being offended against Christ; because He is, moreover, asserted to be God by the Scriptures also, and this is believed to be so by us; we must rightly-that every heretical calumny may be removed from our faith-contend, concerning the fact that Christ is God also, in such a way as that it may not militate against the truth of Scripture; nor yet against our faith, how there is declared to be one God by the Scriptures, and how it is held and believed by us.” Concerning the Trinity ch.30 p.642

Cyprian of Carthage (c.246-258 A.D.) &&&&&&

Seventh Council of Carthage (393-419 A.D.) &&&

Dionysius of Alexandria (246-265 A.D.) mentions the Catholic Church. Letter 11 ch.3 p.107

Malchion (270 A.D.) mentions the “Church Catholic” Letter written by Malchion in the name of the Synod of Antioch against Paul of Samosata ch.5 p.170

Anatolius of Cappadocia (270-280 A.D.) “saints and Catholics to observe” ch.15 p.151

Adamantius (c.300 A.D.) says “…we are called ‘Catholic’ because we have a truly catholic [universally one] existence” Dialogue on the True Faith first part 809a p.47. See also first part ch.20 p.63

Adamantius (c.300 A.D.) The judge Eutropius speaks of the Catholic Church in Dialogue on the True Faith 4th part section 12 p.142.

Council of Elvira (306/207 A.D.) &&&

Victorinus of Petau (martyred 307 A.D.) &&&

Lactantius (c.303-320/325 A.D.) &&&

Alexander of Alexandria (313-326 A.D.) mentions the Catholic Church in Epistles on the Arian Heresy Epistle 2 ch.6 p.298 (also Nicene and Post-Nicene Fathers Second Series vol.4 p.69.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Private Creed of Arius (328 A.D.) “and in one Catholic Church of God which extends to the ends of the earth.”

Eusebius of Caesarea (323-325 A.D.) mentions the Catholic church. Eusebius’ Ecclesiastical History book 10 ch.5.20 p.381

The Macrostitch Creed (c.345 A.D.) mentions “the holy catholic church” Socrates’ Ecclesiastical History ch.19 p.45

Athanasius (c.339 A.D.) “…he [the Arian bishop Gregory] makes use of the Governor to inflict these dreadful and cruel deeds upon the people of the Catholic Churches, as not being his own.” Circular Letter ch.6 p.95

Athanasius (after 337 A.D.) “…mentions “orthodox sentiments” and the “Catholic Church” Defence Against the Arians part 3 ch.27 p.120

Hilary of Poitiers (before 367 A.D.) mentions “the unity of the Catholic faith” On the Councils ch.80 p.25. See also The Trinity book 2 ch.22 p.58

Evagrius Ponticus (345-377 A.D.) “He was very scrupulous towards the Holy Scriptures and the orthodox traditions of the catholic church.’ The Life of Evagrius ch.16 p.82

Ambrose of Milan (370-390 A.D.) “throughout the Churches Catholic” The context is Catholic vs. Arian bishops. Sermon Against Auxentius no.16 p.432

Pacian of Barcelona (342-379/392 A.D.) refers to the “Catholic truth” Letter 1 ch.1 p.17

Pacian of Barcelona (342-379/392 A.D.) Pacian says, “‘Christian’ is my first name, and ‘Catholic’ is my surname.” Letter 1 ch.4 p.21

Pacian of Barcelona (342-379/392 A.D.) Catholics endure persecution. Letter 2 ch.5.1 p.32

Syriac Book of Steps (400 A.D.) mentions the Catholic church. &&&

Augustine of Hippo (368-8/28/430 A.D.) mentions the “Catholic faith” Confessions of Saint Augustine book 5 ch.10.20 p.86

After the Council of Ephesus I (431 A.D.)

Council of Constantinople II (553 A.D.) mentions the Catholic church. The Sentence of the Synod p.307

Pope Vigilius’ Letter to the Council of Constantinople II p.323 (553 A.D.) mentions the Catholic Church. He also mentions it on p.321.

Genuine Acts of Peter of Alexandria (after 384 A.D. before 858 A.D.) mentions “the Catholic Church” Genuine Acts of Peter of Alexandria p.261

(Nestorian) Liturgy of Addai and Mari (seventh century) ANF vol.7 p.562 “O Lord God Omnipotent, Thine is the Holy Catholic Church, inasmuch as Thou, through the great passion of Thy Christ, didst buy the sheep of Thy pasture; and from the grace of the Holy Spirit, who is indeed of one nature with Thy glorious divinity, are granted the degrees of the true priestly ordination;”

Peter Lombard (1142-1160) “Responding to which, we say, that sanely and in a catholic manner, it is conceded, that One begot One, and that God begat God, because God the Father begat God the Son.” Sentences of Peter Lombard First Book distinction 4 ch.1 p.1. HE also mentions the “Catholic Faith” in ibid ch.2 p.3.

Today

The Catechism of the Catholic Church (1994) mentions the Catholic Church. Part 1 The Credo p.50

C4. Priesthood of all believers (7-0)

1 Peter 2:9; Exodus 19:6; Revelation 1:6; 5:10; 20:6

Melito of Sardis (170-177/180 A.D.) “and [Christ] made us a new priesthood, and a people everlasting for himself” On Pascha stanza 68 p.55

Irenaeus of Lyons (182-188 A.D.) David had been appointed as a priest by God, although Saul persecuted him. For all of the righteous possess the priestly rank.” Irenaeus Against Heresies book 4 ch.8.3 p.471

Irenaeus of Lyons (182-188 A.D.) “In the preceding book, I have shown that all the disciples of the Lord are Levites and priests, … but they are blameless.” Irenaeus Against Heresies book 5 ch.34.3 p.564

Clement of Alexandria (c.195 A.D.) “We have become a consecrated offering to God for Christ’s sake: we are the chosen generation, the royal priesthood, the holy nation, the peculiar people, who once were not a people, but are now the people of God;” Exhortation to the Heathen ch.4 p.189

Clement of Alexandria (c.818-217/220 A.D.) “The spiritual man is, then, the truly kingly man. He is the sacred high priest of God.” Stromata book 7 ch.7 p.533

Clement of Alexandria (198-217/220 A.D.) “‘But ye are a chosen generation, a royal priesthood.’ That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.” Fragments from Cassiodorus (fragment 1) p.572

Tertullian (198-220 A.D.) “Vain shall we be if we think that what is not lawful for priests is lawful for laics [laity]. Are not even we laics priests? It is written: “A kingdom also, and priests to His God and Father, hath He made us.” Exhortation to Chastity ch.7 p.54

Tertullian (213 A.D.) “At all events, priests we are called by Christ;” On Monogamy ch.7 p.64-65.

Tertullian (213 A.D.) “Jesus, the Father’s Highest and Great Priest, clothing us from His own store -inasmuch as they ‘who are baptized in Christ have put on Christ’ -has made ‘priests to God His Father,’ according to John.” On Monogamy ch.7 p.66

Tertullian (198-220 A.D.) “We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,” Tertullian On Prayer ch.28 p.690

Tertullian (198-220 A.D.) “As for him who affirms that we are ‘the priesthood of the cross’ we shall claim him as our co-religionist.” To the Nations book 1 ch.12 p.122

Origen (233/234 A.D.) mentions we are a royal priesthood. Exhortation to Martyrdom ch.1.5 p.144

Origen (233/234 A.D.) (partial) says we are a kingdom of priests. Origen’s Exhortation to Martyrdom ch.5 p.155

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: … “Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth.” Treatises of Cyprian Treatise 12 ch.15 p.522

Alexander of Cappadocia (233-251 A.D.) (partial) “For, indeed, wherever there are found persons capable of profiting the brethren, such persons are exhorted by the holy bishops to address the people. ANF vol.6 p.154

Victorinus of Petau (martyred 304 A.D.) “And He made us a kingdom and priests unto God and His Father.”] That is to say, a Church of all believers; as also the Apostle Peter says: ‘A holy nation, a royal priesthood.’” Commentary on the Apocalypse from the first chapter verse 6 p.344

Victorinus of Petau (martyred 304 A.D.) “The phial [vial] signifies the Confession, and the race of the new Priesthood.” Commentary on Revelation ch.5 8,9

Victorinus of Petau (martyred 304 A.D.) “The tenfold number signifies the decalogue [Ten commandments], and the hundredfold sets forth the crown of virginity: for he who shall have kept the undertaking of virginity completely, and shall have faithfully fulfilled the precepts of the decalogue, and shall have destroyed the untrained nature or impure thoughts within the retirement of the heart, that they may not rule over him, this is the true priest of Christ, and accomplishing the millenary number thoroughly, is thought to reign with Christ; and truly in his case the devil is bound.” Commentary on the Apocalypse from the twentieth chapter verse 6 p.359

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Augustine of Hippo (380-430 A.D.) “‘In them the second death hath no power,’ are added the words, ‘but they shall be priests of God and Christ, and shall reign with Him a thousand years’; and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the mystical chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, ‘A holy people, a royal priesthood.’ Certainly he implied, though in a passing and incidental way, that Christ is God, saying priests of God and Christ, that is, of the Father and the Son, though it was in His servant-form and as Son of man that Christ was made a Priest for ever after the order of Melchisedec.” Concerning the Last Judgment ch.10 p.&&&

Among corrupt or spurious works

pseudo-Ignatius (after 116A.D.) “Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,’ on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.’” Long version of the Letter to the Ephesians ch.9 p.53

pseudo-Methodius (after 312 A.D.) “Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people-show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him.” Oration of Simeon and Anna ch.13 p.393

UNUSUAL TEACHINGs

-Un1. Use truths in Greek philosophy in addition to Plato for evangelism (9.5-2.5)

Acts 17:23,28

Titus 1:12-23

X Colossians 2:8

X 1 Timothy 6:20 (implied)

p32 Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Tt 1:12-13

Justin Martyr (c.135-165 A.D.) said that Socrates tried to use true reason to turn people from idols. First Apology of Justin ch.5 p.164

Athenagoras (177 A.D.) said that like Christians, even some Greek poets said there is only one God. A Plea for Christians ch.5,6 p.131

Melito of Sardis (170-177 A.D.) mentions that the Sibyl says the gods they worship are really dead kings. Discourse to Antonius Caesar in Ante-Nicene Fathers vol.8 p.752

The Octavius of Minucius Felix (210 A.D.) ch.34 p.194 uses truths in Greek philosophy

Irenaeus of Lyons (182-188 A.D.) says that Plato was closer to God’s truth than the Gnostics, for Plato taught that the same God is just and good. Irenaeus Against Heresies book 3 ch.25.5 p.459

Clement of Alexandria (193-202 A.D.) in the Stromata book 1 ch.2 p.302-303 says “Our book will not shrink from making use of what is best in philosophy and other preparatory instruction”

Tertullian (198-220 A.D.) A Treatise on the Soul 20 p.200 “Just as Seneca says, whom we so often find on our side:”

X Tertullian (198-220 A.D.) “Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.’ He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from ‘the porch of Solomon,’ who had himself taught that ‘the Lord should be sought in simplicity of heart.’ Away with(25) all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.’ said ‘what does Athens have to do with Jerusalem’” Prescription Against Heretics ch.7 p.246

X AGAINST Hippolytus of Portus (222-235/6 A.D.) was against all philosophy in Refutation of All Heresies book 10 ch.1 p.140. I found no statements by Hippolytus supporting learning truth from any human philosophy.

Origen (225-265/254 A.D.) &&&

X AGAINST Cyprian of Carthage (c.246-258 A.D.) &&&

Gregory Thaumaturgus (240-265 A.D.) (partial) was taught by Origen to study the Greek philosophers. Oration and Panegyric Addressed to Origen argument 11 p.32

Dionysius of Alexandria (246-265 A.D.) speaks of the wisest of Greek philosophers. From the Books on Nature ch.2.1 p.84

Lactantius (c.303-320/325 A.D.) mentions that while philosophers have some truth, without the knowledge of God they are like limbs without a head. The Divine Institutes book 6 ch.9 p.172. See also book 1 ch.5 p.14

Lactantius (c.303-320/325 A.D.) positively mentions various Sibyls in The Divine Institutes book 4 ch.6 p.105.

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) “And this shows us that, though the verses of the poets are mythical, they are not altogether devoid of truth, but describe the manners of the demons in a sufficiently fit style.” City of God book 3 ch.11 p.48

-Un2. High view of the teacher Origen (8-1)

Origen (225-254 A.D.) (obviously)

Gregory Thaumaturgus (240-265 A.D.) wrote an entire work The Oration and Panegyric Addressed to Origen (ANF vol.6) p.21-39

Dionysius of Alexandria (246-265 A.D.) &&&

Theognostus of Alexandria (260 A.D.) &&&

Pierius of Alexandria (275 A.D.) &&&

Pamphilus (martyred 309 A.D.) &&&

X (against) Methodius (270-311/312 A.D.) corrected some of Origen’s teaching &&&

Alexander of Alexandria (312-326 A.D.) &&&

Eusebius of Caesarea (318-325 A.D.) was a disciple of Pamphilus. He has three chapters of glowing praise of Origen, and a fourth chapter of his pupils that became Martyrs. Eusebius’ Ecclesiastical History book 6 ch.1-4 p.249-252

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (346-356 A.D.) “And concerning the everlasting co-existence of the Word with the Father, and that He is not of another essence or subsistence, but proper to the Father’s, as the Bishops in the Council said, you may hear again from the labour-loving Origen also. For what he has written as if inquiring and by way of exercise, that let no one take as expressive of his own sentiments, but of parties who are contending in investigation, but what he definitely declares, that is the sentiment of the labour-loving man.” In Defense of the Nicene Definition ch.27 p.168

Basil of Cappadocia (357-378 A.D.) &&&

Gregory of Nazianzen (330-391 A.D.) &&&

Gregory of Nyssa (c.356-397 A.D.) was an Origenist. However, Gregory of Nyssa denied the pre-existence of souls and that all would eventually be saved.

(mixed) Jerome of Stridon, during his early career called Origen the “greatest teacher of the Church after the apostles” (Hebrew Names preface I Jerome’s Homilies on Ezekiel, a man endowed with “immortal genius” (Jerome Vir. Ill. 54.8) who was of “incomparable eloquence and knowledge.” (Jerome’s Letter to Paula 33.4) Origen “surpassed all previous writers, Latin or Greek” (Preface to Murphy’s translation of Origen’s Two Homilies on the Song of Songs (PL 23:1117A)) Homilies on Jeremiah General Introduction p.3

X Jerome Later after controversies about Origen Jerome reversed his opinion. Homilies on Jeremiah General Introduction p.3

(mixed) Augustine of Hippo (388-430 A.D.) &&&

In Eastern Orthodoxy they call Origen “the teacher” but they do not call him a saint.

The Catechism of the Catholic Church (1994) authoritatively quotes Origen. Part 1 section 3 137 p.37-38

-Un3. People should want to suffer (1-0)

God does not say this in His word, the Bible.

Theodotus the probable Montanist (ca.240 A.D.) (implied) says, “The ancients were exceedingly distressed, unless they had always some suffering in the body. For they were afraid, that if they received not in this world the punishment of the sins which, in numbers through ignorance, accompany those that are in the flesh, they would in the other world suffer the penalty all at once. So that they preferred the curative treatment here.” ch.11 p.44

-Un4. Emphasis on numerology besides 666 (4-1)

God does not say this in His word, the Bible.

Epistle of Barnabas (c.70-130 A.D.) ch.9 p.142-143 “For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.” What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted-Ten by I, and Eight by H. You have [the initials of the name of] Jesus. And because the cross was to express the grace [of our redemption] by the letter T, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge than this, but I know that ye are worthy.”

Justin Martyr (135-165 A.D.) &&&

X Irenaeus of Lyons (182-188 A.D.) “3. I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers.” Irenaeus of Lyons Against Heresies book 1 ch.16.3 p.341

Clement of Alexandria (193-202 A.D.) “as also certainly in the universe overleaping the nine divisions, the first consisting of the four elements put in one place for equal interchange; and then the seven wandering stars and the one that wanders not, the ninth, to the perfect number, which is above the none, and the tenth division, we must reach to the knowledge of God, to speak briefly, desiring the Maker after the creation.” Stromata book 2 ch.11 p.359

Victorinus of Petau (martyred 307 A.D.) “Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.” On the Creation of the World p.342

-Un5. The church can be called our mother (8-1)

God does not say this in His word, the Bible.

Clement of Alexandria (197-217/220 A.D.) “The mother draws the children to herself; and we seek our mother the Church.” The Instructor book 1 ch.5 p.214

Tertullian (c.203 A.D.) “For as Adam was a figure of Christ, Adam's sleep shadowed out the death of Christ, who was to sleep a mortal slumber, that from the wound inflicted on His side might, in like manner (as Eve was formed), be typified the church, the true mother of the living.” A Treatise on the Soul ch.42 p.222

Tertullian (213 A.D.) “For our one Father, God, lives, and our mother, the Church; and neither are we dead who live to God, nor do we bury our dead, inasmuch as they too are living in Christ.” On Monogamy ch.7 p.64

X Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.3 p.306 “Rusticus says to Hierax, ‘Where are your parents?’ And he answered, and said, ‘Christ is our true father, and faith in Him is our mother; and my earthly parents died; and I, when I was driven from Iconium in Phrygia, came here.’ Rusticus the prefect said to Liberianus, ‘And what say you? Are you a Christian, and unwilling to worship [the gods]?’ Liberianus said, ‘I too am a Christian, for I worship and reverence the only true God.’”

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.1 p.668 “contrary to what is good and proper--rashly to be flung like a stain upon our mother the Church;”

Cyprian of Carthage ( 246-258 A.D.) “For as our unanimity and concord ought by no means to be divided, and because we cannot forsake the Church and go outside her to come to you, we beg and entreat you with what exhortations we can, rather to return to the Church your Mother, and to our brotherhood.” Epistles of Cyprian Epistle 43 p.322

Munnulus of Girba at the Seventh Council of Carthage (258 A.D.) p.567 speaks of “our Mother the Catholic church”

Methodius (260-312 A.D.) “Now she who brings forth, and has brought forth, the masculine Word in the hearts of the faithful, and who passed, undefiled and uninjured by the wrath of the beast, into the wilderness, is, as we have explained, our mother the Church.” Banquet of the Ten Virgins Discourse 8 ch.11 p.338

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.389 mentions Pope Silvester and the one mother church.

Eusebius of Caesarea (c.318-325 A.D.) “And the Word announces this to the daughter of Sion, calling the Church of God by this name, through her seeming to be the daughter of the heavenly Jerusalem, she that is the mother of the Saints, according to the holy apostle.” Demonstration of the Gospel ch.17

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) speaks of the “church, our mother”. Concerning Repentance book 2 ch.10.92 p.356

Venantius (lived 530-609) (Implied) speaks of the milk of the church, implying both one church and the church is our mother. Poem on Easter p.330

In later times

The Catechism of the Catholic Church (1994) calls the church out mother. Part 1 section 3 169 p.46; Part 2 1163 p.301

(Roman Catholic) The Lateran Catechism 1.3.36 p.15 says the Church is our mother.

-Un6. Christians turn to the east in prayer (2-0)

God does not say this in His word, the Bible.

Tertullian (198-217 A.D.) “The idea no doubt has originated from our being known to turn to the east in prayer.” Apology ch.16 p.31

Tertullian (198-217 A.D.) “Others, with greater regard to good manners, it must be confessed, suppose that the sun is the god of the Christians, because it is a well-known fact that we pray towards the east, or because we make Sunday a day of festivity.” To the Nations ch.13 p.123

Origen (233-235 A.D.) “A few words may now be added in reference to the direction in which one ought to look in prayer. Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light? Should anyone, however, prefer to direct his intercessions according to the aperture of the house, whichever way the doors of the house may face, saying that the sight of heaven appeals to one with a certain attraction greater than the view of the wall, and the eastward part of the house having no opening, we may say to him that since it is by human arrangement that houses are open in this or that direction but by nature that the East is preferred to all the other directions, the natural is to be set before the artificial. Besides, on that view why should one who wished to pray when in the open country pray to the East in preference to the West? If, in the one case it is reasonable to prefer the East, why should the same not be done in every case?” Origen on Prayer ch.20

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Apostolic Constitutions (375-380 A.D.) ch.44 p.447 “But let him pray towards the east. For this also is written in the second book of the Chronicles, that after the temple of the Lord was finished by King Solomon, in the very feast of dedication the priests and the Levites and the singers stood up towards the east, praising and thanking God with cymbals and psalteries, and saying, "Praise the Lord, for He is good; for His mercy endureth for ever.’”

-Un7. Causing yourself pain can be good (0)

God does not say this in His word, the Bible. However, some see Paul disciplining his body in 1 Corinthians 9:27 as justification for this.

No writers prior to Nicea I (325 A.D.).

The Benedictine monk Peter Damien taught self-flagellation in the 11th century.

There was the flagellant order in the 13th century. However, Pope Clement VI ex-communicated them in 1349.

Francis of Assisi

Opus Dei today

Pope John Paul II used to practice self-flagellation.

-Un8. 40-day Advent fast before Christmas (0) (Copts)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-Un9. Stylites spending years on top of a pillar (0) (Eastern Orthodox)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Simeon/Symeon the Stylite (390-459 A.D.) was considered a great saint for spending 36 years on top of a pillar near Aleppo, Syria to commune with God and get away from people. In the next century many hermits imitated his life and stayed on Stylites (pillars) too. He is venerated by Eastern Orthodox, Coptic Orthodox, Eastern Catholic and the Roman Catholic churches.

&&& bugs in your mouth. Let the worms stay in your flesh.

-Un10. “The holy fools of Russia” (0) (Russian Orthodox)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

These were monks who travelled around naked, ate sausage of Friday, danced with prostitutes, and basically did as they pleased, because they were considered insane for God. They were officially known as “the holy fools of Russia”

-Un11. St. Christopher the dog-headed saint (0) (East. Orthodox, historic Roman Catholic)

God does not say anything about a dog-headed race in His word, the Bible.

No writers mentioned a dog-headed race prior to Nicea I (325 A.D.).

In pagan literature there was a legend of dog-headed people, called cynocephali, who were good at war.

St. Christopher was supposedly one of their fierce, cannibalistic people that was converted to Christianity.

X In the Russian Orthodox Church in the 18th century St. Christopher the dog-headed was forbidden to be an icon.

X In the Roman Catholic Church, Vatican II removed the feast day of St. Christopher.

-Un12. St. Isadora the blessed fool (0) (Eastern Orthodox)

St. Isidora (died c.365 A.D.) was in a monastery (convent?). She was not a fool or insane, but she pretended to be insane and demon-possessed so that the other nus would not see her spiritual devotion. So the other nuns beat her and gave her the worst kitchen tasks. She fled fro them. When a monk was guided to find her and bow before her, then the other nuns all reverenced her. She fled from the nunnery to the desert and presumably died there.

See https://www.oca.org/saints/lives/1999/05/10/101345-blessed-isidora-the-fool-of-tabenna-in-egypt, http://www.satucket.com/lectionary/isadora_tabenna.html, and https://www.johnsanidopoulos.com/2018/05/venerable-isidora-fool-for-christ-of.html#google_vignette for more info by Eastern Orthodox.

Di25. Reliance on Platonic philosophy (4-0)

God does not say this in His word, the Bible.

Plato’s Timaeus is not included here.

Clement of Alexandria (193-202 A.D.) “Plato too, recognizing the world as God’s temple, pointed out to the citizens a spot in the city where their idols were to be laid up. ‘Let not, then, any one again,’ he says, ‘consecrate temples to the gods. For gold and silver in other states, in the case of private individuals and in the temples, is an invidious possession;…” The Stromata book 5 ch.11 p.462.

Dionysius of Alexandria (246-265 A.D.) says that Plato, Pythagoras, the Stoics and Heraclitus are the wisest of Greek philosophers. From the Books on Nature ch.1 p.84-85

Alexander of Lycopolis (301 A.D.) (partial, Manichaeus’ view) “But he [Manichaeus] calls matter not that which Plato calls it, which becomes everything when it has received quality and figure, whence he terms it all-embracing-the mother and nurse of all things; nor what Aristotle calls an element, with which form and privation have to do, but something beside these.” Of the Manichaeans ch.2 p.241

Arnobius of Sicca (297-303 A.D.) says that 10,000 years ago men from the island called the Atlantis of Neptune exterminated numerous tribes as Plato tells us. Arnobius Against the Heathen book 1 ch.5 p.415

Lactantius “Let us now pass to the other part of philosophy, which they themselves call moral, in which is contained the method of the whole of philosophy, since in natural philosophy there is only delight, in this there is utility also.” The Divine Institutes book 3 ch.7 p.74

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) used the truths of Plato in evangelism. City of God book 2 ch.14 p.30

Among corrupt or spurious works

pseudo-Justin Martyr (200-351-? 165 A.D.) “And not only Plato, but Homer also, having received similar enlightenment” Justin’s Hortatory Address to the Greeks ch.28 p.284

pseudo-Justin Martyr (200-351-? A.D.) “And Plato, too, when he says that form is the third original principle next to God and matter, has manifestly received this suggestion from no other source than Moses, having learned, indeed, from the words of Moses the name of form,…” Justin’s Hortatory Address to the Greeks ch.29 p.285

Di7. Against jewelry or false/dyed hair (8-0)

1 Peter 3:3-4

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 &&&

Clement of Alexandria (193-217/220 A.D.) is against women being fond of gold and jewelry, or staining the cheeks or painting their eyes. The Instructor book 3 ch.2 p.272

Tertullian (198-220 A.D.) was against precious stones, pearls, and “little pebbles” On the Apparel of Women book 1 ch.6 p.16-17

Theodotus (probable Montanist (ca.240 A.D.) (implied) women who were punished account of their hair and finery.

Commodianus (c.240 A.D.) “Hear my voice, thou who wishest to remain a Christian woman, in what way the blessed Paul commands you to be adorned. Isaiah, moreover, the teacher and author that spoke from heaven, for he detests those who follow the wickedness of the world, says: The daughters of Zion that are lifted up shall be brought low. It is not right in God that a faithful Christian woman should be adorned. Dost thou seek to go forth after the fashion of the Gentiles, O thou who art consecrated to God? God’s heralds, crying aloud in the law, condemn such to be unrighteous women, who in such wise adorn themselves. Ye stain your hair; ye paint the opening of your eyes with black; ye lift up your pretty hair one by one on your painted brow; ye anoint your cheeks with some sort of ruddy colour laid on; and, moreover, earrings hang down with very heavy weight. Ye bury your neck with necklaces; with gems and gold ye bind hands worthy of God with an evil presage. Why should I tell of your dresses, or of the whole pomp of the devil? Ye are rejecting the law when ye wish to please the world. Ye dance in your houses; instead of psalms, ye sing love songs. Thou, although thou mayest be chaste, dost not prove thyself so by following evil things.” Instructions of Commodianus ch.60 p.215. See also ibid ch.59 p.214.

Origen (233/234 A.D.) speaks against jewelry. Origen On Prayer ch.2.2 p.18

Cyprian of Carthage (c.246-258 A.D.) “And although it is written, ‘Ye shall not mar the figure of your beard,’ he plucks out his beard, and dresses his hair; and does he now study to please any one who displeases God? Or does she groan and lament who has time to put on the clothing of precious apparel, and not to consider the robe of Christ which she has lost; to receive valuable ornaments and richly wrought necklaces, and not to bewail the loss of divine and heavenly ornament? Although thou clothest thyself in foreign garments and silken robes, thou art naked; although thou adornest thyself to excess both in pearls, and gems, and gold, yet without the adornment of Christ thou art unsightly. And you who stain your hair, now at least cease in the midst of sorrows; and you who paint the edges of your eyes with a line drawn around them of black powder, now at least wash your eyes with tears. If you had lost any dear one of your friends by the death incident to mortality, you would groan grievously, and weep with disordered countenance, with changed dress, with neglected hair, with clouded face, with dejected appearance, you would show the signs of grief. Miserable creature, you have lost your soul; spiritually dead here, you are continuing to live to yourself, and although yourself walking about, you have begun to carry your own death with you. And do you not bitterly moan; do you not continually groan; do you not hide yourself, either for shame of your sin or for continuance of your lamentation? Behold, these are still worse wounds of sinning; behold, these are greater crimes-to have sinned, and not to make atonement-to have committed crimes, and not to bewail your crimes.” Treatises of Cyprian Treatise 3 ch.30 p.445-446

Arnobius of Sicca (297-303 A.D.) “Was it for this He sent souls, that, forgetting their importance and dignity as divine, they should acquire gems, precious stones, pearls, at the expense of their purity; should entwine their necks with these, pierce the tips of their ears, bind their foreheads with fillets, seek for cosmetics to deck their bodies, darken their eyes with henna; nor, though in the forms of men, blush to curl their hair with crisping-pins, to make the skin of the body smooth, to walk with bare knees, and with every other kind of wantonness, both to lay aside the strength of their manhood, and to grow in effeminacy to a woman’s habits and luxury?” Arnobius Against the Heathen book2 ch.41 p.450

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

&&&John Chrysostom (martyred 407 A.D.)

Di8. Christians must fast on certain days (6-0)

God does not say this in His word, the Bible.

Didache (before 125 A.D.) vol.7 ch.1.5 p.377 Bless, pray for, and fast for your enemies.

Didache ch.2.7 p.378 (before 125 A.D.) “Thou shalt not hate any man” ch.8 p.379 mentions fasting on the fourth day and preparation day, not the second and fifth day.

Irenaeus of Lyons (182-188 A.D.) For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves hound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.” Irenaeus fragment 3 p.568-569

Tertullian (198-220 A.D.) “If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord’s sepulture, when Joseph took down and entombed the body which he had requested. Thence (it follows) that it is even irreligious for the flesh of the servants to take refreshment before their Lord did.” Tertullian On Fasting ch.10 p.109

Dionysius of Alexandria (246-265 A.D.) “You have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close on the day of Pentecost. For you say that there are some of the brethren who hold that that should be done at cockcrow, and others who hold that it should be at nightfall.” letter 5: Letter to Bishop Basilides Canon 1 p.94

Victorinus of Petau (martyred 304 A.D.) mentions that Christians fast on the fourth day. Fragment p.341

Methodius (270-311/312 A.D.) speaks of the fast which prepares for the Easter celebration” The Banquet of the Ten Virgins discourse 3 ch.12 p.321

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (335 A.D.) “We begin the fast of forty days on the twenty-third of Mechir (Feb. 17), and the holy fast of the blessed feast on the twenty-eighth of Phamenoth (Mar. 24); and having joined to these six days after them, in fastings and watchings, as each one is able, let us rest on the third of the month Pharmuthi (Mar. 29), on the evening of the seventh day. Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the Lord’s day, having risen upon us on the fourth of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost. Let us at all times worship the Father in Christ, through Whom to Him and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen. All the brethren who are with me salute you: salute one another with a holy kiss.” Easter Letter 7 335 A.D ch.10 p.527.

Di9. No drinking or eating blood (8-0)

Genesis 9:4; Leviticus 7:26-27; 17:10-14; 19:26; Deuteronomy 12:16,23-25; Acts 15:19-20,29; 21:25

This would include blood soup and blood sausage.

Justin Martyr (c.150 A.D.) Christians were falsely accused of killing people and drinking blood. Second Apology of Justin Martyr ch.12 p.192

Christians of Vienna and Lugdunum (177 A.D.). p.780 says that Christians do not think it lawful to partake of blood of even animals.

Minucius Felix (210 A.D.) says Christians did not even use blood of eatable animals in their food. The Octavius of Minucius Felix ch.30 p.192

Clement of Alexandria (193-217/220 A.D.) says it is unlawful to drink blood. The Instructor book 3 ch.3 p.277

Tertullian (198-220 A.D.) Christians were forbidden to eat the blood of even animals. Tertullian’s Apology ch.9 p.25

Tertullian (198-220 A.D.) “To clench the matter with a single example, you tempt Christians with sausages of blood, just because you are perfectly aware that the thing by which you thus try to get them to transgress they hold unlawful.” Tertullian’s Apology ch.9 p.25

Origen (225-253/254 A.D.) quotes Acts 15:28029. Then he says, “As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons.” Origen Against Celsus book 8 ch.30 p.650.

Origen (225-253/254 A.D.) (partial) discusses that a) the Jews could not eat certain foods and blood, b) Christ in order not to hinder anyone pronounced everything clean, c) but because of obscurity in this manner, the apostles forbade them to take of food offered to idols or blood, d) probably because the odor of the blood was said to be the food of demons. Origen Against Celsus book 8 ch.29-30 p.650

Lactantius (c.303-320/325 A.D.) (implied) says that some evil men would rather imbibe blood than hear the words of the righteous. The Divine Institutes 5 book 1 p.135

Eusebius of Caesarea (329-339/340 A.D.) Blandina says that they would not eat even the blood of irrational animals. Eusebius’ Ecclesiastical History book 5 ch.1.26 p.214

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Council of Gangra (325-381 A.D.) canon 2 p.92 (implied) speaks against eating blood.

Pacian of Barcelona (342-379/392 A.D.) says we are not to drink blood. Penance 9 p.1

John Chrysostom (400-401 A.D.) in discussing the Council of Jerusalem says we are not to eat blood. Homilies on Acts homily33 p.207

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) says Christians are not to drink blood. homily 7 ch.4 p.268

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.36 p.142-143 “And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled,”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.30 p.85 forbids eating blood.

Er5. Atoms do not really exist (11-0)

God does not say this in His word, the Bible.

Justin Martyr (c.138-165 A.D.) discusses the opinions of Epicurus on atoms and the void being indestructible. On the Resurrection ch.6 p.297

Theophilus of Antioch (168-181/188 A.D.) “For some said that they were composed of atoms; and others, again, that they eventuate in atoms;” Theophilus to Autolycus book 3 ch.7 p.112-113

Irenaeus of Lyons (182-188 A.D.) “Again, adopting the [ideas of] shade and vacuity from Democritus and Epicurus, they have fitted these to their own views, following upon those [teachers] who had already talked a great deal about a vacuum and atoms, the one of which they called that which is, and the other that which is not. In like manner, these men call those things which are within the Pleroma real existences, just as those philosophers did the atoms; while they maintain that those which are without the Pleroma have no true existence, even as those did respecting the vacuum. They have thus banished themselves in this world (since they are here outside of the Pleroma) into a place which has no existence.” Irenaeus Against Heresies book 2 ch.14.3 p.376-377

Minucius Felix (210 A.D.) (partial, not for or against) “Neither do I refuse to admit what Caecilius earnestly endeavoured to maintain among the chief matters, that man ought to know himself, and to look around and see what he is, whence he is, why he is; whether collected together from the elements, or harmoniously formed of atoms, or rather made, formed, and animated by God.” The Octavius of Minucius Felix ch.17 p.181

Minucius Felix (210 A.D.) (partial, not for or against) “It was delivered to him by God. You see that the opinion of this original philosopher absolutely agrees with ours. Afterwards Anaximenes, and then Diogenes of Apollonia, decide that the air, infinite and unmeasured, is God. The agreement of these also as to the Divinity is like ours. But the description of Anaxagoras also is, that God is said to be the motion of an infinite mind; and the God of Pythagoras is the soul passing to and fro and intent, throughout the universal nature of things, from whom also the life of all animals is received. It is a known fact, that Xenophanes delivered that God was all infinity with a mind; and Antisthenes, that there are many gods of the people, but that one God of Nature was the chief of all; that Xeuxippus acknowledged as God a natural animal force whereby all things are governed. What says Democritus? Although the first discoverer of atoms, does not he especially speak of nature, which is the basis of forms, and intelligence, as God?” The Octavius of Minucius Felix ch.19 p.184

Clement of Alexandria (193-202 A.D.) “The elements are worshipped,-the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure.” Stromata book 1 ch.11 p.312

Tertullian (c.203 A.D.) “But even if I could take in my hand the ‘atoms’ of Epicurus, or if my eye could see the ‘numbers’ of Pythagoras, or if my foot could stumble against the ‘ideas’ of Plato, or if I could lay hold of the ‘entelechies’ of Aristotle, the chances would be, that even in these (impalpable) classes I should find such animals as I must oppose to one another on the ground of their contrariety.” A Treatise on the Soul ch.32 p.212

Hippolytus of Portus (222-235/236 A.D.) “Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms.” Refutation of All Heresies book 1 ch.19 p.21

Origen (225-253/254 A.D.) “We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as ‘Thou art the same,’ and ‘I change not;’ whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction.” Origen Against Celsus book 4 ch.14 p.502

Dionysius of Alexandria (246-265 A.D.) appeals to the complexity of nature to speak against the foolish philosophy of atoms. Fragment 1 ch.4 p.83

Dionysius of Alexandria (246-265 A.D.) speaks against the view of “atoms, as they are borne along causally in the void, and clash all fortuitously against each other in an unregulated whirl, and become commingled one with another in a multitude of forms” as the opinion of Epicurus and Democritus. From the Books on Nature fragment 1 ch.2,3 p.85-86, 87. see also From the Books on Nature ch.2.1 and 2.2 p.85.

Dionysius of Alexandria (246-265 A.D.) “And are we to suppose that the wisdom of man was made up by these atoms, as the myth of Hesiod tells us that Pandora was fashioned by the gods?” From the Books on Nature ch.4 p.89

Anatolius (270-280 A.D.) (partial, not for or against) “Thus it is said that Democritus used a hypothesis, namely, that of atoms and a vacuum; and Asclepiades that of atoms and pores.” Fragments of the Books on Arithmetic p.153

Arnobius of Sicca (297-303 A.D.) lists as a form of madness to “construct the whole fabric of the universe by chance accidents and by random collision, and fashion it by the concourse of atoms of different shapes”. He calls these “perverse convictions”. Arnobius Against the Heathen book 1 ch.31 Ante-Nicene Fathers vol.6 p.421 See also book 1 ch.10 p.437.

Arnobius of Sicca (297-303 A.D.) (partial) discusses, without a recommendation that that some teach the world is made up for four elements, or two elements, or one elements, or none but instead is made up of atoms. None of these opinions are certain. Arnobius Against the Heathen book 2 ch.56 p.455

Lactantius (c.303-320/325 A.D.) “They therefore are in error, who have said either that all things were produced of their own accord or from an assemblage of atoms; since so great a world, so adorned and of such magnitude, could neither have been made nor arranged and set in order without some most skillful author, and that very arrangement by which all things are perceived to be kept together and to be governed bespeaks an artificer with a most skillful mind.” The Divine Institutes book 7 ch.7 p.204

Lactantius (c.303-320/325 A.D.) “Whence, then, did the world derive its origin, if God takes no care of anything? There are, he says, minute atoms, which can neither be seen nor touched, and from the fortuitous meeting of these all things arose, and are continually arising. If they are neither seen nor perceived by any part of the body, how could you know of their existence? In the next place, if they exist, with what mind do they meet together to effect anything? If they are smooth, they cannot cohere: if they are hooked and angular, then they are divisible; for hooks and angles project, and can be cut off. But these things are senseless and unprofitable. Why should I mention that he also makes souls capable of extinction?” Epitome of the Divine Institutes ch.36 p.236

Eusebius of Caesarea (318-325 A.D.) mentions against Democritus’ concept of atoms. Preparation for the Gospel book 3 ch.10 p.18

Eusebius of Caesarea (318-325 A.D.) “Or do atoms, O ye blind, bring you winter and rains, that the earth may send up food for you and all the living creatures there one?” Preparation for the Gospel book 14 ch.25 p.47. See also ibid book 14 ch.45 p.44,45.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (359 A.D.) says that atoms are false. On the Councils ch.35 p.469

Basil of Cappadocia (357-379 A.D.) “others imagined that atoms, and indivisible bodies, molecules and ducts, form, by their union, the nature of the visible world. Atoms reuniting or separating, produce births and deaths and the most durable bodies only own their consistency to the strength of their mutual adhesion;” The Hexaemeron homily 1 ch.2 p.53

Gregory Nazianzen (330-391 A.D.) “And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,” [Jer. 23:24] and “The Spirit of the Lord filleth the world,” [Wisdom 1:7] if God partly contains and partly is contained? For either He will occupy an empty Universe, and so all things will have vanished for us, with this result, that we shall have insulted God by making Him a body, and by robbing Him of all things which He has made; or else He will be a body contained in other bodies, which is impossible; or He will be enfolded in them, or contrasted with them, as liquids are mixed, and one divides and is divided by another;—a view which is more absurd and anile than even the atoms of Epicurus and so this argument concerning the body will fall through, and have no body and no solid basis at all.” Oration 28 ch.8 p.291

Gregory of Nyssa (382-397 A.D.) “Let these grand talkers inform us what man is, in comparison with the universe, what geometrical point is so without magnitude, which of the atoms of Epicurus is capable of such infinitesimal reduction in the vain fancy of those who make such problems the object of their study,…” Answer to Eunomius’ Second Book p.262

X Macrina (c.380 A.D.) (sister of Basil and Gregory of Nyssa) discusses how God governs the atoms. Gregoy of Nyssa On the Soul and the Resurrection p.437-438.

Gregory of Nyssa (382-397 A.D.) “But I will pass over both this and their reading of Epicurus’ nature system, which he says is equivalent to our conception, maintaining that the doctrine of atoms and empty space, and the fortuitous generation of things, is akin to what we mean by conception. What an understanding of Epicurus! If we ascribe words expressive of things to the logical faculty in our nature, we thereby stand convicted of holding the Epicurean doctrine of indivisible bodies, and combinations of atoms, and the collision and rebound of particles, and so on.” Answer to Eunomius’ Second Book p.291

Augustine of Hippo (410 A.D.) ridicules the absurdity of Cicero’s writing on atoms. Letters of Augustine Letter 118 p.449

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.17-19 p.170 says the foolishness of Greeks who claim everything was made of atoms. If everything were, it would fall apart at once.

-Un13. Mother earth / Universal Mother (0)

Sirach (Ecclesiasticus) 40:1 “Great labour is created for all men, and a heavy yoke is upon the children of Adam, from the day of their coming out of their mother’s womb, until the day of their burial into the mother of all.” (Douay)

Irenaeus of Lyons (182-188 A.D.) (partial) “For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation.” Irenaeus Against Heresies, book 3 ch.18.7

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Eusebius of Caesarea (c.324-c.337 A.D.) “Having ordained this earth to be at once the home, the nurse, and the mother of all the creatures it contains, and watered it both with rain and water-springs, (God) caused it to abound in plants and flowers of every species, for the enjoyment of life.” Oration in Praise of Constantine, ch.6 Paragraph 7

Basil of Cappadocia (357-378/379 A.D.) “The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers’ sweet scents and fair colours, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother.” Hexameron, Homily 2

Gregory Nanzianzus (330-391 A.D.) “…traverse the length and breadth of earth, the common mother of all….” Second Theological Oration, Oration 28, paragraph 27)

Ambrose of Milan (370-390 A.D.) “One may see the mother of all at one time disfigured with mould, at another bare of produce, at another green and full of flowers, at another dried up.” On the Death of Satyrus, book 2, paragraph 61

Ambrose of Milan (370-390 A.D.) “And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life.” Concerning Repentance, book 1 ch.17, paragraph 96

John Chrysostom (died 407 A.D.) “For the laws of nature are common to all men, that he who departs this life should be hidden in the earth, and delivered over for burial, and be covered up in the bosom of the earth the mother of all….” On Saint Babylas, 2

Augustine of Hippo (301 A.D.) “For many things plucked from trees, or pulled out of the ground, are the better of some interval of time before we use them for food, as leeks and endive, lettuce, grapes, apples, figs, and some pears; and there are many other things which get a better color when they are not used immediately after being plucked, besides being more wholesome for the body, and having a finer flavor to the palate. But these things should not possess all these excellent and agreeable qualities, if, as you say, they become more destitute of good the longer they are kept after separation from their mother earth.” Of the Manichaeans, paragraph 43

Augustine of Hippo (413-426 A.D.) “Nay, not even the earth itself do we call a creator, though she seems to be the prolific mother of all things which she aids in germinating and bursting forth from the seed, and which she keeps rooted in her own breast; for we likewise read, ‘God gives it a body, as it has pleased Him, and to every seed his own body.’ City of God, Book 12 ch.25

From the Fourth Lateran Council on (1215 A.D.-)

Francis of Assisi (1209-1226 A.D.) “Praised be You my Lord through our Sister, Mother Earth who sustains and governs us, producing varied fruits with coloured flowers and herbs.” Canticle of Brother Sun (See https://www.patheos.com/blogs/davearmstrong/2019/12/is-mother-earth-a-catholic-concept-church-fathers.html for more info)

Pope Benedict XVI (12/28/2005) also referred to “mother earth” in a general audience on the topic of Psalm 139 [138]

Pope Francis II (May 11, 1988) Letter “”

https://www.youtube.com/watch?v=Wbrt_UDi5EA

Top Six Things early Christians did not agree with that a Protestant sees wrong with Eastern Orthodoxy

There are more, like tollhouses, but here are just the top five

They place later church councils and tradition (especially unwritten tradition) either as high or perhaps even higher scripture.

Veneration of icons, whether to the Father, Jesus, the Holy Spirit and veneration of Mary and other saints

Venerating Relics (Every church that is built must have a relic Council of Nicea II 787 A.D.)

Hesychasm (repetitive prayer)

Saved by grace plus works Semi-Pelagian tendencies (came in through John Cassian)

Theosis (that you can become divine and one with God)

Top Six Things early Christians did not agree with that a Protestant sees wrong with Roman Catholicism

There are many more, like priests cannot marry, but here are just the top five

Submitting to the spiritual authority of all popes, many of which were ungodly, corrupt, hell-bound men

Bloody violence: Torture of heretics, Jews, and even other Roman Catholics (not eastern Orthodox though)

They place popes, later church councils, and tradition (especially unwritten tradition) either as high or almost as high as scripture.

Veneration of statues and icons, whether to Jesus, and veneration of Mary and other saints

Worshipping the bread and wine (Nobody does this except Roman Catholics)

Penance and indulgences for Catholics to pay to the Roman Catholic church to get people out of purgatory. The Sistine Chapel does not look as beautiful after you realized that a lot of it was paid for by the indulgences paid to the church.

Top Two Things early Christians did not agree with that a Protestant sees wrong with Nestorianism (=The Assyrian Church of the East)

Jesus Christ had two different wills; human and divine was taught by Nestorius and those after him.

Special honor to the Pelagian Theodore of Mopsuestia. Pelagians taught people are morally neutral.

Top Thing early Christians did not agree with that a Protestant sees wrong with Monophysites

Jesus Christ had only one nature: all man and all God, like having putting a teaspoon of tea into the ocean.

Top Six Things early Christians did not agree with that a Protestant sees different with Protestantism

Once saved always saved with Reformed and Baptists (Lutherans, Charismatics, and Biblical Wesleyans do not believe this.)

Sola scriptura: Scripture is our only authority. Early Christians also looked to their bishops and apostolic succession (not papal succession)

Saved by Grace alone. Early Christians taught some were more “worthy” of salvation.

Luther taught that believers are like “snow-covered dung”, rather than “dung” in process of being converted to “snow”.

Some Points to Summarize

In this, the term “Protestant” is used loosely to mean theologically conservative Christians including non-denominational Christians and Assemblies of God, not only conservative Lutherans, Presbyterians, Methodists, and Baptists.

The time after the Council of Nicea I (325 A.D.) was a time of significant expansion in beliefs and practices, as this large number of items shows. Roman Catholics and Eastern Orthodox see that expansion as a good thing. Protestants see this turning from away from just the teaching of the prophets and apostles as a bad thing.

Authority

Early Christians acknowledged scripture and church leaders as their authority. They had a very “high” view of Scripture.

It was not the Roman Catholics, Orthodox, Copts, or others that gave us our Bible; rather it was God who gave it. But we owe a debt to early Christians for acknowledging Scripture.

Early Christians differed among themselves on the apocrypha; but the majority who accepted it used the Orthodox apocrypha in the Septuagint, not the Roman Catholic one.

Ultimate things

Early Christians had no mention of purgatory or of limbo.

Bishop of Rome

Early Christians acknowledged that Rome had some heretical bishops starting around 200 A.D.

Early Christians had no hint of papal succession; instead they had apostolic succession of all bishops which could be broken, such as at Rome.

A bishop would never order “his” army to attack others or sack an Italian village (Roman Catholic Pope Boniface VIII ordered the town of Palestrina sacked in 1297-1298.)

Mary

Early Christians had no prayers to Mary. They never said she prayed for us after she her life on earth.

Early Christians never once wrote that Mary was a co-mediator or co-redeemer.

No mention that Mary was sinless, immaculately conceived, or a bodily assumption into heaven, at heaven's gate, or is the queen of heaven.

Never said Mary had six other sufferings for us too.

Justification by Faith Alone

Early Christians accepted that we were saved by grace through faith, but, unlike Protestants, they never arrived at “justification by faith alone through grace alone”.

They also emphasized a “worthiness” before and after salvation that Lutherans and Reformed Christians do not teach.

Practices

Roman Catholics started rosary beads

Roman Catholics started indulgences

Eastern Orthodox and Roman Catholics venerate of images. Roman Catholics (but not Eastern Orthodox) venerate statues too.

Veneration of saints, or of bread or wine

Early Christians did none of these practices.

Bloody

Early Christians did not persecute Jews, pagans, or anyone else.

Early Christian never tortured or killed heretics, or even wanted to.

The Roman Catholic Church tortured and killed heretics, from the time of Priscillian through the inquisition and beyond

If an early Christian were alive in western Europe during the Middle Ages, they too would be executed for denying Roman Catholic teachings.

However, the eastern Orthodox, Nestorians, and Copts did not do so.

Some of the traditional accretions, like venerating images are serious; others, like the Pope’s special door are not very important. However, all of them are “noise” that muffles the song of the gospel. As you sincerely strive to better love, worship, and obey God, also try to remove the noise that gets in the way.

List of References

Grids of which Christians referred to which New and Old Testament, and apocryphal books are at

www.biblequery.org/Bible/BibleCanon/EarlyChristiansApocryphaGrid.html, www.biblequery.org/Bible/BibleCanon/EarlyChristiansNTGrid.html,

and www.biblequery.org/Bible/BibleCanon/EarlyChristiansOTGrid.html,

For the writings themselves see:

https://www.tertullian.org/

https://www.ccel.org/

https://archive.org

Ferguson, Everett et al. eds. Encyclopedia of Early Christianity 2nd ed. Garland Publishing, 1997.

Lauro, Elizabeth Ann Dively. (translator) Origen Homilies on Isaiah. The Catholic University of America Press. 2021.

Lienhard, Joseph T. (translator) Origen Homilies on Luke. The Catholic University of America Press. 1996.

O’Meara John J. Origen Prayer : Exhortation to Martyrdom. Newman Press 1954

Pretty, Robert A. (translator) Adamantius : Dialogue on the True Faith in God. Peeters 1997

Roberts, Alexander, and James Donaldson (editors) Ante-Nicene Fathers vols. 1-9 + 10 (Annotated Index) Hendrickson Publishers 1886, 1994

Schaff, Philip and Henry Wace (editors) Nicene and Post-Nicene Fathers of the Christian Church Second Series vol.4 (Athanasius) Y&Y Clark, Wm. B. Eerdmans Publishing Company. Reprinted 1998

Scheck, Thomas P. (translator) Origen Homilies 1-14 on Ezekiel. The Newman Press. 2010

Smith, John Clark (translator) Origen Homilies on Jeremiah Homily on 1 Kings 28. The Catholic University of America Press. 1998.

Stewart-Sykes, Alistair (translator) On Pascha : Melito of Sardis St. Vladimir’s Seminary Press 2001.

https://www.biblequery.org/Bible/BibleReliability/EarlyChristianNTQuotes.html

https://www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnDoctrine.html

https://www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnExperienceAndPractice.html

The results of these two web pages are collected in various Church History Grids at www.BibleQuery.org

Note that works of Origen translated by Rufinus are not included in this Pre-Nicene analysis because Rufinus is considered an unreliable paraphraser. Also, Archelaus’ Disputation with Manes is not included in the Pre-Nicene analysis because it was written down by Hegemonius (before 348 A.D.) which is after Nicea.

Additional List of References for Gnostic Works

http://www.gnosis.org

https://www.gospelsofjesus.com/

https://wikipedia.org

Barnstone, Willis. The Other Bible. HarperSanFrancisco. 1984

Barnstone, William and Marvin Meyer. The Gnostic Bible. Shambala. 2003

Bauer, Walter. Orthodoxy and Heresy in Earliest Christianity. http://jewishchristianlit.com//resources/Baur 19 July 2009)

Davies, Steven. The Secret Gospel of John. Darton, Longman and Todd 2006.

Doresse, Jean. The Secret Books of Egyptian Gnostics : MJF Books 1986.

Hennecke, Edgar. Translated by R. McL. Wilson. New Testament Apocrypha. The Westminster Press. 1959. 1963.

Jacobs, Alan. The Gnostic Gospels. Watkins Publishing. 2006.

Layton, Bentley. The Gnostic Scriptures. Doubleday. 1987.

Robinson, James M. (General Editor) The Nag Hammadi Library in English. HarperOne 1988.

by Steven M. Morrison, PhD. Email: webmaster@biblequery.org