The Bible

B1. Study or obey God’s Word as an authority

Luke 4:18-19,21; Jn 7:38; 12:38-40; 2 Tim 3:16, (partial) Heb 4:12

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

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

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

p75 Lk 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

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 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; Ex 24:6-8 as an authority on sacrifices.

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 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; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 4:18-19,21; Jn 7:38; 12:38-40

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 4:18-19,21; John 7:38; 12:38-40

Sinaiticus (340-350 A.D.) Luke 4:18-19,21; John 7:38; 12:38-40

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

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…” 1 Clement 53 p.19

Letter of Barnabas ch.13 p.145 (100-150 A.D.) “Hear ye now what the Scirpture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (c.150 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

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

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 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 the Jew ch.56 p.223

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.

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

&&&Polycates of Ephesus (196 A.D.)

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.)

Clement of Alexandria (193-202 A.D.) scripture has “omnipotent authority” Stromata book 1 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

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.” Apology ch.39 p.46

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

&&&Theodotus the probable Montanist (ca.240 A.D.)

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 bishop 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 (222-235/6 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

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

Origen (225-254 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 (225-254 A.D.) “Then, finally, that the Scriptures were written by the Spirit of God.” Origen’s de Principiis Preface 8 p.241

Origen (225-254 A.D) says the Savior tells us to “thoroughly examine the scriptures” Homilies on Joshua. Homily 19 ch.2 p.171

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

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

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

Anonymous 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.

Anonymous 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.) “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 form the Holy Scriptures how great and surpassing a sin they [the lapsed] have committed.” Letter to Cyprian 25 ch.6 p.304.

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

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 in ch.2. Dionysius of Rome Against the Sabellians p.365

Archelaus (262-278 A.D.) appealed to Scriptures as an authority. Disputation with Manes ch.18 p.191

Theonas of Alexandria (c.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.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173

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

Victorinus of Petau (martyred 304 A.D.) says this is what we gladly know by Scripture. Commentary on the Apocalypse 2.18 p.347

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

Methodius (260-312 A.D.) “Now the whole spiritual mediation of the Scriptures is given to us as salt which stings in order ot 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 fo the earth,’ said the Lord to the apostles.” [Mt 5:13] The Banquet of the Ten Virgins book 1 discourse 1 ch.1 p.311

&&&Theophilus (events c.215 A.D.) Martyrdom of Habib the Deacon

&&&Athanasius (c.318 A.D.)

Lactantius (c.303-c.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.

Around 325 A.D.

&&&Council of Nicea (325 A.D.)

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 shows the authority of Scripture.

&&&Aphrahat the Syrian (337-345 A.D.) Select Demonstrations

Macrostitch Creed (344/345 A.D.) Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Hilary of Poitiers (355-367/368 A.D.)

Athanasius (331 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 (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

After Nicea:

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

Council of Gangra (345-381 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) speaks of the importance of scripture in Lecture 5 ch.12 p.32

Pacian of Barcelona (342-379/392 A.D.) appeals to scripture as his authority on baptism. On Baptism ch.1.1 p.87

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

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.

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 (373-420 A.D.) “All [nuns] had every day to learn a certain portion of the holy scriptures.” Letter 108.20 p.206

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.

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 heretics and spurious books

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

Megethius (c.300 A.D.) a self-labelled 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 Bardesene, in disputing with Adamantius, said to reject philosophical speculations and be guided only by the scriptures. Dialogue on the True Faith 5th part ch.b 15 p.167

Marinus (c.300 A.D.) a follower of Bardesanes, “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

Ebionite Clementine Homilies (uncertain date) homily 2 ch.41 p.237 Appealed to scripture to judge truth.

The Ebionite Clementine Homilies 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 fromthem 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.”

Ebionite Letter of Peter to James 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 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

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

B2. Old Testament has God’s words; study it

Luke 4:18-19,21; Luke 6:10; 24:44

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 19:37

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:1-13; 28-40 refers to many Old Testament stories as fact. Hebres 3:7-11 quotes Numbers and Deuteronomy

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

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) The law and the prophets “testify” in Rom 3:21. Also appeals to Isaiah in Rom 9:27

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-25 (3rd century) Jesus appeals to the law. Mt 12:5

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 4:18-19,21; 6:10; 24:44

Sinaiticus (340-350 A.D.) Luke 4:18-19,21; 6:10; 24:44

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…” 1 Clement ch.53 vol.1 p.19 (also vol.9 p.245)

Clement of Rome (96-98 A.D.) “For thus says God: ‘Let us make man in Our image, and after Our likeness.’” 1 Clement ch.33 vol.1 p.13-14 (vol.9 p.238-239). Also quotes Isaiah 6:3 as Scripture in ch.34 vol.1 p.14 (also vol.9 p.239)

Ignatius of Antioch (100-107/116 A.D.) “And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him” Letter of Ignatius to the Philadelphians ch.5 p.82

Letter of Barnabas ch.5 p.139 (100-150 A.D.) “For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [The Scripture] saith thus: ‘He was wounded for our transgressions, and bruised for our iniquities: with His stripes we are healed…” (Isaiah 53:5,7)

Letter of Barnabas ch.4 p.138-139 (100-150 A.D.) quotes Exodus 31:18 and 34:28 as “Scripture says”

Justin Martyr (c.150 A.D.) quotes from Isaiah and other books in many places to establish truth in his dialogue. Dialogue with Trypho ch.110 p.254 and many other places.

Tatian’s Diatessaron (died 172 A.D.) section 22 p.78 says that if they believed Moses they should believe Jesus.

Athenagoras (177 A.D.) says that the Holy Spirit operated in the prophets. A Plea for Christians ch.10 p.133

Melito of Sardis (170-177/180 A.D.) mentions the “Old Testament” and lists the books in fragment 4 from the Book of Extracts vol.8 p.759

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.14 p.93 “At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened,…” See also book 1 ch.14 p.93

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.22 p.103 “For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son?”

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.34.1 p.563 mentions the New Testament, and the Old Testament on p.564

The Muratorian Canon (190-217 A.D.) p.603 mentions the Old Testament

Clement of Alexandria (193-217/220 A.D.) quotes Numbers 6:9 as by Moses. The Instructor book 1 ch.2 p.210

Tertullian (207/208 A.D.) mentions the Old and New Testaments in Tertullian’s Five Books Against Marcion book 4 ch.6 p.351.

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337.

Origen (225-254 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Instructions of Commodianus (c.240 A.D.) ch.25 p.207 mentions the Old Testament claims concerning Christ.

Gregory Thaumaturgus (246-265 A.D.) says he was taught not to put his trust in philosophers, but in God and his prophets. Oration and Panegyric to Origen argument 15 p.36

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627 and ch.30 p.642-643.

Anonymous Treatise on Rebaptism (c.250-258 A.D.) mentions the Old and New Testaments ch.13 p.675

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

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament in Treatises of Cyprian Treatise 12 ch.4 p.509

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

Archelaus (262-278 A.D.) mentions the Old Testament and New Testament in The Disputation with Manes ch.41 p.214,215. See also ch.40 p.214

Adamantius (c.300 A.D.) (Implied) quotes Isaiah 53:5 as an authority to prove his point. Dialogue on the True Faith p.72

Methodius (260-312 A.D.) mentions the Old Testament in The Banquet of the Ten Virgins Discourse 10 ch.2 p.348. He specifically mentions Leviticus in The Banquet of the Ten Virgins discourse 6 ch.4 p.330

Alexander of Lycopolis (301 A.D.) mentions the Old and New Scriptures in his refutation called Of the Manichaeans ch.5 p.243.

Victorinus of Petau (martyred 304 A.D.) mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John ch.15 (2nd time) p.345

Lactantius (c.303-c.325 A.D.) mentions two Testaments: Old and New in The Divine Institutes book 4 ch.20 p.122

After Nicea

Athanasius (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

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 49 p.158 “No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments”

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 17 p.133 “The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.”

Augustine of Hippo (404 A.D.) says the church does not want to place her hope in man, let she fall under the curse pronounced in scripture, and quotes Jeremiah 17:5. Letter 89.5 p.375

Council of Constantinople II (553 A.D.) quotes as an authority Hosea and Habacuc [Habakkuk] The Sentence of the Synod p.307

Vincent of Lerins (c.434 A.D.) references the Old Testament. Twelve Books book1.1 p.201

Among heretics and spurious books

Bardesan/Bardesaines of Syria (154-224/232 A.D.) (allusion) “All the Jews, who received the law through Moses, circumcise their male children on the eighth day,” He goes on to show this as another example that we should not wait on stars or astrology, but obey God. The Book of the Laws of Diverse Countries Ante-Nicene Fathers vol.8 p.733

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, appealed to the “Old Testament” and referred to David as a prophet. Dialogue on the True Faith ch.862a 20 p.173

The Ebionite Recognitions of Clement (c.211-250 A.D.) shows that the scriptures of the Jews are an authority. book 2 ch. 38 p.107

Ebionite Letter of Peter to James 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.

Marinus (c.300 A.D.) a follower of Bardesanes, said that scripture said that the serpent deceived Eve, and Adamantius had no disagreement with that. Dialogue on the True Faith in God third part p.111-112.

Marinus (c.300 A.D.) a follower of Bardesanes, “Just as the Scripture says: ‘Let us make Man,’ it says, according to our image and likeness; and God took soil from the ground and fashioned Man’.” Dialogue on the True Faith in God fourth part p.145

Theodore of Mopsuestia (392-423/429 A.D.) Micah has a thankfulness towards God. Commentary on Micah ch.7 p.244

Nestorius (451/452 A.D.) God gave the Law. The Bazaar of Heracleides book 1 ch.1.56 p.53

B3. The Old Testament prophesied about Jesus

Luke 24:15; John 12:37-40; 19:37; Heb 1:5-13; 2:6-8,12,13; 1 Peter 1:10-12

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:5-13; 2:6-8,12,13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 12:37-40; 19:37

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 13:34-35

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The prophets prophecied about Christ. 1 Pet 1:10-12

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 24:15; John 12:37-40; 19:37

Sinaiticus (340-350 A.D.) Luke 24:15; John 12:37-40; 19:37

Clement of Rome (96-98 A.D.) says that Isaiah 53 refers to Christ in 1 Clement ch.16 p.9.

Clement of Rome (96-98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

Letter of Ignatius to the Philadelphians ch.5 p.82 (-107/116 A.D.) “And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him;” Also ch.9 p.84

Letter of Barnabas ch.5 p.139 (100-150 A.D.) says that the prophets prophesied concerning Jesus.

Letter of Barnabas ch.5 p.139 (100-150 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.6 p.34 says the prophets predicted the coming of the lord.

Justin Martyr (c.150 A.D.) “…Holy ghost, who through the prophets foretold all things about Jesus,…” First Apology of Justin Martyr ch.61 p.183

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho ch.115 p.256 “But you ought to believe Zechariah when he shows in parable the mystery of Christ, and announces it obscurely.” See also The First Apology of Justin Martyr (c.150 A.D.) ch.32 p.173-174.

Justin Martyr (c.138-165 A.D.) mentions how the Passover was a type of Christ who was sacrificed for our sins. Dialogue with Trypho ch.111 p.254. Also ch.68 p.232

Justin Martyr (c.138-165 A.D.) “future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua,” Dialogue with Trypho ch.111 p.254

Tatian’s Diatessaron (died 172 A.D.) section 29 p.88 in Lazarus and the rich man, says if they will not listen to Moses and the prophets, then they will not believe someone who rose from the dead.

Melito of Sardis (170-177/180 A.D.) says that Isaac almost being sacrificed was a type of Christ. “not shrinking form shedding the blood of his son.” From the Catena on Genesis ch.5 Ante-Nicene Fathers vol.8 p.759

Irenaeus (182-188 A.D.) says the Holy spirit spoke through the prophets of many things including the birth from a virgin, the passion, and resurrection from the dead and ascension to heaven. Irenaeus Against Heresies book 1 ch.10.1 p.330

Clement of Alexandria (193-217/220 A.D.) says Isaiah 9:6 refers to Christ. The Instructor book 1 ch.5 p.215.

Tertullian (198-220 A.D.) says that Isaac as a type of Christ as he carried the wood of his own passion, and Joseph was a type of Christ, whom though blessed by his father, suffered persecution at the hands of his brothers. Answer to the Jews ch.10 p.165

Tertullian (207/208 A.D.) says that Isaac and Joseph are types of the death of Christ. Five Books Against Marcion ch.18 p.336

Commodianus (c.240 A.D.) (Implied) “The first law of God is the foundation of the subsequent law. Thee, indeed, it assigned to believe in the second law. Nor are threats from Himself, but from it, powerful over thee. Now astounded, swear that thou wilt believe in Christ; for the Old Testament proclaims concerning Him. For it is needful only to believe in Him who was dead, to be able to rise again to live for all time.” Instructions of Commodianus ch.25 p.207

Hippolytus (222-235/6 A.D.) says that Jesus was preached by the law and the prophets. Against the Heresy of One Noetus ch.17 p.230

Julius Africanus (235-245 A.D.) discusses the seventy weeks of Daniel and that prophecy was until John [the Baptist]. Five Books of the Chronology of Julius Africanus ch.16.1 p.134.

Origen (225-254 A.D.) gives the example of Philip and the eunuch of the Old Testament in Isaiah 53 prophesying about Christ. Origen’s Commentary on John book 1 ch.15 p.304. He also says that the Old Testament could be in one sense called “gospel” because it points to Christ. Commentary on John book 1 ch.14 p.303. Also book 2 ch.28 p.342

Origen (225-254 A.D.) says the Old Testament does not point out the Coming One, but only foretells Him and heralds His coming at a future time. Origen’s Commentary on John book 1 ch.5 p.299

Instructions of Commodianus (c.240 A.D.) ch.25 p.207 mentions the Old Testament claims concerning Christ.

Novatian 254-256 A.D. “But of this I remind you, that Christ was not to be expected in the Gospel in any other wise than as He was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled had been predicted.” Treatise Concerning the Trinity ch.10 p.619. Also, He was promised before by the Creator, in the Scriptures of the Old Testament” Treatise on the Trinity ch.10 p.619

Novatian (250/4-256/7 A.D.) says that Deuteronomy 18:15 refers to Jesus. Treatise Concerning the Trinity ch.9 p.618

Cyprian of Carthage (c.246-258 A.D.) says in the Old Testament it was written that Christ would suffer and rise again from the dead. Treatises of Cyprian Treatise 12 book 1 ch.4 p.509. He also refers to Isaiah 7:14 in Letter 8 p.288

Archelaus (262-278 A.D.) Jesus Christ was prophesied of. Disputation with Manes ch.43 p.219

Archelaus (262-278 A.D.) Moses prophesied of Jesus in Deuteronomy 18:18. The Disputation with Manes ch.41 p.216

Adamantius (c.300 A.D.) quotes Isaiah 53:2-3 in Dialogue on the True Faith first part ch.25 p.68 and Isaiah 53:5 in the first part ch.820a 27 p.72

Methodius (260-312 A.D.) says the prophets referred to Jesus. The Banquet of the Ten Virgins Discourse 7 ch.6 p.333

Athanasius (318 A.D.) quotes Numbers 24:5-17and Isaiah 53:3 as referring to Christ The Incarnation ch.33 p.54

Lactantius (c.303-c.325 A.D.) David prophesied about Jesus in Psalm16:10 as did Daniel 7:13. Epitome of the Divine Institutes ch.47 p.241. He also discusses Isaiah 7:14 in the Epitome of the Divine Institutes ch.44 p.239.

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.6 p.90 says that Daniel prophesied the number of weeks before the coming of Christ.

Athanasius (326-373 A.D.) says the Jews could find the right reason for when the Messiah would come by reading Daniel. Four Discourses Against the Arians discourse2 ch.15.16 p.356. Also, Jesus said that Moses wrote of Jesus in To the Bishops of Egypt ch.4 p.224

After Nicea

Ambrose of Milan (378-381 A.D.) quotes Psalm 110:1 as referring to Christ. On the Christian Faith book 2 ch.12.103 p.237

Ambrose of Milan (378-381 A.D.) says many passages are prophecies of the Incarnation. On the Christian Faith book 1 ch.15.99 p.217

Gregory Nanzianzus (330-391 A.D.) “for it is very evident the Twenty-first Psalm refers to Christ.” [They number many of the Psalms one differently than we do today. On the Son - Fourth Theological Oration ch.5 p.311

John Chrysostom (martyred 407 A.D.) quotes Isaiah and says it refers to Christ in vol.10 Commentary on Matthew Homily 36 p.240.

Augustine of Hippo (388-430 A.D.) says that Psalm 110:1 openly refers to Christ. The City of God book 17 ch.17 p.355

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.32 p.89 says that Jesus is the one prophesied by Moses.

The Ebionite Clementine Homilies (uncertain date) homily 3 ch.49 p.247 discusses Genesis 49:10 (Shiloh) and Peter and Simon Magus both agreed this refers to Jesus.

Theodore of Mopsuestia (392-423/429 A.D.) Micah 2:6 prophesies of Christ. Commentary on Micah ch.5 p.225-226

Theodore of Mopsuestia (392-423/429 A.D.) “I am aware … that the Law contained an outline of everything to do with Christ the Lord.” Commentary on Zechariah ch.9 p.367

Theodore of Mopsuestia (392-423/429 A.D.) (Implied) promises [of the Messiah] made to Abraham and David. Commentary on Jonah preface p.185

B4. Jesus superseded some Old Testament laws

Mark 7:19; (Implied) Col 2:16; (Implied) Heb 10:18

Rom 10:4; Gal 3:25; Rom 8:1-4

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) Heb 10:18

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:18 says that Jesus abolished the Old Testament sacrifices

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Mark 7:19

Sinaiticus (340-350 A.D.) Mark 7:19

The NT says some OT commands have been fulfilled and are not to be done. (eating pork, sacrifices, etc.) Acts 10:9-16;15:1,5-29; Mark 7:19; Galatians 5:2-4; Hebrews 9:9-10;10:18

Ignatius (-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.”

Letter to Diognetus ch.4 p.26 (130-150 A.D.) mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

Letter of Barnabas (100-150 A.D.) says that the circumcision the Jews trusted in is abolished. ch.8 p.142

Justin Martyr (138-165 A.D.) mentions how God promised a New Covenant, and that the Jews could not keep the Old Covenant. Dialogue with Trypho ch.67 p.232.

Clement of Alexandria (193-217/220 A.D.) discusses Peter’s vision in Acts 10:10-15 and says “The use of them 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. On Fasting ch.2 vol.4 p.103

Tertullian (198-220 A.D.) said that the law could not have been fulfilled or abrogated by Christ unless it was first given by the God who sent Christ. Tertullian Against Marcion book 5 ch.4 p.437

Hippolytus bishop of Portus (222-235/6 A.D.) [partial] Jesus is the fulfiller of the law. The Discourse on the Holy Theophany ch.5 p.236

Origen (225-254 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

Novatian (turned schismatic) 254-256 A.D. discusses how it is fine to eat all the prohibited meats no. On the Jewish Meats 2-3 p.646-647

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 (246-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Archelaus (262-278 A.D.) discusses how Christ superseded the Sabbath as Lord of the Sabbath. The Disputation with Manes ch.42 p.216

Lactantius (c.303-c.325 A.D.) discusses the laws against eating pork, and says the Christ fulfilled these things. The Divine Institutes book 4 ch.17-18 p.119.

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.4 p.87 says that we do not need to celebrate the Sabbath as the Hebrews do.

After Nicea

Athanasius (326-373 A.D.) (Implied) “in which Flesh, as the Apostle says, He reconciled the enmity which was against us and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. On Luke 10:22 ch.3 p.88

Pacian of Barcelona (342-379/392 A.D.) (Implied) We do not need to observe circumcision and the Sabbath anymore. Letter 3 ch.20.1 p.61

John Chrysostom (before 407 A.D.) discusses how Jesus “enhanced” the law of the Sabbath in vol.10 Commentary on Matthew Homily 39.3 p.257.

Augustine of Hippo (388-430 A.D.) discusses how Christians no longer have to keep the Jewish ceremonial law. Letter 75 ch.3.5 p.335

Among heretics and spurious books

X The Ebionite Letter from Peter to James ch.2 p.215 emphasizes that not one jot or tittle of the law would pass away.

Megethius (c.300 A.D.) (*) a self-labelled follower of Marcion, in his debate with Adamantius says that the gospel opposed the law. Dialogue on the True Faith first part ch.810a-9 p.49

Theodore of Mopsuestia (392-423/429 A.D.) Christ “will bring the Law to an end” Commentary on Malachi ch.4 p.422

B5. New Testament has God’s words; study it

Clement of Rome (96-98 A.D.) “Take up the epistle [to you Philippians] of the blessed Apostle Paul.” … Truly under the inspiration of the Spirit” 1 Clement vol.1 ch.47 p.18

Justin Martyr (138-165 A.D.) mentions “how the New Testament, which God formerly announced” Dialogue with Trypho ch.51 p.221.

Justin Martyr (c.150 A.D.) “For the Apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them;” First Apology of Justin ch.66 p.185

Irenaeus (182-188 A.D.) mentions the New Testament on p.563 and the Old Testament on p.564. Irenaeus Against Heresies book 5 ch.34.1 p.563-564

Clement of Alexandria (193-217/220 A.D.) says “the blessed Paul” wrote and quotes 1 Corinthians 14:20. The Instructor book 1 ch.6 p.217

Tertullian (207/208 A.D.) mentions the Old and New Testaments in Tertullian’s Five Books Against Marcion book 4 ch.6 p.351. He also mentions the New Testament in An Answer to the Jews ch.6 p.157.

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337. He also mentions the New Testament in The Exordium p.335

Hippolytus bishop of Portus (222-235/6 A.D.) mentions the New Testament of our Savior in Commentary on Genesis 49:12-15 p.165.

Origen (225-254 A.D.) mentions the New Testament. Origen’s Commentary on John book 1 ch.6 p.300. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627.

Anonymous Treatise on Rebaptism (c.250-258 A.D.) mentions the Old and New Testaments ch.13 p.675. It mentions the New Testament in ch.2 p.668

Cyprian of Carthage (c.246-258 A.D.) refers to Matthew as an authority in The Treatises of Cyprian Treatise 12 book 1 ch.10-12 p.510-511.

Archelaus (262-278 A.D.) mentions the Old Testament and New Testament in The Disputation with Manes ch.41 p.214

Diodorus (262-278 A.D.) mentions the New Testament in The Disputation with Manes ch.40 p.213

Alexander of Lycopolis (301 A.D.) mentions the Old and New Scriptures in his refutation called Of the Manichaeans ch.5 p.243.

Victorinus of Petau (martyred 304 A.D.) Mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John ch.15 (2nd time) p.345 He listed the letters of Paul in ch.16 p.345. See also ch.13 p.344

Lactantius (c.303-c.325 A.D.) mentions two Testaments: Old and New in The Divine Institutes book 4 ch.20 p.122

After Nicea:

Hilary of Poitiers (355-367/268 A.D.) (partial) says the wod of God is profitable. On the Trinity book 1 ch.6 p.141

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 think it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) refers to the books of Acts of the Apostles.

Among heretics and spurious books

Tatian’s Diatessaron (died 172 A.D.) in this whole work accurately copies 79% of the verses in the gospels. That is 76% of Matthew, 59% of Mark, 78% of Luke, and 97% of John. He has references to no other gospels besides these four; the word Diatessaron means “the four”.

Theodore of Mopsuestia (392-423/429 A.D.) eating meat is fine (“kill and eat”). Discusses Acts 10:9-13 and Peter seeing the cloth from heaven. Commentary on Nahum ch.1 p.251

B6. Some parts of the Bible are allegorical

Mk 2:22; Rev 12

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Gal 4:21-24 “figuratively”

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:14; 7:38

Justin Martyr (138-165 A.D.) “The marriages of Jacob were types of that which Christ was about to accomplish.” Dialogue with Trypho a Jew ch.134 p.267

Justin Martyr (138-165 A.D.) (Implied) “And it was foretold what each should be according to rank and according to fore-knowledge. Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weak-eyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus.” Dialogue with Trypho a Jew ch.134 p.267

Justin Martyr (138-165 A.D.) “Justin well said: Before the advent of the Lord, Satan never ventured to blaspheme God, inasmuch as he was not yet sure of his own damnation, since that was announced concerning him by the prophets only in parables and allegories.” Fragment 3 in Irenaeus Against Heresies book 5 ch.26.2 p.555

Melito of Sardis (170-177 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46

Irenaeus (182-188 A.D.) “For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words.” Irenaeus Against Heresies book 2 ch.22.1 p.390

Irenaeus (182-188 A.D.) discusses how it is congruous that earthly things should be types of the celestial things. Irenaeus Against Heresies book 4 ch.19.1 p.486-487

Clement of Alexandria (193-202 A.D.) says that in Matthew 23 Jerusalem is interpreted as “a vision of peace”. Stromata book 1 ch.4 p.306

Clement of Alexandria (193-202 A.D.) says that Egypt and Canaan are symbols of the world. Stromata book 2 ch.10 p.358

Tertullian (207/208 A.D.) discusses the allegory of Isaac and Ishmael in Galatians “the two narratives of the sons of Abraham had an allegorical meaning in their course;”. Five Books Against Marcion book 3 ch.5 p.324

Hippolytus bishop of Portus (222-235/6 A.D.) discusses the allegory in Revelation 12 of the woman, child, and dragon. He says the woman represents the church, and the child represents the message of Christ. Treatise on Christ and Antichrist ch.60-61 p.217

Hippolytus bishop of Portus (222-235/6 A.D.) "There be three things which I cannot understand, and the fourth I know not: the tracks of an eagle flying," i.e., Christ's ascension; "and the ways of a serpent upon a rock," i.e., that the devil did not find a trace of sin in the body of Christ;” Commentary on Proverbs p.174

Hippolytus (222-235/6 A.D.) “For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne.” Discourse on the Holy Theophany ch.7 p.236

Origen (225-254 A.D.) “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 on John 1 ch.24 p.312

Origen (225-254 A.D.) mentions how some things in the Bible, such as Galatians 4:21,22,24 are allegories. Origen Against Celsus book 2 ch.3 p. 430

Novation (250/4-256/7 A.D.) (Implied) says that the Old Testament command not to eat camel means that it condemns life crooked with crimes. On the Jewish Meats ch.3 p.647

Firmilian (250-251 A.D.) (Implied) says that abstraining from strange water (in Proverbs 9:19 LXX) refers to baptism. Letters of Cyprian Letter 74.23 p.396

Dionysius of Alexandria (246-265 A.D.) over-allegorizes part of the gospel accounts in his Commentary on the Gospel Accoding to Luke ch.44 p.115

Victorinus of Petau (martyred 304 A.D.) (Implied) “On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night," - the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours. Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements-fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons-of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon. the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers. Therefore on account of His captivity by a quaternion, on account of the majesty of His works,-that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on,-therefore we make the fourth day a station or a supernumerary fast. Victorinus On the Creation of the World p.341

Methodius (260-312 A.D.) disucsses how Eve being “bone of my bones and flesh of my flesh” is an allegory of the Lord and His church. Banquet of the Ten Virgins discourse 3 ch.1 p.316-317. See also Banquet of the Ten Virgins discourse 9 ch.1 p.345 for a discussion of the Passover and Christ.

Lactantius (c.303-c.325 A.D.) says the passover lamb “was an image of things to come. For Christ was the white lamb without spot” and mentions the slaying of the Passover lamb is a figure of the passion. The Divine Institutes book 4 ch.26 p.129.

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.3 p.85 says that some of the things Moses built were allegories with the true meaning fulfilled in Christ.

After Nicea

Gregory of Nyssa (382-383 A.D.) discusses metaphors in scripture. Against Eunomius book 1 ch.23 p.63

Among heretics and spurious books

m Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius first says that scripture should be understaood in a literal, not spiritual sense. Then he says it should be in a spiritual sense. Dialogue on the True Faith first part ch.7 p.44, then ch.7 p.45

The Ebionite Clementine Homilies Homily 2 ch.16 p.231 says that Noah’s raven and dove symbolized two forms of spirits.

B7. Old Testament has types of Christ

John 1:51; 3:13; 1 Cor 10:1-4

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 10:1-4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:14

p17 Hebrews 9:12-19 (Late 3rd century) (Implied) shows that Old Testament blood sacrifices in the first covenant paralleled Christ’s blood in the second covenant.

Clement of Rome (96-98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

Letter or Barnabas (100-150 A.D.) ch.7 p.141 says that the goat in the Old Testament ritual is a type of Christ who was to suffer. See also ch.12 p.145

Letter of Barnabas (100-150 A.D.) ch.12 p.145 “And Moses spake unto them, saying, ‘when any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe that even though dead, it is able to give him life, and immediately he shall be restored.” And they did so.” Though hast in this also [an indication of] the glory of Jesus;”

Justin Martyr (138-165 A.D.) “The marriages of Jacob were types of that which Christ was about to accomplish.” Dialogue with Trypho a Jew ch.134 p.267

Melito of Sardis (170-177 A.D.) says that Isaac being offered on the altar was a type of Christ From the Catena on Genesis ch.5 Ante-Nicene Fathers vol.8 p.759. See also On Pascha ch.39 p.47

Melito of Sardis (170-177 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46 “For indeed the Lord’s salvation and his truth were prefigured in the people, and the decrees of the Gospel were proclaimed in advance by the law. Thus the people was a type, like a preliminary sketch, and the law was the writing of an analogy. The Gospel is the narrative and fulfillment of the law, and the church is the repository of reality.” On Pascha p.47

Tertullian (207/208 A.D.) says that Isaac and Joseph are types of the death of Christ. Five Books Against Marcion ch.18 p.336. It also mentions Moses being a type of Christ in book 2 ch.26 p.318.

Tertullian (207/208 A.D.) says that the Passover was a type of Christ, in the similitude of the blood that saves. Five Books Against Marcion book 5 ch.7 p.443

Clement of Alexandria (193-202 A.D.) says that Isaac is a type of Christ Stromata book 1 ch.4 p.306

Hippolytus (222-235/6 A.D.) “And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, ‘Even Christ,’ who is God, ‘our passover was sacrificed for us.’” Homily on the Paschal Supper ch.5.3 p.236

Origen (225-254 A.D.) “Thus the son of David, who builds this house, is a type of Christ.” Commentary on John ch.10 p.404

Cyprian of Carthage (c.246-258 A.D.) Letter 62.4 p.359 “Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, ‘And Melchizedek, king of Salem, brought forth bread and wine.’ Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms” See also Treatise 12 (3 places) and Treatise 8.

Adamantius (c.300 A.D.) says that the stretching out of Moses’ hands became a “prefiguration of Christ’s”

Adamantius (c.300 A.D.) says that the law was a foreshadowing or type of the gospel. Dialogue on the True Faith 2nd part ch.c18 p.98. See also the first part ch.5 p.153

Peter of Alexandria (306,285-311 A.D.) discusses the Passover lamb, the type of the Passover and then says that Jesus is the lamb. Fragment 7 p.282

Methodius (260-312 A.D.) “some of them [the Scriptures] give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. 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.” Banquet of the Ten Virgins discourse 9 ch.1 p.345

After Nicea

Jerome (373-420 A.D.) said “Jesus [Joshua] Son of Nave was a type of the Lord in name as well as in deed – who crossed over Jordan,…”

Among heretics and spurious books

Marinus the Bardasene (c.300 A.D.) says that the angels were types of Christ, such as when they ate and drank with Abraham. Dialogue on the True Faith fifth part ch.5 p.153

B8. Melchizedek was a type of Christ

Gen 14:18; Ps 110:4: Heb 5:6-10; 6:20 7:1-17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 7:1-17

Justin Martyr (c.138-165 A.D.) In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.' Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem?” Dialogue with Trypho a Jew ch.83 p.240

Clement of Alexandria (193-202 A.D.) “For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king; "and the name is a synonym for righteousness and peace.” Stromata book 4 ch.25 p.439

Tertullian (198-220 A.D.) (partial) mentions Melchizedek in a couple of places, but does not link him to Christ. An Answer to the Jews ch.2,3 p.152-153

Tertullian (207/208 A.D.) “Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. ‘After the order,’ says He, ‘of Melchizedek.’ Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who the blessed the circumcised Abraham after receiving from him the offerings of tiches? To Christ, however, ‘the order of Melchizedek’ will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision,…” Five Books Against Marcion book 5 ch.9 p.468. See also ibid book 5 ch.9 p.448.

Origen (235 A.D.) quotes Ps 109:4 (= Heb 7:21) On Prayer part 1 ch.15.1 p.58

Origen (225-254 A.D.) (partial) “Our LORD and Savior was greater than Melchizedek, whose ancestry scripture does not trace.” Homilies on Luke Homily 28 ch.1 p.115

Cyprian of Carthage (c.246-258 A.D.) “Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord: and then Cyprian quotes Genesis 14:18. Letters of Cyprian Letter 62 ch.4 p.359

Lactantius (c.303-c.325 A.D.) discusses Melchizedek in The Divine Institutes book 4 ch.14 p.113.

B9. Moses wrote the Law [Pentateuch]

p17 Hebrews 9:12-19 (Late 3rd century) Heb 9:19 “When Moses had proclaimed every commandment of the law to all the people,…”

Ignatius of Antioch (-107/116 A.D.) mentions the Law of Moses. Ignatius to the Smyrnaeans ch.5 p.88

Justin Martyr (c.138-165 A.D.) mentions the Law of Moses in Dialogue with Trypho ch.45 p.217

Justin Martyr (c.138-165 A.D.) refers to Noah and the animals as “by Moses in the book of Genesis” Dialogue with Trypho the Jew ch.20 p.204

Apology of Aristides p.275 “Moses their Lawgiver”

Theophilus of Antioch (168-181/188 A.D.) “And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, "In the beginning God created the heaven and the earth.” Theophilus to Autolycus book 2 ch.10 p.98

Irenaeus (182-188 A.D.) quotes Numbers 16:15 as by Moses. Irenaeus Against Heresies book 3 ch.26.4 p.497

Irenaeus (182-188 A.D.) quotes Deuteronomy 5:8 as “Moses said” Irenaeus Against Heresies book 3 ch.6.5 p.420

Irenaeus (182-188 A.D.) (partial) mentions that to people that transgressed the law that Moses threatened that God would bring down to them a day of fire. Irenaeus Against Heresies book 4 ch.20.8 p.490

Clement of Alexandria (193-217/220 A.D.) “And the Instructor, as I think, very beautifully says, through Moses: ‘If any one die suddenly by him, straightway the head of his consecration shall be polluted, and shall be shaved,’” The Instructor book 1 ch.2 p.210

Hippolytus (222-234/5 A.D.) criticizes Simon’s over-allegorization of Genesis and Exodus in Refutation of All Heresies book 6 ch.10 p.78, and Simon’s allegorization of Leviticus, Numbers, and Deuteronomy in ch.11 p.78

Hippolytus (222-235/6 A.D.) quotes Deuteronomy 9:3 as by Moses in Refutation of All Heresies book 6 ch.27 p.88. He also discusses Deuteronomy 5:22 as “And Moses has not been silent on this point, when he says, that there are three words of God, ‘darkness, gloom, tempest, and added no more.” Refutation of All Heresies book 8 ch.1 p.118

Origen (235-245 A.D.) mentions the Law of Moses. Homilies on Jeremiah Homily 19 ch.15.9 p.220

Origen (225-254 A.D.) “listen to the writings of Moses and the prophets,” Origen Against Celsus book 4 ch.55 p.522

Novatian (250/4-256/7 A.D.)(Implied) Moses, moreover, introduces God commanding that there should be light at the first, that the heaven should be established, that the waters should be gathered into one place, that the dry land should appear, that the fruit should be brought forth according to its seed, that the animals should be produced, that lights should be established in heaven, and stars.” Concerning the Trinity ch.17 p.627

Anonymous Treatise Against Novatian (254-256 A.D.) ch.4 p.658 “as said Moses” and quotes Gen 6:5-7.

Cyprian of Carthage (c.246-258 A.D.) “and even to this day, if at any time Moses is read, the veil is upon their heart. Treatises of Cyprian Treatise 12.1 ch.4 p.509

Archelaus (262-278 A.D.) Deuteronomy 18:15 by Moses. Disputation with Manes ch.42 p.217

Victorinus of Petau (martyred 304 A.D.) Moses declared the knowledge of the law to the whole world.” Commentary on the Apocalypse ch.16 p.345

Adamantius (c.300 A.D.) mentions the “Law of Moses” Dialogue on the True Faith First Part ch.22 p.65

Methodius of Olympus and Patara (260-312 A.D.) mentions the Law of Moses. The Banquet of the Ten Virgins Discourse 10 p.350

Athanasius (318 A.D.) “as the illustrious Moses also at the beginning of his account of Creation” and quotes Gen 1:20. Against the Heathen ch.46 p.29

Lactantius (c.303-c.325 A.D.) “years, under the leadership of Moses, through whom the law was afterwards given to them by God;” The Divine Institutes book 4 ch.10 p.108

Around 325 A.D.

Hilary of Poitiers (355-367/268 A.D.) (implied) “Let this be taken as our answer from the books of Moes, or rather as the answer of Moses himself. This is afer quoteing Exodus 3:2,4-6; Deuteronomy 6:4; 32:39; and 32:43 (LXX). Then he quotes Deuteronomy 33:16. On the Trinity book 4 ch.33-35 p.81

After Nicea

Didymus the Blind (398 A.D.) refers to the “Law of Moses” Commentary on Zechariah 12 p.300

Didymus the blind (398 A.D.) quotes Leviticus 26:27-28 as “in the composition of Moses”. Commentary on Zechariah 7 p.150

Augustine of Hippo (338-430 A.D.) alludes to Leviticus 23 as by Moses Reply to Faustus the Manichaean book 32 ch.3 p.333

Augustine of Hippo (338-430 A.D.) refers to Deuteronomy 21:23 as written by Moses in Reply to Faustus the Manichaean book 14 ch.1 p.207.

Cyril of Jerusalem (c.349-386 A.D.) says Exodus 7:23 by Moses in Lecture 13 ch.3 p.82

Cyril of Jerusalem (c.349-386 A.D.) quotes Numbers 11:29 as by Moses in Lecture 16 ch.26 p.122

Among heretics and spurious books

Bardesan/Bardesaines of Syria (154-224/232 A.D.) says , “All the Jews, who received the law through Moses, circumcise their male children on the eighth day,” He goes on to show this as another example that we should not wait on stars or astrology, but obey God. The Book of the Laws of Diverse Countries Ante-Nicene Fathers vol.8 p.733

Megethius (c.300 A.D.) refers to the “Law of Moses” in his debate with Adamantius believes it was from the just god, not the good god. Dialogue on the True Faith first part ch.22b p.65

B10. Law and the prophets

Haggai 2:10 (partial, the law)

Justin Martyr (c.138-165 A.D.) Justin says that we now follow Christ instead of the Law. Dialogue with Trypho the Jew ch.11 p.199-200.

Justin Martyr (c.138-165 A.D.) “Of these and such like words written by the prophets, O Trypho," said I, "some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.” Dialogue with Trypho the Jew ch.14 p.202

Melito of Sardis (170-177/180 A.D.) &&&

Melito of Sardis (170-177/180 A.D.) mentions the law and the prophets in On Pascha stanza 104 p.66. Also stanza 57 p.52

Theophilus of Antioch (168-181/188 A.D.) &&&

Irenaeus (182-188 A.D.) “He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God.” Irenaeus Against Heresies book 3 ch.12.7 p.432

Caius (190-217 A.D.) &&&

Clement of Alexandria (193-217/220 A.D.) Then from these He infers, ‘on this hang the law and the prophets.’” The Instructor book 3 ch.12 p.292

Tertullian (198-220 A.D.) And justly does the evangelist write, ‘The law and the prophets (were) until John’ the Baptist.” Answer to the Jews ch.8 p.160

Tertullian (207/208 A.D.) “And so in this manner the law and the prophets were until John” Five Books Against Marcion book 3 ch.23 p.341

Hippolytus (222-235/6 A.D.) says that Jesus was preached by the law and the prophets. Against the Heresy of One Noetus ch.17 p.230

Origen (240 A.D.) refers to the Law and the prophets. He also says the Law was our teacher to Christ. Commentary on the Song of Songs ch.1 p.70

Origen (225-254 A.D.) &&&

Novatian (250/4-256/7 A.D.) (partial, law only) “He [God] gave Moses for a leader unto the people; He delivered the groaning children of Israel from the yoke of slavery; He wrote the law;” Concerning the Trinity ch.8 p.617

Treatise on Rebaptism (c.250-258 A.D.) &&&

Cyprian of Carthage (c.246-258 A.D.) &&&

Dionysius of Alexandria (246-265 A.D.) &&&

Archelaus (262-278 A.D.) &&&

Adamantius (c.300 A.D.) “he who does not accept the Law and the Prophets does not accept the Gospel either.” Dialogue on the True Faith Second part ch.10 p.87

Victorinus of Petau (martyred 304 A.D.) “-the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets:” Commentary on the Apocalypse from the First Chapter no.16 (first time) p.345

Methodius (260-312 A.D.) “Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets;” Banquet of the Ten Virgins discourse 9 ch.1 p.345

Lactantius (c.303-c.325 A.D.) “But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament.” The Divine Institutes book 4 ch.20 p.122

After Nicea

Jerome (373-420 A.D.) “They have Moses and the prophets. … And in both passages no one doubts that Moses significes the law.” Against Jovianus book 1 ch.22 p.362

Among heretics and spurious books

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius says “That all the kingdoms do exist shows that the Christ announced through the Law and the Prophets has not yet arrived.” Dialogue on the True Faith first part ch.25 p.68

X Marcus the Marcionite debating Adamantius (c.300 A.D.) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle. Dialogue on the True Faith Second part 828a p.89

Arian heretic Eunomius (c.360-c.394 A.D.) mentions the Law and prophets. Apologetic Letter ch.21 p.61

Nestorian heretic Theodore of Mopsuestia (392-423/429 A.D.) The law and the prophets. Commentary on Zechariah ch.5 p.351

B11. David wrote [some] Psalms

Clement of Rome (96-98 A.D.) “For, says the elect David, ‘I will confess unto the Lord ; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.’” 1 Clement ch.52 p.&&&

Letter of Barnabas (100-150 A.D.) ch.10 “David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: "Blessed is the man who hath not walked in the counsel of the ungodly,"”

Justin Martyr (c.138-165 A.D.) “And again by David, in the forty-ninth Psalm, He thus said: `The God of gods, Dialogue with Trypho a Jew ch.22 p.205

Melito of Sardis (170-177/180 A.D.) “Psalms of David, the Proverbs of Solomon” From the Book of Extracts p.&&&

Melito of Sardis (170-177/180 A.D.) “David says:” and quotes Psalms 2:1-2. On Pascha stanza 62 p.53

Theophilus of Antioch (168-181/188 A.D.) “The same, too, says David: "They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless."” Theophilus to Autolycus book 2 ch.35 p.&&&

Irenaeus (182-188 A.D.) “David said beforehand, ‘Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin; ‘” Irenaeus Against Heresies book 5 ch.17.2 p.545

Clement of Alexandria (193-202 A.D.) “thus summarily expressed by the prophet David: "Who shall ascend to the hill of the Lord, or who shall stand in His holy place? He who is guiltless in his hands, and pure in his heart; who hath not lifted up his soul to vanity, or sworn deceitfully to his neighbour. He shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob.” Stromata book 7 ch.10 p.539

Tertullian (198-220 A.D.) “But we find that that first word of David bears on this very sort of thing: "Blessed," he says, "is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners."” The Shows ch.3 p.80-81

Tertullian (207/208 A.D.) “and of David's Psalm, that He would "sit at the right hand of God.” Five Books Against Marcion book 4 ch.41 p.419

Hippolytus (222-235/6 A.D.) “the Psalmist David says: "In the sun he hath placed his tabernacle, and himself (is) as a bridegroom coming forth from his nuptial chamber, (and) he will rejoice as a giant to run his course." Against All Heresies book 8 ch.10 p.123

Origen (225-254 A.D.) “…David says, ‘Great peace have they that love Thy law, and there is no stumbling-block to them.’” Origen’s Commentary on Matthew 12 ch.23 p.463

Novatian (250/254-257 A.D.) “Similarly David: ‘Wherefore God, even Thy God, hath anointed Thee with the oil of gladness above thy fellows.’” Concerning the Trinity ch.29 p.641

Treatise Against Novatian (254-256 A.D.) ch.10 p.660 Implied) “Let us hear what the Holy Spirit testifies by David: ‘If his children forsake my law, and walk not in my commandments; if they should profane my righteousness, and should not keep my precepts; I will visit their crimes with a rod, and their sins with stripes. But my mercy will I not utterly disperse from them.’”

Cyprian of Carthage (c.246-258 A.D.) “Also in the cxxxist Psalm: "God hath sworn the truth unto David himself,” Treatises of Cyprian Treatise 12.2 ch.11 p.520

Dionysius of Alexandria (246-265 A.D.) (Implied) “And David says: "Into Thy hands I commit my spirit.” Metaphrase of Ecclesiastes ch.10 p.&&&

Victorinus (martyred 304 A.D.) “And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury;” On the Creation of the World p.342

Methodius (260-312 A.D.) “as King David, openly confessing with tears in the mountains, cried out, ‘My wounds stink and are corrupt,’” The Banquet of the Ten Virgins Discourse 1 ch.1 p.311

Lactantius (c.303-c.325 A.D.) “David also in the seventeenth Psalm says:” The Divine Institutes book 4 ch.11 p.109

Lactantius (c.303-c.325 A.D.) Now, that He would not remain in bell, but rise again on the third day, had been foretold by the prophets. David says, in the fifteenth Psalm: "Thou wilt not leave my soul in hell; neither wilt Thou suffer Thine holy one to see corruption." Also in the third Psalm: ‘I laid me down to sleep, and took my rest, and rose again, for the Lord sustained me.’ Hosea also, the first of the twelve prophets, testified of His resurrection: ‘This my Son is wise, therefore He will not remain in the anguish of His sons: and I will redeem Him from the power of the grave. Where is thy judgment, O death? or where is thy sting?’ The same also in another place: ‘After two days, He will revive us in the third day.’” The Divine Institutes book 4 ch.19 p.122

B12. The Twelve [Minor Prophets]

Justin Martyr (c.138-165 A.D.) mentions Micah one of the twelve [minor prophets]. Dialogue with Trypho the Jew ch.109 p.253

Justin Martyr (c.138-165 A.D.) “as Hosea, one of the twelve prophets, and Daniel, foretold.” Dialogue with Trypho the Jew ch.14 p.202

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.&&&

Irenaeus (182-188 A.D.) “concerning which Malachi, among the twelve prophets, thus spoke beforehand: "I have no pleasure in you, saith the Lord Omnipotent, and I will not accept sacrifice at your hands.” Irenaeus Against Heresies book 4 ch.17.4 p.&&&

Clement of Alexandria (193-202 A.D.) “For it is expressly said by Joel, one of the twelve prophets, ‘And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy.’” Stromata book 5 ch.13 p.465

Tertullian (207/208 A.D.) “For it was He who used to speak in the prophets-the Word, the Creator's Son. ‘I am present, while it is the hour, upon the mountains, as one that bringeth glad tidings of peace, as one that publisheth good tidings of good.’ So one of the twelve (minor prophets), Nahum: ‘For behold upon the mountain the swift feet of Him that bringeth glad tidings of peace.’” Five Books Against Marcion book 4 ch.13 p.364

Origen (c.240 A.D.) mentions the twelve prophets. Commentary on the Song of Songs book 2 ch.10 p.165.

Origen (225-254 A.D.) “I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls "those fanatical and utterly unintelligible passages.’” Origen Against Celsus ch.11 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “such as are made contrary to the ordinance and tradition of the Gospel, as the Lord Himself in the twelve prophets asserts, saying, "They have set up a king for themselves, and not by me.’ And again: "Their sacrifices are as the bread of mourning; all that eat thereof shall be polluted.’” Letters of Cyprian Letter 54 ch.5 p.&&&

Victorinus of Pettau (martyred 304 A.D.) “‘These are the two candlesticks standing before the Lord of the earth.’] These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: "These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth;’” Commentary on the Apocalypse From the Eleventh chapter verse 4 p.&&&

Lactantius (c.303-325 A.D.) “Hosea also, the first of the twelve prophets, testified of His resurrection:” The Divine Institutes book 4 ch.19 p.122

After Nicea

Eusebius of Caesarea (323-326 A.D.)

Athanasius of Alexandria (339 A.D.) lists the canon, including “the Twelve” in his Easter Letter 39 ch.4 p.552.

Cyril of Jerusalem (c.349-386 A.D.)

Didymus the Blind (398 A.D.) quotes Nah 3:10 as by “Nahum, seventh of the twelve prophets” Commentary on Zechariah 11 p.257

Rufinus’ Commentary on the Apostles’ Creed (374-406 A.D.)

Jerome (373-420 A.D.) (Implied)

Council of Carthage (393-419 A.D.)

Epiphanius of Salamis (360-403 A.D.) was crazy over the number 22. He gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today.

Augustine of Hippo (338-430 A.D.) mentions Isaiah and the twelve prophets in The City of God book 17 ch.29 p.376

Among Heretics and Spurious Books

B13. There are only four true gospels

Letter To Diognetus ch.11 p.29 (130-150 A.D.) [partial, no mention of four] “…the faith of the gospels is established, and the tradition of the Apostles is preserved…”

Justin Martyr (c.150 A.D.) [Partial, no mention of four] “For the Apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them;” First Apology of Justin ch.66 p.185

Tatian’s Diatessaron (died 172 A.D.) (partial) in this whole work accurately copies 79% of the verses in the gospels. That is 76% of Matthew, 59% of Mark, 78% of Luke, and 97% of John. He has references to no other gospels besides these four; the word Diatessaron means “the four”.

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.12 p.114 says “found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God.”

Muratorian Canon (170-217 A.D.) Third book of the gospels is Luke. Muratorian Canon 1.

Muratorian Canon (170-217 A.D.) Fourth Gospel is that of John. Muratorian Canon 1.

Irenaeus (182-188 A.D.) “It is not possible that the Gospels can be either more or fewer in number than they are. … the ‘pillar and ground’ of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side.” Irenaeus Against Heresies book 3 ch.11.8 p.428

Clement of Alexandria (193-217/220 A.D.) mentions the prophecies, the gospels, and the apostolic words in Who is the Rich Man That Shall be Saved ch.42 p.604

Tertullian (207/208 A.D.) [Partial, no mention of four] Marcion “labours very hard to destroy the character of those Gospels which are published as genuine and under the name of the apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them.” Tertullian’s Five Books Against Marcion book 4 ch.3 p.348. Also book 5 ch.2 p.432 and On the Resurrection of the Flesh ch.33 p.568

Tertullian (207/208 A.D.) (partial) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

Hippolytus (222-235/6 A.D.) [no mention of four] mentions the Gospels in The Refutation of All Heresies book 6 ch.24 p.85.

Julius Africanus (235-245 A.D.) (partial) mentions Luke and Matthew in discussing genealogies. Epistle to Aristides ch.3 p.126

Origen (225-254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Origen has two whole chapters on why the gospels and not other books are called that in Commentary of John book 1 ch.7,8. p.300,301

Origen says the gospels are only four. Commentary on John ch.6 p.300.

Novatian (250/4-256/7 A.D.) (partial) “For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David” Treatise on the Trinity ch.9 p.618

Treatise on Rebaptism ch.17 p.677 (250-258 A.D.) (partial, does not say four) “…this same error, which is inscribed The Preaching of Paul in which book, contrary to all Scriptures, thou wilt find both Christ confessing His own sin-although He alone did no sin at all-and almost compelled by His mother Mary unwillingly to receive John's baptism. Also, that when He was baptized, fire was seen to be upon the water, which is written in neither of the Gospels.”

Moyses, Maximum, and Nicostratus (248-257 A.D.) (partial) quote Matthew 10:37,38 and 5:10-12. Letters of Cyprian Letter 25 ch.1 p.303

Dionysius of Alexandria (246-265 A.D.) (partial) mentions the four “evangelists” by name. (Does not explicitly say only four though.) Letter to Bishop Basilides canon 1 p.94

Adamantius (c.300 A.D.) mentions four who preached the gospel, but they preached the same, so the four gospels are one gospel. Dialogue on the True Faith p.43.

Victorinus of Petau (martyred 304 A.D.) mentions the four Gospels, four rivers flowing in paradise, and other fours. Commentary on the Creation of the World p.341

Methodius (280-312 A.D.) “For which cause, also, four Gospels have been given, because God has four times given the Gospel to the human race,” Banquet of the Ten Virgins Discourse 10 ch.2 p.348

Athanasius (318 A.D.) quotes Luke 19:10: “as He [Jesus] says Himself in the Gospels: ‘I came to find and to save the lost.’ Incarnation of the Word ch.14 p.43

Athanasius (318 A.D.) quotes from John 3:3,5. “He [Jesus] says Himself in the Gospels: ‘I came to find and to save the lost.’” Incarnation of the Word ch.14 p.43

Alexander of Alexandria (313-326 A.D.) (partial) mentions God who gave us the Law, the prophets, and the Gospels. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

Lactantius (c.303-c.325 A.D.) (partial) alludes to Mark, quotes from Matthew and Luke, and quotes from John by name. The Divine Institutes book 4 ch.15 for an allusion to Matthew 8, Mark 4, Luke 8.

After Nicea

Cyril of Jerusalem (c.349-386 A.D.) says only 4 gospels in Lecture 4 ch.36 p.27

Augustine of Hippo (388-430 A.D.) mentions the Epistles of Paul and then the four books of the Gospel. On The Profit of Believing ch.7 p.350

Among Heretics and spurious books

X Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius rejects the four gospels. Dialogue on the True Faith first part ch.1 p.36

For more on who referenced which gospels, see in www.HistoryCart.com/EarlyChristanNTReferences.

B14. Matthew wrote the Gospel of Matthew

Papias (130-150 A.D.) refers by name to the books of Matthew and Mark. Fragment 6 from Eusebius’ Ecclesiastical History book 3 ch.39.

Claudius Apollinaris (160-180 A.D.) mentions Matthew, the Gospels, and the law. Ante-Nicene Fathers vol.8 ch.772

Irenaeus (182-188 A.D.) quotes Mt 1:1 as by Matthew. Irenaeus Against Heresies book 3 ch.16.2 p.440

Clement of Alexandria (193-202 A.D.) “And in the Gospel according to Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord.” Stromata book 1 ch.21 p.334

Tertullian (198-220 A.D.) says, “I mean the Gospels of John and Matthew – whilst that which Mark published may be affirmed to be Peter’s whose interpreter Mark was. For even Luke’s form of the Gospel men unusually ascribe to Paul. And it may well seem that the works which disciples publish belong to their masters.” Tertullian Against Marcion book 4 ch.5 p.350

Tertullian (198-220 A.D.) “Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact: ‘Away with Matthew; away with Luke!’” Against Praxeas ch.1 p.597

Tertullian (207/208 A.D.) wrote, “…that the Evangelical Testament has apostles for its authors, … apostolic men also … Of the apostles therefore, John and Matthew first instill faith in us; whilst of apostolic men, Luke and Mark renew it afterwards.” Five Books Against Marcion book 4 ch.2 p.347

Tertullian (207/208 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

Julius Africanus (232-245 A.D.) mentions “the Evangelist Matthew” and “Luke” in comparing the two genealogies of Jesus in his Letter to Aristides ch.3 p.126

Origen (225-254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Cyprian of Carthage (c.246-258 A.D.) mentions “The Gospel according to Matthew” quoting Matthew 5:23,24 in Treatises of Cyprian - Testimonies ch.3 p.533. See also The Treatises of Cyprian Treatise 12 the third book 1.40.

Dionysius of Alexandria (246-265 A.D.) “It was ‘in the end of the Sabbath,’ as Matthew has said; it was "early, when it was yet dark," as John writes; it was "very early in the morning," as Luke puts it; and it was "very early in the morning, at the rising of the sun," as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” Letter 5 to the bishop Basilides p.94

Archelaus (262-278 A.D.) “The Spirit in the evangelist Matthew is also careful to give note of these words of our Lord Jesus Christ: "Take heed that no man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many. But if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false apostles, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. If they shall say unto you, Behold, he is in the desert; go not forth: if they shall say, Behold, he is in the secret chambers; believe it not.” Disputation with Manes ch.35 p.209

Adamantius (c.300 A.D.) “Will you agree if I show from the Gospels that they are not fabrications?” … “The disciples of Christ wrote them: John and Matthew; Mark and Luke. Dialogue on the True Faith First Part “b 5” p.41

Victorinus of Petau (martyred 304 A.D.) mentions Psalm, Matthew, Isaiah, Daniel Commentary on the Creation of the World p.342

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 3 ch.24 p.152 discusses the four gospels, Matthew, Mark, Luke and John. Nicene and Post-Nicene Fathers Second Series vol.1 p.152

B15. Mark wrote the Gospel of Mark

Papias (130-150 A.D.) refers by name to the books of Matthew and Mark. Fragment 6 from Eusebius’ Ecclesiastical History book 3 ch.39.

Irenaeus (182-188 A.D.) quotes Mark 1:1 as by Mark. Irenaeus Against Heresies book 3 ch.16.3 p.441

Clement of Alexandria (193-217/220 A.D.) paraphrases Mark 10:17-31 saying “These things are written in the Gospel according to Mark” Who is the Rich Man That Shall be Saved? ch.5 p.592

Tertullian (207/208 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

Hippolytus (222-234/5 A.D.) “that neither Paul the apostle nor Mark, he of the maimed finger, announced such (tenets). For none of these (doctrines) has been written in the Gospel according to Mark.” Refutation of All Heresies book 7 ch.18 p.112

Origen (225-254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.17 p.677 “Also according to Mark He said, with the same purpose, to the sons of Zebedee”

Cyprian of Carthage (c.246-258 A.D.) says “Also according to Mark” and quotes Mark 4:24 in Treatises of Cyprian - Testimonies ch.22 p.541

Dionysius of Alexandria (246-265 A.D.) “It was "in the end of the Sabbath," as Matthew has said; it was "early, when it was yet dark," as John writes; it was "very early in the morning," as Luke puts it; and it was "very early in the morning, at the rising of the sun," as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” Letter 5 to the bishop Basilides p.94

Victorinus of Petau (martyred 304 A.D.) mentions Matthew, Mark, and Luke in Commentary on the Apocalypse of the Blessed John p.348

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 3 ch.24 p.152 discusses the four gospels, Matthew, Mark, Luke and John. Nicene and Post-Nicene Fathers Second Series vol.1 p.152

B16. Luke wrote the Gospel of Luke

Irenaeus (182-188 A.D.) quotes Luke 1:6 as by Luke. Irenaeus Against Heresies book 3 ch.10.1 p.423

Muratorian Canon (190-217 A.D.) Third book of the gospels is Luke. Muratorian Canon 1. (So the unnamed Matthew and Mark are counted as two.)

Clement of Alexandria (193-202 A.D.) quotes Luke 3:1,2,23 as the Gospel of Luke in Stromata book 1 ch.21 p.333

Tertullian (198-220 A.D.) “Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact: "Away with Matthew; away with Luke!” Against Praxeas ch.1 p.597

Tertullian (207/208 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

Julius Africanus (232-245 A.D.) mentions “the Evangelist Matthew” and “Luke” in comparing the two genealogies of Jesus. Letter to Aristides ch.3 p.126

Origen (225-254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Novatian (250/4-256/7 A.D.) “For they propose and put forward what is told in the Gospel of Luke” and refers to Luke 1:35. Concerning the Trinity ch.24 p.635

Cyprian of Carthage (c.246-258 A.D.) mentions the “Gospel according to Luke” and quotes Luke 6:37 in Treatises of Cyprian - Testimonies ch.21 p.541.

Pierius of Alexandria (275 A.D.) wrote a book entitled On the Gospel According to Luke” Fragment 1 p.157

Victorinus of Petau (martyred 304 A.D.) mentions Matthew, Mark, and Luke in Commentary on the Apocalypse of the Blessed John p.348

Pamphilus (martyred 309 A.D.) (Implied), Luke is the evangelist) “after the history of Luke, the evangelist and historian”

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 3 ch.24 p.152 discusses the four gospels, Matthew, Mark, Luke and John. Nicene and Post-Nicene Fathers Second Series vol.1 p.152

Gregory of Nyssa (382-383 A.D.) “The evangelist Luke, when giving the geneaology according to the flesh our God and Saviour Jesus Christ…” Against Eunomius book 2 p.312

B17. John wrote the Gospel of John

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.22 p.103 has “John says” and then quotes John 1:1a.

Muratorian Canon (170-217 A.D.) Fourth Gospel is that of John. Muratorian Canon 1.

Irenaeus (182-188 A.D.) “even as John, the disciple of the Lord, declares regarding Him [Jesus]:” and then quotes John 1:3. Irenaeus Against Heresies book 2 ch.2 p.362.

Clement of Alexandria (193-202 A.D.) John wrote his Gospel. Stromata book 5 ch.12 p.463

Tertullian (207/208 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

Hippolytus (222-235/6 A.D.) “And the blessed John, in the testimony of his Gospel, and quotes John 1:1. Against the Heresy of One Noetus ch.14 p.228

Origen (225-254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568

Origen (225-254 A.D.) speaks of “John, in his Gospel” Origen’s de Principiis 8 p.245

Novatian says John 1:14 is by John in Treatise Concerning the Trinity ch.13 p.622

Anonymous Treatise Against Novatian (248-258 A.D.) ch.2 p.657 says John 10:1 is by John, the gospel.

Anonymous Treatise on Re-Baptism (254-257 A.D.) says “as it is written in the Gospel according to John” ch.9 p.672

Cyprian of Carthage (c.246-258 A.D.) mentions the “Gospel according to John” and then quotes John 3:18,19 in Treatises of Cyprian book 3 ch.31 p.543

Dionysius of Alexandria (246-265 A.D.) “It was "in the end of the Sabbath," as Matthew has said; it was “early, when it was yet dark,” as John writes; it was “very early in the morning,” as Luke puts it; and it was "very early in the morning, at the rising of the sun," as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” Letter 5 to the bishop Basilides p.94

Peter of Alexandria (306,285-311 A.D.) discusses the “third hour” form the autograph copy itself of the Evangelist John, preserved in the church in Ephesus. Fragment 5.2 p.283

After Nicea

Pacian of Barcelona (343/377-379/392 A.D.) (partial) refers to Revelation 2:5 as in the Apocalypse. (Does not say by John though.) On Penance ch.11 (3) p.86

Orosius/Hosius of Braga (414-418 A.D.) alludes to Revelation 20:12 as in the Apocalypse of John. Defense Against the Pelagians ch.13 p.131

B18. Paul’s letters are scripture

2 Pet 3:15-16

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Calls the writings of Paul scripture. 2 Pet 3:15-16

p15 1 Cor 7:18-8:4 (late 3rd century) (Implied because is 1 Cor)

p16 Php 3:10-17; 4:2-8 (late 3rd century) (Implied because is Php)

Clement of Rome (96-98 A.D.) says to the Corinthians, “Take up the epistle of the blessed Apostle Paul.” 1 Clement ch.47 p.18 It also refers to 1 Corinthians 3:13. 1 Clement ch.47 vol.1 p.18 (also vol.9 p.243)

Letter of Ignatius to the Ephesians ch.12 p.55 (-107/116 A.D.) mentions that Paul wrote a letter to the Ephesians. “Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at who feet may I be found, when I shall attain to God; who in all his Epistle makes mention of you in Christ Jesus.”

Letter of Ignatius to the Romans ch.4 p.75 (-107/116 A.D.) “I do not, as Peter and Paul issue commandments unto you. They were apostles; I am but a condemned man;…”

Letter To Diognetus (130-150 A.D.) Alludes to Gal 4:10 ch.4 p.26 “observing months and days”, Philippians 3:20 “citizens of heaven” To Diognetus ch.5 p.27, 1 Timothy 3:16 ch.11 To Diognetus p.29

Letter of Barnabas (100-150 A.D.) has allusions to Paul’s letters in Ephesians 2:21 in ch.6 p.141, col 1:15 in ch.12 p.145; eph 6:9 in ch.19 p.148

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.11 p.35 says that 1 Corinthians 6:2 was by Paul.

Polycarp in his Letter to the Philippians ch.12 p.35 Ephesians 4:26 “For I trust that ye are well versed in the Sacred Scriptures, …It is declared then in these Scriptures, ‘Be ye angry, and sin not,’ and , ‘Let not the sun go down upon your wrath.’” (12/12 words of the verse)

Presbyters (Papias?) (130-155 A.D.) quotes 1 Corinthians 15:25,26 as said by the apostle fragment 5 p.154

Tatian (died 172 A.D.) quotes one-fourth of Titus 1:12 “though some one says that the Cretans are liars.” Address of Tatian to the Greeks ch.27 p.76

Dionysius of Corinth (170 A.D.) (partial) fragment 3 vol.8 p.765 “Therefore you also have by such admonition joined in close union the churches that were planted by Peter and Paul, that of the Romans and that of the Corinthians…”

Melito of Sardis (170-177/180 A.D.) Mention of 1 Thessalonians as by the apostle. Oration on the Lord’s Passion ch.9 p.762

Christians of Vienna and Lugdunum (177 A.D.) quotes Philippians 2:6 p.783-784

Athenagoras (177 A.D.) quotes part of 1 Corinthians 15:54 as “in the language of the apostle” The Resurrection of the Dead ch.18 p.159

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.14 p.93 quotes Romans 2:7; 1 Corinthians 2:9, and Romans 2:8,9

Irenaeus (182-188 A.D.) quotes 1 Corinthians 8:14 as by Paul. Irenaeus Fragment 26 p.574

Irenaeus (182-188 A.D.) quotes Romans 1:1-4 as by Paul writing to the Romans. Irenaeus Against Heresies book 3 ch.16.3 p.441

Passion of the Scillitan Martyrs (180-202 A.D.) p.285 “What are the things in your chest? Speratus said, Books and epistles of Paul, a just man.”

The Muratorian Canon (190-217 A.D.) mentions that Paul wrote to seven churches in his epistles, Corinthians (2 letters), Ephesians, Philippians, Colossians, Galatians, Thessalonians (2 letters), Romans. Wrote Philemon, Titus, two letters to Timothy.

The Muratorian Canon (190-217 A.D.) p.603 mentions the Apostle Paul along with the other New Testament writers.

Clement of Alexandria (193-217/220 A.D.) says “the blessed Paul” wrote and quotes 1 Corinthians 14:20. The Instructor book 1 ch.6 p.217. See also Fragment 1 ch.1 p.572.

Clement of Alexandria (193-217/220 A.D.) quotes Romans 16:19 by the Apostle in the Epistle to the Romans. The Instructor book 1 ch.5 p.214

Clement of Alexandria (193-217/220 A.D.) mentions Philippians 4:5 as by the apostle of the Lord. Exhortation to the Heathen ch.9 p.196

Tertullian (198-220 A.D.) says “the Apostle admonishes the Romans” and quotes Romans 13:1 in Scorpiace ch.14 p.647.

Tertullian (198-220 A.D.) quotes 1 Corinthians 8:2 and Galatians 1:7 and 5:7 as being by the apostle in On Prescription Against Heretics ch.27 p.256.

Tertullian (207/208 A.D.) refers to 2 Corinthians 6:14 as by the apostle. Five Books Against Marcion book 2 ch.8 p.328

Tertullian (207/208 A.D.) mentions Paul being the author of Galatians, Corinthians, Philippians, Thessalonians, Ephesians, Romans, and John being the author of the Apocalypse (Revelation) in Five Books Against Marcion book 4 ch.5 p.350.

Tertullian (198-220 A.D.) says “the most holy apostle says” quoting part of 1 Corinthians 10:23 in On Baptism ch.17 p.677

Hippolytus (222-235/6 A.D.) quotes Romans 1:17 as by Paul Treatise on Christ and Antichrist ch.64 p.218

Instructions of Commodianus (c.240 A.D.) ch.31 p.209 speaks of Solomon and Paul the apostle.

2 Clement (c.150 A.D.) vol.7 ch.11 p.520 quotes half of 1 Corinthians 2:9

Origen (225-254 A.D.) quotes of Romans 1:1-4 in Paul’s Epistle to the Romans. de Principiis book 2 ch.4.2 p.276

Origen (225-254 A.D.) quotes 1 Corinthians 1:24 as by Paul. de Principiis book 1 ch.2.1 p.246

Origen quotes 1 Thessalonians 4:17 as by the apostle. de Principiis book 2 ch.11.5 p.299

Novatian (250-257 A.D.) mentions Romans 1:20 as by the apostle Paul. p.614 He mentions the Apostle Paul writing to the Corinthians and 1 Corinthians 2:6,7,8 in Treatise Concerning the Trinity ch.27 p.638

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.663 quotes Ephesians 5:6,7 as by the Apostle

Anonymous Treatise on Re-baptism (250-257 A.D.) ch.6 p.670 quotes Philippians 2 as by Paul

Cyprian of Carthage (c.246-258 A.D.) mentions the Epistle of Paul to the Romans in Treatises of Cyprian book 3 ch.45 p.546.

Cyprian of Carthage (c.246-258 A.D.) mentions the First Epistle of Paul to the Corinthians and then quotes 1 Corinthians 7:10,11 in Treatises of Cyprian Treatise 12 book 3 ch.90 p.553, and first Epistle of Paul to the Corinthians and quotes 1 Corinthians 6:9-11 in Treatises of Cyprian treatise 12 book 3 ch.65 p.551.

Moyses, Maximum, and Nicostratus (248-257 A.D.) quote Romans 8:35 as being by the Apostle Cyprian. Letter 25.1 p.303

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions evil people who defame the blessed apostles Peter and Paul in Letter 74 p.390

Gregory Thaumaturgus (240-265 A.D.) quotes part of 1 Corinthians 6:13 as “by the apostle” in Canonical Epistle canon 1 p.18

Dionysius of Alexandria (246-265 A.D.) quotes 1 Corinthians 15:41 as by Paul. From the Books on Nature ch.3 p.86

Paulus of Obba at The Seventh Council of Carthage (258 A.D.) p.570 quotes Romans 3:3,4 as by the Apostle.

Archelaus (262-278 A.D.) quotes 2 Corinthians 13:3 as by Paul and calls him an apostle. Disputation with Manes ch.42 p.218

Diodorus (262-278 A.D.) appeals to “the Apostle Paul and the Gospels” Disputation with Manes ch.45 p.221

Pierius of Alexandria (275 A.D.) quotes half of 1 Corinthians 7:7 as by Paul in Fragment 1 p.157

Theonas of Alexandria (c.300 A.D.) quotes loosely half of Colossians 4:6 in ch.8 p.161

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as Gal 1 (Paul sent to the Galatians) on Dialog of the True Faith first part p.44 and quoting Ephesians 2:11-13 as by the apostle to the Ephesians in Dialog of the True Faith first part p.99.

Adamantius (c.300 A.D.) quotes 2 Peter 3:15 to show that Peter affirmed Paul. Dialogue on the True Faith 2nd part ch.12 d p.90

Adamantius (c.300 A.D.) “I fully accept Paul, who possessed Christ and the Spirit.” Dialogue on the True Faith 5th part ch.21 p.177

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.7 p.435 “Have the well-known words never rung in your ears, that the wisdom of man is foolishness with God?” (1 Corinthians 3:19)

Peter of Alexandria (306,285-311 A.D.) quotes Philippians 1:23,24 as by “the blessed apostle Paul” The Canonical Epistle Canon 10 p.274

Methodius (260-312 A.D.) mentions “Paul said” and discusses 1 Corinthians 15:50,54 Discourse on the Resurrection part 1 ch.14 p.368.

Victorinus of Petau (martyred 304 A.D.) mentions Paul and the churches arranged by sevens. Commentary on the Apocalypse of the Blessed John ch.16 p.345

Alexander of Alexandria (313-326 A.D.) quotes 1 Corinthians 2:9 as by the apostle Paul and Colossians 1:16,17 as by Paul in Epistles on the Arian Heresy Epistle 1 ch.5 p.293

Alexander of Alexandria (313-326 A.D.) quotes Colossians 1:16,17 as by Paul in Epistles on the Arian Heresy Epistle 1 ch.7 p.293

Lactantius (c.303-c.325 A.D.) quotes half of Ephesians 4:26 as “God has enjoined us not to let the sun go down upon our wrath.” The Divine Institutes book 6 ch.18 p.185

Lactantius (c.303-c.325 A.D.) mentions Peter and Paul preaching at Rome. The Divine Institutes book 4 ch.21 p.123.

After Nicea

Eusebius wrote whole commentaries on Luke and 1 Corinthians. Nicene and Post-Nicene Fathers Second Series vol.1 p.41

Athanasius (335 A.D.) declares that eating meat is fine and quotes 1 Corinthians 6:13 as by Paul. Easter Letter 7 ch.2 p.524

Marius Victorinus to the Arian Candidus (359-362 A.D.) mentions Paul and refers to Ephesians 1:3. Marius’ Letter to Candidus ch.2 p.60. He also refers to Paul and Romans 11:13 in ch.1 p.60

Gregory of Nyssa (356-397 A.D.) says Romans 1:1 is by Paul in Against Eunomius book 2 ch.4 p.105 and the Epistle to the Romans in Against Eunomius book 2 ch.9 p.117

Gregory of Nyssa (356-397 A.D.) 1 Corinthians 15:51,52 “the divine Apostle … to the Corinthians” On the Making of Man ch32.6 p.412

Orosius/Hosius of Braga (414-418 A.D.) refers to 2 Corinthians 5:9-10 as by the Apostle Paul. Defense Against the Pelagians ch.18 p.140

Augustine of Hippo (388-430 A.D.) mentions the Epistles of Paul and then the four books of the Gospel. On The Profit of Believing ch.7 p.350

Among heretics and spurious books

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius accepts Paul as an apostle and his letters are scripture. Dialogue on the True Faith first part ch.15d, 6 p.42-43

Marcus (c.300 A.D.) the Bardesene, in disputing Adamantius affirms that Paul was an apostle. Dialogue on the True Faith 2nd part ch.12 c p.89-90

Theodore of Mopsuestia (392-423/429 A.D.) alludes to Heb 7:11 as by the blessed Paul. Commentary on Hosea ch.24 p.56 and Heb 9:13 as by Paul in Commentary on Jonah preface p.187

B19. Heb, Jms, 1,2Pet, 1,2Jn, or Jude scripture

The Muratorian Canon (190-217 A.D.) explicitly mentions by name all the books of our New Testament today except for Matthew, Mark, Hebrew, James, 1, 2 Peter, and 3 John.

Irenaeus (182-188 A.D.) mentions by name, quotes, or references every book of the New Testament except for Philemon and 3 John. He has only ¼ of a quote from 2 Peter in Irenaeus Against Heresies book 5 ch.28.3 p.557.

Clement of Alexandria (193-217/220 A.D.) quotes 1 Peter 2:1-3 as an authority. The Instructor book 1 ch.6 p.220

Tertullian (198-220 A.D.) quotes Hebrews 6:4-8 in On Modesty ch.20 vol.4 p.97

Tertullian mentions by name, quotes, or references every single book of the New Testament except for Philemon and 3 John.

Hippolytus (222-235/236 A.D.) quotes 1 Peter 1:24,25 The Refutation of All Heresies book 4 ch.5 p.76

Hippolytus (222-235/236 A.D.) alludes to 2 Peter 1:18,19 The Refutation of All Heresies book 10 ch.24 p.151

Hippolytus (222-235/236 A.D.) references 2 Peter 3:3 p.244

Hippolytus (222-235/236 A.D.) references 1 John 2:18 as by John. p.244

Hippolytus (222-235/236 A.D.) references Jude 18,19 as by Jude. p.244

Hippolytus (222-235/236 A.D.) mentions by name, quotes, or references every single book of the New Testament except for Philemon, James, and 2, 3 John.

Origen (225-254 A.D.) quotes Hebrews 6:7,8 as to the Hebrews. Origen’s de Principiis book 3 ch.1.10 (Greek) p.310

Quote of James 4:17 Origen’s de Principiis book 1 ch.3.6 p.254

Origen (225-254 A.D.) quotes 1 Peter 1:9 as by Peter. p.287

Origen (225-254 A.D.) quotes half of 1 Peter 3:15a

Origen (225-254 A.D.) quotes 1 Peter 3:18-21 as by Peter p.279

Origen (225-254 A.D.) quotes 1 John 1:5 as John writes in his Epistle. Origen’s de Principiis book 1 ch.1.1 p.242

Origen mentions by name, quotes, or references every single book of the New Testament except for Philemon, 2 Peter, and 2, 3 John.

Novatian (250/4-256/7 A.D.) Half quote of 1 John 4:12 as by John. Treatise on the Trinity ch.18 p.627

Anonymous Treatise on Re-Baptism (254-257 A.D.) ch.15 p.675 quotes 1 John 5:6 as “John says of our Lord in his epistle”

Cyprian of Carthage (c.246-258 A.D.) mentions by name, quotes, or references every single book of the New Testament except for Philemon, James, and 3 John, Jude.

Cyprian of Carthage (c.246-258 A.D.) quotes 1 John 2:3,4 as by the Apostle John. Letters of Cyprian Letter 24.2 p.302

Aurelius of Chullabi [or Cululi in Byzacena] says “John the apostle laid it down in his epistle” and then quotes 2 John 10,11. The Seventh Council of Carthage (258 A.D.) p.568

Dionysius of Alexandria (246-265 A.D.) mentions two letters by John the apostle, but not a third. Two books on the Promises ch.4-5 p.82-83

After Nicea

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) lists Hebrews (by Paul), James, 1 and 2 Peter, 1, 2, 3, John, Jude as scripture.

Gregory of Nyssa (382-383 A.D.) said that Paul wrote Hebrews and refers to Hebrews 5:5. Against Eunomius book 6 ch.2 p.183

John Chrysostom (before 407 A.D.) mentions Paul writing to the Galatians and Hebrews. Commentary on Philippians Homily 4 verse 30 p.200

Ambrose of Milan (370-390 A.D.) refers to Paul writing Hebrews. On the Mysteries ch.8.45 p.323

Augustine of Hippo (388-430 A.D.) says “for there is hardly a page of Scripture on which it is not clearly written that God resisteth the proud and giveth grace to the humble.” [James 4:6 and 1 Peter 5:6] On Christian Doctrine book 3 ch.23 p.565

Leo I of Rome (422-461 A.D.) quotes 1 John 4:2,3 about the Antichrist as by the Apostle John. Sermon 34.5 p.149

Among heretics and spurious books

B20. The Book of Revelation is scripture

Rev 1:1;22:18-19

Sinaiticus (340-350 A.D.) has all of Revelation

Alexandrinus (450 A.d.)has all of Revelation.

Clement of Rome (97/98A.D.) quotes Revelation 22:12 p.14 (Also Isaiah 40:10; 62:11) 1 Clement ch.34 p.14

Justin Martyr (138-165 A.D.) mentions a literal millennium in Dialogue with Trypho ch.75-81 p.236-240. In ch.81 he says, “And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place.”

Christians of Vienna and Lugdunum (177 A.D.) quotes part of Revelation 14:4 p.779 and paraphrases Revelation 22:11 (which is also Daniel 12:10) on p.783. They quote Revelation 1:5 and half of Revelation 3:14 on p.784.

Irenaeus (182-188 A.D.) Quotes Revelation 6:2 as by John in the Apocalypse. Irenaeus Against Heresies book 3 ch.21.3 p.493

The Muratorian Canon (190-217 A.D.) John wrote the Apocalypse. Two letters belonging to John, or bearing the name John. The Epistle of Jude. p.603.

Clement of Alexandria (193-202 A.D.) John wrote the Apocalypse [Revelation] Stromata book p.504

Tertullian (207/208 A.D.) quotes Revelation 1:16 as “the Apostle John, in the Apocalypse” in Five Books Against Marcion book 3 ch.14 p.333

Hippolytus (222-235/6 A.D.) references John in the Apocalypse: Rev 1:8 Against the Heresy of One Noetus ch.6 p.225. He also quotes Revelation 22:15 as “John says” in Treatise on Christ and Antichrist ch.65 p.219.

Commodianus (c.240 A.D.) alludes to Revelation 3:14 “There will be no succour nor ship of the sea. Amen flames on the nations, and the Medes and Parthians burn for a thousand years, as the hidden words of John declare. For then after a thousand years there are delivered over to Gehenna; and he whose work they were, with them are burnt up. Instructions of Commodianus ch.43 p.211

Commodianus (c.240 A.D.) (partial) “From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And they shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. …” Instructions of Commodianus ch.44 p.214

Origen (225-254 A.D.) mentions Revelation 5:8 as from John in Revelation Origen Against Celsus book 8 ch.17 p.645 Also Origen’s Commentary on John book 1 ch.14 p.305 says that Revelation was written by John son of Zebedee. Origen’s Commentary on John book 1.1 p.297 mentions John in his Apocalypse.

Anonymous Work Against Novatian (c.250-257 A.D.) ch.17 p.663 quotes Revelation 20:11-13 as John says in the Apocalypse. He also quotes Revelation 3:17 as in the Apocalypse in ch.2 p.657, and Revelation 17:15 as in the Apocalypse in ch.4 p.658

Anonymous Work Against Novatian (A Treatise Against the Heretic Novatian) ch.4 p.658 quotes part of Revelation 17:15 as in the Apocalypse.

Cyprian of Carthage (c.246-258 A.D.) mentions the Apocalypse and then quotes Revelation 18:4-9 in Treatises of Cyprian book 3 ch.36 p.544.

Moyses et al. to Cyprian (250-251 A.D.) quotes half of Revelation 3:21 “To him that overcomes will I give to sit on my throne, even as I also overcame and am set down on the throne of my Father.”. Letters of Cyprian Letter 25 p.303

Gregory Thaumaturgus (240-265 A.D.) quotes half of Revelation 3:7, which is like Isaiah 22:22. “And this same principle is expressed indeed in the Holy Scriptures themselves, when it is said that only He who shutteth openeth, and no toher one whatever;”

Dionysius of Alexandria (246-265 A.D.) says that Revelation was written by John, but thinks it was a different John than the author of the Gospel, and 1 and 2 John. He thought this based on the fact that John did not use his name in the other books, Dionysius says there were two different monuments in Ephesus, and both of them are to a John. Two books on the Promises ch.4-5 p.82-83

Victorinus of Pettau (martyred 304 A.D.) wrote an entire Commentary on the Apocalypse. In the beginning he quotes Revelation 1:1a stating it is “The Revelation of Jesus Christ” p.344

Methodius (260-312 A.D.) writes, “John in the Apocalypse says, …”. The Banquet of the Ten Virgins Discourse 8 ch.5 p.336

Lactantius (c.303-325 A.D.) refers to Revelation 19:12: “his name is known to none, except to Himself and the Father, as John teaches in the Revelation.” The Epitome of the Divine Institutes ch.41 p.238

After Nicea

X Eusebius’ Ecclesiastical History (323-326 A.D.) book 3 ch.3 p.133-135 discusses the books of the New Testament. He says the Apocalypse is not genuine. Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Athanasius (356-360 A.D.) quotes “John in the Apocalypse” saying Jesus is the Alpha and Omega. Four Discourses Against the Arians discourse 4 ch.28 p.444

Athanasius (367 A.D.) lists the books of the New Testament, including Revelation, in Festal Letter 39 p.552

Hilary of Poitiers (355-367/368 A.D.)

Ephraem (350-378 A.D.) alludes to Revelation

Ambrosiaster (Latin, after 384 A.D.)

Ambrose of Milan (378-381 A.D.) quotes Revelation 1:8 as “Scripture”. On the Christian Faith book 2 ch.4.35 p.228

Gregory of Nazianzen (330-391 A.D.)

Gregory of Nyssa (356-397 A.D.) alludes to Revelation

Pacian of Barcelona (343-377-379-392 A.D.) refers to Revelation 2:5 as in the Apocalypse. On Penance ch.11 (3) p.86

Gregory of Elvira (after 392 A.D.)

Gregory of Nyssa (c.356-397 A.D.) alludes to Revelation 1:6 in On Virginity ch.24 p.376

Didymus the Blind (398 A.D.)

Rufinus (374-406 A.D.)

John Chrysostom (-407 A.D.) alludes to Revelation (vol.14)

Sulpicius/Sulpitius Severus (363-420 A.D.) says John the apostle and evangelist wrote Revelation in History book 2 ch.31 p.112

Council of Carthage (393-419 A.D.)

Epiphanius of Salamis (360-403 A.D.)

Chromatius (died 407 A.D.)

Orosius/Hosius of Braga (414-418 A.D.) alludes to Revelation 20:12 as in the Apocalypse of John. Defense Against the Pelagians ch.13 p.131

Augustine of Hippo (388-8/28/430 A.D.) quotes Revelation 5:9 as by John. On the Forgiveness of Sin, and Baptism) book 1 ch.51 p.34. He also refers to Revelation 21:3.

Augustine of Hippo (388-430 A.D.) quotes Revelation 1:8 as Jesus speaking in the Apocalypse. On Faith and the Creed ch.5.15 p.327

John Cassian the Semi-Pelagian (419-320 A.D.) quotes Revelation 4:4 as the Holy Apocalypse in the Conference of the Abbot Abraham ch.1 p.531.

Quodvultdeus (c.453 A.D.)

Theodoret of Cyrus (423-458 A.D.)

Leo I of Rome (440-461 A.D.) quotes Revelation 3:2 in Letter 108.6 p.79

Varimadum (445/480 A.D.)

Among heretics and spurious books

Priscillian (385 A.D.) refers to Revelation 18:2,3,12

The Donstist heretic Tyconius (after 390 A.D.) refers to Revelation 1:15

B21. Solomon wrote [some] Proverbs

Justin Martyr (c.138-165 A.D.) “He speaks by Solomon the following:” and then quotes Proverbs 8:21. Dialogue with Trypho the Jew ch.61 p.227-228

Melito of Sardis (170-177/180 A.D.) “Psalms of David, the Proverbs of Solomon” From the Book of Extracts p.&&&

Theophilus of Antioch (168-181/188 A.D.) “Wherefore He speaks thus by the prophet Solomon: "When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him.’” Theophilus to Autolycus book 2 ch.10 p.98

Irenaeus (182-188 A.D.) “as Solomon says: ‘He that hath pity upon the poor, lendeth unto the Lord.’” Irenaeus Against Heresies book 4 ch.18.6 p.486

Clement of Alexandria (193-217/220 A.D.) “So He commands by Solomon: ‘Strike thou thy son with the rod, that thou mayest deliver his soul from death.’ And again: ‘Abstain not from chastising thy son, but correct him with the rod; for he will not die.’” (Proverbs 3:11-12) The Instructor book 1 ch.9 p.229

Tertullian (198-220 A.D.) “For even in the Proverbs, which we call Paroemiae, Solomon specially (treats) of the adulterer” On Modesty ch.18 p.94

Hippolytus (222-235/6 A.D.) the proverbs of "Solomon” Fragment 1 On Proverbs p.172

Origen (225-254 A.D.) “I might quote the words of Solomon from the book of Proverbs, which run thus: "There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, though leaning upon its hands, and being easily captured, dwelleth in kings' fortresses.” Origen Against Celsus book 4 ch.87 p.536

Cyprian of Carthage (c.246-258 A.D.) In Solomon in the Proverbs: "Wisdom hath builded herself an house,…” Treatises of Cyprian Treatise 12.2 ch.2 p.516

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D. p.&&&) (paraphrase) “as the Lord says by Solomon: "He who trusteth in that which is false, he feedeth the winds;”

Victorinus of Petau (martyred 304 A.D.) “as it is said in Solomon, ‘I will walk in the midst of the paths of the just,’” Commentary on the Apocalypse from the first chapter ch.13 p.344

Methodius (260-312 A.D.) (partial, does not say Proverbs) “For if you will look at the books of Moses, or David, or Solomon, or Isaiah, or of the prophets who follow,” The Banquet of the Ten Virgins Discourse 7 ch.4 p.333

Lactantius (c.303-c.325 A.D.) “by that most wise King Solomon, full of divine inspiration, spake these things” and quotes Proverbs 8:22-31 in the Septuagint. The Divine Institutes book 4 ch.6 p.105

After Nicea

Hilary of Poitiers (355-367/368 A.D.) “The Prophet Solomon teaches us what this Tree of Life is in his exhortation concerning Wisdom: She is a tree of life to all them that lay hold upon her, and lean upon her.” (Proverbs 3:18) Homilies on Psalms Psalm 1 ch.14 p.239

B22. Luke wrote Acts

Irenaeus (182-188 A.D.) quotes Acts 8:9-11,20,21,23 (Simon the Sorcerer) as written by Luke. Irenaeus Against Heresies book 1 ch.23.1 p.347

Muratorian Canon (190-217 A.D.) Mentions the Acts of the Apostles by Luke. Muratorian Canon 2.

Clement of Alexandria (193-202 A.D.) quotes Acts 17:22,23 saying Luke in Acts of the Apostles” The Stromata book 5 ch.12 p.464

Origen (225-254 A.D.) “…as Luke relates in the Acts of the Apostles” Origen Against Celsus book 6 ch.11 p.578

Archelaus (262-278 A.D.) (partial) (quotes Acts as scripture, but no mention of Luke) Archelaus quotes Acts 2:6 as Scripture. Disputation with Manes ch.36 p.210. Archelaus also quotes Acts 9:15 in Disputation with Manes ch.34 p.208. He possibly alludes to Acts 9:40 in Fragment 1 p.234. He does not refer to any other verses in Acts.

Pamphilus (martyred 309 A.D.) (Implied)

Among heretics and spurious books

Nestorius?

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 2 ch.18 p.122 says that is in “the sacred book of Acts” Nicene and Post-Nicene Fathers Second Series vol.1 p.122 Luke wrote Acts of the Apostles. ibid ch.22 p.124

Athanasius (356 A.D.) quotes Acts 1:1 “as Luke wrote”. Letter to the Bishops of Egypt ch.1.1 p.223.

Basil?, Cyril of Jerusalem? Ambrose of Milan (378-381)?, Gregory Nanzianzen?, Pacian of Barcelona?, Gregory of Nyssa?, Rufinus?, Jerome?, Sulpicius/Sulpitius Severus?, Council of Carthage?, Epiphanius of Salamis?, John Chrysostom?, Augustine of Hippo?, John Cassian?, Vincent of Lerins?, Socrates’ Ecclesiastical History?, Theodoret of Cyrus?, Pope Leo I?, Prosper of Aquitaine?, Council of Chalcedon?, Gennadius/Jerome?, Vigilius?

B23. Veil on many when read Moses/OT

2 Corinthians 3:14

Clement of Alexandria (193-202 A.D.) says in 2 Corinthians, “For unto this day the same veil remains on many in the reading of the Old Testament, not being uncovered by turning to the Lord.” Stromata book 4 ch.16 p.427

Clement of Alexandria (193-202 A.D.) (partial, veiled for all) “For many reaons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be eer on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit.” Stromata book 6 ch.15 p.509

Tertullian (198-220 A.D.) (Implied) “as I have said, of glory and eloquence alone, if they fell upon anything in the collection of sacred Scriptures which displeased them, in their own peculiar style of research, they perverted it to serve their purpose: for they had no adequate faith in their divinity to keep them from changing them, nor had they any sufficient understanding of them, either, as being still at the time under veil-even obscure to the Jews themselves, whose peculiar possession they seemed to be.” Apology ch.47 p.52

Origen (235-245 A.D.) mentions the veil when Jews read the Old Testament. Homilies on Jeremiah Homily 5 ch.8.3 p.50

Origen (225-254 A.D.) “And we maintain, that ‘when Moses is read, the veil is upon their heart,’ because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ.” Origen Against Celsus book 5 ch.60 p.&&&

Cyprian of Carthage (c.246-258 A.D.) quotes as the epistle of Paul to the Corinthians: “and even to this day, if at any time Moses is read, the veil is upon their heart. Treatises of Cyprian Treatise 12 First part Testimonies ch.4 p.509

Archelaus (262-278 A.D.) “I shall speak now with the utmost brevity of the veil of Moses and the ministration of death. For I do not think that these things at least can introduce very much to the disparagement of the law. The text in question, then, proceeds thus: "But if the ministration of death, engraven in letters on the stones, was made in glory, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; " and so on. Well, this passage at any rate acknowledges the existence of a glory on the countenance of Moses, and that surely is a fact favourable to our position. And even although it is to be done away, and although there is a veil in the reading of the same, that does not annoy me or disturb me, provided there be glory in it still.” ch.43 p.219

B24. We can understand Scripture

Clement of Rome (96-98 A.D.) Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. 1 Clement ch.53 p.&&&

Justin Martyr (c.138-165 A.D.) “Then I said again, ‘Would you suppose, sirs, that we could ever have understood these matters in the Scriptures, if we had not received grace to discern by the will of Him whose pleasure it was?’” Dialogue with Trypho the Jew ch.119 p.258

Theophilus of Antioch (168-181/188 A.D.) “For one of the prophets whom we already mentioned, Hosea by name, said, "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein." He, then, who is desirous of learning, should learn much.” Theophilus to Autolycus part 2 ch.38 p.&&&

Irenaeus (182-188 A.D.) “From the words of Peter, therefore, which he addressed in Caesarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God.” Irenaeus Against Heresies book 3 ch.12.7 p.432

Clement of Alexandria (193-202 A.D.) (partial, Old Testament) “and therefore it was said to the Hebrews, ‘If ye believe not, neither shall you understand;’ that is, unless you believe what is prophesied in the law, and oracularly delivered by the law, you will not understand the Old Testament, which He by His coming expounded.” Stromata book 4 ch.21 p.434

Tertullian (198-220 A.D.) “Moreover, that you may not suppose the apostle to have any other meaning, in his care to teach you, and that you may understand him seriously to apply his statement to the flesh, when he says ‘this corruptible’ and ‘this mortal,’ he utters the words while touching the surface of his own body.” On the Resurrection of the Flesh ch.51 p.584-585

Theodotus the probable Montanist (ca.240 A.D.) (partial) “As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attract those alone who are capable of comprehending them.” For the word of truth is to some ‘foolishness,’ and to others a ‘stumbling block;’ but to a few ‘wisdom.’” Excerpts from Theodotus ch.27 p.46

Hippolytus (225-234/5 A.D.) “Wherefore he says: "To understand the difficulties of words; for things spoken in strange language by the Holy Spirit become intelligible to those who have their hearts right with God.” On Proverbs p.172

Origen (225-254 A.D.) “The student who desires to understand the Scripture must always proceed in this careful way; he must ask with regard to each speech, who is the speaker and on what occasion it was spoken. Thus only can we discern how speech harmonizes with the character of the speaker, as it does all through the sacred books.” Origen’s Commentary on John chapter 6.5 p.&&&

Origen (225-254 A.D.) “Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it.” Origen’s Commentary on John chapter 6.24 p.&&&

Cyprian of Carthage (c.246-258 A.D.) (Implied) “That the Jews could understand nothing of the Scriptures unless they first believed in Christ. In Isaiah: "And if ye will not believe, neither will ye understand."” Treatises of Cyprian Treatise 12 ch.5 p.&&&

Dionysius of Alexandria (246-265 A.D.) “However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose.” Letter to bishop Basilides p.&&&

Victorinus of Petau (martyred 304 A.D.) “Therefore it behoves us diligently, and with the utmost care, to follow the prophetic announcement, and to understand what the Spirit from the Father both announces and anticipates, and how, when He has gone forward to the last times, He again repeats the former ones. And now, what He will do once for all, He sometimes sets forth as if it were done; and unless you understand this, as sometimes done, and sometimes as about to be done, you will fall into a great confusion. Therefore the interpretation of the following sayings has shown therein, that not the order of the reading, but the order of the discourse, must be understood.” Commentary on the Apocalypse from the Eleventh Chapter ch.8 p.355

Lactantius (c.303-c.325 A.D.) “I must now use, which I have refrained from doing in the former books. Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.” The Divine Institutes book 4 ch.5 p.104

B25. Acknowledge Bible manuscript variants

(7)

Origen (235-245 A.D.) discusses manuscript variants in Homilies on Jeremiah Homily 14 ch.3.1 p.137 and Homily 16 ch.10.1. p.177

Origen (225-254 A.D.) The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, "their labour." Once more, in the departures of the children of Israel in Numbers, we find, "They departed from Sochoth and pitched in Buthan; "but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra. Origen’s Commentary on John ch.6.24 p.&&&

B27. Daniels’ 70 Weeks Messianic Prophecy

Daniel 9:27-29

Irenaeus (182-188 A.D.) Irenaeus Against Heresies book 5 ch.25.3 p.&&&

Clement of Alexandria (193-202 A.D.) says that Daniel 9:24-27 refers to Christ. Stromata book 1 ch.21 p.319

Tertullian (198-220 A.D.) compares the chonology of history with Daniel 9. Answer to the Jews ch.8 p.158-161

Tertullian (198-220 A.D.) “For, after His advent, we read, according to Daniel, that the city itself had to be exterminated; and we recognise that so it has befallen.” And then Tertullian quotes Daniel 9:26. Answer to the Jews ch.13 p.169

Hippolytus (222-235/6 A.D.) “"Seventy weeks are determined upon thy people, and upon the holy city, to seal up sins and to blot out transgressions, and to seal up vision and prophet, and to anoint the Most Holy; and thou shalt know and understand, that from the going forth of words for the answer, and for the building of Jerusalem, unto Christ the Prince, shall be seven weeks, and threescore and two weeks.’” Visions of Daniel and Nebuchadnezzar ch.12 p.&&&

Hippolytus bishop of Portus (222-235/236 A.D.) Commentary on the Prophet Daniel ch.2.22

Julius Africanus (235-245 A.D.) discusses the seventy weeks of Daniel and that prophecy was until John [the Baptist]. Five Books of the Chronology of Julius Africanus ch.16.1 p.134.

Origen (225-254 A.D.) Origen Against Celsus book 6 ch.46 p.594-595

Athanasius (c.318 A.D.) “the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: ‘Seventy weeks are cut short upon thy people, and upon the holy city,…” Incarnation of the Word ch.39 p.57

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 6 ch.7 p.254 mentions that the Christian writer Judas discoursed on the Antichrist and the seventy weeks of Daniel.

Eusebius says the seventy weeks refer to Christ in Demonstratio Evangelica 126 (http://www.intratest.com/X/ENG0882)

Apollinaris of Laodicea (ca.360 A.D.) in Jerome’s Commentary on Daniel

X Julius Hilarianus (ca.397 A.D.) (non-Messianic view of Daniel 9) Chronologia sive Libellus de Mundi Duratione preserved in Jerome’s Commentary on Daniel

Jerome (407 A.D.) Commentary on Daniel

Augustine 407-430 A.D.)

See the article by J. Paul Tanner: ‘Is Daniels’ Seventy-Weeks Prophecy Messianic? Part 1” in Bibliotheca Sacra vol.166 (April-June 2009) p.181-200

God’s Nature

G1. There is only One True God

Deuteronomy 6:4,35-39; 2 Samuel 7:22; Mark 12:29-33; Isaiah 43:10-12; 44:6-8,24; 45:5-14; 46:9; Matthew 19:17; Mark 10;18; 12:29,32; John 17:3; 1 Timothy 1:17; 6:15-16; James 2:19

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 17:3

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) Jms 2:19

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 19:17; Mark 10:18; 12:29,32; John 17:3

Sinaiticus (340-350 A.D.) Matthew 19:17; Mark 10:18; 12:29,32; John 17:3

Alexandrinus All of the Old Testament is preserved except Gen 14:14-17; 15:1-5, 16-19; 16:6-9; 1 Sam 12:17-14:9; Ps 19:20-79:11. In the New Testament from Mt 25:7 to the end of Revelation, except (Jn 6:50-8:52; Rom 16:24; 2 Cor 4:13-12:6. (c.450 A.D.)

While Mormonism has taught that there are many gods over many planets, both the Bible and the early church teach there is only one true God.

Clement of Rome (96-98 A.D.) says that we have only one God, one Christ, and one spirit of grace poured out on us. 1 Clement ch.46 p.17

Ignatius (-107/116 A.D.) “His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word,...” Letter of Ignatius Letter to the Magnesians ch.8 p.62

Ignatius (-107/116 A.D.) “You are in error when you call the demons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy.” Trajan asked, do you mean the one who was crucified under Pontius Pilate? The Martyrdom of Ignatius ch.2 p.129

Apology of Aristides (125 or 138-161 A.D.) p.276 teaches on one God Almighty.

Letter To Diognetus ch.3 p.26 (130-150 A.D.) (Implied) mentions it proper that the Jews worship the one God as being Lord of all.

Justin Martyr (138-165 A.D.) There was never any true God for anyone but the Creator, and there will never be any other God. Dialogue with Trypho ch.11 p.199

Shepherd of Hermas (c.160 A.D.) book 2 first commandment p.20 says there is one God who create and finished all things, and made all things out of nothing.

Tatian (died 172 A.D.) says that He [God] alone is without beginning, and He Himself is the beginning of all things. He made both the visible and invisible things. Address of Tatian to the Greeks ch.2-3 p.65-66

Melito of Sardis (170-177/180 A.D.) discusses a man forsaking the light and saying there is another God. Discourse to Antonius Caesar p.751

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

Athenagoras (177 A.D.) taught that Isaiah 41:4; 44:6; 43:10,11; 66:1 show that there is only one God. A Plea for Christians ch.9 p.133

Theophilus of Antioch (168-181/188 A.D.) “sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God.” Theophilus to Autolycus book 2 ch.34 p.&&&

Maximus of Jerusalem (185-196 A.D.) “There cannot exist two uncreated substances at one and the same time”. Also, “we are driven to the conclusion that there is only one uncreated substance.” fragment 1 vol.8 p.767 He also says that God is uncreated on p.771.

Irenaeus (182-188 A.D.) “The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion [death], and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and his [future] manifestation from heaven in the glory of the Father ‘to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ...” Irenaeus Against Heresies book 1 ch.10.2 p.330.

The Octavius of Minucius Felix (210 A.D.) ch.18 p.183 says that God is alone. Also ch.33 p.193

Clement of Alexandria (193-217/220 A.D.) says that God is one. The Instructor book 1 ch.4 p.211. Also see The Instructor book 1 ch.5 p.213

Clement of Alexandria (193-217/220 A.D.) says that the God of all is the only One good. The Instructor book 1 ch.9 p.228

Clement of Alexandria (193-217/220 A.D.) quotes Isaiah 45:21-23 that there is none besides God. Exhortation to the Heathen ch.8 p.194

Clement of Alexandria (193-217/220 A.D.) “God, who alone is truly God.” Exhortation to the Heathen ch.4 p.186

Tertullian (207/208 A.D.) These [the four gospels] all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets.” Tertullian’s Five Books Against Marcion book 4 ch.2 p.347

Hippolytus (222-235/236 A.D.) says in The Refutation of All Heresies book 10 ch.28 p.150, “The first and only (one God) both Creator and Lord or all, had nothing coeval with Himself, not infinite chaos, nor measureless water nor solid earth, ... But He was One alone in Himself.”

Origen (225-254 A.D.) “Now it is possible that some may dislike what we have said representing the Father as the one true God…” Origen’s Commentary on John book 2 ch.3 p.323

Novatian (250/4-256/7 A.D.) speaks of the only God. Treatise Concerning the Trinity ch.3 p.614 and He has no equal and is of necessity the Highest. Treatise Concerning the Trinity ch.4 p.614

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.) “Now we worship the one God, who is the Creator of all things,” Part 2 Letter 10 ch.5 p.105

Dionysius bishop of Rome (259-269 A.D.) it is just to dispute against those who say there are three powers and distinct substances. Dionysius of Rome Against the Sabellians ch.1 p.365

Archelaus (262-278 A.D.) mentions “the One God” Disputation with Manes ch.18 p.192 and “one God” in Disputation with Manes ch.29 p.202.

Lactantius (c.303-c.325 A.D.) There is only one God The Divine Institutes book 1 ch.4 p.13

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things…”

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Hilary of Poitiers (355-367/368 A.D.) (Implied) says that if any man says that the Father and the Son and the Holy Spirit are three Gods; let him be anathema. On the Councils ch.38 Canon 22 of the Council of Sirmium p.15.

Council of Sirmium (Greek creed) 351 A.D. One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , One God, Father Almighty, made all things, Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that God is the One and Only. Marius’ Letter to Candidus ch.3 (12) p.69

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe in One God, the Father Almighty, of Whom are all things…Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Gregory of Nyssa (382-383 A.D.) says there are not three gods but a Trinity in On Not Three Gods p.336

Cyril of Jerusalem (c.349-386 A.D.) says that God is one. Lecture 4 ch.4 p.20; Lecture 7 ch.1 p.74

John Chrysostom (before 407 A.D.) mentions only one God in vol.10 Commentary on Matthew Homily 71 p.432.

Augustine of Hippo (388-430 A.D.) says that Christ is God, and very God, and with the Father “the One and only God” On the Trinity book 1 ch.6 p.21

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.78 says One God created the heavens and earth.

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.40 p.236 says there is only one and good God, maker of the world. See also Homily 2 ch.12 p.230-231

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius says there are three divine principles: the good, the just (Demiurge) and the evil. Dialogue on the True Faith first part ch.2 p.37-38

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says there is One God, who is the first cause of all things and unchangeable. Candidus’ First Letter ch.1,2 p.54

G2. God is almighty (omnipotent)

Job 42:2; Luke 1:37; Rom 9:29; Rev 11:17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 9:29

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2 calls God Almighty. Rev 11:17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 1:37

Sinaiticus (340-350 A.D.) Luke 1:37

Clement of Rome (96-98 A.D.) refers to Hebrews 6:18 where nothing is impossible with God except to lie. 1 Clement ch.27 p.12 and vol.9 p.237. [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Clement of Rome (96-98 A.D.) mentions Almighty God. 1 Clement ch.1 p.229

Apology of Aristides (125 or 138-161 A.D.) p.276 mentions one God Almighty.

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.10 p.380 speaks of the holy Father, and Master almighty.

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho ch.139 p.269 mentions “the Almighty Father”

Justin Martyr (c.150 A.D.) “we expect to receive again our own bodies, though they be dead and cast into the earth, for we maintain that with God nothing is impossible.” First Apology of Justin Martyr ch.18 p.172

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.1 p.33 “Mercy to you, and peace from God Almighty…”

Shepherd of Hermas (c.160 A.D.) book 1 vision 3 ch.3 p.14 mentions the word of the almighty and glorious Name.

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.14 p.90 “He is creator and maker of the universe; the Highest, because of His being above all; and Almighty, because He Himself rules and embraces all.” See also book 2 ch.13 p.99

Maximus of Jerusalem (185-196 A.D.) God has a controlling power over all things. fragment 1 vol.8 p.771

Clement of Alexandria (193-217/220 A.D.) “and there is nothing which God cannot do.” The Instructor book 1 ch.3 p.210. He also speaks of the omnipotent in Stromata (193-202 A.D.) book 2 ch.16 p.363

Clement of Alexandria (193-217/220 A.D.) says that God is Almighty The Instructor book 1 ch.3 p.211

Tertullian (198-220 A.D.) “…for I have but one true Lord, the God omnipotent and eternal, who of Lord of the emperor as well.” Apology ch.34 p.43

Theodotus the probable Montanist (c.240 A.D.) says that nothing is impossible with God. Excerpts from Theodotus ch.26 p.46

Hippolytus bishop of Portus (222-235/6 A.D.) says John has said “Which is, and which was, and which is to come, the Almighty.” Against the Heresy of One Noetus ch.6 p.225.

Hippolytus bishop of Portus (222-235/6 A.D.) “By the omnipotent will of God all things are made”. Against Beron and Helix fragment 1 p.231

Origen (225-254 A.D.) calls God the Almighty. de Principiis book 1 ch.2.5 p.247; book 1 ch.2.10 p.249

Instructions of Commodianus (c.240 A.D.) ch.57 p.214 mentions Almighty God.

Instructions of Commodianus (c.240 A.D.) ch.3 p.203 mentions Almighty God and the “law of the Omnipotent” in ch.22 p.206.

Novatian (250/4-256/7 A.D.) speaks of God the Father and Lord Omnipotent, the found of all things. Treatise Concerning the Trinity ch.17 p.627 and ch.1 p.611

Cyprian to Cornelius (c.246-258 A.D.) “I … do render the greatest thanks without ceasing, dearest brother, to God the Father Almighty, and to His Christ the Lord and our God and Saviour, that the Church is thus divinely protected, and its unity and holiness is not constantly nor altogether corrupted by the obstinacy of perfidy and heretical wickedness.” Letters of Cyprian Letter 46 p.324

Cornelius to Cyprian of Carthage (c.246-258 A.D.) mentions Almighty God Letters of Cyprian Letter 46 p.323

Felix, Jader, Polianus, and the rest of the martyrs to Cyprian of Carthage (246-256 A.D.) “…And we have given and do give thanks to God the Father Almighty through His Christ,” Letter 79 p.406

Dionysius of Alexandria (246-265 A.D.) speaks of the “Almighty Father” Letter to Dionysius of Rome book 4 ch.15 p.94 and Jesus telling the Father, “all things are possible to thee” Exegetical Fragment 3 on Luke 22:42, etc. p.117.

Archelaus (262-278 A.D.) “quotes Galatians 4:4, “May the Omnipotent God preserve you whole in soul and in spirit.” Disputation with Manes ch.44 p.220

Dionysius of Rome (259-269 A.D.) Against the Sabellians p.366 mentions the Father Omnipotent

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

Theonas of Alexandria (c.300 A.D.) gives thanks to Almighty God and refers to God your Father, who is in heaven. Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.1 p.158

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 mentions worshipping “the omnipotent God”. He mentions the Almighty Creator in book 12 ch.33 p.451

Victorinus of Petau (martyred 304 A.D.) “but also the Word itself of God the Father Omnipotent,” Commentary on the Apocalypse of the Blessed John From the Fourth Chapter verses 7-10 p.348

Methodius (260-312 A.D.) “Very God, in the name of the Very God, the Omnipotent from the Omnipotent, the Son in the name of the Father.” Oration on Psalms ch.5 p.396.

Methodius (260-312 A.D.) says the God is the Almighty in The Banquet of the Ten Virgins Discourse 2 ch.2 p.314

Athanasius (318 A.D.) says that God is Almighty. Against the Heathen ch.29.2 p.19

Lactantius (c.303-c.325 A.D.) calls God the Omnipotent in The Divine Institutes book 1 ch.10 p.180

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things…

Hilary of Poitiers (355-367/368 A.D.) mentions God Almighty. On the Trinity book 1 ch.37 p.50

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (356-360 A.D.) says God is Almighty. Four Discourses Against the Arians discourse 2 ch.16.23 p.361

Council of Sirmium (Greek creed) (351 A.D.) One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the all-powerful Father. Marius’ Letter to Candidus ch.5 (32) p.83

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe in One God, the Father Almighty, of Whom are all things…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Gregory of Nyssa (382-383 A.D.) says the Father is Almighty. Against Eunomius book 1 ch.16 p.54

Orosius/Hosius of Braga (414-418 A.D.) speaks of “Almighty God” in Defense Against the Pelagians ch.26 p.152 and ch.27 p.153

Leo I of Rome (422-461 A.D.) mentions the Omnipotence of God. Sermon 68.1 p.180

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.2 p.77 speaks of “Almighty God”

The Gospel of Pseudo-Matthew ch.2 p.369 speaks of the “Lord God Almighty”

Constitutions of the Holy Apostles book 5 ch.7 p.439 “For the Almighty God Himself will raise us up through our Lord Jesus Christ,…”

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, said that God is Almighty. Dialogue on the True Faith 3rd part ch.12 b p.122

Theodore of Mopsuestia (392-423/429 A.D.) refers to the Lord Almighty. Commentary on Malachi ch.3 p.419

Nestorius (451/452 A.D.) God is all-powerful … able to effect everything. The Bazaar of Heracleides book 1 ch.1.16 p.14; book 1 ch.1.21 p.17

G3. God loves us or is kind

John 3:16; Eph 1:4

Isa 54:10 (God has compassion)

(Implied) Ex 2:25

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 1:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:16

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. God cares for you. 1 Pet 5:7

p9 – 1 Jn 4:11-12, 14-16 (3rd century) God loves us. 1 Jn 4:11,17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 3:16

Sinaiticus (340-350 A.D.) John 3:16

Clement of Rome (97/98A.D) Who can describe the [blessed] bond of the love of God…. 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

Letter of Ignatius to the Magnesians ch.10 p.63 (-107/116 A.D.) “Let us not, therefore, be insensitive to his kindness.”

Letter To Diognetus ch.2 p.23 (130-150 A.D.) God loves mankind

Letter To Diognetus ch.10 p.29 (130-150 A.D.) “For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it…”

Letter of Barnabas ch.1 p.137 (100-150 A.D.) says our Lord Jesus Christ loved us in peace.

Justin Martyr (c.150 A.D.) quotes Luke 6:36 about how we are to be kind and merciful as our Father is kind and merciful. First Apology of Justin Martyr ch.15 p.167-168

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) preface p.39 mentions the love of God and Jesus Christ.

Shepherd of Hermas (c.160 A.D.) Book 3 similtude eighth ch.11 p.43 “Because the Lord, having had compassion on all men, has sent me [the angel of repentance] to give repentance, although some are not worthy of it on account of their works; but the Lord, being long-suffering, desires those who were called by His Son to be saved.”

Christians of Vienna and Lugdunum (177 A.D) speaks of “the Father’s Love” p.780

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.3 p.89 says “in glory He [God] is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, … in goodness inimitable, in kindness unutterable.”

Clement of Alexandria (193-217/220 A.D.) “And God Himself is love…” Who is the Rich Man That Shall Be Saved? 37 p.601

Clement of Alexandria (193-217/220 A.D.) “Man is justly dear to God.” The Instructor book 1 ch.3 p.210

Tertullian (198-220 A.D.) the loving-kindness of God dries up our tears. On the Resurrection of the Flesh ch.58 p.590

Hippolytus bishop of Portus (222-235/6 A.D.) says that in Noah’s ark the love of God toward man was signified by the dove. The Discourse on the Holy Theophany ch.7 p.236

Origen (225-254 A.D.) quotes Paul in Romans 8:39,39 saying nothing can separate us from the love of God. Origen’s de Principiis book 3 ch.2.5 p.333

Novatian (250/4-256/7 A.D.) says that God is love Treatise Concerning the Trinity ch.7 p.616

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 says the Lord is of great compassion.

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.14 p.675 says that God is love and God so loved the world.

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention the love of Christ. Letter 25 ch.1 p.302.

Dionysius of Alexandria (246-265 A.D.) criticizes Novatian for make God and our Lord Jesus Christ unmerciful. Letter 8 (to Dionysius of Rome) p.103.

Athanasius (318 A.D.) says that God is loving to mankind. Against the Heathen ch.3.35 p.22

Lactantius (c.303-c.325 A.D.) God has both kindness and anger. A Treatise on the Anger of God ch.2 p.260

After Nicea

Athanasius (335 A.D.) discusses the Father’s lovingkindness and goodness. Easter Letter 9 ch.10 p.527. See also Easter Letter 10 (338 A.D.) ch.9 p.531

John Chrysostom (before 407 A.D.) teaches on the lovingkindness of God. Commentary on Philippians Homily 1 verse 5 p.185 He also says that God created everything through goodness and love for men. Holimy 4 verse 30 p.202

Augustine of Hippo (388-430 A.D.) says at how great a price God rated us, and how God loved us by Christ dying for us. On the Trinity book 13 ch.13 p.175

John Cassian (410-430 A.D.) write of Paphnutius speaking of the loving kindness of the Lord. Conference of the Bishop Paphnutius ch.5 p.321

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 12 ch.27 p.298 says that God loves us.

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.9 p.230 says that God cares for all.

Megethius (c.300 A.D.) says that the good god (the God of Christians) is compassionate and had mercy on Christians. Dialogue on the True Faith first part ch.1 805 3b p.39

Theodore of Mopsuestia (392-423/429 A.D.) God has grace and lovingkindness towards Israel. Commentary on Zechariah ch.13 p.386

G4. God is holy, good, or pure

Hab 1:13; Heb 12:10; (Implied) Jn 10:11

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 12:10

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied, Christ) Jn 10:11

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) (Implied) John 10:11

Sinaiticus (340-350 A.D.) (Implied) John 10:11)

Clement of Rome (96-98 A.D.) God is “The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty.” 1 Clement ch.35 vol.1 p.14

Ignatius to the Smyrnaeans ch.7 p.89 (-107/116 A.D.) “because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death”

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.10 p.380 speaks of the holy Father, and Master almighty.

Letter of Barnabas (100-150 A.D.) ch.7 mentions the “good Lord”

Letter To Diognetus ch.8 p.28 (130-150 A.D.) “For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them.] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good;”

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.20 p.43 refers to God’s grace and goodness.

Justin Martyr (138-165 A.D.) Dialogue with Trypho ch.47 p.218 mentions “the goodness and the loving-kindness of God”

Justin Martyr (c.150 A.D.) says that God created all things from unformed matter out of His goodness. First Apology of Justin Martyr ch.10 p.165

2 Clement (c.150 A.D.) vol.7 ch.19 p.523 “on behalf of piety and the goodness of God.”

Tatian’s Diatessaron (died 172 A.D.) section 28 p.87 with the rich young ruler, Jesus said none is good but God alone.

Athenagoras (177 A.D.) that “to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as colour with body.” A Plea for Christians ch.24 p.142

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.3 p.90 “but He [God] is good and kind, and merciful, to those who love and fear Him;”

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.17 p.101 “for nothing was made evil by God, but all things good, yea, very good”

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.3 p.89 says “in glory He [God] is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, … in goodness inimitable, in kindness unutterable.”

Irenaeus (182-188 A.D.) says that since Jesus addressed the Father as good, He is truly good. Irenaeus Against Heresies book 1 ch.20 p.345

Clement of Alexandria (193-217/220 A.D.) in Fragments from Cassiodorus 1 p.572 says, “’Of all grace,’ he says, because He [God] is good, and the giver of all good things.” See also The Instructor book 1 ch.8 p.227-228. He also says that God is good and not the author of evil in Stromata (193-202 A.D.) book 4 ch.26 p.440

Clement of Alexandria (193-217/220 A.D.) says that the God of all is the only One good. The Instructor book 1 ch.9 p.228

Clement of Alexandria (193-217/220 A.D.) in Who is the Rich Man That Shall Be Saved? ch.4 p.592 uses Mark 10:17-31 to show that we are to be good and give to the poor rather than trusting in riches.

Tertullian (198-220 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” A Treatise on the Soul ch.41 p.221

Tertullian (198-220 A.D.) simply says that God is good, and has pity, and likewise it is becoming for us to be good, pity others, and be peacemakers. On Modesty ch.2 p.75

Tertullian (207/208 A.D.) God is good and holy. Five Books Against Marcion book 1 ch.26 p.292. God is wholly good Five Books Against Marcion book 2 ch.13 p.308

Hippolytus, pupil of Irenaeus (225-235/6 A.D.) likewise in the Refutation of All Heresies book 5 ch.2 p.50 and book 7 ch.20 p.113 uses this to prove Marcion and Gnosticism wrong. If the Father who created things is good, then all of Gnosticism falls.

Origen (235-245 A.D.) “God who is good” Homilies on Jeremiah Homily 12 ch.6 p.119

Origen (225-254 A.D.) says the world was created by “This just and good God, the Father of our Lord Jesus Christ” Origen’s de Principiis Preface ch.4 p.240

Origen (225-254 A.D.) says that if Christ deferred to God the Father, how much more would the sun refuse to have anyone bow down and worship it. Origen then adds that we should pray to the Word of God, and still more to His Father. Origen Against Celsus book 5 ch.15 p.548

Novatian (250/254-256/7) Concerning the Trinity ch.30 p.642-643 “Moreover, the Lord Himself: ‘Why askest thou me concerning that which is good? God alone is good.’ … “but in the same Scriptures Christ is also asserted to be good. There is not, then, if they rightly conclude, one good, but even two good. How, then, according to the scriptural faith, is there said to be only one good? But if they do not think that it can by any means interfere with the truth that there is one Lord, that Christ also is Lord, nor with the truth that one is our. Master, that Paul also is our master, or with the truth that one is good, that Christ also is called good; on the same reasoning, let them understand that, from the fact that God is one, no obstruction arises to the truth that Christ also is declared to be God.”

Novatian (250/4-256/7 A.D.) quotes Habakkuk and say God is the Holy One. Treatise Concerning the Trinity ch.12 p.621

Archelaus (262-278 A.D.) “irrational and foolish fashion common to the mass of men, and ascribe no such confusion to the God of goodness.” Disputation with Manes book 1 ch.5 p.182

Diodorus (friend of Archelaus) (262-278 A.D.) mentions that contrary to Manes thinking, the God who gave Moses the Old Testament is good. The Disputation with Manes ch.45 p.220

Alexander of Lycopolis (301 A.D.) says that God is good. Of the Manichaeans ch.19 p.249.

Methodius (260-312 A.D.) calls God “the Very Good” in Three Fragments from the Homily on the Cross and Passion of Christ fragment 2 p.400

Arnobius Against the Heathen (297-303 A.D.) book 12 ch.2 p.432 says that God is the source of all good.

Alexander of Alexandria (313-326 A.D.) says that since the Son is with Him, the Father is always perfect, “being destitute of nothing as regards good” Epistles on the Arian Heresy ch.1.7 p.293.

&&&Cyprian of Carthage (c.246-258 A.D.) “one and true Father, good, merciful, and loving-yea, Himself Goodness and Mercy and Love-rejoice in the repentance of His own sons!” Letters of Cyprian Letter 51 ch.23 p.333

Methodius (260-312 A.D.) Banquet of the Ten Virgins Discourse 8 ch.1 p.334 says that it is impossible to find a greater good than God.

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.

Athanasius (318 A.D.) speaks of “the good God.” Against the Heathen ch.40 p.25. See also The Incarnation ch.1.6 p.39

Lactantius (c.303-c.325 A.D.) says the God is the chief good. The Divine Institutes book 4 ch.1 p.101

Lactantius (c.303-c.325 A.D.) says that God begat a pure and incorruptible Son. The Divine Institutes book 4 ch.6 p.105

After Nicea

Athanasius (335 A.D.) discusses the Father’s lovingkindness and goodness. Easter Letter 9 ch.10 p.527

Hilary of Poitiers (355-367/368 A.D.) wrote that when the Arians point to Isaiah 65:16; Mark 10:18; 1 Timothy 6:15, leaven no truth, goodness, or power to the Son.

Gregory of Nyssa (382-383 A.D.) “It is easy, however, to show that not even the word ‘one’ separates the Father from the Son. … For He says, ‘I and the Father are one.’ [John 10:30] If, then, the good is one, and a particular kind of unity is contemplated in the Father and the Son, it follows that the Word, in predicating goodness of ‘one,’ claimed under the term ‘one’ the title of ‘good’ also for Himself, Who is one with the Father, and not severed from oneness of nature.” Against Eunomius book 11 ch.2 p.232-233 in Nicene and Post-Nicene Fathers Second Series vol.5.

Augustine of Hippo (388-430 A.D.) says God has no change at all. The City of God book 11 ch.6 p.208

Augustine of Hippo (388-430 A.D.) says that Christ is God and the Son of God is “unchangeably good”. On the Trinity book 13 ch.10.13 p.175

Among heretics and spurious books

Bardaisan/Bardesan (154-224/232 A.D.) “because in the image of Elohim was he made. Therefore have these things, in the benignity of God, been given to him, that they may minister to him for a season. It has also been given to him to be guided by his own will; so that whatever he is able to do, if he will he may do it, and if he do not will he may not do it, and that so he may justify himself or condemn. … It will therefore be manifest to you, that the goodness of God is great toward man,…” The Book of the Laws of Diverse Countries p.724-725 (Bardesan was definitely no Gnostic here.)

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius believes in three divine beings, but discusses the good god. Dialogue on the True Faith first part ch.1 803 1 p.36

Droserius (c.300 A.D.) the Valentinian Gnostic, in disputing Adamantius, has Valentinian read, where the evil Thyestean banquet is alludged to. Dialogue on the True Faith 4th part ch.841a p.126

The Ebionite Clementine Homily 3 (uncertain date) ch.57 p.248-249 they also used this verse against those who would call the Old Testament God evil. But in the Clementine literature and all Ebionite writings we have preserved, they never used this verse to deny saying that Jesus was god.

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.40 p.236 says there is only one and good God, maker of the world.

Nestorius (451/452 A.D.) God is good and just and wise and mighty. The Bazaar of Heracleides book 1 ch.1.86 p.78-79

G5. God does not speak lies / is Truth

Num 23:19; 1 Sam 15:24; John 7:28; 14:6; Tt 1:2; Heb 6:18

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 6:18

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 7:28; 14:6

p32 (=P. Rylands 5) Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Titus 1:2 “God, who does not lie”

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) (partial) says they exchanged the truth of God for a lie. in Rom 1:25

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 7:28; 14:6

Sinaiticus (340-350 A.D.) John 7:28; 14:6

Clement of Rome (96-98 A.D.) “He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.” 1 Clement ch.27 vol.1 p.12 vol.9 p.237 [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Polycarp’s Letter to the Philippians (100-155 A.D.) (partial) ch.5 p.34 says we are to walk according to the truth of the Lord.

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.14 p.42 says that God is not false but true [ever-truthful] God

Justin Martyr (c.150 A.D.) says “Reason directs those who are truly pious and philosophical to honour and love only what is true, … For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong,…” First Apology of Justin Martyr ch.2 p.163.

Melito of Sardis (170-177/180 A.D.) says that God is Himself truth, and His word truth. Discourse to Antonius Caesar ch.1 vol.8 p.753

Melito of Sardis (170-177/180 A.D.) “those who love Him speak of Him thus: ‘Father, and God of Truth.’”. Discourse to Antonius Caesar p.751

Irenaeus (182-188 A.D.) “Our Lord, therefore, being the truth, did not speak lies;” Irenaeus Against Heresies book 3 ch.5.1 p.417

Clement of Alexandria (193-202 A.D.) “God, who lies not” Stromata book 6 ch.9 p.497

Clement of Alexandria (193-202 A.D.) (partial) says there is one authority and truth in whom we are instructed by the Son of God. Stromata book 1 ch.20 p.323

Clement of Alexandria (193-202 A.D.) “The Lord is the Truth.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) “God, who can neither lie nor deceive” Five Books Against Marcion book 3 ch.9 p.329. Also “He cannot lie” in Five Books Against Marcion book 4 ch.29 p.399

Tertullian (198-220 A.D.) “But our Lord Christ has surnamed Himself Truth, not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient.” On the Veiling of Virgins ch.1 vol.4 p.27

Hippolytus bishop of Portus (222-235/6 A.D.) (partial) says that the tabernacle “constituted types and emblems of spiritual mysteries” so that when Christ came people could see these truths fulfilled. Fragment 1 Visions of Daniel ch.5 p.179

Origen (225-254 A.D.) in discussing Abraham and Isaac, “Or rather do you think of those well-known words, and say that it is impossible for him who promised to lie; be that as it may, the promise shall remain?” Homilies on Genesis homily 8 ch.1 p.137

Origen (225-254 A.D.) (Implied) there is no truth apart from Christ who says He is the truth, and so there is no lie apart from him who is the enemy of truth. Commentary on Matthew book 12 ch.40 p.472. See also de Principiis book 1 ch.2.7 p.248

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 refers to God as “The Truth”

Bishop Januarius of Vicus Caesaris (partial) says we are to obey the truth. The Seventh Council of Carthage (258 A.D.) p.568

Archelaus (262-278 A.D.) (partial) said that Manes was wrong to make Jesus into a liar. Disputation with Manes ch.27 p.200

Victorinus of Petau (martyred 304 A.D.) “thus the truthful word of God makes it necessary, which it has promised to set forth,” Commentary on the Apocalypse of the Blessed John From the eleventh chapter verse 5 p.354

Athanasius (318 A.D.) says we cannot call God a liar. The Incarnation ch.1.7 p.39

Lactantius (c.303-c.325 A.D.) “…they open their eyes of their mind and recognize God, in whom alone is the abode of truth;” Epitome to the Divine Institutes ch.52 p.243.

After Nicea

Athanasius (347 A.D.) quotes Hebrews 6:18 that it is impossible for God to lie. Easter Letter 19 ch.3 p.546

Gregory of Nyssa (382-383 A.D.) says that God cannot lie in Against Eunomius book 2 ch.4 p.104

Augustine of Hippo (388-430 A.D.) says that God is Almighty, but He cannot die, be deceived, lie, or deny Himself. On the Creed ch.2 p.371

Augustine of Hippo (388-430 A.D.) says God is not the author or creator of a lie. The City of God book 14 ch.4 p.264

John Chrysostom (partial) God knows all truth vol.14 Commentary on John Homily 42 p.152

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.43 p.237 says that God does not lie.

G6. God is a Father

2 Samuel 7:14; 1 Chronicles 17:11-14; 22:10; 28:6; Psalm 2:7; Proverbs 3:12; 30:4f; Isaiah 63:16; Jeremiah 3:19; 13:9; Hosea 11:1; Malachi 1:6; 2:10; others

Matthew 26:39,42; Luke 9:21-22; Tt 1:4; Heb 12:9, others

(Implied) Heb 12:6

p52 (=John Rylands 457) Jn 18:31-35, 37-38 (c.117-138 A.D.) calls God a Father in Jn 8:38

p32 (=P. Rylands 5) Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Titus 1:4 God the Father

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 12:9

p52 Mt 26:19-52 (c.260 A.D.) Jesus speaks of the Father in Mt 26:39

p37 Mt 26:19-52 (225-275 A.D.) Jesus speaks of the Father in Mt 26:39,42

p9 – 1 Jn 4:11-12, 14-16 (3rd century) The Father sent the son. 1 Jn 4:14

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) mentions the Father. Jms 3:9

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-25 (3rd century) mentions the Father and the Son. Mt 11:26-27

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 9:21-22

Sinaiticus (340-350 A.D.) Luke 9:21-22

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Jn 10:37

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:5; 12:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 5:18; 4:21

p30 - 1 Th 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Th 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) mentions God the Father in 2 Th 2:1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions God the Father. 1 Pet 1:2; Jude 1

0232 2 John 1-9 (ca.300 A.D.) mentions God the Father and the Father’s Son in 2 John 3

Here are references from 51 followers of Jesus up to 325 A.D.

Clement of Rome (96-98 A.D.) “Let us look steadfastly to the Father and Creator of the Universe…” 1 Clement ch.36. Also ch.23 (son) 1 Clement ch.19 p.10

Letter of Barnabas (100-150 A.D.) chapter 5 (Son of God) chapter 14

Ignatius to the Ephesians (before 116 A.D.) ch.2 p.50; ch.3 p.50; ch.4 p.51; ch.5 p.51; ch.9 p.53 etc.

The Letter of Polycarp to the Philippians (100-155 A.D.) chapter 12 p.35 refers to “The God and Father of our Lord Jesus Christ”

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.10 p.380 “We thank Thee, holy Father, … and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant;”

Didache (=Teaching of the Twelve Apostles) ch.1.5 p.377 (c.125 A.D.) “For the Father wants his gifts to be universally shared). The Father is also mentioned on vol.7 ch.7.1 p.379; ch.8.2 p.379; ch.9.3 p.380; ch.10.1 p.380

Letter to Diognetus (130-150 A.D.) ch. 10 p.29 mentions God the Father.

Presbyters (Papias?) (c.130-155 A.D.) Fragment 5 (2 times) mentions the Father, Son, and Spirit. fragment 5 p.154

Justin Martyr (c.150 A.D.) mentions God, the Father of righteousness and temperance and the other virtues. First Apology of Justin ch.6 p.164

First Apology of Justin Martyr (138-165 A.D.) chapter 13 (son), chapter 15 (2 times)

Tatian (110-172 A.D.) Later left Christianity and became a Gnostic. Address of Tatian to the Greeks ch.4 p.66; ch.5 (2 times) p.67; ch.7 p.169

Tatian (died 172 A.D.) “…being Himself the Father of both sensible and invisible things.” Address of Tatian to the Greeks ch.4 p.66. Your Father in heaven” Diatessaron section 10 p.59

2 Clement (c.150 A.D.) vol.7 ch.3 p.518 “save refusing to deny him [Jesus] through whom we came to know the Father?” Also ch.1 vol.9 p.251 and vol.9 ch.3 p.252 mention God as a Father.

Shepherd of Hermas (c.160 A.D.) book 3 ch.6 p.35 says that God gave them to His Son. Also, Jesus received from His Father.

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) 1st sentence p.39; ch.14 p.42; ch.19 p.43

Hegesippus (170-180 A.D.) ch.5 James as he was dying prayer, “I beseech Thee, Lord God our Father, forgive them”

Melito of Sardis (170-177/180 A.D.) says “those who love him speak of Him thus; ‘Father, and God of Truth’” in his Discourse ch.1 Ante-Nicene Fathers vol.8 p.751 See also p.755

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.3 (2 times), ch.4 p.90, book 2 ch.22 p.103; book 2 ch.34 p.108 mentions God the Father a total of 5 times.

Athenagoras’ Plea for Christians (177 A.D.) chapter 10 mentions God the Father 2 times.

The Passion of the Scillitan Martyrs (180-202 A.D.) “all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.” p.285

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. … Then at last the holy Witnesses suffered tortures beyond all description, Satan striving eagerly that some of the evil reports might be acknowledged by them.” vol.8 p.778,779

Irenaeus (182-188 A.D.) “Father who is in heaven” Against Heresies book 2 ch.9 p.369

The Octavius of Minucius Felix (210 A.D.) ch.18 p.183 Mentions God as a Father.

Clement of Alexandria (193-217/220 A.D.) in Exhortation to the Heathen ch.6 p.199 (2 times) ch.10 p.202, ch.11 p.203 (5 times), and The Instructor book 1 ch.2 p.209-210 (4 times)

Tertullian (198-220 A.D.) mentions the Father, Son, and Spirit as well as the Trinity in numerous places. His work Against Praxeas is a definitive work on the Trinity.

Tertullian (207/208 A.D.) says that God sent His spirit into our hearts, crying Abba, Father” Five Books Against Marcion book 5 ch.4 p.436

Julius Africanus (235-245 A.D.) mentions God the Father in his Letter to Aristides ch.1 p.125.

Origen (240 A.D.) quotes John 14:22. Commentary on the Song of Songs book 3 p.211

Origen (225-254 A.D.) “But who is it that announces the counsel of the Father to those of His creatures…” Origen’s Commentary on John book 1 ch.42 p.320

Hippolytus (222-235/6 A.D.) “for the Father Himself constituted existence, and the being born form Him [Jesus] was the cause of all things that are produced. The Logos was in the Father Himself” The Refutation of All Heresies book 10 ch.29 p.150.

Novatian (250/254-256/7 A.D.) “God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God.” Treatise Concerning the Trinity ch.31 p.643

Anonymous Treatise Against Novatian (250/254-256/7 A.D.) “denying the mercy of His Father” ch.1 p.657

Anonymous Treatise on Re-Baptism (250/254-256/7 A.D.) “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” ch.7 p.671

Cyprian of Carthage (c.246-258 A.D.) mentions God the Father in Letter 50.3 p.348, Letter 51.23 p.333, Letter 54.16 p.345, and other places.

Cornelius to Cyprian of Carthage (c.246-258 A.D.) “I … do render the greatest thanks without ceasing, dearest brother, to God the Father Almighty, and to His Christ the Lord and our God and Saviour, that the Church is thus divinely protected, and its unity and holiness is not constantly nor altogether corrupted by the obstinacy of perfidy and heretical wickedness.” Letter 46 p.324

Firmilian bishop of Caesarea (246-256 A.D.) “it is sufficient shortly to say in sum, that they who do not hold the true Lord the Father cannot hold the truth either of the Son or of the Holy Spirit…” Letter 74.7 p.392

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention God the Father in their letter to Cyprian. Letter 25 ch.1 vol.5 p.302.

Roman presbyters and deacons (248-257 A.D.) mention God the Father in their letter to Cyprian Letter 30.7 p.311.

Venantius of Timisa [a city of Zeugitana] “Christ the Lord and our God, going to His Father,…” The Seventh Council of Carthage (258 A.D.) p.570.

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith p.7 mentions the Father, Son, and he mentions the Trinity three times in his “Declaration of Faith”.

Dionysius of Alexandria (246-265 A.D.) mentions God as our “Father and Maker” in The Books on Nature ch.4 p.88 . He also mentions the Father and Son, and he says there was never a time when God was not the Father in is Letter to Dionysius Bishop of Rome 1.2 p.92

Dionysius of Rome (259-269 A.D.) mentions the Father and the Son in his work Against the Sabellians ch.1 in Ante-Nicene Fathers vol.7 p.365 and other places.

Bishop Lucius of Castra Galbae/Gilba quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage (258 A.D.) p.566-567

Bishop Munnulus of Girba mentions the Trinity and quotes Matthew 28:19 “…in the name of the Father, of the Son, and of the Holy Spirit” The Seventh Council of Carthage (258 A.D.) p.567

Euchratius Bishop of Thenae quotes Matthew 28:19 “…in the name of the Father, of the Son, and of the Holy Spirit” and mentions heretics as blasphemy of the Trinity. The Seventh Council of Carthage (258 A.D.) p.568

Bishop Vencentius of Thibaris also quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage p.569

Bishop Clarus of Mascula also quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage (258 A.D.) p.572

Theognostus of Alexandria (260 A.D.) teaches how the Son relates to God the Father in Seven Books of Hypotyposes or Outlines ch.1 p.155.

Archelaus (262-278 A.D.) mentions God the Father and the Lord’s prayer in Disputation with Manes ch.20 p.194 . He also mentions God the Father in ch.31 p.203

Bishop Diodorus (262-278 A.D.) mentions God as the Father in Disputation with Manes ch.45 p.221

Pierius (275 A.D.), presbyter of Alexandria taught about the Father and son in his fragment in Ante-Nicene Fathers vol.6 p.157.

Theonas bishop of Alexandria (282-300 A.D.) mentions God your Father in Epistle to Lucianus the Chief Chamberlain ch.1 p.158.

Adamantius (c.300 A.D.) says “The Father of the Word – that is, of Christ?” in questions Marinus. Dialogue on the True Faith fourth part d 14 p.145

Victorinus of Petau (martyred 304 A.D.) “Finally, as He Himself is the judge appointed by the Father, on account of His assumption of humanity…” Commentary on the Apocalypse of the Blessed John from the First chapter verse 16 p.345

Peter, Bishop of Alexandria (306,285-311 A.D.) Jesus prayed to His Father. Canonical Epistle 9 p.273

Methodius (260-312 A.D.) God is a Father The Banquet of the Ten Virgins Discourse 1 ch.3 p.312

Martyrdom of Habib the Deacon vol.8 p.694 (events c.315) says, “O glorious Son of the adorable Father!”

Constitutions of the Holy Apostles (prior to 325 A.D.) “For our Savior Himself entreated His Father for those who had sinned, as it is written in the Gospel: and then quotes Luke 23:34 ch.16 p.402

Lactantius (c.303-c.325 A.D.) “God, the Father of the human race”. The Divine Institutes book 2 ch.18 p.67. Mention of the His Son in The Divine Institutes ch.17 p.65

Lactantius (c.303-c.325 A.D.) Men should acknowledge [God] their Father and Lord. The Divine Institutes book 1 ch.7 p.17

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things… one Lord Jesus Christ, the Son of God, the only-begotten of his Father…”

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 says that God is a Father.

Hilary of Poitiers (355-367/368 A.D.) says there is no question that the Father is greater than Jesus. Of the Synods ch.8 p.6. See also Of the Synods ch.15 p.8 and ch.20 p.9.

Athanasius (326-373 A.D.) mentions the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.1 p.87

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Council of Sirmium (Greek creed) 351 A.D. One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the all-powerful Father. Marius’ Letter to Candidus ch.5 (32) p.83

Gregory of Nyssa (382-383 A.D.) speaks of God the Father in many places. Against Eunomius book 1 ch.14 p.31; book 1 ch.23 p.63. Also Against Eunomius book 2 ch.8 p.113

Gregory Nazianzus (330-391) discusses God the Father, the unbegotten, and the begotten being of the same essence. On the Son ch.11 p.305

Cyril of Jerusalem (349-386 A.D.) says that God is a Father. (First Catechetical Lecture 6 ch.1 Nicene & Post-Nicene Fathers p.33)

Ambrose of Milan (378-381 A.D.) says Jesus it the image of the Father. On the Christian Faith book 1 ch.7.48 p.208

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) God is a Father. Memra 4 ch.1 p.24

Epiphanius of Salamis (360-403 A.D.) “The Father, truly having begotten the Son, and the Son truly having been begotten of the Father, is personally subsisting without beginning and eternal; and the Holy Spirit, as truly of the Father and the Son, being of the same Godhead…” Homily Against the Sabellians, as quoted by the Tubingen theologians in Augsburg and Constantinople, p.229

John Chrysostom (before 407 A.D.) mentions the father, and Holy ghost along with Jesus our Lord. Commentary on Philippians Introductory Discourse p.183

Orosius/Hosius of Braga (414-418 A.D.) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Orosius of Braga (414-418 A.D.) “Son of God” and the Father. Defense Against the Pelagians ch.25 p.151-152

Leo I of Rome (422-461 A.D.) discusses the Father and only-begotten Son. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) mentions the Father, Son, and Holy Ghost in a consubstantial Trinity, one Godhead to be worshipped in three substances. The Capitula of the Council ch.1 p.312

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.78 speaks of “God the Father”

The Ebionite Clementine Homilies (uncertain date) homily 1 ch.7 p.224 says the God is a Father.

The Ebionite Epistle of Peter to James starts off with “Peter to James, the lord and bishop of the holy church, under the Father of all, through Jesus Christ,…” It end with “prayed to the Father and God of all, to whom be glory for ever. Amen” ch.5 p.217

Elkesites (a type of Ebionites) (before 236 A.D.) (implied Father of the Son) baptized in the named of the Most High God, and in the name of His Son, the Mighty King. (in Hippolytus’ Refutation of All Heresies book 19 ch.10 p.132)

Constitutions of the Holy Apostles book 5 ch.6 p.439 “believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings.”

Tatian’s Diatessaron (died 172 A.D.) section 19 p.74 mentions God as the Father at least four times.

Tatian’s Diatessaron (died 172 A.D.) section 55 p.128 for Matthew 28:20 mentions God the Father, Son, and Holy Spirit.

The Ebionite Clementine Homily (uncertain date) homily 3 ch.57 p.248 speaks of God the Father.

The First Form of the Gospel of Thomas (shorter Greek version) ch.19 p.398 has Jesus saying “I must be about my Father’s business” It concludes with “And Jesus advanced in wisdom, and stature, and grace. To whom be glory for ever and ever. Amen.”

The Second Form of the Gospel of Thomas (longer Greek version) ch.11 p.399 says that Mary “rejoiced and glorified Him [Jesus], with the Father and the Holy Spirit, now and ever, and forevermore. Amen.”

The Latin Form of the Gospel of Thomas ch.15 p.404 mentions “God the Father Almighty”. It ends with “He is the Son of God throughout all the world. To Him is due all glory and honour for ever, who lives and reigns God through all ages of ages. Amen.”

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius mentions the good god as “The Father of Christ”. Dialogue on the True Faith first part ch.23 p.66

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, said “the Father together with the Word” created man. Dialogue on the True Faith 4th part ch.850a p.171-145

Arabic Gospel of the Infancy of the Saviour p.405 begins with “In the name of the Father, and the son, and the Holy Spirit, one God.”

Theodore of Mopsuestia (392-423/429 A.D.) Refers to God the Father. Commentary on Malachi ch.3 p.416

Nestorius (451/452 A.D.) Jesus was born of God the Father. The Bazaar of Heracleides book 2 ch.1(b) p.295

Nestorius (451/452 A.D.) God is Father and God is Son and God is Holy Spirit. The Bazaar of Heracleides book 2 ch.1(b) p.309

Nestorius (451/452 A.D.) The Father is God. The Bazaar of Heracleides book 1 ch.1.47 p.38

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

There are more besides these too among heretics.

G7. The Trinity: one God in three ‘Persons’

(partial) Mt 28:19

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) (partial) Matthew 28:19

Sinaiticus (340-350 A.D.) (partial) Matthew 28:19

Alexandrinus All of the Old Testament is preserved except Gen 14:14-17; 15:1-5, 16-19; 16:6-9; 1 Sam 12:17-14:9; Ps 19:20-79:11. In the New Testament from Mt 25:7 to the end of Revelation, except (Jn 6:50-8:52; Rom 16:24; 2 Cor 4:13-12:6. (c.450 A.D.) (partial)

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.7 p.379 (partial) Baptize in the name of the Father, Son, and Holy Spirit

Justin Martyr (c.150 A.D.) (partial) says that we worship and adore the Father, Son, and the prophetic Spirit. Not use the word Trinity though. First Apology of Justin ch.6 p.164

Justin Martyr (c.150 A.D.) First Apology of Justin Martyr ch.60 p.183 (partial) mentions the Father as the first, the Son as the second, and the Spirit as the third.

Justin Martyr (c.150 A.D.) (partial) in discussing baptism “For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit…” First Apology of Justin Martyr ch.61 p.183

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 (partial) says Polycarp to God, Jesus Christ the beloved Son, and the Holy Ghost be glory now and to all coming ages.

Tatian’s Diatessaron (died 172 A.D.) (partial) section 55 p.128 in the Great Commission refers to “the Father and the Son and the Holy Spirit”

Athenagoras (177 A.D.) (partial) “Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?” A Plea for Christians ch.10 p.133 (He does not actually use the word Trinity though.)

Athenagoras “For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence, - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire;” A Plea for Christians ch.24 p.141

Athenagoras (177 A.D.) says the Father, Son, and Spirit have distinction in unity. A Plea for Christians ch.12 p.134 Note that Athenagoras talked about the Trinity in many places, and he discusses everything except he did not use the name.

Theophilus of Antioch (168-181/188 A.D.) “In like manner also the three days which were before the luminaries [sun, moon, and stars] are types of the Trinity (Greek triad), of God, and His Word, and His wisdom.” To Autolycus book 2 ch.15 p.101.

Irenaeus (182-188 A.D.) (partial) “The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion [death], and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and his [future] manifestation from heaven in the glory of the Father ‘to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ...” Irenaeus Against Heresies book 1 ch.10.2 p.330. (He does not actually use the word Trinity though.)

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.20.3 p.488 (partial) says “the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation. He then goes on quoting Proverb 3:19,20 and so forth, showing that the Holy Spirit is the third person.

Passion of the Scillitan Martyrs (180 A.D.) p.285 (partial) “all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.” (Mention of the three, but no mention of the word Trinity.)

Clement of Alexandria (193-202 A.D.) in The Stromata book 5 ch.14 p.468 spoke of “the Holy Trinity.”

Tertullian (198-220 A.D.) mentioned the Trinity (Latin trinitas) numerous times. One place where he talked about the Trinity, the Father, Son, and Holy Spirit is in Tertullian On Modesty ch.21 p.99

Hippolytus (222-235/6 A.D.) says mentions that it is through the Trinity that the Father is glorified. Against the Heresy of One Noetus ch.14 p.228

Origen (225-254 A.D.) “so the washing with water which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts; for ‘there are diversities of gifts.’” Commentary on John book 6 ch.17 p.366

Origen (225-254 A.D.) speak of the three hypostases, the Father, Son and Holy Spirit. Commentary on John book 2 ch.6 p.328

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.7 p.671 (partial) mentions being baptized in the name of the Father, Son, and Holy Ghost. (Does not use the word Trinity though.)

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith p.7 mentions the Father, Son, and he mentions the “Trinity” three times.

A Sectional Statement of Faith (c.240-265 A.D.) (probably by Gregory Thaumaturgus, but it does not say) mentions the Trinity in ch.5 p.41 cgh.7p.7; ch.18 p.45; ch.20 p.45

Novatian (250/254-256/7 A.D.) wrote a whole Treatise Concerning the Trinity.

Anonymous Treatise Against Novatian (248-258 A.D.) while against Novatian, also teaches the Trinity. “Go ye and preach the Gospel to the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ That is, that that same Trinity which operated figuratively in Noah’s days through the dove, now operates in the church spiritually through the disciples.” ch.3 p.658

Cyprian of Carthage (c.246-258 A.D.) after quoting Jesus speaking Matthew 28:18-19, says “He [Jesus] suggests the Trinity, in whose sacrament the nations were to be baptized.” Letters of Cyprian Letter 72 ch.5 p.380.

Firmilian of Caesarea in Cappadocia to Cyprian of Carthage (256 A.D.) mentions the Trinity. Epistles of Cyprian Letter 74 .11 p.393

Bishop Munnulus of Girba mentions the Trinity and quotes Matthew 28:19 “…in the name of the Father, of the Son, and of the Holy Spirit” The Seventh Council of Carthage (258 A.D.) p.567

Dionysius of Alexandria (246-265 A.D.) mentions the Trinity by name twice in Letter 4 ch.8 p.93.

Peter of Alexandria (306,285-311 A.D.) (partial) “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 p.282

Methodius (260-312 A.D.) “For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreate, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty. For not on that account is the Son of God called king, because for our sakes He was made man,” Oration on Psalms ch.5 p.397. (also The Banquet of the Ten Virgins Discourse 8 ch.10 p.338 and ch.11 p.339)

Alexander of Alexandria (313-326 A.D.) says that the third day after His death Jesus rose again, bringing to us the knowledge of the Trinity. All nations of the human race were saved by Christ. Jesus was made like as to man, ascended to the height of heaven, and the Father raised him and made Jesus the judge of the peoples and King forever and ever. Epistles on the Arian Heresy Epistle 5 p.302

After Nicea

The Macrostich Creed (344/345 A.D.) (Implied) extensively discusses the Trinity, without using the name. Athanasius’ On the Councils (=de Synodis) part 1 ch.26 p.462-464

Synod of Seleucia in Isauria (357/258 A.D.) (partial)

Athanasius (356-360 A.D.) refers to the Holy Trinity in. Letter to the Church of Antioch ch.3 p.484

Marius Victorinus to the Arian Candidus (359-362 A.D.) (partial) mentions God the Father, and the Son Jesus Christ or Word and the Holy Spirit. (Does not use the word Trinity though.) Marius’ Letter to Candidus ch.5 (32) p.83

Hilary of Poitiers (355-367/368 A.D.)

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.)

Cyril of Jerusalem (c.349-386 A.D.)

Damasus I of Rome (386-389 A.D.)

Ambrose of Milan (378-381 A.D.) mentions the “Trinity” in On the Christian Faith book 1 ch.4.33 p.206

Gregory Nazianzus (330-391) mentions the Trinity twice and discusses it. On the Son - Third Theological Oration ch.21 p.309

Pacian of Barcelona (342-379/392 A.D.) (partial) Baptize in the name of the Father, Son, and Holy Spirit. Letter 3 ch.11.1 p.51

Rufinus (374-406 A.D.)

Niceta of Remesianus (366-415 A.D.)

Orosius/Hosius of Braga (414-418 A.D.) (partial)

Jerome (373-420 A.D.)

Augustine of Hippo (388-8/28/430 A.D.)

John Cassian (410-430 A.D.)

Vincent of Lerins (c.434 A.D.)

Socrates of Constantinople Ecclesiastical History (400-439 A.D.)

Leo I of Rome (422-461 A.D.) says the divine Trinity is to be honored and worshipped in Letter 37 p.50

Leo I of Rome (422-461 A.D.) says that the Trinity has no division. Sermon 68.1 p.180

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Council of Chalcedon (451 A.D.) (Implied because affirmed the Council of Nicea)

Theodoret of Cyrus (bishop & historian) (423-458 A.D.)

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

Pope Leo I of Rome (440-461 A.D.)

What has been called the Athanasian Creed (474-484 A.D.)

Council of Constantinople II (about 153 bishops present) (551 A.D.)

Vigilius’ letter to Constantinople II Council (551 A.D.) (Implied because affirmed the Nicene Creed)

Among heretics and spurious books

Tatian’s Diatessaron (died 172 A.D.) section 55 p.128 for Matthew 28:20 mentions God the Father, Son, and Holy Spirit.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 3 ch.1 p.107 (partial) mentions the Father, Son, and Holy Spirit.

Nestorius (451/452 A.D.) spoke of the incarnation and Trinity. The Bazaar of Heracleides book 1 ch.1.34 p.25

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

G8. God knows all / even the secret things

Psalm 139; John 21:17

(partial) Luke 12:6

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) (partial) Lk 12:6

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 21:17

Sinaiticus (340-350 A.D.) John 21:17

Clement of Rome (96-98 A.D.) “Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him.” 1 Clement ch.21 p.11

Letter of Ignatius to the Ephesians ch.15 p.56 (-107/116 A.D.) “There is nothing which is hid from God, but our very secrets are near to Him.”

Letter of Ignatius to the Magnesians ch.3 p.60 (-107/116 A.D.) God knows all secrets.

2 Clement (c.150 A.D.) vol.7 ch.9 p.519 “of a sincere heart; for He knows all things beforehand, and is acquainted with”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.7 p.34 mentions the all-seeing God.

Justin Martyr (c.150 A.D.) The First Apology of Justin Martyr (c.150 A.D.) ch.44 p.177 says that God foreknows all that shall be done by all men.

Justin Martyr “wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined” Dialogue with Trypho ch.127 p.263

Athenagoras (177 A.D.) (partial) says that God is witness to what we think and say both by night and by day, and since He is Light, He sees all things in our heart. A Plea for Christians ch.31 p.146

Melito of Sardis (170-177/180 A.D.) ch.9 p.760 “The eyes of the Lord-the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes.”

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.3 p.95 “God, not only to be everywhere present, but also to see all things and to hear all…”

Irenaeus (182-188 A.D.) says that God foreknew all things. Irenaeus Against Heresies book 4 ch.29.2 p.502

Irenaeus (182-188 A.D.) (partial) says that the depth of the riches of God is unsearchable, referring to Isaiah 54:1 and Galatians 4:27. Irenaeus Against Heresies (182-188 A.D.) book 1 ch.10.3 p.331

The Octavius of Minucius Felix (210 A.D.) ch.32 p.193 says that there can be nothing secret from God.

Clement of Alexandria (193-217/220 A.D.) says people cannot escape from “the all-seeing word”. The Instructor book 3 ch.8 p.282. He also quotes Jeremiah 23:23,24 as by Jeremiah in Stromata (193-202 A.D.) book 5 ch.14 p.472

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 tings in Stromata book 7 ch.7 p.538

Tertullian (207/208 A.D.) God foreknew all things. Five Books Against Marcion book 2 ch.5 p.301

Theodotus probable Montanist (ca.240 A.D.) says that God is passionless, good, knowing all things, foreknowing all things. Excerpts from Theodotus ch.21 p.45

Origen (225-254 A.D.) “Christ Jesus, who knows the things in the hearts of men” Commentary on Matthew ch.10.14 p.421

Novatian (250/4-256/7 A.D.) Treatise Concerning the Trinity ch.6 p.616 “lineaments that are described. For when the eyes are spoken of, it is implied that He sees all things; and when the ear, it is set forth that He hears all things; and when the finger, a certain energy of His will is opened up; and when”

Cyprian of Carthage (c.246-258 A.D.) says that God is everywhere present, and hears and sees all. Treatises of Cyprian Treatise 4 ch.4 p.448

Archelaus (262-278 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.” Disputation with Manes ch.36 p.210

Victorinus of Petau (martyred 304 A.D.) says that God sees all things. Commentary on the Apocalypse of the Blessed John from the Sixth chapter 9 p.351

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.84 mentions the all-seeing God.

After Nicea

Augustine of Hippo (388-430 A.D.) says that God knows every future thing, otherwise He would not be God. The City of God book 5 ch.9 p.92

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 14 ch.13 p.315 says that God knows all things. It mentions the all-seeing God in homily 4 ch.14 p.254 and homily 8 ch.19 p.274.

G9. God is everywhere

Psalm 139

Clement of Rome (96-98 A.D.) refers to Psalm 139:7-10 as Scripture, showing that God is everywhere. 1 Clement ch.28 vol.1 p.12 (also vol.9 p.237)

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.3 p.95 “God, not only to be everywhere present, but also to see all things and to hear all…”

Clement of Alexandria (193-202 A.D.) says that God is everywhere in referring to Psalm 139:7-10. Stromata book 4 ch.22 p.434

Clement of Alexandria (193-202 A.D.) Therefore, persuaded always that God is everywhere, and fearing not to speak Stromata book 7 ch.8 p.537

The Octavius of Minucius Felix (210 A.D.) ch.32 p.193 “He can neither survey all nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if in the deep darkness.”

Tertullian (198-220 A.D.) says that God is existent everywhere. Against Hermogenes ch.44 p.501

Tertullian (198-220 A.D.) “this is not a separation; it is nothing but the divine dispensation. We know, however, that God is in the bottomless depths, and exists everywhere; but then” Against Praxeas ch.23 p.619

Hippolytus bishop of Portus (222-235/6 A.D.) “illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere-who is incomprehensible to angels and invisible to men-comes to the baptism” Discourse on the Holy Theophany ch.2 p.235

Novatian (250/4-256/7 A.D.) God is everywhere. Treatise Concerning the Trinity ch.6,7 Ante-Nicene Fathers vol.8 p.616

Cyprian of Carthage (c.246-258 A.D.) Treatise 4 ch.4 p.448 says that God is everywhere present, and hears and sees all.

Peter of Alexandria (306,285-311 A.D.) (Implied) says that the mercy of God is everywhere great. Fragments 1.1 p.280

Archelaeus (262-278 A.D.) says that no one can say God is “not everywhere present” Disputation with Manes ch.21 p.&&&

Athanasius (318 A.D.) says that God is everywhere. The Incarnation ch.1.8 p.40. Also ch.1.7 p.7

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.31 Ante-Nicene Fathers vol.6 p.421 says God is unrestricted in locality, movement, and condition.

Alexander of Alexandria (313-326 A.D.) says that Christ ‘forsooth is working everywhere.” He proves this by showing that while Jesus’ body was on the cross, his soul was in Hades, yet tombs were opening, and there was darkness covering the earth. Epistles on the Arian Heresy Epistle 3 ch.6 p.301

Lactantius (c.303-c.325 A.D.) says that the spirit and influence of God are diffused everywhere. The Divine Institutes book 2 ch.2 p.42. See also On the Workmanship of God ch.16 p.296

After Nicea

Ambrose of Milan (370-390 A.D.) quotes Wisdom 1:7 “For the Spirit of the Lord filled the whole world.” Of the Holy Spirit book 1 ch.7.87 p.104

Augustine of Hippo (388-430 A.D.) mentions the “omnipresent power” in The City of God book 7 ch.30 p.140

G10. God does not change / is unchangeable

Mal 3:6a

(partial) Jms 1:17

Ignatius (-107/116 A.D.) mentions “an enduring and unchangeable glory” of the Father, and Jesus Christ, our God.” Ignatius’ Letter to the Ephesians preface p.49

Justin Martyr (c.150 A.D.) says that God is unchangeable and eternal. First Apology of Justin Martyr ch.13 p.167

Melito of Sardis (philosopher) (170-177/180 A.D.) God does not change, while everything else changes. ch.1 vol.8 p.751

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.4 p.94 says that God is uncreated and unalterable.

Irenaeus (182-188 A.D.) says that God is “always remaining the same unchangeable Being.” Irenaeus Against Heresies book 2 ch.34.2 p.411

Tertullian (198-220 A.D.) says that God would not be blessed if He were subject to change. To the Nations book 2 ch.6 p.134. See also Against Praxeas ch.27 p.623

Origen (225-254 A.D.) argues how God does not change or need to undergo transformation, as Celsus thinks Christians say. Origen Against Celsus book 4 ch.14 p.502

Novatian (250/4-256/7 A.D.) God does not change Treatise Concerning the Trinity ch.4 Ante-Nicene Fathers vol.8 p.614

Adamantius (c.300 A.D.) “Because God is unchangeable, but humans are changeable; God is immortal, but humans mortal…” Dialogue on the True Faith Third Part ch.9 b p.119

Alexander of Alexandria (321 A.D.) quotes Malachi 3:6, “I am the Lord, I change not” Epistles on the Arian Heresy Epistle 2.3 p.298. See also Epistle 1 ch.12 p.295.

Alexander of Alexandria (321 A.D.) speaks of God “ummutabe nature”. Epistles on the Arian Heresy ch.1.7 p.293

Lactantius (c.303-c.325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55.

After Nicea

Athanasius (356-360 A.D.) says the God does not change. Four Discourses Against the Arians discourse 1 ch.10.36 p.327

Athanasius (326-373 A.D.) “as Paul in another place calls him ‘first-born of all creation’ (Col 1:15). But by calling him First-born, He shews that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body whichHe wore for our sakes is a creature.” Statement of Faith ch.3 p.85

Gregory of Nyssa (382-383 A.D.) says that God is unchangeable. Against Eunomius book 1 ch.22 p.61

Augustine of Hippo (388-430 A.D.) says that God is not changed. The City of God book 20 ch.26 p.447. See also On Christian Doctrine ch.7.7 p.524

Among heretics and spurious books

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says there is One God, who is the first cause of all things and unchangeable. Candidus’ First Letter ch.1,2 p.54

Nestorius (451/452 A.D.) (partial) “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

G11. Majesty or glory of God

Ps 19:1; Zech 2:5; Jn 2:14; 12:28; 17:5; 2 Th 1:9

Lk 2:9

Jn 1:14

Mt 24:30

Mk 13:26

Lk 21:27

Jn 7:18

Rom 1:23; 3:7,23; 11:36; 15:7; 16:27

1 Cor 10:31

2 Cor 1:20; 4:6; 4:15; 8:19

Gal 1:5

Eph 3:21

Php 4:19

Col 1:17

Tt 2:13

Heb 1:3

1 Pet 4:13,14

2 Pet 1:17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:3

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:14; 12:28

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions both Christ’s majesty and the majestic glory of God the Father. 2 Pet 1:16-17

Clement of Rome (96-98 A.D.) Majesty of God 1 Clement ch.16 p.9 and ch.59 p.21. Heavens declare the glory of God 1 Clement ch.27 p.12

Letter of Ignatius to the Romans preface p.73 (-107/116 A.D.) mentions the majesty of the Most high Father.

&&&Letter to Diognetus (130-150 A.D.)

Justin Martyr (138-165 A.D.) “He would come forth from the highest heavens, and again return to the same places, in order that you may recognise Him as God coming forth from above, and man living among men; and [how it is declared] that He will again appear, and they who pierced Him shall see Him, and shall bewail Him. [The words] are these: `The heavens declare the glory of God, and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge: They are not speeches or words whose voices are heard. Their sound has gone out through all the earth, and their words to the ends of the world.” Dialogue with Trypho the Jew ch.64 p.230

&&&Evarastus’ Martyrdom of Polycarp (c.169 A.D.)

&&&Melito of Sardis (170-177/180 A.D.)

&&&Minucius Felix (210 A.D.) &&& The Octavius of Minucius Felix

Clement of Alexandria (193-217/220 A.D.) “But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: ‘Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord.’” The Instructor book 1 ch.6 p.218-219

Tertullian (198-220 A.D.) “It will therefore follow, that by Him who is invisible we must understand the Father in the fulness of His majesty, while we recognise the Son as visible by reason of the dispensation of His derived existence; even as it is not permitted us to contemplate, the sun, in the full amount of his substance which is in the heavens, but we can only endure with our eyes a ray, by reason of the tempered condition of this portion which is projected from him to the earth. Against Praxeas ch.14 p.609

&&&Tertullian (207/208 A.D.) Five Books Against Marcion

&&&Origen (225-254 A.D.)

Hippolytus (222-235/6 A.D.) discusses the overpowering majesty of God in creation in Refutation of All Heresies book 4 ch.43 p.40

&&&Instructions of Commodianus (c.240 A.D.)

&&&Novatian (250/254-257 A.D.)

&&&Anonymous Treatise on Rebaptism (c.250-258 A.D.)

Cyprian of Carthage (c.246-258 A.D.) “our brethren, protected by the majesty of the Lord, may be preserved safe from perils of this kind.” Letters of Cyprian Letter 59 ch.4 p.355-356

Roman Clergy to Cyprian (250-251 A.D.) “entreat the divine majesty, and ask peace for the Church's name.” Letters of Cyprian Letter 30 ch.6 p.310

&&&Alexander of Lycopolis (301 A.D.) &&& Of the Manichaeans

Arnobius (297-303 A.D.) “Now, since Christ has not only promised it, but also shown by His virtues, which were so great, that it can be made good, what strange thing do we do, and on what grounds are we charged with folly, if we bow down and worship His name and majesty from whom we expect to receive both these blessings, that we may at once escape a death of suffering, and be enriched with eternal life?” Arnobius Against the Heathen book 2 ch.34 p.447

Victorinus of Petau (martyred 304 A.D.) “Behold, He shall come with clouds, and every eye shall see Him." For He who at first came hidden in the manhood that He had undertaken, shall after a little while come to judgment manifest in majesty and glory. And what saith He?” Commentary on the Apocalypse from the first chapter verses verses 7 p.344

Methodius (260-312 A.D.) “Thy goings have been seen, O God; even the goings of my God, my King, in the sanctuary; but at the second time seated on the clouds, in terrible majesty, by angels and powers attended.” Orations on the Psalms ch.5 p.396

Alexander of Alexandria (313-326 A.D.) says that Christ was “raised from the dead, taken up into heaven, seated at the right hand of majesty” Epistle on the Arian Heresy ch.12 p.&&&

Lactantius (c.303-c.325 A.D.) “to acknowledge and honour the majesty of the one and only true God.” The Divine Institutes book 1 ch.1 p.10

AgainstAllHeresies(169):His power and majesty (they say) Moses perceiving, set up the brazen serpent;

AlexanderOfTheManichaeans(960):the majesty of their discourse; as, for instance, when the Jewish history

Athenagoras (177 A.D.) OnTheResurrectionOfTheDead(199):which has not yet come to pass; but, viewed relatively to the majesty and wisdom

DialogueWithTryphoAJew(252): name=LOC_P4730_1013563>Chapter LXXVI.-From Other Passages the Same Majesty and

DialogueWithTryphoAJew(3873): the Same Majesty and Government of Christ are Proved.

GenuineActsOfPeterOfAlexandria(248):passion of them all, falling on the ground I adored the majesty of Christ, who

Instructions of Commodianus(398):mystery. Thence reigning to be smitten by some deity, they sing of his majesty,

Instructions of Commodianus(407):prophet who uttered false things might be believed; but their majesty has spoken

MartyrdomOfPolycarp(477):be glory, and honour, and power, and majesty, for ever. Amen. Salute all the

MartyrdomOfPolycarp(492):be glory, honour, majesty, and an everlasting throne, from generation to

Melito(512):"These may suffice thy Majesty; and, if they be too many, yet

NovatianConcerningTheTrinity(53): Divine Majesty is Not Included Within These Lineaments of Our Bodily

NovatianConcerningTheTrinity(109): Divine Majesty is Again Confirmed in Christ by Other Scriptures.

NovatianConcerningTheTrinity(112): Divine Majesty is in Christ, He Once More Asserts by Other Scriptures.

NovatianConcerningTheTrinity(284):power that approaches the level of His majesty. For to conceive and to speak of

NovatianConcerningTheTrinity(285):His majesty, as well all eloquence is with reason mute, as all mind poor. For He

NovatianConcerningTheTrinity(297):power than speaking of Himself; or should you call Him Majesty, you would

NovatianConcerningTheTrinity(318):than all power, and more mighty than all might, and greater than all majesty,

NovatianConcerningTheTrinity(353):Who says by the same prophet "Because I will not give my majesty to

NovatianConcerningTheTrinity(380):and the majesty of His works. "For the invisible things of Him," says the

NovatianConcerningTheTrinity(511): the Measure of the Divine Majesty is Not Included Within These Lineaments of

NovatianConcerningTheTrinity(532):our bodily nature any mode or figure of the divine majesty, but diffuse that

NovatianConcerningTheTrinity(1812): Argument.-That the Same Divine Majesty is Again Confirmed in Christ by Other

NovatianConcerningTheTrinity(1820):in the Gospel the Lord declared, by way of signifying His majesty, saying,

NovatianConcerningTheTrinity(1909): Argument-That the Same Divine Majesty is in Christ, He Once More Asserts by

NovatianConcerningTheTrinity(2732):greatness, or majesty, or power, I would not say nothing can be preferred, but

NovatianConcerningTheTrinity(2822):proved to be one God; while by degrees in reciprocal transfer that majesty and

NovatianOnJewishMeats(187):majesty the guilt of having made things which are abomination, especially when

OctaviusOfMinuciusFelix(52): Majesty: Hence He Argues that the World is Governed by No Providence, and

OctaviusOfMinuciusFelix(416): and the Divine Majesty: Hence He Argues that the World is Governed by No

OctaviusOfMinuciusFelix(440):at large, and the (divine) majesty, of which so many of the multitude of sects

OctaviusOfMinuciusFelix(1165):the majesty of God, while they despaired of understanding Him. Plato has a

OctaviusOfMinuciusFelix(1561):not only describes the true God with fitting majesty, but the angels that are

OctaviusOfMinuciusFelix(1832):wide, shall I shut up the might of so great majesty within one little building?

OctaviusOfMinuciusFelix(2141):future felicity by the confidence of His present majesty. Thus we both rise

OrigenAgainstCelsus1(2171):One, with Thy beauty and Thy majesty. And stretch forth, and ride prosperously,

OrigenAgainstCelsus4(2914):say to them should be spoken by Him in a manner more befitting the majesty of

OrigenDePrincipiis1(860):the exceeding majesty of the Holy Spirit, when he hears that he who speaks a

OrigenDePrincipiis2(1071):Seeing, moreover, those declarations regarding His majesty which are contained

OrigenDePrincipiis2(1093):regarding, viz., the glory and majesty of the Son of God. For it is impossible

OrigenDePrincipiis2(1098):condition of majesty and become man, and tabernacled amongst men, as the grace

OrigenDePrincipiis2(1112):understand or feel, how that mighty power of divine majesty, that very Word of

OrigenDePrincipiis2(1406):Him to be of such power and majesty, that it says the apostles could not yet

OrigenDePrincipiis4(291):not in another. But since, in conformity with the majesty of its incorporeal

OrigenDePrincipiis4(324):are not to suppose that all the majesty of His divinity is confined within the

SecondApologyOfJustinMartyr(173):understand. Or, if he has read them and does not understand the majesty that is

SeventhCouncilOfCarthage(340):able to do so much as the adorable and venerable majesty of our Lord Jesus

TertullianFiveBooksAgainstMarcion1(421):and powers of royalty, it must needs follow that the supreme majesty will

TertullianFiveBooksAgainstMarcion2(132): This Economy. The Divine Majesty Worthily Sustained by the Almighty Father,

TertullianFiveBooksAgainstMarcion2(1974): Divine Being in This Economy. The Divine Majesty Worthily Sustained by the

TertullianFiveBooksAgainstMarcion2(1986):temper the strength of His majesty, which would no doubt have been incapable of

TertullianFiveBooksAgainstMarcion2(2002):dignity of His majesty to such a lowliness as to undergo death, even the death

TertullianFiveBooksAgainstMarcion3(574):of His majesty do His second advent, when He shall no longer remain "a stone of

TertullianFiveBooksAgainstMarcion3(592):majesty."

TertullianFiveBooksAgainstMarcion3(649):He has not appeared in majesty, while they ignore the fact that He was to come

TertullianFiveBooksAgainstMarcion3(1106):added, "Ride on prosperously in Thy majesty,"

TertullianFiveBooksAgainstMarcion3(1137):is what He says: "Ride on prosperously in Thy majesty

TertullianOnExhortationToChastity(312):consideration of His majesty, a precept.

TertullianOnIdolatry(1146):remain quiet. For you equally, by remaining quiet, affirm their majesty, by

TertullianOnIdolatry(1147):reason of which majesty you will seem to be bound. What matters it,

TertullianOnModesty(416):equal majesty of crime. Enclosed by such flanks, encircled and supported by such

TertullianOnRepentance(302):that God has enjoined it. To exact the rendering of obedience the majesty of

TertullianTheSoulsTestimony(259):they can appear frivolous or feeble to any one, if he reflect on the majesty of

TertullianToTheNations1(975):the more holy they are, the more tribute do they pay. Their majesty is converted

TertullianToTheNations1(1053):the majesty of the Divine Being on the low level of human condition, imbuing the

TertullianToTheNations1(1096):the foul conduct of the gods! Their majesty is defiled in your presence in some

TertullianToTheNations1(1117):His majesty? They all, indeed, have their origin

TertullianToTheNations1(1496):the worship due to God, that is, the worship due to the majesty of the Cµsars,

TertullianToTheNations1(1675):majesty of the gods; and together do we provoke their indignation. You too have

TertullianToTheNations2(390):This term, then, is not indicative of any majesty, for it is derived from

ToDiognetus(402):at all constitute His majesty. On the contrary he who takes upon himself the

TreatiseOnRebaptism(471):the divine majesty its appropriate operations; and understanding how great is

After Nicea

Ambrose of Milan (370-390 A.D.) mentions the eternal Majesty. Of the Holy Spirit book 1 ch.8.97 p.106

Ambrose of Milan (378-381 A.D.) mentions the “divine majesty” in On the Christian Faith book 5 ch.5.66 p.293

Among heretics and spurious books

Tatian (died 172 A.D.) quote Lk 2:9 (the glory of the Lord shone all around) in The Diatessaron Secton 2 lines 17-18 p.46

G12. God is a jealous God

Ex 20:5; 34:14; Dt 4:24; 5:9; 6:15; Josh 24:19; Nah 1:2; 1 Cor 10:22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 10:22 “trying to arouse the Lord’s jealousy”

Justin Martyr (c.138-165 A.D.) (Implied) says that the Israelites moved God to jealousy with their idolatry. Dialogue with Trypho a Jew ch.119 p.258

Irenaeus (182-188 A.D.) (Implied) explains the false reason some Gnostics give for God saying that He is a jealous God. Irenaeus Against Heresies book 1 ch.29 p.354

Tertullian (198-220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

Origen (225-254 A.D.) “the prediction from the song in Deuteronomy regarding the calling of the Gentiles, which is as follows, being spoken in the person of the Lord "They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people;” Origen Against Celsus book 2 ch.78 p.&&&

Origen (225-254 A.D.) says that Jesus the Son of a jealous God. Commentary on John 10

Cyprian of Carthage (c.246-258 A.D.) “It is written, ‘The Lord thyGod is a jealous God.’” Letters of Cyprian Letter 72 ch.10 p.381

Anonymous? Theonas?

TertullianFiveBooksAgainstMarcion2(2180):jealous God, who has in His own right taken especial care that all things done

TertullianFiveBooksAgainstMarcion3(1905):a jealous God! Yet he gained the victory. You should blush with shame, who put

TertullianFiveBooksAgainstMarcion4(3617):however, a jealous God whom He here presents to me one who returns evil for

TertullianFiveBooksAgainstMarcion4(4292):have found a jealous god in him who is introduced as unlike the Creator.

TertullianFiveBooksAgainstMarcion4(4310):and lastly, He is a jealous God. Accordingly,

TertullianFiveBooksAgainstMarcion4(6830):is no "jealous God." But let heaven and earth pass away, since their Lord has so

TertullianFiveBooksAgainstMarcion4(7000):too, he gives you proof that he is a jealous God, when he destined the apostle,

TertullianFiveBooksAgainstMarcion5(1095):Greeks proves that God is both a jealous God and a Judge, inasmuch as He

TertullianFiveBooksAgainstMarcion5(1553):happen that, jealous God as He is, He shall punish the man who offends His

TertullianFiveBooksAgainstMarcion5(3296):that his god is "a jealous god." (This being then an unquestionable position, I

TertullianOnTheVeilingOfVirgins(803):near to God with head bare. But the "jealous God and Lord," who has said,

TertullianScorpiace(198):because the Lord thy God is also a jealous God among you, and lest His anger

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) God is a jealous God. Commentary on Nahum ch.1 p.252

G13. God/Christ rejoices over us

Zeph 3:17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Jesus endured the cross because of the joy set before Him. Heb 12:2

Shepherd of Hermas (c.160 A.D.) book 3 ch.12 p.17 “Vigour arose within you, and ye grew strong in faith; and the Lord, seeing your strength, rejoiced.”

Justin Martyr (c.138-165 A.D.) “people a joy; and I shall rejoice over Jerusalem, and be glad over My people. “ Dialogue with Trypho the Jew ch.81 p.239

Letter to Diognetus ch.11 p.29 (130-150 A.D.) says that the Word [Jesus] rejoices over the faithful.

Clement of Alexandria (193-217/220 A.D.) (implied) says that scripture “celebrates us” The Instructor book 1 ch.5 p.212

Tertullian (198-220 A.D.)

Origen (235-245 A.D.) (Implied) shows that God rejoices over us. Homilies on Jeremiah Homily 15 ch.4.1 p.161

Novatian (250/4-256/7 A.D.)

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.18 p.663 says that the angels and Christ rejoice over our repentance.

Cyprian of Carthage (c.246-258 A.D.) Letter 51 ch.23 “one and true Father, good, merciful, and loving-yea, Himself Goodness and Mercy and Love-rejoice in the repentance of His own sons!”

&&&Theonas (282-300 A.D.) “servant should be faithful and prudent, so that his lord may rejoice that he has”

Methodius (260-312 A.D.) “God shall have completed the world, He shall rejoice in us.” Banquet of the TenVirgins discourse 9 ch.1 p.344

Lactantius (c.303-c.325 A.D.) “That supreme Majesty rejoices in such a worshipper as this, as it takes him as a son and bestows upon him the befitting reward of immortality, concerning which I must now speak, and refute the persuasion of those who think that the soul is destroyed together with the body.” Epitome of the Divine Institues ch.67 p.151

TertullianAgainstHermogenes(1079):rejoiced when He had finished the world, and amongst the sons of men did He show

NovatianOnJewishMeats(382):God rejoices in our faith alone, in our innocency alone, in our truth alone, in

G14. God wants repentance not sinner’s death

Ezek 18:23;32; 2 Pet

Clement of Rome (96-98 A.D.) 1 Clement ch.8 vol.1 p.7 Also vol.9 p.231

Justin Martyr (c.135-165 A.D.) (Implied) “that He continually proclaims them, in order that, even in this way, if you repented, you might please Him,” Dialogue with Trypho the Jew ch.27 p.208

Letter of the Christians of Vienna and Lugdunum (177 A.D) alludes to Ezekiel 18:23,32 p.782

Theophilus of Antioch (168-181/188 A.D.) quotes specifically mentions Ezekial and quotes Ezekiel 18:23,32 that God desires repentance, not the death of a sinner. Theophilus to Autolycus book 3 ch.11 p.114

Clement of Alexandria (193-217/220 A.D.) mentions that God does not desires the death of the sinner but rather that they would repent. The Instructor book 1 ch.8 p.224; Also Stromata (193-202 A.D.) book 2 ch.23 p.479 and book 6 ch.6 p.491. See also Exhortation to the Heathen ch.10 p.197

Tertullian (198-220 A.D.) alludes to Ezekiel 38:11 that God would rather have someone repent than the death of a sinner. Scorpiace ch.1 p.634

Tertullian (198-220 A.D.) “Besides, it were unworthy of God and of His mercy, who prefers the repentance of a sinner to his death, that they should have easier return into (the bosom of) the Church who have fallen in heat of passion, than they who have fallen in hand-to-hand combat.” On Modesty ch.22 p.100-101

Origen (235-245 A.D.) says that God does not delight in the destruction of living things. Homilies on Jeremiah Homily 2 ch.1.1 p.23

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) quotes as by Ezekiel ch.36:17-23 followed by referring to Ezekil 18:23-32. ch.10 p.660. It quotes Ezekiel 18:30-32 in ch.18 p.663.

Cyprian of Carthage (c.246-258 A.D.) alludes to Ezekiel 18:32 that God desires repentance, not the death of a sinner. Treatises of Cyprian Treatise 9 ch.4 p.485

Dionysius of Alexandria (246-265 A.D.) alludes to Ezekiel 18:23,32 that God does not desire the death of the wickedbut rather repentance. Letter 3 ch.10 p.100

Lactantius (c.303-c.325 A.D.) (partial) discusses how God desires to show mercy to sinners, except those who persist in error. Epitome of the Divine Institues ch.67 p.151

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 5 ch.7 p.216

Athanasius (332 A.D.) specifically mentions Ezekiel and says that God desires repentance and not the death of a sinner. Paschal Letter 4 ch.4 p.514

After Nicea

Apostolic Constitutions (3rd-5th century) book 8 section 2 ch.9 p.484 refers to Ezekial 18 and 23.

Among Heretics and Spurious Books

The Ebionite Recognitions of Clement book 10 ch.49 p.205 refers to Ezekiel 18:33. God is not want death, but conversion.

G15. Living God

Dt 5:26; Josh 3:10; 1 Sam 17:26,33; 2 Ki 19:4,16; Ps 42:2; 84:2; Isa 37:4,17; Jer 10:10; 23:36; Dan 6:20,26; Hos 1:10

Mt 16:26; 26:63; Jn 6:69; Acts 14:15; Rom 9:26; 2 Cor 3:3; 6:26; 1 Th 1:9; 3:15; 4:10; 6:27; Heb 3:22; 9:14; 10:31; 12:22; Rev 7:2

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial – For the word of God) Rom 9:26; 2 Cor 3:3; 6:26; 1 Th 1:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 6:69

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 14:15

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 3:22

Sinaitic Old Syriac most of the four gospels (3rd/4th century) Mt 26:63

Shepherd of Hermas (c.160 A.D.) &&&

Irenaeus (182-188 A.D.) says Daniel said, “’Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all

flesh.’ Again did he say, ‘I will adore the Lord my God, because He is the living God.’” Irenaeus Against Heresies book 4 ch.5.2 p.467

Clement of Alexandria (193-217/220 A.D.) “’for we trust in the living God, who is the Saviour of all men, especially of those who believe.’” Exhortation to the Heathen ch.9 p.196

Origen (235-245 A.D.) mentions “the Living God” Homilies on Jeremiah Homily 4 ch.2 p.34

Theodotus the probable Montanist (ca.240 A.D.) “Hosea teaches clearly:Â â€œAnd it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God:”

Victorinus of Pettau (martyred 304 A.D.) “That you may know how you ought to behave yourself in the Church of the living God.” Commentary on the Apocalypse from the first chapter verse 16 p.345

Lactantius (c.303-c.325 A.D.) “Avoid unlawful services, and serve the living God. Abstain from adultery and impurity; bring up a pure generation of children; do not kill: for the Immortal will be angry with every one who may sin.” Treatise on the Anger of God ch.22 p.278

Ignatius

&&& 2 Clement

&&&Melito of Sardis (170-177/180 A.D.)

Theophilus of Antioch

Christians of Vienna and Lugdunum

Tertullian (197-220 A.D.)

Novatian

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

Hippolytus

Commodianus (c.240 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Adamantius (c.300 A.D.) Dialogue on the True Faith ch.27 p.187

Archelaus (262-278 A.D.)

Among heretics and spurious books

ClementineHomily1Ch16(195):to the honour of the living God, being magnanimously not ashamed, nor

ProtoevangeliumOfJames(1219): Lord, the living God? and shall I bring forth as every woman =

ProtoevangeliumOfJames(1771): living God; and, behold, my hand is dropping off as if burned with =

PseudoMatthewCh39(409): the people the great things of the living God, that the master =

RecognitionsOfClementBook1Ch38(198):living God went up to a certain mountain, and there died.Â Yet

Justin Martyr Hortatory Address to the Greeks (probably spurious)

G16. God is Invisible

Col 1:15; 1 Tim 1:17

(Implied) Heb 11:27

(partial) Rom 1:20

2 Clement (c.150 A.D.)

&&&Athenagoras (177 A.D.)

Shepherd of Hermas (c.160 A.D.)

To Diognetus &&&

Melito of Sardis &&&

Theophilus of Antioch (168-181/188 A.D.)

Justin Martyr (c.138-165 A.D.) “Moses, then, the blessed and faithful servant of God, declares that He who appeared to Abraham under the oak in Mamre is God, sent with the two angels in His company to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: `God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide.” Dialogue with Trypho the Jew ch.56 p.223

Justin Martyr (c.138-165 A.D.) “The Lawgiver is present, yet you do not see Him;” Dialogue with Trypho the Jew ch.12 p.200

Irenaeus (182-188 A.D.) answers the charge that Gnostics claim the Father is invisible, yet Old Testament prophets had seen God, so that it is a different God. He says that nothing is impossible with God, and even men, both in visions and after being made immortal will be able to see the invisible God. Irenaeus Against Heresies book 4 ch.20.5-8 p.488-490

Irenaeus (182-188 A.D.) (partial) “After this invisible manner, therefore, did they see God, as also Esaias says,” and quotes Isa 6:5. Irenaeus Against Heresies book 4 ch.20.8 p.490

Clement of Alexandria (193-202 A.D.) “And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself.” Stromata book 5 ch.6 p.453. See also Stromata book 5 ch.11 p.462

Tertullian (192-220 A.D.) calles God the Father “the Almighty, Invisible God” Against Praxeas ch.16 p.612

Cyprian of Carthage (c.246-258 A.D.)

Archelaus (262-278 A.D.)

Gregory Thaumaturgus

Ignatius

Irenaues (182-188 A.D.)

Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.) says that we should not think that God [the Father] is visible. Commetnary on the Song of Songs book 3 ch.12 p.219

Peter of Alexandria (306,285-311 A.D.)

Tertullian (198-220 A.D.) “quotes 1 Timothy 1:27 in Against Praxeus ch.15 p.611

Tertullian (198-220 A.D.) “It will therefore follow, that by Him who is invisible we must understand the Father in the fulness of His majesty,…” Against Praxeas ch.14 p.609

Novatian &&&

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

&&&Arnobius (297-303 A.D.)

Athanasius (318 A.D.) says that God is invisible. Against the Heathen ch.29 p.19

Athanasius (318 A.D.) (partial) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Lactantius (c.303-c.325 A.D.)

After Nicea

Ambrose of Milan (370-390 A.D.) says “The Son is the Image of the invisible God.” Of the Holy Spirit book 2 ch.12 p.132. See also On the Christian Faith (378-381 A.D.) book 1 ch.7.48 p.208

Among heretics and spurious books

Tatian&&&

2Clement(561):To the only God, invisible, Father of truth, who sent forth to us the Saviour

2ClementVol7(677):To the only God invisible,

Archelaus (262-278 A.D.) and invisible God, praying Him to send us rains for our fields and crops.

Archelaus(1992):while, however, He still continues to work at objects invisible with an inward

Archelaus(2128):substance, eternal and invisible, as is known to all, and as is also borne out

ArnobiusAgainstTheHeathen1(623):31. O greatest, O Supreme Creator of things invisible! O Thou who art Thyself

ArnobiusAgainstTheHeathen1(1345):which is invisible, and which has no bodily substance, have come upon earth and

ArnobiusAgainstTheHeathen2(1493):of things great and invisible, should be believed to have begotten souls so

ArnobiusAgainstTheHeathen7(1594):and crawled to the island in the Tiber, did he immediately become invisible, and

AthenagorasAPleaForChristians(477):uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is

AthenagorasOnTheResurrectionOfTheDead(833):everything, invisible and visible alike, small and great, the attention of the

CyprianTreatise12(809):Also Paul to the Colossians: "Who is the image of the invisible God, and the

GregoryThamauturgusADeclarationOfFaith(42):of the whole creation, true Son of true Father, Invisible of Invisible, and

Hermas1(159):"Lo, the God of powers, who by His invisible strong power and great wisdom has

Hermas3(168):the almighty and glorious Name and it is kept together by the invisible power of

Hippolytus2(1918):invisible to the world which is created, He makes Him visible; (and) uttering

Hippolytus2(1923):and whereas He was visible formerly to Himself alone, and invisible to the world

Hippolytus2(2559):is incomprehensible to angels and invisible to men-comes to the baptism

Hippolytus2(2673):invisible; the celestial orders were filled with joy; the diseases of earth were

HippolytusFragment1(231):the earth was by reason thereof "invisible" and "formless." When the Lord of all

HippolytusFragment1(232):designed to make the invisible visible, He fixed then a third part of the waters

HippolytusFragment1(482): He is God, and Himself maintains the whole creation, visible and invisible, in

HippolytusFragment1(870):Egypt were not for the Hebrews,-those fine lice annoying with invisible bites,

HippolytusFragment1(3446):that the change of the blood into bone is something invisible and intangible,

HippolytusRefutationOfAllHeresies1(584):moon, and certain invisible bodies that are carried along with us; and that we

HippolytusRefutationOfAllHeresies10(390):secret. And he says that all the parts of the fire, visible and invisible, have

HippolytusRefutationOfAllHeresies10(620):are certain invisible Aeons, and that by some one of these the world below has

HippolytusRefutationOfAllHeresies10(744):that He is Son and Father, visible and invisible, begotten and unbegotten,

HippolytusRefutationOfAllHeresies10(757):appeared when He wished; and He is invisible when He is not seen, but visible

HippolytusRefutationOfAllHeresies4(1446):invisible, he appears as if burning incense, placing around, (for this purpose,)

HippolytusRefutationOfAllHeresies4(1448):in this way the skull is supposed to become invisible.

HippolytusRefutationOfAllHeresies5(329):declare to be what is affirmed by the Word. "For the invisible things of Him are

HippolytusRefutationOfAllHeresies5(900):moving in the depth, rent his breasts, and produced his now invisible, and

HippolytusRefutationOfAllHeresies5(905):Phrygians call him "Amygdalus," from which proceeded and was born the Invisible

HippolytusRefutationOfAllHeresies5(922):Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from

HippolytusRefutationOfAllHeresies5(1271):to the power which along with itself distributes the downborne invisible waters,

HippolytusRefutationOfAllHeresies5(1622):invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is

HippolytusRefutationOfAllHeresies5(2023):and invisible. And the female (principle) is devoid of prescience, passionate,

HippolytusRefutationOfAllHeresies6(344):according to Simon, and since all things are visible and invisible, (and) in

HippolytusRefutationOfAllHeresies6(358):the fire, both visible and invisible, are possessed of perception and a share of

HippolytusRefutationOfAllHeresies6(597):Sige, (who is) invisible (and) incomprehensible. And one of these (offshoots)

HippolytusRefutationOfAllHeresies6(1096):And this, he says, is what Moses asserts: "The earth was invisible, and

HippolytusRefutationOfAllHeresies6(1481):preside) over all intelligibles; (and this was) both unbegotten and invisible,

HippolytusRefutationOfAllHeresies6(1485):chief and originating Ogdoad, (which is) fourth (and) invisible, by the

HippolytusRefutationOfAllHeresies6(1504):Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from

HippolytusRefutationOfAllHeresies6(1521):invisible and unnameable places. And very often, taking the Cup, as if offering

HippolytusRefutationOfAllHeresies6(1649):(realization in) form of the Invisible One. And the pronunciation of the name

HippolytusRefutationOfAllHeresies6(2050):they say, are images of the invisible decade that (emanated) from Logos and Zoe.

HippolytusRefutationOfAllHeresies8(384):this (tittle) is an image of that perfect invisible man.

HippolytusRefutationOfAllHeresies8(499):certain novel (tenets), and affirmed that there existed certain invisible Aeons.

HippolytusRefutationOfAllHeresies9(239):though unknown and invisible to men, he asserts in these words: "An obscure

HippolytusRefutationOfAllHeresies9(241):known, that which is unknown and invisible in regard of its power. And

HippolytusRefutationOfAllHeresies9(245):is, he prefers things visible to those that are invisible. From such

HippolytusRefutationOfAllHeresies9(260):honour with the invisible, as if what was visible and what was invisible were

HippolytusRefutationOfAllHeresies9(265):pre-eminently honoured invisible things. Therefore neither darkness, nor light,

HippolytusRefutationOfAllHeresies9(327):that when it pleased Him, He nevertheless appeared, (though invisible,)

HippolytusRefutationOfAllHeresies9(328):to just men of old. For when He is not seen He is invisible; and He is

IgnatiusToMagnesians(139):that is invisible. And all such conduct has reference not to man,

IgnatiusToMagnesians(178):[in reality] seek to mock Him that is invisible, who, however, cannot be mocked

IgnatiusToPolycarp(151):all time, eternal and invisible, yet who became visible for our sakes;

IgnatiusToPolycarp(164):who was before time, yet appeared in time; who was invisible by nature, yet

IgnatiusToRomans(248):one, of things visible or invisible, envy

IgnatiusToRomans(272):no desire after anything visible or invisible, that I may attain to Jesus

IgnatiusToSmyrnaeans(262):and rulers, both visible and invisible, if they believe not in the blood of

IgnatiusToTrallians(203):visible and invisible. Without reference to such abstruse subjects, I am still

Lactantius (c.303-c.325 A.D.) book 3(906):and subtle, and invisible, contends with those enemies who cannot be seen and

Lactantius4(974):hidden and invisible treasures, that Thou mayest know that I am the Lord God,

Lactantius7(1025):incorporeal, invisible, and eternal, therefore it is credible that the soul,

LactantiusEpitome(361):comprehended by the imperfect, nor the invisible by the visible.

LactantiusEpitome(2519):is invisible, it cannot be presented by the invisible God with any reward but

LactantiusEpitome(2520):that which is invisible.

LactantiusTreatiseOnTheAngerOfGod(702):In the next place, if the things which are not seen are formed from invisible

LactantiusTreatiseOnTheAngerOfGod(704):does no one see them? But whether any one regards the invisible parts which are

MartyrdomOfHolyMartyrs(68):beginning, the maker and fashioner of the whole creation, visible and invisible;

MartyrdomOfHolyMartyrs(83):being invisible, fills heaven and earth, and everywhere is worshipped and

Melito(297):For thy mind itself is His likeness: for it too is invisible and

Melito(362):exists within thyself and is invisible, understand how God also moveth the whole

Melito(530):mystery, then, is this? The Judge is judged, and holds his peace; the Invisible

Melito(538):for man's sake the Judge was condemned, and the Invisible was seen, and the

NovatianConcerningTheTrinity(62): Well Visible as Invisible is Given Both at All Times and in All Forms, by the

NovatianConcerningTheTrinity(380):and the majesty of His works. "For the invisible things of Him," says the

NovatianConcerningTheTrinity(388):unto the King eternal, immortal, invisible, the only God, be honour and

NovatianConcerningTheTrinity(629): of Things as Well Visible as Invisible is Given Both at All Times and in All

NovatianConcerningTheTrinity(633):visible as invisible gives witness; whom angels adore, stars wonder at, seas

NovatianConcerningTheTrinity(1044):mights, visible things and invisible, all things subsist by Him."

NovatianConcerningTheTrinity(1131):there? If Christ be only man, how are "visible things and invisible, thrones,

NovatianConcerningTheTrinity(1496):seen because He has descended. For He is the image of the invisible God, as the

NovatianConcerningTheTrinity(1582):because He was also touched. But although the Father, being invisible, was

NovatianConcerningTheTrinity(1835):of His Father's works and powers, "the image of the invisible God; "

NovatianConcerningTheTrinity(1970):in earth, and things under the earth; "nor would things visible and invisible,

NovatianConcerningTheTrinity(2403):Father, when he sees Him who always imitates the invisible Father in all His

NovatianConcerningTheTrinity(2469):Father, because He is invisible, is promised and pointed out as to be seen by

NovatianConcerningTheTrinity(2731):beginning, invisible, infinite, immortal, eternal, is one God; to whose

NovatianConcerningTheTrinity(2774):He been invisible, as compared with the Invisible, and declared equal, He would

NovatianConcerningTheTrinity(2775):have shown forth two Invisibles, and thus also He would have proved them to be

OrigenAgainstCelsus3(1677):and that besides these nothing else exists, whether it be called invisible or

OrigenAgainstCelsus3(1682):as existing only for a season, and to hasten on to things invisible, and to have

OrigenAgainstCelsus3(1693):the understanding, when he adds, "For the invisible things of God from the

OrigenAgainstCelsus3(1936):and the contemplation of things that are "intelligent," and "invisible," and a

OrigenAgainstCelsus6(273):manifest in them; for God hath showed it unto them. For the invisible things of

OrigenAgainstCelsus6(300):"invisible things" of God and of the "archetypal forms" of things from the

OrigenAgainstCelsus6(867):invisible and unknowable, because God conceals Himself in darkness, as it were,

OrigenAgainstCelsus6(997):shall be ever engaged in the contemplation of the invisible things of God, which

OrigenAgainstCelsus6(2116):"invisible part of the earth," and that which was "without form; "

OrigenAgainstCelsus6(2517):and also to these, "For the invisible things of Him from the creation of the

OrigenAgainstCelsus6(2520):-we might say that he who dwells amid the "invisible" things, and what are

OrigenAgainstCelsus6(2725):" invisible," in these words respecting our Saviour, who is said to be

OrigenAgainstCelsus6(2726):"the image of the invisible God,"

OrigenAgainstCelsus6(2728):while from the term "invisible" it is indicated that He is "immaterial." It is

OrigenAgainstCelsus6(2898):image of the invisible God, might preserve, even in His greatness, the image of

OrigenAgainstCelsus6(2902):so to speak, and beautiful image of the invisible God, which did not at the same

OrigenAgainstCelsus6(2904):invisible, because He is not a body, while He can be seen by those who see with

OrigenAgainstCelsus6(3008):that it is an invisible substance, and incorporeal,-God the Word, by whom all

OrigenAgainstCelsus7(229):more becoming medium of the bodily pores which are both open and invisible, but

OrigenAgainstCelsus7(355):for they looked always to God and to His blessings, which, being invisible, and

OrigenAgainstCelsus7(1000):and the First-born of all creation is called "the image of the invisible

OrigenAgainstCelsus7(1155):is immaterial and invisible in its nature, exists in no material place, without

OrigenAgainstCelsus7(1320):character and principles. For no one who has learnt that God is invisible, and

OrigenAgainstCelsus7(1321):that certain of His works are invisible, that is to say, apprehended by the

OrigenAgainstCelsus7(1328):commonly known among the people, that these words are written: "The invisible

OrigenAgainstCelsus7(1344):Since we hold that the great God is in essence simple, invisible, and

OrigenAgainstCelsus7(1548):the invisible God; "He who hath seen Me hath seen the Father who sent

OrigenAgainstCelsus7(1561):will also understand how, in seeing the image of the invisible God, we see "the

OrigenAgainstCelsus7(1679):being apprehended by reason, or "invisible," because they lie out of the reach

OrigenAgainstCelsus7(1682):For "the invisible things of God," that is, the objects of the reason, "from the

OrigenAgainstCelsus7(1685):world to the invisible things of God, they do not stay there; but after they

OrigenAgainstCelsus7(2267):they cannot represent a being who is invisible and incorporeal.

OrigenAgainstCelsus8(634):all statues: "the image of the invisible God," God the Only-begotten. And again,

OrigenAgainstCelsus8(1033):we may call invisible husbandmen and guardians; but we deny that those invisible

OrigenAgainstCelsus8(1042):whether visible or invisible, who behold them; while those who are otherwise

OrigenDePrincipiis1(248):invisible

OrigenDePrincipiis1(290):when, speaking of Christ, he declares, that" He is the image of the invisible

OrigenDePrincipiis1(293):Not, as some suppose, that the nature of God is visible to some and invisible to

OrigenDePrincipiis1(294):others: for the apostle does not say "the image of God invisible" to men or

OrigenDePrincipiis1(295):"invisible" to sinners, but with unvarying constancy pronounces on the nature of

OrigenDePrincipiis1(296):God in these words: "the image of the invisible God." Moreover, John, in his

OrigenDePrincipiis1(304):Himself, whether the nature of God, which is naturally invisible, be not visible

OrigenDePrincipiis1(321):applied to an incorporeal and invisible nature, neither is the Father, in the

OrigenDePrincipiis1(480):only-begotten Son is the "image of the invisible God," and "the first-born of

OrigenDePrincipiis1(498):6. Let us now see how we are to understand the expression "invisible image,"

OrigenDePrincipiis1(510):invisible image of the invisible God, in the same manner as we say, according to

OrigenDePrincipiis1(535):Himself invisible by nature, He also begat an image that was invisible. For the

OrigenDePrincipiis1(540):Our Saviour, therefore, is the image of the invisible God, inasmuch as compared

OrigenDePrincipiis1(608):invisible greatness, inasmuch as He said to His disciples, "He who sees Me, sees

OrigenDePrincipiis1(626):things visible and invisible; which is sufficient for all those things which He

OrigenDePrincipiis1(1582):invisible, all those beings are arranged, according to a regular plan, in the

OrigenDePrincipiis1(1589):which is invisible and eternal, having travelled through, by a kind of training,

OrigenDePrincipiis1(1597):others besides these invisible and eternal, we proceed to inquire how those

OrigenDePrincipiis1(1653):earth, visible and invisible, whether they be thrones, or dominions, or

OrigenDePrincipiis1(1659):invisible, which I regard as none other than incorporeal and spiritual powers.

OrigenDePrincipiis1(1873):consequence, behold also things invisible.

OrigenDePrincipiis2(555):seen," and "those things which are invisible." For those things which are

OrigenDePrincipiis2(556):invisible are not only not seen, but do not even possess the property of

OrigenDePrincipiis2(735):God from the Creator, is visible or invisible. And if they shall say that He is

OrigenDePrincipiis2(737):says of the Saviour, "He is the image of the invisible God, the first-born of

OrigenDePrincipiis2(751):can admit. But they will say, God is invisible. And what will you do? If you say

OrigenDePrincipiis2(752):that He is invisible by nature, then neither ought He to be visible to the

OrigenDePrincipiis2(1063):while the invisible creation is seen by faith, because human frailty can neither

OrigenDePrincipiis2(1072):in holy Scripture, that He is called the "image of the invisible God, and the

OrigenDePrincipiis2(1074):and invisible, whether they be thrones, or dominions, or principalities, or

OrigenDePrincipiis2(1114):visible and invisible, can be believed to have existed within the limits of that

OrigenDePrincipiis2(1145):of the discussion has shown, all things were made, visible and invisible,

OrigenDePrincipiis2(1147):made. For since He is Himself the invisible image of the invisible God, He

OrigenDePrincipiis2(1820):are also certain invisible powers to which earthly things have been entrusted

OrigenDePrincipiis2(1832):things in heaven or things on earth, visible and invisible, whether they be

OrigenDePrincipiis2(2536):things which are invisible, which the Apostle Paul has informed us are numerous,

OrigenDePrincipiis3(2183):Scripture teaches us that there are certain invisible enemies that fight against

OrigenDePrincipiis3(2187):powers exerted upon the minds of sinners, because in that invisible struggle

OrigenDePrincipiis3(3217):the whole world, were brought down from those higher and invisible spheres to

OrigenDePrincipiis3(3582):general natures,-a visible, i.e., a corporeal nature; and an invisible nature,

OrigenDePrincipiis3(3584):That invisible and rational nature changes in mind and purpose, because it is

OrigenDePrincipiis4(201):declares it to be "invisible," for Paul calls Christ the "image of the invisible

OrigenDePrincipiis4(203):invisible." And by this it is declared that there are, among created things,

OrigenDePrincipiis4(204):certain "substances" that are, according to their peculiar nature, invisible.

OrigenDePrincipiis4(228):Seeing God the Father is invisible and inseparable from the Son, the Son is

OrigenDePrincipiis4(239):Wisdom was begotten out of the invisible and incorporeal without any corporeal

OrigenDePrincipiis4(310):earth, visible and invisible, whether they be thrones, or dominions, or

OrigenDePrincipiis4(343):the nature of an incorporeal and invisible essence. For it is impossible to

OrigenDePrincipiis4(461):the beginning God made heaven and earth; and the earth was invisible, and not

OrigenDePrincipiis4(464):for by the words "invisible and not arranged" Moses would seem to mean nothing

OrigenDePrincipiis4(641):great, and from things visible to things invisible, may attain to a more perfect

OrigenOnJohn1(897):is the image of the invisible God, then the Father is his arche. In the same way

OrigenOnJohn1(1450):of as "invisible," or "not seen," that they are ruled by the leading nature of

OrigenOnJohn1(1590):second, perhaps, inasmuch as I am invisible, and the third in that I am life,

OrigenOnJohn1(1994):the image of the invisible God. We may enter our agreement, therefore, with the

OrigenOnJohn2(1354):"treasures of darkness," hidden, invisible, which are given to Christ by God. In

OrigenOnJohn6(280):the image of the invisible God,

OrigenOnJohn6(1357):nature of Christ, that He has such virtue as to be invisible in His deity,

OrigenOnJohn6(1364):any one should suppose the invisible One who extends to every man, or, indeed,

OrigenOnMatthew11(1444):and beauty to them; and when they see clearly "the invisible things of God

OrigenOnMatthew13(646):the powers which are in the sphere of the invisible, the kingdoms which are set

OrigenOnMatthew13(718):Jesus, who was "the image of the invisible God,"

OrigenOnMatthew13(729):image of the invisible God.

PeterOfAlexandriaFragments(236):visible and invisible creature, the only-begotten Son, and the Word co-eternal

TatianToTheGreeks(263):and of the forms that are in matter; He is invisible, impalpable, being Himself

TatianToTheGreeks(264):the Father of both sensible and invisible things. Him we know from His creation,

TatianToTheGreeks(265):and apprehend His invisible power by His works.

TatianToTheGreeks(283):Himself the necessary ground of things visible and invisible, with Him were all

TatianToTheGreeks(1495):Imagining certain invisible Aeons like those of Valentinus, and denouncing

TertullianFiveBooksAgainstMarcion1(91): from the Antithesis Between Things Visible and Things Invisible. This

TertullianFiveBooksAgainstMarcion1(93): One God-Maker of All Things Visible and Invisible.

TertullianFiveBooksAgainstMarcion1(1159): Invisible. This Antithetical Principle in Fact Characteristic of the Works of

TertullianFiveBooksAgainstMarcion1(1161):Invisible.

TertullianFiveBooksAgainstMarcion1(1165):to them is to divide things into the two classes of visible and invisible, with

TertullianFiveBooksAgainstMarcion1(1168):the invisible for their own, (the supreme) God. But who, except an heretical

TertullianFiveBooksAgainstMarcion1(1169):spirit, could ever bring his mind to believe that the invisible part of creation

TertullianFiveBooksAgainstMarcion1(1171):who, by His operation on the visible world, produced a belief in the invisible

TertullianFiveBooksAgainstMarcion1(1176):the invisible creation, when we come to examine him. At present (we withhold his

TertullianFiveBooksAgainstMarcion1(1181):We affirm, then, that this diversity of things visible and invisible must on

TertullianFiveBooksAgainstMarcion1(1193):with a reciprocal rivalry amongst its several parts, the invisible ones are due

TertullianFiveBooksAgainstMarcion1(1199):believed to have created both the visible and the invisible, in just the same

TertullianFiveBooksAgainstMarcion1(1202):And verily, if the invisible creatures are greater than the visible, which are

TertullianFiveBooksAgainstMarcion2(2046):He means that the Father is invisible, in whose authority and in whose name was

TertullianFiveBooksAgainstMarcion2(2051):be found in the Father, who is invisible and unapproachable, and placid, and (so

TertullianFiveBooksAgainstMarcion5(161): Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient

TertullianFiveBooksAgainstMarcion5(3804): The Image of the Invisible God Explained. Pre-Existence of Our Christ in the

TertullianFiveBooksAgainstMarcion5(3831):He calls Christ "the image of the invisible God."

TertullianFiveBooksAgainstMarcion5(3833):We in like manner say that the Father of Christ is invisible, for we know that

TertullianFiveBooksAgainstMarcion5(3837):invisible God; because long before he wrote this we find a description of our

TertullianFiveBooksAgainstMarcion5(3846):and invisible, whether they be thrones or dominions, or principalities, or

TertullianFiveBooksAgainstMarcion5(3864):of the things that are visible and invisible? which consists not of thrones and

TertullianFiveBooksAgainstMarcion5(4042):Christ "the image of the invisible God."

TertullianOnBaptism(166):and the earth. But the earth was invisible, and unorganized,

TertullianOnTheFleshOfChrist(68): Christ with a Soul Composed of Flesh-Corporeal, Though Invisible. Christ's

TertullianOnTheFleshOfChrist(976): Though Invisible. Christ's Soul, Like Ours, Distinct from Flesh, Though

TertullianOnTheFleshOfChrist(981):men, by enduing it with a bodily nature, although it was before invisible; of

TertullianOnTheFleshOfChrist(1001):that the soul is wholly invisible (inquiring further) whether this invisibility

TertullianOnTheFleshOfChrist(1003):of body peculiar to itself. And yet, although they say that it is invisible,

TertullianOnTheFleshOfChrist(1004):they determine it to be corporeal, but having somewhat that is invisible. For if

TertullianOnTheFleshOfChrist(1005):it has nothing invisible how can it be said to be invisible? But even its

TertullianOnTheFleshOfChrist(1012):that which is non-existent. If, then, the soul has an invisible body, He who had

TertullianOnTheFleshOfChrist(1017):if He had made that part of it which was accounted invisible, visible; because

TertullianOnTheFleshOfChrist(1047):an invisible one-a fit incentive, no doubt, for such questions as they

TertullianOnTheFleshOfChrist(1128):that the soul, although an invisible essence, is born and dies, unless it were

TertullianOnTheFleshOfChrist(1138):of the soul which we were ignorant of before? What invisible part was there

TertullianOnTheResurrectionOfTheFlesh(2435):invisible soul except by the resuscitation of a visible substance. They have but

TertullianOnTheResurrectionOfTheFlesh(2575):preferring those eternal recompenses which are also invisible, and that "weight

TheophilusToAutolycus1(34): name=LOC_P1420_411713>Chapter V.-The Invisible God Perceived Through His

TheophilusToAutolycus1(159): <A name=P1420_411713>Chapter V.-The Invisible God

TheophilusToAutolycus1(161):For as the soul in man is not seen, being invisible to men, but is perceived

TheophilusToAutolycus1(368):out of what has been unseen and invisible? Moreover, sometimes also a sparrow or

TheophilusToAutolycus2(632):[which we see], but concerning another heaven, which is to us invisible, after

TheophilusToAutolycus2(639):invisible. The earth thus becoming visible, was yet without form. God therefore

ToDiognetus(231):The invisible soul is guarded by the visible body, and Christians are known

ToDiognetus(232):indeed to be in the world, but their godliness remains invisible. The flesh

ToDiognetus(261):things, and invisible, has sent from heaven, and placed among men, [Him who is]

TreatiseOnRebaptism(811):18. And the Spirit, indeed, continues to this day invisible to men, as the

TreatiseOnRebaptism(819):manifest-which, however, were only invisible nevertheless,-now also are shown to

After Nicea

Hilary of Poitiers (355-367/368 A.D.) discusses the invisibility of God. Of the Synods ch.12,15 p.7

Among heretics and spurious books

Ebionite Homilies of Clement homily 1 ch.6 p.&&& “One in Judaea, beginning in the spring season, was preaching to the Jews the kingdom of the invisible God, and saying that whoever of them would reform his manner of living should enjoy it.”

Ebionite Recognitions of Clement book 8 ch.58 p.&&& “How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,”

G17. The Godhead

Acts 17:29; Rom 1:20; Col 2:9

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Col 2:9

Shepherd of Hermas (c.160 A.D.)

Melito of Sardis (170-177/180 A.D.)

Irenaeus (182-188 A.D.) “And they [Valentinian Gnostics] state that it was clearly on this account that Paul said, “And He Himself is all things;” and again, “All things are to Him, and of Him are all things;” and further, “In Him dwelleth all the fulness of the Godhead;” and yet again, “All things are gathered together by God in Christ.” Thus do they interpret these and any like passages to be found in Scripture.” Irenaeus Against Heresies book 1 ch.3.4 p.320

Clement of Alexandria (193-202 A.D.) “like the fragments of the loaves, but having partaken of the Lord's blessing, and breathed into them the resurrection of Godhead through the power of the Word.” Stromata book 6 ch.11 p.501-502

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.) “contemplation fo the Godhead with pure and spiritual love.” Commentary on the Song of Songs Prologue p.44

Novatian (250/4-256/7 A.D.)

Gregory Thaumaturgus (246-265 A.D.)

Archelaus (262-278 A.D.)

Adamantius (c.300 A.D.) refers to the “Godhead”. Dialogue on the True Faith 4th part ch.d 14 p.144 and also p.145

Athanasius (318 A.D.) mentions the Godhead in a number of places, including The Incarnation of the Word ch.44.3 p.60 and ch.48 p.63.

Alexander of Alexandria (321 A.D.) mentions “His [Christ’s] eternal Godhead and unutterable glory with the Father”. Epistles on the Arian Heresy ch.1.1 p.291

After Nicea

Athanasius (356-360 A.D.) mentions the Godhead Four Discourses Against the Arians Discourse 3 ch.29 p.424. See also ibid. Discourse 1 ch.12 no.50 p.336

Hilary of Poitiers (355-367/368 A.D.) wrote about the Godhead. On the Trinity book 5 ch.18 p.77. See also On The Trinity book 8 ch.42 p.149.

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) mentions Jesus’ Godhead. Hymns on the Nativity Hymn 3 p.236

Gregory of Nyssa (382-383 A.D.) talks about Jesus and the Godhead. Against Eunomius book 6 ch.1 p.183. See also Against Eunomius book 7 ch. 1 p.194.

Ambrose of Milan (378-381 A.D.) discusses God’s power and Godhead are eternal. On the Christian Faith book 1 ch.10.62 p.211

Ambrose of Milan (370-390 A.D.) distinguishes the true Father, Son and Spirit in the Godhead, vs. the confusion of the Sabellians or the divison of Arius. Of the Holy Spirit book 2 ch.12 p.133. See also Of the Holy Spirit book 1 ch.8.95 p.106. Ambrose frequently uses the word “Godhead”.

Gregory of Nazianzen (330-391 A.D.) mentions the Godhead in many places, including Oration on the Holy Light ch.11 p.355

Council of Constantinople II (381 A.D.) canon 5 p.181 “the unity of the Godhead of the Father, and of the Son, and of the Holy Spirit. The synodical Letter of 382 A.D. also mentions the godhead on p.189.

Venantius (lived 530-609 A.D.) speaks of Christ as the “only offspring from the Godhead of the Father” Poem on Easter p.329

Among heretics and spurious books

The Ebionite Clementine Homilies homily 1 ch.6 “believed that He uttered these things full of the Godhead,”

The Ebionite Clementine Homilies homily 1 ch.12 “who is sent to speak to you of the Godhead of God?”

The Ebionite Recognitions of Clement book 4 ch.36 “substance of the Godhead, which excels all things;”

G18. God is incorruptible

(Implied) Acts 2:27,31

(partial) 1 Cor 15:42,50,53,54; 1 Pet 1:4,23

Letter of Ignatius of Antioch to the Romans ch.7 p.77 (-107/116 A.D.) (partial) “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God,… and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.”

Letter To Diognetus (130-150 A.D.) ch.9 p.28 “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!”

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

Justin Martyr (c.138-165 A.D.) “for God alone is unbegotten and incorruptible, and therefore He is God” Dialogue with Trypho the Jew ch.5 p.197

Theophilus of Antioch (168-181/188 A.D.) “He the Creator, incorruptible” Theophilus to Autolycus book 2 ch.36 p.109

Clement of Alexandria (193-202 A.D.) “blessed and incorruptible God” Stromata book 5 ch.11 p.460

Tertullian (207/208 A.D.) “These sensations in the human being are rendered just as corrupt by the corruptibility of man's substance, as in God they are rendered incorruptible by the incorruption of the divine essence.” Five Books Against Marcion book 2 ch.16 p.310

Hippolytus (225-235/236 A.D.) (Implied) “For whereas the Word of God was without flesh, He took upon Himself the holy flesh by the holy Virgin, and prepared a robe which He wove for Himself, like a bridegroom, in the sufferings of the cross, in order that by uniting His own power with our mortal body, and by mixing the incorruptible with the corruptible, and the strong with the weak, He might save perishing man. The web-beam, therefore, is the pass on of the Lord upon the cross, and the warp on it is the power of the Holy Spirit, and the woof is the holy flesh wrought (woven) by the Spirit, and the thread is the grace which by the love of Christ binds and unites the two in one, and the combs or (rods) are the Word; and the workers are the patriarchs and prophets who weave the fair, long, perfect tunic for Christ; and the Word passing through these, like the combs or (rods), completes through them that which His Father willeth.” Treatise on Christ and AntiChrist ch.4 p.&&&

Origen (225-254 A.D.) “For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. And with respect to His having descended among men, He was "previously in the form of God;” Origen Against Celsus book 4 ch.14 p.&&&

Novatian (250/254-257 A.D.) “He is therefore also both immortal and incorruptible, neither conscious of any kind of loss nor ending. For because He is incorruptible, He is therefore immortal; and because He is immortal, He is certainly also incorruptible,-each being involved by turns in the other, with itself and in itself, by a mutual connection, and prolonged by a vicarious concatenation to the condition of eternity; immortality arising from incorruption, as well as incorruption coming from immortality.” Treatise Concerning the Trinity ch.4 p.&&&

Novatian (250/254-257 A.D.) “God may not be corrupted by them, because He cannot be corrupted.” Treatise Concerning the Trinity ch.5 p.&&&

Gregory Thaumaturgus (240-265 A.D.) “true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son,” A Declaration of Faith p.&&&

Gregory Thaumaturgus (240-265 A.D.) (partial) “But as to those everlasting and incorruptible things which God hath firmly established, it is not possible either to take aught from them or to add aught to them. And to men in general, those things, in sooth, are fearful and wonderful;” Metaphrase of Ecclesiastes ch.3 p.&&&

Methodius (260-312 A.D.) “In truth, our evil comes out of our want of resemblance to God, and our ignorance of Him; and, on the other hand, our great good consists in our resemblance to Him. And, therefore, our conversion and faith in the Being who is incorruptible and divine, seems to be truly our proper good, and ignorance and disregard of Him our evil;” Fragment of Work of Methodius Against Porphyry p.382

Adamantius (c.300 A.D.) (Implied) argues against Gnostics that both God and Satan cannot be incorruptible. Dialogue on the True Faith in God Third part p.114-115

Athanasius (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Athanasius (c.318 A.D.) (Implied, said of Word of God, not God) says that Christ was impassable and incorruptible. Incarnation of the Word ch.54 p.65

Lactantius (c.303-c.325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55

Lactantius (c.303-c.325 A.D.) “For if God is a title of the highest power, He must be incorruptible, perfect, incapable of suffering, and subject to no other being; therefore they are not gods whom necessity compels to obey the one greatest God.” The Divine Institutes book 1 ch.3 p.&&&

After Nicea

Gregory of Nyssa (356-397 A.D.) “and yet it is plain to every one who has given any attention to the uses of words, that the word incorruption denotes by the privative particle that neither corruption nor birth appertains to God : just as many other words of like formation denote the absence of what is not inherent rather than the presence of what is; e.g. harmless, painless, guileless, undisturbed, passionless, sleepless, undiseased, impassible, unblamable, and the like. For all these terms are truly applicable to God,…” Against Eunomius book 2 p.264. See also Answer to Eunomius Second Book p.263.

Among Heretics and Spurious Books

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, said that God only was incorruptible. Dialogue on the True Faith 3rd part ch.8 p.117

G19. The Most High God

(El Elyon in Hebrew)

Genesis 14:18,19,29,22; Psalm 9:17; 57:2; 78:56; 91:1; Daniel 3:26; 4:17,24,32,34; 5:18,21; 7:18,22,25,27; Hos 7:16; 11:7

Mark 5:7; Luke 1:32,35,76; 6:35; 8:28; Acts 7:48

Most high: Numbers 24:16; 32:82 Samuel 22:14; Psalm 9:2; 21:7; 46:4; 50:14; 56:2; 73:11; 77:10; 78:17; 82:6; 83:18; 93:9; 92:1,8

Lord Most High Psalm 7:17; 47:2

(Implied) Isa 40:18,25

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Lk 1:76

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Lk 6:35

Sinaitic Old Syriac most of the four gospels (3rd/4th century) Lk 1:76; 6:35

Clement of Rome (96-98 A.D.) mentions the Most High God. 1 Clement ch.45 p.17

IgnatiusToRomans(54): (partial) obtained mercy, through the majesty of the Most High Father, and Jesus Christ,

Justin Martyr (c.138-165 A.D.) (Implied) “the Holy Ghost speaks of this people, saying that they are all sons of the Highest;” Dialogue with Trypho the Jew ch.124 p.261. See also ibid ch.31 p.210.

Apology of Aristides (125 or 138-161 A.D.) p.276 The Holy Spirit acknowledged Jesus to be the Son of the Most High God.

Melito of Sardis (170-177/180 A.D.) (Implied) “The Lord … the Most High gave voice” On Pascha stanza 98 p.64.

Theophilus of Antioch (168-181/188 A.D.) calls Melcisedek was the first priests of all priests of the Most High God. Theophilus to Autolycus book 2 ch.31 p.107

Irenaeus (182-188 A.D.) “And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power.” Irenaeus Against Heresies book 2 ch.6.2 p.365

Clement of Alexandria (193-217/220 A.D.) &&&

Tertullian (198-220 A.D.) &&&

Hippolytus (225-234/5 A.D.) &&&

Origen (235-245 A.D.) mentions God Most High. Homilies on Jeremiah Homily 15 ch.6.1 p.164

Origen (225-254 A.D.) “homage to any object except the Most High God, and the First-born of all” Origen Against Celsus book 7 ch.&&&. See also Commentary on the Song of Songs prologue p.44

Cyprian of Carthage (c.246-258 A.D.) “Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, ‘And Melchizedek, king of Salem, brought forth bread and wine.’ Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms” Letter 62.4 p.&&& See also Treatise 12 (3 places) and Treatise 8.

Lactantius (c.303-c.325 A.D.) book 4(433):and majesty. But that there is a Son of the Most High God, who is possessed of &&&

After Nicea

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) in his hymn has Mary caling Jesus “Son of the Most High” Hymns on the Nativity Hymn 4 p.235

Cyril of Jerusalem (c.349-386 A.D.) (Implied) discuess the end times, Gabriel’s message, the fourth beast will speak blasphemous words against the Most High. In ch.14 he refers to 2 Thessalonians 2:9 as by Paul. These false signs by Satan and the Antichrist will abhor idols and be seated in the Temple of God. Catechetical Lectures Lecture 15 ch.13-15 p.108

Among Heretics and Spurious Books

The Ebionite Protoevangelium of James “and to glorify the Most High.”

Pseudo-Matthew ch.3 p.&&& “told in the presence of the Most High; and to you will God give such”

RecognitionsOfClementBook2Ch42(210):himself.Â For the Most High God, who alone holds the power of all

RecognitionsOfClementBook2Ch42(215):knowledge of the Most High God.Â But holy men also, as we have

RecognitionsOfClementBook5Ch29(200):of the Most High, the more powerful would never minister to the

RecognitionsOfClementBook7Ch7(202):Most High God to save the souls of men, should say it to

TestamentOfTheTwelvePatriarchs_Asher(233):the Most High, and yet pitieth the poor:Â the Lord who commandeth

TestamentOfTheTwelvePatriarchs_Asher(293):Lord, and I searched out the commandments of the Most High, walking

TestamentOfTheTwelvePatriarchs_Asher(313):at nought in the Dispersion as useless water, until the Most High shall

TestamentOfTheTwelvePatriarchs_Benjamin(267):aideth; him that rejecteth the Most High he admonisheth and turneth

TestamentOfTheTwelvePatriarchs_Benjamin(337):all the Gentiles, until the Most High shall send forth His salvation in

TestamentOfTheTwelvePatriarchs_Gad(238):truth to work righteousness, and all the law of the Most High, and not

TestamentOfTheTwelvePatriarchs_Gad(283):speaketh not against any man, because the fear of the Most High

TestamentOfTheTwelvePatriarchs_Issachar(241):brought them to the priest of the Most High who was at that time, and

TestamentOfTheTwelvePatriarchs_Joseph(204):sick, and the Most High visited me:Â I was in prison, and the

TestamentOfTheTwelvePatriarchs_Joseph(266):Most High, if haply she would turn from her evil lust.

TestamentOfTheTwelvePatriarchs_Joseph(358):chastity, and desireth also glory, and if the Most High knoweth that it

TestamentOfTheTwelvePatriarchs_Joseph(374): And wheresoever the Most High

TestamentOfTheTwelvePatriarchs_Judah(641):last.Â This is the Branch of God Most High, and this the

TestamentOfTheTwelvePatriarchs_Levil(251):things, sin, and provoke the Most High.

TestamentOfTheTwelvePatriarchs_Levil(261):spoiled in the suffering of the Most High, TestamentOfTheTwelvePatriarchs_Levil(268):shall they be judged. Therefore the Most High hath heard thy

TestamentOfTheTwelvePatriarchs_Levil(280):heaven, and I saw the holy temple, and the Most High upon a throne of

TestamentOfTheTwelvePatriarchs_Levil(306):was as it were awaked, and blessed the Most High, and the angel that

TestamentOfTheTwelvePatriarchs_Levil(404):reading of Cd. Oxon., â€œProphet of the Most High.

TestamentOfTheTwelvePatriarchs_Levil(573):Most High will ye call a deceiver;

TestamentOfTheTwelvePatriarchs_Levil(629):Abraham the father of Isaac.Â And the glory of the Most High shall

TestamentOfTheTwelvePatriarchs_Naphtali(232):Most High.

TestamentOfTheTwelvePatriarchs_Simeon(206):unfeeling:Â because valour also has been given from the Most High

TestamentOfTheTwelvePatriarchs_Simeon(327):spirits.Â Then will I arise in joy, and will bless the Most High

G20. God is Inscrutable/Unsearchable

Job 5:9; Ps 145:3; Rom 11:33

(Implied, unsearchable riches of Christ) Eph 3:8

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 11:33; (Implied) Eph 3:8

Irenaeus (182-188 A.D.) “For in reference to these points, and others of a like nature, the apostle exclaims: ‘Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!’” Irenaeus Against Heresies book 1 ch.10.3 p.331

Tertullian (198-220 A.D.)

Origen (225-254 A.D.)

Novatian (250/4-256/7 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Peter of Alexandria (306,285-311 A.D.)

After Nicea

Ambrose of Milan (370-390 A.D.) quotes Isaiah 40:12 as by Isaiah. Of the Holy Spirit book 2 ch.9.90 p.126.

Among heretics and spurious books

Ebionite Recognitions of Clement book 8 ch.58 p.&&& (Implied) “How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,”

G21. God is Spirit

Jn 4:24a

Tertullian (207/208 A.D.) “man is the image of God, that is, of spirit; for God is spirit.” Five Books Against Marcion book 2 ch.9 p.&&&

Origen (225-254 A.D.) quotes all of Jn 4:24. de Prinicipiis book 1 ch.1 p.242.

Novatian (250/4-256/7 A.D.) God is spirit Treatise Concerning the Trinity ch.7 Ante-Nicene Fathers vol.8 p.616

Novatian (250/4-256/7 A.D.) quotes all of Jn 4:24. Treatise Concerning the Trinity ch.6 p.616

Dionysius of Alexandria (246-265 A.D.) quotes Jn 4:24a. Letter to Dionysius bishop of Rome p.92

Among heretics and spurious books

Tatian (died 172 A.D.) quotes Jn 4:24a in Address of Tatian to the Greeks ch.4 p.66

After Nicea

Athanasius (326-373 A.D.) quotes Jn 4:24a. On the Opinion of Dionysius ch.15 p.182

Athanasius (326-373 A.D.) Four Discourses Against the Arians discourse 2 ch.41 p.370

G22. Calling God Abba, Father

Gal 4:6

Irenaeus (182-188 A.D.) “To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father.’” He mentions this in other places too. Irenaeus Against Heresies book 3 ch.6.1 p.419

Clement of Alexandria (193-217/220 A.D.)

Tertullian (207/208 A.D.) Five Books Against Marcion

Theodotus the probable Montanist (c.240 A.D.) says that “we cry, Abba, Father.” Excepts from Theodotus ch.20 p.45

Origen (225-254 A.D.)

Dionysius of Alexandria (246-265 A.D.)

ClementOfAlexExhortationToTheHeathen(2189):the Word, reaching and resting in the same truth, and crying Abba, Father. This,

Clement of Alexandria (193-202 A.D.) Stromata3(1296):filiorum, in quo clamamus, Abba Pater; "

DionysiusOfAlexandriaLuke(54):something possible; for I Mark makes mention of His saying, "Abba, Father, all

DionysiusOfAlexandriaLuke2(63):makes mention of His saying, "Abba, Father, all things are possible unto Thee;

OrigenAgainstCelsus1(2205):adoption, whereby we cry, Abba, Father."

OrigenAgainstCelsus8(321):words, but with deep effect in the inmost heart, "Abba, Father." The

TertullianFiveBooksAgainstMarcion5(788):hath sent forth His Spirit into our hearts, crying, Abba, Father."

G23. God / Jesus before birth was incorporeal

(partial, Implied) Jn 1:14 The Word became flesh

(partial) Jn 3:8 Holy Spirit is like the wind

Melito of Sardis (170-177/180 A.D.) “On these accounts He came to us; on these accounts, though He was incorporeal, He formed for Himself a body after our fashion, -appearing as a sheep, yet still remaining the Shepherd; being esteemed a servant, yet not renouncing the Sonship; being carried in the womb of Mary, yet arrayed in the nature of His Father; treading upon the earth, yet filling heaven; appearing as an infant, yet not discarding the eternity of His nature; being invested with a body, yet not circumscribing the unmixed simplicity of His Godhead; being esteemed poor, yet not divested of His riches; needing sustenance inasmuch as He was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father.” From the Discourse on the Cross p.&&&

Clement of Alexandria (193-202 A.D.) writes that Xenophenes of Colophon rightly says, “that God is one and incorporeal,” Stromata book 5 ch.14 p.&&&

Origen (225-254 A.D.) “Since we hold that the great God is in essence simple, invisible, and incorporeal,” Origen Against Celsus book 7 ch.38 p.&&&

Athanasius (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Alexander of Alexandria (313-326 A.D.) “Therefore God sent down from heaven His incorporeal Son to take flesh upon Him in the Virgin's womb” Epistles on the Arian Heresy Epistle 5 ch.5 p.300

Lactantius (c.303-c.325 A.D.) (Implied) “but as corporeal offerings are necessary for corporeal beings, so manifestly an incorporeal sacrifice is necessary for an incorporeal being. But God has no need of those things” Epitome of the Divine Institutes ch.58 p.&&&

G24. God is our refuge

Dt 32:27; 2 Sam 22:3,31; Ps 2:12; 5:11; 9:9; 16:1; 17:7; 18:2; 31:2; 34:8; 36:7; 46:1; 62:8; 71:1; 91:2; 144:2; Pr 30:5

Clement of Rome (96-98 A.D.) “great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever.” 1 Clement ch.20 p.&&&

Justin Martyr (c.138-165 A.D.) “But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel.” Dialogue with Trypho the Jew ch.125 p.262

Clement of Alexandria (193-217/220 A.D.) “Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe. The only refuge, then, which remains for him who would reach the portals of salvation is divine wisdom. From this, as from a sacred asylum, the man who presses after salvation, can be dragged by no demon.” Exhortation to the Heathen ch.4 p.&&&

Instructions of Commodianus (c.240 A.D.) ch.52 p.&&& “So Christ is fought against, even as Caesar is obeyed. Seek the refuge of the king, if thou hast been a delinquent. Do thou implore of Him; do thou prostrate confess to Him: He will grant all things whose also are all our things. The camp being replaced, beware of sinning further; do not wander long as a soldier through caves of the wild beasts. Let it be sin to thee to cease from unmeasured doing.”

Origen (225-254 A.D.) “all the gods of the heathen are greedy demons, which flit around sacrifices and blood, and other sacrificial accompaniments, in order to deceive those who have not taken refuge with the God who is over all,” Origen Against Celsus book 3 ch.37 p.&&&

Methodius (260-312 A.D.) (partial) “Now it is certain that those who have taken refuge and rested under the Spirit, and under the shadow of the Word, shall not be alarmed, nor frightened by him who troubles the hearts of men.” Banquet of the Ten Virgins discourse 10 ch.5 p.350

Lactantius (c.303-325 A.D.) quotes “and the Lord is become my refuge.” as of David in the 93rd Psalm. The Divine Institutes book 4 ch.18 p.&&&

G25. God is a consuming fire

Dt 4:24; Dt 9:3; Heb 12:29

Justin Martyr (c.138-165 A.D.) quotes the Psalm 50 (Psalm 49 to him) as by David. “Out of Zion is the perfection of His beauty. God, even our God, shall come openly, and shall not keep silence. Fire shall burn before Him” Dialogue with Trypho the Jew ch.22 p.205

Theodotus the probable Montanist (c.240 A.D.) says God is called ‘a consuming fire,’” Excerpts from Theodotus ch.26 p.46

Hippolytus (225-234/5 A.D.) “The Lord thy God is a burning and consuming fire.” The Refutation of All Heresies book 6 ch.27 p.88

Origen (235-245 A.D.) says that God is a consuming fire. Homilies on Jeremiah Homily 16 ch.6.1 p.174

Origen (225-254 A.D.) “Our God is a consuming fire.” Origen Against Celsus book 6 ch.70 p.605 (He also mentions this in 5 other places too.).

Origen (225-254 A.D.) says that God is a consuming fire. Commentary on the Song of Songs book 2 ch.2 p.112 (Translated by Rufinus though.)

Novatian (250/4-256/7 A.D.) (partial, not consuming) says that God is a fire. Treatise Concerning the Trinity ch.6 p.617

Archelaus (262-278 A.D.) “Himself: "I am a consuming fire.”

Among spurious books

Pseudo-Justin Martyr (c.138-165 A.D.) (partial because questionable work, and positively says that Aeschylus calls God a consuming fire.) “Aeschylus, in expounding… expressed himself also as follows… He seems as a consuming fire that burns Unsated;” Justin on the Sole Government of God ch.2 p.290

After Nicea

Athanasius (332 A.D.) quotes Dt 4:24/Heb 12:29 in Paschal Letter 4 ch.3 p.514

Cyril says that Archelaus answered the Manichaean challenge that God said, “I am a consuming fire.”

G26. God is our/a Rock

Deuteronomy 32:4; 1 Samuel 2:2; 2 Samuel 22:2; Psalm 19:14; 62:2; 89:2-6; Isaiah 26:4; 44:8

(partial) Isaiah 54:10

Origen (235-245 A.D.) says that Christ is a rock. Homilies on Jeremiah Homily 16 ch.16.2 p.169

G27. God needs nothing from us

Acts 17:25

Psalm 50:9-13 (Implied)

Clement of Rome (97/98 A.D.) “The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him.” 1 Clement ch.52 p.19

To Diognetus (130-150 A.D.) supposing that they can give anything to Him who stands in need of nothing,

Athenagoras (177 A.D.) “for He is in want of nothing. But to a Being absolutely in need of nothing, no one of His works can contribute anything to His own use. Neither, again, did He make man for the sake of any of the other works which He has made.” On the Resurrection of the Dead ch.12 p.155

TheophilusToAutolycus2(463):created is also needy; but he that is uncreated stands in need of nothing. God,

Irenaeus (182-188 A.D.) “God, however, standing in no need of anything from man.” Irenaeus Against Heresies book 4 ch.16.3 p.481

Clement of Alexandria (193-217/220 A.D.) “Now, God alone is in need of nothing, and rejoices most when He sees us” The Instructor book 3 ch.1 p.271

Tertullian (197-220 A.D.) “need of nothing if you "attend upon the Lord;" Tertullian To His Wife ch.1 p.&&&

Origen (225-254 A.D.) whereas God stands in need of nothing." To this he adds, as if saying something” Origen Against Celsus book 6 ch.&&&

Cyrpian of Carthage (c.246-258 A.D.) (partial) “In Isaiah: ‘For what purpose to me is the multitude of your sacfifices? saidth the Lord: I am full; I will not have the burnt sacrifices of rams, and fat of lambs, and blood of bulls and goats.” Treatises of Cyprian Treatise 12 ch.1.16 p.512

&&&Methodius (260-312 A.D.) “not old and has need of nothing, He resting in Himself, and in the very light” Banquet of the Ten Virgins Discourse 6 ch.&&&

Lactantius (c.303-c.325 A.D.) “because He stands in need of nothing, but on account of man, who might fitly” The Divine Institutes book 7 p.&&&

Among spurious works

Pseudo-Justin Martyr “and power, being in need of nothing else; but the fashioner frames his” Hortatory Address to the Greeks ch.22 p.282

G28. God is uncreated

Athenagoras (177 A.D.) “But, since our doctrine acknowledges one God, the Maker of this universe, who is Himself uncreated (for that which is does not come to be, but that which is not) but has made all things by the Logos which is from Him, we are treated unreasonably in both respects, in that we are both defamed and persecuted.” A Plea for Christians ch.4 p.131

Rhodon (c.180 A.D.)

Theophilus of Antioch (168-181/188 A.D.) (Implied) “But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone.” Theophilus to Autolycus book 2 ch.4 p.95

Irenaeus (182-188 A.D.) “If, however, any one do not discover the cause of all those things which become objects of investigation, let him reflect that man is infinitely inferior to God; that he has received grace only in part, and is not yet equal or similar to his Maker; and, moreover, that he cannot have experience or form a conception of all things like God; but in the same proportion as he who was formed but to-day, and received the beginning of his creation, is inferior to Him who is uncreated, and who is always the same, in that proportion is he, as respects knowledge and the faculity of investigating the causes of all things, inferior to Him who made him. For thou, O man, art not an uncreated being, nor didst thou always co-exist with God, as did His own Word;” Irenaeus Against Heresies book 2 ch.25.3 p.396-397

Clement of Alexandria (193-217/220 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?” Exhortation to the Heathen ch.4 p.188

Tertullian (198-220 A.D.)

Hippolytus bishop of Portus (222-235/236 A.D.)

Origen (225-254 A.D.)

Arnobius (297-303 A.D.) “does the Almighty and Supreme God seem to you to be something new; and do those who adore and worship Him seem to you to support and introduce an unheard-of, unknown, and upstart religion? Is there anything older than Him? or can anything be found preceding Him in being, time, name? Is not He alone uncreated, immortal, and everlasting? Who is the head and fountain of things? is not He?” Arnobius Against the Heathen book 2 ch.72 p.&&&

Methodius (260-312 A.D.)

Lactantius (c.303-c.325 A.D.)

HippolytusRefutationOfAllHeresies1(828):uncreated. So far forth, however, as body is supposed to be compounded out of

HippolytusRefutationOfAllHeresies1(858):uncreated and immortal, when he uses the following words, "Every soul is

HippolytusRefutationOfAllHeresies10(280):from above, from uncreatedness and the first segment of the world, when

HippolytusRefutationOfAllHeresies10(292):say) that Christ came down from above from uncreatedness, in order that, by His

HippolytusRefutationOfAllHeresies6(590):(And this too, though born from one having pro-pensions, and uncreated though

Lactantius1(663): 1. "One God, who is alone, most mighty, uncreated."This is the only supreme

MethodiusConcerningFreeWill(231):impossible for two uncreated things to exist together, although you seem to have

OrigenAgainstCelsus2(1962):ascend to the uncreated origin of the God of the universe.

OrigenAgainstCelsus3(1240):of the uncreated and that of all created things,

OrigenAgainstCelsus4(1725):the uncreated nature of God, and to gaze on Him alone, and to expect from Him

OrigenAgainstCelsus4(2563):abides according to the opinion of those who hold it to be uncreated. If,

OrigenAgainstCelsus4(2564):however, it can be shown by any arguments not to be uncreated, but to have been

OrigenAgainstCelsus4(2566):of permanency which it would possess on the hypothesis of being uncreated. But

OrigenAgainstCelsus4(3200):said, that "the world was uncreated and incorruptible, and that it was only the

OrigenAgainstCelsus6(891):For no one can worthily know the "uncreated"

OrigenAgainstCelsus6(2220):destruction, whether it is to be regarded as uncreated and indestructible, or as

OrigenAgainstCelsus6(2798):conducted the soul of him who desires to be saved towards the uncreated God, who

OrigenAgainstCelsus6(3075):whether they are created or uncreated; and accordingly different opinions have

OrigenDePrincipiis2(170):itself whatever qualities He desired to bestow upon it, was uncreated, i.e., not

OrigenDePrincipiis2(177):uncreated, and co-eternal with the uncreated God. According to this view, then,

OrigenDePrincipiis2(194):that which they call uncreated? Now I think it will very easily appear to any

OrigenDePrincipiis2(197):them. And does it not then seem impious to call that uncreated, which, if

OrigenDePrincipiis2(199):they call uncreated?

OrigenDePrincipiis2(223):uncreated Son, and brings forth a Holy Spirit, not as if He had no previous

OrigenDePrincipiis2(746):matter made, or is it uncreated, i.e., not made? And if they shall answer that

OrigenDePrincipiis2(747):it is not made, i.e., uncreated, we shall ask them if one portion of matter is

OrigenDePrincipiis4(476):"unbegotten" or "uncreated," agreeably to our former statements, when we pointed

OrigenDePrincipiis4(496):uncreated will admit that qualities were created by God, it may be in this way

OrigenDePrincipiis4(497):shown that even according to them matter was not uncreated; since qualities

OrigenOnJohn1(881):those who hold matter itself to be uncreated, a view which we believers cannot

OrigenOnJohn2(177):He uses the article, when the name of God refers to the uncreated cause of all

OrigenOnJohn2(550):statements of this Gospel, assume the Spirit to be uncreated. There is a third

OrigenOnJohn2(552):Word, and that of regarding it as uncreated), namely, to assert that the Holy

OrigenOnJohn2(562):Spirit; and at the same thee we believe nothing to be uncreated but the Father.

Rhodon (c.180 A.D.) sentiments; and that he did not know" how" there could be one uncreated God, but

TertullianAgainstHermogenes(1101):any other being than God alone who is unbegotten and uncreated. For if that,

Timeless Truths of Jesus Christ

T1. Jesus is the Son of God

Mt 3:17; Luke 9:35; John 3:16; 10:36; Hebrews 1:2; 4:16; 10:29; 1 John 4:15; 2 John 3

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Jn 10:36

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:2

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:16

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 4:16; 10:29

p65 1 Th 1:3-2:1; 2:6-13 (225-275 A.D.) (partial) We are waiting for Jesus, the Son from heaven whom God raised from the dead. 1 Th 1:10

p9 – 1 Jn 4:11-12, 14-16 (3rd century) Son of God. 1 Jn 4:15

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century) the Father called Jesus His son. Mt 3:17

0232 2 John 1-9 (ca.300 A.D.) (Implied) mentions God the Father and the Father’s Son in 2 Jn 3

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) A voice from heaven said, “this is my Son, with whom I am well pleased.” Spirit. Mt 3:17

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) (partial, because Satan said) Satan called Jesus the Son of God, and Jesus did not deny it. Mt 4:3

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 9:35; John 3:16; 10:36

Sinaiticus (340-350 A.D.) Luke 9:35; John 3:16; 10:36

(31 writers prior to Nicea)

Ignatius (-107/116 A.D.) “You are in error when you call the demons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy.” Trajan asked, do you mean the one who was crucified under Pontius Pilate? The Martyrdom of Ignatius ch.2 p.129

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.7 p.379 says the baptize in the name of the Father, and of the Son, and of the Holy Spirit.

Letter of Barnabas ch.13 p.145 (100-150 A.D.) says David called Jesus Lord and Son of God.

Apology of Aristides (125 or 138-161 A.D.) 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.”

Letter to Diognetus ch.10 p.29 (130-150 A.D.) says that God sent his only-begotten Son.

Letter of Barnabas ch.7 p.141 (100-150 A.D.) says Jesus declares Himself to be the Son of God.

Justin Martyr Dialogue with Trypho ch.105 p.251 (c.138-165 A.D.) is expounding Psalm 22 refers to Christ as the only-begotten.

Shepherd of Hermas (c.160 A.D.) book 3 fifth similtude ch.5,6 p.35 speaks about the Son of God.

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 says that the Son of God is older than all His creatures, and “He was a fellow-councillor with the Father in His work of creation.”

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.20 p.43 “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.”

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 and section 32 p.93 says Jesus is the Son of God. In the Diatessaron section 55 p.128 in the Great Commission refers to “the Father and the Son and the Holy Spirit”

Athenagoras (177 A.D.) says, “Nor let any one think it ridiculous that God should have a Son. … But the Son of God is the Logos of the Father, in idea and operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son,…” A Plea for Christians ch.10 p.133

Tatian (died 172 A.D.) (partial) says that the Logos was begotten of the Father, and was the first-begotten. (Does not explicitly use the word “Son” or “Son of God” though.) Address of Tatian to the Greeks ch.5 p.67

Melito of Sardis (170-177/180 A.D.) says “For this reason did the Father send His Son from heaven…” in From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Theophilus of Antioch (161-181/188 A.D.) says the Word of God is also His Son. Theophilus to Autolycus book 2 ch.22 p.103

Tertullian (198-220 A.D.) says Jesus is the only-begotten in Against Praxeas chapter 21 p.616

Clement of Alexandria (193-217/220 A.D.) “And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love…” Who is the Rich Man That Shall Be Saved? 37 p.601. Also The Instructor book 1 ch.3 p.211.

Tertullian (207/208 A.D.) says Jesus is the Son of God in Five Books Against Marcion book 2 ch.27 p.319

Hippolytus (222-235/6 A.D.) says “But we who hope for the Son of God are persecuted and trodden down by those unbelievers.” The church is like a ship, and Christ is the skilled Pilot. Treatise on Christ and Antichrist ch.59 p.216

Origen (225-254 A.D.) “His Only-begotten Son the Word” Origen’s de Principiis book 8 ch.1 p.640

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

Origen (225-254 A.D.) calls Jesus the Son of God Origen Against Celsus book 1 ch.48 p.417

Novatian (250/254-256/7 A.D.) says Jesus Christ is both Son of God and Son of man. Treatise Concerning the Trinity ch.11 p.620.

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.9 p.672 refers to Matthew 16:22 and says that Peter said Jesus was the Christ, the Son of the living God.

Cyprian of Carthage (c.246-258 A.D.) says that the Son of God suffered. Letters of Cyprian Letter 55 ch.6 p.349

Bishop Fortunatus of Tuccaboris says “Jesus Christ our Lord and God, Son of God the Father and Creator…” The Seventh Council of Carthage (258 A.D.) p.567

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith p.7 mentions the Father of the only-begotten Son.

Dionysius of Alexandria (246-265 A.D.) “God beget a son” Letter to Dionysius of Rome ch.2 p.92

Malchion (270 A.D.) mentions Jesus Christ as the Son of God who came down from heaven. From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Archelaus (262-278 A.D.) “No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father. The Disputation with Manes ch.32 p.205

Methodius (260-312 A.D.) speaks of Christ as the only begotten in The Banquet of the Ten Virgins ch.8 p.319. Jesus is called the Son of God in The Banquet of the Ten Virgins discourse 7 ch.5 p.333

Theognostus of Alexandria (260 A.D.) (partial) explains how the son is an emanation of the Father, as a reflection of light, or as the steam of water. Seven Books of Hypotyposes or Outlines ch.1 vol.6 p.155.

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 calls Jesus the Son of God Commentary on the Apocalypse of the Blessed John from the fifth chapter verse 4 p.350

Peter of Alexandria (306,285-311 A.D.) “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 p.282

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Alexander of Alexandria (313-326 A.D.) mentions Jesus Christ the only-begotten son, but not in a corporeal manner, or by excision or division as Sabellius and Valentinus taught. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

Lactantius (c.303-c.325 A.D.) says that Jesus is the Son of God. The Divine Institutes book 4 ch.16 p.117.

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father”

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Nicene and Post-Nicene Fathers Second Series vol.1 p.82

Athanasius (356-360 A.D.) says the centurion called Jesus the “Son of God” Four Discourses Against the Arians Discourse 3 ch.29 p.424

Hilary of Poitiers (355-367/368 A.D.) says that Jesus is the Only Begotten Son. Of the Synods ch.15 p.7. He also says that there is one Lord, Jesus Christ, who is “true God”. On the Trinity book 1 ch.38 p.51

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus is the only Begotten Son of God. Marius’ Letter to Candidus ch.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus was begotten before all things. Marius’ Letter to Candidus ch.3 (14) p.71

Gregory of Nyssa (382-383 A.D.) often emphasizes Jesus as the “Only-Begotten”. For example, he speaks of “the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?” Against Eunomius book 8 ch.5 p.208

Gregory of Nyssa (382-383 A.D.) calls Christ the Son of God. Against Eunomius book 1 ch.23 p.63

Ambrose of Milan (378-381 A.D.) calls Jesus the Son of God in numerous places, including On the Christian Faith book 1 ch.7.53 p.208

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

Orosius of Braga (414-418 A.D.) “Son of God” and the Father. Defense Against the Pelagians ch.25 p.151-152

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) a Christian slave woman taught the barbarians that they should worship the Son of God.

John Chrysostom (before 407 A.D.) speaks of Jesus as the Only-Begotten in vol.14 Commentary on John Homily 3 p.13.

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) calls Jesus the Son of God, the word, and quotes John 1:12-14. On the Trinity book 13 ch.9 p.174

Council of Ephesus (431 A.D.) “and in one Lord Jesus Christ, the Only-begotten Son of God” Letter from Cyril of Nestorius p.202

Leo I of Rome (422-461 A.D.) in discussing the Trinity calls Jesus the only begotten Son of God. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) (Implied, does not say Son of God.) says Christ is the Son. The Capitula of the Council ch.4 p.312.

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 calls Jesus Christ the Son of God. He was appointed by his Father. It also mentions the Holy Spirit.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.77 says Jesus is the Son of God.

The Ebionite Clementine Homilies (uncertain date) homily 1 ch.8 p.225 and homily 1 ch.8 p.225 calls Jesus the Son of god

Epistle of Clement to James ch.1 p.218 says it was first to the apostles that the Father revealed the Son.

Elkesites (a type of Ebionite) (before 236 A.D.) baptized in the named of the Most High God, and in the name of His Son, the Mighty King. (in Hippolytus’ Refutation of All Heresies book 19 ch.10 p.132)

Hippolytus bishop of Portus (222-235/6 A.D.) discussed the Elchasaites and their teaching that Jesus was the Son of God, on astronomy [astrology], and water baptism. Refutation of All Heresies book 9 ch.8-12 p.131-134.

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius calls says the Christ is the “Son of God.” To him this means Christ is the son fo the good god, not the just god or evil god. Dialogue on the True Faith first part ch.7 p.44

Arabic Gospel of the Infancy of the Saviour p.405 begins with “In the name of the Father, and the son, and the Holy Spirit, one God.”

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says that Jesus is the Son of God. Candidus’ First Letter ch.4 p.55

Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Theodore of Mopsuestia (392-423/429 A.D.) “The Son is the Son of God” Commentary on Zechariah ch.1 p.328

Nestorius (451/452 A.D.) calls Jesus the Son of God. Bazaar of Heracleides ch.76 p.69

Nestorius (451/452 A.D.) Father, Son, and Holy Spirit. The Bazaar of Heracleides book 1 ch.1.34 p.25-26

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

Nestorius (451/452 A.D.) God is Father and God is Son and God is Holy Spirit. The Bazaar of Heracleides book 2 ch.1(b) p.309

Nestorius (451/452 A.D.) Jesus was born of God the Father. The Bazaar of Heracleides book 2 ch.1(b) p.295

T2. Jesus is the Only Begotten Son of God

John 3:16,18

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:16,18

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 3:16,18

Sinaiticus (340-350 A.D.) John 3:16,18

Letter to Diognetus ch.10 p.29 (130-150 A.D.) says that God sent his only-begotten Son.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35 calls Jesus the Son of God.

Justin Martyr Dialogue with Trypho ch.105 p.251 (c.138-165 A.D.) is expounding Psalm 22 refers to Christ as the only-begotten.

Melito of Sardis (170-177/180 A.D.) (partial) says “For this reason did the Father send His Son from heaven…” in From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Melito of Sardis (170-177/180 A.D.) (partial) says that Jesus was begotten before the light; He who is Creator together with the Father” From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Tertullian (198-220 A.D.) says Jesus is the only-begotten in Against Praxeas chapter 21 p.616

Origen (225-254 A.D.) “His Only-begotten Son the Word” Origen’s de Principiis book 8 ch.1 p.640

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

Origen (240 A.D.) (partial) calls Jesus the only-begotten Son. Commentary on the Song of Songs ch.1 p.70

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the “Only-begotten of the Father, who is in Him, and who is God the Word” Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) in Part 2 letter 6.3 p.102 mentions God and Father of our Lord Jesus Christ, … His [God the Father’s] only begotten Son”

Archelaus (262-278 A.D.) “No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father. The Disputation with Manes ch.32 p.205

Methodius (260-312 A.D.) (partial) speaks of Christ as the only begotten in The Banquet of the Ten Virgins ch.8 p.319

Athanasius (318 A.D.) says that Jesus the only Begotten son of the Father. The Incarnation ch.20.1 p.47

Athanasius (318 A.D.) Christ alone is the Son of the Father. Against the Heathen ch.46.4 p.29

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God”

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Sirmium (Greek creed) 351 A.D. (Implied, does not say “of God”) only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions Christ as only begotten Son. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus is the only Begotten Son of God. Marius’ Letter to Candidus ch.2 p.60

Ambrose of Milan (378-381 A.D.) discusses how Jesus is the only-begotten of God. On the Christian Faith book 1 ch.14.89 p.216

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

Cyril of Jerusalem (349-386 A.D.) discusses Christ as the Only Begotten. First Catechetical Lecture 4 ch.16 Nicene & Post-Nicene Fathers p.23

Epiphanius of Salamis (360-403 A.D.) (partial) “The Father, truly having begotten the Son, and the Son truly having been begotten of the Father, is personally subsisting without beginning and eternal; and the Holy Spirit, as truly of the Father and the Son, being of the same Godhead…” Homily Against the Sabellians, as quoted by the Tubingen theologians in Augsburg and Constantinople, p.229

John Chrysostom (before 407 A.D.) speaks of Jesus as the Only-Begotten in vol.14 Commentary on John Homily 3 p.13.

Augustine of Hippo (388-430 A.D.) 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.

Council of Ephesus (431 A.D.) “and in one Lord Jesus Christ, the Only-begotten Son of God” Letter from Cyril of Nestorius p.202

Leo I of Rome (422-461 A.D.) in discussing the Trinity calls Jesus the only begotten Son of God. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) calls Jesus Christ the Only-begotten Word of God. The Capitula of the Council ch.8 p.313

Venantius (lived 530-609) (partial) says that Jesus is the Sacred King. Poem on Easter p.330.

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.69 p.95 calls Jesus the only begotten Son of God.

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) (partial) Jesus is the Son of God. Jesus is the first and original effect of God. Candidus’ First Letter ch.4 p.55

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Only begotten Son. The Bazaar of Heracleides book 1 ch.1.53 p.46-47

T3. The Deity of Jesus our Lord

Son is God. Heb 1:8-9; Jn 1:1,18; 20:28; Hos 1:7; Isa 7:14; 1 Jn 5:11,12,21; Col 2:9; Mt 1:23

[Only one Lord Isaiah 26:13-14]

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:1

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:1,18; 20:28

Sinaiticus (340-350 A.D.) John 1:1,18; 20:28

Ignatius (died 107 or 116 A.D.) wrote frequently of Christ as God. For example, he wrote of “the blood of God” in chapter 1 p.49 of his letter to the Ephesians.

Letter of Ignatius to the Ephesians ch.7 p.52 (-107/116 A.D.) “There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God … even Jesus Christ our Lord.”

Letter to Diognetus ch.7 p.27 (130-150 A.D.) wrote of Christ sent as King, God, man, and savior.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.5 p.34 (partial) mentions “up to God and Christ”

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164 plus “we ought to worship God alone” ch.16 p.168 and “To God alone with render worship” ch.17 p.168

Justin Martyr (wrote about c.138-165 A.D.) “The Word of Wisdom, who is Himself this God begotten of the Father of all things, …” Dialogue with Trypho ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

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.”

Theophilus of Antioch (161-181/188 A.D.) “John says, ‘In the beginning was the Word, and the Word was with God’ … Then he says, ‘The Word was God.’’” Theophilus to Autolycus book 2 ch.22 p.103

Theophilus of Antioch (168-181/188 A.D.) “For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son?” Letter to Autolycus 2:22

Melito of Sardis (170-177/180 A.D.) said of the crucifixion that “God is murdered”. He also said, “He [Jesus] was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father.” in his Discourse 3 Ante-Nicene Fathers vol.8 ch.2 p.756. See also ch.3 p.756

Melito of Sardis (170-177/180 A.D.) calls Jesus “God who is from God” Discourse ch.4 Ante-Nicene Fathers vol.8 p.757

Athenagoras (177 A.D.) “Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognize also a multitude of angels and ministers,…” A Plea for Christians (177 A.D.) ch.10 p.133

Irenaeus (182-188 A.D.) wrote in Against Heresies 3:19:2, “Jesus is Himself in His own right, ...God, and Lord, ...” wrote “the advent in the flesh of the Son of God, and [His] divinity (deum), and looking forward with constancy to His human nature (hominem).” Irenaeus Against Heresies book 5 ch.14.3 p.542

Caius (190-217 A.D.) ch.2.1 p.601 And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defence of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.”

Clement of Alexandria (193-217/220 A.D.) composed a hymn which has: “Unto God their hymn of praise, Jesus Christ!” The Instructor book 3 ch.12 p.296

Clement of Alexandria (193-217/220 A.D.) “And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love…” Who is the Rich Man That Shall Be Saved? 37 p.601

Tertullian (198-220 A.D.) “The Word, therefore, is both always in the Father, as He says, ‘I am in the Father;’ and is always with God, according to what is written, ‘And the Word was with God;’ and never separate from the Father, or other than the Father, since ‘I and the Father are one.’” Against Praxeas chapter 8 p.603

Tertullian (198-220 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” A Treatise on the Soul ch.41 p.221

Theodotus the probable Montanist (ca.240 A.D.) says that the devil tempted Jesus to know how powerful Jesus was.

Hippolytus (222-235/6 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226.

Hippolytus (222-235/6 A.D.) “He was manifest as God and man. And it is easy to perceive the man in Him,…” Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … “And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins.” Fragment from Commentary on Psalm 2 p.170.

Hippolytus bishop of Portus (222-235/6 A.D.) “even Christ, who is God.” Fragment 5 p.238

Hippolytus bishop of Portus (222-235/6 A.D.) says that the Logos is God. Refutation of All Heresies book 10 ch.29 p.151

Hippolytus bishop of Portus (222-235/6 A.D.) “Our Lord Jesus Christ, who is also God.” Treatise on Christ and Antichrist ch.6 p.206

2 Clement vol.7 ch.1 p.229 (c.150 A.D.) says that you should think of Jesus Christ as of God, as the Jude of the living and the dead.

Origen (225-254 A.D.) mentions that John spoke that in the beginning the Word, was God the Word. Commentary on John book 1 ch.6 p.299

Novatian (250/254-256/7 A.D.) It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God.” Treatise Concerning the Trinity ch.11 p.620.

Cyprian of Carthage (c.246-258 A.D.) mentions “Jesus Christ, our God and Lord” in Treatise 9.6 on the Advantage of Patience p.485

Bishop Nemesianus of Thubunae mentions that “our Lord Jesus Christ spoke with His divine voice” The Seventh Council of Carthage (258 A.D.) p.566

Bishop Fortunatus of Tuccaboris says “Jesus Christ our Lord and God, Son of God the Father and Creator…” The Seventh Council of Carthage (258 A.D.) p.567

Venantius of Timisa [a city of Zeugitana] “Christ the Lord and our God, going to His Father,…” The Seventh Council of Carthage (258 A.D.) p.570.

Gregory Thaumaturgus (240-265 A.D.) calls Jesus “God the Word” in Oration and Panegyric Addressed to Origen argument 4 p.24.

Dionysius of Alexandria (246-265 A.D.) mentions the Son as being the brightness of eternal Light, and “He Himself also is absolutely eternal” The Son “co-exists with him, in that, existing without a beginning, and always begotten, He always shines before Him.” Letter 4 - to Dionysius Bishop of Rome ch.4 p.92. Also “Christ is consubstantial with God.” ibid ch.6 p.92

Dionysius of Rome (259-269 A.D.) has an entire work (1 1/5 pages) on how Christ, the Word is united with the Holy Spirit and God the Father. “For it is essential that the Divine Word should be united to the God of all, and that the Holy Spirit should abide and dwell in God; and thus that the Divine Trinity should be reduced and gathered into one, as if into a certain head – that is, into the omnipotent God of all.” Against the Sabellians p.365-365

Theognostus of Alexandria (260 A.D.) teaches how the Son is born of the substance of the Father, as the reflection of light or as the steam of water”. He said Jesus was not the Father, but an emanation from the substance of the Father with no partition. “For as the sun remains the same and suffers no diminution from the rays that are poured from 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.

Malchion (270 A.D.) “The compound is surely made up of the simple elements, even as in the instance of Jesus Christ, who was made one (person), constituted by God the Word, and a human body which is of the seed of David, and who subsists without having any manner of division between the two, but in unity.” From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Archelaus (262-278 A.D.) writes “…Christ. For in Him dwelleth all the fullness of the Godhead.” Quoting Colossians 2:6-9 in Disputation with Manes ch.35 p.209

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 “the Word was with God, and the Word was God” Commentary on the Apocalypse of the Blessed John from the fourth chapter verses 7-10 p.348

Theonas of Alexandria (c.300 A.D.) says that as opportunities arise Lucianus can explain the exclusive divinity of Christ. Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.7 p.160

Methodius (260-312 A.D.) “For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreate, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty. For not on that account is the Son of God called king, because for our sakes He was made man,” Oration on Psalms ch.5 p.397. He also says that Jesus was in the beginning with God, being God. The Banquet of the Ten Virgins discourse 3 ch.6 p.318.

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 says, “Do these, then, hear with offended ears that Christ is worshipped, and that He is accepted by us and regarded as a divine person?” ch.7 p.422 says, “We worship one who was born a man.”

Lactantius (c.303-c.325 A.D.) “For He was with us on the earth, when He assume flesh; and He was no less God in man, and man in God. That He was both God and man was declared before by the prophets. That He was God, Isaiah thus declares:…” Epitome to the Divine Institutes ch.34 p.239. Also The Divine Institutes book 4 ch.275 p.126

Alexander of Alexandria (313-326 A.D.) speaks of the supreme and eternal godhead of Christ. Epistles on the Arian Heresy Epistle 1 ch.10 p.294

Among heretics and spurious books

Tatian in The Diatessaron says the disciples worshipped Jesus, as Matthew 14:33 does. The Diatessaron section 19 p.73

Tatian in The Diatessaron section 36 p.99 the blind man worshipped Jesus as in John 9:38.

There are more besides these too. Gnostics accepted Jesus as God, but they had many gods.

Around 325 A.D.

Athanasius (326-373 A.D.) says that Jesus is mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God”

Hilary of Poitiers (355-367/368 A.D.) says there is one Lord, Jesus Christ, who is “true God”. On the Trinity book 1 ch.38 p.51

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says Jesus is Mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus was God, and He did not lie. Marius’ Letter to Candidus ch.2 p.61

Gregory of Nyssa (382-383 A.D.) discusses the Son’s Deity. Against Eunomius book 4 ch.1 p.153

Ambrose of Milan (378-381 A.D.) quotes and discusses John 1:1 On the Christian Faith book 1 ch.8.56 p.209

Gregory Nazianzus (330-391) discusses how Jesus is God. On the Son ch.14-17 p.306-307

John Chrysostom (before 407 A.D.) says the Jesus’ miracles declared Him God in vol.10 Commentary on Matthew Homily 28 p.191. He also says that Jesus remained God in Commentary on Philippians Homily 7 p.214.

Orosius/Hosius of Braga (414-418 A.D.) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Orosius/Hosius of Braga (414-418 A.D.) refers to the fullness of divinity in Christ Jesus. Defense Against the Pelagians ch.17 p.138

Augustine of Hippo (380-430 A.D.) teaches on Thomas seeing Jesus after Jesus’ resurrection and saying to Jesus, “My Lord and My God.” On the Gospel of John Tractate 121 ch.20.5 vol.7 p.438.

Council of Ephesus (431 A.D.) calls Jesus “Light of Light, Very God of very God” Cyril of Nestorius p.202

Leo I of Rome (422-461 A.D.) says that in Jesus divine power joined itself to human frailty. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) starts out as “Our Great God and Saviour Jesus Christ” Sentence of the Synod p.306

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) calls Christ God the Word. On p.321 he refers to “Christ our God”

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) “divinity of Christ the Lord.” Commentary on Zechariah ch.1 p.329

Nestorius (451/452 A.D.) Christ was man while remaining God. The Bazaar of Heracleides book 1 ch.1.29 p.23

T4. Jesus is the Word of God

Jn 1:1-2; Rev 19:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:1-2

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:1-2

Sinaiticus (340-350 A.D.) John 1:1-2

Ignatius (died either 107 or 116 A.D.) “His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word,...” Letter of Ignatius Letter to the Magnesians ch.8 p.62

Letter to Diognetus ch.11 p.29 (130-150 A.D.) says He ‘God the Father] sent the Word that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. … This is He who, being from everlasting, is to-day called the Son;”

Justin Martyr (wrote about c.138-165 A.D.) “The Word of Wisdom, who is Himself this God begotten of the Father of all things, …” Justin also calls Jesus the logos. Dialogue with Trypho ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

Athenagoras (177 A.D.) discusses Christ being the logos in A Plea for Christians ch.10 p.133

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;”

Irenaeus (182-188 A.D.) “He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sin; since He was a man, and since He was God, in order that since as man He suffered for us,… He has destroyed the handwriting of our debt, and fastened it to the cross” Irenaeus Against Heresies book 5 ch.27.3 p.545

Theophilus bishop of Antioch (168-181/188 A.D.) “John says, ‘In the beginning was the Word, and the Word was with God’ … Then he says, ‘The Word was God.’’” Theophilus to Autolycus book 2 ch.22 p.103

Caius (190-217 A.D.) ch.2.1 p.601 And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defense of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.”

Clement of Alexandria (193-202 A.D.) writes, “John the Apostle says” and quotes John 1:18. Stromata book 5 ch.12 p.463

Tertullian (198-220/240 A.D.) “The Word, therefore, is both always in the Father, as He says, ‘I am in the Father;’ and is always with God, according to what is written, ‘And the Word was with God;’ and never separate from the Father, or other than the Father, since ‘I and the Father are one.’” Against Praxeas ch.8 p.603. See also Prescription Against Heretics ch.13 p.249.

Tertullian (207/208 A.D.) The very Word is of the Creator’s substance. Five Books Against Marcion book 4 ch.9 p.356. Also book 5 ch.19 p.470

Hippolytus (222-235/6 A.D.) mentions the “first-born Word of God… and was formed as a first-born man in the womb,” Hippolytus Fragments of Discourses or Homilies 4. p.238

Origen (225-254 A.D.) mentions that John spoke that in the beginning the Word, was God the Word. Commentary on John book 1 ch.6 p.299. He has a chapter on Christ being the Logos in Origen’s Commentary on John book 1 ch.42 p.319-322

Novatian (250/4-256/7 A.D.) “But the Word of God descended which was there, - the Word of God, I say, and God by whom all tings were made, and without whom nothing was made.” Treatise Concerning the Trinity ch.14 p.623-624

Gregory Thaumaturgus (240-265 A.D.) calls Jesus “God the Word” in Oration and Panegyric Addressed to Origen argument 4 p.24.

Adamantius (c.300 A.D.) calls God “The Father of the Word – that is, of Christ?” in questioning Marinus. Dialogue on the True Faith 4th part ch.d 14 p.145

Alexander of Lycopolis (301 A.D.) calls Christ the Word. Of the Manichaeans ch.24 p.251.

Victorinus of Petau (martyred 304 A.D.) mentions Jesus as the Word of God and quotes John 1:1 as by John the Evangelist Commentary on the Creation of the World p.342

Peter of Alexandria (306,285-311 A.D.) calls Jesus “God the Word”. Fragment 9 p.283

Methodius (260-312 A.D.) calls Jesus the “Word of Wisdom”, “Life”, “Truth”, and the “Word of God”. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Alexander of Alexandria (313-326 A.D.) says that all things were made through Christ Epistles on the Arian Heresy Epistle 1 ch.4 p.292

Lactantius (c.303-c.325 A.D.) says that it is with good reason Jesus is called the speech and word of God. The Divine Institutes book 4 ch.8 p.107.

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 “The living Word which was in the beginning with the Father and which was God, the first and only begotten of God, which was before every creature and creation visible and invisible,…” Nicene and Post-Nicene Fathers Second Series vol.1 p.82 Also ch.2 2.26 p.85

Athanasius (326-373 A.D.) says that Jesus was the Word. On Luke 10:22 (Matthew 11:27) ch.2 p.87

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the Word of God. Marius’ Letter to Candidus ch.4 (27) p.79

Cyril of Jerusalem (349-386 A.D.) speaks of Jesus as the Word. First Catechetical Lecture 4 ch.8 Nicene & Post-Nicene Fathers p.21

Ambrose of Milan (378-381 A.D.) quotes John 1:1. On the Christian Faith book 1 ch.8.56 p.209

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

Epiphanius of Salamis (360-403 A.D.) mentions Peter saying that Jesus was crucified (Acts 2:36) and that Jesus was the uncreated Word. (Panarion 69, as quoted in Concordia Triglotta, p. 1125)

John Chrysostom (before 407 A.D.) discusses John 1:1 and Jesus being the Word of God. vol.14 Commentary on John Homily 2 p.7. See also Commentary on Philippians Homily 7 p.214

Augustine of Hippo (388-430 A.D.) calls Jesus the Son of God, the word, and quotes Qojn 1:12-14. On the Trinity book 13 ch.9 p.174

Leo I of Rome (422-461 A.D.) (Implied) quotes that “The Word became flesh”. Sermon 34.3 p.148

Council of Constantinople II (553 A.D.) 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 ch.2 p.312

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) refers to Christ as God the Word

Among heretics and spurious books

Tatian (died 172 A.D.) “the Logos Himself also, who was in Him, subsists. And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. Him (the Logos) we know to be the beginning of the world. But He came into being by participation, not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function, does not render him deficient from whom it is taken. For just as from one forth many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him. I myself, for instance, talk, and you hear; …” Address of Tatian to the Greeks (-172 A.D.) ch.5 p.67

Marinus the Bardasene (c.300 A.D.) in speaking of Christ says “the Word was made flesh.” Dialogue on the True Faith 4th part ch.d 16 p.147

Nestorius (451/452 A.D.) Jesus is “God the Word” The Bazaar of Heracleides book 1 ch.1.39 p37

Nestorius (451/452 A.D.) God’s Word is the conqueror for all time. The Bazaar of Heracleides book 1 ch.1.93 p.84

T5. Jesus was in heaven from ages past

John 1:1; 17:5; Heb 7:3

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 7:3

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:1; 17:5

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Jn 10:7-9; Lk 13:24 (partial)

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:1; 17:5

Sinaiticus (340-350 A.D.) John 1:1; 17:5

Letter of Ignatius to the Ephesians ch.7 p.52 (-107/116 A.D.) “Jesus Christ, who was with the Father before the ages, and in the end was revealed.”

Letter of Ignatius to the Magnesians ch.6 p.61 (-107/116 A.D.) Jesus Christ was with the Father before the beginning of time.

Letter to Diognetus ch.11 p.29 (130-150 A.D.) says that the Son was from everlasting.

Justin Martyr (c.150 A.D.) says “He took flesh and became man.” First Apology of Justin Martyr ch.32 p.173. Also Jesus took shape and became man. [These imply that he existed before.] First Apology of Justin Martyr ch.5 p.164

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 says that the Son of God is older than all His creatures, and “He was a fellow-councillor with the Father in His work of creation.”

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;”

Melito of Sardis (170-177/180 A.D.) in On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, “He was the true God existing before all ages.”

Melito of Sardis (170-177/180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. vol.8 ch.5 p.&&&

Athenagoras (177 A.D.) says the Father was from eternity instinct [distinct] from the logos. A Plea for Christians ch.10 p.133

Irenaeus (182-188 A.D.) says “the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation. He then goes on quoting Proverb 3:19,20 and so forth, showing that the Holy Spirit is the third person. Irenaeus Against Heresies book 4 ch.20.3 p.488

Irenaeus (182-188 A.D.) “His only-begotten Word, who is always present with the human race, united to an mingled with his own creation, according to the Father’s pleasure, and who became flesh, is Himself Jesus Christ our Lord,” Irenaeus Against Heresies book 3 ch.16.6 p.442

Clement of Alexandria (193-217/220 A.D.) quotes John 1:1 that in the beginning was the Word, etc. The Instructor book 1 ch.8 p.225

Tertullian (207/208 A.D.) says that Christ existed from ages past and appeared on the earth. Five Books Against Marcion book 5 ch.19 p.470

Hippolytus (222-235/6 A.D.) quotes Psalm 110:3 and says the God the Father had begotten Jesus before the morning star. Against the Heresy of One Noetus ch.15 p.229

Origen (225-254 A.D.) “there was no time when the beginning was devoid of the Word” Commentary on John book 2 ch.13 p.334

Origen (225-254 A.D.) says that Jesus pre-existed with God, and all things were made through Him. Commentary on John book 2 ch.5 p.327-328

Novatian (250/4-256/7 A.D.) says that Jesus was in heaven before the foundation of the world. Treatise on the Trinity ch.16 p.626. All things were created and founded by the Son of God, that is, by the Word of God. And quotes John 1:3. Treatise Concerning the Trinity ch.17 p.626

Cyprian of Carthage (c.248-256 A.D.) quotes John 1:1 Treatise of Cyprian Treatise 12 Second book ch.6 p.518

Methodius (260-312 A.D.) says that Jesus was in the beginning with God, being God. The Banquet of the Ten Virgins discourse 3 ch.6 p.318.

Alexander of Alexandria (313-326 A.D.) says that God sent down from heaven His incorporeal Son to take flesh. Epistles on the Arian Heresy Epistle 5.5 p.300

Lactantius (c.303-c.325 A.D.) mentions that Jesus was Son of God from the beginning, but born a second time by the virgin Mary. The Divine Institutes book 4 ch.8 p.106.

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made…”

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Macrostitch Creed (344/345 A.D.) says that Christ is the Son of God, the Mediator, and the Image of God from eternity past Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

Athanasius (326-373 A.D.) (Implied) says that there was never a time when God was not a Father. On the Opinion of Dionysius ch.15 p.182

Cyril of Jerusalem (349-386 A.D.) says that God the Word was before all ages. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.20

Ambrose of Milan (378-381 A.D.) has a long discussion on “the Son’s eternity” in On the Christian Faith book 1 ch.8.54-56 p.209

Gregory Nazianzus (330-391) says “There never was a time when He [the Father] was not. And the same thing is true of the Son and the Holy Ghost.” On the Son - Third Theological Oration ch.13 p.301

Council of Ephesus (431 A.D.) “But those that says, ‘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 of Nestorius p.202

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and “He became man”. Book 2 ch.48 p.110 also says that Jesus was with the Father from the beginning.

Eunomius and extreme Arians (c.360-c.377 A.D.) (implied) believed Jesus was from ages past, but there was a time when Jesus did not exist. Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Christ “existed of old and exists eternally.” The Bazaar of Heracleides book 2 ch.1(b) p.192

Nestorius (451/452 A.D.) Jesus was prior to Abraham, Isaac, and Jacob. The Bazaar of Heracleides book 1 ch.1.12 p.11; book 1 ch.1.25 p.19

T6. All things were created through Christ

John 1:3,10; Col 1:16; Heb 1:2

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:2

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:3,10

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:3,10

Sinaiticus (340-350 A.D.) John 1:3,10

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 (partial) says that the Son of God is older than all His creatures, and “He was a fellow-councillor with the Father in His work of creation.”

Tatian (died 172 A.D.) (partial) says that the Logos begat in turn our world. (Does not explicitly say the Logos created all things though.) Address of Tatian to the Greeks ch.5 p.67

Melito of Sardis (170-177/180 A.D.) (partial) says Jesus made the heaven and earth, in the beginning together with the Father, fashioned man. Discourse ch.5 Ante-Nicene Fathers vol.8 p.757.

Melito of Sardis (170-177/180 A.D.) (partial) says that Jesus is Creator with the Father. From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Melito of Sardis (170-177/180 A.D.) (Implied) says that God created haven and earth and everything in them through the Word. On Pascha p.49

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.22 p.103 says that all things came into existence through the Word.

Irenaeus (182-188 A.D.) quotes John 1:3 and says all things were made through the Word, and nothing. Irenaeus Against Heresies book 1 ch.22.1 p.347. See also book 3 ch.8.3 p.421

Clement of Alexandria (193-217/220 A.D.) says that all things were made through the Word [Christ] and quotes John 1:3. The Instructor book 1 ch.11 p.234. See also Stromata book 6 ch.15 p.509

Tertullian (198-220 A.D.) quotes John 1 and says without the Son nothing was made. Against Praxeas chapter 21 p.615. Also ch.15 p.611

Hippolytus bishop of Portus (222-235/6 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Origen (225-254 A.D.) quotes John 1:3a and discusses how all things were made through Christ. Commentary on John book 2 ch.6 p.328

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

Novatian (250/4-256/7 A.D.) says that all things were created and founded by the Son of God, that is, by the Word of God. And quotes John 1:3. Treatise Concerning the Trinity ch.17 p.626. Also ch.13 p.623

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the “Make and Ruler of all things” Oration and Panegyric Addressed to Origen argument 4 p.24

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 and says that all things were made through Christ. On the Creation of the World ch.1.4 p.342

Alexander of Alexandria (313-326 A.D.) says that all things were made through Christ Epistles on the Arian Heresy Epistle 1 ch.4 p.292

Athanasius (318 A.D.) says that all things were made through Christ. Incarnation of the Word part 3 ch.46 p.29. Also Incarnation of the Word ch.2 p.37.

Lactantius (c.303-c.325 A.D.) quotes John 1:3 that all things were created through Christ. The Divine Institutes book 4 ch.8 p.107.

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made…”

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2.3 p.82 says that all things were created through Christ. He says that the first cause of all was the pre-existent Word.

Hilary of Poitiers (355-367/268 A.D.) says that all things were created through the Son. On the Trinity book 5 ch.9 p.87

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says that all things were made through Christ. On Luke 10:22 (Matthew 11:27) ch.2 p.88

Council of Sirmium (Greek creed) 351 A.D. says that all things were made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Athanasius (326-373 A.D.) “as Paul in another place calls him ‘first-born of all creation’ (Col 1:15). But by calling him First-born, He shews that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body whichHe wore for our sakes is a creature.” Statement of Faith ch.3 p.85

Gregory of Nyssa (382-383 A.D.) speaks of “the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?” Against Eunomius book 8 ch.5 p.208

Cyril of Jerusalem (349-386 A.D.) says that Jesus created all things for the Father. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.21

Ambrose of Milan (378-381 A.D.) says the Father made all things through Christ. On the Christian Faith book 1 ch.7.48 p.208

Leo I of Rome (422-461 A.D.) says all things were made through Christ in Letter 31.2 p.45

Augustine of Hippo (388-430 A.D.) quotes John 1:1,14 and 2:3 and says all things were made through Christ. On the Trinity book 1 ch.6.9 p.21

Among heretics and spurious books

Nestorius (451/452 A.D.) Everything came into being by the Father through the Son. The Bazaar of Heracleides book 1 ch.1.53 p.4

T7. Jesus obedient or subject to the Father

(Implied) 1 Cor 11:3; 1 Cor 15:28

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 11:3; 1 Cor 15:28

Presbyters (Papias?) (130-155 A.D.) quotes 1 Corinthians 15:25-28 that the Son will be subject to the Father. Ch.5 p.154

Justin Martyr (135-65 A.D.) As Isaiah 53 shows, Christ is the servant of the God of Israel. Dialogue with Trypho a Jew ch.13 p.200

Irenaeus bishop of Lyons (182-188 A.D.) “in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all."” Irenaeus Against Heresies book 5 ch.36.2 p.567

Clement of Alexandria (193-202 A.D.) says that God the Father is the head of Christ. Stromata book 5 ch.6 p.453

Tertullian (207/208 A.D.) (Implied) says that Marcion’s Christ is not subject to the Father.” Five Books Against Marcion book 4 ch.39 p.415

Hippolytus bishop of Portus (222-235/6 A.D.) quotes 1 Cor 15:23-28 about Christ being subject to the Father Against the Heresy of One Noetus ch.6 p.226

Origen (225-254 A.D.) says that Jesus is obedient not only on the cross, but also at the end of the word, referring to 1 Corinthians 15:28. “He became obedient to the Father, not only to the death of the cross, but also, in the end of the world, embracing in Himself all whom He subjects to the Father, and who by Him come to salvation, He Himself, along with them, and in them, is said also to be subject to the Father; all things subsisting in Him, and He Himself being the Head of all things, and in Him being the salvation and the fulness of those who obtain salvation. And this consequently is what the apostle says of Him: "And when all things shall be subjected to Him, then shall the Son also Himself be subject to Him that put all things under Him, that God may be all in all." De Principiis book 3 ch.5.6 p.343

Novatian (250/4-256/7 A.D.) Jesus will again descend in obedience to the Father. Treatise Concerning the Trinity ch.11 p.621. After the resurrection itself, Christ still yields all obedience to the father. Treatise concerning the Trinity ch.22 p.633.

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes Psalm 45:6,7 “God, thy God…” Treatises of Cyprian - Treatise 12 second book ch.6 p.518. Also Christ “is the Angel of the Almighty” Treatises of Cyprian – Treatise 12 Second book ch.5 p.517

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes John 14:28 that Jesus said the Father is greater than I” The Treatises of Cyprian Treatise 12 book 3 ch.58 p.548

Victorinus of Petau (martyred 304 A.D.) quotes 1 Cor 11:3 that “the head of Christ is God”. Commentary on the Apocalypse of the Blessed John From the first chapter verse 13 p.344

Alexander of Alexandria (313-326 A.D.) says that Jesus is only inferior to the Father in that Jesus is begotten, and this is why he said, ‘My Father is greater than I.” Deposition of Arius ch.12 p.295

Lactantius (c.303-c.325 A.D.) says that Jesus was like His “Supreme Father” The Divine Institutes book 4 ch.13 p.114 and ch.14 p.114. He quotes “Therefore God, Thy God” in Psalm 45:6,7 in The Divine Institutes book 4 ch.13 p.113

After Nicea

Hilary of Poitiers (355-367/368 A.D.)

X Ambrose of Milan (370-390 A.D.)

John Chrysostom (martyred 407 A.D.) says that Jesus emptied Himself, was obedient to the Father, and subject to the Father. Commentary on Philippians Homily 7 p.213

Among Heretics

Recognitions of Clement book 7 ch.7 [Implied a servant of the Father] says that though Jesus was the noblest of all creatures, even He submitted to be a servant.

Nestorius (451/452 A.D.) says that Christ obeyed the Father. Bazaar of Heracleides ch.75 p.68

T8. Worship, praise, or glorify Jesus

Mt 21:15-16; Heb 13:21; 2 Pet 3:18

Mathew 2:2,11 (The Magi worshipped Jesus)

(partial) Matthew 8:2 (A leper knelt before Jesus)

(partial) Matthew 9:18 (A ruler knelt before Jesus)

Matthew 14:33 (the disciples worshipped Jesus)

(partial) Matthew 15:25 (A woman knelt before Jesus)

John 9:38 (formerly blind man worshipped Jesus)

Matthew 28:9 (women at the tomb clasped Jesus’ feet and worshiped Him)

Matthew 28:17 (the eleven disciples worshipped Jesus)

Hebrews 1:6 (Angels worship Jesus)

Revelation 5:12 (in heaven they give praise, glory, and honor to Jesus)

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:15-16

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:6; 13:21

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 9:38; (implied) 5:22-23

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 2 Pet 3:18 glorify Jesus

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 2:11-12; 21:15-16; John 9:38

Sinaiticus (340-350 A.D.) Matthew 2:11-12; 21:15-16; John 9:38

Clement of Rome (96-98 A.D.) “…through Jesus Christ our Lord, to whom be glory and majesty for ever and every. Amen.” 1 Clement ch.20 vol.1 p.11 (also vol.9 p.235)

Letter of Ignatius to the Ephesians ch.2 p.50 (Ignatius was a disciple of the apostle John) (-107/116 A.D.) “It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience…”

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.17 p.43. We adore the Son of God and will not worship another.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 glory to God, and Jesus Christ, and the Holy Ghost.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.20 p.43 “into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen.”

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164.

Justin Martyr (c.150 A.D.) “Our teacher of these things is Jesus Christ, who also was born for this purpose, and was crucified under Pontius Pilate, procurator of Judea, in the times of Tiberius Caesar; and that we reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place, and the prophetic Spirit in the third, we will prove.” First Apology of Justin Martyr ch.13 p.166-167

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho ch.106 p.252 says that the Magi worshipped Jesus. He also says that we should worship him in ch.63 p.229.

Justin Martyr (c.1235-165 A.D.) says, “Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon” Dialogue with Trypho the Jew ch.126 p.262

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.757 says that the Magi worshipped Jesus.

Melito of Sardis (170-177/180 A.D.) says, “Christ our Lord. To whom be glory forever and ever. Amen.” On Pascha ch.45 p.48, ch.65 p.54, and ch.100 p.65

Tatian’s Diatessaron (died 172 A.D.) section 3 p.47 says the Magi worshipped Jesus.

Tatian’s Diatessaron (died 172 A.D.) section 19 p.73 says that the disciples in the boat worshipped Jesus.

Irenaeus (182-188 A.D.) says that the saints will glorify Jesus. Irenaeus Against Heresies book 4 ch.27.4 p.500-501

Irenaeus (182-188 A.D.) says the Magi worshipped Jesus. Irenaeus Against Heresies book 3 ch.9.2 p.423

Clement of Alexandria (193-217/220 A.D.) wrote a Hymn to Christ the Savior. “Their hymns of praise With guileless lips to Christ their King…” The Instructor book 3 ch.12 p.295

Clement of Alexandria (193-217/220 A.D.) “We glory in the name of Christ.” The Instructor book 1 ch.6 p.219

Tertullian (198-220 A.D.) Against Praxeas ch.13 p.607 says that Isaiah prophesies that the Sabeans will worship the person of Christ, because God is in Him.

Hippolytus (222-235/6 A.D.) “He was manifest as God and man. And it is easy to perceive the man in Him,…” Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … “And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins.” Fragment from Commentary on Psalm 2 p.170.

Hippolytus bishop of Portus (222-235/6 A.D.) “the adoption,-he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. To Him be the glory and the power, together with His most holy, and good, and quickening Spirit, now and ever, and to all the ages of the ages. Amen.” Discourse on the Holy Theophany ch.10 p.237

Hippolytus bishop of Portus (222-235/6 A.D.) “as He [the Father] wills the son to be glorified, let us glorify Him. Against the Heresy of One Noetus ch.9 p.227

Origen (225-254 A.D.) mentions that the Canaanite woman in Tyre and Sidon worshipped Jesus as Son of God. Origen’s Commentary on Matthew book 11 ch.17 p.446. Origen Against Celsus book 2 ch.70 p.460

Origen (225-254 A.D.) mentions the wise men who came from the east to worship the child Jesus. Origen Against Celsus book 1 ch.40 p.413

Novatian (250/4-256/7 A.D.) quotes John 17:5 that the Father glorified Jesus. Treatise Concerning the Trinity ch.13 p.622

Novatian (250/4-256/7 A.D.) “give thanks to God through Jesus Christ, His Son, our Lord, to whom be praise, and honour, and gory, for ever and ever. Amen. On the Jewish Meats ch.7 p.650

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6-11 ans days that at the name of Jesus every knee will bow, and every tongue confess that Jesus is Lord. Treatise Concerning the Trinity ch.22 p.633

Cyprian of Carthage (c.246-258 A.D.) says that Christ should have praise and worship from his brothers. Letters of Cyprian Letter 62.6 p.360

Cyprian of Carthage (c.246-258 A.D.) “God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: ‘God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath.” And in the Apocalypse the angel withstands John, who wishes to worship him, and says: ‘See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord.” Treatises of Cyprian Treatise 9 ch.24 p.491

Gregory Thaumaturgus (246-265 A.D.) says to commit the praises and hymns in honor of the King and Superintendent of all things, … to His first-born Word. Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) “glory and dominion to the Father, Son, and Holy Spirit.” Letter to Dionysius of Rome book 4 ch.16 p.94

Theonas of Alexandria (c.300 A.D.) says that we do things that “the name of our God and Lord Jesus Christ may be glorified in all” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.159. “may glorify Christ in him.” Ch.4 p.159. Mention of “glorifying Christ Himself.” Ch.1 p.159

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 “worship of Christ by us.” Also book 1 ch.37 p.422

Martyrdom of Habib the Deacon vol.8 p.692 (events c.315) says, “All those who worship Christ are delivered through Christ, because they worship not creatures along with the Creator of creatures.” Also p.693

Athanasius (318 A.D.) says to worship Christ as God. The Incarnation ch.46.4 p.67. Also ch.45.6 p.61. He says to worship God’s Word, our Lord Jesus Christ in Against the Heathen part 3 ch.47 p.29

Lactantius (c.303-c.325 A.D.) says that the world should worship Jesus. The Divine Institutes book 4 ch.26 p.124.

Lactantius (c.303-c.325 A.D.) mentions the worship of the two [Father and Son]. The Epitome of the Divine Institutes ch.49 p.242

Lactantius (c.303-c.325 A.D.) The Divine Institutes book 4 ch.29 p.133 “He who thinks that he worships the Father only, as he does not worship the Son, so he does not worship even the Father.”

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 says that we worship the Son of God.

Athanasius (326-373 A.D.) says that we worship “the Lord of Creation, Incarnate, the Word of God.” And that the leper “worshipped God in the Body”. Letter 60 ch.3 p.575

Athanasius (356-360 A.D.) says that even the angels worship Jesus and quotes Hebrews 1:6. Four Discourses Against the Arians discourse 2 ch.16.23 p.361

After Nicea

Gregory of Nyssa (382-383 A.D.) says we are to worship Jesus. Against Eunomius book 3 ch.6 p.147. All should worship Jesus in Against Eunomius book 4 ch.9 p.171 and book 5 ch.1 p.172

Gregory of Nyssa says that angels worship Jesus in Hebrews. Against Eunomius book 4 ch.3 p.157.

Gregory of Nyssa (382-383 A.D.) quotes Hebrews 1:6 “Let all God’s angels worship him.” referring to Jesus. Against Eunomius book 2 ch.8 p.112

Gregory of Nazianzen (330-391 A.D.) mentions angels glorifying Jesus. Oration on Pentecost ch.5 p.381

Ambrose of Milan (381 A.D.) “without doubt the Holy Spirit also is to be adored, since He Who according to the flesh was born of the Holy Spirit is adored. (80) And let no one divert this to the Virgin Mary; Mary was the temple of God, not the God of the temple. And therefore He alone is to be worshipped Who was working in His temple.” Of the Holy Spirit book 3 ch.11 no.79f-80. See also On the Christian Faith book 5 ch.4 p.291 where he discusses that Mary worshipped Jesus and we should worship Him as God too. See also On the Christian Faith book 1 ch.9.61 p.211

Cyril of Jerusalem (349-386 A.D.) says that Christ crucified is worshipped. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that we are to honor and worship the Son, but not in a secondary sense. On the Son - Third Theological Oration ch.14 p.306

Gregory Nazianzus (330-391) says the Magi worshipped Jesus. On the Son - Third Theological Oration ch.19 p.308

John Chrysostom (before 407 A.D.) the father, Son, and Holy spirit to have glory, power, and honor. Commentary on Philippians Homily 1 verse 7 p.188

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) a Christian slave woman taught the barbarians that they should worship the Son of God.

Augustine of Hippo (388-430 A.D.) says that they should not suppose that three gods are worshipped by Christians because there is only One God. On Faith and the Creed ch.9.16 p.327

Leo I of Rome (422-461 A.D.) says that the wise men came “and falling down they worshipped Him”. Sermon 34.3 p.148

Council of Constantinople II (553 A.D.) says that unlike Nestorians we do not worship two Christs. – We and the angels adore one Lord Jesus Christ. The Sentence of the Synod p.309

Among heretics and spurious books

Nestorius (451/452 A.D.) Christ is adored. The Bazaar of Heracleides book 1 ch.1.29 p.23

T9. Inseparable/Father in Son or Son in Father

John 10:38; 14:10

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 10:38; 14:10

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 10:38; 14:10

Sinaiticus (340-350 A.D.) John 10:38; 14:10

Tatian (died 172 A.D.) says that the Logos was in the father. Address of Tatian to the Greeks ch.5 p.67

Tatian’s Diatessaron (died 172 A.D.) section 37 p.100 Jesus says, “I and my Father are one.”

Clement of Alexandria (193-217/220 A.D.) says that the son is in the Father and the Father in the son. The Instructor book 1 ch.7 p.222

Clement of Alexandria (193-217/220 A.D.) says that Jesus is in the Father. The Instructor book 1 ch.2 p.210

Tertullian (198-220 A.D.) Against Praxeas ch.24 p.621 “He says, ‘I am in the Father, and the Father is in me.’”

Hippolytus bishop of Portus (222-235/6 A.D.) says that Jesus is inseparable from the Father. Against the Heresy of One Noetus ch.18 p.230

Hippolytus bishop of Portus (222-235/6 A.D.) says “the Father was in the Son, and the Son in the Father, while the Son was living among men.” Against the Heresy of One Noetus ch.4 p.225

Origen (235-245 A.D.) says that the Savior is in the Father. Homilies on Jeremiah Homily 1 ch.8.5 and 9.1 p.12

Origen (225-254 A.D.) De Principiis book 1 ch.2.8 vol.4 p.249 “The Father is in Me, and I in the Father.”

Origen (c.240 A.D.) speaks of the Father in Jesus and Jesus in the Father. Commentary on the Song of Songs book 1 ch.4 p.77 (transited by Rufinus though)

Novatian (250/4-256/7 A.D.) Concerning the Trinity ch.31 p.643 “He who was in the Father came forth from the Father”

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the “Only-begotten of the Father, who is in Him, and who is God the Word” Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) says the Son and the Father cannot be separated. Letter 2 (to Dionysius of Rome) book 2.8 p.93

Dionysius bishop of Rome (259-269 A.D.) Jesus said, “I and the Father are one.” Dionysius of Rome Against the Sabellians ch.3 p.366

Methodius (260-312 A.D.) “For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons,” Oration on Psalms ch.5 p.397. (also The Banquet of the Ten Virgins Discourse 8 ch.10 p.338 andch.11 p.339)

Athanasius (318 A.D.) quotes John 14:10 that the Father is in Jesus and Jesus in the Father. Against the Heathen ch.2.47 p.29

Alexander of Alexandria (313-326 A.D.) quotes John 14:10 where Jesus says, “I am in the Father and the Father in Me” and “I and My Father are one” Epistles on the Arian Heresy Epistle 2.3 p.297-298

Lactantius (c.303-325 A.D.) “He will leave nothing to himself, who separates either the Father from the Son, or the Son from the Father.” The Epitome of the Divine Institutes ch.49 p.242

Around 325 A.D.

Hilary of Poitiers (355-367/368 A.D.) says the Father in the Son and the Son in the Father. On the Trinity book 8 ch.10 p.140; book 8 ch.15 p.141; book 8 ch.41 p.149

Hilary of Poitiers (355-367/368 A.D.) (partial) says that Jesus and the Father are one. On the Trinity book 8 ch.36 p.145

Athanasius (326-373 A.D.) says Jesus is in the Father and the Father in Jesus. On Luke 10:22 (Matthew 11:27) ch.5 p.89. See also To the Bishops of Egypt ch.2.13 p.230

Athanasius (326-373 A.D.) discusses “the inseparable union” between the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.4 p.89. He says Jesus and the Father are as indivisible as the brightness from the light. On the Opinion of Dionysius ch.8 p.179. See also Four Discourses Against the Arians ch.15.12 p.355. See also Four Discourses Against the Arians ch.15.22 p.360

After Nicea

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus said, “I and the Father are one” [John 10:30] Marius’ Letter to Candidus ch.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus said, “I am in the Father and the Father is in me. Marius’ Letter to Candidus ch.2 p.61

Gregory of Nyssa (382-383 A.D.) The Father is in the Son and the Son is in the Father. Against Eunomius book 8 ch.1 p.208

John Chrysostom (before 407 A.D.) discusses John 10 and how Jesus is in the Father and the Father is in Jesus. vol.14 Commentary on John Homily 61 p.224.

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the Virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.20

Leo I of Rome (422-461 A.D.) says that the Father and Son are not separated. Sermon 68.1 p.180

Among heretics and spurious books

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) Jesus is in the Father and the Father is in Jesus. Candidus’ First Letter ch.4 p.55-56

Nestorius (451/452 A.D.) Jesus said that “I and the Father are One (John 10:30). The Bazaar of Heracleides book 1 ch.1.74 p.68

Nestorius (451/452 A.D.) The Son in the Father and the Father in the Son like the fire in the bush. The Bazaar of Heracleides book 3 ch.1 p.160

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

T10. Christ at right hand of God/the Father

Mt 22:44; 26:64; Mk 13:26; 14:62; 16:19; Lk 20:42; 22:69; Acts 2:34; 7:56; Rom 8:34; Eph 1:20; Heb 1:3; 10:12; 1 Pet 3:22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) “our Lord Jesus Christ” “Jesus at the right hand of God” Rom 8:34

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:12

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus at the right hand of God. 1 Pet 3:22

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.2 p.33 taught that God raised Jesus from the dead and gave him a throne at His right hand.

Justin Martyr (c.138-165 A.D.) says that Jesus is at the right hand of God the Father. Dialogue with Trypho a Jew ch.32 p.210. He refers to Psalm 110 as referring to Christ in Dialogue with Trypho the Jew ch.83 p.240.

Hegesippus (170-180 A.D.) &&&

Melito of Sardis (170-177/180 A.D.) says that Jesus is seated at the right hand of the Father, and the light of those in darkness. On Faith p.&&&

Melito of Sardis (170-177/180 A.D.) says that Jesus is at the right hand of the Father. On Pascha stanza 104 p.66

Irenaeus (182-188 A.D.) quotes Psalm 110:1 about the Son sitting at the right hand of God. Irenaeus Against Heresies book 2 ch.28.7 p.401

Clement of Alexandria (193-217/220 A.D.) mentions Jesus at the right hand of the Father. The Instructor book 1 ch.2 p.210

Tertullian (198-220 A.D.) says that Christ has flesh now in order to site at the right hand of the Father in heaven. On the flesh of Christ ch.16 p.535

Tertullian (198-220 A.D.) says that Christ rules at the right hand of the Father. Scorpiace ch.10 p.643

Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (222-235/6 A.D.) Jesus will sit at the right hand of God the Father. Treatise on Christ and Antichrist ch.46 p.213

Novatian (250/254-257 A.D.) &&&

Cyprian of Carthage (c.246-258 A.D.) says that Jesus is sitting at the right hand of God. Treatises of Cyprian Treatise 10 ch.14 p.495

Victorinus bishop of Petau (martyred 304 A.D.) Commentary on the Apocalypse ch.

VictorinusCommentary on the Apocalypse 518):1. "And I saw in the right hand of Him that sate upon the throne, a book

Victorinus of Petau (martyred 304 A.D.) CommentaryOnRevelation right hand of God exalted, He hath shed forth this Spirit received from the

&&&Methodius (260-312 A.D.)

MethodiusBanquetOfTheTenVirgins7(303): (260-312 A.D.) “the queen who, chosen out of many, stands at the right hand of God, clothed in”

MethodiusBanquetOfTheTenVirgins7(307):into the heavens, and presented at the right hand of God, "wrought about with

MethodiusBanquetOfTheTenVirgins7(318):right hand of the Father. "The virgins," He says,

Alexander of Alexandria (313-326 A.D.) &&&

Lactantius (c.303-c.325 A.D.) says the Christ the Son of God sat at the right hand of God. The Divine Institutes book 4 ch.12 p.&&&

AlexanderOfAlexandria(447):into heaven, seated at the right hand of majesty.

ClementFrag1(326):and ye shall see the Son of man sitting at the right hand of power.

ClementFrag1(330):mean the holy angels. Further, when He says "at the right hand of God," He means

ClementStromata4(525):good itself. Such, as do so, stand on the right hand of the sanctuary; but those

DialogueWithTryphoAJew(1968):King of glory may enter in, and having ascended, may sit on the right hand of

DialogueWithTryphoAJew(4064):stood on the right hand of Joshua the priest, to resist him; and [the Lord]

Hegesippus(110):in heaven, at the right hand of the Great Power, and shall come on the clouds of

Hippolytus2(838):was set down on the right hand of God the Father, and is to be manifested again

Hippolytus2(1647):the right hand of the Father, and cometh to judge the living and the dead. And

Hippolytus2(2190):heavens while the disciples gaze at Him, and is set down on the right hand of

HippolytusFragment1(1728):as John says. And again, the same says: "And I saw, on the right hand of Him

HippolytusFragment1(1734):the earth. And He came and took the book out of the right hand of Him that sat

Lactantius (c.303-c.325 A.D.) Lord, who sat at the right hand of God, but Christ the Son of God, who is King

Lactantius7(2314):suffered the punishment of their guilt. The powerful right hand of God protects

LactantiusEpitome(1644): Since, therefore, He sits at the right hand of God, about to tread down His

Melito(601):carried up to heaven; He who is seated at the right hand of the Father; He who

Melito(880):God has suffered from the right hand of Israel.

Melito(932):the Psalm: "The right hand of the Lord hath done valiantly."

Melito(935):The right hand of the Lord-electio omnis. As in Deuteronomy:

NovatianConcerningTheTrinity(794):Or that He should sit at the right hand of the Father: "The Lord said unto my

NovatianConcerningTheTrinity(2238):Or when the session at the right hand of the Father is proved both by apostles

OrigenAgainstCelsus2(234):they who "seemed to be pillars" gave the right hand of fellowship to Paul and

OrigenDePrincipiis3(2144):we read that the devil stood on the right hand of Joshua, and resisted him.

OrigenDePrincipiis4(87):cattle, which was the very first that the right hand of the Hebrews had secured

OrigenOnJohn6(609):at the right hand of the altar of incense, are somewhat to the same effect as

PassionOfPerpetuaAndFelicitas(542):loudly, and she herself placed the wavering right hand of the youthful gladiator

TertullianAgainstPraxeas(257):the right hand of the Father, and that He will come to judge the quick

TertullianAgainstPraxeas(2692):still sitting at the right hand of God

TertullianFiveBooksAgainstMarcion4(7035):says, "Hereafter shall the Son of man sit on the right hand of the power of

TertullianFiveBooksAgainstMarcion4(7041):and of David's Psalm, that He would "sit at the right hand of God."

TertullianAgainstPraxeas(2692):still sitting at the right hand of God

TertullianOnTheResurrectionOfTheFlesh(1588):where Christ sitteth at the right hand of God. Set your affection on things

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) see note 1 p.163-164.

Second Council of Constantinople (381 A.D.) says that Jesus now stis at the right hand of the Father. HolyCreed p.163

T11. No one knows the Father except the Son and those revealed

Mt 11:27b; Lk 10:22b

Justin Martyr (c.150 A.D.) “And all the Jews even now teach that the nameless God spake to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know Me, and My people do not understand." And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.’” First Apology of Justin Martyr ch.63 p.&&&

Justin Martyr (c.138-165 A.D.) but also in the Gospel it is written that He said: `All things are delivered unto me by My Father; 'and, `No man knoweth the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.'” Dialogue with Trypho the Jew ch.100 p.&&&

Irenaeus (182-188 A.D.) “Wherefore, although ‘no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him,’ yet all [beings] do know this one fact at least, because reason, implanted in their minds, moves them, and reveals to them [the truth] that there is one God, the Lord of all.” Irenaeus Against Heresies book 2 ch.6.1 p.365

Irenaeus (182-188 A.D.) “He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed.” Irenaeus Against Heresies book 2 ch.30 p.&&&

Clement of Alexandria (193-202 A.D.) quotes Mt 11:27 in Stromata book 7 ch.10 p.539

Tertullian (198-220 A.D.) “for ‘no man knows the Father save the Son, and he to whomsoever the Son will reveal Him.” On Prescription Against Heretics ch.21 p.252

Tertullian (198-220 A.D.) “With us, however, the Son alone knows the Father, and has Himself unfolded ‘the Father's bosom.’ He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father's, which He has accomplished, which He had known most intimately, even from the beginning.” Against Praxeas ch.8 p.&&&

Origen (225-254 A.D.) “Jesus taught us who it was that sent Him, in the words, ‘None knoweth the Father but the Son;‘ and in these, ‘No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath declared Him.’” Origen Against Celsus book 2 ch.71 p.460

Origen (225-254 A.D.) “We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: "For the Spirit bloweth where He listeth.” de Principiis book 1 ch.3.3 p.&&&

Archelaus (262-278 A.D.) “we are to look for our Lord Jesus Christ as the perfect one, who is the only one that knows the Father, with the sole exception of him to whom He has chosen also to reveal Him, as I am able to demonstrate from His own words.” Disputation with Manes ch.37 p.211

Adamantius (c.300 A.D.) The heretic Megethius quotes Matthew 11:27b, but Adamantius acknowledges this as said by the Savior. Dialogue on the True Faith First part ch.23 p.66

Alexander of Alexandria (321 A.D.) quotes Matthew 11:27b in Epistles on the Arian Heresy ch.5 p.293 and again in ch.12 p.295

After Nicea

Athanasius (before 342 A.D.) quotes Matthew 11:27b in On Luke 10:22 (Matthew 11:27) ch.1 p.87. See also Four Discourses Against the Arians Discourse 2 ch.16.22 p.360

Among heretics and spurious books

Tatian (died c.172 A.D.) quotes Lk 10:22. The Diatessaron section 15 line 38 p.67.

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius says that no one knows the Father except the Son. Dialogue on the True Faith first part ch.23 p.66

Recognitions of Clement book 2 ch.48 p.110 refers to Matthew 11:27b.

Clementine Homilies Homily 17 ch.3 p.318 quotes Matthew 11:27b and again in Homily 18 ch.4 p.325.

T12. Father and Son are distinct

Justin Martyr (c.138-165 A.D.) “Then I replied, "Reverting to the Scriptures, I shall endeavour to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things,-numerically, I mean, not [distinct] in will.” Dialogue with Trypho the Jew ch.56 p.223. See also ch.62

Athenagoras (177 A.D.) says the Father, Son, and Spirit have distinction in unity. A Plea for Christians ch.12 p.134

Tertullian (198-220 A.D.) “And if, to quote another passage, "Thus saith the Lord to my Lord Christ," the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, "That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge," He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts. And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies," must certainly be, as the quickener, different from the dead Father, or even from the quickened Father, if Christ who died is the Father.” Against Praxeas ch.28 p.&&&

Hippolytus (222-235/6 A.D.) wrote an entire work against Noetus who “alleged that Christ was the Father Himself, and that the Father Himself was born, and suffered, and died.” Against the Heresy of One Noetus ch.1 p.223

Origen (225-254 A.D.) On John 2.2 p.&&& “Now there are many who are sincerely concerned about religion, and who fall here into great perplexity. They are afraid that they may be proclaiming two Gods, and their fear drives them into doctrines which are false and wicked. Either they deny that the Son has a distinct nature of His own besides that of the Father, and make Him whom they call the Son to be God all but the name, or they deny the divinity of the Son, giving Him a separate existence of His own, and making His sphere of essence fall outside that of the Father, so that they are separable from each other.”

Novatian (250/4-256/7 A.D.) (Implied) spoke of Sabellius’ heresy as sacrilegious in believing Christ is not the Son, but the Father. Treatise on the Trinity ch.12 p.621-622

Among heretics and spurious books

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

After Nicea

Athanasius (356-360 A.D.) discusses how the Father and Son are distinct. If not, then God would be His own Father and Son. Four Discourses Against the Arians Discourse 4 ch.6 p.434-435

Gregory of Nyssa (382-383 A.D.) tells how the Only-Begotten is distinct from the Father. Against Eunomius book 1 ch.22 p.61

Jesus’ Incarnation on Earth

J1. Virgin birth of Christ

Isa 7:14; Mt 1:18,23; Lk 1:34-35

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 1:18; Luke 1:34-35

Sinaiticus (340-350 A.D.) Matthew 1:18; Luke 1:34-35

Letter of Ignatius to the Ephesians ch.19 p.57 (-107/116 A.D.) “Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord;”

Letter of Ignatius to the Smyrnaeans ch.1 p.86 (-107/116 A.D.) says that Jesus was truly of the seed of david, Son of god, truly born of a virgin, baptized by John, and nailed for us under Pontius Pilate and Herod the tetrarch.

Apology of Aristides (125 or 138-161 A.D.) p.276 Jesus was born of the virgin. He assumed flesh and revealed himself among men.

Justin Martyr (c.150 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43-44 and section 2 p.45 refers to Jesus being born of the Virgin Mary.

Melito of Sardis (170-177/180 A.D.) “This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…” in his Discourse 5 Ante-Nicene Fathers vol.8 p.757

Clement of Alexandria (193-217/220 A.D.) says that Jesus was the first fruit of the Virgin. The Instructor book 1 ch.6 p.220

Tertullian (198-220 A.D.) speaks of the virgin birth of Christ. An Answer to the Jews ch.8 p.161 and ch.9 p.164. See also Prescription Against Heretics ch.13 p.249.

Tertullian (207/208 A.D.) These [the four gospels] all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets.” Five Books Against Marcion book 4 ch.2 p.347. Also book 5 ch.6 p.440

Hippolytus (222-235/6 A.D.) mentions the Holy Spirit and the virgin as the economy [means] of the Word [Jesus] coming to earth. Against the Heresy of One Noetus ch.4 p.225

Origen (225-254 A.D.) speaks of Jesus’ birth from the Virgin. Origen’s Commentary on John book 1 ch.34 p.315.

Novatian (250/4-256/7 A.D.) quotes Isaiah 7:14 as referring to Christ. Treatise Concerning the Trinity ch.12 p.621. See also Treatise Concerning the Trinity ch.9 p.218.

Cyprian of Carthage (c.246-258 A.D.) says that the Son, Christ, was born of the Virgin Mary. Letters of Cyprian Letter 72 ch.5 p.380. He also refers to Isaiah 7:14 in Letter 8 p.288

Archelaus (262-278 A.D.) says that Christ was born of the Virgin Mary. The Disputation with Manes ch.47 p.223

Victorinus of Petau (martyred 304 A.D.) says that the Holy Spirit overflowed the Virgin Mary when Christ was incarnate in the flesh. On The Creation of the World ch.343

Peter of Alexandria (306,285-311 A.D.) “From this we learn that the angel, when he saluted the Virgin with the words, ‘Hail, thou that art highly favoured, the Lord is with thee,’ intended to signify God the Word is with three, and also to show that He would arise from her bosom, and would be made flesh…”Fragment 9 p.283.

Alexander of Alexandria (313-326 A.D.) says that Jesus took upon flesh in the virgin’s womb. Epistles on the Arian Heresy Epistle 5.6 p.301

Lactantius in his Epitome to the Divine Institutes (c.303-c.325 A.D.) ch.32 p.237 says “He was born a second time as man, of a virgin, without a father, that, as in His first spiritual birth, being born of God alone.”

Lactantius (c.303-c.325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Lactantius (c.303-c.325 A.D.) says that we should not by chance [profanely] imagine, as Orpheus supposed, that God is both male and female, because otherwise He would have been unable to beget. The Divine Institutes book 4 ch.8 p.106.

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Aphrahat (337-344 A.D.) mentions Christ body came from the virgin’s. Select Demonstrations book 21 ch.9 p.396

Athanasius (326-373 A.D.) mentions the virgin conceived and the Lord became man. On the Opinion of Dionysius ch.9 p.179

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) mentions the Virgin Mary in many places, including Hymns on the Nativity Hymn 6 p.239

Gregory of Nyssa (382-383 A.D.) says Jesus was born of a virgin. Against Eunomius book 3 ch.4 p.145

Cyril of Jerusalem (349-386 A.D.) discusses the virgin birth of Christ. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.21

Gregory Nazianzus (330-391) mentions the virgin birth of Christ. On the Son - Third Theological Oration ch.19 p.308. See also On Pentecost ch.5 p.381

A Poem on the Passion of the Lord (315-550 A.D.) refers to the virgin birth, Christ’s death on a dreadful cross, pretended kisses of a client/disciple, Pilate p.327

Pacian of Barcelona (343/377-379/392 A.D.) quotes Isaiah 7:14-15 as referring to Christ and His virgin birth. On Baptism ch.3(2) p.87

John Chrysostom (before 407 A.D.) discusses Mary and the virgin birth of Christ in vol.10 Commentary on Matthew Homily 5.3-5 p.32-33.

Augustine of Hippo (388-430 A.D.) says that Christ was born of a virgin. City of God book 2 ch.18 p.33

John Cassian (410-430 A.D.) speaks of Jesus being born of a virgin. 12 Books book 3.4 p.214

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

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) says that Christ was born of the ever-virgin Mary.

Among heretics and spurious books

Tatian’s Diatessaron (-172 A.D.) section 1 p.43,44,45 Jesus was born of a virgin as Matthew 1:23 and Luke 1:35

X Ebionites Origen Against Celsus book 5 ch.61 p.570 says of the Ebionites, “multitude, in accordance with the Jewish law,-and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings”

X Ebionites said that Jesus was begotten by Joseph. Eusebius’ Ecclesiastical History book 5 ch.8 p.223

The Vision of Paul (c.388 A.D. – after Nicea) ch.46 p.164 Mary was a Virgin

Nestorius (451/452 A.D.) Mary is the Holy Virgin, but not the mother of God. The Bazaar of Heracleides book 2 ch.1 p.149; Virgin Mary. The Bazaar of Heracleides book 2 ch.1 p.171

J2. Jesus Christ was a real, sinless man

John 8:46; 2 Corinthians 5:21; Heb 2:14,17; 4:15

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:14,17; Heb 4:15

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 8:46

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:14,17 mentions Jesus shared our humanity. Does not say sinless though.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Says the Jesus committed no sin in 1 Pet 2:22

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 8:36

Sinaiticus (340-350 A.D.) John 8:46

Letter of Ignatius to the Ephesians ch.19 p.57 (-107/116 A.D.) “God Himself being manifested in human form for the renewal of eternal life.” Also in ch.20 p.57 “the new man, Jesus Christ”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.8 p.35 says the Jesus Christ bore our sins on His body on the the tree. He was sinless.

Apology of Aristides ch.15 (125 or 138-161 A.D.) Jesus was born of the virgin, assumed flesh, and revealed himself among men.

Justin Martyr (138-165 A.D.) says that Jesus Christ, the Son of God, was born of a virgin without sin. Jesus was from Abraham. Dialogue with Trypho ch.23 p.205 (Says ch.33 but that is a typo).

Melito of Sardis (170-177/180 A.D.) vol.8 ch.2 p.756 in his Discourse on the Cross says that Jesus “was born man”. In On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, “His soul and His body, His human nature like ours, were real, and no phantom of the imagination. … For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, … He was the true God existing before all ages.”

Irenaeus (182-188 A.D.) “Now if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression.” Irenaeus Against Heresies book 5 ch.14.3 p.542

Clement of Alexandria (193-217/220 A.D.) says that Jesus was man and God. The Instructor book 1 ch.3 p.210

Clement of Alexandria (193-217/220 A.D.) says that Jesus was sinless. The Instructor book 1 ch.2 p.210

Tertullian (198-220 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” A Treatise on the Soul ch.41 p.221

Tertullian said that Jesus alone persevered without sin. The Prescription Against Heretics ch.3 p.244

Tertullian (198-220 A.D.) says that Jesus was constituted of human flesh. Tertullian Against Marcion book 5 ch.6 p.440

Theodotus the probable Montanist (ca.240 A.D.) (partial) says that Jesus assumed humanity. It does not say that He was sinless though. Excerpts of Theodotus ch.23 p.45

Origen (225-254 A.D.) discusses Jesus’ human nature and purchasing us back with His own blood from [the devil]. Origen’s Commentary on John book 6 ch.35 p.377

Hippolytus (222-235/6 A.D.) says Jesus came to save fallen man. Also “being by the Virgin and the Holy Spirit made a new man… For it was not in mere appearance or by conversion, but in truth, that He became man.” Against the Heresy of One Noetus ch.17 p.230

Hippolytus (222-235/6 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226

Hippolytus (222-235/6 A.D.) “for He did not sin, neither was guile found in his mouth.” Commentary on Psalms ch.6 p.200.

Hippolytus bishop of Portus (222-235/6 A.D.) Christ did not sin. Commentary on Genesis ch.49.5 p.164

Cyprian of Carthage (c.246-258 A.D.) “from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death” Treatises of Cyprian Treatise 9 ch.6 p.485

Cyprian of Carthage (c.246-258 A.D.) “But if He prayed who was without sin, how much more ought sinners to pray; and if He prayed continually, watching through the whole night in uninterrupted” Treatises of Cyprian Treatise 4 ch.29 p.455

Novatian (250/4-256/7 A.D.) “For Scripture as much announces Christ as also God, as it announces God Himself as man.” Treatise Concerning the Trinity ch.11 p.620

Anonymous Treatise on Re-Baptism ch.17 p.677 He [Christ] alone did not sin at all”

Dionysius of Alexandria (246-265 A.D.) discusses Jesus’ humanity. Commentar on Luke p.115

Dionysius of Alexandria (246-265 A.D.) (partial) says Jesus came in the flesh. Two books on the Promises ch.1.6 p.84

Adamantius (c.300 A.D.) (partial, does not say sinless) in debating Marinus the Bardasene says that Jesus was “the Son of man”, a real man with flesh and bones. Dialogue on the True Faith fifth part ch.5 p.153

Alexander of Lycopolis (301 A.D.) (partial) mentions Christ making an entrance in the body. Of the Manichaeans ch.24 p.251.

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.7 p.422 says, “We worship one who was born a man.”

Methodius (260-312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.37 p.422 “ we worship one who has born a man.”

Athanasius (318 A.D.) Jesus was sinless. “…no sin, neither was guile found in His [Jesus’] mouth.” The Incarnation ch.1.17 p.45.

Alexander of Alexandria (313-326 A.D.) that Jesus was born “in the virgin’s womb incarnate, was born perfect man” on the Arian Heresy Epistle 5 ch.6 p.302

Lactantius (c.303-c.325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

Lactantius (c.303-c.325 A.D.) said that when Jesus was baptized He had no sins to wash away. The Divine Institutes book 4 ch.15 p.115.

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made… was made man He suffered … rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead. … Holy Ghost.”

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 discusses the divinity and humanity of Christ

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says that Jesus was made man. On the Opinion of Dionysius ch.8-9 p.179

Council of Sirmium (Greek creed) 351 A.D. (partial, does not say sinless) says the Jesus, the only begotten Son, was a man, the word made flesh. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Gregory of Nyssa (382-383 A.D.) says that Jesus was fully human, but without sin in Against Eunomius book 2 ch.1 p.101. See also Against Eunomius book 6 ch.1 p.183

Cyril of Jerusalem (349-386 A.D.) says that Jesus was made man, not in appearance only but in truth. First Catechetical Lecture 4 ch.9 Nicene & Post-Nicene Fathers p.20

Ambrose of Milan (378-381 A.D.) (partial) discusses Jesus’ manhood and says that Jesus suffered as a man for us. On the Christian Faith book 1 ch.14.91 p.216

Gregory Nazianzus (330-391) says that Jesus was sinless. In Defense of His Flight to Pontus ch.23 p.210

Gregory Nazianzus (330-391) discusses Jesus’ manhood. On the Son - Third Theological Oration ch.19-20 p.308-309

Pacian of Barcelona (343/377-379/392 A.D.) says Christ took on the nature of man. On Baptism ch.3(4) p.89

Pacian of Barcelona (343/377-379/392 A.D.) says Christ committed no sin, no guile found in his mouth. On Baptism ch.4(1) p.90

Epiphanius of Salamis (360-403 A.D.) says that Jesus “received a true and complete human nature,” and that Jesus was without sin. (Panarion, as quoted in The Two Natures in Christ, p. 358)

John Chrysostom (martyred 407 A.D.) says that Jesus in taking the form of man actually was a man. Commentary on Philippians Homily 7 p.213

Augustine of Hippo (388-430 A.D.) says that Christ Jesus became man, putting on a human soul and flesh. 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.

Leo I of Rome (422-461 A.D.) (partial) says that divinity joined itself to human frailty. 68.1 p.180

Venantius (lived 530-609 A.D.) (partial, does not say sinless) says that Christ became a man. He also says that Christ became flesh and became the ransom of the world. Poem on Easter p.330. He also says that Jesus was crucified. p.329.

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and “He became man”.

Megethius (c.300 A.D.) (Implied) a self-labelled follower of Marcion, in his debate with Adamantius admits that Jesus called himself the “Son of man” but does not aknowledge that Jesus was really a man. Dialogue on the True Faith first part ch.7 p.45

The Vision of Paul (c.388 A.D. – after Nicea) ch.41 p.162 “Who are these, Sir, who are put into this well? And he said to me: They are whoever shall not confess that Christ has come in the flesh and that the Virgin Mary brought him forth, and whoever says that the bread and cup of the Eucharist of blessing are not this body and blood of Christ.”

Nestorius (451/452 A.D.) “God the Word, who truly became man in nature” The Bazaar of Heracleides book 1 ch.1.23 p.18

Nestorius (451/452 A.D.) Christ was man while remaining God. The Bazaar of Heracleides book 1 ch.1.29 p.23

Nestorius (451/452 A.D.) Jesus was sinless. The Bazaar of Heracleides book 1 ch.168 p.63; ch.1.91 p.81-82

Nestorius (451/452 A.D.) Christ was free from sin. The Bazaar of Heracleides book 2 ch.1(b) p.251

Nestorius (451/452 A.D.) Jesus of the seed of the House of David. The Bazaar of Heracleides book 2 ch.1(b) p.261

J3. Jesus was baptized by John the Baptist

Mt 3:13-16; Mk 1:9-11; (partial) Lk 3:21-22; (partial) Jn 1:29

p75 Lk 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.) (partial) Luke 3:21-22; John 1:29

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century) (partial, does not says John the Baptist) Jesus was baptized. Mt 3:16

Letter of Ignatius to the Smyrnaeans ch.1 p.86 (-107/116 A.D.) says that Jesus was truly of the seed of David, Son of god, truly born of a virgin, baptized by John, and nailed for us under Pontius Pilate and Herod the tetrarch.

Irenaeus (182-188 A.D.) says that is a man rejects Luke he does not have knowledge of many precious parts of the gospel, including “the testimony of Anna and of Simeon with regard to Christ, and that twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized,” Irenaeus Against Heresies book 3 ch.14.3 p.438

Clement of Alexandria (193-217/220 A.D.) “”And if He [Jesus] was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfil the profession that pertained to humanity. Most excellent. Well, I assert simultaneously with His baptism by John, He becomes perfect? Manifestly. He did not then leran anything more from him [John]? Certainly not. But He is perfect by the washing – of baptism – alone, and is sanctified by the descent of the Spirit? Such is the case. The same also takes place in our case, whose exemplar Christ became.” The Instructor book 1 ch.6 p.215

&&&Tertullian (198-220 A.D.) On Baptism

Hippolytus (222-235/6 A.D.) discusses at length Jesus being baptized by John the Baptist. Discourse on the Holy Theophany 4-5 p.235-236

&&&Origen (225-256 A.D.) Origen Against Celsus book 1 ch.47 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “John, who was to baptize Christ our Lord Himself, previously received the Holy Ghost while he was yet in his mother's Womb” Letters of Cyprian Letter 75 ch.11 p.400

Archelaus (262-278 A.D.) Disputation with Manes ch.&&&

Dionysius of Alexandria (246-265 A.D.)

Archelaus(3910):that was baptized by John? If He was perfect, if He was the Son, if He was the

Archelaus(4081):suffer, nor was He baptized. If He was not baptized, neither is any of us

Archelaus(4086):seeing that He has been baptized? Archelaus said: God forbid! Nay,

ClementInstructor1(596):baptized? It was necessary, they say, to fulfil the profession that pertained to

ClementInstructor1(601):place in our case, whose exemplar Christ became. Being baptized, we are

ClementInstructor1(642):the obstacle from the eyes, leave the pupil free; thus also we who are baptized,

ClementInstructor1(715):faith in Christ Jesus. For as many as were baptized into Christ have put on

ClementInstructor1(722):"For by one spirit are we all baptized into one body, whether Jews or Greeks,

ClementOfAlexExhortationToTheHeathen(2776):that, have been baptized by the Word, returning grateful thanks for the benefits

ClementStromata1(1942):who received his word were baptized; "

ClementWhoIsTheRichManThatShallBeSaved(983):cherished, and finally baptized him. After this he relaxed his stricter care and

ClementWhoIsTheRichManThatShallBeSaved(1023):him, speaking for himself with lamentations as he could, and baptized a second

DialogueWithTryphoAJew(1654):baptized with the Holy Ghost? I think that while I mention this, I would

Didache(312):baptism let the4baptizer fast, and the baptized, and whatever others can; but

Didache(313):thou shalt order the baptized to fast one or two days before.

Didache(360):baptized into the name of the Lord; for concerning this also the Lord hath said,

DionysiusOfAlexandria2(476):rebaptized heretics. And consider the seriousness of the matter. For, indeed, in

DionysiusOfAlexandria2(567):were lately baptized, and had heard the interrogatories and their answers, came

FirstApologyOfJustinMartyr(1951):for the baptized [illuminated] person, and for all others in every place, that

Hermas3(279):they who have heard the word, and wish to be baptized in the name of the Lord;

Lactantius (c.303-c.325 A.D.) He was baptized by the prophet John in the river Jordan, that He might

MethodiusBanquetOfTheTenVirgins8 (260-312 A.D.) “those who are baptized. As the spirit says somewhere in Isaiah”

MethodiusBanquetOfTheTenVirgins8(358):and do my prophets no harm," as though those who were baptized into Christ had

MethodiusBanquetOfTheTenVirgins8(376):be baptized in the water of the Jordan, "Thou art my son: this day have I

MethodiusBanquetOfTheTenVirgins8(409):in wait to destroy the Christ-accepted mind of the baptized, and the image and

NovatianConcerningTheTrinity(2542):the manner of a dove, when our Lord was baptized, came and abode upon Him,

OrigenAgainstCelsus1(1782):John as a Baptist, who baptized Jesus, that the existence of John the Baptist,

OrigenAgainstCelsus2(372):Christianity, that John, who baptized Jesus, was a Jew? For although He was a

OrigenAgainstCelsus4(2182):and all passed through the sea; and were all baptized unto Moses in the cloud,

OrigenAgainstCelsus7(1834):shall be baptized with the Holy Ghost not many days hence."

OrigenOnJohn10(219):with them and baptized, at the same time at which John also was baptizing in Ae

OrigenOnJohn10(221):baptized; for John was not yet cast into prison." On this occasion, too, there

OrigenOnJohn2(1526):Christ; for speech is brought forward by the voice. And Christ is baptized by

OrigenOnJohn2(1527):John, though John declares himself to have need to be baptized by Christ; for

OrigenOnJohn6(495):Pharisees. They wished to know why he baptized, if he was neither the Christ,

OrigenOnJohn6(1151):for he cannot show that any of the prophets baptized. He adds, not incorrectly,

OrigenOnJohn6(1199):the region round about Jordan, to be baptized by him in Jordan, confessing their

OrigenOnJohn6(1206):Jerusalem, who were baptized by him in the Jordan and confessed their sins. This

OrigenOnJohn6(1211):Jerusalem, were baptized, confessing their sins; but when Matthew introduces the

OrigenOnJohn6(1244):these words were addressed to the multitudes who came out to be baptized by

OrigenOnJohn6(1245):John, and there were not two divisions of those who were baptized, as we found

OrigenOnJohn6(1310):whole region round about Jordan, were being baptized by him in the river Jordan,

OrigenOnJohn6(1312):of Judaea, and all they of Jerusalem, and were baptized of him in the river

OrigenOnJohn6(1318):were baptized of John in Jordan, the Saviour could say,

OrigenOnJohn6(1394):latchet of whose shoes I am not worthy to stoop down and unloose. I baptized you

OrigenOnJohn6(1438):the intention of the baptized person; to him who repents it is salutary, but to

OrigenOnJohn6(1457):who were baptized to John's baptism and who had not heard if there was any Holy

OrigenOnJohn6(1458):Ghost are baptized over again by the Apostle, Regeneration did not take place

OrigenOnJohn6(1700):Jordan, and that John is said to have baptized there. The etymology of the name,

OrigenOnJohn6(1810):"I have a baptism to be baptized with, and how am I straitened till it be

OrigenOnJohn6(1832):the cloud, and all passed through the sea, and were all baptized into Moses in

OrigenOnJohn6(1838):you ignorant, that all our fathers went through Jordan, and were all baptized

OrigenOnJohn6(1842):were baptized in the cloud and in the sea, there is something harsh and salt in

OrigenOnJohn6(1870):the living God is in (among) you; "for when we are baptized to Jesus, we know

OrigenOnJohn6(2072):"Then cometh Jesus from Galilee to Jordan to John, to be baptized of him." And

OrigenOnJohn6(2076):was baptized by John in Jordan." Luke does not mention the place Jesus came

OrigenOnJohn6(2081):Saviour, "I have need to be baptized of Thee, and comest Thou to me? "None of

OrigenOnJohn6(2308):"I have a baptism to be baptized with, and how am I straitened till it be

OrigenOnMatthew12(1169):baptized in spirit and soul and body, into the name of the Father and the Son

Pamphilus (martyred 309 A.D.) Acts(104): j. Of Simon Magus, who believed and was baptized with many others; also* of

PamphilusActs(106): the Holy Ghost upon the baptized.

PamphilusActs(133): the Gentiles were baptized there.

PamphilusActs(175): and miracle which happened there; and how the jailer believed and was baptized

PamphilusActs(188): baptized. And* that a tumult being stirred up in Corinth, Paul departed; and

PassionOfPerpetuaAndFelicitas(129):to me. In that same interval of a few days we were baptized, and to me the

PeterOfAlexandrianEpistle(89):yet, after He had been baptized, tempted of the devil. And when they shall have,

SeventhCouncilOfCarthage(68):come to the Church must be baptized and sanctified by the baptism of the Church.

SeventhCouncilOfCarthage(113):said: I decide, that every man who comes to us from heresy must be baptized. For

SeventhCouncilOfCarthage(114):in vain does he think that he has been baptized there, seeing that there is no

SeventhCouncilOfCarthage(126):schismatics who come to the Church, and appear to have been falsely baptized,

SeventhCouncilOfCarthage(127):ought to be baptized in the everlasting fountain; and therefore, according to

SeventhCouncilOfCarthage(130):the Church must be baptized; and moreover, that those who appeared to have been

SeventhCouncilOfCarthage(182):of the Holy Scriptures, I decree that all heretics must be baptized, and so

SeventhCouncilOfCarthage(203):And it is a consequence that those who, having been baptized by people who are

SeventhCouncilOfCarthage(205):be baptized.

SeventhCouncilOfCarthage(214):been exorcised and baptized; with the exception of those indeed who may

SeventhCouncilOfCarthage(215):previously have been baptized in the Catholic Church, and these in such a way

SeventhCouncilOfCarthage(220):said: My opinion is this, that heretics coming to the Church should be baptized,

SeventhCouncilOfCarthage(236):born again and to be baptized; that the cancer which they had, and the anger of

SeventhCouncilOfCarthage(246):who flee from the snares of the heretics to the Church must be baptized by us,

SeventhCouncilOfCarthage(252):therefore a heretic must be baptized and made alive, lest we who are alive

SeventhCouncilOfCarthage(256):said: It is right that a heretic be baptized in the holy Church.

SeventhCouncilOfCarthage(264):have been baptized in the Church, and have received remission of their sins.

SeventhCouncilOfCarthage(270):Therefore we judge that heretics must be baptized.

SeventhCouncilOfCarthage(286):baptized, shall become an alien from the kingdom of heaven. Privatianus of

SeventhCouncilOfCarthage(309):corrupt, must be baptized when they begin to come to the Church; and that when

SeventhCouncilOfCarthage(322):baptized.

SeventhCouncilOfCarthage(343):who come to the bosom of Mother Churc h should be baptized, that thus the

SeventhCouncilOfCarthage(350):Solomon: "He that is baptized from the dead, (and again toucheth the

SeventhCouncilOfCarthage(356):wash them. For if those who are baptized among them obtain by remission of their

SeventhCouncilOfCarthage(379):baptized with the sound and Catholic baptism, in order that, being purified from

SeventhCouncilOfCarthage(395):accursed, and therefore that they must be exorcised and baptized.

SeventhCouncilOfCarthage(398):said: And I determine the same-that heretics must be baptized.

SeventhCouncilOfCarthage(403):judge that heretics must be baptized; and, moreover, those also who contend that

SeventhCouncilOfCarthage(404):they have been baptized among the schismatics. For if, according to Christ's

SeventhCouncilOfCarthage(450):must be baptized.

SeventhCouncilOfCarthage(469):heretics must be baptized, that they may receive forgiveness of their sins; and

SeventhCouncilOfCarthage(475):Church, ought to be baptized in the Church.

SeventhCouncilOfCarthage(483):baptized.

SeventhCouncilOfCarthage(494):therefore we ought not to receive a heretic unless he has been baptized among

SeventhCouncilOfCarthage(495):us; lest he should think that he has been baptized out of the Catholic

SeventhCouncilOfCarthage(554):to be already baptized, it is the greater heresy.

SeventhCouncilOfCarthage(624):How, therefore, can any one be baptized there, where God, and Christ, and the

SeventhCouncilOfCarthage(629):without the Church, when they are converted to the Church, must be baptized.

SeventhCouncilOfCarthage(642):one comes from them, it is most justly decreed that they must be baptized.

SeventhCouncilOfCarthage(646):cannot be baptized outside the Church. And therefore I judge that those who have

SeventhCouncilOfCarthage(648):baptized.

SeventhCouncilOfCarthage(655):ought to be rescinded, and that those who come thence must be baptized in the

SeventhCouncilOfCarthage(660):unlawfully baptized by heretics outside the Church, when he wishes to take

SeventhCouncilOfCarthage(682):should undoubtedly be baptized.

SeventhCouncilOfCarthage(695):not been baptized in the Church of our Lord Jesus Christ, and have not obtained

SeventhCouncilOfCarthage(697):should impute to us that through us they were not baptized, and did not obtain

SeventhCouncilOfCarthage(729):they shall be baptized with ecclesiastical baptism.

SeventhCouncilOfCarthage(737):Antichrists, when they come to the Church, must be baptized with the one baptism

TertullianAnAnswerToTheJews(816):Christ's being baptized, that is, on His sanctifying the waters in His own

TertullianFiveBooksAgainstMarcion1(1704):who is baptized to his

TertullianFiveBooksAgainstMarcion1(1772):the body is baptized, is deprived of marriage,

TertullianFiveBooksAgainstMarcion3(954):many of you as are baptized into Christ, have put on Christ"

TertullianFiveBooksAgainstMarcion4(1674):recommendation of repentance; if, too, he had not baptized (Christ)

TertullianFiveBooksAgainstMarcion5(1997):asks he, "shall they do who are baptized for the dead, if the dead rise not?

TertullianFiveBooksAgainstMarcion5(2012):body, in proportion as they who were vainly baptized for the dead resorted to

TertullianFiveBooksAgainstMarcion5(2016):To be "baptized for the dead" therefore means, in fact, to be baptized for the

TertullianFiveBooksAgainstMarcion5(2020):shall they do who are baptized for the body,

TertullianFleeingPersecution(488):you who flee before the devil, since into Christ you have been baptized. Christ,

TertullianOfPatience(158):is furthermore contumelious to Himself, and is baptized by His own servant; and

TertullianOnBaptism(218):continue to linger over the waters of the baptized.

TertullianOnBaptism(227):then, are we, pray, baptized with the very waters which then existed in the

TertullianOnBaptism(236):nor is there any distinction between those whom John baptized in the Jordan and

TertullianOnBaptism(238):baptized in the midst of his journeys with chance water, derived (therefrom)

TertullianOnBaptism(487):if, that is, He is Himself baptized in water;

TertullianOnBaptism(584):and again, by saying that he "baptized in repentance only, but that One would

TertullianOnBaptism(587):-of course because true and stable faith is baptized with water, unto

TertullianOnBaptism(588):salvation; pretended and weak faith is baptized with fire, unto

TertullianOnBaptism(593):"But behold, "say some, "the Lord came, and baptized not; for we read, `And

TertullianOnBaptism(604):Him," or" Into Him," "you will be baptized." But let not (the fact) that "He

TertullianOnBaptism(605):Himself baptized not" trouble any. For into whom should He baptize? Into

TertullianOnBaptism(611):with which John before had baptized as forerunner. Let none think it was with

TertullianOnBaptism(630):apostles, whom-Paul excepted-we do not find baptized in the Lord? Nay, since

TertullianOnBaptism(636):salvation has been ordained even for the unbaptized." I have heard-the Lord is

TertullianOnBaptism(641):apostles were unbaptized." For if they had undergone the human baptism of John,

TertullianOnBaptism(650):which, of course, He would not have said at all to one not baptized; )

TertullianOnBaptism(658):Him, was baptized: was baptism not necessary for sinners? As for

TertullianOnBaptism(659):the fact, then, that "others were not baptized"-they, however, were not

TertullianOnBaptism(662):opposers of the Lord refused to be baptized, they who

TertullianOnBaptism(663):followed the Lord were baptized, and were not like-minded with

TertullianOnBaptism(675):violence of the sea; another thing to be baptized in obedience to the discipline

TertullianOnBaptism(684):Now, whether they were baptized in any manner whatever, or whether they

TertullianOnBaptism(700):on thy believing, of course, albeit thou be not yet baptized. If

TertullianOnBaptism(742):who became believers used to be baptized. Then it was, too,

TertullianOnBaptism(744):that Paul, when he believed, was baptized; and this is the meaning of the

TertullianOnBaptism(747):thee what thou oughtest to do," to wit-be baptized, which was the only thing

TertullianOnBaptism(821):which the Lord said, "I have to be baptized with a baptism,"

TertullianOnBaptism(823):when He had been baptized already. For He had come "by means of water and

TertullianOnBaptism(826):just as John has written; that He might be baptized by the water, glorified by

TertullianOnBaptism(910):If Philip so "easily" baptized the chamberlain, let us reflect that a manifest

TertullianOnBaptism(917):be baptized; but, after going up to the temple for prayer's sake, being intently

TertullianOnBaptism(925):was, in fact, `speedily' baptized: "for Simon,

TertullianOnBaptism(965):withal, the Lord's passion, in which we are baptized, was completed. Nor will it

TertullianOnBaptism(998):of the baptism of John: "They were baptized," saith (the Scripture), "confessing

TertullianOnModesty(583):moment when it changed its condition, and "having been baptized into Christ put

TertullianOnModesty(1259):baptized none of you, except Crispus and Gaius, lest any say that I have

TertullianOnModesty(1260):baptized in mine own name."

TertullianOnModesty(1655):been baptized in Christ have been baptized into His death? Buried with Him,

TertullianOnMonogamy(539):-inasmuch as they "who are baptized in Christ

TertullianOnMonogamy(570):baptized Christ. For who was more worthily to perform the initiatory rite on the

TertullianOnRepentance(459):servant of God? Is there one Christ for the baptized, another for the learners?

TertullianOnTheResurrectionOfTheFlesh(3050):many of us as are baptized into Jesus Christ, are baptized into His death? We

TertullianOnTheResurrectionOfTheFlesh(3165):in relation to their merits. But inasmuch as "some are also baptized for the

TertullianOnTheResurrectionOfTheFlesh(3173):corporeal baptism. "Why are they then baptized for the dead,"

TertullianOnTheResurrectionOfTheFlesh(3175):he asks, unless the bodies rise again which are thus baptized? For it is not the

TertullianPrescriptionAgainstHeretics(1067):to the Father, to "go and teach all nations, who were to be baptized into

TertullianPrescriptionAgainstHeretics(1497):preached; men wrongly believed; so many thousands were wrongly baptized; so many

TreatiseOnRebaptism(34):specially to be adopted towards the persons of those who, although baptized in

TreatiseOnRebaptism(35):heresy, have yet been baptized in the name of our Lord Jesus Christ,

TreatiseOnRebaptism(47):obtained baptism afresh, just as if they were never baptized in the name of

TreatiseOnRebaptism(119):ye have heard from me; for John truly baptized with water, but ye shall be

TreatiseOnRebaptism(120):baptized with the Holy Ghost not many days hence."

TreatiseOnRebaptism(125):that He said, John indeed baptized with water, but ye shall be baptized with the

TreatiseOnRebaptism(135):saying. For the Lord says to them who would have to be subsequently baptized

TreatiseOnRebaptism(136):because they should believe, that they must be baptized not in like manner as by

TreatiseOnRebaptism(139):baptized in the Holy Spirit. For it was peculiarly in the Holy Spirit Himself

TreatiseOnRebaptism(140):alone that they who believed were baptized. For John distinguished, and said

TreatiseOnRebaptism(141):that he indeed baptized in water, but that one should come who would baptize in

TreatiseOnRebaptism(156):the Holy Spirit can dwell; for that upon the Lord Himself, when He was baptized,

TreatiseOnRebaptism(172):any of them, but they had only been baptized in the name of the Lord Jesus.

TreatiseOnRebaptism(178):not baptized by a bishop, so as even at once to have the imposition of hands,

TreatiseOnRebaptism(181):and the disciples, who also baptized others, and were themselves baptized by the

TreatiseOnRebaptism(185):Samaritans, when they were baptized by Philip, did not receive the gift

TreatiseOnRebaptism(196):baptized; and when he had gone up out of the water, the Spirit of the Lord took

TreatiseOnRebaptism(206):should believe in Christ, must needs be baptized in the Spirit; so that these

TreatiseOnRebaptism(210):former discussion also, about those who should only have been baptized in the

TreatiseOnRebaptism(234):Peter, Can any man forbid water, that these should not be baptized, who have

TreatiseOnRebaptism(235):received the Holy Ghost as well as we? And he commanded them to be baptized in

TreatiseOnRebaptism(242):And there will be no doubt that men may be baptized with the Holy Ghost without

TreatiseOnRebaptism(243):water,-as thou observest that these were baptized before they were baptized with

TreatiseOnRebaptism(256):previously baptized, the Holy Spirit at length came down on the day of

TreatiseOnRebaptism(259):Although these were already righteous, and, as we have said, had been baptized

TreatiseOnRebaptism(269):should be baptized in the name of Christ Jesus, except that the power of the

TreatiseOnRebaptism(271):baptized no slight advantage for the attainment of salvation, as Peter relates

TreatiseOnRebaptism(279):the Father." And he on whom, when he should be baptized, invocation should be

TreatiseOnRebaptism(300):many ages. For not for any other reason Peter-who had already been baptized and

TreatiseOnRebaptism(308):were baptized in the name of Jesus, yet, if they had been able to rescind their

TreatiseOnRebaptism(312):baptized by Whom is the duty of every man, they would have intended some such

TreatiseOnRebaptism(314):but all the disciples, to whom, though already baptized, the Lord afterwards

TreatiseOnRebaptism(317):all of whom, as we observe, having amended their faith, were baptized after the

TreatiseOnRebaptism(320):baptized in the Holy Spirit, who, although they were baptized with water in the

TreatiseOnRebaptism(322):great importance whether a man is not baptized at all in the name of our Lord

TreatiseOnRebaptism(323):Jesus Christ, or indeed whether in some respect he halts when he is baptized

TreatiseOnRebaptism(358):us, that when they baptized, the disciples were baptized perfectly, and rightly,

TreatiseOnRebaptism(360):and His who baptized them. And therefore we reply to this proposition of thine,

TreatiseOnRebaptism(372):all, had disputed; because when He was baptized He had been glorified, as had

TreatiseOnRebaptism(453):to; and what is much more serious, they moreover baptized others, as it is

TreatiseOnRebaptism(455):10. Besides, what wilt thou say of those who are in many cases baptized by

TreatiseOnRebaptism(459):baptized by bishops, whose opinions are unsound, or who are very ignorant-when

TreatiseOnRebaptism(467):be baptized again, since this is especially the thing which is wanting to them,

TreatiseOnRebaptism(500):Church be unwilling again to be baptized, the result will be that we may defraud

TreatiseOnRebaptism(507):punished before it has been granted him to be baptized with water? Wilt thou

TreatiseOnRebaptism(508):declare him to have perished because he has not been baptized with water? Or,

TreatiseOnRebaptism(510):to salvation, although he is not baptized with water? Thy thinking him to have

TreatiseOnRebaptism(559):fully believing as they ought, are in like manner baptized. But heretics who are

TreatiseOnRebaptism(560):already baptized in water in the name of Jesus Christ must only be baptized with

TreatiseOnRebaptism(593):yet been baptized or converted from heresy to the truth of the faith, or one who

TreatiseOnRebaptism(647):disciples, saying, "But I have another baptism to be baptized with."

TreatiseOnRebaptism(650):"Are ye able to drink of the cup which I drink of, or to be baptized with the

TreatiseOnRebaptism(651):baptism wherewith I am baptized? "

TreatiseOnRebaptism(653):Because He knew that those men had to be baptized not only with water, but also

TreatiseOnRebaptism(654):in their own blood; so that, as well baptized in this baptism only, they might

TreatiseOnRebaptism(655):attain the sound faith and the simple love of the laver, and, baptized in both

TreatiseOnRebaptism(658):be baptized with," signifies in this place not a second baptism, as if there

TreatiseOnRebaptism(667):any indulgence, would also be used to be baptized with water. And also to those

TreatiseOnRebaptism(669):mischief, because, being baptized in the name of Christ, they have been redeemed

TreatiseOnRebaptism(705):then especially in the Holy Spirit, men may be baptized. For Peter says: "But

TreatiseOnRebaptism(742):Cornelius the centurion before they were baptized with water. Thus, cleaving to

TreatiseOnRebaptism(754):brethren who are more simple. For because John said that we must be baptized in

TreatiseOnRebaptism(790):baptized, fire was seen to be upon the water, which is written in neither of the

TreatiseOnRebaptism(800):might be baptized in Him, there were seen sitting upon each one tongues as if of

TreatiseOnRebaptism(801):fire, that it might be manifest that they were baptized with the Holy Ghost and

TreatiseOnRebaptism(809):judgment, shall burn up the whole world, save those who are baptized in the Holy

TreatiseOnRebaptism(852):indeed baptized with water, but ye shall be baptized with the Holy

After Nicea

Gregory Nazianzus (330-391 A.D.) (partial) mentions Jesus being from the virgin, the angels glorifying Jesus, and calls Jesus the Lamb and the Shepherd. The star led the Magi to worship and offer gifts. Jesus was baptized, and fasted, and was tempted. Devils were cast out and diseases healed. In Defense of His Flight to Pontus ch.24 p.210

J4. Cross’s shape or outstretched arms

Letter of Barnabas (100-150 A.D.) ch.12 p.144 says that Moses made the figure of the cross when he stretched out his arms.

Letter of Barnabas (100-150 A.D.) ch.9 p.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.”

Justin Martyr (c.138-165 A.D.) And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people?” Dialogue with Trypho ch.112 p.255. See also ch.111 p.254

Justin Martyr (c.138-165 A.D.) “…and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of a cross. For one spit is transfixed right through from the lower parts up to the head [vertically], and one across the back, to which are attached the legs of the lamb [horizontally].” Dialogue with Trypho a Jew ch.40 p.214

Justin Martyr (c.138-165 A.D.) mentions that the cross had two beams. Dialogue with Trypho a Jew ch.90 p.245

The Octavius of Minucius Felix (210 A.D.) says that a banner is a wooden cross, as is the mast [and pole] of a sailing ship. The Octavius of Minucius Felix ch.29 p.191

The Octavius of Minucius Felix (210 A.D.) A man adoring God with arms outstretched is a sign of the cross. The Octavius of Minucius Felix ch.29 p.191

Tertullian (198-220 A.D.) said that in Moses’ time the people had to write a “Tau” (Greek letter t) during the first Passover for the angel of death to pass over them. They did not know it, but this was the sign of Christ’s cross. An Answer to the Jews ch.11 p.167-168

Tertullian (207/208 A.D.) says that the mark the angel gave the believers in Ezekiel was a “tau” (Greek letter t), which was a sign of Christ’s cross. Five Books Against Marcion book 3 ch.22 p.340-341

Tertullian (198-220 A.D.) “At every forward step and movement, at every going in and out, when we put on our our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.” (The Chaplet/De Corona 3.4).

From http://www.jesuswalk.com/christian-symbols/cross

But pagans made fun of Christian devotion to the cross. Tertullian defended Christianity against the pagan claim that they were "a priesthood of a cross" (Tertullian, To the Nationes 1.12) and rendering "superstitious adoration to the cross." (Tertullian, The Apology 16.6).

Second century pagan graffito depicting a man worshipping a crucified donkey. The inscription reads: "Alexamenos respects God," presumed to be making fun of a Christian soldier. (Museum on the Palatine Hill, Rome. Even Tertullian had to defend against this kind of abuse: "For, like some others, you are under the delusion that our god is an ass's head." (The Apology, 16.1). [Notice that the figure on the cross has outstretched arms. The Romans knew very well what a crucificixion was like.]

Origen (225-254 A.D.) (partial) “Moses, indeed, lifts up his hands; he does not stretch them out. Jesus, however, when he had been exalted on the cross and was about to embrace the whole earth with his arms says, ‘I have stretched out my hands to a people who do not believe and who speak against me.” Homilies on Exodus. Homily 11 p.358

Archelaus (262-278 A.D.) “There, Moses, when he was assailed, stretched forth his hands and fought against Amalek; and here, the Lord Jesus, … stretched forth His hands upon the cross, and gave us salvation.” Disputation with Manes ch.44 p.220

Adamantius (c.300 A.D.) mentions that Moses stretched out his arms, and Christ did the same. His outstretched hand had saved everybody. Dialogue on the True Faith First part ch.11 p.53

Methodius (260-312 A.D.) “for the birds which fly aloft, form the figure of the cross by the expansion of their wings; and man himself, also, with his hands outstretched, represents the same.” Three Fragments on the Passion of Christ fragment 1 p.399-400

Victorinus of Petau (martyred 304 A.D.) “Moses, foreseeing the hardness of that people, on the Sabbath raised up his hands, therefore, and thus figuratively fastened himself to a cross.” On the Creation of the World p.342

Athanasius Incarnation 25:3, “For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands that with the one He might draw the ancient people, and with the other those from the Gentiles and unite both in Himself.”

Lactantius (c.303-c.325 A.D.) “the cross was especially chosen, which might signify that He would be so conspicuous, and so raised on high, that all nations from the whole world should meet together at once to know and worship Him. Lastly, no nation is so uncivilized, no region so remote, to which either His passion or the height of His majesty would be unknown. Therefore in His suffering He stretched forth His hands and measured out the world, that even then He might show that a great multitude, collected together out of all languages and tribes, from the rising of the sun even to his setting, was about to come under His wings, and to receive on their foreheads that great and lofty sign.” The Divine Institutes book 4 ch.26 p.129.

Lactantius (c.303-c.325 A.D.) “Thus the cross exalted Him both in fact and in emblem, so that His majesty and power became know to all, together with His passion. For in that He extended His hands on the cross, He plainly stretched out His winds towards the east and the west…” Epitome to the Divine Institutes ch.51 p.243.

J5. Jesus was crucified or died on the cross

Matthew 27:32-56; Mark 15:21-41; Luke 23:26-49; John 19:16-30; 1 Cor 15:3; Php 2:8

(partial) Php 3:10 (death of Christ)

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 15:3; Php 2:8

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 19:16-30

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mk 9:31

p16 Php 3:10-17; 4:2-8 (late 3rd century) (partial, not cross) Php 3:10 mentions the Christ’s death and the power of Christ’s resurrection.

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 27:32-56; Mark 15:21-41; Luke 23:26-49; John 19:16-30

Sinaiticus (340-350 A.D.) Matthew 27:32-56; Mark 15:21-41; Luke 23:26-49; John 19:16-30

Clement of Rome (96-98 A.D.) (partial) quotes Isaiah 53 and says the Christ died for us.

Ignatius (-107/116 A.D.) Jesus was truly persecuted under Pontius Pilate, truly crucified, died, and raised from the dead. Ignatius’ Letter to the Trallians ch.9 p.70

Letter of Barnabas ch.5 p.140 (100-150 A.D.) “He himself willed thus to suffer, for it was necessary that He should suffer on the tree.” Also ch.6 p.141 says “Moreover, when fixed to the cross, …”

Apology of Aristides (125 or 138-161 A.D.) p.276 “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”.

Justin Martyr (151-155 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Justin Martyr “which is significant of the power of the cross, for to it, when He was crucified,…” First Apology of Justin Martyr ch.35 p.174

Justin Martyr (c.138-165 A.D.) And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people?” Dialogue with Trypho ch.112 p.255

Justin Martyr (151-155 A.D.) Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday]. First Apology of Justin Martyr ch.67 p.186

Hegesippus (170-180 A.D.) Concerning the Relatives of Our Savior ch.1 vol.8 p.763 says Jesus was crucified.

Tatian’s Diatessaron (died 172 A.D.) section 52 p124 says that Jesus was crucified and died.

Claudius Apollinaris (160-180 A.D.) mentions that Jesus was crucified, and water and blood poured out of his side. Fragment of Claudius Apollinaris p.773

Christians of Vienna and Lugdunum (177 A.D). says that Jesus was crucified for them. p.778-782

Rhodon (c.180 A.D.) “For he declared that those who had rested their hope on the Crucified One would be saved, provided only they were found living in the practice of good works.” Ante-Nicene Fathers vol.8 p.766.

Irenaeus (182-188 A.D.) quotes from Acts “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead,” Irenaeus Against Heresies book 3 ch.12.4 p.431

Clement of Alexandria (193-217/220 A.D.) says basically that Jesus brought death to life through the cross, and wrenched us from destruction. Exhortation to the Heathen ch.11 p.203. He teaches on the importance of the cross and that he rose after his burial in The Instructor book 1 ch.5 p.216

Tertullian (198-220 A.D.) “[Christ] died according to the scriptures and according to the same scriptures he was buried. … Christ descended into hell, that we might ourselves have to descend thither. … you must take up the cross and bear it after your Master…” A Treatise on the Soul ch.55 p.231

Tertullian’s (207/208 A.D.) speaks of the suffering of the cross of Christ predicted by the Creator. Five Books Against Marcion book 3 ch.18 p.336. He also speaks of Christ’s “death on the cross” in Five Books Against Marcion book 5 ch.6 p.440

Origen (225-254 A.D.) mentions that Jesus Christ was crucified and rose from the dead. Commentary on Matthew book 12 ch.18 p.461

Instructions of Commodianus (c.240 A.D.) ch.36 p.210 speaks of Jesus’ cross. Jesus was crucified in ch.32 p.209.

Novatian (250/4-256/7 A.D.) “[Christ] might be proved to be a sharer in our body by dying according to the laws of dissolution. And that He was raised again in the same bodily substance in which He died, is proved by the wounds of that very body, and thus He showed the laws of our resurrection in His flesh, in that He restored the same body in His resurrection which He had from us.” Treatise Concerning the Trinity ch.10 p.620

Treatise on Rebaptism ch.9 (250-258 A.D.) “Jesus the Nazarene, "who was a prophet mighty in deed and in word before God and all the people; how the chief priests and our rulers delivered Him to be condemned to death, and fastened Him to the cross. But we trusted that it had been He which should have redeemed Israel.”

Cyprian of Carthage (c.246-258 A.D.) says that Christ redeemed us by His cross and blood. Letters of Cyprian Letter 59.2 p.355

Anatolius of Alexandria (270-280 A.D.) refers to Jesus’ death and the cross. Paschal Canon ch.10 p.147

Archelaus (262-278 A.D.) “quotes Galatians 4:4, “…before whose eyes Jesus Christ was evidently set forth, crucified” Disputation with Manes ch.49 p.226. Also ch.34 p.208

Adamantius (c.300 A.D.) says that Chirst was crucified. Dialogue on the True Faith 5th part ch.12 p.163

Theonas (c.300 A.D.) “and of the Son, who for our salvation was nailed to the cross, makes us safe for the everlasting redemption; and that is the greatest hope of Christians.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.1 p.158

Alexander of Lycopolis (301 A.D.) says that Christ was “affixed to the cross”. He says Manichaeus is wrong to deny that Christ did not suffer this. Christ gave remission of sins. Of the Manichaeans ch.24 p.251.

Victorinus of Petau (martyred 304 A.D.) (partial, says passion, not crucifixion) “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

Phileas of Thmuis (c.307 A.D.) “He [Jesus] humbled Himself unto death, even the death of the cross.” Letter of Phileas to the People of Thmuis ch.1 p.162

Methodius (260-312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Alexander of Alexandria (313-326 A.D.) mentions how Jesus was suffering on the cross, then the Lord descended to Hell by His spirit. Epistles on the Arian Heresy Epistle 5.6 p.301

Lactantius (c.303-c.325 A.D.) “Thus the cross exalted Him both in fact and in emblem, so that His majesty and power became know to all, together with His passion. For in that He extended His hands on the cross, He plainly stretched out His winds towards the east and the west…” Epitome to the Divine Institutes ch.51 p.243.

Lactantius (c.303-c.325 A.D.) says that Jesus was scourged with rod, and mocked before He was crucified. The Divine Institutes book 4 ch.18 p.120.

Lactantius (c.303-c.325 A.D.) “Therefore, because He had laid down His life while fastened to the cross, His executioners did not think it necessary to break His bones (as was their prevailing custom), but they only pierced His side.” The Divine Institutes book 4 ch.26 p.129

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says the Crucified was God. The Son of God was in the body, while it suffered. Letter 59 ch.10 p.574

Gregory of Nyssa (382-383 A.D.) said that Jesus was crucified in Against Eunomius book 5 ch.2 p.174. Jesus bored the cross in Against Eunomius book 2 ch.3 p.176.

Gregory of Nyssa says that Peter said the Christ was crucified. Against Eunomius book 6 ch.4 p.187

Cyril of Jerusalem (349-386 A.D.) says that Christ crucified is worshipped. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that Jesus was nailed to the tree and the robber was crucified with Him. On the Son - Third Theological Oration ch.20 p.309.

Epiphanius of Salamis (360-403 A.D.) says that Christ was crucified. (Panarion 2.2:69, as quoted in Loci Theologici, p. 106)

Orosius/Hosius of Braga (414-418 A.D.) mentions Jesus’ death on the cross Defense Against the Pelagians ch.16 p.135

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.21

Augustine of Hippo (388-430 A.D.) mentions the darkness that occurred when Jesus was crucified. City of God book 3 ch.15 p.51

Leo I of Rome (422-461 A.D.) says some heretics try to deny that Jesus truly came as a man, was truly crucified, or buried and rose on the third day. Sermon 34.4 p.149

Council of Constantinople II (553 A.D.) says that Jesus Christ was crucified in the flesh. The Capitula of the Council ch.10 p.314

Venantius (lived 530-609 A.D.) says that Christ became a man. He also says that Christ became flesh and became the ransom of the world. Poem on Easter p.330. He also says that Jesus was crucified. p.329.

Uncertain Date

A Poem on the Passion of the Lord (315-550 A.D.) refers to the virgin birth, Christ’s death on a dreadful cross, pretended kisses of a client/disciple, Pilate p.327

Among heretics and spurious books

Tatian’s Diatessaron sections 51,52 p.122-125 says Jesus was crucified.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.42 p.88 says that Jesus suffered for us, the sun went dark, and the mountains torn asunder when he went to the cross. He rose again.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.49 p.90 says that Jesus, the judge of all, was slain.

The Gospel of Peter tells details from Jesus before Herod to his crucifixion to resurrection and ascension. Ante-Nicene Fathers vol.9 p.5,7

Theodore of Mopsuestia (392-423/429 A.D.) mentions the crucifixion. Commentary on Joel ch.2 p.120

Nestorius (451/452 A.D.) Jesus died and was crucified. The Bazaar of Heracleides book 1 ch.1.61 p.58

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

J6. Jesus was hung on a tree [the cross]

Acts 5:30; Gal 3:13; 1 Pet 2:24

(partial) Dt 21:23

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Gal 3:13

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 1 Pet 2:24

Letter of Barnabas (100-150 A.D.) ch.5 p.140 “He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him…”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.8 p.35 says the Jesus Christ bore our sins on His body on the the tree. He was sinless.

Melito of Sardis (170-177/180 A.D.) “apprehended by the priests; He who was condemned by Pilate; He who was pierced in the flesh; He who was hanged on the tree; He who was buried in the earth; He who rose from the place of the dead; He who appeared to the apostles; He who was carried up to heaven; He who is seated at the right hand of the Father; He who is the repose of those that are departed;” ch.4 p.757. Also ch.5 p.757. See also On Pascha stanza 70 p.56

Justin Martyr (c.138-165 A.D.) says that the Lord remained on the tree until almost evening. On the third day the Lord rose again.” Dialogue with Trypho a Jew ch.97 p.247 See also ch.86 p.242

Irenaeus (182-188 A.D.) “And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree.” Irenaeus Against Heresies book 3 ch.18.3 p.446

Irenaeus (182-188 A.D.) “manner, and was made flesh, and hung upon the tree” Irenaeus Against Heresies book 5 ch.18.3 p.537

Tertullian (198-220 A.D.) “every one who shall have hung on a tree.” An Answer to the Jews ch.10 p.&&&

Tertullian (207/208 A.D.) “Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross?” Five Books Against Marcion book 3 ch.19 p.337

Hippolytus (222-235/6 A.D.) “He who is the nobly-born sought, by means of His own subjection, to declare the slave free; He transformed the man into adamant who was dissolved into dust and made the food of the serpent, and declared Him who hung on the tree to be Lord over the conqueror, and thus through the tree He is found victor. 2. For they who know not now the Son of God incarnate,” Homily on the Paschal Supper ch.7.1-2 p.&&&

Origen (225-256 A.D.) “Jesus, whom ye slew, hanging Him on a tree” Commentary on John 10 ch.19 p.&&&

Victorinus of Petau (martyred 304 A.D.) (partial) twice mentions the wood of passion in his Commentary on the Apocalypse ch.4.5 p.349 and ch.5.8 p.350. (no mention of tree though)

Athanasius (318 A.D.) mentions that Jesus was hung on a tree. On the Incarnation ch.28 p.49

Alexander of Alexandria (313-326 A.D.) says that Israel killed her benefactor, “by nailing to a tree Him who had brought to life their dead, had healed their maimed, had made their lepers clean, had given light to their blind.” Epistles on the Arian Heresy Epistle 5 ch.5 p.301

J7. Darkness and earthquake at Jesus’ death

Matthew 27:45-51; Mark 15:33; Luke 23:44-45

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 27:45-51; Mark 15:33; Luke 23:44-45

Sinaiticus (340-350 A.D.) Matthew 27:35-51; Mark 15:33; Luke 23:44-45

Justin Martyr (c.150 A.D.)’s Hortatory Address to the Greeks ch.9 p.277 (This is not counted because it is questionable whether or not this work is by Justin.) It mentions Thallus, writing about the darkness over the land at that time.

Melito of Sardis (170-177/180 A.D.) says that the earth shook, the sun fled away, and the day was changed, for they could not endure their Lord hanging on a tree. From the Discourse on the Soul and the Body ch.2 Ante-Nicene Fathers vol.8 p.756. See also On Pascha stanza 97 p.64

Tatian’s Diatessaron (died 172 A.D.) section 51 p.123 says there as darkness when Jesus was crucified from the 6th to the 9th hour.

Tatian’s Diatessaron (died 172 A.D.) section 52 p.123 says there was an earthquake when Jesus died.

Irenaeus (182-188 A.D.) says, “And the points connected with the passion of the Lord, which were foretold, were realized in no other case. For neither did it happen at the death of any man among the ancients that the sun set at mid-day, nor was the veil of the temple rent, nor did the earth quake, nor were the rocks rent, not did the dead rise up, nor was any one of these men [of old] raised up on the third day, nor received into heaven… Therefore the prophets spake not of any one else but of the Lord, in whom all these aforesaid tokens concurred.” Irenaeus Against Heresies book 4 ch.34.3 p.512

Irenaeus (182-188 A.D.) quotes Amos 8:9,10 and says it, “plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards,…” Irenaeus Against Heresies book 4 ch.33.12 p.510

Tertullian (198-220 A.D.) in On Fasting ch.10 vol.4 p.109, mentions the darkness accompanying Jesus’ crucifixion. He also mentions it in An Answer to the Jews ch.12 p.170.

Hippolytus bishop of Portus (222-235/6 A.D.) mentions that for Jesus’ sake the sun is darkened, the day has no light, the rocks are shattered, the veil is rent, the foundations of the earth are shaken, the graves are opened, and the dead are raised.” Against the Heresy of One Noetus ch.18 p.230

Julius Africanus (235-245 A.D.) discusses the darkness and earthquake when Jesus died, as documents by the historian Thallus in his third book of his History. Five Books of the Chronology of Julius Africanus ch.18.1 p.136.

Origen (225-254 A.D.) mentions the darkness over the land, and the tombs split open in Against Celsus book 2 chapter 33 p.445.

Cyprian of Carthage (c.246-258 A.D.) “Word of God is led silently to the slaughter. And when at the cross of the Lord the stars are confounded, the elements are disturbed, the earth quakes, night shuts out the day, the sun,…” Treatises of Cyprian Treatise 9 ch.7 p.486 See also Treatises of Cyprian Treatise 12 second book ch.23 p.525

Dionysius of Alexandria (246-265 A.D.) mentions the earthquake in Matthew. Letter to the Bishop Basilides canon 1 p.94.

Arnobius (297-303 A.D.) in Against the Heathen book 1 ch.53 p.428 mentions the darkness during Jesus’ death

Athanasius (318 A.D.) (Implied) says the sun was darkened and the earth shaken when the Savior died. The Incarnation of the Word ch.49.4 p.63

Lactantius (c.303-c.325 A.D.) earthquake the same hour that Jesus died and the sun suddenly withdrew its light and there was darkness from the sixth to ninth hours. The Divine Institutes book 4 ch.19 p.122

Alexander of Alexandria (313-326 A.D.) mentions how the tombs burst open, the earth was rocking and the lights were afraid and the sun and moon disappeared, the stars withdrew their shining when Jesus was suffering on the cross. Epistles on the Arian Heresy Epistle 5.6 p.301

After Nicea

Hilary of Poitiers (355-367/368 A.D.) (partial) “Creation is set free by the mediation of this Sin-offering; the very rocks lose their solidity and strength.” On the Trinity book 3 ch.11 p.65

Athanasius (c.371 A.D.) says “the sun withdrew his beams and the earth trembled and the rocks were rent,…” Personal Letter 61 (To Maximus) ch.2 p.578

Athanasius (356-360 A.D.) mentions that the veil was rent, the sun was hidden, the rocks torn asunder, and the dead in graves rose. Four Discourses Against the Arians Discourse 3 ch.29 p.424

Cyril of Jerusalem (349-386 A.D.) mentioned that the sun ran backward in Hezekiah’s time, and the sun was eclipsed for Christ. (First Catechetical Lecture 2 Nicene & Post-Nicene Fathers p.12)

Cyril of Jerusalem (349-386 A.D.) says the sun grew dark during the crucifixion. First Catechetical Lecture 4 ch.10 Nicene & Post-Nicene Fathers p.21 and the rocks were asunder. Lecture 4 ch.11 p.22

Gregory Nazianzus (330-391) in discussing Jesus’ crucifixion says “He wrapped the visible world in darkness” and “…for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. He dies, but He gives life, and by His death destroys death.” On the Son - Third Theological Oration ch.20 p.309

Augustine of Hippo (388-430 A.D.) mentions the darkness that occurred when Jesus was crucified. City of God book 3 ch.15 p.51

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) Says the sun and moon were actually darkened in Christ’s time. He also mentions “the saving blood of Christ the Lord” Commentary on Joel ch.2 p.119

J8. Jesus rose from the dead

Matthew 28; Mark 16:1-6; Luke 9:22; 24:1-8; John 20; 1 Cor 15:3,4,14,17,18

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 26:32; Mt 28:9-10; Mk 9:31

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 13:20; 1 Cor 15:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 20:1-19

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The resurrection of Jesus Christ. 1 Pet 1:3

p75 (c.175-225 A.D.) Lk 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.) Jesus predicted that He would be killed on rise again on the third day. Luke 9:22

p65 1 Th 1:3-2:1; 2:6-13 (225-275 A.D.) We are waiting for Jesus, the Son from heaven whom God raised from the dead. 1 Th 1:10

p16 Php 3:10-17; 4:2-8 (late 3rd century) Php 3:10 mentions the Christ’s death and the power of Christ’s resurrection.

0162 (John 2:11-22) (ca.300 A.D.) Jn 2:22

0220 Rom 4:23-5:3,8-13 (ca.300 A.D.) Rom 4:25

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) mentions Jesus’ resurrection. Rom 6:5

p27 – Rom 8:8-12,17-22 (3rd century) The Spirit raised Jesus from the dead. Rom 8:11

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 28, Mark 16:1-6; Luke 9:22; 24:1-8; John 20

Sinaiticus (340-350 A.D.) Matthew 28, Mark 16:1-6; Luke 9:22; 24:1-8, John 20

Clement of Rome (96-98 A.D.) “Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead.” 1 Clement ch.24 vol.1 p.11; vol.9 p.236. Also 1 Clement ch.42 vol.9 p.241

Ignatius (-107/116 A.D.) Jesus was raised from the dead. Ignatius’ Letter to the Magnesians ch.9 p.62. See also Letter to the Ephesians ch.20 p.57

Ignatius (-107/116 A.D.) Jesus was truly persecuted under Pontius Pilate, truly crucified, died, and raised from the dead. Ignatius’ Letter to the Trallians ch.9 p.70

Letter of Barnabas ch.10 p.143 (100-150 A.D.) 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.

Polycarp to the Philippians (100-155 A.D.) ch.2 p.33 “believed in Him who raised up our Lord Jesus Christ from the dead.” Also ch.1 p.33

Letter of Barnabas ch.15 p.147 (100-150 A.D.) says that Jesus rose form the dead and ascended into the heavens.

Letter of Barnabas ch.5 p.137 (100-150 A.D.) (partial) “that He [Jesus] might abolish death, and reveal the resurrection from the dead”

Apology of Aristides (125 or 138-161 A.D.) p.276 “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”.

Justin Martyr (c.150 A.D.) The Father raised Jesus from the dead. First Apology of Justin Martyr ch.45 p.178

Justin Martyr (c.150 A.D.) “Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday].” First Apology of Justin Martyr ch.67 p.186

Hegesippus (170-180 A.D.) book 5 p.763 says that while some sects “did not believe, either in a resurrection or in the coming of One to requite every man according to his works.”

Tatian’s Diatessaron (died 172 A.D.) section 53 p.125 after He rose, Jesus tells Mary not to touch Him because He has not yet ascended to the Father.

Meleto/Melito of Sardis (170-177/180 A.D.) “This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…” in his Discourse 5 Ante-Nicene Fathers vol.8 p.757

Irenaeus (182-188 A.D.) quotes from Acts “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead,” Irenaeus Against Heresies book 3 ch.12.4 p.431

Clement of Alexandria (193-217/220 A.D.) teaches on the importance of the cross and that he rose after his burial in The Instructor book 1 ch.5 p.216. See also Stromata (193-202 A.D.) book 4 ch.16 p.429

Tertullian (198-220 A.D.) “Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again?” On the Flesh of Christ ch.5 p.525.

Tertullian (207/208 A.D.) Christ died for our sins and rose in his flesh. It is the very foundation of the gospel, our salvation. Five Books Against Marcion book 3 ch.8 p.328

Hippolytus bishop of Portus (222-235/6 A.D.) Jesus rose from the dead. Refutation of All Heresies book 10 ch.29 p.152

Origen (225-254 A.D.) “Simon and Cleopas too, when talking to each other about all that had happened to Jesus Christ Himself, then risen,” Origen’s Commentary on John book 1 ch.6 p.300. He also mentions Jesus rising form the dead in Origen’s Commentary on Matthew book 12 ch.4 p.452.

Novatian (250/254-256/7 A.D.) He [Jesus] was raised again in the same bodily substance in which He died, is proved by the wounds of that very body, and thus He shows the laws of our resurrection in His flesh, in that He restored the same body in His resurrection which He had from us.” Treatise Concerning the Trinity ch.10 p.620.

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.3 p.669 speaks of Jesus breathing on the apostles to receive the Holy Ghost after Jesus’ resurrection from the dead.

Cyprian of Carthage (c.246-258 A.D.) says that after the Lord’s resurrection, He sent his apostles. Letters of Cyprian Letter 24.2 p.302

Lucius of Castra Galbae at the Seventh Council of Carthage (258 A.D.) p.566-567 mentions Jesus sending His apostles after His resurrection.

Dionysius of Alexandria (246-265 A.D.) says Jesus rose from the dead. Letter 1 (to Bishop Basilides p.94-95.

Archelaus (262-278 A.D.) “But if your allegation is true, that He was not born, then it will follow undoubtedly that He did not suffer; for it is not possible for one to suffer who was not also born. But if He did not suffer, then the name of the cross is done away with. And if the cross was not endured, then Jesus did not rise from the dead. And if Jesus rose not from the dead, then no other person will rise again.” Disputation with Manes ch.49 p.225. See also ch.34 p.208

Anatolius of Alexandria (270-280 A.D.) refers to Easter and the Lord’s resurrection. Paschal Canon ch.3 p.147

Adamantius (c.300 A.D.) “After the resurrection of the dead, when Thomas did not believe, he ‘Jesus said, …” Dialogue on the True Faith fifth part ch.851d p.151

Victorinus of Petau (martyred 304 A.D.) mentions Jesus “freed us by His blood from sin” and that He rose from the dead. Commentary on the Apocalypse of the Blessed John p.344

Pamphilus (martyred 309 A.D.) “Of Christ’s teaching after His resurrection.” An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

Peter of Alexandria (306,285-311 A.D.) God raised Jesus Christ from the dead. Canonical Epistle Canon 5 p.271

Methodius (260-312 A.D.) says that Jesus rose from the dead. Orations on the Psalms ch.7 p.398. Also Discourse on the Resurrection ch.13

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.37 p.422 “ we worship one who has born a man.”

Lactantius (c.303-c.325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108. See also Of the Manner in Which the Persecutors Died ch.2 p.301

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.85 says the Jesus suffered, was resurrected, and ascended to heaven.

After Nicea

Athanasius (330 A.D.) says that Jesus rose from the dead. Easter Letter 2 ch.7 p.512

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Synod of Seleucia in Isauria (357/358 A.D.) says that Christ suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) said that Jesus was resurrected. Against Eunomius book 6 ch.4 p.189

Cyril of Jerusalem (349-386 A.D.) teaches that Jesus rose from the dead. First Catechetical Lecture 4 ch.9 Nicene & Post-Nicene Fathers p.20

Gregory Nazianzus (330-391) that Jesus is buried but rises again. On the Son - Third Theological Oration ch.20 p.309. See also On Pentecost ch.5 p.381

Pacian of Barcelona (343/377-379/392 A.D.) says that Christ rose again on the third day. On Baptism ch.4 p.91

Epiphanius of Salamis (360-403 A.D.) says that Jesus rose from the dead and assumed into heaven in the same body. Jesus sits on the right hand of God the Father. (Panarion 1.1, as quoted in The Two Natures in Christ, p. 356)

Augustine of Hippo (388-430 A.D.) says that Jesus rose on the third day. City of God book 1 ch.13 p.10

John Cassian (410-430 A.D.) mentions the Lord’s resurrection First Conference of the Abbot Moses ch.14 p.218

Leo I of Rome (422-461 A.D.) mentions our Savior’s resurrection. Sermon 71.2 p.182

Council of Constantinople II (553 A.D.) says that Jesus Christ rose from the dead. The Capitula of the Council ch.12 p.315

Among heretics and spurious books

Jesus rose from the dead; His body was no longer there, and He later appeared to Mary, Peter, and others. The Diatessaron sections 53 p.125-126

Testament of the Twelve Patriarchs – Benjamin ch.12 (&&&) said Benjamin prophesied that the Messiah would rise from the grave and ascend from earth into heaven.

Gospel of Peter The fragment we have of the Gospel of Peter tells details from Jesus before Herod to his crucifixion to resurrection and ascension. Ante-Nicene Fathers vol.9 p.5,7

The Vision of Paul (c.388 A.D. – after Nicea) ch.41 p.162 punishments for those who said Christ did not rise from the dead and that the flesh will not rise again.

Theodore of Mopsuestia (392-423/429 A.D.) Discusses Christ’s resurrection. Commentary on Jonah preface p.187

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

Nestorius (451/452 A.D.) Christ’s resurrection. The Bazaar of Heracleides book 1 ch.1.83 p.75

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

There are probably more besides these too, though Gnostics generally believed Christ only rose spiritually.

J9. Jesus ascended to heaven or will return

Mt 28:16-20; Mk 16:19-20; Lk 24:44-53; Eph 4:8; (partial) 1 Pet 3:22; (partial, return only) 2 Thess 4:16

Ascended: Luke 24:50-51; Mark 16:19; 1 Peter 3:22; 1 Timothy 3:16b

Visible return in power and glory: Revelation 1:7; Matthew 24:26-27, 30; Luke 21:27

Ascended and will return: Acts 1:9-11

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 4:8

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Christ ascended. 1 Pet 3:22

p30 1 Thess. 4:12-13, 16-17; 5:3, 8-10, 12-18, 25-28; 2 Thess. 1:1-2; 2:1, 9-11 (ca.225 A.D.) (return only) 1 Thess 4:16

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 28:16-20; Luke 24:44-53

Sinaiticus (340-350 A.D.) Matthew 28:16-20; Luke 24:44-53

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.16 p.382 (partial) “…but be ye ready, for ye know not the hour in which our Lord cometh.”

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.16 p.382 (partial) in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves… the world-deceiver [antichrist] will appear as Son of God… Then “the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.”

Letter of Barnabas ch.15 p.147 (100-150 A.D.) says that Jesus rose form the dead and ascended into the heavens.

Apology of Aristides (125 or 138-161 A.D.) p.276 “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”.

Justin Martyr (c.150 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Justin Martyr “For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory.” Dialogue with Trypho ch.33 p.211

Tatian’s Diatessaron (died 172 A.D.) section 53 p.125 after He rose, Jesus tells Mary not to touch Him because He has not yet ascended to the Father.

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.757 says that Jesus “was carried up to heaven” Also ch.8 p.761

Clement of Alexandria (193-217/220 A.D.) teaches that the Word ascended to heaven. The Instructor book 1 ch.5 p.213

Tertullian (198-220 A.D.) Against Praxeas ch.25 p.621 Jesus says He will ascend to His Father.

Tertullian (207/208 A.D.) in Five Books Against Marcion book 5 ch.17 p.465 discusses Jesus ascending to heaven.

Hippolytus bishop of Portus (222-235/6 A.D.) speaks of the Savior as the true paschal lamb, and who Himself first ascended to heaven. Fragment 5 p.238

Hippolytus (222-235 A.D.) quotes Revelation that the Son of Man will return on the clouds of heaven. Treatise on Christ and Antichrist ch.40 p.&&&

Origen (225-254 A.D.) mentions Jesus saying, “I have not yet ascended to My Father” Origen’s Commentary on John book 10 ch.21 p.402. See also book 6 ch.37 p.378

Origen (225-254 A.D.) has two chapters on Jesus coming again in glory Origen’s Commentary on Matthew book 12 ch.29,30 p.465-466

Novatian (250/254-256/7 A.D.) “But He [Jesus] ascended into heaven, therefore He was there, in that He returned thither where He was before.” Treatise Concerning the Trinity ch.14 p.623. Also ch.11 p.621

Adamantius (c.300 A.D.) discusses what if Jesus only suffered in appearance. “If He suffered in appearance, and not in reality, Herod sat in judgment only in appearance; …. Even His blood was poured out in appearance; the Evangelists preached the Gospel in appearance; Christ came from Heaven in appearance, and He ascended in appearance. The salvation of mankind was also in appearance, and not in truth. Why then does Christ say, ‘I am the truth?’” Dialogue on the True Faith fifth part ch.851a p.149

Victorinus of Petau (martyred 304 A.D.) mentions that Jesus will come with the clouds. Commentary on the Apocalypse of the Blessed John c.1.7,12 p.344

Victorinus of Petau (martyred 304 A.D.) “…Christ ascended with His body to the Father into Heaven.” Commentary on the Apocalypse from the fourth chapter ch.4 p.347

Pamphilus (martyred 309 A.D.) “Of the manner of Christ’s assumption.” An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

Lactantius (c.303-c.325 A.D.) says that after teaching the disciples the secrets of the Scriptures, a cloud suddenly surrounded Him and carried him up to heaven. The Divine Institutes book 4 ch.21 p.123, also book 4 ch.12 p.111. Also Of the Manner in Which the Persecutors Died ch.2 p.301 discusses the ascension. See also The Epitome of the Divine Institutes ch.47 p.241

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.85 says the Jesus suffered, was resurrected, and ascended to heaven.

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Gregory of Nyssa (382-383 A.D.) Jesus ascended to heaven. Against Eunomius book 12 ch.1 p.242

Gregory of Nazianzen (330-391 A.D.) mentions Jesus’ resurrection and ascension. Oration on Pentecost ch.5 p.381

Cyril of Jerusalem (349-386 A.D.) says that Jesus ascended into heaven. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that Jesus ascends to Heaven and will return to judge the quick and the dead. On the Son - Third Theological Oration ch.20 p.309

Orosius/Hosius of Braga (414-418 A.D.) says that the Lord will come. Defense Against the Pelagians ch.13 p.132

Leo I of Rome (422-461 A.D.) says quotes Acts and Jesus ascending to heaven in Sermon 75.4 p.189

Among heretics and spurious books

Tatians’ Diatessaron section 55 p.129 Jesus ascended to heaven as Luke 24:50-51 says.

Testament of the Twelve Patriarchs – Benjamin ch.12 (888888) said Benjamin prophesied that the Messiah would rise from the grave and ascend from earth into heaven.

The Clementine Homilies (uncertain date) homily 4 ch.17 p.232 says that the Antichrist must first come, and then our Jesus must be revealed to be indeed the Christ.

J10. Incarnation of the Word/Jesus

John 1:14; Php 2:7; Heb 2:17; Rev 19:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:14

0232 2 John 1-9 (ca.300 A.D.) says that deceivers who do not acknowledge Jesus Christ as coming in the flesh. 2 John 7

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:14

Sinaiticus (340-350 A.D.) John 1:14

Ignatius of Antioch (-107/116 A.D.) “both made and not made, God existence in the flesh … both of Mary and of God; … - even Jesus Christ our Lord. Letter of Ignatius to the Ephesians ch.7 p.52

Letter of Ignatius to the Smyrnaeans ch.1 p.86 (-107/116 A.D.) mentions that Jesus was “in this flesh” three times. He truly suffered rather than just seemed to suffer in ch.2 p.87

Polycarp ch.7 p.34 “For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;”

Letter of Barnabas ch.5 p.139 (100-150 A.D.) says “For if He [Jesus] had not come in the flesh, how could men have been saved by beholding Him?” He also mentions Jesus in the flesh in ch.12 p.145

Justin Martyr (138-165 A.D.) “incarnation, and the suffering of as many afflictions as your nation put upon” Dialogue with Trypho the Jew ch.67 p.231

Irenaeus (182-188 A.D.) “only-begotten of the Father, Christ who was announced, and the Word of God, who became incarnate …” Irenaeus Against Heresies book 1 ch.16.7 p.443 Irenaeus mentions Jesus being incarnate in at least ten other places too.

Melito of Sardis (170-177/180 A.D.) On the Nature of Christ ch.7 p.760 (partial) Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages.”

Clement of Alexandria (193-202 A.D.) explicitly mentions the incarnation of the word. Stromata book 1 ch.17 p.318

Tertullian (198-220 A.D.) discusses the “nativity and incarnation of God” Tertullian Against Marcion book 5 ch.6 p.440

Hippolytus bishop of Portus (222-235/6 A.D.) mentions “incarnation” in a great many places. One of them is “He remained therefore, also, after His incarnation, according to nature, God infinite, and more” Against Beron and Helix fragment 2 p.232. See also Commentary on Psalm 110 verse 2 p.171

Origen (225-254 A.D.) Jesus shown to be the Son of God both before and after His incarnation. Origen Against Celsus book 3 ch.14 p.470

Origen (225-254 A.D.) says that Jesus was incarnated through God. De Principiis book 1 ch.4 p.240

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.6 p.485 “from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death”

Dionysius of Alexandria (246-256) says the law is “Before the incarnation” Commentary on the Beginning of Ecclesiates ch.3.6 p.&&&

Novatian (250/4-256/7 A.D.) discussing the word became flesh in many places. One place is Concerning the Trinity ch.25 p.636 “associated as well of that which God is, as of that which man is-for "the Word was made flesh, and dwelt in us"-who cannot easily apprehend of himself, without” In ch.10 p.619 he contrasts the phantom appearance of Christ of the heretics with the reality of the body of Christ. Then he quotes John 1:14.

Victorinus of Petau (martyred 304 A.D.) says that the creation of the world and man was a type of Christ. “He was incarnate in flesh” On the Creation of the World p.343

Peter of Alexandria (306,285-311 A.D.) “In the meanwhile the evangelist says with firmness, "The Word was made flesh, and dwelt among us” fragment 9 p.263

Methodius (260-312 A.D.) “but from the time when Christ was incarnate” Banquet of the Ten Virgins discourse 10 ch.1 p.348.

Alexander of Alexandria (313-326 A.D.) says that God sent down from heaven His incorporeal Son to take flesh. Epistles on the Arian Heresy Epistle 5.5 p.300

Martyrdom of Habib the Deacon vol.8 p.693 (events c.315) says that he does not worship a man [Jesus] “but God, who took upon Him a body and became a man, Him do I worship and glorify.”

Lactantius (c.303-c.325 A.D.) Epitome of the Divine Institutes ch.50 p.242 “plainly virtues, but they cannot be done without flesh. Therefore He assumed a body on this account, that, since He taught that the desires of the flesh must”

Methodius (260-312 A.D.) Banquet of the Ten Virgins book 10 these things narrated concerning souls which, before the incarnation of Christ,

MethodiusBanquetOfTheTenVirgins10(239):incarnation of the Word, when chastity ruled over us, when formerly, on account

MethodiusBanquetOfTheTenVirgins book 3 of whom God taking, in the trance of Christ, that is, after His incarnation and

MethodiusBanquetOfTheTenVirgins7(45): of the Incarnation Communicated to the Prophets.

MethodiusBanquetOfTheTenVirgins7(245): What; The Knowledge of the Incarnation Communicated to the

MethodiusBanquetOfTheTenVirgins8(321):Incarnation of the Word was fulfilled. And John speaks concerning things present

&&&Tertullian (198-220 A.D.) “incarnation, how comes it that He was actually seen in ancient times before” Against Praxeas ch.&&&

TertullianAgainstPraxeas(1276):and became more clearly visible by His incarnation, even the Word who was also

TertullianAgainstPraxeas(1361): Subsequent Incarnation.

TertullianAgainstPraxeas(1445):future incarnation)? Surely even these things could not have been believed even

TertullianFiveBooksAgainstMarcion book 2(131): Condescension in the Incarnation Nothing Derogatory to the Divine Being in

TertullianFiveBooksAgainstMarcion book 2(1973): Considered. God's Condescension in the Incarnation Nothing Derogatory to the

TertullianFiveBooksAgainstMarcion book 3(48): Reality of Christ's Incarnation.

TertullianFiveBooksAgainstMarcion book 3(105):a real incarnation.

TertullianFiveBooksAgainstMarcion book 3(653): Docetic Opinions; Reality of Christ's Incarnation.

TertullianFiveBooksAgainstMarcion book 5: Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful Flesh. No

TertullianFiveBooksAgainstMarcion book 5 but the nativity and incarnation

TertullianFiveBooksAgainstMarcion book 5:incarnation, the Spirit of God;

TertullianFiveBooksAgainstMarcion book 5 in Christ's Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful

TertullianOfPatience(28): Chapter III.-Jesus Christ in His Incarnation and Work

TertullianOfPatience(149): Incarnation and Work a More Imitable Example Thereof.

TertullianOnTheFleshOfChrist(37): Chapter IV.-God's Honour in the Incarnation of His Son

TertullianOnTheFleshOfChrist(371): Incarnation of His Son Vindicated. Marcion's Disparagement of Human Flesh

ClementFrag2(125):transparent, full of light and spirit; so also God the Word, incarnate, is

ClementStromata book 4():were incarnate, and embodied, and dead, and therefore abominable. It was only,

DialogueWithTryphoAJew(212): Incarnate.

DialogueWithTryphoAJew(2344):submitted to become incarnate, and be born of this virgin of the family of

DialogueWithTryphoAJew(3264): God Was Incarnate.

DialogueWithTryphoAJew(4255):mankind,-namely, that the first-begotten of all creation should become incarnate

DialogueWithTryphoAJew(4416):maintain Him to be pre-existent God, and having become incarnate by God's will,

Hippolytus2(1727):referred to the mystery of the economy, because when the Word was made incarnate

Hippolytus2(1739):was no flesh in heaven. Who, then, was in heaven but the Word unincarnate, who

Hippolytus2(1969):incarnate, and we know the Father by Him, and we believe in the Son, (and) we

Hippolytus2(2280):His incarnate state. For the flesh did not become divinity in nature by a

Hippolytus2(2856):(form), that in which He was incarnate, taking to Himself humanity from the

Hippolytus2(2901): 2. For they who know not now the Son of God incarnate, shall know in Him who

HippolytusFragment1(845): 2. Those, indeed, who do not acknowledge the incarnate Son of God now, shall

HippolytusFragment1(1201):fourth, viz. God, the Word Incarnate, passed in honour through the Virgin's

HippolytusFragment1(2252):recognise Him incarnate, whom, while not incarnate, Nebuchadnezzar saw and

HippolytusFragment1(2349):amid the powers and armies of angels, as God incarnate and man, Son of God and

HippolytusRefutationOfAllHeresies book 10(646):that he appeared as a man though not being a man, and as incarnate

HippolytusRefutationOfAllHeresies book 10(647): though not being incarnate. And he maintains that his

HippolytusRefutationOfAllHeresies book 5(1526):above, (and that he is) incarnate-just as by the conception resulting from the

HippolytusRefutationOfAllHeresies book 9(553):incarnate in the virgin, is not different from the Father, but one and the same.

&&&JustinFragments(147):incarnate. For He was wounded for our transgressions, and He bare the sins of

NovatianConcerningTheTrinity(2073):but primarily, that the Son of God is the Word of God, incarnate by that Spirit

TertullianAgainstPraxeas(2404):incarnate with the Word by the will of the Father. The Word, therefore, is

TertullianAgainstPraxeas(2405):incarnate; and this must be the point of our inquiry: How the Word became

TertullianAgainstPraxeas(2426):He has ceased to be the Word, which was made flesh; nor can He be Man incarnate

TertullianFiveBooksAgainstMarcion3(51): from the Cases of the Angels, and the Pre-Incarnate Manifestations of the Son

TertullianFiveBooksAgainstMarcion3(54): Chapter X.-The Truly Incarnate State More Worthy of God

TertullianFiveBooksAgainstMarcion3(664):incredibility of an incarnate God. Now, the more firmly the antichrist Marcion

TertullianFiveBooksAgainstMarcion3(672):not-incarnate without being flesh, human without being man, and likewise a

TertullianFiveBooksAgainstMarcion3(735): Objections Derived from the Cases of the Angels, and the Pre-Incarnate

TertullianFiveBooksAgainstMarcion3(779):but Christ could become incarnate by being born of the flesh in order that by

TertullianFiveBooksAgainstMarcion3(799): The Truly Incarnate State

TertullianOnTheResurrectionOfTheFlesh(211) Chapter LI.-The Session of Jesus in His Incarnate

TertullianOnTheResurrectionOfTheFlesh(3362): His Incarnate Nature at the Right Hand of God a Guarantee of the Resurrection

After Nicea

Ambrose of Milan (378-381 A.D.) says many passages are prophecies of the Incarnation. On the Christian Faith book 1 ch.15.99 p.217

&&&Epiphanius of Salamis (360-403 A.D.) Excerpts “[Peter said] This same Jesus whom ye crucified [Acts 2:36], in order that the holy incarnate dispensation might not be left by the impassible and uncreated Word, but might be united above to the uncreated Word. On this account God made that which was conceived of Mary and united to deity both Lord and Christ.”

&&&Epiphanius of Salamis (360-403 A.D.) Excerpts “The Father gives to the Son, and the Son, who is not inferior to the Father, receives from the Father, particularly in two ways. First, that we might be led to one union with the Deity, Father, Son, and Holy Ghost, in contradistinction to a multitude of gods. And second, that we might also be led to the transfiguration, to the glory of the incarnation, and to the union with the Deity. For in the transfiguration His face, even in the flesh, since His deity was still present, shone like the sun, that is, the flesh which came from Mary and from our human race was transfigured to heavenly glory, so that it acquired, in addition to its own natural powers, the glory, honor, and perfection of the Godhead, the flesh receiving the heavenly glory here in communion with the divine Logos, which it did not have from the beginning. We must also understand in this sense the passage, He has given all judgment to the Son [John 5:22], and also the passage, He gave Him power, so that He gives life to whom He wishes [John 5:21], that in the first place ... the one deity of the Trinity is indicated ... and in the second place, that by the incarnation of the deity He assumed the gift of dignity, power, and perfection which have been given by the Father to the Son for the one spiritual union of the deity.”

John Chrysostom (martyred 407 A.D.) says that Jesus took Flesh. Commentary on Philippians Homily 7 p.214. He says the Word became flesh in Commentary on Philippians Homily 7 p.213

Leo I of Rome (422-461 A.D.) mentions the incarnation of the only-begotten son. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) says that it is the same Jesus Christ who is the Word of God, suffered, was incarnate and made man, and worked miracles. the flesh from Mary, Mother of God. The Capitula of the Council ch.3 p.312

Nestorius (451/452 A.D.) says that “God became incarnate in the man” Bazaar of Heracleides ch.76 p.69

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) says that Christ the Word was incarnate.

Among heretics and spurious books

Tatian (died 172 A.D.) (partial) believed Jesus came to earth but did not affirm he was a man.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and “He became man”.

Theodore of Mopsuestia (392-423/429 A.D.) “the Incarnation of Christ the Lord” Commentary on Jonah preface p.185

J11. The sign of the cross

Justin Martyr (c.138-165 A.D.) “Amalek was proportionally defeated, and he who prevailed prevailed by the cross. For it was not because Moses so prayed that the people were stronger, but because, while one who bore the name of Jesus (Joshua) was in the forefront of the battle, he himself made the sign of the cross.” Dialogue with Trypo the Jew ch.90 p.244

Hippolytus (225-223/5 A.D.)

Cyprian (c.246-258 A.D.) “in Exodus, when Moses, for the overthrow of Amalek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly preservered in the sign with hands continually lifted up.” Treatises of Cyprian Treatise 11 ch.8 p.501

Minucius Felix (210 A.D.) A man adoring God with arms outstretched is a sign of the cross. The Octavius of Minucius Felix ch.29 p.191

Athanasius (c.318 A.D.) “And they that are called gods among them are routed by the Sign of the Cross, while the Crucified Saviour is proclaimed in all the world as God and the Son of God.” Incarnation of the Word ch.53.2 p.65

Peter of Alexandria (306,285-311 A.D.)

GenuineActsOfPeterOfAlexandria(427):of the contest, and fortifying himself with the sign of the cross, said, Amen.

HippolytusFragment1(3016):We say, moreover, that that was a sign of the cross. And the ark was a symbol of

TIMELESS TitleS of Jesus

t1. Jesus is the/our Lord

Rom 1:4b; 1 Cor 8:6; 12:3b; 2 Cor 1:2b; Gal 1:3; Eph 1:2; Php 1:2; Col 1:3; 1 Thess 1:3; 2 Thess 1:1b; 1 Tim 1:2b; 2 Tim 1:2; Phm 3; Jms 1:1; 1 Pet 1:3; 2 Pet 1:8; and others

(partial) 1 Cor 7:22 (Lord’s freedman and Christ’s slave)

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) “our Lord Jesus Christ” 1 Cor 1:2

p30 1 Thess. 4:12-13, 16-17; 5:3, 8-10, 12-18, 25-28; 2 Thess. 1:1-2; 2:1, 9-11 (ca.225 A.D.) (Lord Himself) 1 Thess 4:16 (Lord Jesus Christ) 2 Th 2:1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions “our Lord Jesus”. 1 Pet 1:3; 2 Pet 3:2

p75 (c.175-225 A.D.) Lk 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.) Jesus asks why they call him “Lord, Lord” but not do what He says. Luke 6:46

p15 1 Cor 7:18-8:4 (late 3rd century) (partial) 1 Cor 7:22

p38 (early third century) Acts 18:27-19:6, 12-16. Acts 19:13

0171 Mt 10:17-23,25-32; Lk 22:44-50,52-56,61,63-64 (ca.300 A.D.) Lk 22:61 Jesus called the Lord.

Clement of Rome (96-98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

Ignatius (-107/116 A.D.) said that the Lord allowed ointment to be poured on His head. Letter to the Ephesians ch.17 p.56.

Letter of Barnabas ch.13 p.145 (100-150 A.D.) says that Moses called Jesus Lord and the Son of God.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.6 p.34 says the prophets predicted the coming of the lord.

Apology of Aristides p.77 mentions the Lord Jesus

Tatian’s Diatessaron section 35.20 p.67 quotes Psalm 110 and Jesus is called Lord.

2 Clement vol.9 ch.4 p.252 calls Jesus Lord.

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.8 ch.8 p.379 says to pray as the Lord commanded His disciples.

Justin Martyr (c.138-165 A.D.) “the Father of all, has brought Him again from the earth, setting Him at His own right hand, until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead, the times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High.” Dialogue with Trypho the Jew ch.32 p.210

&&&Melito of Sardis (170-177/180 A.D.)

Christians of Vienna and Lugdunum (177 A.D) &&&

Irenaeus (182-188 A.D.) refers to “Christ Jesus, our Lord, and God, and Savior, and King.” Irenaeus Against Heresies book 1 ch.10.2 p.330.

Polycrates of Ephesus (130-196 A.D.)

Caius (190-217 A.D.) mentions “the Lord Jesus Christ” in fragment 2 p.602

Clement of Alexandria (193-217/220 A.D.) says [during the Old Testament times] the Lord God had not yet become man. The Instructor book 1 ch.7 p.223

Tertullian (198-220 A.D.) refers to Jesus Christ our Lord in Exhortation to Chastity ch.12 p.56

Tertullian (207/208 A.D.) Five Books Against Marcion

Hippolytus (222-235/6 A.D.) says “our Lord Jesus Christ, who is also God” in Treatise on Christ and Antichrist ch.6 p.206

Origen (225-254 A.D.) speaks of the Lord Jesus in Origen Against Celsus book 2 ch.4 p.431

Novatian quotes Philippians 2:6-11 which has “Jesus Christ as Lord” in Treatise on the Trinity

Anonymous Treatise Against Novatian ch.8 p.659. refers to Matthew, that many will say to Christ, Lord, Lord.

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 refers to the Lord Jesus Christ

Cyprian of Carthage (c.246-258 A.D.) calls Jesus our Lord in many places. One example is Letters of Cyprian Letter 48 ch.4 p.328

Moyses, et al. to Cyprian of Carthage (250 A.D.) say, “God the Father, and in His Son Jesus Christ our Lord, and in the Holy Spirit” Letters of Cyprian Letter 25 p.302

Cornelius to Cyprian of Carthage (c.246-256 A.D.) “the most holy Catholic Church elected by Almighty God, and by Christ our Lord.” Letters of Cyprian Letter 45

&&&Cornelius to Cyprian of Carthage (c.246-256 A.D.) “give thanks to Almighty God and to Christ our Lord.” Letters of Cyprian Letter 45

Firmilian of Caesarea to Cyprian of Carthage (256 A.D.) “therefore Christ our Lord, setting forth that His spouse is one” Letters of Cyprian Letter 74

Sevent Council of Carthage (258 A.D.) said “Jesus Christ our Lord and God, Son of God the Father and Creator”

Gregory Thaumaturgus (246-265 A.D.) There is only one Lord, who is the image and likeness of deity, efficient Word. A Declaration of Faith p.7.

Dionysius of Alexandria (246-265 A.D.) says our Lord came in the flesh. From the Two Books on the Promises ch.1.6 p.84

Dionysius of Rome (259-269 A.D.) speaks of the Son as the Lord, … who was begotten. Against the Sabellians ch.2 p.365.

Archelaus (262-278 A.D.) mentions Jesus as our Lord in his Disputation with Manes ch.27 p.200.

Anatolius of Alexandria (270-280 A.D.) says that John leaned on the Lord’s breast. Paschal Canon ch.10 p.148 and mentions the Lord’s passion in Paschal Canon ch.10 p.149.

Theonas (c 300 A.D.) mentions Christ the Lord in his Letter to Lucianus, the Chief Chamberlain ch.2 .159

Phileas of Thmuis (martyred 307 A.D.) mentions “the Lord Jesus Christ” in his Letter to the People of Thmuis ch.1 p.162

Instructions of Commodianus (c.240 A.D.) ch.32 p.209 mentions the crucifixion of the Lord

Victorinus of Petau (martyred 304 A.D.)

Methodius (260-312 A.D.) calls Jesus our Lord in Banquet of the Ten Virgins Discourse 3 ch.1 p.317

Passion of Perpetua and Felicitas (c.201/205 A.D.)

Alexander of Alexandria (313-326 A.D.) calls Jesus Christ our Lord and Savior in Letters on the Arian Heresy ch.2.6 p.299

Peter of Alexandria (306,285-311 A.D.) says that the Lord is God the Word in fragment 2 On the Godhead p.280

Council of Gangra (partial) says for the “Lord’s sake” but it is unclear whether the Son, Father, or both are intended.

Martyrdom of Habib the Deacon vol.8 p.694 (events c.315) (partial) mentions the presence of the Lord, but not specified whether Son, Father, or God in general.

Lactantius (c.303-c.325 A.D.) (partial) refers to the Lord, but not clear whether it is the Son, Father, or both.

LetterOfTheChurchesOfViennaAndLugdunum(34):and from Christ Jesus our Lord."

NovatianConcerningTheTrinity(67): Christ Our Lord God, Being the Same that Was Promised in the Old Testament,

NovatianConcerningTheTrinity(724): Son of God, Jesus Christ Our Lord God, Being the Same that Was Promised in the

PassionOfPerpetuaAndFelicitas(552):Omnipotent, and His Son Jesus Christ our Lord, whose is the glory and infinite

TheonasOfAlexandria(252):it and admire it, and by reason thereof praise Jesus Christ our Lord in you. Let

TreatiseOnRebaptism(389):about Christ, and although they do not believe concerning Jesus Christ our Lord,

Victorinus of Petau (martyred 304 A.D.) OnTheCreationOfTheWorld(211):His Son Jesus Christ our Lord. Who, then, that is taught in the law of God, who

Caius(126):visions. For our merciful God and Lord Jesus Christ was not willing that a

DionysiusOfAlexandria2(495):the Father of our Lord Jesus Christ; full of unbelief and perfidy towards His

DionysiusOfAlexandria2(582):been a partaker of the body and blood of our Lord Jesus Christ. Henceforth I

EpistleOfBarnabas(151):He has therefore abolished these things, that the new law of our Lord Jesus

EpistleOfBarnabas(934):might receive the testament of the Lord Jesus, who was prepared for this end,

JustinOnTheResurrection(143):abolished; and this, too, before the future world. And our Lord Jesus Christ was

MalchionAGainstPaulOfSamosata(102):sung in honour of our Lord Jesus Christ, as the recent compositions of recent

MartyrdomOfHolyMartyrs(69):and the Lord Jesus Christ, the Son of God, who had also been preached beforehand

MartyrdomOfHolyMartyrs(130):Justin said, "Through prayer we can be saved on account of our Lord Jesus

MartyrdomOfHolyMartyrs(148):them in a suitable place, the grace of our Lord Jesus Christ having wrought

MartyrdomOfPolycarp(86):the Father, and our Lord Jesus Christ, be multiplied.

MartyrdomOfPolycarp(459):God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our

MartyrdomOfPolycarp(512):the Lord Jesus Christ may also gather me along with His elect into His heavenly

Melito(579):relating to those things which have Been declared concerning our Lord Jesus

Melito(812):For as a ram was He bound, says he concerning our Lord Jesus Christ, and as a

Methodius (260-312 A.D.) BanquetOfTheTenVirgins5(104):to Him. Just as our Lord Jesus Christ commands in the Gospels, thus directing:

MethodiusBanquetOfTheTenVirgins5(217):joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who

MethodiusBanquetOfTheTenVirgins8(365):"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom

MethodiusBanquetOfTheTenVirgins9(221):the words of our Lord Jesus Christ, how pleasant they are beyond the children of

MethodiusThreeFragments(62):this end the Lord Jesus both wore our flesh, and became man, and by the divine

PassionOfPerpetuaAndFelicitas(100):martyrs, and through them with the Lord Jesus Christ, to whom be glory and

PassionOfPerpetuaAndFelicitas(170):of the Lord Jesus Christ, he shall not hurt me.' And from under the ladder

PassionOfPerpetuaAndFelicitas(548):our Lord Jesus Christ! whom whoever magnifies, and honours, and adores,

Polycarp(65):from God Almighty, and from the Lord Jesus Christ, our Saviour, be

Polycarp(70):I have greatly rejoiced with you in our Lord Jesus Christ, because ye have

Polycarp(97):multitude, and "believed in Him who raised up our Lord Jesus Christ from the

Polycarp(344):Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our

Polycarp(348):are under heaven, who shall believe in our Lord Jesus Christ, and in His Father,

Polycarp(386):sister in esteem when she comes to you. Be ye safe in the Lord Jesus Christ.

Polycrates of Ephesus (130-196 A.D.) “to the Lord Jesus.”

SeventhCouncilOfCarthage(83):But let us all wait for the judgment of our Lord Jesus Christ, who is the only

SeventhCouncilOfCarthage(147):And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying,

SeventhCouncilOfCarthage(340):able to do so much as the adorable and venerable majesty of our Lord Jesus

SeventhCouncilOfCarthage(369):said: God and our Lord Jesus Christ, teaching the apostles with His own mouth,

SeventhCouncilOfCarthage(652):one God and Father of our Lord Jesus Christ, and one Christ, and one hope, and

SeventhCouncilOfCarthage(685):said: The sentence of our Lord Jesus Christ is plain, when He sent His apostles,

SeventhCouncilOfCarthage(695):not been baptized in the Church of our Lord Jesus Christ, and have not obtained

TertullianFiveBooksAgainstMarcion4(232): Body and the Blood of the Lord Jesus Christ.

TertullianFiveBooksAgainstMarcion4(6866): Marcion Confuted by the Body and the Blood of the Lord Jesus

TertullianFiveBooksAgainstMarcion4(7247):restored to them? But when "they found not the body (of the Lord Jesus),"

TertullianFiveBooksAgainstMarcion5(185):the Lord Jesus was his Christ. As in the preceding books, Tertullian supports

TertullianFiveBooksAgainstMarcion5(1019):to be the Father and the Lord Jesus, unless (we consider) which of their

TertullianFiveBooksAgainstMarcion5(2231):), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ,"

TertullianFiveBooksAgainstMarcion5(3208):who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus

TertullianFiveBooksAgainstMarcion5(3225):separately "those who obey not the gospel of our Lord Jesus

TheonasOfAlexandria(49):I give thanks to Almighty God and our Lord Jesus Christ, who has not given

TheonasOfAlexandria(100):of our God and Lord Jesus Christ may be glorified in all.

Around 325 A.D.

Hilary of Poitiers (355-367/368 A.D.) says that there is one Lord, Jesus Christ, who is “true God”. On the Trinity book 1 ch.38 p.51

After Nicea

Gregory of Nyssa (382-383 A.D.) talks of our “Lord Jesus Christ”. Against Eunomius book 10 ch.4 p.226

John Chrysostom (before 407 A.D.) mentions the father, and Holy ghost along wit Jesus our Lord. Commentary on Philippians Introductory Discourse p.183

Rufinus (374-406 A.D.) quotes 2 Thessalonians 2:8,9 “…whom the Lord Jesus…” as by the Apostle. Commentary on the Apostles’ Creed ch.34 p.556

Augustine of Hippo (380-430 A.D.) teaches on Thomas seeing Jesus after Jesus’ resurrection and saying to Jesus, “My Lord and My God.” On the Gospel of John Tractate 121 ch.20.5 vol.7 p.438.

Among Heretics and Spurious Books

Ebionite

Constitutions of the Holy Apostles book 5 ch.7 p.439 “For the Almighty God Himself will raise us up through our Lord Jesus Christ,…”

Theodore of Mopsuestia (392-423/429 A.D.) calls “Christ the Lord” Commentary on Amos ch.9 p.170

t2. King of Kings and Lord of Lords

Rev 19:16

Irenaeus (182-188 A.D.) “And He hath upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords.” Irenaeus Against Heresies book 4 ch.20.11 p.491

Tertullian (198-220 A.D.)

Scillitan Matyrs (partial)

Hippolytus bishop of Portus (222-235/6 A.D.)

Origen (240 A.D.) mentions that Jesus is the King of Kings. Commentary on the Song of Songs prologue p.51

Origen (225-254 A.D.) says that God is the King of Kings and Lord of Lords. Origen Against Celsus book 8 ch.4 p.641

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. 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 p.&&&

Lactantius (c.303-c.325 A.D.) “Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah,” The Divine Institutes book 4 ch.12 p.110

After Nicea

Pope Celestine to the Synod of Ephesus (432 A.D.) p.221 (partial) mentions the King of Kings, but does not explicitly say it is Jesus.

Nestorius (451/452 A.D.) King of Kings and Lord of Lords. The Bazaar of Heracleides book 2 ch.1(b) p.221

t3. Jesus is the Alpha and Omega

Rev 1:8

Melito of Sardis (170-177/180 A.D.) says that Jesus is the alpha and omega. On Pascha stanza 105 p.66

Irenaeus (182-188 A.D.) (partial) in discussing Gnostic beliefs mentions Jesus being the Alpha in at least 13 places and Omega in five places in discussing how heretics twist scripture. However, He does not explicitly state that he believes Jesus is the Alpha and Omega. See Irenaeus Against Heresies book 1 ch.15.2 p.339 where he implicitly says Jesus is Alpha and Omega.

Clement of Alexandria (193-217/220 A.D.) speaks of Jesus as Alpha and Omega Stromata book 4 ch.25 p.438. See also The Instructor book 1 ch.6 p.218.

Tertullian (198-220 A.D.) says that the Lord assumes in Himself Alpha and Omega, so in Christ all things are recalled to their beginning. On Monogamy ch.5 p.53

Hippolytus bishop of Portus (222-235/6 A.D.) discusses how heretics give added meanings to Jesus being the Alpha and Omega in Refutation of All Heresies book 6 ch.44,45 p.97

Origen (225-254 A.D.) discusses Jesus being the Alpha and Omega in Commentary on John book 1 ch.34 p.314-315

Cyprian of Carthage (c.246-258 A.D.) Treatise 12 Book 2 ch.6 p.518 says that Jesus calls Himself the Alpha and Omega in the Apocalypse. Also book 2 ch.22 p.524

After Nicea

Athanasius (356-360 A.D.) quotes “John in the Apocalypse” saying Jesus is the Alpha and Omega. Four Discourses Against the Arians discourse 4 ch.28 p.444

Council of Sirmium (Greek creed) 351 A.D. (partial) calls Jesus the first and last. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

t4. Jesus is the Door or Gate

John 10:7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 10:7

Clement of Rome (96-98 A.D.) “Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in…” 1 Clement ch.48 vol.1 p.18 (also vol.9 p.244)

Letter of Ignatius to the Philadelphians ch.9 p.84 (-107/116 A.D.) says that Jesus is the door of the Father for not just the apostles and the church, but also Abraham, Isaac, Jacob, and the prophets.

Shepherd of Hermas (c.160 A.D.) book 3 similtude ninth ch.12 p.48 says that the gate to heaven is the name of God’s beloved Son. Four sentences later is says the gate is the Son of God.

Hegesippus (170-180 A.D.) mentions the door of Jesus. Fragment 1 vol.8 p.762,763

Clement of Alexandria (192-127/220 A.D.) Christ said He is the door. Exhortation to the Heathen ch.1 p.174

Tertullian (207/208 A.D.) says that there is a gate provided by Christ, which admits and conducts to glory. Five Books Against Marcion book 3 ch.25 p.343

Origen (225-254 A.D.) has a chapter on Jesus being the door and the shepherd. Commentary on John book 1 ch.29 p.313

Hippolytus bishop of Portus (222-235/6 A.D.)

Cyprian of Carthage (c.246-258 A.D.) &&&

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.65 p.459 says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light.

Victorinus of Petau (martyred 304 A.D.) mentions that Jesus sets before the church as open door. Commentary on the Apocalypse of the Blessed John p.347

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Lactantius (c.303-c.325 A.D.) says that the Son is the ambassador, messenger, and priest. He is the door of the greatest temple. The Divine Institutes book 4 ch.29 p.133.

ClementInstructor1(541):is made perfect by her royal Head. And where, then, was the door by which the

ClementOfAlexExhortationToTheHeathen(329):says, "the door,"

ClementOfAlexExhortationToTheHeathen(336):And I know well that He who has opened the door hitherto shut, will afterwards

ClementStromata5(1875):verily, I say unto you, He that entereth not in by the door into the sheepfold,

ClementStromata5(1877):entereth in by the door is the shepherd of the sheep. To him the porter

ClementStromata5(1878):openeth." Then the Lord says in explanation, "I am the door of the

ClementStromata7(2627):through the side-door, and digging clandestinely through the wall of the Church,

ClementStromata8(62):knocks at the door of truth, according to what appears. And on an opening being

ClementWhoIsTheRichManThatShallBeSaved(895):God in truth, and with his whole heart, the doors are open, and the thrice-glad

CyprianTreatise12(1703):Also in the same place: "I am the door: by me if any man shall enter in, he

CyprianTreatise12(1804):lifted up, ye everlasting doors; and the King of glory shall come in. Who is

CyprianTreatise12(1806):up your gates, O ye princes; and be ye lifted up, ye everlasting doors; and the

CyprianTreatise12(3115):Also in the same place: "I am the door: by me if any man enter in, he shall be

GregoryThaumaturgusOrationAndPanegyricToOrigen(1230):artful from the outside, and goes within by the single door that shows itself;

HippolytusRefutationOfAllHeresies5(1545):what is spoken: "I am the door."

PassionOfPerpetuaAndFelicitas(382):matters.' And then it seemed to us as if they would shut the doors. And in that

DialogueWithTryphoAJew(3090):place! this is none other than the house of God, and this is the gate of heaven.

Hermas3_9(170):around the gate told the men to hasten to build the tower. Now the virgins had

Hermas3_9(430):rock and the gate? ""This rock," he answered, "and this gate are the Son of

Hermas3_9(431):God." "How, sir? "I said; "the rock is old, and the gate is new." "Listen," he

Hermas3_9(436):for this reason is He old." "And why is the gate new, sir? "I said. "Because,"

Hermas3_9(439):in the last days of the dispensation: for this reason the gate was made new,

Hermas3_9(446):by a wall, and has but one gate, can you enter into that city save through the

Hermas3_9(447):gate which it has? ""Why, how can it be otherwise, sir? "I said. "If, then, you

Hermas3_9(448):cannot enter into the city except through its gate, so, in like manner, a man

Hermas3_9(452):accordingly is the Lord surrounded. And the gate is the Son of God. This is the

PassionOfPerpetuaAndFelicitas(286):Pomponius the deacon came hither to the gate of the prison, and knocked

After Nicea

Cyril of Jerusalem (349-386 A.D.) says that Jesus is the Door and the Shepherd. First Catechetical Lecture 10 ch.3 Nicene & Post-Nicene Fathers p.57

Gregory of Nyssa (382-383 A.D.) calls Jesus the door. Against Eunomius book 10 ch.1 p.220

Gregory Nazianzus (330-391) says that Jesus is word, door, lamb, shepherd, high priest, first born. In Defense of His Flight to Pontus ch.98 p.224

Gregory Nazianzus (330-391) (partial) says that the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise.” (Jesus opens the door, but does not say Jesus is the door though.) On the Son - Third Theological Oration ch.20 p.309

Augustine of Hippo (388-430 A.D.) says that no doors bring escape except the One that says “I am the door” [Jn 10:9]. The City of God book 7 ch.8 p.127

t5. Christ is the Image of God

Col 1:15, (Implied) Col 2:9; Heb 1:3

Clement of Alexandria (193-217/220 A.D.) For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man” Exhortation to the Heathen ch.10 p.199

Tertullian (198-220 A.D.) after the image of God (in other words, of Christ) did He make him And the Word

Origen (225-254 A.D.) &&&

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6 in On the Resurrection of the Flesh ch.6 p.&&&

Novatian: seen because He has descended. For He is the image of the invisible God, as the

Theognostus of Alexandria (260 A.D.) says that the Father had the son be of the same substance and an image of Himself. Seven Books of Outlines or Hypostases ch.1 p.155

Methodius (260-312 A.D.) fragment “the innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son shadowing forth the image of the begotten Son and Word of God;”

Athanasius (318 A.D.) says that Christ is the image of God, and we share in God’s image through Christ. The Incarnation ch.11 p.42. See also ch.13 p.43

Alexander of Alexandria (313-326 A.D.) says that Christ is the exact image of the Father. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

After Nicea

Hilary of Poitiers (355-367/368 A.D.) says that the Son is the image of the Father. Of the Synods ch.18 p.8

Athanasius 9325-373 A.D.) says that Jesus is in the image of God. Four Discourses Against the Arians Discourse 2 ch.18.49 p.375

Ambrose of Milan (378-381 A.D.) says Jesus is the image of God On the Christian Faith book 1 ch.7.48 p.208

t6. Jesus is the/our Rock/Stone/Cornerstone

Acts 4:10-11; 1 Cor 10:4; Eph 2:20; 1 Pet 2:4,6-7

~Mt 21:42: ~Mk 12:10; ~Lk 20:17-19

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 10:4

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The prophets prophecied about Christ. 1 Pet 2:4

Letter of Barnabas (100-150 A.D.) ch.6 calls Jesus a stone and a corner-stone.

Irenaeus (182-188 A.D.) calls Christ the “chief cornerstone” in Irenaeus Against Heresies book 3 ch.5.3 p.418. See also ibid book 5 ch.26.2 p.555

Tertullian (198-220 A.D.) calls Christ “the rock” in On Baptism ch.8 p.&&&

Tertullian (207/208 A.D.) call Christ the “chief corner-stone” from the figure given in Psalms. Five Books Against Marcion book 5 ch.17 p.467

Tertullian (207/208 A.D.) quotes 1 Corinthians 10:4 “that rock was Christ” Five Books Against Marcion book 5 ch.7 p.444.

Hippolytus bishop of Portus (222-235/6 A.D.) says that the stone in Daniel that fills the whole earth is Christ. Fragment 1 ch.3 p.&&&

Origen (225-254 A.D.) calls Jesus Christ our Lord the chief cornerstone. Origen Against Celsus book 8 ch.19 p.&&&

Cyprian of Carthage (c.248-256 A.D.) has a whole chapter discussed Christ being a Stone or cornerstone in Treatise of Cyprian Treatise 12 Second book ch.16 p.522

Adamantius (c.300 A.D.) says that the Rock given through Moses was Christ. Dialogue on the True Faith p.106

After Nicea

Athanasius (339 A.D.) saays, “they [believers] are founded upon a rock; which is Christ.” Easter Letter 11 ch.4 p.534

Ambrose of Milan (370-390 A.D.) says, “Christ is the cornerstone” Of the Holy Spirit book 2 ch.10.111 p.129

t7. Jesus is the Light or Light of Light

Jn 1:4-9; 8:12; 9:5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:4; 8:12; 9:5

Clement of Rome (97.98 A.D.) says that by our Savior and High Priest Jesus Christ “our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, "who, being the brightness of His majesty,…” 1 Clement ch.36 p.14

Letter of Barnabas ch.14 p.&&& (100-150 A.D.) says that Christ would rescue use from darkness. He speaks of Christ, of whom was prophesied that He would be a Light to the nations.

Justin Martyr (c.138-165 A.D.) says the God will give glory to no other than the one who was established as a light to the Gentiles. Dialogue with Trypho a Jew ch.65 p.231. In the next chapter he proves from Isaiah 7:14 that this One would be born of a virgin.

Melito of Sardis (170-177/180 A.D.) says that Jesus is seated at the right hand of the Father, and the light of those in darkness. On Faith p.&&&

&&&Athenagoras (177 A.D.)

Theophilus ot Autolycus (168-181/188 A.D.) book 1 ch.3 calls the Word the Light.

Irenaeus (182-188 A.D.) says that John the baptist was not the Light, but that he testified to the Light, the son who was sent into the world. Irenaeus Against Heresies book 3 ch.11.4 p.427

Clement of Alexandria (193-202 A.D.) says that whoever denies the Savior denies life, for the light was life. Stromata book 4 ch.7 p.417

Clement of Alexandria (193-217/220 A.D.) For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man” Exhortation to the Heathen ch.10 p.199

Tertullian (198-220 A.D.) says that Christ God or God and light of light is kindled. Apology ch.21 p.34

Tertullian (207/208 A.D.) God said the Christ ‘I have set Thee as a light to the Gentiles’” Five Books Against Marcion book 5 ch.11 p.454

Hippolytus (222-235/6 A.D.) says that the Word, the Light of Light, is brought forth into the world as it Lord. Against the Heresy of One Noetus ch.10 p.&&&

Origen (235-245 A.D.) says says Jesus said, “I am the Light of the World.” Homilies on Jeremiah Homily 12 ch.9 p.122

Origen (225-254 A.D.) “Now He is called the light of men and the true light and the light of the word, because He brightens and irradiates the higher parts of men” Origen on John 1 ch.25 p.312

Novatian (250/4-256/7 A.D.) refers to Christ as the Power, the Wisdom, the Light and the Son. Novatian concerning the Trinity ch.31 p.&&&

Cyprian of Carthage (c.246-258 A.D.) says the Jesus taught in the Gospel that “I am the light of the world” Letter 62 p.&&&

Theognostus of Alexandria (260 A.D.) (Implied) says the sun is the same substance as the Father as a reflection is of sun. Seven Books of Outlines or Hypostases ch.1 p.155

Dionysius of Alexandria (246-265 A.D.) (Implied) says that if God is the light, Christ is the reflection. On John 8:12 p.&&&. He also says the Light of the world is our Lord in 5. Letter to Bishop Basilides Canon I p.&&&

Victorinus bishop of Petau (martyred 304 A.D.) “light of the sun is not there, because the Lamb is the light of it; and that its” Commentary on the Apocalypse &&&

Methodius (260-312 A.D.) says that Christ is Truth and Light. The Banquet of the Ten Virgins book 1 ch.5 p.&&&

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Alexander of Alexandria (313-326 A.D.) calls God the Word the True Light. Epistles on the Arian Heresy ch.7 p.&&&

Lactantius (315-325/6 A.D.) says that the Father tells the Son many things including He would be a light for the Gentiles and would open the eyes of the blind. The Divine Institutes book 4 ch.20 p.&&&

After Nicea

The Macrostich Creed (344/345 A.D.) says Jesus is “Light of Light” On the Councils (=de Synodis) part 1 ch.26 p.462-464

First Council of Sirmium (351 A.D.) says Jesus is “Light of Light” On the Councils (=de Synodis) part 1 ch.26 p.464

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) calls Jesus the Light Hymns on the Nativity Hymn 3 p.235

Gregory of Nyssa (382-383 A.D.) calls Jesus God, the Word of God, Life, and Light in Against Eunomius book 10 ch.4 p.225

Council of Ephesus (431 A.D.) calls Jesus “Light of Light, Very God of very God” Cyril of Nestorius p.202

Pope Vigilius’ Letter to the Council of Constantinople II p.321 (553 A.D.) says that Christ is the true light.

Venantius (lived 530-609 A.D.) speaks of the presence of light and that darkness flees by the brightness of Christ. Poem on Easter p.330

Among heretics

Tatian (died 172 A.D.) “comprehends the darkness. The Logos, in truth, is the light of God” Hortatory Address to the Greeks ch.

t8. Jesus is our Shepherd

Mt 2:6; 26:31; Mk 14:27; Jn 10:11,14; Heb 13:20; 1 Pet 2:25; 5:4; Rev 7:17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 13:20

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 10:11

p4 + p64 + p67 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16; Mt 26:7-8,10,14-15,22-23,31-33; Mt 3:9,15; 5:20-22,25-28 -95 verses (c.150-175 A.D.) Jesus shows He is our Shepherd. “Strike the shepherd and the sheep will be scattered.” Mt 26:31

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 26:31

p52 Mt 26:19-52 (c.260 A.D.) quotes Mt 26:31 to strike the Shepherd and the sheep would be scattered in Mt 26:31

p37 Mt 26:19-52 (225-275 A.D.) quotes Mt 26:32 to strike the Shepherd and the sheep would be scattered. Mt 26:31

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus is our Shepherd. 1 Pet 2:25

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Elders are Shepherds. Christ is the Chief Shepherd 1 Pet 5:4

(15 writers)

Letter of Ignatius to the Romans ch.9 p.77 (-107/116 A.D.) (Implied) says the Church in Syria now has God for its Shepherd. Jesus Christ alone will oversee it.

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.19 p.43 mentions Jesus as the Shepherd of the Catholic Church throughout the world.

Letter of Barnabas (100-150 A.D.) ch.5 p.140 calls Jesus the “Shepherd”

Justin Martyr (c.138-165 A.D.) says that Christ, who was crucified and rose from the dead, fulfilled Zechariah’s prophecy that “Smite the Shepherd and His flock shall be scattered.” Dialogue with Trypho a Jew ch.53 p.222

Shepherd of Hermas (c.160 A.D.) Book 3 similtude fifth ch.1 p.33 calls Jesus the Shepherd.

Irenaeus (182-188 A.D.) calls Jesus our Shepherd and bridegroom in fragments 53 and 54 p.577.

Clement of Alexandria (193-217/220 A.D.) “He is called Jesus: Sometimes He calls Himself a shepherd, and says, ‘I am the good Shepherd.’” The Instructor book 1 ch.7 p.222.

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.) calls Jesus the Chief shepherd in his Commentary on Genesis 49:12-15 p.165

Origen (225-254 A.D.) says Jesus, the shepherd, Way, Door, rod is the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Origen (240 A.D.) (Implied) says “that He [Jesus] might gather the Church into one flock, is Himself the true Ecclesiast; for an ecclesiast takes his title from his function of assembling th ecclesia.” … Christ becomes our Ecclesiast too,” Commentary on the Song of Songs prologue p.51-52

Seventh Council of Carthage

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.6 p.659 calls Jesus the good Shepherd.

Dionysius of Alexandria (246-265 A.D.) mentions that Christ is our Shepherd. Fragment 7 p.120

Adamantius (c.300 A.D.) says, “you will shepherd them with a rod of iron” refers to Christ. Dialogue on the True Faith p.67

Methodius (260-312 A.D.) calls Jesus our chief Shepherd in Banquet of the Ten Virgins Discourse 1 ch.5 p.313

Peter of Alexandria (306,285-311 A.D.)

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Alexander of Alexandria (313-326 A.D.)

AlexanderOfAlexandria(938):erring, the Shepherd of men who have been set free, the life of the dead, the

CyprianLetter70(82):been a sheep, the Shepherd may receive into His fold the estranged and vagrant

DionysiusOfAlexandriaOnTheReceptionOfTheLapsed(35): Shepherd, goes in quest of one who wanders, lost among the mountains, and

EpistleOfBarnabas(324):"when I shall smite the Shepherd, then the sheep of the flock shall be

GenuineActsOfPeterOfAlexandria(325):whose acts were even as his words, "The good Shepherd giveth His life for the

Instructions of Commodianus(161): name=LOC_P6029_1014817>LXIX. -To God's Shepherds.

Instructions of Commodianus(680):stedfastly into the fold of your sylvan Shepherd, remaining Safe from robbers

Instructions of Commodianus(1279):Shepherds.

Melito(558):-appearing as a sheep, yet still remaining the Shepherd; being esteemed a

Methodius (260-312 A.D.) BanquetOfTheTenVirgins1(245):Virgin, in the same way as He was chief Shepherd and chief Prophet of the

MethodiusBanquetOfTheTenVirgins3(245):He is the chief Commander and Shepherd of the heavenly ones, whom all reasonable

MethodiusBanquetOfTheTenVirgins3(258):which the Captain and Shepherd left when He went down to seek the lost one. For

MethodiusBanquetOfTheTenVirgins3(811):the soul to chastity, is love to God, which our Captain and Shepherd, Jesus, who

MethodiusOrationOnThePsalms(290):good and kind Shepherd, voluntarily to lay down His life for His sheep. That

MethodiusOrationOnThePsalms(292):Shepherd,

PeterOfAlexandrianEpistle(719):chief Shepherd and High Priest. But those who decree the dignity of the

SeventhCouncilOfCarthage(406):understand that it cannot be for another. Nor can He who is the Shepherd of the

TertullianATreatiseOnTheSoul(1126):His soul, too (or life), which the good Shepherd Himself lays down for His

TertullianFiveBooksInReplyToMarcion(698): The Shepherd who hath lost the sheep Himself

TertullianFiveBooksInReplyToMarcion(848): The Shepherd did resolve that He would draw

TertullianFiveBooksInReplyToMarcion(2121): The Shepherd ought

TertullianFiveBooksInReplyToMarcion(2164): Death's doom, what is the Shepherd's work, if thus

TertullianFiveBooksInReplyToMarcion(2497): 310 Our Shepherd treading, seeking to regain

TertullianOnModesty(626):one flock of God? Is not the same God both Lord and Shepherd of the universal

TertullianOnModesty(690):shepherds, there is a word-I think it is Ezekiel's: "Shepherds, hold, ye devour

TertullianOnModesty(996):Shepherd,"

TertullianOnModesty(1002):too, you derive initiation; to which, perchance, that" Shepherd," will play the

TertullianOnModesty(1008):the Scriptures of that Shepherd who cannot be broken. Him John forthwith offers

TertullianOnModesty(2071):Churches than that apocryphal "Shepherd" of adulterers. Warning, accordingly,

TertullianOnTheResurrectionOfTheFlesh(2170):carried on the shoulders of the Good Shepherd, we have here unquestionably an

After Nicea

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) calls Jesus “the Shepherd of all” Hymns on the Nativity Hymn 3 p.232.

Pacian of Barcelona (342-379/392 A.D.) Christ is the bishop and shepherd of our souls. Letter 1 ch.7.2 p.26

Gregory Nanzianzus (330-391 A.D.) mentions Jesus being from the virgin, the angels glorifying Jesus, and calls Jesus the Lamb and the Shepherd. The star led the Magi to worship and offer gifts. Jesus was baptized, and fasted, and was tempted. Devils were cast out and diseases healed. In Defense of His Flight to Pontus ch.24 p.210

Niceta of Remesianus (366-415 A.D.) taugh that Jesus was the Good Shepherd. ch.6 p.204

Augustine of Hippo (380-430 A.D.) says that Jesus is the good Shephered, who laid down His own life for His sheep” See also On the Gospel of John Tractate 123 ch.21.5 vol.7 p.447.

t9. Jesus Christ is the Lamb of God

John 1:29; Rev 5:5

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 4:15; 5:10

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:29,36 (lamb of God)

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2 calls Jesus the Lamb. Rev 13:8

p24 Rev 5:5-8; 6:5-8 (ca.300 A.D.) (partial, does not say “of God”) Jesus is a lamb in Rev 5:6; 6:5

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus is the Lamb without spot or blemish. 1 Pet 1:19

Letter of Barnabas ch.5 p.139 (100-150 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb.

Justin Martyr (138-165 A.D.) “The mystery, then, of the lamb which God enjoined to be sacrificed as the Passover, was a type of Christ, with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. Dialogue with Trypho ch.40 p.214.

Melito of Sardis (170-177/180 A.D.) vol.8 ch.5 p.757 says that Jesus is the Lamb of God which opens not his mouth.

Christians of Vienna and Lugdunum (177 A.D.) mentions Christ as the Lamb of God. “a genuine disciple of Christ, following the Lamb whithersoever He goeth.” (quote of Revelation 14:4) p.779

Irenaeus (182-188 A.D.) tells how John the Baptist identified Jesus as the Lamb of God who takes away the sin of the world. Irenaeus Against Heresies book 3 ch.10.2 p.424

Clement of Alexandria (193-217/220 A.D.) refers to Jesus as the Lamb of God. “God the word – who became man for our sakes, and who wished in all points to be make like to us – ‘the Lamb or God’ – Him, namely, that is the Son of God, the child of the Father.” The Instructor book 1 ch.5 p.215

Tertullian (207/208 A.D.) says that the Christ of Isaiah was a man of sorrows, like a lamb before the shearer. Five Books Against Marcion book 3 ch.17 p.335-336

Tertullian (207/208 A.D.) says that the Passover was a type of Christ, in the similitude of the blood that saves,” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus bishop of Portus (222-235/6 A.D.) speaks of the Savior as the true paschal lamb one destined to be sacrificed like sheep, even Christ, who is God. Fragment 5 p.238 See also

Origen (225-254 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. Also his Commentary on John book 6 ch32,35,36,377 p.376,377,378.

Origen (235-245 A.D.) says that Jesus is the paschal lamb. Homilies on Jeremiah Homily 12 ch.13.1 p.127

Origen (225-254 A.D.) has three chapters on exactly why Jesus was called the Lamb of God and not some other animal. Origen’s Commentary on John book 6 ch.32,33,35 p.376-377

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 12 book 2 ch.15 p.522 says that the gospels say Jesus is the “lamb of God.”

Adamantius (c.300 A.D.) says that Christ is the paschal lamb. Dialogue on the True Faith p.101

Victorinus of Petau (martyred 304 A.D.) mentions the lamb. Commentary on the Creation of the World p.342. He calls Christ the lamb in Commentary on the Creation of the World ch.16 p.359

Athanasius (318 A.D.) (partial) says that Jesus was an innocent lamb [does not say Lamb of God though]. The Incarnation ch.35.3 p.55

Peter of Alexandria (306,285-311 A.D.) (partial, does not say “of God”) He discusses the Passover lamb, the type of the Passover and then says that Jesus is the lamb. Fragment 7 p.282

Lactantius (c.303-c.325 A.D.) (Implied) says the passover lamb “was an image of things to come. For Christ was the white lamb without spot” and mentions the slaying of the Passover lamb is a figure of the passion. The Divine Institutes book 4 ch.26 p.129.

After Nicea

Athanasius (329 A.D.) mentions Jesus as the sheep and lamb. His sacrifice was purified by His precious blood. Easter Letter 1 ch.9 p.509

Gregory Nazianzus (330-391) mentions that Jesus is the Lamb as well as God. On the Son - Third Theological Oration ch.20 p.309. See also where he calls Jesus the Lamb in Orations on the Holy Lights ch.16 p.358

Gregory Nazianzus (330-391 A.D.) mentions Jesus being from the virgin, the angels glorifying Jesus, and calls Jesus the Lamb and the Shepherd. The star led the Magi to worship and offer gifts. Jesus was baptized, and fasted, and was tempted. Devils were cast out and diseases healed. In Defense of His Flight to Pontus ch.24 p.210

Gregory Nazianzus (330-391) says that Jesus is word, door, lamb, shepherd, high priest, first born. In Defense of His Flight to Pontus ch.98 p.224

Orosius/Hosius of Braga (414-418 A.D.) Christ is the lamb. Defense Against the Pelagians ch.15 p.134

Augustine of Hippo (388-430 A.D.) speaks of the lamb that takes away the sin of the world. On the Trinity book 15 ch.24.43 p.223

Leo I of Rome (422-461 A.D.) (Implied) says that Christ was offered to God for the world’s salvation. He was the true lamb. Sermon 68.3 p.181

Among heretics and spurious books

Tatian’s Diatessaron (died 172 A.D.) section 4 p.49 says that Jesus is the Lamb of God.

Testament of the Twelve Patriarchs (888888) Benjamin ch.2 p.&&& “saying, In thee shall be fulfilled the prophecy of heaven concerning the Lamb of God, even the Saviour of the world, that spotless shall He be delivered up for transgressors, and sinless.”

Nestorius (451/452 A.D.) Jesus is the “lamb of God” The Bazaar of Heracleides book 1 ch.1.55 p.51

t10. Jesus is a Lion / as a lion’s whelp

Rev 5:5

p24 Rev 5:5-8; 6:5-8 (ca.300 A.D.) Jesus is a lion in Rev 5:5

Justin Martyr (c.138-165 A.D.) (Implied) shows that the prophecy of Judah being a lion’s whelp refers to the offspring of Judah, Christ. Dialogue with Trypho a Jew ch.52 p.221

Hippolytus bishop of Portus (222-235/6 A.D.) says that the antichrist is like a lion, but Christ is also a lion. Treatise on Christ and Antichrist ch.6 p.206

Origen on John 5 “"written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David,”

Cyprian “look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” Treatise 12

Victorinus of Petau (martyred 304 A.D.) “For He is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death, and”

INCARNATE TitleS of Jesus

i1. Jesus is the first-born (not just of Mary)

Rom 8:29; Col 1:15; 1:18; Heb 1:6; 12:23; Rev 1:5

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 8:29; Col 1:15,18; Heb 1:6

Justin Martyr (c.150 A.D.) calls Jesus the first-born of the unbegotten God. First Apology of Justin Martyr ch.53 p.180

Christians of Vienna and Lugdunum (177 A.D) (near the end) calls Jesus the first-born from the dead.

Melito of Sardis (170-177/180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. From the Catena on Genesis ch.5 p.757. See also On Pascha ch.82 p.60

Melito of Sardis (170-177/180 A.D.) “you [Israel] did not recognize the first-born of God” On Pascha stanza 82 p.60

Theophilus of Antioch (168-181/188 A.D.) To Autolycus book 2 ch.22 p.&&& says that God begat this word, the first-born of all creation, but God was not emptied of the Word [Reason] when He begot the word.

Irenaeus (182-188 A.D.) calls Jesus the first-born of the dead. Irenaeus Against Heresies book 2 ch.22.4 p.391

Clement of Alexandria (193-217/220 A.D.) mentions the apostle calling Christ the first-born of many brothers. The Instructor book 3 ch.3 p.276. See also Stromata book 5 ch.6 p.452

Tertullian (198-220 A.D.) “You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences.” Scorpiace ch.7 p.639-640

Tertullian (207/208 A.D.) rhetorically asks how Christ could be before all things, if Christ were not the first-born of every creature. Five Books Against Marcion book 5 ch.19 p.470

Hippolytus bishop of Portus (222-235/6 A.D.) calls Jesus the first-born word three times, and the first-born of God. See On the Paschal Supper ch.4.2 p.&&&

Hippolytus (222-235/6 A.D.) speaks of the first-born Word in Commentary on Psalm 23 or 24 p.170

Origen (235-245 A.D.) calls Jesus “the firstborn of all creation” Homilies on Jeremiah Homily 15 ch.6.1 p.163

Origen (225-254 A.D.) “reason why He is not only the firstborn of all creation, but is also designated. In other places he calls Jesus “firstborn of all the creatures” and “firstborn of the dead” On John 1 p.&&& See also Origen Against Celsus book 2 ch.31 p.444

Origen (240 A.D.) says that Chrits is the firstborn of all creation. Commentary on the Song of Songs ch.1 p.59 (translated by Rufinus though)

Novatian (250/4-256/7 A.D.) says the apostle [Paul] calls Christ the first-born of every creature in Concerning the Trinity ch.21 p.632

Cyprian of Carthage (c.246-258 A.D.) calls Christ the First-born. Treatise 12 second book ch.1 Testimonies p.515

Gregory Thaumaturgus (246-265 A.D.) call Christ the first-born word in Oration and Panegyric to Origen argument 4 p.&&&

Dionysius of Alexandria (246-265 A.D.) calls Jesus the first-born of every creature. Letter 6 ch.2 p.&&&

Dionysius bishop of Rome (259-269 A.D.) calls Jesus the first-born of every creature, saying Jesus was begotten before the moning star. Dionysius of Rome Against the Sabellians ch.2 p.&&&

Methodius (260-312 A.D.) says that Christ is the first-born of every creature and the Second Adam. Banquet of the Ten Virgins book 3 ch.3 p.&&&

Theophilus’ Martyrdom of Habib the Deacon (partial) &&&

Alexander of Alexandria (313-326 A.D.) mentions Paul speaks of christ as the first-born of every creature. Letters on the Arian Heresy Letter 1 ch.6 p.&&&

Lactantius (c.303-c.325 A.D.) &&&

After Nicea

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) “Lo! The First-born has opened unto us His feast as a treasure-house.” Hymns on the Nativity Hymn 4 p.235

Gregory of Nyssa (382-383 A.D.) calls Jesus the firstborn. Against Eunomius &&&

Ambrose of Milan (378-381 A.D.) calls Jesus “the first-begotten of all creation.” On the Christian Faith book 1 ch.7.48 p.208

John Chrysostom (died 407 A.D.) has an extensive discussion of how Christ is the first born. After differenting being Christ being called firstborn” but not “first created”, says one meaning is “firstborn from the dead” (Col 1:18; Rom 8:29) refers to the first resurrected [he forgot to say in a glorified body]. “So also the word ‘firstborn,’ in the sense of a foundation. But this doth not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld.” Homilies on Colossians Homily 3 p.270-271

Among Heretics and Spurious Books

i2. Christ is the Second/Last Adam

Rom 5:14-16

Irenaeus (182-188 A.D.) “His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.” Irenaeus Against Heresies book 5 ch.16.3 p.544

Tertullian (198-220 A.D.) discusses the two Adams, including “”And when he calls Christ ‘the last Adam,’”. On the Resurrection of the Flesh ch.53 p.587.

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book &&&

Origin “beginning in Adam, as the end in His life on earth, according to the saying: "The last Adam was made a quickening spirit." This saying harmonizes well with the interpretation we have given of the first and the last.” On John 1 ch.34 p.&&&

Hippolytus (222-235/6 A.D.) (partial) “that He might be seen to be in Himself the Creator anew of the first-formed Adam, (and) as the first-begotten from the dead, that He might become Himself the first-fruits of our resurrection.” Fragment 1 ch.14 p.&&&

Dionysius of Alexandria (246-265 A.D.) speaks of the transgression of Adam with brought death upon us, and the resurrection of the dead through the new Adam [Christ]. Metaphrase of Ecclesiastes ch.3.4 p.&&&

Methodius (260-312 A.D.) says that Christ is the first-born of every creature and the Second Adam. Banquet of the Ten Virgins book 3 ch.3 p.&&&

Victorinus of Petau (martyred 304 A.D.) “That He might re-create that Adam by means of the week, and bring aid to His entire creation, was accomplished by the nativity of His Son Jesus Christ our Lord. On the Creation of the World.

Athanasius (318 A.D.) (partial) contrasts Adam and Christ [does not say second Adam though]. The Incarnation ch.5.14 p.41

After Nicea

Nestorius (451/452 A.D.) Christ was the second Adam. The Bazaar of Heracleides book 2 ch.12(b) p.235

i3. Jesus called Emmanuel (God with us)

Isaiah 7:14; Mt 1:23

Justin Martyr (c.138-165 A.D.) quotes Isaiah 7:14 as referring to Christ. Dialogue with Trypho the Jew ch.46 p.231

Irenaeus (182-188 A.D.) speaks of Matthew referring to Christ as Emmanuel. Irenaeus Against Heresies book 3 ch.9.2 p.422

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Novatian (250/4-256/7 A.D.)

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 12

Athanasius quotes Isaiah 7:14 “Emmanual, God with us.” Incarnation of the Word ch.33 p.54

Lactantius (c.303-c.325 A.D.)

HippolytusFragment1(545):Hipp. The word of prophecy passes again to Immanuel Himself. For, in my

HippolytusFragment1(579):reckoned in the number of sons by reason of excellence. That Immanuel, however,

CyprianTreatise12(1037):Also in the Gospel according to Matthew: "And ye shall call His name Emmanuel,

CyprianTreatise12(1114):His name Emmanuel. Butter and honey shall He eat; before that He knows to prefer

Lactantius (c.303-c.325 A.D.) declared that God incarnate was about to come to men. For Emmanuel signifies God

NovatianConcerningTheTrinity(971):virgin shall conceive and bear a son, and ye shall call His name Emmanuel, which

NovatianConcerningTheTrinity(980):us. But because He is with us He was called Emmanuel, that is, God with us. God,

NovatianConcerningTheTrinity(2043):And ye shall call His name Emmanuel; which is, interpreted, God with us."

OrigenAgainstCelsus3(228):and that Emmanuel should be conceived by a virgin; and that such signs and

TertullianAnAnswerToTheJews(917):Emmanuel, signify that God is with us: and thus it is agreed that He who was

TertullianFiveBooksAgainstMarcion3(1173):of His name Emmanuel, let this suffice. Concerning His other names, however, and

i4. Jesus is our High Priest

Hebrews 2:17; 3:1; 4:14; 8:1

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 8

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 2:17; 3:1; 4:14

Clement of Rome (96-98 A.D.) mentions that Jesus Christ is our high priest of all our offerings in 1 Clement ch.36 vol.1 p.14 (also vol.9 p.240)

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35 says Jesus is our everlasting High Priest.

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.12 p.35 “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;”

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.757 says that Jesus is the Chief Priest.

Tertullian (198-220 A.D.) calls Christ the High Priest of our salvation. On the Flesh of Christ ch.5 p.526

Tertullian (207/208 A.D.) “Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. ‘After the order,’ says He, ‘of Melchizedek.’ Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who the blessed the circumcised Abraham after receiving from him the offerings of tiches? To Christ, however, ‘the order of Melchizedek’ will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision,…” Five Books Against Marcion book 5 ch.9 pp.468. See also book 4 ch.13 p.365

Hippolytus bishop of Portus (222-235/6 A.D.) (partial) Jesus is our priest. Commentary on Daniel ch.2.17 p.181 (Does not say high priest though.)

Julius Africanus (235-245 A.D.) says that Christ is King, and the High Priest of His Father. Solomon was a prophet. Epistle to Aristides ch.1 p.125.

Origen (225-254 A.D.) mentions Christ a great High-Priest in Origen’s Commentary on John book 1 ch.40 p.319. Also book 2 ch.28 p.343

Origen (225-254 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

Lactantius (c.303-c.325 A.D.) [partial] mentions that calls Jesus “Thou great Priest.” The Divine Institutes book 4 ch.14 p.114.

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.3 p.80 says the High Priest in the Old Testament was a type of Christ.

After Nicea

Athanasius (356-360 A.D.) discusses Jesus’ high priesthood and godhead in Four Discourses Against the Arians discourse 2 ch.14.10 p.353

Gregory Nazianzus (330-391) says that Jesus is word, door, lamb, shepherd, high priest, first born. In Defense of His Flight to Pontus ch.98 p.224

Augustine of Hippo (388-430 A.D.) says Jesus is out great High Priest. The City of God book 10 ch.6 p.184

Augustine of Hippo (388-430 A.D.) (partial) discusses how Christ is both King and Priest after the order of Melchizedek. Does not actually say “High Priest” though. The City of God book 17 ch.17 p.355

Among heretics and spurious books

i5. Jesus is our Physician/Doctor

???

Letter of Ignatius to the Ephesians ch.7 p.52 (-107/116 A.D.) “There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God … even Jesus Christ our Lord.”

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.7 p.91 refers to Christ as the physician.

Irenaeus (182-188 A.D.) says that the Lord came as a physician to the sick and quotes from the gospels. Irenaeus Against Heresies book 1 ch.5.5 p.323

Clement of Alexandria (193-217/220 A.D.) calls the Word the physician. The Instructor book 1 ch.1 p.209

Tertullian (198-220 A.D.) refers to Christ as the Physician. Scorpiace ch.5 p.638.

Tertullian (207/208 A.D.) discusses Christ being our Physician and Bridegroom in Five Books Against Marcion book 4 ch.11 p.362

Origen (225-254 A.D.) speaks of our Savior Lord, like a good physician Origen Against Celsus book 2 ch.67 p.458

Gregory Thaumaturgus (240-265 A.D.) calls Christ our physician. Oration and Panegyric to Origin Argument 17 p.38

i6. Jesus is the Way

Note that references merely saying Jesus showed us the way are not included here.

Irenaeus (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-217/220 A.D.) “Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light” The Instructor book 3 Hymn to Christ.

Tertullian (198-220 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.&&&

Cyprian of Carthage (c.246-258 A.D.) Quotes John 14:6a in Treatises of Cyprian Treatise 12 ch.27 p.&&&

Origen (225-254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.&&&

Dionysius of Alexandria (246-265 A.D.) says that Jesus said He is the way. Commentary on Ecclesiastes ch.22.14 p.113

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

i7. Jesus is the Truth

Irenaeus (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-202 A.D.) says Jesus said “I am the truth” (John 14:6a) The Stromata book 1 ch.5 p.307 and also book 5 ch.3 p.448

Tertullian (198-220 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.&&&

Origen (225-254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.&&&

Cyprian of Carthage (c.246-258 A.D.) Quotes John 14:6a in Treatises of Cyprian Treatise 12 ch.27 p.&&&

Seventh Council of Carthage (258 A.D.) p.&&& Honoratus of Thucca says the Christ it the Truth.

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the Truth. Oration and Panegyric to Origen argument 4 p.&&&

Methodius (260-312 A.D.) says that the Lord is the Truth and the Life. Banquet of the Ten Virgins Discourse 1 ch.5 p.&&&

i8. Jesus is our/the Life

John 10:10; 14:6; Col 3:3; 1 Jn 5:11-12

(Implied) Jn 4:14; Gal 2:20

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 14:6

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 4:18-19,21; John 14:6

Letter of Ignatius to the Ephesians ch.3 p.50 (-107/116 A.D.) calls Jesus our inseparable life.

Irenaeus (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-217/220 A.D.) says of Jesus that the Life was questioned concerning life, the Savior concerning salvation. Who is the Rich Man That Shall Be Saved ch.6 p.593

Tertullian (198-220 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.&&&

Cyprian of Carthage (c.246-258 A.D.) Quotes John 14:6a in Treatises of Cyprian Treatise 12 ch.27 p.&&&

Hippolytus bishop of Portus (222-235/6 A.D.) calls Jesus the Resurrection and the Life. Against the Heresy of One Noetus ch.18 p.&&&

Origen (225-254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.&&&

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.65 p.459 (Implied) says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light.

Methodius (260-312 A.D.) says that the Lord is the Truth and the Life. Banquet of the Ten Virgins Discourse 1 ch.5 p.&&&

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23. Se also The Incarnation of the Word ch.30.1 p.52

i9. Jesus is the Bread or Bread of Life

John 6:35

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 6:35

Letter of Ignatius of Antioch to the Romans ch.7 p.77 (-107/116 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,… and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.”

Letter of Ignatius of Antioch to the Smyrnaeans ch.7.1 p.89 (-107/116 A.D.) “They abstain from the Eucharist and from prayer, because the confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up aain. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes.”

(Quoted from another source) Letter of Ignatius of Antioch to the Smyrnaeans ch.7.1 p.89 (-107/116 A.D.) “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”

Irenaeus (182-188 A.D.) “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 may obtain remission of sins and life eternal.” Fragment 37 p.574

Clement of Alexandria (193-217/220 A.D) “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” The Instructor book 1 ch.6 p.221

Tertullian (198-220 A.D.) &&&

Origen (225-254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.&&&

Cyprian of Carthage (c.246-258 A.D.) For Christ is the bread of life; and this bread does not belong to all men, but it is ours.” Treatises of Cyprian Treatise 4 ch.18 p.&&&

Methodius (260-312 A.D.)

Hippolytus (222-235/6 A.D.) says that Jesus says He is the bread of life. Fragment 1 Gen 49:11

CyprianTreatise4(427):For Christ is the bread of life; and this bread does not belong to all men, but

CyprianTreatise4(438):predicts, and warns, "I am the bread of life which came down from heaven. If any

NovatianConcerningTheTrinity(1159):when man can neither be the bread of life, he himself being mortal, nor could he

OrigenDePrincipiis1(334):teeth, when it chews and eats the bread of life which cometh down from heaven.

OrigenDePrincipiis2(2359):indeed, but that it will be the bread of life, which may nourish the soul with

OrigenDePrincipiis2(2387):very forms of the bread of life, and the quality of that wine, and the peculiar

OrigenOnJohn1(1065):"I am the bread of life, that came down from heaven and giveth life to the

OrigenOnJohn1(1514):them to practice, are the bread of life, but cannot properly be called the fruit

OrigenOnJohn10(791):"I am the bread of life," and "This is the bread of life which came down from

OrigenOnJohn10(792):heaven, that a man should eat of it, and not die. I am the bread of life that

Tertullian (198-220 A.D.) OnPrayer(294):bread is life. "I am," saith He, "the Bread of Life; "

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.&&&

NovatianConcerningTheTrinity(1156):is only man, how does He say, "I am the bread of eternal life which came down

Lactantius (c.303-c.325 A.D.) “Now the wood signifies the cross, and the bread His body; for He Himself is the food and the life of all who believe in the flesh which He bare, and on the cross upon which He was suspended.” The Divine Institutes book 4 ch.18 p.&&&

i10. Jesus is the Vine

Jn 16:1-7

Origen (240 A.D.) “I am the true Vine; His heavenly Father is the Husbandman wo makes it in the press.” Commentary on the Song of Songs book 3 ch.6 p.186

Methodius (260-312 A.D.) says that Jesus is the vine. The Banquet of the Ten Virgins discourse 5 ch.5 p.327

i11. Jesus is the descendent/seed of David

(The phrase “Son of David” does not specify biological or adopted, so that is not counted here.)

Luke 2 Rom 1:3; 2 Tim 2:8 (implied Lk 3:21-31)

(partial) Mt 1:6; Lk 1:69 is legal, not biological

(partial) Lk 1:32 (not specified if father/son is biological or legal)

Ignatius ((100-107/116 A.D.) “Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.” Letter to the Trallians ch.9 (Greek version) p.70

Ignatius (100-107/116 A.D.) “For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost.” Letter to the Ephesians ch.18 (Greek version) p.57

Ignatius of Antioch (-107/116 A.D.) “respect to our Lord, that He was truly of the seed of David” Letter to the Smyrnaeans ch.1 p.&&&

Letter of Barnabas (100-150 A.D.) ch.12 p.145 (partial) calls Jesus the son of David.

Justin Martyr (c.138-165 A.D.) “because of His [Jesus’] birth by the Virgin, who was, as I said, of the family of David, and Jacob, and Isaac, and Abraham; or because Adam was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers [i.e. ancestral fathers] likewise of those children whom their daughters bear.” Dialogue with Trypho the Jew ch.100 p.249

&&&Hegesippus “for the testimony of James, and said, ‘Hosanna to the son of David,’ then again”

Irenaeus (182-188 A.D.) “one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power,” Irenaeus Against Heresies book 3 ch.16.3 p.441

Irenaeus (182-188 A.D.) says: ‘The book of the generation of Jesus Christ, the son of David, the son of” Irenaeus Against Heresies book 3 ch.11.8 p.428

Clement of Alexandria (93-217/220 A.D.) “And in the Gospel according of Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord.” (He mistakenly thought it was Matthew’s genealogy that was of Mary.) The Stromata book 1 ch.21 p.334.

Clement of Alexandria (193-217/220 A.D.) (partial) “and cried, saying, Hosanna to the Son of David! Blessed is He that cometh” The Instructor book 1

Tertullian (198-220 A.D.) “With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ ‘was made of the seed of David, according to the flesh,’” On the Flesh of Christ ch.22 p.540

Tertullian (207/208 A.D.) “Now, if you explain this simply of Solomon, you will send me into a fit of laughter. For David will evidently have brought forth Solomon! But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary's?” Five Books Against Marcion book 3 ch.20 p.339

Hippolytus (225-235/6 A.D.) “The prophet, in using the expression, a lion's whelp, means him who sprang from Judah and David according to the flesh, who was not made indeed of the seed of David, but was conceived by the (power of the) Holy Ghost, and came forth from the holy shoot of earth.” Treatise on Christ and Antichrist ch.8 p.206

Hippolytus (222-235/6 A.D.) the seed of David, but was conceived by the (power of the) Holy Ghost, and came Forth Against All Heresies book 2 ch.8 p.&&&

Julius Africanus (235-245 A.D.) “And for this reason the one traced the pedigree of Jacob the father of Joseph from David through Solomon; the other traced that of Heli also, though in a different way, the father of Joseph, from Nathan the son of David. And they ought not indeed to have been ignorant that both orders of the ancestors enumerated are the generation of David, the royal tribe of Juda.” Letter to Aristides

Origen (225-254 A.D.) “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.” Commentary on John book 10 ch.4 p.383-384

Novatian (250/4-256/7 A.D.) “For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David. Genesis itself anticipates Him, when it says: "To thee will I give it, and to thy seed.’” Concerning the Trinity ch.9 p.618

Novatian (250/4-256/7 A.D.) (partial) “For this Jesus Christ, I will once more say, the Son of this God, we read of as having been promised in the Old Testament, and we observe to be manifested in the New, fulfilling the shadows and figures of all the sacraments, with the presence of the truth embodied. For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David.” Concerning the Trinity ch.9 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “In the second of Kings: ‘And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.’” Treatises of Cyprian Treatise 12 book 2 ch.11 p.520

Cyprian of Carthage (c.246-258 A.D.) (partial) CyprianTreatise12(1071):"Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that

Dionysius of Alexandria (246-265 A.D.) Ecclesiastes(42): (partial) In like manner also Matthew calls the Lord the son of David.

Archelaus (262-278 A.D.) (partial) “Nay, He does not deign even to hear it said that He is David's son.”

VictorinusCommentary on the Apocalypse 435):Christ, the son of David, the son of Abraham: "

Malchion (270 A.D.) “The compound is surely made tip of the simple elements, even as in the instance of Jesus Christ, who was made one (person), constituted by God the Word, and a human body which is of the seed of David, and who subsists without having any manner of division between the two, but in unity.” From The Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Adamantius (c.300 A.D.) “[Christ is] of the seed of David, according to the flesh, just as the Gospel states.” Dialogue on the True Faith fifth part f13 p.164.

After Nicea

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) calls Jesus the Son of David. Hymns on the Nativity Hymn 4 p.235

Among spurious works

Methodius OrationOnThePsalms(133): (partial, spurious) "Hosanna in the highest; Hosanna to the Son of David." In heaven the doxology

i12. Jesus is the son of man

(18-1)

Mt 8:20; 9:6; 11:19; 12:8; 12:32,40; 13:41; 16:27,28; 17:9,12,22; 18:11; 19:28; 20:18;28; 24:27,30,30, 37, 39, 44; 25:13,31; 26:2,24,24,45,64; Mk 8:31,38; 9:9,12,31; 10:33,45; 13:26,34; 14:21,21,41,62; Lk 6:22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,21; 21:27,36; 22:22,48,69; 24:7; Jn 1:51; 3:13,14,16; 5:27; 6:27,62; 12:23,34,34; 13:31; Acts 7:56; Rev 1:13; 14:14

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:51; 3:13,16; etc.

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 20:28; Mk 8:38; etc.

p75 (175-225 A.D.) Lk 6:22; 9:22,26,44,56,58; etc.

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation (Rev 9:10-11:3; 11:5-16:15; 16:17-17:2) Rev 14:14

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 8:20; 9:6; 11:19; 12:8; 12:32,40; 13:41; 18:11; 19:28; 20:18; 24:27,30,30,37,39,44; 25:13; etc.

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Mt 8:20; 9:6; etc.

Sinaiticus (Aleph) (340-350 A.D.) Mt 8:20; 9:6; etc.

Alexandrinus (c.450 A.D.) (contains Mt 25:7-Rev) Mk 8:31,38; 9:9,12,31; etc.

p69 (middle 3rd century) (not present) has part of Lk 22:48 , but the part containing the phrase “son of man” has been lost

X Letter of Barnabas (100-150 A.D.) ch.12 p.145 “What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son of Nave? This name then being given him when he sent him to spy out the land, he said, "Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek.’ Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, ‘The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool.’ And again, thus saith Isaiah, "The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings.’ Behold how David calleth Him Lord and the Son of God.”

Ignatius of Antioch (100-107/116 A.D.) “and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God,” Letter to the Ephesians ch.20 p.58

Justin Martyr (136-165 A.D.) “For He exclaimed before His crucifixion: `The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again” Dialogue with Trypho the Jew ch.76 p.236-237

Irenaeus (182-188 A.D.) says that the church teaches what Stephen exclaimed during his stoning: ‘Behold, I see the heavens opened, and the Son of man standing on the right hand of God.’” Irenaeus Against Heresies book 3 ch.12.13 p.435

Hegesippus (170-180 A.D.) “The aforesaid scribes and Pharisees accordingly set James on the summit of the temple, and cried aloud to him, and said: "O just one, whom we are all bound to obey, forasmuch as the people is in error, and follows Jesus the crucified, do thou tell us what is the door of Jesus, the crucified." And he answered with a loud voice: "Why ask ye me concerning Jesus the Son of man? He Himself sitteth in heaven, at the right hand of the Great Power, and shall come on the clouds of heaven.” From book 5 concerning the Martyrdom of James the Lord’s brother

Clement of Alexandria (193-202 A.D.) uses the term Son of Man referring to Jesus in seven places. Here is one. “On martyrdom the Lord hath spoken explicitly, and what is written in different places we bring together. ‘But I say unto you, Whosoever shall confess in Me before men, the Son of man also shall confess before the angels of God; but whosoever shall deny Me before men, him will I deny before the angels.’” Stromata book 4 ch.9 p.421

Tertullian (198-220 A.D.) refs to Jesus as the “son of Man” around 70 times. Here are two. “by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her-being both Man and God, the Son of Man and the Son of God, and to have been called by the name of Jesus Christ;” Against Praxeas ch.2 p.598

Tertullian (207/208 A.D.) “for this reason, because ‘we know not the hour when the Son of man shall come’ -not as if He were Himself the thief, but rather as being the judge of those who prepared not themselves, and used no precaution against the thief. Since, then, He is the Son of man, I hold Him to be the Judge, and in the Judge I claim the Creator. If then in this passage he displays the Creator's Christ under the title "Son of man,’” Five Books Against Marcion book 4 ch.29 p.398

Hippolytus bishop of Portus (222-235/236 A.D.) uses the term “son of man” to refer to Christ in numerous places. Here is one of them. “But His second advent is announced as glorious, then He shall come from heaven with the host of angels, and the glory of His Father, as the prophet saith, ‘Ye shall see the King in glory;’ and, "I saw one like the Son of man coming with the clouds of heaven; and he came to the Ancient of days, and he was brought to Him. And there were given Him dominion, and honour, and glory, and the kingdom; all tribes and languages shall serve Him: His dominion is an everlasting dominion, which shall not pass away.” Treatise on Christ and Antichrist ch.44 p.213

Origen (225-254 A.D.) “‘Tell what ye have seen to no man, until the Son of man he risen from the dead,’” Origen Against Celsus book 1 ch.48 p.417

Novatian (250/4-256/7 A.D.) uses the term Son of man referring to Christ in seventeen places. Here is one of them. “Let them, therefore, who read that Jesus Christ the Son of man is man, read also that this same Jesus is called also God and the Son of God.” Treatise Concerning the Trinity ch.11 p.620

Treatise on Rebaptism (250-258 A.D.) ch.9 p.672 “And again, this also was the speech of the Jews, in contradiction against Him, when He taught them of Himself, and announced future things to them, and they said, ‘We have heard out of the law that Christ abideth for ever: and how sayest thou that the Son of man must be lifted up?’”

Cyprian of Carthage (c.248-256 A.D.) uses the term “son of man” to refer to Christ in 25 places. Here are three of them. “Likewise He saith in that place: "If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.’ Moreover, He says in the same place: "Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you.’” Treatises of Cyprian Treatise 12 first book ch.22 p.514

Cyprian of Carthage (c.248-256 A.D.) “26. That after He had risen again He should receive from His Father all power, and His power should be everlasting. (new paragraph) In Daniel: "I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven, came even to the Ancient of days, and stood in His sight. And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.’” Treatises of Cyprian Treatise 12 second book ch.26 p.525

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: "And I turned and looked to see the voice which spake with me. And I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of man, clothed with a long garment, and He was girt about the paps with a golden girdle. And His head and His hairs were white as wool or snow, and His eyes as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore and I have the keys of death and of hell.’” Treatises of Cyprian Treatise 12 second book ch.26 p.526

Dionysius of Alexandria (246-265 A.D.) “48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?” Commentary on Luke ch.22 no.42 p.116

Archelaus (262-278 A.D.). “[Peter] said to Jesus, ‘Be it far from Thee, Lord: this shall not be unto Thee.’ This he said after Jesus had announced to him that the Son of man must go up to Jerusalem, and be killed, and rise again the third day.” (Archelaus is speaking) Disputation with Manes ch.46 p.224

Adamantius (c.300 A.D.) “You maintain, then that figurative language has been used in regard to the term “Son of Man”? … By your [heretical] theory, either Christ is found to be a liar because He calls Himself ‘Son of Man’, although He is not man; or all the Holy Scriptures are to be understood in the spiritual sense, even if figurative language has not been used.” [Adamantius is speaking here, arguing against Megethius the Marcionite] Dialogue on the True Faith First part 808a.7 p.45

Victorinus of Pettau (martyred 304 A.D.) refers to the Son of Man in two places. (Implied) “‘We have forsaken all that we had, and followed Thee: what shall we have?’ our Lord replied, ‘When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.’” Commentary on the Apocalypse From the 4th chapter no.8 p.349

Peter of Alexandria (306,285-311 A.D.) “And in the Gospel according to Matthew, the Lord said to him who betrayed Him: "Betrayest thou the Son of Man with a kiss? "which Peter the Martyr and Archbishop of Alexandria expounding, says, this and other things like, "All the signs which He showed, and the miracles that He did, testify of Him that He is God incarnate; both things therefore are together proved, that He was God by nature, and was made man by nature.’” Fragment 8 p.284

Athanasius (c.318 A.D.) “‘Henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father.’ (Mt 26:6) Incarnation of the Word ch.56 p.66

Lactantius (c.303-c.325 A.D.) in speaking of Jesus says, “He breathed into them the Holy Spirit, and gave them the power of working miracles, that they might act for the welfare of men as well by deeds as words; and then at length, on the fortieth day, He returned to His Father, being carried up into a cloud. The prophet Daniel had long before shown this, saying, "I saw in the night vision, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they who stood beside Him brought Him near before Him. And there was given Him a kingdom, and glory, and dominion, and all people, tribes, and languages shall serve Him; and His power is an everlasting one, which shall not pass away, and His kingdom that which shall not be destroyed.’” Epitome of the Divine Institutes ch.47 p.241

After Nicea

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) mentions Jesus is the Son of Man in Hymns on the Nativity Hymn 4 p.237

Athanasius (356-360 A.D.) “‘For a Jonah was three days and three nights in the whale’s belly, so shall the Son of man be three days and three nights in the heart of the earth.” (Mt 12:40) Four Discourses Against the Arians Discourse 3 ch.25 no.23 p.406

Purpose Of the Life of Jesus

p1. Jesus sent by the Father

Jn 17:18

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 17:18

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.)

Justin Martyr (c.150 A.D.) “and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me."” First Apology of Justin Martyr ch.63 p.184

Irenaeus (182-188 A.D.) quotes “But when the fulness of time was come, God sent forth His Son, made of a woman.” As by the apostle in Galatians. Irenaeus Against Heresies book 5 ch.21.1 p.548

TertullianAgainstPraxeas(252):Him we believe to have been sent by the Father into the Virgin, and to

OrigenOnJohn2(599):find the Lord saying, as He does in Isaiah, that He is sent by the Father and by

OrigenOnMatthew11(1307):Saviour was sent by the Father to no others than to those lost Jews. But we, who

OrigenOnMatthew13(1048):Spirit were sent by the Father for the salvation of men has been declared in

Novatian (250/4-256/7 A.D.) says that Jesus was sent by the Father, so He is not the same as the Father. Treatise Concerning the Trinity ch.15 p.625

Cyprian of Carthage (c.246-258 A.D.) God sent Jesus Christ quoting John 17:3-5 as the Gospel of John. Treatise 12 second book ch.1 Testimonies p.516

Adamantius (c.300 A.D.) in his work has the heretic Megethius says that the good God sent His Son. Adamantius does not disagree with this, but it is not Adamantius that said it. Also, this implies but does not say the Father, so this is counted as partial. Dialogue on the True Faith p.39

Among Heretics and spurious books

Tatian’s Diatessaron (died 172 A.D.) section 47 p.116 quotes John 17:16-21. Jesus was sent by the Father.

p2. Christ emptied Himself

Php 2:7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Php 2:7

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Php 2:7

ClementInstructor3(105):emptied Himself, taking the form of a servant,"

HippolytusFragment1(556):emptied Himself, according to the Scriptures, humbling Himself of His own will

Origen (235-245 A.D.) says that Christ emptied Himself. Homilies on Jeremiah Homily 1 ch.7.4 p.9

Origen (225-254 A.D.) says that Christ emptied himself. Commentary on the Song of Songs book 1 ch.4 p.83 (translated by Rufinus though)

OrigenOnJohn10(491):consummation, may be He who emptied Himself and took the form of a servant, and

OrigenOnJohn10(493):was before He emptied Himself, until all His enemies are made by His Father the

OrigenOnJohn6(2326):counting it not robbery to be equal with God, and emptied Himself, assuming the

OrigenOnJohn6(2434):the world was scarcely able to contain Him who had emptied Himself, it required

OrigenOnMatthew12(1479):when He "emptied Himself and took upon Him the form of a servant,"

*Novatian says that Christ emptied Himself in Treatise on the Trinity ch.22 p.633

CyprianTreatise12(1261):thought it not robbery that He was equal with God, but emptied Himself, taking

CyprianTreatise12(3388):thought it not robbery that He was equal with God; but emptied Himself, taking

MethodiusBanquetOfTheTenVirgins8(493):having emptied Himself,

p3. Jesus endured temptation

Mt 4:1-10; Mk 1:13; Lk 4:1-12; Heb 4:15

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 4:15

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:10 Jesus suffered and endured temptation so that he can help us in our time of need.

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century) says that Jesus was tempted. Mt 4:1-3

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) Josus was tempted by the devil. Mt 4:1,3

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 4:1-10; Mark 1:13; Luke 4:1-12

Sinaiticus (340-350 A.D.) Matthew 4:1-10; Mark 1:13; Luke 4:1-12

Justin Martyr (c.138-165 A.D.) says that after Jesus went up from the Jordan River, the memoirs of the apostles say that Jesus was tempted to worship Satan. But Christ said, “Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.” Dialogue with Trypho a Jew ch.103 p.251

Irenaeus (182-188 A.D.) “capable of being tempted, dishonoured, crucified, and of suffering death,” Irenaeus Against Heresies book 3 ch.19.3 p.449

Tertullian (198-220 A.D.) “He Himself, when tempted by the devil, demonstrated who it is that presides over” On Prayer ch.8 p.684

Theodotus the probable Montanist (c.240 A.D.) says that the devil tempted Jesus, in order ot know if He were powerful. Excerpts from Theodotus ch.53 p.49.

Origen (225-254 A.D.) OnJohn1(1778):though He was tempted in all things as we are, He was without sin, and His

Origen (225-254 A.D.) “And He was in the desert forty days and forty nights tempted by Satan, and He” Commentary on John from the 10th chapter

Dionysius of Alexandria (246-265 A.D.) fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation, but to be tempted of the devil.” Commentary on Luke ch.44 p.&&&

Archelaus (262-278 A.D.) wilderness to be tempted by the devil; and as the devil had no correct knowledge

Peter of Alexandria (306,285-311 A.D.) mentions Jesus being baptized and then tempted of the devil, saying “Get thee behind me, Satan’” Canonical Epistle Canon 1 p.269

Lactantius (c.303-c.325 A.D.) “they were dispersed, nor did they feel remorse; they tempted me,” The Divine Institutes book 4 ch.&&& p.&&&

Around 325 A.D.

Athanasius (326-373 A.D.) mentions that the devil tempted Jesus on the mount. To the Bishops of Egypt ch.2.14 p.230.

After Nicea

Gregory Nazianzus (330-391 A.D.) (partial) Jesus was baptized, and fasted, and was tempted. Devils were cast out and diseases healed. In Defense of His Flight to Pontus ch.24 p.210. See also On Pentecost ch.5 p.381

Among Heretics

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 4 ch.34 p.142 says that the prince of wickedness [Satan] tempted the King of peace [Jesus].

The Clementine Homilies (uncertain date) says that the Prince of Evil [Satan] tempted Jesus. Clementine Homilies Homily 19 ch.2 p.331

Nestorius (451/452 A.D.) Jesus endured temptation. The Bazaar of Heracleides book 1 ch.1.74 p.68

p4. Jesus suffered for us

Matthew 16:21; “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things … and that he must be killed and on the third day be raised to life”

Matthew 17:12 “In the same way the Son of Man is going to suffer at their hands.”

[son of man Mt 26:23-25]

Matthew 26:38-39 (Jesus in the Garden of Gethsemane)

Mark 8:31 “He then began to teach them that the Son of man must suffer many things and be rejected by… and that he must be killed and after three days rise again.”

Mark 9:12 “Why then is it written that the Son of Many must suffer much and be rejected”

Luke 9:22 “And he [Jesus] said, ‘The Son of Man must suffer many things and be rejected by… and he must be killed and on the third day be raised to life.”

Luke 17:25 “but first he [the Son of Man] must suffer many things and be rejected by this generation.”

Luke 22:15 “I have eagerly desired to eat this Passover with you before I suffer.”

Luke 22:19b “This is my body given for you; do this in remembrance of me.”

Luke 22:20b “This cup is the new covenant in my blood, which is poured out for you.”

Luke 22:64 the soldiers mocked and beat Jesus

Luke 23:39 a thief hurled insults at Jesus

Luke 24:26 “He [Jesus] said to them, ‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’”;

Acts 3:18 “But this is how God fulfilled what he had foretold through all the prophets, says that his Christ would suffer.” (Peter is speaking)

Acts 17:3 [Paul was] “explaining and proving that the Christ had to suffer and rise from the dead.”

Acts 26:22b-23 “I [Paul] am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles.”

2 Cor 1:5a “For just as the sufferings of Christ flow over into our lives,…”

Heb 2:9-10,18; “… 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.” (18) Because he himself [Jesus] suffered when he was tempted, he is able to help those who are being tempted.”

1 Pet 1:11; “the Spirit of Christ… predicted the sufferings of Christ and the glories that would follow.”

1 Pet 2:21 “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.”

1 Pet 2:23a “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.”

(partial) Matthew 26:28 “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

(partial) Mark 14:24 “’This is my blood of the covenant, which is poured out for many,’ he said to them.”

(partial, not say for us) Rom 8:17 “… if indeed we share in his [Christ’s] sufferings in order that we may also share in his glory.”

(partial, not say for us) Php 3:10 “… and the fellowship of sharing in his [Christ’s] sufferings…”

(partial, “freeing him [Christ] from the agony of death”) Acts 2:24

(partial) Heb 9:26 “Then Christ would have had to suffer many times since the creation of the world. … by the sacrifice of himself.”

(partial, not say for us) 1 Pet 4:1a “Therefore, since Christ suffered in his body,…”

(partial) 1 Pet 4:13a “But rejoice that you participate in the sufferings of Christ…”

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:10

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mk 8:31

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:10 Jesus suffered and endured temptation so that he can help us in our time of need.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Speaks of the sufferings of Christ. 1 Pet 1:11; 2:21; 4:1

p16 Php 3:10-17; 4:2-8 (late 3rd century) (partial, not cross) Php 3:10 mentions the Christ’s sufferings, but does not say for us.

p27 – Rom 8:8-12,17-22 (3rd century) says we are to share in Christ’s sufferings. Rom 8:17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 9:22; 17:25; 22:64; 23:41

Sinaiticus (340-350 A.D.) Luke 9:22; 17:25; 22:64; 23:31

Clement of Rome (96-98 A.D.) quotes Isaiah 53 and shows that Christ suffered for us. 1 Clement ch.16 p.9

Ignatius to the Smyrnaeans ch.2 p.87 (-107/116 A.D.) “now He suffered all these things for our sakes, that we might be saved. And He suffered truly, even as also He truly raised up Himself, not, as certain unbelievers maintain, that He only seemed to suffer, as themselves only seem to be [Christians].”

Ignatius to the Smyrnaeans ch.7 p.89 (-107/116 A.D.) “because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death”

Letter of Barnabas ch.5 p.139 (100-150 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb. Also ch.5 p.140 says, “He himself willed thus to suffer, for it was necessary that He should suffer on the tree.” Also ch.7 p.141

2 Clement (c.150 A.D.) vol.9 ch.1 p.317 says that Jesus Christ suffered to us.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.17 p.43 Christ suffers for the salvation of believers. We adore the Son of God.

Justin Martyr (c.150 A.D.) mentions that Christ partook of our suffering that that He might also bring us healing. Second Apology of Justin Martyr ch.13 p.193.

Justin Martyr (c.138-165 A.D.) “For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory.” Dialogue with Trypho ch.34 p.211. See also ch.76 p.236-237.

Justin Martyr (c.138-165 A.D.) “But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.” Dialogue with Trypho the Jew ch.89 p.244.

Claudius Apollinaris (160-180 A.D.) mentions that Jesus Himself suffered. Ante-Nicene Fathers vol.8 ch.772

Tatian’s Diatessaron (died 172 A.D.) section 44 p.112 Jesus says He would eat this Passover “before I suffer”.

Melito of Sardis (170-177/180 A.D.) says that Jesus suffered for the sake of those who suffer. On Faith ch.5 Ante-Nicene Fathers vol.8 p.757. Also On Pascha ch.57 p.52

Melito of Sardis (170-177/180 A.D.) (partial) “He [Jesus] had to suffer, but not through you [Israel].” On Pascha part 75 p.58

Clement of Alexandria (193-217/220 A.D.) teaches on the suffering of Christ. Stromata book 4 ch.7 p.418. He also says the Word was to suffer in The Instructor book 1 ch.6 p.221. He also briefl mentiosn Christ’s sufferings in Stromata book 5 ch.6 p.452.

Tertullian (207/208 A.D.) speaks of the suffering of the cross of Christ predicted by the Creator. Five Books Against Marcion book 3 ch.18 p.336. See also book 3 ch.8

Tertullian (198-220 A.D.) (partial, does not say for us) says that Jesus experience human sufferings – hunger and thirst, and tears, and actual birth and real death,” Against Praxeas ch.16 p.612

Hippolytus bishop of Portus (222-235/6 A.D.) speaks of the Savior as the true paschal lamb, as one destined to be sacrificed like sheep, even Christ, who is God. Fragment 5 p.238 Also Against Beron and Helix fragment 2 p.232

Hippolytus bishop of Portus (222-235/6 A.D.) mentions Christ’s cup of suffering. Commentary on Psalm 2 p.170.

Origen (225-254 A.D.) says Jesus truly suffered, truly died, and truly rose form the dead. De Principiis book 1 ch.4 p.240

Novatian (250/4-256/7 A.D.) quotes Isaiah 53:5 “by His stripes we are healed” referring to Jesus. Treatise Concerning the Trinity ch.9 p.619

Cyprian of Carthage (c.246-258 A.D.) says that the Son of God suffered. Letters of Cyprian Letter 55 ch.6 p.349

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.6 p.485 “from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death”

Adamantius (c.300 A.D.) discusses what if Jesus only suffered in appearance. “If He suffered in appearance, and not in reality, Herod sat in judgment only in appearance; in appearance Pilate washed his hands of Him, and in appearance Judas betrayed Him. Caiaphas likewise delivered Him up in appearance; the Jews seized Him in appearahce, and the apostles…. Even His blood was poured out in appearance; the Evangelists preached the Gospel in appearance; Christ came from Heaven in appearance, and He ascended in appearance. The salvation of mankind was also in appearance, and not in truth. Why then does Christ say, ‘I am the truth?’” Dialogue on the True Faith fifth part ch.851a p.149

Adamantius (c.300 A.D.) says that Christ suffered for us. Dialogue on the True Faith fifth part section 12 p.163

Victorinus of Petau (martyred 304 A.D.) says that Christ suffered. On the Creation of the World p.343

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

Athanasius (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 p.41

Lactantius (c.303-c.325 A.D.) said that Jesus knew He must suffer and be put to death for the salvation of many. The Divine Institutes book 4 ch.18 p.119. See also book 4 ch.26 p.120

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.85 says the Jesus suffered, was resurrected, and ascended to heaven.

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says the Crucified was God. The Son of God was in the body, while it suffered. Letter 59 ch.10 p.574. See also Easter Letter 10 (338 A.D.) p.7 p.530

Council of Constantinople II (381 A.D.) says that it is the same Jesus Christ who is the Word of God, suffered, was incarnate and made man, and worked miracles. the flesh from Mary, Mother of God. The Capitula of the Council ch.3 p.312

Gregory of Nyssa (382-383 A.D.) Jesus suffered on the cross. Against Eunomius book 12 ch.3 p.244. See also Against Eunomius book 11 ch.1 p.231.

Ambrose of Milan (378-381 A.D.) discusses Jesus’ manhood and says that Jesus suffered as a man for us. On the Christian Faith book 1 ch.14.91 p.216

Gregory Nazianzus (330-391) says Jesus “was God made capable of suffering to strive against sin;” On the Son - Third Theological Oration ch.21 p.309

Gregory Nazianzus (330-391) says that Jesus was tempted, hungered, thirsted, and He was bruised and wounded. On the Son - Third Theological Oration ch.20 p.308-309. See also On Pentecost ch.5 p.381

Pacian of Barcelona (342-379/392 A.D.) (Implied) “Christ will no more be able to suffer for him” On Baptism ch.7.2 p.94

Epiphanius of Salamis (360-403 A.D.) says that the Son of God suffered for people’s salvation. Since God could not suffer, that is why Jesus assumed a human body. (Panarion, as quoted in The Two Natures in Christ, p. 211)

Augustine of Hippo (388-430 A.D.) says that Jesus suffered, and rose again, and ascended into Heaven. On the Trinity book 1 ch.5.8 p.21. He says that Jesus “might suffer for us all” in On the Gospel of John Tractate 123 ch.21.5 vol.7 p.447.

Council of Ephesus (431 A.D.) He [Jesus] suffered, and rose again the third day. He ascended into the heavens, from thence he shall come to judge both the quick and the dead.” Letter from Cyril of Nestorius p.202

Among heretics and spurious books

Constitutions of the Holy Apostles book 5 ch.7 p.439 “Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, HE was nailed to the cross.”

Nestorius (451/452 A.D.) said that Jesus “suffered in advance of other trials” Bazaar of Heracleides ch.80 p.73

p5. Christ fulfilled the law

Heb 10:18

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 10:18

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:18

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.)

Irenaeus of Lyons (182-188 A.D.) “did not make void, but fulfilled the law, by performing the offices of the high” Irenaeus Against Heresies book 4 ch.8.2 p.471

Clement of Alexandria (193-217/220 A.D.) “fulfilled the law, but had begun to do so from his very earliest youth.” Who is the Rich Man That Shall Be Saved ch.593

Tertullian (207/208 A.D.) “For even in the case before us He fulfilled the law, while interpreting its” Five Books Against Marcion book 4 ch.12 p.364

Tertullian (207/208 A.D.) “If the gospel has not fulfilled the law, then all I can say is the law has fulfilled the gospel” Five Books Against Marcion book 5 ch.14 p.461

Origen (225-254 A.D.) “His coming now He fulfilled that law which has a shadow of good things to come” de Principiis book 4 ch.25 p.&&&

Cyprian of Carthage (246 A.D.) says that our reason was “darkened by cloud” before the new birth. Letter 1 ch.406 p.2760277.

Adamantius (c.300 A.D.) (Implied)

Among heretics and spurious books

Nestorius (451/452 A.D.) Christ fulfilled the law. The Bazaar of Heracleides book 2 ch.2.7 p.91

(Spurious) MethodiusOrationConcerningSimeonAndAnna(230):child, superior to the law, who yet fulfilled the law; that child that was at

p6. Jesus is Lord of the Sabbath

Mt 12:8; Mk 2:28; Lk 6:5

Tertullian (198-220 A.D.) “The Son of man is Lord of the Sabbath-day.” On the Flesh of Christ ch.15 p.534

Tertullian (207/208 A.D.) “the Lord of the Sabbath. Nor could there be any discussion about His” Five Books Against Marcion book 4 ch.12 p.363

Tertullian (207/208 A.D.) He was called “Lord of the Sabbath,” Five Books Against Marcion book 4 ch.12 p.363

Origen (225-254 A.D.) OnMatthew14(1265):fornication." For as the Son of man is Lord of the sabbath,

Novatian (250/4-256/7 A.D.) says that Jesus is “Lord of the Sabbath” in Treatise Concerning the Trinity ch.11 p.620

Archelaus(3131):for He was Himself also Lord of the Sabbath.

VictorinusOnTheCreationOfTheWorld(90):Lord of the Sabbath, says by His prophets that "His soul hateth; "

p7. Jesus is our Redeemer / redeemed us

Rom 3:24; Gal 3:13; 4:5; Eph 1:7,14; Col 1:14; Tt 2:14; Heb 9:12,15; 1 Pet 1:18; Rev 5:9

Partial Job 19:25

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Gal 3:13; 4:5

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 1 Pet 1:18

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) sepaks of redemption through Jesus. Rom 3:24

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Gal 3:13; 4:5

&&&2 Clement (c.150 A.D.)

Justin Martyr (c.138-165 A.D.) “Christ, by being crucified on the tree, and by purifying [us] with water, has redeemed us” Dialogue with Trypho a Jew ch.86 p.242

Melito of Sardis (170-177/180 A.D.) “Isaac from death. In like manner, the Lord, being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed us” From the Catena on Genesis p.&&&

Irenaeus (182-188 A.D.) “For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word,” Irenaeus Against Heresies book 4 ch.20.2 p.488

Clement of Alexandria (193-217/220 A.D.) “’So also we, when we were children, were in bondage under the rudiments of the world: but when the fulness of the time was came, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons’ by Him. See how He has admitted those to be children who are under fear and sins; but has conferred manhood on those who are under faith, by calling them sons, in contradistinction from the children that are under the law: "For thou art no more a servant," he says, "but a son; and if a son, then an heir through God.’” The Instructor book 1 ch.6 p.217-218

Tertullian (198-220 A.D.) &&&

Tertullian (207/208 A.D.) Five Books Against Marcion book

Theodotus the probable Montanist (c.240 A.D.) “Now the Lord with His precious blood redeems us, freeing us from our old bitter masters, that is, our sins, on account of which the spiritual powers of wickedness ruled over us. Excerpts from Theodotus ch.20 p.45

Hippolytus (222-234/5 A.D.)

Instructions of Commodianus (c.240 A.D.) “seekest healthful things. Thou wishest to live between both ways, but thence thou shalt perish. And, moreover, thou sayest, Who is He who has redeemed from death, that we may believe in Him, since there punishments are awarded? Ah! not thus, O malignant man, shall it be as thou thinkest. For to him who has lived well there is advantage after death. Thou, however, when one day thou diest, shalt be taken away in an evil place. But they who believe in Christ shah be led into a good place, and those to whom that delight is given are caressed; but to”

Origen ( “OrigenAgainstCelsus6(2321):and from those evil days concerning which Paul said: "Redeeming the time,

OrigenOnJohn1(426):death and crucified Him. But we hoped that it was He which should redeem

OrigenOnJohn1(1763):sanctification, and redeemed with that redemption. Consider, moreover, if the

OrigenOnMatthew11(569):suffered did He "redeem us from the curse of the law,"

OrigenOnMatthew12(1436):"having been redeemed, not with corruptible things as silver or gold, but with

OrigenOnMatthew12(1448):exchange of the true Israel given by God, "who redeems Israel from all his

OrigenOnMatthew12(1927):was to redeem them from the enemy and purchase them with His own precious blood;

OrigenOnMatthew13(1489):but, after the regeneration, He who has redeemed us with His own blood consigns”

Anonymous Treatise Against Novatian (254-256 A.D.) “had redeemed at the great price of His blood?”

Treatise on Rebaptism (c.250-258 A.D.) “who are made lawful believers, the baptism of their own blood is wanting without mischief, because, being baptized in the name of Christ, they have been redeemed”

Cyprian of Carthage (c.246-258 A.D.)

Archelaus (262-278 A.D.)

Adamantius (c.300 A.D.) “redemption was to be through the blood of Christ. … It is fair to say, with you, that he [Christ] bought, for He gave His own blood;” Dialogue on the True Faith First part 820a27 p.72

Alexander of Alexandria (313-326 A.D.) says that Christ was the cause of our redemption, blood for blood. Epistles on the Arian Heresy Epistle 5 ch.6 p.302

After Nicea

Ambrose of Milan (370-390 A.D.) “For the Spirit made us children by adoption, the waterof the sacred Font washed us, the blood of the Lord redeemed us.” Of the Holy Spirit book 3 ch.10.67 p.144

Methodius (260-312 A.D.) OrationOnThePsalms(375):pieces of silver covenant for Him who, with His life-giving blood, was to redeem

2Clement(499):This means the day of His appearing, when He will come and redeem us-each one

2ClementVol7(595):This He speaketh of the day of His appearing, when He shall come and redeem us,

Archelaus(1839):and that "Christ has redeemed us from the curse of the law,"

Archelaus(1974):adduced, viz., "Christ, who redeemed us from the curse of the law."

Archelaus(2039):destroying it, but fulfilling it. Thus, then, He redeemed them from that curse

ClementFrag1(477):Christ." For Jesus, Saviour and Redeemer, is also Christ the King.

ClementInstructor1(1950):Redeemer."

CyprianLetter51(458):and from which the saving grace of baptism and of our Redeemer has delivered us,

CyprianTreatise2(107):and give furtherance to the empire of our Redeemer by all the obedience of

DialogueWithTryphoAJew(1691):Redeemer, the power of whose name even the demons do fear; and at this day, when

DialogueWithTryphoAJew(4230):the redeemer of Jerusalem? And who does not know that he neither sent a rod of

Hippolytus2(628):more give thee over to men. As for thy Redeemer, (He is) the Lord of hosts, the

Hippolytus2(2890):He who became the evangelist of the dead, and the redeemer of the souls, and the

HippolytusFragment1(835):the redeemer of souls, and the resurrection of the buried;-He became the helper

HippolytusRefutationOfAllHeresies10(563):the Virgin Mary they begot a Saviour of all. And this Redeemer was

HippolytusRefutationOfAllHeresies10(1113):man (of like nature with the Redeemer), mayest dwell in expectation of also

HippolytusRefutationOfAllHeresies7(1216):the disciples of that (Redeemer), for instance Peter and Paul, and the rest of

TertullianAgainstTheValentinians(684):names of Crux [cross], and Lytrotes [Redeemer], and Carpistes

TertullianFiveBooksAgainstMarcion4(7298):what they had deemed Him to be-the Creator's Christ, the Redeemer of lsrµl. But

TertullianOnTheResurrectionOfTheFlesh(361):refuted touching God as the Creator, and Christ as the Redeemer of the flesh,

After Nicea

A Poem on the Passion of the Lord (315-550 A.D.) has Christ saying He is “the true redemption” p.327

Venantius OnEaster(92):love. O Christ, Thou Saviour of the world, merciful Creator and Redeemer, the

Leo I of Rome (422-461 A.D.) calls Christ our redeemer. Sermon 67.7 p.180. He says Christ’s work was for the redemption of mankind. Sermon 68.2 p.181.

Among heretics and spurious books

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius says that Christ redeemed us. Dialogue on the True Faith first part ch.820a 27 p.71

p8. Christ is the end/fulfillment of the law

Rom 10:4

Justin Martyr (c.138-165 A.D.) “In talking about the circumcision, the Sabbath, sacrifices and offerings and feasts, “…that they should have na end in Him who was born of a virgin, of thefamily of Abraham and the tribe of Judah, and of David, in Christ the Son of God.” Dialogue with Trypho the Jew ch.43 p.216

Irenaeus (182-188 A.D.) “For Christ is the end of the law for righteousness to every one that believeth.” Irenaeus Against Heresies book 4 ch.12.4 p.467

Clement of Alexandria (193-202 A.D.) “‘For Christ is the end of the law for righteousness,’ who was prophesied by the law to every one that believeth.” Stromata book 2 ch.9 p.357

Tertullian (207/208 A.D.) “”for Christ is the end of the law for righteousness to every one that believeth.” Five Books Against Marcion book 5 ch.14 p.460

Hippolytus (222-234/5 A.D.) “… so that after me Paul may exclaim, ‘Christ is the fulfilling of the law for righteousness to every one that believeth.” Discourse on the Holy Theophany ch.5 p.236

Novatian (250/254-257 A.D.) “But now Christ, the end of the law, has come, disclosing all the obscurities of the law – all those things which antiquity had covered with the clouds of sacraments.” On Jewish Meats ch.5 p.648

p10. Jesus: Mediator (between God and man)

Heb 7:25; 8:6; 9:15; 12:24; 1 Tim 2:5

(partial) Gal 3:19-22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 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 (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 (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

Clement of Rome (96-98 A.D.) (partial) commends the Corinthian church for not being a respecter of persons. 1 Clement ch.1 p.5

Irenaeus (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 (182-188 A.D.) mentions the seed [Jesus] being a mediator. Irenaeus Against Heresies book 3 ch.7.2 p.420

Irenaeus (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 (198-220 A.D.) says the apostle calls Christ “the Mediator between God and man.” Against Praxeas ch.27 p.624

Tertullian (198-220 A.D.) calls Jesus “the Mediator between God and man,” On the Resurrection of the Flesh ch.51 p.584

Hippolytus bishop of Portus (222-235/6 A.D.) speaks Christ being the mediator between God and man in his commentary on numbers p.169.

Origen (225-254 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

Novatian (250/254-256/7 A.D. ) Concerning the Trinity ch.14 p.623 “If Christ is only man, why is a man invoked in prayers as a Mediator” He also discusses the incarnation in Treatise Concerning the Trinity ch.10 p.619.

Cyprian of Carthage (c.246-258 A.D.) Treatise 6 ch.11 p.468 “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.”

Peter of Alexandria (306,285-311 A.D.) says that Jesus is our Advocate with the Father. The Canonical Epistle Canon 11 p.276

Lactantius (c.303-c.325 A.D.) “a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.” The Divine Institutes book 4 ch.25 p.126.

Note that mediator is mentioned in the longer (untrustworthy) recension of Ignatius, a spurious work by pseudo-Methodius, and an addition to a codex of Alexander of Alexandria

After Nicea

Macrostitch 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 (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

Gregory of Nyssa (382-383 A.D.) says that Jesus is the mediator between God and man. Against Eunomius book 1 ch.6 p.33

Gregory Nazianzus (330-391) says that Jesus is the mediator between God and carnality. Letter to Cledonius Against Apollinarius p.441

Ambrose of Milan (370-390 A.D.) &&&

John Chrysostom (martyred 407 A.D.) &&&

Theodoret of Cyrus (423-458 A.D.) quotes 1 Tim 2:5 in referring to Jesus. Dialogues p.187

Leo I of Rome (422-461 A.D.) says that Jesus is the mediator in Sermon 68.3 p.175

Among heretics and spurious books

Testament of the Twelve Patriarchs – Dan (&&&) (implied) says that He [Christ] who intercedes for you is the Mediator between God and man for Israel’s peace.

Nestorius (451/452 A.D.) Christ is a mediator. The Bazaar of Heracleides book 1 ch.1.24 p.19; book 1 ch.1.55 p.51; book 1 ch.1.59 p.56

p11. Jesus bore our sins

1 Pet 2:24

(Implied) Heb 10:11-12

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) Heb 10:11-12

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:11-12 says that instead of the high priest offering sacrifices which can never take away sins, Jesus our high priest sacrificed once and for all.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus bore our sins. 1 Pet 2:24

Letter to Diognetus ch.8 p.28 (130-150 A.D.) says Jesus took the burden of our iniquities.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.8 p.35 says the Jesus Christ bore our sins on His body on the the tree. He was sinless.

Irenaeus (182-188 A.D.) “For the Saviour has taken up the burden of our sins.” Fragment 22 p.572

Origen (225-254 A.D.) OnJohn2(1264): Free from Darkness: Since He Bore Our Sins.

Cyprian of Carthage (c.246-258 A.D.) “For because Christ bore us all, in that He also bore our sins, we see” Letter 62 ch.13 p.362

Lactantius (c.303-c.325 A.D.) “death, and was reckoned among the transgressors; and He bore the sins of many,”

Hippolytus2(2771):impurity, and puttest off the burden of sin; if thou castest off the armour of

HippolytusFragment1(1564):that He should appear earlier, for the burden of the law still endured, nor yet

p12. Grace and truth by Jesus Christ

Irenaeus (182-188 A.D.) says that John said, “And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth.” Irenaeus Against Heresies book 5 ch.18.2 p.546

Clement of Alexandria (193-217/220 A.D.) “only temporary; but eternal grace and truth were by Jesus Christ. Mark the “ The Instructor ch.&&&

Origen (225-254 A.D.) “only-begotten of the Father, full of grace and truth.” Against Celsus ch.6 p.&&&

Novatian (&&&) “begotten of the Father, full Of grace and truth.” Concerning the Trinity ch.&&&

Cyprian of Carthage (c.246-258 A.D.) “grace and all truth, because both grace and truth are one. But again some of our” Letters of Cyprian Letter 70

Peter of Alexandria (&&&) Fragments “Since certainly "grace and truth came by Jesus Christ,”

p12. Jesus forgives us / remits sins

Luke 7:48; Rom 6:23; Eph 1:7

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Eph 1:7

p. Antinoopolis – Mt 6:10-12 (3rd century) (partial, says God, not Jesus) forgive others as God forgave you. Mt 6:10-12

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 7:48; Rom 6:23; Eph 1:7

Sinaiticus (340-350 A.D.) Luke 7:48; Rom 6:23; Eph 1:7

Clement of Rome (96-98 A.D.) “Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him” 1 Clement ch.7 p.7

Ignatius (-107/116 A.D.) “But may those that dishonoured them be forgiven through the grace of Jesus Christ!” Ignatius’ Letter to the Philadelphians ch.11 p.85

Letter of Barnabas ch.16 p.147 (100-150 A.D.) in discussing Jesus said “Having received the forgiveness of sin, and place our trust in the name of the Lord…”

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.6 p.34 “If then we entreat the Lord to forgive us, we ought also ourselves to forgive [others];”

Justin Martyr (c.150 A.D.) mentions that he would be called Jesus, “for He shall save His people from their sins.” First Apology of Justin Martyr ch.33 p.174

Justin Martyr (138-165 A.D.) mentions that Jesus curing leprosy shows that He could also forgive sins. It also mentions Jesus dying on the cross. Fragment 10 p.301

Shepherd of Hermas (c.160 A.D.) book 3 similtude fifth ch.6 p.35 says that Jesus purged away the sins of the people.

Irenaeus Against Heresies (182-188 A.D.) says that Jesus gave forgiveness of sins. book 3 ch.12.5 p.431

Clement of Alexandria (193-217/220 A.D.) says that Jesus has two roles in ministering all good. As God, forgiving our sins, and as man, training us not to sin. “Man is justly dear to God.” The Instructor book 1 ch.3 p.210

Clement of Alexandria (193-217/220 A.D.) says that Jesus is the propitiation for our sins. The Instructor book 3 ch.12 p.295

Tertullian (207/208 A.D.) said that the Jews rightly said that a man could not forgive sinsbut God alone. Jesus did not deny He was a man, but instead showed that He was God as well as man. Five Books Against Marcion book 4 ch.10 p.358

Hippolytus (222-235/6 A.D.) mentions that Jesus raised Lazarus to life after he had been dead four days. Did many mighty works, and forgave sins. Against the Heresy of One Noetus ch.18 p.230

Hippolytus bishop of Portus (222-235/6 A.D.) “blotting out the handwriting of sins that was against us.” Commentary on Daniel ch.2.5 p.181

Origen (225-254 A.D.) “The Lord also signifies this in the Gospel when he says, ‘Your sins are forgiven you.” Homilies on Joshua Homily 5 ch.6 p.64

Origen (225-254 A.D.) (partial) says Jesus, the shepherd, Way, Door, rod is the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Novatian (250/4-256/7 A.D.) Treatise Concerning the Trinity ch.1 p.612 mentions “Christ’s previous pardon of his sins”

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.18 p.677 speaks of Jesus forgiving the sins of the woman with an issue of blood.

Cyprian of Carthage (c.246-258 A.D.) “from the Lamb, by whom we were redeemed and quickened” Treatises of Cyprian Treatise 11 ch.3 p.497

Victorinus of Petau (martyred 304 A.D.) says that Jesus gave forgiveness of sins. Commentary on the Apocalypse ch.11.8 p.355

Peter of Alexandria (306,285-311 A.D.) says that Jesus is the propitiation for our sins. The Canonical Epistle Canon 11 p.276

Athanasius (318 A.D.) “in the same say also the most holy Son of the Father, being the Image of the Father, came to our region to renew man once made in His likeness, and find him, as one lost, by the remission of sins; as He says Himself in the Gospels:” Incarnation of the Word ch.14 p.43

Lactantius (c.303-c.325 A.D.) &&& The Divine Institutes book 2 ch.2 p.42.

Methodius (260-312 A.D.) &&&

After Nicea

Athanasius (326-373 A.D.) says that Jesus remitted sins against the paralytic. Four Discourses Against the Arians discourse 3 ch.27.40 p.415

Gregory Nazianzus (330-391) says “He [Jesus] was baptized as Man – but He remitted sins as God” On the Son - Third Theological Oration ch.20 p.308

p13. Christ suffered shame

Justin Martyr (c.138-165 A.D.) “have been called by God through the despised and shameful mystery of the cross (Justin uses the word shame a lot) Dialogue with Trypho the Jew ch.131 p.265

Irenaeus (182-188 A.D.) suffered shame on earth, while He is higher than all glory and praise in heaven; Irenaeus Fragment 52 p.576

Hippolytus2(1352):borne reproach," namely the cross, when "they covered my face with shame," that

Cyprian of Carthage (c.246-258 A.D.) CyprianTreatise12(1285):condemn Him with a most shameful death. These things they considered, and erred.

Athanasius (318 A.D.) mentions “the ignomy of the cross” Incarnation of the Word ch.24 p.49

Alexander of Alexandria (313-326 A.D.) “He suffered shame for man’s sake, to set him free from death” Epistles on the Arian Heresy Epistle 5 ch.5 p.301

p14. Jesus was a ransom

Matthew 20:28; Mark 10:45; 1 Timothy 2:5; Hebrews 9:15b

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 20:28

Clement of Rome (97/98 A.D.) (Implied) “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 p.7

Letter To Diognetus ch.9 p.28 (130-150 A.D.) says God “gave His own Son as a ransom for us, the holy One for transgressors”

Melito of Sardis (170-177/180 A.D.) “He [Jesus] is the one led like a lamb and slaughtered like a sheep; he ransomed us from the worship of the world as from the land of Egypt, and he set us free from the slavery of the devil as from the hand of Pharaoh, and sealed our souls with his own spirit, and the members of our body with his blood. This is the one who clad death in shame and, as Moses did to Pharaoh, made the devil grieve.” On Pascha part 67 p.55

Clement of Alexandria (193-217 A.D.) The Instructor book 1

Tertullian (197-220 A.D.) “should ransom with money a man whom Christ has ransomed with His blood, how” Fleeing Persecution ch.&&&

Tertullian (207/208 A.D.) “”’For,’ he says, ‘ye are bought with a price.’” A price! Surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ hadwherewithall to redeem us; and since He has redeemed, at a pgreat price, these bodies of ours,…” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.) (Implied, price) “by redeeming the believer with the price of His blood, by reconciling man to God the Father, by quickening our mortal nature with a heavenly regeneration.” Treatises of Cyprian Treatise 5 ch.25 p.405

Athanasius (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

ClementInstructor1(1919):because toiling for us, and promising "to give His life a ransom for

Hippolytus2(831):might intimate that the Saviour would descend to ransom the souls of the saints

Hippolytus2(1565):the unrighteous will receive their bodies unchanged, and unransomed from

OrigenOnMatthew12(1430):life which has been overcome by death. he will ransom it out of its hand. A man,

After Nicea

Gregory of Nyssa (382-383 A.D.) says that Jesus was a ransom for our death. Against Eunomius book 11 ch.1 p.231.

Venantius (Implied)

Among Heretics and Spurious Books

Nestorius (451/452 A.D.) (Implied) said that Jesus endured unto death and gave a just compensation for us int hat he exchanged for our death the death which cam eunjustly upon him.” Bazaar of Heracleides ch.80 p.73

p15. Christ reconciled us

Rom 5:10-11; 2 Cor 5:18-19; Eph 2:16; Col 1:20-22; Heb 2:17

p72 (Romans 5:10-11; Col 1:20)

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial – For the word of God) 2 Cor 5:18; Col 1:20

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 2:17

Alexandrinus (Mt 25:7-Rev with gaps in Jn,Rm,2Cor) c.450 A.d.) Eph 2:16; Col 1:20-21; Heb 2:17

Clement of Rome (96-98 A.D.) (partial) “be reconciled to us, and restore us to our former seemly and holy practice of” 1 Clement ch.&&&

Irenaeus (182-188 A.D.) quotes Romans 6:3-4, then Romans 5:6-10, then Romans 8:34; then Romans 6:9; then Romans 8:11; then 1 Peter 2:23. Irenaeus Against Heresies book 3 ch.16.9 p.444

Clement of Alexandria (193-217/220 A.D.)

Tertullian (192-220 A.D.)

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.) “by redeeming the believer with the price of His blood, by reconciling man to God the Father, by quickening our mortal nature with a heavenly regeneration.” Treatises of Cyprian Treatise 5 ch.25 p.405

Methodius (260-312 A.D.)

ClementOfAlexExhortationToTheHeathen(2626):Covenant, the Reconciler, our Saviour, the Word, the Fount of life, the Giver of

CyprianTreatise5(631):by redeeming the believer with the price of His blood, by reconciling man to God

Hippolytus2(2672):were opened to Him." A reconciliation took place of the visible with the

HippolytusFragment1(1670):reconciliation for sins." But who has blotted out our transgressions? Paul the

MethodiusBanquetOfTheTenVirgins3(647):reconciliation to God, and such a means of salvation to men, by guiding us to

OrigenOnJohn6(2330):things, since God was in Christ reconciling the world to Himself, which formerly

TertullianFiveBooksAgainstMarcion5(3875):fulness should dwell in his Christ? To whom, again, does He "reconcile all

TertullianFiveBooksAgainstMarcion5(3898):we are "reconciled in His body through death;

TertullianOnTheResurrectionOfTheFlesh(4143):who shall reconcile both God to man, and man to God; the spirit to the flesh,

After Nicea

Hilary of Poitiers (355-367/268 A.D.) says that Jesus reconciled us. On the Trinity book 8 ch.51 p.152

Athanasius (326-373 A.D.) “in which Flesh, as the Apostle says, He reconciled the enmity which was against us and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. On Luke 10:22 ch.3 p.88

p16. Christ overcame/triumphed

Jn 16:33; Col 2:15; Rev 3:21; 5:5; 17:14

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial – For the word of God) Col 2:15

p24 Rev 5:5-8; 6:5-8. (ca.300 A.D.) Rev 5:5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 16:33

Justin Martyr (c.138-165 A.D.) “Then, overcome and convicted, the devil departed at that time.” Dialogue with Trypho a Jew ch.125 p.262

Melito of Sardis (170-180 A.D.) Christ triumphed over the enemy. On Pascha ch.102 p.65

Irenaeus (182-188 A.D.) “the Lamb shall overcome them, because He is the Lord of lords and the King of” Irenaeus Against Heresies book 5 ch.26.1 p.554

Clement of Alexandria (193-217/220 A.D.) “the celestial Word… What then, does this instrument-the Word of God, the Lord, the New Song-desire? To open the eyes of the blind, and unstop the ears of the deaf, and to lead the lame or the erring to righteousness, to exhibit God to the foolish, to put a stop to corruption, to conquer death, to reconcile disobedient children to their father.” Exhortation to the Heathen ch.1 p.172

Tertullian (198-220 A.D.) “of our Lord, now owned by all, now highly exalted, now a triumphant One!” The Spectacles ch.30 p.&&&

Hippolytus2(697):the Lamb shall overcome them: for he is Lord of lords, and King of kings; and

Origen (225-254 A.D.) “I have overcome the world." Origen Against Celsus book 6 ch.&&&

Origen (225-254 A.D.) “overcome the world." And it is He whom we call Son of God-Son of that God,” Origen Against Celsus book 8 ch.&&&

CyprianTreatise12(1399):that is, the devil was overcome by Christ. This is the great stone in the first

Moyses, Maximum, and Nicostratus (248-257 A.D.) quotes Rev 3:21, … as I overcame” Letter to Cyprian 25 ch.4 p.3043

DionysiusOfAlexandriaLuke3(67):added, "But be of good cheer, I have overcome the world." And again, He taught

Adamantius (c.300 A.D.) quotes 1 Cor 15:54-55 about death being swallowed up in victory. Dialogue on the True Faith in God Second Part p.99

Victorinus of Petau (martyred 304 A.D.) Commentary on the Apocalypse 449):man's salvation He was made man to overcome death, and to set all men free, and

Victorinus of Petau (martyred 304 A.D.) CommentaryOnRevelation from the Firfth chapter ch.4 p.&&& Himself to fulfil. And because He Himself was the testator, who had overcome

Methodius (260-312 A.D.) “For with this purpose the Word assumed the nature of man, that, having overcome the serpent” Banquet of the Ten Virgins Discourse 3 ch.6 p.&&&

Athanasius (318 A.D.) Jesus had a mark of victory and triumph over death. Against the Heathen ch.6 p.6. See also Incarnation of the Word ch.45.4,5 p.61

Alexander of Alexandria (313-326 A.D.) “cheer, I have overcome the world.”

Alexander of Alexandria (313-326 A.D.) “Meanwhile hell was with light resplendent, for thither had the star descended. The Lord, indeed, did not descend into hell in His body but in His Spirit. He forsooth is working everywhere, for whilst He raised the dead by His body, by His spirit was He liberating their souls. For when the body of the Lord was hung upon the cross, the tombs, as we have said, were opened; hell was unbarred. the dead received their life, the souls were sent back again into the world, and that because the Lord had conquered hell, had trodden down death, had covered the enemy with shame; therefore was it that the souls came forth from Hades, and the dead appeared upon the earth.” Ch4.6 Letter to Aeglon

Lactantius (c.303-c.325 A.D.) “between God and man, having overcome death, He might by His guidance lead man to” Epitome of the Divine Institutes ch.&&&

After Nicea

Venantius “give back the day which flees from us at Thy death. But returning, O

holy conqueror!”

Among Heretics and Spurious books

Nestorius (451/452 A.D.) said that the victory of christ made all victorious. Bazaar of Heracleides ch.80 p.73

p17. Jesus the Paschal Lamb

Tertullian (198-220 A.D.) “So great a Master's eye! This paschal Lamb Is hung, a victim. on the tree: Him Paul,” Five Books in Reply to Marcion

Hippolytus (222-235/6 A.D.) “to prove Himself the true Paschal-lamb, even as the apostle says,”

Hippolytus bishop of Portus (222-235/6 A.D.) speaks of the Savior as the true paschal lamb, and who Himself first ascended to heaven. Fragment 5 p.238

Origen (235-245 A.D.) calls Christ the paschal lamb. Homilies on Jeremiah Homily 12 ch.13.1 p.127

Adamantius (c.300 A.D.) Christ is the Paschal lamb. Dialogue on the True Faith Second part 868a p.101)

Peter of Alexandria (306,285-311 A.D.) “Himself suffered as the true Lamb in the Paschal feast, as John, the divine and evangelist, teaches us in the Gospel written by him” Fragment 5 ch.7 p.282

p18. Jesus revealed the Father to us

Jn 1:18

(5)

Tertullian (198-220 A.D.) “With us, however, the Son alone knows the Father, and has Himself unfolded ‘the Father's bosom.’ He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father's, which He has accomplished, which He had known most intimately, even from the beginning.” Against Praxeas ch.8 p.&&&

Origen (225-254 A.D.) “We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: "For the Spirit bloweth where He listeth.” de Principiis book 1 ch.3.3 p.&&&

After 325 A.D.

Ambrose of Milan (378-381 A.D.) says Christ is the image of the Father, and Jesus said he who has seen Him has seen the Father. On the Christian Faith book 1 ch.7.48 p.208

Among heretics and spurious books

Tatian (died c.172 A.D.) quotes Lk 10:22. The Diatessaron section 15 line 38 p.67.

p19. Jesus baptized with the Holy Spirit & fire

Matthew 3:11

Justin Martyr (c.138-165 A.D.) quoted Matthew 3:11 but did not specify a view of fire in Dialogue with Trypho the Jew ch.49 p.219

Irenaeus (182-188 A.D.) used this verse to speak of God’s judgment of unbelievers in Irenaeus Against Heresies book 4 ch.4.3 p.466.

Tertullian (198-220 A.D.) said that baptism with water is unto salvation, and pretended and weak faith is baptized with fire, unto judgment (On Baptism ch.10 p.674).

Hippolytus (222-234/5 A.D.) quoted Matthew 3:11 but did not specify a view of fire in The Discourse on the Holy Theophany ch.3 p.235

Theodotus the probable Montanist (c.240 A.D.) p.124 said that fire is simply the destroying element, cleansing away evil in believers, and (he implies) destroying others.

Origen (235-245 A.D.) says that Jesus baptized with the Holy Spirit and with fire. Homilies on Jeremiah Homily 2 ch.3.1 p.26

Origen (225-254 A.D.) quoted Matthew 3:11 saying this referred to the cleansing fire of the Holy Spirit. Commentary on John book 6 ch.16-17 p.366-367

Cyprian of Carthage (c.246-258 A.D.) quoted Matthew 3:11 but did not specify a view of fire in The Treatises of Cyprian Treatise 12 ch.1.12 p.511

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 quotes Matthew 3:11 and says this refers to Pentecost.

After Nicea

Basil of Cappadocia (357-378/379 A.D.) taught this was the fire of judgment for a Christian’s work in On the Spirit ch.15.36 p.22.

Augustine of Hippo (388-430 A.D.) quoted Matthew 3:11 but did not specify a view of fire in Harmony of the Gospels book 2 ch.12.26 p.117.

The Holy Spirit

H1. Mention of the Holy Spirit

Mt 3:11 Luke 1:67; 3:22; 11:13; 12:10; John 1:34; Acts 19:2-3; 2 Cor 13:14; Heb 2:4; 1 Pet 1:1-2; 2 Pet 1:21; Jude 20

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:34

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Lk 11:13; 12:10

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:15

p65 1 Th 1:3-2:1; 2:6-13 (225-275 A.D.) mentions the Holy Spirit in 1 Th 1:5,6

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the Holy Spirit. 1 Pet 1:1-2; 2 Pet 1:21; Jude 20

p75 (c.175-225 A.D.) Lk 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.) the Holy Spirit descended on Jesus like a dove. Luke 3:22

p38 Acts 18:27-19:6,12-16. (early 3rd century) Acts 19:2-3

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century) mentions the Holy Spirit Mt 3:11

p24 (ca.300 A.D.) Rev 5:5-8; 6:5-8

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 1:67; 3:22; 11:13; 12:10; John 1:34

Sinaiticus (340-350 A.D.) Luke 1:67; 3:22; 11:13; 12:10; John 1:34

Clement of Rome (96-98 A.D.) ch.18 p.10 mentions the Father of the Holy Spirit

Clement of Rome ch.2 p.229 (96-98 A.D.) says the “full outpouring of the Holy Spirit was upon you all.”

Letter of Ignatius to the Ephesians ch.9 p.53 (-107/116 A.D.) “…being stones of the temple of the Father,… drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, your love the way which led up to God.”

Letter of Barnabas (100-150 A.D.) ch.6 p.&&& “Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.”

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.8 ch.7 p.379 Baptize in the name of the Father, and of the Son, and of the Holy Spirit

2 Clement (c.150 A.D.) &&&

Presbyters (Papias?) (130-155 A.D.) mentions the Father, Son, and Spirit. fragment 5 p.154

Shepherd of Hermas (c.160 A.D.) book 2 commandment 10th ch.2 p.27 mentions grieving the Holy Spirit.

Christians of Vienna and Lugdunum (177 A.D.) says that the Holy Spirit was their counselor. vol.8 p.784

Shepherd of Hermas (c.160 A.D.) Book 2 Eleventh Command p.28 “who is destined for him, fills the man; and the man being filled with the Holy Spirit,”

Shepherd of Hermas (c.160 A.D.) book 2 tenth commandment ch.2 p.27 “Hear, then," says he, "foolish man, how grief crushes out the Holy Spirit”

Tatian’s Diatessaron (died 172 A.D.) in section 55 p.128 in the great commission refers to “the Father and the Son and the Holy Spirit”

Athenagoras (177 A.D.) says, “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?” A Plea for Christians ch.10 p.133

Passion of the Scillitan Martyrs (180 A.D.) p.285 “all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.”

Irenaeus Against Heresies (182-188 A.D.) mentions the Holy Spirit in many places including book 4 ch.9.2 p.472

Polycrates of Ephesus (130-196 A.D.) mentions that one of Philip’s daughters passing her life under the influence of the Holy Spirit. Ante-Nicene Fathers vol.8 p.773

Caius (190-217 A.D.) ch.2.3 p.602 mentions the Holy Spirit

Clement of Alexandria (193-217/220 A.D.) mentions the Father, Jesus Christ, and the Holy Spirit in Who is the Rich Man That Shall be Saved ch.42 p.604

Tertullian (207/208 A.D.) mentions that the Holy spirit seals believers. Five Books Against Marcion book 1 ch.28 p.293

Asterius Urbanus (c.232 A.D.) mentions the Holy Spirit fragment 2 p.336

Hippolytus (222-235/6 A.D.) “For the Father indeed is One but there are two Persons because there is also the Son; and then there is the third the Holy Spirit. The Father decrees, the Word executes and the Son is manifested, through whom the Father is believed on. The economy of the harmony is led back to one God; for God is One. It is the Father who commands and the Son who obeys and the Holy Spirit who gives understanding; the Father is above all, and the Son who is through all and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit.” Against the Heresy of One Noetus ch.14 p.226

Origen (225-254 A.D.) mentions two livings things in the hymn of Habakkuk. He interprets these as Christ and the Holy Spirit. Then he goes on to discuss the Holy Spirit more. Origen’s de Principiis book 1 ch.3.3 p.253 He also discusses “the Holy Spirit Himself” in Origen’s de Principiis Preface p.239.

Origen (240 A.D.) refers to the Holy Spirit. Commentary on the Song of Songs ch.1 p.56

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit in Treatise Concerning the Trinity ch.29 p.640,641

Anonymous Treatise Against Novatian (254-256 A.D.) ch.1 p.657 says, “whom the Holy Spirit rightly rebukes by the prophet, saying,’ and quotes Isaiah 30:1.

Anonymous Treatise on Re-Baptism (254-257 A.D.) “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” ch.7 p.671

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention the Holy Spirit in their letter to Cyprian. Letter 25 ch.1 vol.5 p.302.

Cornelius (c.246-258 A.D.) in his letter to Cyprian mentions the Holy Spirit Letter 45 p.323

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions the Holy Spirit in Letter 74 p.390

Bishop Munnulus of Girba mentions the Trinity and quotes Matthew 28:19 “…in the name of the Father, of the Son, and of the Holy Spirit” The Seventh Council of Carthage (258 A.D.) p.567

Dionysius of Rome (259-269 A.D.) Against the Sabellians p.365 mentions the Holy Spirit.

Archelaus (262-278 A.D.) in his Disputation with Manes ch.26 p.199 discusses the Holy Spirit, as the Paraclete sent by Jesus. As well as ch.27 p.200, ch.34 p.207,208 and ch.31 p.204

Adamantius (c.300 A.D.) “I also believe in the Holy Spirit, existing eternally.” Dialogue on the True Faith in God first part ch.803 2 p.37

Victorinus of Petau (martyred 304 A.D.) “sealed with the Holy Spirit” Commentary on the Apocalypse of the Blessed John p.350

Pamphilus (martyred 309 A.D.) mentions the Holy Ghost. An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Lactantius (c.303-c.325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

After Nicea

Athanasius (339 A.D.) says Jesus told us to “Go ye and make disciples of allnations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Circular Letter ch.1 p.92

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Council of Sirmium (Greek creed) 351 A.D. mentions the Holy Spirit as “He”. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) mentions the Holy Spirit as a person. Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) mentions the Father, the Only-Begotten, and the Holy Spirit. Against Eunomius book 1 ch.22 p.61

Cyril of Jerusalem (349-386 A.D.) “Cleanse thy vessel, that thou mayest receive grace more abundantly. For though remission of sins is given equally to all, the communion of the Holy Ghost is bestowed in proportion to each man’s faith” (First Catechetical Lecture 1 Nicene & Post-Nicene Fathers p.7 also Lecture 6 ch.6 p.34)

John Cassian (410-430 A.D.) “Glory to the Father, Son and Holy Ghost” 12 Books book 2.8 p.208

Council of Ephesus (431 A.D.) mentiosn the Holy Ghost” Letter from Cyril of Nestorius p.202

Leo I of Rome (422-461 A.D.) mentions the Father, Son, and Holy Ghost. Sermon 68.4 p.181

Council of Constantinople II (553 A.D.) mentions the Holy Spirit. The Sentence of the Synod p.306 and The Capitula of the Council ch.1 p.312

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) says that Theodore of Mopsuestia was wrong to deny that christ did not give the apostles the Holy Spirit.

Tatian But further, it becomes us now to seek for what we once had, but have lost, to unite the soul with the Holy Spirit, and to strive after union with God. Address to the Greeks

Alexander or Alexandria And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both

Gregory Thaumaturgus (246-265 A.D.) “And there is One Holy Spirit, having His subsistence” A Declaration of Faith p.7

Gregory Thaumaturgus (246-265 A.D.) “…council, and by the Holy Spirit antecedently to them.”

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Among heretics and spurious books

The Ebionite Recognitions of Clement book 1 ch.63 p.94 (c.211-250 A.D.) says we cannot continue to be saved, except through the grace of the Holy Spirit. It also mentions being baptized in the name of the Father, Son, and Holy Spirit.

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe … and in one Holy Spirit, the Comforter…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Theodore of Mopsuestia (392-423/429 A.D.) refers to the Holy Spirit. Commentary on Nahum ch.1 p.250

Nestorius (451/452 A.D.) The Holy Spirit is God The Bazaar of Heracleides book 1 ch.1.45-46 p.36-37; book 1 ch.1.47 p.38

Nestorius (451/452 A.D.) “Divine Spirit wishes us to understand [it]” The Bazaar of Heracleides book 1 ch.1.38 p.29

After Nicea

Gregory of Nazianzen (330-391 A.D.) extensively discusses the Holy Spirit. Oration on Pentecost ch.5 p.381

Pacian of Barcelona (343/377-379/392 A.D.) mentions the Holy Spirit in Letter 1.3.4 p.21

Pacian of Barcelona (342-379/392 A.D.) Baptize in the name of the Father, Son, and Holy Spirit. Letter 3 ch.11.1 p.51

Orosius/Hosius of Braga (414-418 A.D.) teaches on the Holy Spirit. Defense Against the Pelagians ch.29 p.159

Augustine of Hippo (388-430 A.D.) says that in the Trinity there is no division, no diversity, and perpetual dearness of love. The Holy Spirit is God, and baptized believers are the Holy Spirit’s temple. On the Creed ch.13 p.374

H2. The Holy Spirit is God

Acts 5:3-4

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Acts 5:3-4

Sinaiticus (340-350 A.D.) Acts 5:3-4

Shepherd of Hermas (c.160 A.D.) book 2 eleventh commandment p.27 discusses the “Divine Spirit” and “such a Spirit having the power of Divinity”

Athenagoras (177 A.D.) “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit” Athenagoras in A Plea for Christians ch.10 p.133

Tertullian (198-220/240 A.D.) says specifically that the Father is God, the Son is God, the Holy Ghost is God, and each is God. Against Praxeas chapter 13 p.609

Hippolytus (222-235/6 A.D.) (partial) “We accordingly see the Word incarnate, and we know the Father by Him, and we believe in the Son, (and) we worship the Holy Spirit.” 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

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit proceeding form the Father, sent by Jesus from the Father, and the “divine eternity of the Holy Spirit”. Treatise Concerning the Trinity ch.29 p.640-641

Theognostus of Alexandria (260 A.D.) teaches how the Holy Spirit is the third in chapter 2 and explains how the Holy Spirit communes with the perfected in chapter 3 in Seven Books of Hypotyposes or Outlines p.156.

Dionysius bishop of Rome (259-269 A.D.) (Implied) speaks of the Holy Spirit and the “Divine Trinity” Dionysius of Rome Against the Sabellians ch.1 p.365

Archelaus (262-278 A.D.) (implied) says that the Holy Spirit has understanding of all things, is made all things to all men. This implies He is God. Disputation with Manes ch.36 p.210

After Nicea

Basil of Cappadocia (357-378/379 A.D.) “Let them say whether it is more proper to rank Him [the Holy Spirit] with God or to thrust Him forth to the place of the creature. Peter’s word to Sapphira, ‘How is it that ye have agreed together to tempt the Spirit of the Lord? Ye have not lied unto men, but unto God,’ show that sins against the Holy Spirit and against God are the same. On the Spirit ch.16.37 p.22.

Gregory of Nazianzen (330-391 A.D.) has an entire oration: Oration on Pentecost ch.5 p.378-385

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) (Implied because accepted the four synods (nicea, Constantinople I, Ephesus, chalcedon)

Among heretics and spurious books

Tatian &&& “But further, it becomes us now to seek for what we once had, but have lost, to unite the soul with the Holy Spirit, and to strive after union with God.” Address to the Greeks

Theodore of Mopsuestia (392-423/429 A.D.) says that the Holy Spirit is a distinct hypostasis in God.” He says the Holy Spirit is a distinct person, baptizing in the name of the three. Commentary on Haggai ch.2 p.314

Nestorius (451/452 A.D.) The Holy Spirit is God The Bazaar of Heracleides book 1 ch.1.45-46 p.36-37; book 1 ch.1.47 p.38

Nestorius (451/452 A.D.) “Divine Spirit wishes us to understand [it]” The Bazaar of Heracleides book 1 ch.1.38 p.29

Nestorius (451/452 A.D.) God is Father and God is Son and God is Holy Spirit. The Bazaar of Heracleides book 2 ch.1(b) p.309

H3. Person of the Holy Spirit

John 15:26-27; 16:7,12-14

Acts 5:3-5; 15:28

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 8:16

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 14:15

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Acts 5:3-5; 15:28

Sinaiticus (340-350 A.D.) Acts 5:3-5; 15:28

Clement of Rome (96-98 A.D.) “the Holy Ghost thus addresses us: Come, ye children, hearken unto Me; I will teach you the fear of the Lord” 1 Clement ch.22 vol.1 p.11 (also vol.9 p.235)

Apology of Aristides (125 or 138-161 A.D.) p.276 The Holy Spirit acknowledged Jesus to be the Son of the Most High God.

Justin Martyr (138-165 A.D.) mentions how the Holy Spirit uttered prophecies. Dialogue with Trypho ch.52 p.221.

Shepherd of Hermas (c.160 A.D.) book 2 tenth commandment ch.2 p.27 mentions how a person who doubts grieves the Holy Spirit.

Irenaeus (182-188 A.D.) says we do not receive another Holy Spirit besides “Him who is with us” Irenaeus Against Heresies book 4 ch.9.2 p.472

Caius (190-217 A.D.) ch.3 p.602 says that some heretics thought themselves wiser than the Holy Spirit.

Clement of Alexandria (193-217/220 A.D.) speaks of the Holy Spirit in The Instructor book 1 ch.7 p.223.

Tertullian (198-220 A.D.) says that in a renewed soul it is now wedded to the Holy Spirit. The flesh is no longer a servant of the soul, but of the Spirit.” A Treatise on the Soul ch.41 p.221.

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit as a person and goes into detail on His role in Treatise Concerning the Trinity ch.29 p.640

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.657 says, “whom the Holy Spirit rightly rebukes by the prophet, saying,’ and quotes Isaiah 30:1.

Cyprian of Carthage (c.246-258 A.D.) “The Holy Spirit warns us, and says, …” Treatises of Cyprian Treatise 1 ch.24 p.429

Gregory Thaumaturgus (246-265 A.D.) says He [the Holy Spirit] inspired the prophets. Oration and Panegyric to Origen argument 15 p.36

Archelaus (262-278 A.D.) in his Disputation with Manes ch.26 p.199 discusses the Holy Spirit, as the Paraclete sent by Jesus. As well as ch.27 p.200, ch.34 p.207,208

Archelaus (262-278 A.D.) Disputation with Manes ch.34 p.208 “Again, that it was the Paraclete Himself who was in Paul, is indicated by our Lord Jesus Christ in the Gospel.”

Archelaus (262-278 A.D.) says of the Holy Spirit that He knows all languages. The Disputation with Manes ch.36 p.210

Victorinus of Petau (martyred 304 A.D.) “He [Jesus] forthwith poured out the Holy Spirit, who should bring them to heaven.” Commentary on the Apocalypse of the Blessed John p.348

Lactantius (c.303-c.325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Lactantius (c.303-c.325 A.D.) “In like manner Isaiah also: ‘But they disbelieved, and vexed His Holy Spirit; and He was turned to be their enemy.” The Divine Institutes book 4 ch.12 p.111

Note that Jerome said, “Lactantius in his books and particularly in his letters to Demetrian altogether denies the subsistence of the Holy Spirit, and following the error of the Jews says that the passages in which he is spoken of refer to the Father or to the Son and that the words [holy spirit’ merely prove the holiness of these two persons in the Godhead.” Letter 84.7 p.178-179. Jerome is incorrect here: Lactantius did NOT think the Holy Spirit was just an adjective.

Lactantius (c.303-c.325 A.D.) said that after Jesus’ baptism, “And the Spirit of God descended upon Jim, formed after the appearance of a white dove.” The Divine Institutes book 4 ch.15 p.115.

Melito of Sardis (170-177/180 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”

Athenagoras’ A Plea for Christians ch.10 p.133 (177 A.D.) The Holy Spirit Himself also, which operates in the prophets”

After Nicea

Athanasius (356-360 A.D.) discusses the Holy Spirit, who is the same as the Paraclete. He makes holy and comforts those who are His recipients. Also, we are adopted as sons. Four Discourses Against the Arians discourse 2 ch.29 p.444-445

Council of Sirmium (Greek creed) 351 A.D. mentions the Holy Spirit as “He”. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Gregory of Nyssa (382-383 A.D.) says that the Holy Spirit is a person. Against Eunomius book 1 ch.19 p.57

Among heretics and spurious books

Tatian (died 172 A.D.) (partial) quotes John 15:26-27; 16:7,12-14 in The Diatessaron section 46 lines 38-47 p.115.

Recognitions of Clement (c.211-250 A.D.) book 10 ch.71 says “so great grace of His power did the Holy Spirit show on that day”

Theodore of Mopsuestia (392-423/429 A.D.) mentions that the O.T. people did not yet understand that the Holy Spirit was a person. Commentary on Joel ch.2 p.117

Nestorius (451/452 A.D.) “Divine Spirit wishes us to understand [it]” The Bazaar of Heracleides book 1 ch.1.38 p.29

H4. Glorify/worship the Holy Spirit

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 and ch.22 p.44 refer to glorifying the Father, Son, and Holy Spirit.

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164

Clement of Alexandria (193-217/220 A.D.) says “to whom, by His Son Jesus Christ, the Lord of the living and dad, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and fever, from generation to generation, and from eternity to eternity. Amen” Who is the Rich Man That Shall Be Saved? ch.41 p.604

Hippolytus (222-235/6 A.D.) mentions the Word Incarnate and that “we worship the Holy Spirit” Against the Heresy of One Noetus ch.12 p.228

Dionysius of Alexandria (246-265 A.D.) “glory and dominion to the Father, Son, and Holy Spirit. Letter to Dionysius of Rome book 4 ch.16 p.94

After Nicea

John Chrysostom (before 407 A.D.) says to give glory to the Father, Son, and Holy Spirit very frequently, such as in vol.12 Commentary on 1 Corinthians Homily 1 p.5.

Ambrose of Milan (370-390 A.D.) “He Who is in the prophets is worshipped, the same Spirit is worshipped.” Of the Holy Spirit book 3 ch.18.143 p.155.

Ambrose of Milan (370-390 A.D.) “We serve the Spirit of God. He is, therefore, to be worshiped by us, Whom the Apostle taught that we must serve, and Whom we serve we also adore,…: Of the Holy Spirit book 3 ch.18.142 p.155.

Gregory of Nazianzen (330-391 A.D.) “our Lord Jesus Christ, … to Whom be the glory and worship, with the Father and the Holy Ghotst, now and for ever. Amen”. Oration on Pentecost ch.18 p.385

Augustine of Hippo (388-430 A.D.) says we worship One God, Father, Son, and Holy Spirit. The City of God book 10 ch.25 p.196

Augustine of Hippo (388-430 A.D.) says that they should not suppose that three gods are worshipped by Christians because there is only One God. On Faith and the Creed ch.9.16 p.327

Council of Constantinople II (553 A.D.) says the Trinity is to be worshipped in three subsistences or persons. Capitula of the Council ch.1 p.312

H5. Christ born of Mary by the Holy Spirit

Luke 1:35

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 1:35

Sinaiticus (340-350 A.D.) Luke 1:35

Letter of Ignatius to the Ephesians ch.18 p.57 (-107/116 A.D.) “For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost.

Justin Martyr (c.150 A.D.) says that Mary conceived of the Holy Ghost. First Apology of Justin Martyr ch.33 p.174

Justin Martyr (c.150 A.D.) says that Christ was born of God without sexual union. First Apology of Justin Martyr ch.31 p.173

Irenaeus (182-188 A.D.) says that Christ was born of the Holy Spirit. Irenaeus Against Heresies book 4 ch.23.1 p.494

Clement of Alexandria (193-217/220 A.D.) says that Jesus’ flesh was created by the Holy Spirit. The Instructor book 1 ch.6 p.220

Tertullian (198-220 A.D.) On the Flesh of Christ ch.19 p.538 explicitly says that Jesus was not born of sexual intercourse, but rather the Spirit of God descended into a woman’s womb.

Hippolytus (222-235/6 A.D.) “being by the Virgin and the Holy Spirit made a new man… For it was not in mere appearance or by conversion, but in truth, that He became man.” Against the Heresy of One Noetus ch.17 p.230.

Hippolytus bishop of Portus (222-235/6 A.D.) says that by the Holy Ghost and the Virgin Mary was this Word, yet there is only one Son of God. Against the Heresy of One Noetus ch.4 p.225 See also fragment 6 p.238-239

Origen (225-254 A.D.) says Jesus was born of the virgin and the Holy Spirit. De Principiis book 1 ch.4 p.240

Victorinus of Petau (martyred 304 A.D.) says that the Holy Spirit overflowed the Virgin Mary when Christ was incarnate in the flesh. On The Creation of the World ch.343

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Lactantius (c.303-c.325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

After Nicea

Athanasius (356-360 A.D.) “He [the Archangel] says, ‘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.’” Four Discourses Against the Arians discourse 4 ch.32 p.446

Synod of Seleucia in Isauria (357/358 A.D.) (partial) says that Christ was begotten without passion. Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Augustine of Hippo (388-430 A.D.) &&& City of God book

Among heretics and spurious books

Nestorius (451/452 A.D.) Christ was born of the Holy Spirit. The Bazaar of Heracleides book 1 ch.1.71 p.55; book 2 ch.1(b) p.198

Nestorius (451/452 A.D.) Mary is the Holy Virgin, but not the mother of God. The Bazaar of Heracleides book 2 ch.1 p.149; Virgin Mary. The Bazaar of Heracleides book 2 ch.1 p.171

H6. Paraclete or Holy Spirit already present

1 Cor 12:13

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 12:13

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) 1 Cor 12:13

Sinaiticus (340-350 A.D.) 1 Cor 12:13

1 Clement (96-98 A.D.) ch.2 p.5 (also vol.9 ch.2 p.229) “a full outpouring of the Holy Spirit was upon you all”

Shepherd of Hermas (c.160 A.D.) book 2 eleventh commandment p.28 discusses the Divine Spirit living inside us.

Irenaeus (182-188 A.D.) “This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.” Irenaeus Against Heresies book 3 ch.3 p.445

Tertullian (198-220 A.D.) The Paraclete has also pressed home on our attention in most frequent admonitions.” A Treatise on the Soul ch.58 p.235

Tertullian taught that the paraclete, the Comforter was working in people’s hearts in his time. Tertullian On Monogamy ch.3 p.61

Hippolytus bishop of Portus (222-235/6 A.D.) “as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Origen (225-254 A.D.) says that the Paraclete is the Holy Spirit. De Principiis 2.7.1 p.284; 2.7.3 p.285; 2.7.4 p.285-286

Novatian (250/4-256/7 A.D.) says that the Holy Spirit was given in Jesus’ time. He also says the Holy Spirit was given occasionally to the prophets in Old Testament times, but is always given in the latter times. Treatise Concerning the Trinity ch.29 p.640

Anonymous Treatise on Re-Baptism (254-257 A.D.) speaks of baptism for receiving the Holy Spirit” ch.1 p.667 and ch.3,4 p.669 and ch.14 p.675

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 mentions the bishop’s imposition of hands to bestow the Holy Spirit.

Firmilian (c.246-258 A.D.) in his letter to Cyprian speaks of believers having the Holy Ghost in Letter 74 p.393

Firmilian (c.246-258 A.D.) in his letter to Cyprian speaks of “reception of the Holy Ghost” in Letter 74 p.395

Bishop Nemesianus of Thubunae discusses receiving the Holy Ghost by the imposition of hands. The Seventh Council of Carthage (258 A.D.) p.566

Archelaus (262-278 A.D.) in his Disputation with Manes ch.26 p.199 discusses the Holy Spirit, as the Paraclete sent by Jesus. He also discusses this in Disputation with Manes ch.27 p.200; ch.34 p.207-208

After Nicea

Council of Sirmium (Greek creed) (351 A.D.) (Implied) “in the Holy Spirit, that is to say the Comforter, whom, having promised to his apostles after his ascension into the heavens, to teach them, and bring all things to their remembrance, he sent; (past tense)” Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56. See also ibid p.57

Athanasius (356-360 A.D.) discusses the Holy Spirit, who is the same as the Paraclete. He [currently] makes holy and comforts those who are His recipients. Four Discourses Against the Arians discourse 4 ch.29 p.444-445

Gregory of Nyssa (382-383 A.D.) says that the Holy Spirit is the paraclete in Against Eunomius book 2 ch.4 p.145.

Pacian of Barcelona (343/377-379/392 A.D.) says that by baptism the Holy Spirit is poured out on us. On Baptism ch.6(2) p.92

Ambrose of Milan (370-390 A.D.) says that Jesus promised the paraclete (John 15:26) in Of the Holy Spirit book 3 ch.1.8 p.136. The entire work says that the Spirit dwells in believers now.

Ambrose of Milan (370-390 A.D.) “But He [God] gave the Holy Spirit to all, to shed upon the apostles though separated the gift of indivisible grace.” Of the Holy Spirit book 1 ch.7.81 p.104.

Orosius/Hosius of Braga (414-418 A.D.) The Comforter came to us (John 16:7) Defense Against the Pelagians ch.10 p.128

Augustine of Hippo (388-430 A.D.) says the Holy Spirit was given to us. On the Trinity book 15 ch.17.31 p.217

H7. Holy Spirit appeared as a dove

Matthew 3:16; Mark 1:10; Luke 3:22

John 1:33 (partial)

Justin Martyr (c.138-165 A.D.) “and when He came out of the water, the Holy Ghost lighted on Him like a dove, [as] the apostles of this very Christ of ours wrote. Now, we know that he did not go to the river because He stood in need of baptism, or of the descent of the Spirit like a dove;” Dialogue with Trypho the Jew ch.88 p.243

Irenaeus (182-188 A.D.) “And then, [speaking of His] baptism, Matthew says, "The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.’” Irenaeus Against Heresies book 3 ch.9.3 p.423

Clement of Alexandria (193-217/220 A.D.) “Luke 3:22. God here assumed the "likeness" not of a man, but "of a dove," because He wished, by a new apparition of the Spirit in the likeness of a dove, to declare His simplicity and majesty.” Fragment 3 From The Catena on Luke, edited by Corderius p.578

Tertullian (198-220 A.D.) (partial) “Of our dove, however, how simple is the very home!-always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ.” Against the Valentinians ch.3 p.&&&

Hippolytus (222-235/6 A.D.) “For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne.” Discourse on the Holy Theophany ch.7 p.236

&&&Origen (225-254 A.D.)

&&&Novatian (250/4-256/7 A.D.)

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.18 p.677 discusses the Holy Spirit descending on Jesus like a dove.

Treatise Against Novation ch.3 p.&&&. And I, beloved brethren,-as I not heedlessly meditate these things, and not in harmony with human wisdom, but as it is permitted to our minds by the condescension of the heavenly Lord, needfully and pertinently to conceive,-say that that dove signifies to us of itself a double type. Formerly, that is, from the beginning of the divine administration, it suggests its own figure, the first indeed and chief-that is, the figure of the Spirit. And by its mouth the sacrament of baptism which is provided for the salvation of the human race, and that by the heavenly plan it is celebrated in the Church only.”

Cyprian of Carthage (246-158 A.D.)

Archelaus (262-278 A.D.) “Wherefore tell me this too, O Manichaeus: If you say that Christ was not born of Mary, but that He only appeared like a man, while yet He was not really a man, the appearance being effected and produced by the power that is in Him, tell me, I repeat, on whom then was it that the Spirit descended like a dove?” Disputation with Manes ch.49 p.226

Lactantius (c.303-325 A.D.)

CyprianTreatise1(277):9. Therefore also the Holy Spirit came as a dove, a simple and joyous

CyprianTreatise1(290):they should lay waste the doves and sheep of Christ with their cruel and

CyprianTreatise12(4152):doves."

Hippolytus2(2661):Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And

Hippolytus2(2679):form of a dove, and the Father's voice spread everywhere, it was meet that "the

Hippolytus2(2693):of God toward man is signified by the dove, so also now the Spirit, descending

Hippolytus2(2694):in the form of a dove, bearing as it were the fruit of the olive, rested on Him

Hippolytus2(2739):the form of a dove.

HippolytusRefutationOfAllHeresies10(682):came down in the form of a dove upon Him from the sovereignty that is above the

HippolytusRefutationOfAllHeresies10(709):baptism in form of a dove. And from this circumstance, the followers of

HippolytusRefutationOfAllHeresies6(1347):his baptism the Holy Spirit as a dove came down-that is, the Logos of the mother

HippolytusRefutationOfAllHeresies6(1813):the symbol of manifestation was) the descent of the dove, which is O [mega] and

HippolytusRefutationOfAllHeresies6(1906):displaying the dove, which (symbolically) has this number, which is eight

HippolytusRefutationOfAllHeresies6(1946):And when He came to the water, (he says) that He descended like a dove upon him

HippolytusRefutationOfAllHeresies7(1265):Christ in form of a dove came down upon him, from that absolute sovereignty

HippolytusRefutationOfAllHeresies7(1307):descended (upon him) in form of a dove. And this was the reason, (according to

Lactantius4(1258):descended upon Him, formed after the appearance of a white dove.

LactantiusEpitome(2663):harm, the calf shall feed with the lion, the dove shall be united with the hawk,

OrigenAgainstCelsus1(1577):from the other Gospels, the account of the dove alighting upon our Saviour at

OrigenAgainstCelsus1(1589):appearance of the Holy Spirit in the form of a dove at the baptism. He then,

OrigenAgainstCelsus1(1614):the form of a dove. And it is a Jew who addresses the following language to Him

OrigenAgainstCelsus1(1656):appearance of the Holy Spirit in the form of a dove had been described as an

OrigenAgainstCelsus1(1661):narrative of the appearance of the dove, that he attributes such an objection!

OrigenAgainstCelsus1(1704):appearance of the dove and the voice from heaven heard the accounts of these

OrigenAgainstCelsus1(1712):opening, and the dove appearing, and why the Holy Spirit appeared to Jesus in

OrigenAgainstCelsus1(1713):the form of no other living thing than that of a dove. But our present subject

OrigenAgainstCelsus1(1746):Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I

OrigenAgainstCelsus1(1748):appeared in the form of a dove, although Celsus, from a desire to cast discredit

OrigenAgainstCelsus1(1755):Christians traces of that Holy Spirit which appeared in the form of a dove. They

OrigenAgainstCelsus1(1770):upon Jesus in the form of a dove, we would say to him, "Sir, who is it that says

OrigenAgainstCelsus1(1870):dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize

OrigenAgainstCelsus1(1889):the descent of the Holy Spirit upon Him at the Jordan in the form of a dove,

OrigenAgainstCelsus1(1905):regarding the appearance of the Holy Spirit in the form of a dove, "This is your

OrigenAgainstCelsus2(1922):the same as a dove,

OrigenAgainstCelsus4(1853):ark, having within it all things, and of a dove and a crow

OrigenAgainstCelsus4(1889):story of the dove, although unable to adduce any reason which might prove it to

OrigenDePrincipiis2(645):doves, and pouring out the tables of the money-changers, and saying, "Take these

OrigenOnJohn10(128):and sheep and doves, and the changers of money sitting, and He made a sort of

OrigenOnJohn10(131):tables, and to those that sold the doves He said, Take these things hence; make

OrigenOnJohn10(891):and doves. This adds emphasis to the statement that the passover was not that of

OrigenOnJohn10(910):And He found in the temple those that sold oxen and sheep and doves and the

OrigenOnJohn10(913):and overturned their tables, and to those who sold the doves He said, Take these

OrigenOnJohn10(917):found selling oxen and sheep and doves in the temple His second work; while the

OrigenOnJohn10(925):that sold doves. And He says to them, It is written, My house shall be called a

OrigenOnJohn10(929):He overthrew and the seats of them that sold doves. And He suffered not that any

OrigenOnJohn10(1069):of miserable gain, betray the care of those tropically called doves. When,

OrigenOnJohn10(1071):are selling oxen and sheep and doves, and the changers of money sitting, He

OrigenOnJohn10(1075):tables in the souls of such as love money, saying even to those who sell doves,

OrigenOnJohn10(1082):Jesus casts out the oxen and sheep, and orders the doves to be taken away, it

OrigenOnJohn10(1083):was because oxen and sheep and doves were not much longer to be sacrificed there

OrigenOnJohn10(1104):thoughts, the dove. Of things that are thought good but are not, the small

OrigenOnJohn10(1119):houses, To the richer Jews they had oxen to sell, and there were doves for those

OrigenOnJohn10(1182):that sold doves: and He saith unto them, It is written, My house shall be called

OrigenOnJohn10(1260):"Thy eyes are doves," signifying, perhaps, in a riddle, the observant power

OrigenOnJohn10(1261):which dwells in the spiritual, because the Holy Spirit came like a dove to our

OrigenOnJohn10(1452):doves, and the money-changers sitting, he took to represent those who attribute

OrigenOnJohn2(619):salvation of men. This He did. when, in a bodily shape like a dove, He flew to

OrigenOnJohn2(1405):we point to what John says afterwards of having seen the Holy Spirit as a dove

OrigenOnJohn2(1684):"I beheld the Spirit descending as a dove out of heaven, and it abode upon Him,

OrigenOnJohn6(1783):itself the pure and guileless dove of the Spirit, bound to it and no longer able

OrigenOnJohn6(1995):ready to receive the Holy Spirit, since the spiritual dove does not light on any

OrigenOnJohn6(2079):Him, and the Holy Spirit descended on Him in bodily form like a dove. Again, it

OrigenOnJohn6(2096):animals are as follows: the bullock, the sheep, the goat, the turtle-dove, the

OrigenOnJohn6(2099):hear of two young ones; of turtle doves only of a pair. He, then, who would

TertullianATreatiseOnTheSoul(2682):swallows, and chaste men doves, as if the selfsame substance of the soul

TertullianAgainstTheValentinians(132): Passage or Channel. Jesus Descended Upon Christ, at His Baptism, Like a Dove;

TertullianAgainstTheValentinians(269):both: "Be ye therefore wise as serpents, and simple as doves."

TertullianAgainstTheValentinians(299):that it flows from simplicity. In brief, "the dove" has usually served to figure

TertullianAgainstTheValentinians(322):beast as he is that skulks the light. Of our dove, however, how simple is the

TertullianAgainstTheValentinians(1365): Baptism, Like a Dove; But, Being Incapable of Suffering, He Left Christ to Die

TertullianAgainstTheValentinians(1384):in the likeness of a dove. Moreover, there was even in Christ accruing from

TertullianFiveBooksAgainstMarcion3(2048):and as young doves, unto me"

TertullianFiveBooksAgainstMarcion3(2050):-that is, simply like a dove.

TertullianFiveBooksAgainstMarcion5(3138):as doves with their young ones, unto me? "

TertullianFiveBooksInReplyToMarcion(1406): One faith, one dove, one power; the flower of men;

TertullianOnBaptism(45): Deluge and the Dove.

TertullianOnBaptism(397): Hands. Types of the Deluge and the Dove.

TertullianOnBaptism(423):He reposes: (He who) glided down on the Lord "in the shape of a dove,"

TertullianOnBaptism(427):structure the dove is without literal

TertullianOnBaptism(429):gall. And accordingly He says, "Be ye simple as doves."

TertullianOnBaptism(434):old iniquity was purged-after the baptism, so to say, of the world-a dove

TertullianOnBaptism(447):after its old sins flies the dove of the Holy Spirit, bringing us the

TertullianOnMonogamy(619):while He calls (them) to (copy) the simplicity of the dove, a bird not merely

TertullianOnTheFleshOfChrist(357):of a dove, and sat upon the Lord.

TertullianOnTheFleshOfChrist(359):When the said Spirit was in this condition, He was as truly a dove as He was

TertullianOnTheFleshOfChrist(361):an extraneous substance. But you ask what becomes of the dove's body, after the

TertullianScorpiace(1192): we, (you say), in all respects guileless souls and doves merely, love to

TreatiseOnRebaptism(818):dove; because many things, yea, almost all things which were to be, are

After Nicea

Gregory of Nazianzen (330-391 A.D.) says the Holy Spirit came down as a dove. Orations on the Holy Lights ch.16 p.358

H8. Baptized/washed with the Holy Spirit

Mt 3:11; Lk 1:23; 3:16; Jn 1:34; Acts 11:16; 1 Cor 12:13

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 12:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:34

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) John the Baptist prophesies that Jesus will baptize with the Holy Spirit. Mt 3:12

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 1:34

Sinaiticus (340-350 A.D.) John 1:34

Justin Martyr in Dialogue with Trypho ch.29 p.208-209 (c.138-165 A.D.) mentions being baptized with the Holy Ghost.

Irenaeus (182-188 A.D.) quotes 1 Corinthians 6:9-11 of being washed. Irenaeus Against Heresies book 5 ch.11.1 p.537

Hippolytus bishop of Portus (222-235/6 A.D.) mentions John promises that Jesus would baptize us with the Holy Ghost and with fire. The Discourse on the Holy Theophany ch.3 p.235

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.667 speaks of Acts 10 and how people were baptized with the Holy Spirit. See also ch.10 p.673

Origen (225-254 A.D.) “shall be baptized with the Holy Ghost not many days hence.” Origen Against Celsus book 7 ch.51 p.632. Also book 2 ch.48 p.417

Pamphilus (martyred 309 A.D.) mentions the baptism and gift of the Holy Ghost at Ephesus An Exposition of the Chapters of the Acts of the Apostles “BB” p.168

After Nicea

Cyril of Jerusalem (349-386 A.D.) mentions the Holy Spirit baptizing us. Catechetical Lecture 17 ch.36 Nicene & Post-Nicene Fathers p.132

Augustine of Hippo (388-430 A.D.) speaks of the promise of being baptized in the Holy Spirit. Expositions on Psalms Psalm 1.3 p.1

H9. The Holy Spirit seals believers

Eph 1:13-14; 2 Cor 1:22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 1:13-14

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Eph 1:13-14

Sinaiticus (340-350 A.D.) Eph 1:13-14

Polycarp [partial] prayed, “… I give Thee thanks … resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost.” Concerning the Martyrdom of Polycarp ch.14 p.42.

Irenaeus (182-188 A.D.) quotes Eph 1:13, etc. as from Ephesians about being sealed with the Holy Spirit. Irenaeus Against Heresies book 5 ch.8.1 p.533

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” See also On the Flesh of Christ ch.23 p.&&&

Tertullian (207/208 A.D.) mentions that the Holy spirit seals believers. Five Books Against Marcion book 1 ch.28 p.293. also book 5 ch.17 p.465

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.3 p.669 (partial) for by imposition of the bishop’s hands the Holy Spirit is given to everyone who believes.

Cyprian of Carthage (c.246-258 A.D.) Letter 72 “laid on him when he comes, that he might obtain the Holy Ghost, and be sealed.”

Theognostus “condescending to their littleness, while the Holy Spirit communes with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly”

Victorinus of Petau (martyred 304 A.D.) “man. It is a new thing to ascend into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise.” Commentary on the Apocalypse 8,9 p.&&&

After Nicea

Cyril of Jerusalem (349-386 A.D.) refers to the Holy Spirit giving use the seal at which evil spirits tremble. Catechetical Lecture 17 ch.35 Nicene & Post-Nicene Fathers p.132

H10. Filled with the Holy Spirit

Acts 9:17; Eph 5:18

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 5:18

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 9:17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Acts 9:17

Sinaiticus (340-350 A.D.) Acts 9:17

Clement of Rome ch.2 vol.9 p.229, vol.1 p.5 (96-98 A.D.) (implied) says the “full outpouring of the Holy Spirit was upon you all.”

2 Clement vol.9 ch.14 p.254-255 (c.150 A.D.) says we receive/are partakers of the Holy Spirit.

Shepherd of Hermas (c.160 A.D.) Book 2 Eleventh Commandment ch.2 p.28 “who is destined for him, fills the man; and the man being filled with the Holy Spirit,”

Justin Martyr (138-165 A.D.) says that the prophets were filled with the Holy Ghost. Dialogue with Trypho a Jew ch.7 p.198

Irenaeus (182-188 A.D.) “For it is said, ‘The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness’” Against Heresies book 3 ch.12.5 p.431

Tertullian (198-220 A.D.) “babe, which was already conscious of his Lord, and is, moreover, filled with the Holy Ghost.” On the Flesh of Christ ch.21 p.&&&

Hippolytus bishop of Portus (222-235/6 A.D.) “…as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Lucius and the brethren to Cyprian of Carthage (246-256 A.D.) says “being certain of heavenly rewards, and of the crown of martyrdom … being filled with the Holy Spirit” Letter 78 p.406

Pamphilus (martyred 309 A.D.) mentions the Holy Spirit descending on believers. An Exposition of the Chapters of the Acts of the Apostles J. vol.6 p.167

Lactantius (c.303-c.325 A.D.) God filled just and chosen men with the Holy Spirit, appointing them as prophets”. The Divine Institutes book 4 ch.11 p.108.

&&& Origen (225-254 A.D.)

Treatise on Rebaptism (c.250-258 A.D.)

Cyprian of Carthage (c.246-258 A.D.) Treatise 8

OrigenOnJohn6(2022):Elisabeth was filled with the Holy Spirit, and she lifted up her voice with a

OrigenOnJohn6(2030):Elisabeth was filled with the Holy Spirit at the salutation of Mary there was a

OrigenOnMatthew13(258):separately, "was filled with the Holy Ghost even from his mother's womb," and

TreatiseOnRebaptism(678):should believe and drink of both rivers might be filled with the Holy Spirit.

Victorinus of Petau (martyred 304 A.D.) OnTheCreationOfTheWorld(212):that is filled with the Holy Spirit, does not see in his heart, that on the same

CyprianTreatise9(66):Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth

DialogueWithTryphoAJew(808):and which they heard, being filled with the Holy Spirit. Their writings are

CyprianLetter9(111):is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes,

After Nicea

Augustine of Hippo (388-430 A.D.) &&& Holy Spirit. Expositions on Psalms Psalm &&&

H11. Holy Spirit came down at Pentecost

Acts 2

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Acts 2

Sinaiticus (340-350 A.D.) Acts 2

Irenaeus (182-188 A.D.) “This Spirit did David ask for the human race, saying, ‘And stablish me with Thine all-governing Spirit;’ who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord. Irenaeus Against Heresies book 3 ch.17.2 p.445. See also book 3 ch.17.2 p.444

Clement of Alexandria (193-202 A.D.) (partial) mentions pentecost, but does not mention the Holy Spirit. Stromata book 6 ch.11 p.500

Tertullian (198-220 A.D.) (partial) mentions the Holy Spirit came down in the Book of Acts, but does not say Pentecost. Prescription Against Heretics ch.22 p.&&&

Archelaus (262-278 A.D.) (partial) Quotes Acts 2:6 in discussing the work of the Holy Spirit in The Disputation with Manes ch.36 p.210

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.6 p.670 discusses that the Holy Spirit descended on the apostles at Pentecost.

Cyprian of Carthage (c.246-258 A.D.) says that the Holy Spirit appeared as fire at Mt Sinai as well as the tongues of fire [at Pentecost]. Treatises of Cyprian Treatise 12 book 3 ch.101 p.555

Pamphilus (martyred 309 A.D.) mentions the divine descent of the Holy Spirit on the day of Pentecost. An Exposition of the Chapters of the Acts of the Apostles C. vol.6 p.166

&&&Hippoytus 2 And at Pentecost so as to presignify the kingdom of heaven as He Himself first

HippoytusFragment 1 of Pentecost, which indicates release from labours, and (the possession of) joy.

&&&OrigenAgainstCelsus 8 Passover, or Pentecost, I have to answer, that to the perfect Christian, who is

OrigenAgainstCelsus 8 Pentecost; and most of all, when going up to the upper chamber, like the

OrigenOnMatthew 11 Pentecost. And I think that the twelve baskets were in the possession of the

&&&Tertullian (198-220 A.D.) “water. After that, Pentecost is a most joyous space” On Baptism ch.&&&

TertullianOnBaptism :at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather

&&&TertullianOnBaptism the day of the Passover and of Pentecost, which is properly a

TertullianOnIdolatry the Christians for itself! Not the Lord's day, not Pentecost, even it they had

TertullianOnIdolatry they will not be able to make up a Pentecost.

TertullianOnPrayer Similarly, too, in the period of Pentecost; which period we distinguish by the

After Nicea

Council of Nicea canon 20 p.42 (325 A.D.) Mentions Pentecost (partial) No mention of the Holy Spirit here though.

Augustine of Hippo (388-430 A.D.) mentions the cloven tongues that appeared as fire when the Holy Spirit came. The City of God book 20 ch.21 p.441

H12. The Power of the Holy Spirit

1 Cor 2:4

Irenaeus (182-188 A.D.) “Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader” Irenaeus Against Heresies book 3 ch.6.4 p.419

Hippolytus2(181):cross, and the warp on it is the power of the Holy Spirit, and the woof is the

HippolytusFragment1(2562):commandments of the holy Word? And what was the oil, but the power of the Holy

IgnatiusToSmyrnaeans(540):Be ye strong, I pray, in the power of the Holy Ghost. Philo, who is with me,

OrigenDePrincipiis1(1050):hear the words, "Ye shall receive the power of the Holy Ghost coming upon

OrigenDePrincipiis2:the power of the Holy Spirit.

PassionOfPerpetuaAndFelicitas:power of the Holy Spirit to be one, according to the times and seasons; since

TertullianPrescriptionAgainstHeretics(834):the Power of the Holy Ghost to lead such as believe; will come with glory to

TertullianPrescriptionAgainstHeretics(1075):the promised power of the Holy Ghost for the gift of miracles and of utterance;

TreatiseOnRebaptism(727):most plainly by them the liberty and power of the Holy Spirit, approaching of

After Nicea

Ambrose of Milan (370-390 A.D.) “how clearly did the Holy Spirit express His own power!” Of the Holy Spirit book 2 ch.10.104 p.128

H13. Holy Spirit called Spirit of truth

Jn 14:17a; 16:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 14:7, 16:13

Shepherd of Hermas (c.160 A.D.) speaks of the Spirit of Truth in book 2 the Third commandment p.21

Irenaeus (182-188 A.D.) (Implied) “But if, at His advent, He sent forth His own apostles in the spirit of truth, and not in that of error, He did the very same also in the case of the prophets; for the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible that such should happen in the case of the prophets, for they preached the word of the Lord from one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles.” Irenaeus Against Heresies book 4 ch.35 p.514

Clement of Alexandria (193-217/220 A.D.) mentions the Spirit of Truth. The Instructor book 1 ch.7 p.223

Tertullian (198-220 A.D.) discusses Jesus promising to send the Holy Spirit, the Spirit of Truth. Against Praxeas ch.9 p.604

Origen (225-254 A.D.) quotes john 16:12,13 about the Spirit of Truth. Origen Against Celsus book 2 ch.2 p.430

Novatian (250/4-256/7 A.D.) says the Holy Spirit is the Spirit of Truth. Treatise Concerning the Trinity ch.29 p.640

Firmilian (c.246-258 A.D.) says that when some say the Spirit speaks to Montanus and Prisca, it is not the spirit of truth but rather the spirit of error. Letters of Cyprian. Letter 74 ch.7 p.392

Peter of Alexandria (306,285-311 A.D.) says that god sent us the Spirit of truth. Fragment v ch.1 p.280

Methodius (260-312 A.D.) speaks of the spirit of truth and again of the sevenfold Spirit of truth in The Banquet of the Ten Virgins discourse 3 ch.9 p.320

Alexander of Alexandria (313-326 A.D.) says that [godly] men are moved by the spirit of truth. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

After Nicea

Ambrose of Milan (370-390 A.D.) quotes John 16:13 saying Jesus called the Holy Spirit the Spirit of Truth. Of the Holy Spirit book 2 ch.11.114 p.129

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) The Holy Spirit is the spirit of truth. Commentary on Zechariah ch.1 p.329

H14. Holy Spirit taught us

1 Cor 2:13, Jn 14:26

Reveals things from God 1 Cor 2:10 + 2:16

Clement of Rome (96-98 A.D.) “the Holy Ghost thus addresses us: Come, ye children, hearken unto Me; I will teach you the fear of the Lord” 1 Clement ch.22 p.11

Clement of Rome (96-98 A.D.) (Implied) “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech.” 1 Clement ch.57 p.&&&

Justin Martyr (c.150 A.D.) “And the holy Spirit of prophecy taught us this,” First Apology of Justin Martyr ch.44 p.177

Theophilus of Antioch (168-181/188 A.D.) And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, in as much as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things. Theophilus to Autolycus book 2 ch.33 p.107

Clement of Alexandria (193-202 A.D.) “For the Holy Spirit shall teach you in the same hour what ye must say.” Stromata book 4 ch.9 p.422

Hippolytus (222-235/6 A.D.) “It is the Father who commands and the Son who obeys and the Holy Spirit who gives understanding; the Father is above all, and the Son who is through all and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit.” Against the Heresy of One Noetus ch.14 p.226

Hippolytus (222-234/5 A.D.) “"Not in words taught of human wisdom, but in (those) taught of the Spirit.” Refutation of All Heresies book 7 ch.14 p.&&&

Origen (225-254 A.D.) “the truth was that which was to be taught them by the Holy Spirit” Origen Against Celsus book 2 ch.2 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “The Holy Spirit, moreover, suggests these same things by Jeremiah, and teaches, saying, "But in the heart ought God to be adored by thee.” Treatises of Cyprian Treatise 4 ch.5 p.&&&

Methodius (260-312 A.D.) “we must not imagine that the Spirit was teaching respecting conceptions and births, but rather perhaps concerning those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.” Banquet of the Ten Virgins Discourse 2 ch.3 p.&&&

Lactantius (c.303-c.325 A.D.) “But in what manner and with what commands He was sent by God to the earth, the Spirit of God declared through the prophet, teaching us that when He had faithfully and uniformly fulfilled the will of His supreme Father, He should receive judgment and an everlasting dominion.” The Divine Institutes book 4 ch.14 p.&&&

After Nicea

Council of Sirmium (Greek creed) (351 A.D.) “in the Holy Spirit, that is to say the Comforter, whom, having promised to his apostles after his ascension into the heavens, to teach them, and bring all things to their remembrance, he sent;” Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56. See also ibid p.57

Ambrose of Milan (370-390 A.D.) says the Holy Spirit shall lead us into all truth (John 16:13) in Of the Holy Spirit book 2 ch.11.114 p.129.

Ambrose of Milan (370-390 A.D.) :ForHe [the Holy Spirit] shall not speak from Himself, but what things He shall hear shall He speak, and He shall declare unto you the thing that are to come.” Of the Holy Spirit book 2 ch.11.115 p.129.

H15. The Comforter/Holy Spirit comforts us

Irenaeus (182-188 A.D.) “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.) “Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your Infirmity” On Monogamy ch.3 p.&&&

Hippolytus (222-235/6 A.D.) “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.) “Holy Spirit, the Paraclete must be understood in the sense of comforter, inasmuch as He bestows consolation upon the souls to whom He openly reveals the apprehension of spiritual knowledge.” de Principiis book 2 ch.7.4 p.285-286

Origen (225-254 A.D.) “but when the Holy Spirit, the Comforter, is come” de Principiis book 1 ch.3.4 p.253

Novatian (250/4-256/7 A.D.) “and I will ask the Father, and He will give you another Comforter.” Treatise Concerning the Trinity ch.28 p.&&&

Archelaus (262-278 A.D.) “And I will pray my Father, and He shall give you another Comforter." In these words He points to the Paraclete Himself, for He speaks of "another" Comforter.” Disputation with Manes ch.334 p.&&&

After Nicea

Council of Sirmium (Greek creed) (351 A.D.) “in the Holy Spirit, that is to say the Comforter” Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56. See also ibid p.57

H16. The Holy Spirit is a gift

Acts 1:4-5; 2:38b; 10:45

Irenaeus (182-188 A.D.) “pointing out the gift of the Spirit” Irenaeus Against Heresies book 3 ch.11.8 p.428

Tertullian (198-220 A.D.) “the honourable gift of the Holy Spirit” Tertullian on Fasting ch.8 p.107

Tertullian (207/208 A.D.) “the Creator promised the gift of His Spirit in the latter days” Five Books Against Marcion book 5 ch.8 p.446

Origen (225-254 A.D.) “gift of the Spirit” de Principiis book 1 ch.7 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “receive the gift of the Holy Ghost.” Letter 72 ch.17 p.&&&

Archelaus (262-278 A.D.) ch.27 p.&&& straightway He sent (that gift of the Paraclete), dividing and imparting”

Pamphilus (martyred 309 A.D.) “and of the promise of the gift of the Holy Ghost” Exposition of Acts p.&&&

Theognostus (partial) “and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift, and been made perfect, there remains no plea or prayer for pardon.”

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 “baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us,”

Treatise on Rebaptism (c.250-258 A.D.) ch.5 p.669 “on theGentiles also was poured out the gift of the Holy Spirit.”

Victorinus of Petau (martyred 304 A.D.)“gift of the Holy Spirit” Commentary on the Apocalypse ch.5 p.&&&

H17. Fruit of the Spirit

Gal 5:22

Irenaeus (182-188 A.D.) “But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law.” Irenaeus Against Heresies book 5 ch.11.1 p.547

Clement of Alexandria (193-202 A.D.) quotes Galatians 5:22-23. Stromata book 4 ch.8 p.&&&

Hippolytus (222-234/5 A.D.) “And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.” Fragment 1 On Psalm 72 ch.47 p.&&&

Origen (225-254 A.D.) “…The Holy Spirit is to be understood; as e.g., in the expression, ‘Now the fruit of the Spirit if love, joy, and peace;’” de Principiis book 1 ch.4 p.252

Cyprian of Carthage (c.246-258 A.D.) quotes Galatians 5: 22-23. Treatises of Cyprian Treatise 4 ch.16 p.&&&

Methodius (260-312 A.D.) “for he [the apostle] says, ‘The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;’ which, on account of their great pleasantness, the prophet calls figs. Micah also says, "They shall sit every man under his vine and under his fig-tree; and none shall make them afraid.” Banquet of the Ten Virgins Discourse 10 ch.5 p.&&&

After Nicea

Athanasius (334 A.D.) “quotes Gal 5:22 in Letter 6 on Easter ch.5 p.321

H18. Holy Spirit gives gifts

1 Cor 12:7-8,11; Heb 2:4

Irenaeus (182-188 A.D.) (Implied) “terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God,” Irenaeus Against Heresies book 5 ch.6.1 p.531

Tertullian (198-220 A.D.) “the promised power of the Holy Ghost for the gift of miracles and of utterance;” Prescription Against Heretics ch.20 p.&&&

Tertullian (207/208 A.D.) “See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit.” Five Books Against Marcion book 5 ch.8 p.446

Origen (225-254 A.D.) “we hold that he who is adorned by the Holy Spirit with that gift which is called "the word of wisdom," far excels all those who have not received the same grace.” Origen Against Celsus book 7 ch.23 p.&&&

Novatian (250/4-256/7 A.D.) “so that from Him [the Holy Spirit] might be drawn streams of gifts and works” Concerning the Trinity ch.29 p.&&&

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.&&&“and I remembered the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us, who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord?”

After Nicea

Gregory of Nazianzen (330-391 A.D.) discusses the Holy Spirit giving gifts. Oration on Pentecost ch.16 p.384

H19. Live in the Spirit

Gal 5:16 Live by the Spirit and you will not gratify the desires of the sinful nature.

Irenaeus (182-188 A.D.) “order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive.” Irenaeus Against Heresies book 5 ch.3.1 p.529

Clement of Alexandria (193-217/220 A.D.) “If we live in the Spirit, let us walk in the Spirit. Let us not be desirous” The Instructor book 3 ch.

Clement of Alexandria (193-202 A.D.) Stromata book 5 flesh. “But if we live in the Spirit, let us also walk in the Spirit.”

Origen (225-254 A.D.) Origen Against Celsus book 7 “If we live in the Spirit, let us also walk in the Spirit.”

PassionOfPerpetuaAndFelicitas(510):deeply had she been in the Spirit and in an ecstasy, began to look round her,

TertullianOnModesty(1503):Christ, and in the Spirit of our God; "

TertullianOnTheFleshOfChrist(576):shipwrecked himself, in the spirit, on the virgin Philumene,

TertullianOnTheResurrectionOfTheFlesh(2843):corrupt according to the deceitful lusts; and to be renewed in the spirit of our

TertullianFiveBooksAgainstMarcion4(3761):is incident. For when a man is rapt in the Spirit, especially when he beholds

H20. Sevenfold spirit or seven spirits

Rev 1:4; 4:5; 5:6; Zech 3:9

p24 Rev 5:5-8; 6:5-8 (ca.300 A.D.) mentions the seven spirits of God. in Rev 5:6

Clement of Alexandria (193-202 A.D.) mention the seven spirits in Stromata book 5 ch.6 p.452

Clement of Alexandria (193-217/220 A.D.) mentions the heptad of the spririt in The Instructor book 3 ch.12 p.292

Tertullian (198-220 A.D.) “amid whose gloom there shone The Holy Spirit's sevenfold unity Ever, the People sheltering.” Five Books in Reply to Marcion ch.4 p.&&&

Tertullian (207/208 A.D.) “‘From Him also is besought "the spirit of wisdom,’ at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah. Five Books Against Marcion book 5 ch.17 p.465

Hippolytus bishop of Portus (222-235/6 A.D.) mentions the sevenfold unity of the Holy Spirit. “By the seven pillars he means the sevenfold unity of the Holy Spirit resting upon it;” in Commentary on Proverbs ch.6 p.173

Origen (225-254 A.D.) “the virtue of the Holy Spirit is evidently designated under the mystery of the seven spirits.” Homilies on Leviticus Homily 3 ch.5 p.62

Cyprian of Carthage (c.248-256 A.D.) mentions the four living creatures and the seven spirits of God in Revelation 5. Treatise of Cyprian Treatise 12 Second book ch.15 p.522

Victorinus of Petau (martyred 304 A.D.) mentions the Seven spirits before God’s throne Commentary on the Apocalypse of the Blessed John p.344 He also mentions the that the seven eyes are the seven spirits of the labm in On the Creation of the World p.342.

Victorinus of Petau (martyred 304 A.D.) speaks of “the Holy Spirit of sevenfold agency” Commentary on the Apocalypse of the Blessed John ch.13 p.344

H21. Blasphemy against the Holy Spirit

Mt 12:31; Mk 3:28-29; Lk 12:10

Tertullian (207/208 A.D.) “After deterring His disciples from denial of Himself, He adds an admonition to fear blasphemy: ‘Whosoever shall speak against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him.’” Five Books Against Marcion book 4 ch.28 p.396

Hippolytus bishop of Portus (222-235/6 A.D.) discusses blasphemy against the Holy Spirit. Against the Heresy of One Noetus ch.1 p.223

Origen (225-254 A.D.) “Who, then, is not amazed at the exceeding majesty of the Holy Spirit, when he hears that he who speaks a word against the Son of man may hope for forgiveness; but that he who is guilty of blasphemy against the Holy Spirit has not forgiveness, either in the present world or in that which is to come!” de Principiis book 1 ch.252

Cyprian of Carthage (c.246-258 A.D.) teaches on the blasphemy against the Holy Ghost. Letter 9 ch.3 p.298. See also Treatises of Cyprian Treatise 12 ch.28 p.&&&

Theognostus of Alexandria (260 A.D.) “condescending to their littleness, while the Holy Spirit communes with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly” p.&&&

Archelaus (262-278 A.D.) (partial) But if a man dealt thus with the Holy Spirit, He made him subject to two curses,-namely, to that of the law of Moses, and to that of His own law; to the law of Moses in truth in this present life, but to His own law at the time of the judgment: for His word is this: "It shall not be forgiven him, neither in this world, neither in the world to come." Disputation with Manes ch.30 p.&&&

H22. God’s Spirit moved over the abyss/waters

Gen 1:2

Justin Martyr (c.150 A.D.) “And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, "that the Spirit of God moved over the waters.” First Apology of Justin Martyr ch.60 p.183

Tertullian (198-220 A.D.) discusses in depth Genesis 1:2 Against Hermogenes ch.30 p.494

Theodotus the probable Montanist (c.240 A.D.) “For the Spirit of God moved on the abyss.” Excepts from Theodotus ch.7 p.44

Hippolytus (225-234/5 A.D.) discusses how Simon interpreted “And the Spirit of God was wafted over the water.” Refutation of All Heresies book 6 ch.9 p.77

Hippolytus (225-234/5 A.D.) “ “This is the Spirit that at the beginning ‘moved upon the face of the waters;’” Discourse on the Holy Theophany ch.8 p.237

Origen (225-254 A.D.) ?? Homilies on Genesis Homily &&&

H23. People can grieve the Holy Spirit

Eph 4:30

(partial) Heb 3:7-8

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial – For the word of God) Eph 4:30

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) (partial) Heb 3:7-8 says not to harden your hearts against the Holy Spirit. Does not mention grieving though.

Shepherd of Hermas (c.160 A.D.) book 2 tenth commandment ch.2 p.27 mentions how a person who doubts grieves the Holy Spirit.

Clement of Alexandria (193-217/220 A.D.) says, “…the Holy Spirit will show you: ‘And saw my works,’ He says, ‘forty years. Wherefore I was grieved with that generation” Exhortation to the Heathen ch.9 p.196

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Cyprian of Carthage (c.246-258 A.D.) quotes, Paul, apostle to the Ephesians on “Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you” Treatises of Cyprian Treatise 12 book 3 ch.7 p.534

After 325 A.D.

Leo I of Rome (422-461 A.D.) (partial) people can resist the Holy Spirit. Sermon 68.2 p.180

H24. The Holy Spirit Spoke Scripture

Acts 1:16; 1 Peter 1:21

Justin Martyr (c.138-165 A.D.) “as the Holy Spirit, by the mouth of Isaiah, cries, speaking thus while he personates them: `Return from heaven, and behold from the habitation of Thy holiness and glory. Where is Thy zeal and strength?” Dialogue with Trypho the Jew ch.25 p.206

Theophilus of Antioch (168-181/188 A.D.) (Implied) “And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, in as much as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things.” Theophilus to Autolycus book 2 ch.33 p.107

Irenaeus (182-188 A.D.) “"Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us:” Irenaeus Against Heresies book 3 ch.12.1 p.429

Clement of Alexandria (193-202 A.D.) “For many reaons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be eer on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit.” Stromata book 6 ch.15 p.509

Tertullian (198-220 A.D.) “And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made.” Against Hermogenes ch.22 p.&&&

Tertullian (198-220 A.D.) (partial) “And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!” On Idolatry ch.4 p.&&&

Hippolytus (222-235/236 A.D.) “Let him then be introduced before us who speaketh by the Holy Spirit, and saith truth-David the son of Jesse. He, singing a certain strain with prophetic reference to the true Christ, celebrated our God by the Holy Spirit,” Expository Treatise Against the Jews ch.2 p.&&&

Origen (225-254 A.D.) “If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we would say that we both agree that the books (of Scripture) were written by the Spirit of God, but that we do not agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that ‘when Moses is read, the veil is upon their heart,’ because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ.” Origen Against Celsus book 5 ch.60 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “And the Holy Spirit speaks by Solomon, saying, ‘A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire.’ Also again, he warneth us, and says, ‘Hedge in thy ears with thorns, and hearken not to a wicked tongue.’” Letters of Cyprian Letter 54 ch.21 p.&&&

Methodius (260-312 A.D.) “Hence also the prophet Isaiah proclaims, saying, ‘Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.’ Now these promises, it is evident to every one, will be fulfilled after the resurrection. For the Holy Spirit does not speak of that well-known town in Judea; but truly of that heavenly city, the blessed Jerusalem, which He declares to be the assembly of the souls which God plainly promises to place first, ‘above His chief joy,’ in the new dispensation,” Banquet of the Ten Virgins Discourse 3 ch.5 p.&&&

Alexander of Alexandria (313-326 A.D.) “And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New.” Epistles on the Arian Heresy ch.12 p.296

The Working of God

W1. God made all things in heaven and earth

(Implied) John 1:3

Acts 17:24; Col 1:16; Heb 2:10; Rev 4:11

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:10

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 14:15

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied, all things through Christ) Jn 1:3,10

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) (Implied) John 1:3

Sinaiticus (340-350 A.D.) (Implied) John 1:3

Clement of Rome (96-98 A.D.) God is “The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty.” 1 Clement ch.35 p.14. “Maker of all things” Also 1 Clement ch.26 vol.1 p.12 (also vol.9 p.237)

Letter to Diognetus (130 A.D.) ch.3 p.26 “For He that made haven and earth, and all that is therein…” also ch.7 p.27

Letter to Diognetus ch.8 p.28 (130-150 A.D.) God made all things

Justin Martyr (c.150 A.D.) “God, the Father and Creator of all” The First Apology of Justin ch.8 p.165, Also Second Apology of Justin Martyr ch.10 p.191. Also Dialogue with Trypho ch.60 p.227.

Justin Martyr (c.150 A.D.) says that God is the Creator of all. First Apology of Justin Martyr ch.13 p.167.

Justin Martyr (c.138-165 A.D.) The Creator is God and Father or all things and His Son Jesus. Dialogue with Trypho ch.7 p.198. See also First Apology of Justin Martyr ch.58 p.182

Shepherd of Hermas (c.160 A.D.) “The holy pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; and … He assumed it as a partner with it.” Book 3 ch.6 p.36

Shepherd of Hermas (c.160 A.D.) book 2 first commandment p.20 says there is one God who create and finished all things, and made all things out of nothing.

Tatian (died 172 A.D.) says that God Himself is the beginning of all things. He made the forms that are in matter. He is the Father of both sensible and invisible things. Address of Tatian to the Greeks ch.4 p.66

Athenagoras (177 A.D.) says God is the maker of the universe and has made all things. A Plea for Christians ch.4 p.131. Also ch.13 p.134-135

Melito of Sardis (170-177/180 A.D.) says that by God’s power everything subsists. Discourse to Antonius Caesar p.751

Melito of Sardis (170-177/180 A.D.) “God, in the beginning, having made heaven and earth and all in them through the Word formed humanity from the earth and shared his own breath.” On Pascha Stanza 47 p.49

Theophilus of Antioch (161-181/188 A.D.) “God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in all the things that were created by Him, and by Him He made all things.” Theophilus in Letter to Autolycus book 2 ch.10 p.98

Irenaeus (182-188 A.D.) “all things … were both established and created by Him who is God over all, through His Word…” Irenaeus Against Heresies book 3 ch.8 p.421

Maximus of Jerusalem (185-196 A.D.) (partial) “God, which has a controlling power over all things?” fragment 1 vol.8 p.771

Clement of Alexandria (193-202 A.D.) quotes Acts 17:22-28 about God made the world and all that is in it. Stromata book 1 ch.19 p.321.

Tertullian (198-220 A.D.) “…there is one God only who made all things” Apology ch.18 p.32.

Tertullian (198-220 A.D.) “God, the maker of the world” The Shows or De Spectaculis ch.2 p.80.

Hippolytus bishop of Portus (222-235/6 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Hippolytus (222-235/6 A.D.) says that God made all things. Against Beron and Helix fragment 1 p.231

Origen (225-254 A.D.) “And without him [Christ] was not anything made” (quote of John 1:3b) Origen’s Commentary on John book 2 ch.7 p.330

Origen (225-254 A.D.) mentions “the Father and maker of all.” Commentary on John book 1 ch.8 p.301

Novatian (250/4-256/7 A.D.) speaks of God the Father and Lord Omnipotent, the founder of all things. Treatise Concerning the Trinity ch.17 p.627 and ch.1 p.611. See also ch.3 p.613.

Novatian (250/254-256/7 A.D. ) “God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God.” Treatise Concerning the Trinity ch.31 p.643 ch.21 p.632; ch.17 p.626. Also Concerning the Trinity ch.6 p.616

Firmilian (c.246-258 A.D.) in his letter to Cyprian says that God “created the whole world” in Letter 74 p.395

Gregory Thaumaturgus (246-265 A.D.) says God is the Ruler and Originator of all things. Oration and Panegyric to Origen argument 3 p.24 and that God is the Author of all things. Argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) “Now we worship the one God, who is the Creator of all things,” Letter 10 ch.5 p.105

Archelaus (262-278 A.D.) says, “God is the artificer of all things.” The Disputation with Manes ch.19 p.193

Adamantius (c.300 A.D.) says that God created all. Dialogue on the True Faith 2nd part ch.19 d p.104

Peter of Alexandria (306,285-311 A.D.) says God is the Maker and Creator or all things. Fragment 5 p.281

Methodius (260-312 A.D. ) “God, who created all things, and provides and cares for all things, took dust from the ground, and made our outer man.” Part 1 ch.15 p.368. See also Discourse on the Resurrection ch.8 p.375

Lactantius (c.303-c.325 A.D.) There is One God who created all things. The Divine Institutes book 1 ch.3 p.11-12. See also The Epitome of the Divine Institutes ch.67 p.251.

Around 325 A.D.

Nicea (325 A.D.) says God the Father is the maker of heaven and earth, and all tings visible and invisible.

Athanasius Against the Heathen ch.2 p.5 (318 A.D.) says that God made all.

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Council of Sirmium (Greek creed) 351 A.D. says that God made all things. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Gregory of Nyssa (356-397 A.D.) says that God made all things. Against Eunomius book 2 p.309

Pacian of Barcelona (342-379/392 A.D.) “and are not all things from God?” Letter 1 ch.4.4 p.32

John Chrysostom (before 407 A.D.) says God is the creator of all things. Marcion was wrong to say the Creator was not good. Commentary on Philippians Homily 6 p.207

Venantius (lived c.530-609 A.D.) says that He who was crucified reigns over all things. All things offer prayer to their Creator. Poem on Easter p.329

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that God is the cause of all. Marius’ Letter to Candidus ch.3 (14) p.71

Gregory of Nyssa (382-383 A.D.) says God is the maker of all creation. Against Eunomius 8 ch.1 p.208

Cyril of Jerusalem (349-386 A.D.) says there was only one Creator of heaven and earth. First Catechetical Lecture 4 ch.4 Nicene & Post-Nicene Fathers p.20

Among heretics and spurious books

Everything was made by his [the Word’s] hand, and without him not even one existing thing was made. The Diatessaron (-172 A.D.) section 1 p.43. This might have been written prior to Tatian becoming an Encratite Gnostic.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.26 p.84 says that we should seek the friendship of the Creator. God is the Creator of all things in book 3 ch.24 p.120

The Ebionite Recognitions of Clement book 8 ch.34 p. p.174 “It is God, therefore, who made all things, and Himself was made by none.”

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.43 p.237 says that God made all in heaven and earth. Homily 3 ch.17 p.241 says that God made all things.

Theodotus believed “partly in keeping with the doctrines of the true Church, in so far as he acknowledges that all things were created by God.” Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114.

Against this, Gnostics believed that the world was made by a misguided or evil god of the Old Testament. Mandeans believe not only like Gnostics in this regard, but they believe Jesus was follower of John the Baptist who turned bad.

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) (partial) says there is One God, who is the first cause of all things and unchangeable. Candidus’ First Letter ch.1,2 p.54

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe in One God, the Father Almighty, of Whom are all things…Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Theodore of Mopsuestia (392-423/429 A.D.) “God, who is the creator and Lord of everything.” Commentary on Amos ch.1 p.131

Theodore of Mopsuestia (392-423/429 A.D.) “God, who is both maker and Lord of all.” Commentary on Amos ch.9 p.173

Nestorius (451/452 A.D.) God is the maker of all things. The Bazaar of Heracleides book 2 ch.1 p.141; 1 p.144

Nestorius (451/452 A.D.) Everything came into being by the Father through the Son. The Bazaar of Heracleides book 1 ch.1.53 p.4

W2. Heaven and earth were created good

Gen 1:4a,10b,12b,18b,21b,25b,31a; 1 Tim 4:4

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Gen 1:4a; 10b,12b,18b,21b,25b,31a

Sinaiticus (340-350 A.D.) Gen 1:4a, 10b,12b,18b,21b,25b,31a

Tatian (died 172 A.D.) (Implied) “But God, if He had prepared these things to effect just what men wish, would be a Producer of evil things; whereas He Himself produced everything which has good qualities, but the profligacy of the demons has made use of the productions of nature for evil purposes, and the appearance of evil which these wear is from them, and not from the perfect God.” (apparently written before he became an Encratite) Address to the Greeks ch.17 p.&&&

Theophilus to Autolycus (168-181/8 A.D.) book 2 ch.17 p.101 “For nothing was made evil by God, but all things good, yea, very good, - but the sin in which man was concerned brought evil upon them.” For when man transgressed, they also transgressed with him.”

Irenaeus Against Heresies (182-188 A.D.) says the world was formed perfect by God. book 2 ch.28.3 p.400

Clement of Alexandria (193-202 A.D.) “And behold, all things which He created were very good.” The Stromata book 2 ch.12 p.359

Tertullian (198-220 A.D.) Against Hermogenes ch.25 p.491 “How great a change indeed from the condition of that earth, which is Matter, has come over this earth of ours, is plain even from the fact that the latter has received this testimony to its goodness in Genesis, ‘And God saw that it was good;” (Hermogenes was a Gnostic)

Hippolytus bishop of Portus (222-235/6 A.D.) God made nothing evil. Refutation of All Heresies book 10 ch.29 p.152

Origen (225-254 A.D.) says that it would be absurd to assert that God made anything hostile to Himself. de Principiis book 3 ch.4.5 p.340

Origen (225-254 A.D.) “Te God of Heaven drowned the king of Egypt and the Egyptians. Origen Against Celsus book 4 ch.34 p.51

Novatian (250/4-256/7 A.D.) says that God created everything good. Treatise Concerning the Trinity ch.4 p.614

Lucianus of Rucuma at the Seventh Council of Carthage (258 A.D.) p.570 (partial) quotes Genesis 1:4 and that when God created the Light, it was good. (No mention of everything else in creation though.)

Archelaus (262-278 A.D.) “God made all Creation good.” The Disputation with Manes ch.32 p.204

Athanasius Against the Heathen ch.6 p.6 (318 A.D.) (Implied) says that some Greeks had the false believe that God made some things evil.

After Nicea

Augustine of Hippo (388-430 A.D.) says creation was originally good. The City of God book 11 ch.21 p.216

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 8 ch.10 p.272 says the only good God made all things well.

W3. God created things from nothing

~Heb 11:3

(partial) Heb 11:3

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial) Heb 11:3

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) (partial) Heb 11:3 did not create out of what was visible

Note: Justin Martyr (c.150 A.D.) says that Plato taught that God altered shapeless matter which was shapeless to make the world. Then Justin says that Plato borrowed this from Genesis. However, Justin does not say whether or not the original matter came out of nothing. First Apoology of Justin Martyr ch.59 p.182

2 Clement vol.9 ch.1 p.229 (c.150 A.D.) says that God will out of nothing that we should attain a real existence.

Shepherd of Hermas (c.160 A.D.) book 2 first commandment p.20 says there is one God who create and finished all things, and made all things out of nothing.

Theophilus of Antioch (168-181/188 A.D.) book 2 ch.4 p.95 “that out of things that are not [God] creates and has created things that are, and whatever He pleases, as He pleases.” Theophilus to Autolycus book 2 ch.4 p.95. See also book 2 ch.13 p.99

Theophilus of Antioch (168-181/188 A.D.) “But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone.” Theophilus to Autolycus book 2 ch.4 p.95

Irenaeus (182-188 A.D.) says the erring Greek philosophers thought the Creator formed the world out of existing substances. Irenaeus Against Heresies book 1 ch.14.4 p.377

Irenaeus (182-188 A.D.) was against the Greek concept of atoms. Irenaeus Against Heresies book 1 ch.14.3 p.377

Maximus of Jerusalem (185-196 A.D.) proves it is possible for God to create out of nothing. From the Book Concerning Matter 1 (ANF vol.8) p.768

Octavius of Minucius Felix (210 A.D.) “It is Evident that God, Having Made Man from Nothing, Can Raise Him Up from”

Clement of Alexandria (193-202 A.D.) (partial) “’By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear,’ says the apostle.” Stromata book 2 ch.4 p.350

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.11 p.553 says that God who created out of nothing can raise our flesh, even if it had fallen into nothing. See also Prescription Against Heretics ch.13 p.249.

Tertullian (207/208 A.D.) says that God built the world out of nothing. Five Books Against Marcion book 3 ch.9 p.328

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 from Theodotus ch.17 p.45

Hippolytus (222-235/6 A.D.) “Now the world was made from nothing; wherefore it is not God;” The Refutation of All Heresies book 10 ch.29 p.&&&

Origen (225-254 A.D.) says that God created all things when nothing existed. De Principiis book 1 ch.4 p.240

Methodius (260-312 A.D.) “This is the power of the Father. The other which adorns and embellishes, by imitation of the former, the things which already exist. This is the power of the Son, the almighty and powerful hand of the Father, by which, after creating matter not out of things which were already in existence,” Extract from Work on Things Created ch.7 p.381

Athanasius (318 A.D.) says that God created out of nothing. The Incarnation ch.1.5 p.38. He also says that men were made out of nothing in Against the Heathen part 3 ch.35 p.22. God made all things out of nought in the Incarnation of the Word ch.20 p.47. See also Incarnation of th Word ch.44.2 p.60

Lactantius (c.303-c.325 A.D.) says that God made the creation out of nothing. The Divine Institutes book 1 ch.3 p.12

After Nicea

John Chrysostom (died 407 A.D.) “Not only did He Himself [Christ] bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed.” Homilies on Colossians Homily 3 p.271

Among Heretics and Spurious Books

Theodore of Mopsuestia (392-423/429 A.D.) (partial) God brought us into existence from nothing. Commentary on Malachi ch.1 p.401

W4. Six days of Creation

(11)

Letter of Barnabas (100-150 A.D.) ch.15 p.&&& “The Sabbath is mentioned at the beginning of the creation [thus]: ‘And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.’”

Irenaeus (182-188 A.D.) “For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.” Irenaeus Against Heresies book 5 ch.28.3 p.557

&&&Clement of Alexandria (193-202 A.D.) “For the creation of the world was concluded in six days.” Stromata book 6 ch.16 p.&&&

Hippolytus (222-234/5 A.D.) “Since, then, in six days God made all things, it follows that 6, 000 years must be fulfilled. And they are not yet fulfilled, as John says: ‘five are fallen; one is,’ that is, the sixth; ‘the other is not yet come.’” Visions of Nebuchadnezzar ch.4 p.179

Hippolytus (222-234/5 A.D.) speaks of Simon’s fanciful interpretation of the six days in which God made the heavens and the earth. Refutation of All Heresies book 6 ch.9 p.77

Origen (225-254 A.D.) “made the universe, who did not require times to make the vast creation of heaven and earth and the things in them; for, though He may seem to have made these things in six days, there is need of understanding to comprehend in what sense the words ‘in six days’ are said, on account of this,” Commentary on Matthew ch.14.9 p.&&&

Archelaus (262-278 A.D.) “after God had made the world, and all things that are in it, in the space of six days, He rested on the seventh day from all His works by which statement I do not mean to affirm that He rested because He was fatigued, but that He did so as having brought to its perfection every creature which He had resolved to introduce.” Disputation with Manes ch.30 p.&&&

Victorinus of Petau (martyred 304 A.D.) “contained in the book of Moses, which he wrote about its creation, and which is called Genesis. God produced that entire mass for the adornment of His majesty in six days; on the seventh to which He sanctified/consecrated it” On the Creation of the World p.341

Methodius (260-312 A.D.) “those who had pleased God from the first-made man in succession to Noah, for this reason, since these had no need of precepts and laws for their salvation, the creation of the world in six days being still recent.” The Banquet of the Ten Virgins Discourse 7 ch.3 p.&&&

Lactantius (c.303-c.325 A.D.) “God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works.” The Divine Institutes book 7 ch.14 p.&&&

Around 325 A.D.

Athanasius (329 A.D.) (Implied) “of those six holy and great days, which are the symbol fo the creation of this world,” Easter Letter 329 A.D. ch.10 p.509

W5. God imparted the breath of life

Melito of Sardis (170-177/180 A.D.) (partial, no “of life”) “God, in the beginning, having made heaven and earth and all in them through the Word formed humanity from the earth and shared his own breath.” On Pascha Stanza 47 p.49

Theophilus of Antioch (168-181/188 A.D.) Theophilus to Autolycus book 2

Irenaeus (182-188 A.D.) “at the beginning of our formation in Adam, that breath of life which proceeded form God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason;” Irenaeus Against Heresies book 5 ch.1.3 p.527

&&&Clement of Alexandria (193-217/220 A.D.) Exhortation to the Heathen ch.&&&

Tertullian (198-220 A.D.)

Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.) Origen Against Celsus book 4 ch.&&&

Cyprian of Carthage (c.246-258 A.D.) Letters of Cyprian Letter 73 &&&

Methodius (260-312 A.D.) Banquet of the Ten Virgins Discourse 2 ch.&&&

Alexander of Alexandria (313-326 A.D.)

Lactantius (c.303-c.325 A.D.) The Divine Institutes book

AlexanderOfAlexandria(746):breath of life, so that Adam became a living soul.

ClementOfAlexExhortationToTheHeathen(1419):spirit's hopes to things destitute of the breath of life. We must therefore

CyprianLetter73(187):him, and then breathed into his nostrils the breath of life. For the Spirit

HippolytusRefutationOfAllHeresies6(1278):man, taking clay from the earth, and breathed upon his face the breath of life,

Lactantius1(1022):belongs to God alone; for how can he impart the breath of life who has himself

Lactantius5(1760):fashioned the human race, breathed into them the breath of life, and gave them

Lactantius6(110):happy life consists, since we were fashioned and received the breath of life

MethodiusBanquetOfTheTenVirgins2(273):nostrils the breath of life; and man became a living soul."

OrigenAgainstCelsus4(1559):into him the breath of life, and that a woman was taken from his side, and that

OrigenAgainstCelsus4(1612):of the man, says, "And breathed into his face the breath of life, and the man

OrigenAgainstCelsus4(1616):of the breath of life," and not understanding the sense in which the expression

OrigenAgainstCelsus4(1622):the breath of life,"-terms which are used figuratively, and require to be

OrigenDePrincipiis1(476):breath of life that He is made a Son, by any outward act, but by His own

OrigenDePrincipiis1(1007):expression in Genesis: "And He breathed into his face the breath of life, and

OrigenDePrincipiis2(1507):breath of life, and man became a living soul."

TertullianATreatiseOnTheSoul(461):face the breath of life, so that man became a living soul"

TertullianATreatiseOnTheSoul(824):hath breathed upon the face of man the breath of life, and man had consequently

TertullianATreatiseOnTheSoul(991):breath of life, and that man became a living soul, by means of which he was both

TertullianAgainstHermogenes(1495):the ground, and breathed into his nostrils the breath of life; and man became a

TertullianAgainstHermogenes(1807):ground and breathed into his nostrils the breath of life, and man became a

TertullianApology(1876):he got the breath of life. Thither we lift our eyes, with hands outstretched,

TertullianFiveBooksAgainstMarcion2(806):that God breathed into man's nostrils the breath of life, and that man became

TertullianOnTheResurrectionOfTheFlesh(586):breath of life, and man (that is, the clay) became a living soul; and God placed

TertullianToTheNations1(768):important a member, the very organ of the breath of life,

TheophilusToAutolycus2(793):and breathed into his face the breath of life, and man became a living

TheophilusToAutolycus2(1257):all breath of life, giving credit to vain doctrines through the deceitfulness of

W6. Garden of Eden

Gen 2:8; Ezek 28:13

Melito of Sardis (170-177 A.D.) God “set him [man] in the garden in the east, in Eden” On Pascha part 47 p.49

Theophilus of Antioch (168-181/188 A.D.)

Irenaeus (182-188 A.D.) “In paradise certainly, as the Scripture declares "And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed.” Irenaeus Against Heresies book 5 ch.5.1 p.531

&&&Clement of Alexandria (193-217/220 A.D.)

Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.)

Dionysius of Alexandria (246-265 A.D.)

Athanasius (318 A.D.) (Implied) “the place which the holy Moses called in figure a Garden.” Against the Heathen ch.2 p.5.

Athanasius (318 A.D.) (Implied) “Now this is what of which Holy Writ also gives warning, saying in the Person of god: ‘Of every tree that is in the garden, eating thou shalt eat: but of the tree of the knowledge of good and evil, ye shall not eat of it, but on the day that ye eat, dying ye shall die.’” Incarnation of the Word ch.3 p.38.

ClementStromata2(1107):God, and dwelt in the land of Naid, over against Eden." Now Naid is interpreted

DionysiusOfAlexandria2(1040):how could even that great river which streams forth from Eden,

HippolytusRefutationOfAllHeresies5(56): Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory

HippolytusRefutationOfAllHeresies5(896): Eden; The Allegory Applied to the Life of Jesus.

HippolytusRefutationOfAllHeresies5(2050):Paradise, he says, concerning which Moses speaks: "God planted a garden in Eden

OrigenAgainstCelsus4(1735):of God, nor stated that God is said to have planted it in Eden towards the east,

TheophilusToAutolycus2(805):Paradise, eastward, in Eden; and there He put the man whom He had formed. And

TheophilusToAutolycus2(808):the knowledge of good and evil. And a river flows out of Eden, to water the

TheophilusToAutolycus2(935):"And the Lord God planted Paradise in Eden eastwards, and placed man there; and

TheophilusToAutolycus2(939):heaven, under which the east and the earth are. And the Hebrew word Eden

TheophilusToAutolycus2(940):signifies "delight." And it was signified that a river flowed out of Eden to

W7. Enoch was translated without dying

Gen 5:21-24; Heb 11:5; Jude 14

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Mentions Enoch, but no metnio nof him going to heaven directly. Jude 14

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:5

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:5

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Gen 5:21-24

Sinaiticus (340-350 A.D.) Gen 5:21-24

Clement of Rome (96-98 A.D.) says that Enoch was translated. 1 Clement ch.9 vol.1 p.7 (also vol.9 p.232)

Irenaeus (182-188 A.D.) mentions that Enoch and Elijah were translated to heaven in the same body. Irenaeus Against Heresies book 5 ch.5.1 p.530

Clement of Alexandria (193-202 A.D.) mentions the translation of Enoch. Stromata book 4 ch.17 p.428

&&&Tertullian (198-220 A.D.) says that Enoch and Elias [Elijah] have not experienced a resurrection because they have not encountered death. On the Resurrection of the Flesh ch.58 p.&&&

Novatian (250/4-256/7 A.D.) “He [God] translated Enoch” Treatise Concerning the Trinity ch.8 p.617

Cyprian of Carthage (c.246-258 A.D.) Treatise12 339):Enoch, who pleased God and was translated; and Noah, who, when the world and men &&&

Methodius (260-312 A.D.) “those about Abel and Seth and Enoch. The concubines” Banquet of the Ten Virgins Discourse 7 ch.&&&

MethodiusBanquetOfTheTenVirgins7 236):confidence Seth had towards God, and Abel, and Enos, and Enoch, and Methuselah,

MethodiusDiscourseOnTheResurrection 1047):translation of Enoch. For if he could not receive immortality, he could not

Lactantius (c.303-c.325 A.D.) discusses that Elijah and Enoch were translated to some remote place without dying that they might attend Christ when He comes to judge. However, we should not believe that Nero is returning too. Of the Manner in which the Persecutors Died ch.2 p.302.

Around 325 A.D.

Athanasius (331 A.D.) says, “Enoch, for instance was thus translated,” Four Discourses Against the Arians discourse 3 ch.28.52 p.422

Among heretics and spurious books

Recognitions of Clement (c.211-250 A.D.) book 4 ch.12 p.&&& discusses Enoch being translated.

W8. Judgment of Noah’s flood / deluge

Gen 6-9; Isa 54:9; Mt 24:37-38; Lk 3:36; 17:26-27; Heb 11:7; 1 Pet 3:10; 2 Pet 2:5

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) Heb 11:7

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:7

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the ark and only 8 saved through water. 1 Pet 3:20; 2 Pet 2:5

Clement of Rome (96-98 A.D.) ch.7 vol. 1 p.7 (also vol.9 ch.7 p.231) Noah preached repentance. (partial: No mention of the flood though.)

Justin Martyr (c.138-165 A.D.) “I saved thee in the deluge of Noah. … and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household.” Dialogue with Trypho ch.138 p.268

Theophilus of Antioch (168-181/188 A.D.) speaks of the deluge sent by God and Noah and his three sons, Shem, Ham, and Japheth surviving, along with their wives. All but these eight were destroyed. Theophilus to Autolycus book 3 ch.19 p.116-117

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.29 p.121 says that Berosus the Chaldean historian acquainted the Greeks with the deluge.

Melito of Sardis (170-177/180 A.D.) vol.8 ch.1 p.755 mentions there was a flood of water, and all men and animals perished, but the just were preserved in an ark of wood.

Irenaeus (182-188 A.D.) mentions Noah’s deluge. Irenaeus Against Heresies book 3 ch.11.8 p.428 and book 4 ch.21.3 p.515

Irenaeus (182-188 A.D.) “immediately to dry up; and in the days of Noah He justly brought on the deluge” Irenaeus Against Heresies book 4 ch.35.4 p.514

Clement of Alexandria (193-202 A.D.) “from Adam to the deluge are comprised 2,148 years 4 days” The Stromata book 1 ch.21 p.332

Hippolytus (222-235/6 A.D.) mentions Noah’s flood. He differs from others in saying it is different from the floods of Ogyges and Deucalion, because the last two were only local. The Refutation of All Heresies book 10 ch.26 p.149.

Julius Africanus (235-245 A.D.) “God decreed that the whole face of the living should perish in the impiety by the deluge. Five Books of the Chronology of Julius Africanus ch.2 p.131 Also ch.4 p.131

Origen (225-254 A.D.) “long-suffering of God in the days of Noah, when the ark was preparing” de Principiis book 2 ch.&&&

Origen (240 A.D.) (partial) briefly mentions Noe (Noah). Commentary on the Son of Songs ch.1 p.65

Novatian (250/4-256/7 A.D.) “He [God] preserved the most righteous Noe [Noah] from the perils of the deluge, for the merit of His innocence and faith; He translated Enoch.: He elected Abraham into the society of his friendship; He protected Isaac” Treatise Concerning the Trinity ch.8 p.617

Anonymous Treatise Against Novatian (248-258 A.D.) discusses at length the ark and the deluge of God during Noah’s time. ch.3 p.658

Lucius and the brethren to Cyprian of Carthage (246-256 A.D.) (partial) mentions the sacrifice of every clean things that Noah offered to God. (no mention of the flood though.) Letter 78 p.406

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions Noah, his ark, and being saved by water in Letter 74 p.394

Dionysius of Alexandria (246-265 A.D.) in Part 2 letter 13.1 p.109 mentions the deluge of waters in Noah’s time.

Arnobius (297-303 A.D.) (partial, no mention of Noah) “When was the human race destroyed by a flood? Was it not before us?” Arnobius Against the Heathen book 1 ch.4 p.415

Victorinus of Petau (martyred 304 A.D.) mentions Noah and the ark. Commentary on the Creation of the World p.342-343

Methodius (260-312 A.D.) mentions Noah’s flood, the overthrow of Sodom and Gomorrah, and [male’s] frutless desire for men The Banquet of the Ten Virgins Discourse 5 ch.5 p.327

Lactantius (c.303-c.325 A.D.) Noah built the ark when he was 600 years old. The Divine Institutes book 2 ch.14 p.63

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.4 p.87 mentions Noah and the flood.

Among heretics and spurious books

Tatian’s Diatessaron (-172 A.D.) section 42 p.109 mentions Noah’s flood in quoting Matthew 24:37-29.

Recognitions of Clement (c.211-250 A.D.) book 8 ch.50 mentions Noahs’ flood. See also book 2 ch.29 p.85

The Ebionite Clementine Homilies (uncertain date) homily 9 ch.1-2 p.275 mentions the ark and all destroyed but one man and his family. Homily 9 ch.3 p.275 says that Noe [Noah] lived 350 years after the flood.

The Vision of Paul (c.388 A.D. – after Nicea) ch.50 p.165 mention of Noe (Noah) and Noah’s Flood.

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.3 p.86 mentions Noah’s flood. Nicene and Post-Nicene Fathers Second Series vol.1 p.84

Athanasius (326-373 A.D.) mentions God warning Noah of seven days before the flood upon the earth. Four Discourses Against the Arians discourse 3 ch.28.45 p.419

After Nicea

Gregory of Nyssa (382-383 A.D.) mentions Noah’s flood and the rain of fire on Sodom in Against Eunomius book 2 ch.12 p.126

John Chrysostom (before 407 A.D.) mentions Noah’s flood in vol.10 Commentary on Matthew Homily 77 p.464.

W9. God’s appearances in the Old Testament

Gen 18 (entire chapter); Ex 3:4-6; 14:19-20; 19:18-20; 33:17-23

(Implied) Acts 7:32-34

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) (Implied) Acts 7:32-34

Justin Martyr (c.150 A.D.) writes how God appeared to Moses in the flame out of the bush. Justin believed it specifically was not the Father that appeared, but Christ. First Apology of Justin Martyr ch.63 p.184.

Irenaeus (182-188 A.D.) says the “Word” spoke to Moses through the bush, meaning Jesus. Irenaeus Against Heresies book 4 ch.29.2 p.502

Clement Of Alexandria (193-217/220 A.D.) says that God showed Moses the burning bush because men needed signs and wonders. Exhortation to the Heathen ch.1 p.173

Tertullian (198-220 A.D.) taught that no one has seen the Father because no one can see God and lived. It was Jesus who spoke to Moses. An Answer to the Jews ch.8 p.163

Tertullian (198-220 A.D.) Against Praxeas ch.21 p.616 says that the appearances of God in the Old Testament were appearances of the Son, not the Father.

Tertullian (207/208 A.D.) says that it was Christ who appeared to Abraham. Five Books Against Marcion book 3 ch.9 p.329

Hippolytus (222-235/6 A.D.) in fragment 3 Commentary on Daniel ch.2.93 p.188 mentions that Jesus was in the furnace with Shadrach, Meshach, and Abednego, though Jesus was not yet born of a virgin.

Origen (225-254 A.D.) discusses Moses seeing God, in a mystical sense, inEexodus 33:20. de Principiis book 2 ch.4.3 p.277

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 says that Jesus was one of the three men who appeared to Abraham.

Athanasius (326-373 A.D.) quotes Ex 3:2-6 in Four Discourses Against the Arians discourse 3 ch.14 p.401

W10. Judgment against Sodom or Gomorrah

Gen 13:10-13; 18:20-19:28; Dt 29:13; 32:32; Isa 1:9-10; Jer 49:18; 50:40; Amos 4:11; Mt 10:15; 11:23-24; Lk 10:12; 17:29; Rom 9:29; 2 Pet 2:6; Jude 7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial) Heb 9:29

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions fire destroying Sodom and Gomorrah. 2 Pet 2:6; Jude 7

Clement of Rome (96-98 A.D.) ch.11 vol.1 p.8 (also vol.9 p.232) mentions Sodom.

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho ch.55 p.222 mentions the destruction of Sodom and Gomorrah. Also ibid ch.56 p.224-225

Irenaeus (182-188 A.D.) mentions the destruction of Sodom. He mentions it in book 4 ch.36.3 p.515 and other places too. Irenaeus Against Heresies book 3 ch.6.1 p.418-419

Clement of Alexandria (193-217/220 A.D.) mentions Sodom and Gomorrah in his comments on the Letter of Jude. Fragment 1 ch.2 p.573

Tertullian (198-220 A.D.) mentions the Lord raining brimstone and fire on Sodom and Gomorrah. Against Praxeas ch.13 p.608

Origen (235-245 A.D.) mentions Sodom and Gomorrah. Homilies on Jeremiah Homily 1 ch.1 p.4

Origen (225-254 A.D.) discusses the destruction of Sodom and Gomorrah. Origen Against Celsus book 2 ch.67 p.458

Hippolytus (222-235/6 A.D.) fragment 1 Commentary on Proverbs p.175 (partial) briefly discusses the flood and “the Sodomites, who, not satisfied with what the land yielded, offered violence to strangers”

Novatian (250/4-256/7 A.D.) discusses the destruction of the people of Sodom and Gomorrah in Treatise Concerning the Trinity ch.18 p.628-629

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.13 p.672 (partial) mentions Lot’s wife who looked back and was turned to a pillar of salt. (No mention of Sodom though.)

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 12 &&&

Methodius (260-312 A.D.) Banquet of the Ten Virgins Discourse 5 ch.5 p.327 mentions the overthrow of Sodom and Gomorrah poetically.

Around 325 A.D.

Athanasius (326-373 A.D.) mentions God raining brimstone and fire down on Sodom and Gomorrah. Four Discourses Against the Arians discourse 2 ch.15.13 p.355 and “in this body offering Himself for all” ch.14 p.355

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2.9 p.83 mentions the Lord raining fire down on Sodom and Gomorrah.

After Nicea

Gregory of Nyssa (382-383 A.D.) mentions Noah’s flood and the rain of fire on Sodom in Against Eunomius book 2 ch.12 p.126

The Vision of Paul (first ‘found’ c.388 A.D. – after Nicea) ch.39 p.161 speaks of punishment for homosexuals, which was called “the iniquity of Sodom and Gomorrah, the male with the male, for which reason they unceasingly pay penalties”. They were “covered with dust, their countenance was like blood, and they were in a pit of pitch and sulphur and running down into a fiery river”

John Chrysostom (before 407 A.D.) mentions the great sin of the Sodomites in vol.10 Commentary on Matthew Homily 37 p.247.

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 3 ch.30 p.247 (partial) mentions Sodom and Gomorrah, but it does not say they are destroyed though.

W11. Moses and the burning bush

Ex 3; Acts 7:30

Justin Martyr (c.138-165 A.D.) “And I replied, ‘Now assuredly, Trypho, I shall show that, in the vision of Moses, this same One alone who is called an Angel, and who is God, appeared to and communed with Moses. For the Scripture says thus: `The Angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush burns with fire, but the bush was not consumed. And Moses said, I will turn aside and see this great sight, for the bush is not burnt. And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.'” Dialogue with Trypho the Jew ch.60 p.227.

Justin Martyr (c.150 A.D.) discusses Moses and the buring bush. First Apology of Justin Martyr ch.63 p.184

&&&Melito of Sardis (170-177/180 A.D.)

Clement of Alexandria (193-217/220 A.D.) (Implied) “The Saviour has many tones of voice, and many methods for the salvation of men; by threatening He admonishes, by upbraiding He converts, by bewailing He pities, by the voice of song He cheers. He spake by the burning bush, for the men of that day needed signs and wonders. [new paragraph] He awed men by the fire when He made flame to burst from the pillar of cloud-a token at once of grace and fear: if you obey, there is the light; if you disobey, there is the fire;” Exhortation to the Heathen p.173

Tertullian (198-220 A.D.) “and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush;” Against Praxeas ch.16 p.&&&

Hippolytus (222-235/6 A.D.) (implied) heretics mention Moses and the burning bush, and Hippolytus does not correct this. Refutation of All Heresies book 8 ch.2 p.119

Cyprian of Carthage (c.246-258 A.D.) quotes Exodus 3:2 about the burning bush. The Treatises of Cyprian Treatise 3 ch.101 p.555

CyprianTreatise12(1487):the bridegroom: "And there appeared unto him the angel of the Lord in a flame of

&&&Methodius (260-312 A.D.)

After Nicea

Hilary of Poitiers (355-367/368 A.D.) discusses Moses and the bush, saying that the Lord who appeared to Moses was “He who is seen”, meaning Christ. On the Trinity book 4 ch.32 p.80-81

W12. Plagues of Egypt

Ex 7-12

(Partial) Acts 7:36 (says wonders in Egypt, but not specifically plagues)

Clement of Rome (96-98 A.D.) “through his instrumentality, God punished Egypt with plagues and tortures.” 1 Clement ch.17 p.10

Melito of Sardis (170-177/180 A.D.) in the context of deliverance of Egypt mentions the ten plagues. On Pascha ch.88 p.61

Irenaeus (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

Tertullian (207/208 A.D.) “that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh.” Five Books Against Marcion book 2 ch.14 p.308

Hippolytus (222-234/5 A.D.) “just as the plagues of Egypt were not for the Hebrews,” fragment 1 ch.47 p.&&&

Origen (235 A.D.) discusses Moses, Pharaoh, and the plagues of Egypt. On Prayer part 1 ch.3 p.23

Origen (225-254 A.D.) “Egypt was scourged with ten plagues, to allow the people of God to depart” de Principiis book 4 ch.24 p.&&&

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) (partial) ch.12 p.660 speaks of Pharaoh, after being stricken with the plagues from heaven, asking Moses and Moses’ brother to pray for him. (Does not mention Moses leaving Egypt though.)

Archelaus (262-278 A.D.) “Moses prayed that Pharaoh and his people might be spared the plagues;” Disputation with Manes ch.44 p.&&&

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.34-35 p.86-87 said that God sent ten plagues and Moses led the Israelites out of Egypt.

W13. Crossing the Red Sea

Ex 14-15; Acts 7:36; Heb 11:24-28

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:29

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) speaks of Moses in Heb 11:24-28 and the people crossing the Red Sea in Heb 11:29

Clement of Rome (96-98 A.D.) mentions that against Moses Pharaoh and his army and the princes of Egypt were sunk into the depths of the Red Sea and perished. 1 Clement ch.51 vol.1 p.19

Melito of Sardis (170-177/180 A.D.) “How much did you [Israel] value the ten plagues? How miuch did you value the pillar by night, and the cloud by day, and the crossing of the Red Sea?” On Pascha Stanza 87 p.61

Irenaeus (182-188 A.D.) discusses at length crossing the Red Sea. Irenaeus Against Heresies book 4 ch.28.3 p.501

Irenaeus (182-188 A.D.) disputes against Marcion, who said the parting of the Red Sea was by mere natural means. Irenaeus Against Heresies book 4 ch.29.2 p.502

Tertullian (198-220 A.D.) says that the Israelites crossing the Red Sea and escaping the Egyptians is a type of baptism. On Baptism ch.9 p.673

Tertullian (207/208 A.D.) discusses in Exodus Moses as he commands the Red Sea, and the chivalry of Egypt in engulfed. Five Books Against Marcion book 4 ch.20 p.378

Theodotus the probable Montanist (c.240 A.D.) (partial) says that two prophets cut asunder the river and the sea. Excepts from Theodotus ch.6 p.43

Hippolytus bishop of Portus (222-235/6 A.D.) in refuting the Peratae Gnostics, discussing their strange allegorical interpretation of Moses and the Israelites crossing the Red Sea. The refutation of All Heresies book 5 ch.11 p.62-63

Origen (225-254 A.D.) mentions Moses and the Israelites crossing the Red Sea and Joshua and the priests crossing the Jordan. Homilies on Joshua Homily 4 ch.1 p.51

Origen (225-254 A.D.) mentions Moses, passing the Red Sea, the pillar of fire, and the cloud of light. Origen Against Celsus book 2 ch.74 p.461

Novatian (250/4-256/7 A.D.) (partial) discuess the children of Israel being freed from the land of Egypt. Treatise Concerning the Trinity ch.6 p.615

Dionysius of Alexandria (246-265 A.D.) Part 2 Letter 13.1p.109 discusses Moses and the sea where the Egyptians were drowned.

Lactantius (c.303-c.325 A.D.) discusses the Israelites under Moses crossing the Red Sea, and the Egyptian army being drowned. The Divine Institutes book 4 ch.10 p.108.

After Nicea

Augustine of Hippo (388-430 A.D.) discusses the Exodus in The City of God book 4 ch.33 p.84-82-83

W14. [Moses] destroying Amalekites

Exodus 17:8-15

Letter of Barnabas (100-150 A.D.) ch.12 p.144 (partial, no mention of Amalek) “Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this in Moses, when Israel was attacked by strangers. And that He might remind them, when assailed, that it was on account of their sins they were delivered to death, the Spirit speaks to the heart of Moses, that he should make a figure of the cross,”

Irenaeus (182-188 A.D.) (Implied) “For the instruction of the former, [viz., the Jews, ] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God,-Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was [exercised] towards Him.” Irenaeus Against Heresies book 4 ch.24.1 p.495

&&&Tertullian (198-220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book &&&

Origen (225-254 A.D.) discusses Moses lifting his hand and Amalec was conquered. Homilies on Exodus. Homily 3 p.259

Cyprian of Carthage (c.246-258 A.D.) “in Exodus, when Moses, for the overthrow of Amalek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly preservered in the sign with hands continually lifted up.” Treatises of Cyprian Treatise 11 ch.8 p.501

Adamantius (c.300 A.D.) (partial, does not say who was defeated.) mentions that Moses stretched out his arms, and Christ did the same. Dialogue on the True Faith First part ch.11 p.53

Lactantius (c.303-c.325 A.D.) “Moses, foreseeing the future, ordered that he should be called Jesus; that since he had been chosen as the leader of the warfare against Amalek, who was the enemy of the children of Israel, he might both subdue the adversary by the emblem of the name, and lead the people into the land of promise. And for this reason he was also successor to Moses, to show that the new law given by Christ Jesus was about to succeed to the old law which was given by Moses.” The Divine Institutes book 4 ch.17 p.&&&

W15. Hezekiah and the Assyrian army

2 Ki 19; Isa 36-37

Justin Martyr (136-165 A.D.) mentions the King of Assyria desisting from fighting against Jerusalem after 185,000 were killed. Dialogue with Trypho ch.83 p.240

Theophilus of Antioch (partial) mentions the 29 year reign of Hezekiah, but no mention of the Assyrians. Theophilus To Autolycus book 3 ch.25 p.119

Clement of Alexandria (193-202 A.D.) (partial) “Then followed Hezekiah, for twenty-nine years. For his sanctity, when he had approached his end, God, by Isaiah, allowed him to live for other fifteen years, giving as a sign the going back of the sun.” Stromata book 1 ch.21 p.327-328

TertullianOnFasting 444):angel an hundred eighty and four thousand from his army than Hezekiah the king's

Tertullian (207/208 A.D.) Five Books Against Marcion book

HippolytusFragment1 1298):In the days moreover of Hezekiah, there were some of the books selected for use,

HippolytusFragment1 1301):Proverbs of Solomon, which the friends of Hezekiah the king copied out."&&&

HippolytusFragment1 1304):parables and the 5, 000 songs? Out of these, then, the wise friends of Hezekiah

HippolytusFragment1 1308):sea, and of the cures of disease, Hezekiah did away with, because the people

HippolytusFragment1 1318): Hippolytus, (Bishop) of Rome on Hezekiah.&&&

HippolytusFragment1 1321):&&& When Hezekiah, king of Judah, was still sick and weeping, there came an

HippolytusFragment1 1336):places, so that day was one of twenty-four hours. And in the time of Hezekiah

HippolytusFragment1 1342):to Hezekiah, just as also the wise men from the east did to Christ.

OrigenAgainstCelsus8 1494):instances of the same thing. Let him also read the account of Hezekiah, who not

OrigenOnJohn6 1179):after the narrative of Hezekiah's recovery from his sickness,&&&

NovatianConcerningTheTrinity 2665):And Hezekiah: "That all may know that Thou art God alone."&&&

Methodius (260-312 A.D.) BanquetOfTheTenVirgins10 253):men," and the Spirit healeth them. And therefore Hezekiah is commanded&&&

After Nicea

Athanasius (338 A.D.) mentions Hezekiah and the Assyrian army that perished. Easter Letter 10 ch.3 p.528

Aphrahat (337-344 A.D.) (partial) mentions the Assyrians and Hezekiah but does not say anything else. Select Demonstrations book 21 ch.7 p.395

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) (Implied) speaks of the advancing Assyrians who fled when the angel annihilated vast numbers. Commentary on Zechariah ch.13 p.386. Also Commentary on Habakkuk preface p.266

W16. The star [of Bethlehem]

Ignatius (c.100-117 A.D.) “A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God.” Letter to the Ephesians ch.19 p.57

Justin Martyr (c.138-165 A.D.) “Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet: ‘And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader who shall feed my people.’ Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem.’” Dialogue with Trypho the Jew ch.88 p.237

Irenaeus (182-188 A.D.) “But Matthew says that the Magi, coming from the east, exclaimed "For we have seen His star in the east, and are come to worship Him;” Irenaeus Against Heresies book 3 ch.9.2 p.423

Tertullian (198-220 A.D.) “’But Magi and astrologers came from the east.’ We know the mutual alliance of magic and astrology. The interpreters of the stars, then, were the first to announce Christ’s birth the first to present Him ‘gifts.’ By this bond, [must] I imagine, they put Christ under obligation to themselves? What then? Shall therefore the religion of those Magi act as patron now also to astrologers? Astrology now-a-days, forsooth, treats of Christ-is the science of the stars of Christ; not of Saturn, or Mars, and whomsoever else out of the same class of the dead it pays observance to and preaches? But, however, that science has been allowed until the Gospel, in order that after Christ's birth no one should thence forward interpret any one's nativity by the heaven. For they therefore offered to the then infant Lord that frankincense and myrrh and gold, to be, as it were, the close of worldly sacrifice and glory, which Christ was about to do away. What, then? The dream-sent, doubtless, of the will of God-suggested to the same Magi, namely, that they should go home, but by another way, not that by which they came. It means this: that they should not walk in their ancient path.” On Idolatory ch.9 p.65

Tertullian (198-220 A.D.) (partial, no star) “Let those Eastern magi be believed, dowering with gold and incense the infancy of Christ as a king;” An Answer to the Jews ch.9 p.162

Hippolytus (222-234/5 A.D.) “And the Magi (afford similar testimony) when they gaze wistfully upon the (Saviour's) star.” Refutation of All Heresies book 7 ch.15 p.108

Origen (225-249 A.D.) considered it a new star, not an existing heavenly body in Origen Against Celsus book 1 ch.48 p.422.

Treatise on Rebaptism (c.250-258 A.D.) ch.8 p.671 “He had been announced to the shepherds by the angels at the same moment that there was born to them a Saviour; because His star being seen in the east, He had been most anxiously sought for and adored by the Magi, and honoured with illustrious presents and distinguished offerings;”

Peter of Alexandria (306,285-311 A.D.) (partial, magi but not star) “The Magi then as now having been despoiled and divided for a prey, humbly, and in the guise of suppliants, adore the Child, opening their treasurers, and offering unto Him gifts most opportune and magnificent-gold, and frankincense, and myrrh-as to a king, to God, and to man; whence they were no longer willing to return to the Assyrian king, being forbidden to do so by Providence. For "being warned of God in a dream," he says, "that they should not return to Herod, they departed into their own country another way."” General Epistle ch.13 p.277

W17. Jesus performed miracles

Lk 6:10; 7:14-15

Jn 2:1-11; Jn 4:46-54; Mt 8:14-17; Mk 1:29-34; Lk 4:38-41; Mt 8:23-27; Mk 4:35-41; Lk 8:22-25; Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Jn 6:-14; Mt 14:22-23; Mk 6:45-52; Jn 6:16-21; Mt 15:32-39; Mk 8:1-9; Mt 17:1-13; Mk 9:2-13; Lk 4:16-31; Lk 9:28-36; Mt 9:18-26; Mk 5:21-43; Lk 8:40-56; Jn 9:1-41; Jn 11:1-44; Mt 20:29-34; Mk 10:46-52; Lk 18:35-43; Mt 21:18-19; Mk 11:12-14; Mt 28:1-10; Mk 16:1-8; Lk 24:1-12; Jn 20:1-10; Mk 16:12-13; Lk 24:13-35; Mk 16:14; Lk 24:36-43; Jn 20:19-25; Jn 20:26-31; Jn 21:1-25; Mt 28:16-20; Mk 16:29-20; Lk 24:44-53

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 10:38; 14:11

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:14; Mt26:39-42; Mk5:41-42; Mk 6:41-43; Mk 6:46-48; Mk 7:32-35; Mk 8:22-26; Lk 13:13; Jn 4:54; Jn 10:25,32

p75 (c.175-225 A.D.) Lk 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.) Jesus healed a man with a shriveled hand. Luke 6:10. Healing the widow’s son Luke 7:14-15

0162 (John 2:11-22) (ca.300 A.D.) Jn 2:11

p28 – Jn 6:8-12, 17-22 (3rd century) miracle of Jesus feeding the 5,000. Jn 6:8-12. Walking on water. Jn 6:17-22

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 6:10; 7:14-15

Sinaiticus (340-350 A.D.) Luke 6:10; 7:14-15

Quadratus of Athens (126 A.D.) “Our Saviour’s works, moreover, were always present, for they were real, consisting of those who had been healed of their diseases, those who had been raised from the dead; …”

Justin Martyr (c.150 A.D.) mentions that Jesus healed the lame, paralytic and blind. First Apology of Justin ch.22 p.170

Melito of Sardis (170-177/180 A.D.) says Jesus gave light to the blind and raised the dead. Discourse ch.4 Ante-Nicene Fathers vol.8 p.757

Irenaeus (182-188 A.D.) discusses Jesus healing the woman with an issue of blood. Irenaeus Against Heresies book 2 ch.23.1 p.392 He also discusses the water to wine at Cana in Irenaeus Against Heresies book 2 ch.22.3 p.390

Tertullian (207/208 A.D.) Jesus raised the Shunamite woman’s son. Five Books Against Marcion book 4 ch.24 p.387. See also On The Resurrection of the Flesh ch.20 p.538-539 where it demonstrates that these happened literally.

Hippolytus (222-235/6 A.D.) mentions that Jesus raised Lazarus to life after he had been dead four days. Did many mighty works, and forgave sins. Against the Heresy of One Noetus ch.18 p.230. See also Commentary on Psalm 2 p.170

Instructions of Commodianus ch.36 p.210 (c.240 A.D.) Jesus walked on water

Origen (225-254 A.D.) mentions Jesus curing the blind and raising a dead man [Lazarus] who was already stinking. Origen’s Commentary on John book 1 ch.5 p.299

Novatian (250/4-256/7 A.D.) mentions a miracle of Jesus in On Jewish Meats ch.5 p.648-649

Anonymous Treatise on Re-Baptism (254-257 A.D.) lists many of the miracles of Jesus ch.7,8 p.671

Adamantius (c.300 A.D.) mentions the raising of Lazarus. Dialogue on the True Faith 5th part ch.18b p.172. See also p.160

Victorinus of Petau (martyred 304 A.D.) mentions that Jesus did miracles Commentary on the Creation of the World p.343

Peter of Alexandria (306,285-311 A.D.) says that Judas betrayed Jesus with a kiss. Jesus’ signs and miracles prove that He is both God and man. Fragment 3 p.280

Methodius (260-312 A.D.) mentions Jesus’ miracles of the paralytic, raising Lazarus and walking on the water. Orations on the Psalms ch.2 p.395

Alexander of Alexandria (313-326 A.D.) says that Jesus raised Lazarus from the dead, and recovered in man God’s image. Epistles on the Arian Heresy Epistle 5 p.301-302

Alexander of Alexandria (313-326 A.D.) says that Israel killed her benefactor, “by nailing to a tree Him who had brought to life their dead, had healed their maimed, had made their lepers clean, had given light to their blind.” Epistles on the Arian Heresy Epistle 5 ch.5 p.301

Lactantius (c.303-c.325 A.D.) said that after Jesus’ baptism he performed many miracles, curing the lame, blind, mute, etc., not by magic, but by His word and command. The Divine Institutes book 4 ch.15 p.115.

After Nicea

Juvencus (329 A.D.) said that Jesus performed miracles in his Englynion Introduction.

Athanasius (356-360 A.D.) mentions that Jesus raised Lazarus and open the eys of a blind man. Letter to the Church of Antioch ch.7 p.485

Augustine of Hippo (388-430 A.D.) says Jesus raised Lazarus from the dead. The City of God book 14 ch.9 p.269

Among heretics and spurious books

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.19 p.232mentions Jesus healing the Syro-Phoenician woman’s daughter.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.6 p.78 mentions miracles of Jesus.

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius says that Jesus healed the blind. Dialogue on the True Faith first part ch.20 p.62

W18. Jesus fed the 5,000

Jn 6:8-12

p28 – Jn 6:8-12, 17-22 (3rd century) miracle of Jesus feeding the 5,000. Jn 6:8-12.

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Irenaeus (182-188 A.D.) (Implied) says how the Gnostics relate their doctrine to the loaves. “blessing the five loaves, fed with them five thousand men.” Irenaeus Against Heresies book 2 ch.24.4 p.394-395

Clement of Alexandria (193-202 A.D) “So very mystically the five loaves are broken by the Saviour, and fill the crowd of the listeners.” Stromata book 5 ch.6 p.452

Tertullian (198-220 A.D.) (partial) “By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make ‘loaves out of stones,’” On Fasting ch.8 p.&&&

Origen (225-254 A.D.) “wilderness,-five thousand men on one occasion, and four thousand on another” Origen Against Celsus book 3 ch.&&&

Treatise on Rebaptism (c.250-258 A.D.) ch.&&& “the Father with all confidence; because in a desert place He satisfied five thousand men with five loaves;”

Archelaus (262-278 A.D.) “my Lord Jesus by His own power satisfied with five loaves five thousand men in the wilderness.” Disputation with Manes ch.44 p.&&&

Arnobius (297-303 A.D.) “who with live loaves satisfied five thousand of His followers: and who, lest it” Arnobius Against the Heathen book &&&

Lactantius (c.303-c.325 A.D.) “five thousand men in the wilderness; And afterwards taking allthe fragments that” The Divine Institutes book 4 ch.&&&

W19. Raising Lazarus from the dead

Jn 11:38-44; 12:1

Irenaeus (182-188 A.D.) mentions Jesus raising Lazarus from the dead. Irenaeus Against Heresies book 2 ch.22.3 p.391

Clement of Alexandria (193-217/220 A.D.) “and straightway the infirm man received strength. And to the dead He said, "Lazarus, go forth; and the dead man issued from his coffin such as he was ere he died, having” The Instructor book 1 ch.2 p.210

Tertullian (198-220 A.D.) (partial) mentions Jesus weeping over Lazarus. (No mention of Lazarus being raised though.) Against Praxeas ch.27 p.&&&

Hippolytus (222-235/6 A.D.) mentions that Jesus raised Lazarus to life after he had been dead four days. Did many mighty works, and forgave sins. Against the Heresy of One Noetus ch.18 p.230

Origen (225-254 A.D.) mentions Jesus curing the blind and raising a dead man [Lazarus] who was already stinking. Origen’s Commentary on John book 1 ch.5 p.299

Methodius (260-312 A.D.) mentions Jesus’ miracles of the paralytic, raising Lazarus and walking on the water. Orations on the Psalms ch.2 p.395

Adamantius (c.300 A.D.) mentions the raising of Lazarus. Dialogue on the True Faith 5th part ch.18b p.172. See also p.160

Alexander of Alexandria (313-326 A.D.) says that Jesus raised Lazarus from the dead, and recovered in man God’s image. Epistles on the Arian Heresy Epistle 5 p.301-302

Among heretics and spurious books

Ebionite: One of the manuscripts of Pseudo-Matthew “And forthwith the dead man rose from his bed, and asked who Jesus was. In place of this chapter, one of the mss. has a number of miracles copied from the canonical Gospels: ”the walking on the sea, the feeding of the five thousand, the healing of a blind man, the raising of Lazarus, and the raising of a certain young man.”

After Nicea

Athanasius 331 A.D.0 says the Jesus recalled Lazarus’ soul. Four Discourses Against the Arians discourse 3 ch.28.46 p.419.

Athanasius (356-360 A.D.) mentions that Jesus raised Lazarus and opened the eyes of a blind man. Letter to the Church of Antioch ch.7 p.485

Aphrahat the Syrian (337-345 A.D.) mentions Lazarus coming out of the tomb, and the Lord saying, “Come forth”. quotes part of John 11:43 saying that Jesus said it. Select Demonstrations Demonstration 8 ch.14 p.379

Augustine of Hippo (388-430 A.D.) says Jesus raised Lazarus from the dead. The City of God book 14 ch.9 p.269

W20. The apostles worked miracles

Luke 9:1; Acts 3:1-8; 5:12; 9:40-42

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 5:12; 9:40-42

p38 Acts 18:27-19:6,12-16. (early 3rd century) Acts 19:12-13

p52 Mt 26:19-52 (c.260 A.D.) God used Peter to heal in Acts 9:33-35

Irenaeus (182-188 A.D.) “grace from Him, do in His name perform [miracles], so as to promote the welfare” Irenaeus Against Heresies book 2 ch.32.4 p.409

Tertullian (198-220 A.D.) “working the same miracles which He worked Himself.” Prescription Against Heretics ch.30 p.257

Tertullian (198-220 A.D.) “chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judaea, and rounding churches (there), they next went forth into the world and preached” Prescription Against Heretics ch.20 p.252

Origen (225-254 A.D.) “disciples performed even greater works than these miracles of Jesus, which were” Origen Against Celsus book 2 ch.48 p.&&&

Lucius of Castra Galbae at the Seventh Council of Carthage (258 A.D.) p.567 (partial, all power, but no mention of miracles) says Jesus said all power was given to the disciples.

Clarus of Mascula at the Seventh Council of Carthage (258 A.D.) p.572 (partial, say power and exorcism, but not miracles) says that Jesus cgave the apostles “alone the power given to Him by His Father”

Adamantius (c.300 A.D.) Dialogue on the True Faith in God ch.&&&

Pamphilus (martyred 309 A.D.) mentions the miracles done by Paul. An Exposition of the Chapters of the Acts of the Apostles S,V. vol.6 p.167

Lactantius (c.303-c.325 A.D.) “He wished to be observed, and having arranged for the preaching of the Gospel throughout the whole world, He breathed into them the Holy Spirit, and gave them the power of working miracles, that they might act for the welfare of men as well by deeds as words; and then at length, on the fortieth day, He returned to His Father, being carried up into a cloud. The prophet Daniel” Epitome of the Divine Institutes ch.47 p.241

W21. Tree of knowledge

Gen 2:16,17

Theophilus of Antioch (168-181/188 A.D.) “As to the rest of the plants, indeed, the world contained plants like them; but the two trees,-the tree of life and the tree of knowledge,-the rest of the earth possessed not, but only Paradise.” Theophilus to Autolycus book 2 ch.24 p.104

Irenaeus (182-188 A.D.) He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: "From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;” Irenaeus Against Heresies book 5 ch.23.1 p.551

Tertullian (207/208 A.D.) “His goodness created, His justice arranged, the world; and in this process it even then decreed that the world should be formed of good materials, because it took counsel with goodness. The work of justice is apparent, in the separation which was pronounced between light and darkness, between day and night, between heaven and earth, between the water above and the water beneath, between the gathering together of the sea and the mass of the dry land, between the greater lights and the lesser, between the luminaries of the day and those of the night, between male and female, between the tree of knowledge of death and of life, between the world and paradise, between the aqueous and the earth-born animals.” Five Books Against Marcion book 2 ch.12 p.307

Tertullian (198-220 A.D.) “Partial) “just as it is written, ‘Behold, I have Set before thee good and evil: for thou hast tasted of the tree of knowledge.’” Exhortation to Chastity ch.2 p.&&&

Origen (225-254 A.D.) “The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life.” Origen Against Celsus book 6 ch.33 p.365

Novatian (250/4-256/7 A.D.) p.612

Methodius (260-312 A.D.) “made man in succession to Noah, for this reason, since these had no need of precepts and laws for their salvation, the creation of the world in six days being still recent. For they remembered that in six days God formed the creation, and those things which were made in paradise; and how man, receiving a command not to touch the tree of knowledge, ran aground, the author of evil having led him astray.” Banquet of the Ten Virgins Discourse 7 ch.5 p.&&&

Athanasius (318 A.D.) “Of every tree that is in the garden, eating thou shalt eat: but of the tree of the knowledge of good and evil, yet shall not eat of it, but on the ay that ye eat, dying ye shall die.” Incarnation of the Word ch.3 p.38

W22. Jesus at Cana or turning water to wine

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Irenaeus (182-188 A.D.) “after He had made the water wine at Cana of Galilee, He went up…” Irenaeus Against Heresies book 2 ch.22.3 p.390

Tertullian (198-220 A.D.) “true and real was the draught of that wine at the marriage of (Cana in)” A Treatise on the Soul ch.&&&

Hippolytus (225-235/6 A.D.) Hippolytus2(2175):This is Jesus of Nazareth, who was invited to the marriage-feast in Cana, and

HippolytusRefutationOfAllHeresies5(625):which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of

Origen (225-254 A.D.) OnJohn10(430):sixth day the Saviour, after the business of the marriage at Cana of Galilee,

OrigenOnJohn10(584):of His signs did Jesus in Cana of Galilee." For that which was done in Capernaum

OrigenOnJohn10(1141):the beholders. One may show it to be a greater work than that done at Cana of

OrigenOnJohn6(2060):the beginning of those we have enumerated, the marriage takes place in Cana of

Among heretics and spurious books

Tatian (died c.172 A.D.) quotes the story of Jesus at Cana turing water to wine. The Diatessaron section 5 lines 22-31 p.51.

W23. Four rivers leaving the Garden of Eden

Genesis 2:10-14

Theophilus of Antioch (168-181/188 A.D.) “And a river flows out of Eden, to water the garden; thence it is parted into four heads. The name of the first is Pison, … second river is Giho,: the same is it tha tcompasseth the whole land of Ethiopia. And the third river is Tigrus; this is it which goeth toward Syria. And the fourth river is Euphrates.” Theophilus to Autolycus book 2 ch.20 p.102

Hippolytus (225-235/5 A.D.) in discussing what the Phrygians taught, says, “is Paradise, therefore that "this river, which proceeds out of Edem," that is, from the brain, "is divided into four heads, and that the name of the first river is called Phison; this is that which encompasseth all the land of Havilath: there is gold, and the gold of that land is excellent, and there is bdellium and the onyx stone." This, he says, is the eye, which, by its honour (among the rest of the bodily organs), and its colours, furnishes testimony to what is spoken. "But the name of the second river is Gihon: this is that which compasseth the land of Ethiopia." This, he says, is hearing, since Gihon is (a tortuous stream), resembling a sort of labyrinth. "And the name of the third is Tigris. This is that which floweth over against (the country of) the Assyrians." This, he says, is smelling, employing the exceedingly rapid current of the stream (as an analogy of this sense)”

Dionysius of Alexandria (246-265 A.D.) “Or how could even that great river which streams forth from Eden, though it were to discharge the four hearts into which it is divided into the one channel of the Gihon, wash away these pollutions?” Letter 13 ch.2 p.&&&

Victorinus of Petau (martyred 304 A.D.) (Implied) “Therefore this world of ours is composed of four elements-fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons-of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon. the Tigris, and the Euphrates. Victorinus On the Creation of the World p.&&&

W24. Ananias or Sapphira killed

Acts 5:1-11

Clement of Alexandria (193-205 A.D.) “…as, certainly, Peter in the Acts is related to have slain by speech those who appropriated part of the price of the field, and lied.” Stromata book 1 ch.23 p.335

Tertullian (198-220 A.D.) (partial) “Smitten were both Ananias and Elymas – Ananias with death, Elymas with blindness.” On Modesty ch.21 p.99

Cyprian of Carthage (c.246-258 A.D.) (Implied) quotes Acts 5:3-4 as in Acts of the Apostles. Treatises of Cyprian Treatise 3 ch.30 p.543

Archelaus (262-278 A.D.) “Peter, who raised Tabitha to life, but also put Sapphira to death?” A Fragment of Disputation with Manes p.234

Pamphilus (martyred 309 A.D.) “…of Ananias and Sapphira and their miserable end.” An Exposition of the Chapters of the Acts of the Apostles E p.166.

After Nicea

Ambrose of Milan (370-390 A.D.) quotes Acts 5:3-4,5 and mentions Ananias and his wife, who were killed by the Holy Spirit. Of the Holy Spirit book 3 ch.9.56 p.143.

People and the Fall

P1. People are made in the image of God

Gen 1:26-27; 1 Cor 11:7; Jms 3:9

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 11:7

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) people are made in God’s image Jms 3:9

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Gen 1:26-27

Sinaiticus (340-350 A.D.) Gen 1:26-27

Clement of Rome (96-98 A.D.) “For thus says God: ‘Let us make man in Our image, and after Our likeness.” 1 Clement ch.33 vol.1 p.13-14. (also vol.9 p.239)

Letter of Barnabas ch.5 p.139 (100-150 A.D.) quotes Genesis 1:26 showing we are made in the image of God.

Justin Martyr (c.138-165 A.D.) quotes Genesis 1:26,28 that we are made in the image of God. Dialogue with Trypho the Jew ch.62 p.228

Tatian (died 172 A.D.) (implied) says that while people are like beasts, excelling in articulate speech only, beasts are not in the likeness of God. Address of Tatian to the Greeks ch.15 p.71

Tatian (died 172 A.D.) (half) “but man alone is the image and likeness of God; and I mean by man, not one who performs actions similar to those of animals, but one who has advanced far beyond mere humanity – to God Himself.” Address of Tatian to the Greeks ch.15 p.71

Athenagoras (177 A.D.) (Implied) I suppose, and birds, and fishes, or, to speak more generally, all irrational creatures, God has assigned such a life as that; but to those who bear upon them the image of the Creator Himself, and are endowed with understanding, and blessed with a rational judgment, the Creator has assigned perpetual duration, in order that, recognising their own Maker, and His power and skill, and obeying law and justice, they may pass their whole existence free from suffering, in the possession of those qualifies with which they have bravely borne their preceding life, although they lived in corruptible and earthly bodies.” On the Resurrection of the Dead ch.12 p.155

Theophilus, bishop of Antioch (168-181/186 A.D.) Man was made in the image of God. To Autolycus book 2 ch.18 p.101

Irenaeus (182-188 A.D.) says that Adam was made in God’s image and we have “inherited his title”. Irenaeus Against Heresies book 3 ch.23.2 p.456

Clement of Alexandria (193-202 A.D.) says that we are in the image of God. Stromata book 5 ch.5 p.451

The Octavius of Minucius Felix (210 A.D.) ch.32 p.&&& says that it is right to think that man is made in the image of God.

Tertullian (198-220 A.D.) says man was made in the image of God. The Shows or De Spectaculis ch.2 p.80.

Tertullian (198-220 A.D.) says that since the fall in our soul “that which is derived from God is rather obscured rather than extinguished.” A Treatise on the Soul ch.41 p.220

Tertullian (207/208 A.D.) says that people are made in “the image and likeness of the Creator” Tertullian Five Books Against Marcion book 5 ch.6 p.442. See also ibid book 5 ch.8 p.445.

Hippolytus bishop of Portus (222-235/6 A.D.) God called man his likeness from the beginning. Refutation of All Heresies book 10 ch.30 p.153

Origen (235-245 A.D.) mentions that we ar emade in God’s image. Homilies on Jeremiah Homily 2 ch.1.1 p.23

Origen (225-254 A.D.) quotes Genesis 1:26-28 “Let us make man in our image” de Principiis book 3 ch.6.1 p.344

Novatian (250/4-256/7 A.D.) Concerning the Trinity ch.1 p.612 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,”

Cyprian of Carthage (c.246-258 A.D.) says that when Satan saw man in the image of God, Satan became jealous with “malevolent envy” Treatises of Cyprian Treatise 10 ch.4 p.492

Archelaus (262-278 A.D.) give the metaphor that our spirits in our body are God’s image in His temple. The Disputation with Manes ch.19 p.193

Victorinus of Petau (martyred 304 A.D.) “that is to say, the preparation of the kingdom. For He perfected Adam, whom He made after His image and likeness. But for this reason He completed On the Creation of the World p.341

Peter of Alexandria (306,285-311 A.D.) quotes Genesis 1:26 and says we are made in the image of God. Fragment 6 p.283

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.5 p.370 mentions that we are given the form and image of God

Athanasius (318 A.D.) quotes Gen 1:26 that we are made in the image of God. He says this refers to our soul. Against the Heathen part2 ch.34 p.22

Lactantius (c.303-c.325 A.D.) says man is in the image of God in The Divine Institutes book 2 ch.9 p.58

Alexander of Alexandria (313-326 A.D.) says that Jesus raised Lazarus from the dead, and recover in man God’s image. Epistles on the Arian Heresy Epistle 5 p.301-302

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2.4 p.82 says that we were made in the image of Christ. Nicene and Post-Nicene Fathers Second Series vol.1 p.82

Hilary of Poitiers (355-367/268 A.D.) quotes Genesis that people are made in the image of God, and says the image people were made from was that of Christ. On the Trinity book 5 ch.9 p.87

Ambrose of Milan (378-381 A.D.) quotes Genesis 1:26. On the Christian Faith book 1 ch.7.51 p.209

John Chrysostom (martyred 407 A.D.) says we are made in the image of God. Homilies on John Homily 25 ch.2 (vol.14) p.89

Among heretics and spurious books

Nestorius (451/452 A.D.) We are made in the image of God. The Bazaar of Heracleides book 1 ch.1.63 p.59

P2. Our bodies die but our souls are immortal

Mt 25:46

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Mt 25:46

Sinaiticus (340-350 A.D.) Mt 25:46

Athenagoras (177 A.D.) God made man for Himself, … I suppose, and birds, and fishes, or, to speak more generally all irrational creatures, God has assigned such a life as that; but to those who bear upon them the image of the Creator Himself, and are endowed with understanding, and blessed with a rational judgment, the Creator has assigned perpetual duration,…” The Resurrection of the Dead ch.12 p.155

Irenaeus (182-188 A.D.) shows that souls are immortal. Irenaeus Against Heresies book 2 ch.34.1-3 p.411

Clement of Alexandria (193-202 A.D.) said that for martyrs who die “their hope was full of immortality.” The Stromata book 4 ch.16 p.428

Tertullian (198-220 A.D.) taught “the immortality of the soul”. A Treatise on the Soul ch.43 p.221

Hippolytus bishop of Portus (222-235/6 A.D.) mentions that at death we have our souls but lose our bodies. Refutation of All Heresies book 10 ch.30 p.153

Origen (225-254 A.D.) says that our souls are immortal. Origen Against Celsus book 6 ch.58 p.&&&. He also the immutability of the soul in de Principiis book 3 ch.1.13 p.313-314

Methodius (260-312 A.D.) “the souls being the living, as being immortal, and the bodies being dead. From the Discourse on the Resurrection ch.20

Among Heretics and Spurious Books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch. 33 p.86 says God gave us immortality of the soul. See also 3.40 p.124

The Ebionite Clementine Homilies Homily 2 ch.13 p.231 says that man’s souls are immortal.

P3. Man fell when Adam and Eve ate the fruit

Gen 3; Rom 5:17-19

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) Rom 5:17-19

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Gen 3

Sinaiticus (340-350 A.D.) Gen 3

Justin Martyr (138-165 A.D.) discusses how Genesis obscurely predicted Adam would live less than 1,000 years when he ate of the tree. Dialogue with Trypho ch.81 p.239-240

Theophilus bishop of Antioch (168-181/188 A.D.) has a whole chapter on the fall of man in To Autolycus book 2 ch.21 p.102-103.

Irenaeus (182-188 A.D.) After Adam’s fall, we inherited the curses. Irenaeus Against Heresies book 3 ch.21.3-6 p.456-457

Clement of Alexandria (193-202 A.D.) says that death reigned from Adam to Moses and refers to Romans 5:12-14. Stromata book 3 ch.9 p.393

Tertullian (198-220 A.D.) says that the soul by birth has its nature in Adam until it is born again in Christ. It is unclean while is remains without regeneration. It is sinful. A Treatise on the Soul ch.40 p.220

Instructions of Commodianus ch.35 p.209 (c.240 A.D.) says that Adam was the first who fell, and that he conferred on us what he did.

Hippolytus bishop of Portus (222-235/6 A.D.) discusses how the fall of Adam took place in paradise. He also mentions how the Son of man [Jesus] will send His angels to gather His elect from the four winds. Treatise on Christ and Antichrist ch.64 p.218 See also ibid ch.3 p.205

Origen (225-254 A.D.) mentions eve being deceived and Adam falling. Origen’s Commentary on John book 1 ch.22 p.308

Novatian (250/4-256/7 A.D.) Concerning the Trinity ch.1 p.612 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 behoved him to be free, lest the image of God should,”

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.11 p.487 discusses Adam falling when he ate the fruit.

Dionysius of Alexandria (246-265 A.D.) (partial) The serpent deceived Adam. Commentary on Luke p.116

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.7 p.370 discusses how Adam and Eve fell and became evil.

Archelaus (262-278 A.D.) discusses the serpents deceit of Eve and being cast out. The Disputation with Manes ch.33 p.206

Athanasius (318 A.D.) discusses Adam and Eve falling when they ate the fruit. Incarnation of the Word ch.3 p.38

Lactantius (c.303-c.325 A.D.) mentions that Adam and Eve fell. The Divine Institutes book 2 ch.13 p.62

After Nicea

Athanasius (326-373 A.D.) says that death prevailed from Adam to Moses, the earth was cursed, Hades opened, and Paradise shut. On Luke 10:22 (Matthew 11:27) ch.2 p.87

Pacian of Barcelona (342-379/392 A.D.) (Implied) Adam’s condemnation transmitted to the whole human race. All people have sinned. On Baptism ch.2.1 p.88

Pacian of Barcelona (342-379/392 A.D.) discusses how mankind fell because Adam sinned. On Baptism ch.1.2 p.87-88 and ch.2.1 p.88

Orosius/Hosius of Braga (414-418 A.D.) says that Adam sinned and so the human race sinned. Defense Against the Pelagians ch.26 p.152-153

Augustine of Hippo (388-430 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

Venantius (lived 530-609) (partial) mentions Eve taking the fruit. Poem on Easter p.330.

Among heretics and spurious books

Marcus (c.300 A.D.) a Marcionite, in disputing with Adamantius, says that man ate of the tree the Creator said not ot eat and fell under judgment. “Read yourself what is written in Genesis.” Dialogue on the True Faith 2nd part ch.7 p.84

The Vision of Paul (c.388 A.D. – after Nicea) ch.45 p.163 Adam and his wife erred.

However, many Sethian Gnostics thought Adam and Eve were correct eat and to follow the advice of “The Instructor” (the serpent)

Nestorius (451/452 A.D.) Mentions the Fall of Adam and eating of the forbidden tree. The Bazaar of Heracleides book 1 ch.1.75 p.68-69

P4. Adam & Eve covered themselves for shame

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CyprianTreatise12(2831):their garments, lest they walk naked, and they see their shame.”

TertullianATreatiseOnTheSoul(3095):first. For as Adam and Eve felt that they must cover their nakedness after their

TertullianATreatiseOnTheSoul(3101):between male and female, and wears the fig-tree apron to cover the shame which

TheophilusToAutolycus2(830):flesh. And they were both naked, Adam and his wife, and were not ashamed."

MethodiusBanquetOfTheTenVirgins10(110):deceived, he covered his nakedness with the leaves of a fig-tree;

Lactantius2(1889):nakedness, and hid himself from the face of God, which he was not before

P5. We have or inherited a sinful nature

Not counting p66 and p75 because not counting Jn 3:18;

Rom 5:12-19; 1 John 1:10

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 5:17-19

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) “All have sinned and fall short of the glory of God. Rom 3:23

Justin Martyr (c.138-165 A.D.) (Implied) “The Spirit of prophecy thus affirmed that the generation of Him who was to die, that we sinful men might be healed by His stripes, was such as could not be declared. Furthermore, that the men who believe in Him may possess the knowledge of the manner in which He came into the world,” Dialogue with Trypho a Jew ch.43 p.216

Irenaeus (182-188 A.D.) quotes Romans 5:14,18 that we all were made sinners because of Adam. Irenaeus Against Heresies book 3 ch.18.7 p.448

Clement of Alexandria (193-217/220 A.D.) “For so also we lie under Adam's sin through similarity of sin.” Comments on the Letter of Jude fragment 1 ch.2 p.573

Tertullian (198-220 A.D.) “Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh…” A Treatise on the Soul ch.11 p.220

Tertullian (198-220 A.D.) says that the soul by birth has its nature in Adam until it is born again in Christ. It is unclean while is remains without regeneration. It is sinful. A Treatise on the Soul ch.40 p.220

Instructions of Commodianus ch.35 p.209 (c.240 A.D.) says that Adam was the first who fell, and that he conferred on us what he did.

Origen (225-254 A.D.) refers to Psalm 51:5 about infants being sinful from birth. Origen Against Celsus book 7 ch.50 p.631

Origen (225-254 A.D.) (Implied) discusses the spirit vs. the flesh. de Principiis book 3 ch.2.3 p.330

Origen (225-254 A.D.) (partial) “Let each one therefore lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions; but a man” Commentary on Matthew ch.12.27 p.&&&

Novatian (250/254-257 A.D.) Concerning the Trinity ch.10 p.619-620 discusses how the Christ’s body had to be like ours, “And for this reason blood flowed forth from His hands and feet, and from His very side, so that He might be proved to be a sharer in our body by dying according to the laws of our dissolution. … It is not the substance of the flesh that is condemned, but only the guilt of the flesh is rightly rebuked, why by the voluntary daring of man rebelled against the claims of divine law. … the flesh is raised up and returns to salvation”

Cyprian of Carthage (c.246-258 A.D.) Letter 58 ch.5 p.354 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”

Lactantius (c.303-c.325 A.D.) discusses that because we are clothed with frail and weak flesh, we are compelled to sin because of our frailty. The Divine Institutes book 4 ch.24 p.125

After Nicea

Augustine of Hippo

Prosper of Aquitaine

Among heretics and spurious books

X The Ebionite Recognitions of Clement (c.211-250 A.D.) book 2 ch. 17 p.101 says that we are born with an affection towards God, except that the serpent tries to pervert this.

The Ebionite Clementine Homilies (uncertain date) homily 11 ch.15 p.287 (partial) speaks of the “serpent within us”.

Nestorius (451/452 A.D.) Man is sinful. The Bazaar of Heracleides book 1 ch.1.92 p.82

P6. Reason/understanding was darkened

Jn 12:40 (Implied); 2 Cor 4:6 (Implied)

2 Cor 3:14-16 (Jews when reading Moses)

Rom 1:21; Eph 4:17-18; 5:8; 6:12; Col 1:13; 1 Jn 1:6-7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 6:12; 2 Cor 4:6; Col 1:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied) Jn 12:40

p49 Eph 4:16-29; 4:31-5:13 (225-275 A.D.) lost people’s understanding was darkened. Eph 4:18

Clement of Rome (96-98 A.D.) says that through Jesus our foolish and darkened understanding blossoms up anew towards His marvelous light. 1 Clement ch.36 vol.1 p.14

2 Clement (c.150 A.D.) vol.7 ch.19 p.523 on behalf of piety and the goodness of God. And let us not, unwise ones that we are, be affronted and sore displeased, whenever some one admonisheth and turneth us from iniquity unto righteousness. For sometimes while we are practising evil things we do not perceive it on account of the double-mindedness and unbelief that is in our breasts, and we are "darkened in our understanding” by our vain lusts. Let us then practise righteousness that we may be saved unto the end. Blessed are they that obey these ordinances.”

Melito of Sardis (170-177/180 A.D.) says people are blind as seeking after God. But God gave us a light abundantly. From the Discourse to Caesar ch.2 Ante-Nicene Fathers vol.8 p.751

Tertullian (207/208 A.D.) says that Jews are unbelievers, and God blinded the mind of unbelievers. Five Books Against Marcion book 5 ch.11 p.453

Tertullian (207/208 A.D.) (partial) God hardened Pharaoh’s heart. Five Books Against Marcion book 2 ch.14 p.308

Hippolytus bishop of Portus (222-235/6 A.D.) quotes the first part of John 14:6 and says the eyes of their soul have been darkened because they have forsaken the way that says, “I am the way”. Expository Treatise Against the Jews ch.6 p.220

Origen (225-254 A.D.) refers to Romans 1:21 and that people’s foolish heart was darkened. Origen Against Celsus book 7 ch.47 p.630

Gregory Thaumaturgus (240-265 A.D.) (Implied) says that we have a dull and sluggish nature. Oration and Panegyric to Origen argument 12 p.33

Dionysius of Alexandria (246-265 A.D.) Commentary on the Beginning of Ecclesiastes ch.2.13 p.113 says that men love darkness rather than light (quote of John 3:19).

Arnobius Against the Heathen (297-303 A.D.) book &&&

Athanasius (318 A.D.) says that people plunged into darker and deeper places Against the Heathen ch.1.8 p.8. He also says of idol-worshippers “whose soul is darkened” in Against the Heathen ch.23 p.16. See also Incarnation of the Word ch.11.4 p.42

Lactantius (c.303-c.325 A.D.) says that human life, which used to have the clearest light, was overcome with gloom and darkness in conformity with depravity. The Divine Institutes book 4 ch.1 p.101

P7. People are corrupted/corruptible

1 Cor 15:42,50,53

Saying that a few people, or evil people, are corrupted is not counted here. Corrupt superstitions are also not counted.

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To Diognetus (130-150 A.D.) ch.6 p.&&& “The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens.”

Justin Martyr (c.150 A.D.) “reigning in company with Him, being delivered from corruption and suffering.” First Apology of Justin Martyr ch.10 p.165

Shepherd of Hermas (c.160 A.D.) book 3 similtude 9th ch.23 p.51 “If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellow-man, as if he were able to destroy or to save him?”

Athenagoras (177 A.D.) (Implied) “in the language of the apostle, ‘this corruptible (and dissoluble) must put on incorruption,’ in order that those who were dead, having been made alive by the resurrection, and the parts that were separated and entirely dissolved having been again united, each one may, in accordance with justice, receive what he has done by the body, whether it be good or bad.” On the Resurrection of the Dead ch.18 p.159

Theophilus of Antioch (168-181/188 A.D.) “But before all let faith and the fear of God have rule in thy heart, and then shalt thou understand these things. When thou shalt have put off the mortal, and put on incorruption, then shall thou see God worthily.” Theophilus to Autolycus part 1 ch.7 p.91

Irenaeus (182-188 A.D.) “this mortal body shall put on immortality, and this corruptible shall put on incorruption;” Irenaeus Against Heresies book 1 ch.10.3 p.331

Clement of Alexandria (193-202 A.D.) “For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption.” Stromata book 2 ch.20 p.374

Clement of Alexandria (193-217/220 A.D.) says that people “changed the glory of God into the likeness of corruptible man.” (Rom 1:21,23,25) Exhortation to the Heathen ch.8 p.195

Tertullian (198-220 A.D.) “There is, then, besides the evil which supervenes on the soul from the intervention of the evil spirit, an antecedent, and in a certain sense natural, evil which arises from its corrupt origin. For, as we have said before, the corruption of our nature is another nature having a god and father of its own, namely the author of (that) corruption. 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.) “This sowing of the body he called the dissolving thereof in the ground, "because it is sown in corruption," (but ‘is raised’) to honour and power.” Five Books Against Marcion book 5 ch.10 p.450

Hippolytus (222-235/6 A.D.) “Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption.” Discourse on the Holy Theophany ch.8 p.&&&

Origen (225-254 A.D.) “Scripture teaching us at great length the difference between that which is, as it were, "sown," and that which is, as it were, "raised" from it in these words: "It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.” Origen Against Celsus book 5 ch.19 p.&&&

Novatian (250-254-257 A.D.) “And thus those things which in men are faulty and corrupting, since they arise from the corruptibility of the body, and matter itself, in God cannot exert the force of corruptibility, since, as we have said, they have come, not of vice, but of reason.” Concerning the Trinity ch.5 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “"Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body.’ And again: ‘For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving?’” Treatises of Cyprian Treatise 12 ch.58 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “in us has hardened in the corruption of our material Nature” Letters of Cyprian Letter 1 ch.2 p.&&&

Adamantius (c.300 A.D.) quotes 1 Cor 15:42,44,53. Dialogue on the True Faith Fifth Part e25 p.183.

Victorinus of Petau (martyred 304 A.D.) “of which Paul the apostle says: ‘For this corruptible must put on incorruption, and this mortal must put on mortality.’” Commentary on the Apocalypse ch.16 p.&&&

Methodius (260-312 A.D.) “but all were overcome by errors, since the law was not of itself sufficient to free the human race from corruption, until virginity, succeeding the law, governed men by the precepts of Christ.” Banquet of the Ten Virgins Discourse 10 ch.1 p.&&&

Athanasius (318 A.D.) “quotes 1 Cor 15:53. Incarnation of the Word ch.21 p.47

Alexander of Alexandria (313-326 A.D.) “But now, after all this bondage to death and corruption of the manhood, God hath visited His creature, which He formed after His own image…” On the Soul and Body and Passion of the Lord ch.5 p.&&&

After Nicea

Athanasius (334 A.D.) “quotes 1 Cor 15:53. Easter Letter 6 ch.4 p.520

P8. People have guilt

Ex 34:7; Lev 5:15; Ps 3:29; 38:4; Isa 6:7; Jer 2:22; Heb 10:2,22; James 2:10

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Clement of Rome (96-98 A.D.) “unto Thee. Deliver me from blood-guiltiness” 1 Clement ch.&&&

2 Clement (c.150 A.D.) “who were guilty of ungodliness and erred in their estimate of the commands”

Irenaeus (182-188 A.D.) “of ignorance, is to be guilty of great blasphemy. For, according to them, the” Irenaeus Against Heresies book 2 ch.3.2 p.362

Archelaus(2768):lest mayhap we be found to have the guilt of blood on us at the day of judgment;

ArnobiusAgainstTheHeathen2(1047):is full of dread because of evil deeds of which he is guilty; another conceives . Arnobius talks a lot about guilt

AthenagorasAPleaForChristians(1692):How, then, when we do not even look on, lest we should contract guilt and

Bardesan/Bardesanes of Syria (154-224/232 A.D.) (276):accompanied by the curse of conscious guilt.

ClementInstructor3(1651):the Lord will not hold him guiltless that taketh His name in vain."

CouncilOfElvira(69): their guilt by adding murder (if they organize public games) or even triple

CouncilOfElvira(138): shall not be given communion even at the time of death if they are guilty of

CyprianLetter1(249):conscious of the guilt, has escaped, as if consciousness were not a sufficient

DialogueWithTryphoAJew(5538):something impious and guilty; in order that, when you are judged with the very

Didache(115):he is guiltless; but he that receiveth not having need, shall pay the penalty,

DionysiusOfAlexandriaOnTheReceptionOfTheLapsed(50):with the spirits of blood-guiltiness.

EpistleOfBarnabas(533):now the men are no longer guilty, are no longer regarded as sinners.

Hermas2_2(35):Thus, then, will you be guilty of the sin of him who slanders. For slander is

HippolytusRefutationOfAllHeresies9(602):or, in other words, let those who in the Church are guilty of sin remain in

Instructions of Commodianus(764):to do. But because they are guilty of that very crime, they relate nothing

Lactantius1 contaminate themselves with inexpiable guilt, and become enemies to God. (Lactantius mentions guilt a lot)

Melito(459):things; and, if thou be not able to clear thyself of guilt, yet add not to thy

MethodiusBanquetOfTheTenVirgins3(189):mortal and sinful is uneven and discordant, and cast out as guilty and subject

NovatianConcerningTheTrinity(238):bear about with him for his punishment an immortality of guilt. Nevertheless

OctaviusOfMinuciusFelix(482):innocent and guilty is united?-and when with the plague-taint of the sky a

OrigenAgainstCelsus2(469):be guilty of any wickedness? "For as these inconsistencies are found among men,

OrigenAgainstCelsus6(1330):worshipped of old time, and still profess to worship as God, and we are guilty

PeterOfAlexandrianEpistle(519): tormentors, that we may not be the cause of bringing upon them the guilt of

SecondApologyOfJustinMartyr(471):bonds or some other such punishment, as if we were guilty of these things, they

TertullianATreatiseOnTheSoul(4305):in Hades, if all were to be still well with the guilty even there, and not well

TertullianApology(1444):another god than he really does, he is guilty of denying the object of his

TertullianFiveBooksAgainstMarcion1(1775):yet they are preceded by the guilty concupiscence of the soul; nay, the first

TreatiseAgainstNovatian(217):the equals of whom, that is, those who are even still placed in the same guilt

AlexanderOfAlexandria(110):the greatest guilt lies upon those ministers who venture to do this; because not

AnatoliusOfCappadocia(365):those have contracted no guilt

After Nicea

VenantiusOnEaster(171):them away, He guards the fold of God. Those whom guilty Eve had before infected,

Among Heretics and Spurious Books

Tatian (died 172 A.D.) quotes John

P9. All have sinned; we must be born again

Romans 3:22-23; 1 John 1:8,10; (partial) Luke 5:8; (partial) Jms 3:2a;

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 8:7; 3:3

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) says we all stumble in many ways. Jms 3:2

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 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; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). (partial) Lk 5:8

Clement of Rome (96-98 A.D.) quotes Isaiah 53, that “All we, like sheep, have gone astray; man has wandered in his own way;” 1 Clement ch.16 p.&&&

Letter of Barnabas ch.6 p.140 (100-150 A.D.) (Implied) says God renewed us by remission of our sins and created us anew by His Spirit.

Justin Martyr (c.138-165 A.D.) discusses repentance and remisison of sins. He says you have to be born again to enter the Kingdom of Heaven. Baptism is a washing away of our sins. First Apology of Justin Martyr ch.61 p.183

Irenaeus (182-188 A.D.) “For ‘all men come short of the glory of God,’ and are not justified of themselves, but by the advent of the Lord” Irenaeus Against Heresies book 4 ch.27.2 p.499

Clement of Alexandria (193-202 A.D.) We must not love our old live after we have been born again. Stromata book 2 ch.13 p.369

Tertullian (198-220 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God. … Just as no soul is without sin, so neither is any soul without seeds of good.” A Treatise on the Soul ch.41 p.221.

Hippolytus bishop of Portus (222-235/6 A.D.) says that the Word of God might save many. He compares salvation to a clothe, and th web is the death of the Lord on the cross, the warp is the power of the Holy Spirit, and the woof is the holy flesh. Treatise on Christ and Antichrist ch.4 p.205

Origen (225-254 A.D.) says it is impossible for a man to have never sinned. Origen Against Celsus book 3 ch.62 p.489

&&&Origen (225-254 A.D.) “Let each one therefore lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions; but a man” Commentary on Matthew ch.12.27 p.&&&

Origen (225-254 A.D.) quotes Psalm 53:20 (LXX) and that even infants are estranged from God in their mother’s womb. Origen Against Celsus ch.50 p.631

Cyprian of Carthage (c.246-258 A.D.) “Also to the Romans: ‘For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus.” Treatises of Cyprian &&& second book 27 p.526

Cyprian of Carthage (c.246-258 A.D.) says we must be born again. Letters of Cyprian Letter 1 ch.2 p.275

Athanasius (318 A.D.) (partial) “’I [Jesus] came to find and to save the lost.’ When He said to the Jews also: ‘Except a man be born again,’, not meaning, as they thought, birth from a woman, but speaking of the soul born and created anew in the likeness of God’s image.” The Incarnation ch.1.14 p.43

&&& Alexander of Alexandria (313-326 A.D.) ch.1.3 p.&&& chose Him from all. For He did not choose Him as having by nature anything specially beyond His other sons, for no one is by nature a son of God, as they say; neither as having any peculiar property of His own; but God chose Him who was of a mutable nature…”

After Nicea

Ambrose of Milan (370-390 A.D.) (born again only) quotes John 3:7,9. Of the Holy Spirit book 3 ch.10.63 p.144. See also ibid ch.10.65 p.144

Pacian of Barcelona (342-379/392 A.D.) Adam’s condemnation transmitted to the whole human race. All people have sinned. On Baptism ch.2.1 p.88

John Chrysostom (before 407 A.D.) says that all men live a natural life of sin. Commentary on Philippians Homily 3 verse 21 p.195

Jerome (373-420 A.D.)

Council of Ephesus (Jun-Sep 431 A.D.)

P10. People are hardened

Exodus 4:21; 10:20; Psalm 95:8; Proverbs 28:14; Romans 9:18; 11:25; Ephesians 4:18

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Clement of Rome (96-98 A.D.) “were hardened who stirred up sedition against Moses the servant of God,”

Letter of Barnabas (100-150 A.D.)

Shepherd of Hermas (c.160 A.D.)

Justin Martyr (c.138-165 A.D.) “how is it possible that requisition shall not be made of you, as of unrighteous and sinful men, altogether hard-hearted and without understanding, because you laid your hands on Him?” Dialogue with Trypho the Jew ch.12 p.200

Irenaeus (182-188 A.D.) “And for the reason that the Lord spake in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh's heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these [Israelites] was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes” Irenaeus Against Heresies book 4 ch.29.2 p.502

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.)

Commodianus (240 A.D.) Instructions of Commodianus ch.&&&

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Arnobius (297-303 A.D.)

Peter of Alexandria (306,285-311 A.D.)

Lactantius (c.303-325 A.D.) (partial)

ArnobiusAgainstTheHeathen1(1004):bat that hardened and unbelieving men might he assured that what was professed

ArnobiusAgainstTheHeathen1(1119):51. What say ye, O minds incredulous, stubborn, hardened? Did that great

ArnobiusAgainstTheHeathen1(1427):submitted to the violence of savage and most hardened robbers;

ArnobiusAgainstTheHeathen4(356):have been hardened into a strict and stern humour.

ArnobiusAgainstTheHeathen4(969):of his wife, and, hardened in shamelessness, making known, as if he were mad and

ClementOfAlexExhortationToTheHeathen(2099):will hear His voice, harden not your hearts, as in the provocation, in the day

ClementStromata6(833):and shall not harden your neck any more. For He is Lord of lords and God of

ClementStromata8(738):same sun melts wax and hardens clay.

CyprianLetter1(93):which, either innate in us has hardened in the corruption of our material

CyprianLetter67(124):yourselves," said He, "from the tents of these wicked and hardened men, and

CyprianLetter75(263):tents of these most hardened men, and touch nothing of theirs, lest ye be

CyprianTreatise3(780):Unrighteously pleasing themselves, and mad with the alienation of a hardened

EpistleOfBarnabas(593):And why speaks He thus: "Circumcise the stubbornness of your heart, and harden

Hermas2_12(122):but their hearts hardened,

Hermas2_4(89):for I understand nothing, and my heart has been hardened by my previous mode of

Hermas3(371):ye carry your drug and poison in your heart. Ye are hardened, and do not wish to

HippolytusFragment1(265):and to his seed. But "hard to bear with," because the people hardened itself

HippolytusFragment1(308):wrath, for it was hardened."

Instructions of Commodianus(776):be overcome; thus ye will be heirs. Isaiah said that ye were of hardened heart.

Lactantius1(224):For many, pertinaciously adhering to vain superstitions, harden themselves

MethodiusBanquetOfTheTenVirgins3(227):forming anew the same clay to His honour, having first hardened and fixed it in

MethodiusOrationOnThePsalms(145):stirring up its hardened and inveterate envy against the glory of the Lord. But

OrigenAgainstCelsus1(844):character of the hearer on the very spot, and which to harden

OrigenDePrincipiis3(489):in speaking of Pharaoh, as when He frequently says, "I will harden Pharaoh's

OrigenDePrincipiis3(492):For if he is hardened by God, and commits sin in consequence of being so

OrigenDePrincipiis3(493):hardened, the cause of his sin is not himself. And if so, it will appear that

OrigenDePrincipiis3(520):will He hardeneth. Thou wilt say then unto me, Why cloth He yet find fault? For

OrigenDePrincipiis3(537):respecting whom God declared several times, "I will harden Pharaoh's

OrigenDePrincipiis3(540):For if he is hardened by God, and commits sin in consequence of being hardened,

OrigenDePrincipiis3(562):hardeneth. Thou wilt say then, Why doth He yet find fault? For who hath resisted

OrigenDePrincipiis3(574):said to have been hardened by God, in order that he might not let the people go;

OrigenDePrincipiis3(577):hardeneth."

OrigenDePrincipiis3(584):account hardened by God, who hardens those that are of an earthly nature, but

OrigenDePrincipiis3(591):further need was there for his heart to be hardened, and this not once, but

OrigenDePrincipiis3(593):persuasion? Nor could any one be said to be hardened by another, save him who of

OrigenDePrincipiis3(601):heart being by this means said to be hardened. Such are our answers, in the

OrigenDePrincipiis3(607):similar way. For who are they whom God hardens, according to your view? Those,

OrigenDePrincipiis3(609):done something else had they not been hardened. If, indeed, they come to

OrigenDePrincipiis3(610):destruction in consequence of being hardened, they no longer perish naturally,

OrigenDePrincipiis3(622):8. Let us begin, then, with what is said about Pharaoh-that he was hardened

OrigenDePrincipiis3(625):will have mercy, and whom He will He hardeneth."

OrigenDePrincipiis3(630):Pharaoh, they say, as being of a ruined nature, is therefore hardened by God,

OrigenDePrincipiis3(631):who has mercy upon the spiritual, but hardens the earthly. Let us see now what

OrigenDePrincipiis3(635):hardened, and that not once, but frequently? Unless perhaps, since it was

OrigenDePrincipiis3(641):multitude, and therefore hardens his heart. This will be our answer to them in

OrigenDePrincipiis3(644):statement of the apostle. For whom does God harden? Those who perish, as if they

OrigenDePrincipiis3(645):would obey unless they were hardened, or manifestly those who would be saved

OrigenDePrincipiis3(656):they consider the heart of Pharaoh to have been hardened by God-by what acts or

OrigenDePrincipiis3(663):justice cause the heart of a man to be hardened, that, in consequence of that

OrigenDePrincipiis3(664):very hardening, he may sin and be ruined. And how shall the justice of God be

OrigenDePrincipiis3(666):their unbelief (through their being hardened), He has afterwards condemned by

OrigenDePrincipiis3(679):9. But to those who think they understand the term "hardened," we must

OrigenDePrincipiis3(681):hardens the heart, and with what purpose does He do this? For let them observe

OrigenDePrincipiis3(686):the good and just God, or the just. God only, appears to be just, in hardening

OrigenDePrincipiis3(687):the heart of him who perishes because of his being hardened: and how the just

OrigenDePrincipiis3(706):of a just and good Deity to have hardened the heart of Pharaoh. And let us see

OrigenDePrincipiis3(709):and the same act God has pity upon one individual, but hardens another; not

OrigenDePrincipiis3(710):purposing or desiring that he who is hardened should be so, but because, in the

OrigenDePrincipiis3(712):kindness and forbearance with contempt and insolence is hardened by the

OrigenDePrincipiis3(747):diligent and careful cultivators, while that which has become hardened through

OrigenDePrincipiis3(755):if untrained, and fierce, and barbarous, is either hardened by the miracles and

OrigenDePrincipiis3(761):could harden the heart of Pharaoh. See, then, whether, by an illustration used

OrigenDePrincipiis3(765):God has mercy upon one man while He hardens another, although not intending to

OrigenDePrincipiis3(766):harden; but, (although) having a good purpose, hardening follows as a result of

OrigenDePrincipiis3(769):and so He is said to harden him who is hardened. "The earth," he says, "which

OrigenDePrincipiis3(792):which hardens and liquefies, although liquefying and hardening are things of an

OrigenDePrincipiis3(794):same power of its heat, melts wax indeed, but dries up and hardens mud:

OrigenDePrincipiis3(815):ought to have done? For if the hardening were of such a nature as many take it

OrigenDePrincipiis3(819):nature of that language employed in speaking of "hardening," according to common

OrigenDePrincipiis3(857):which is supposed by the many-the hardening of Pharaoh's heart-had been produced

OrigenDePrincipiis3(884):says:"Why, O Lord, hast Thou made us to err from Thy way? and hardened our

OrigenDePrincipiis3(892):The expression, then, "Why, O Lord, hast Thou hardened our heart, that we should

OrigenDePrincipiis3(903):he becomes hardened. And a boy also, unless constantly disciplined by

OrigenDePrincipiis3(963):from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name?

OrigenDePrincipiis3(970):For the expression, "Why hast Thou hardened our hear, so as not to fear Thy

OrigenDePrincipiis3(1075):rock undoubtedly represents the human soul, hardened on account of its own

OrigenDePrincipiis3(1123):of Scripture in which it is said that God hardened the heart of Pharaoh, and

OrigenDePrincipiis3(1125):He will He hardeneth."

OrigenDePrincipiis3(1133):soul, hardened on account of its negligence, and converted to stone because of

OrigenDePrincipiis3(1178):of Scripture in which it is said that God hardened the heart of Pharaoh, and

OrigenDePrincipiis3(1180):He will He hardeneth."

OrigenDePrincipiis3(1191):wickedness by which one is hardened, from whomsoever God pleases to remove it.

OrigenDePrincipiis3(1207):instructed. If he, then, who had formerly hardened himself in ignorance, yield

OrigenDePrincipiis3(1233):is hardened, from him from whom God wills to take it; and the implanting of a

OrigenDePrincipiis3(1773):mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say

OrigenDePrincipiis3(1839):and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find

OrigenOnMatthew11(1038):of him who hardened their heart, and put a veil over it, which veil had power

PeterOfAlexandriaFragments(164):hardening of heart, which we observing, according to the law, with sincerity

PeterOfAlexandriaFragments(167):hardened,

TertullianAStrainOfTheProphetJonah(51): Admonish and knock oft at hardened hearts,

TertullianATreatiseOnTheSoul(1668):advances, as it grows and hardens into its woody trunk, until its mature age

TertullianATreatiseOnTheSoul(3635):summer relaxes, and winter somehow hardens, the soul; while autumn, which in

TertullianFiveBooksAgainstMarcion2(1132):hardens the heart of Pharaoh. He deserved, however, to be influenced

TertullianFiveBooksAgainstMarcion2(1182):sins of their fathers, even on those who had been (hardened enough) to imprecate

TertullianFiveBooksAgainstMarcion4(5434):hearkened not unto me, nor inclined their ear, but hardened their neck."

TertullianOnTheFleshOfChrist(539):was bearing about a flesh hardened without bones, solid without muscles, bloody

TertullianOnTheResurrectionOfTheFlesh(682):inbreathing of God-by the breath indeed which was capable of hardening clay into

TertullianOnTheVeilingOfVirgins(827):kisses. Thus the forehead hardens; thus the sense of shame wears away; thus it

TertullianTheSoulsTestimony(306):human speculations of your literature, and got hardening of common use?

TertullianToScapula(125):preceding thunders pealed, they who were hardened by them can tell. All

TertullianToTheNations2(125):there are many things by which tenderness of conscience is hardened into the

P11. Idolators/sinners are shameful

Daniel 9:7-11,16

(27)

1Clement(200):and especially to that shameful and detestable sedition, utterly abhorrent to

2ClementVol7(507):then he that hath shamefully used the flesh hath shamefully used the Church.

Irenaeus (182-188 A.D.) “they are in fact shamefully carnal on account of their so great” Irenaeus Against Heresies book 2 ch.30.1 p.403

Origen (235-245 A.D.) “sinners rise up to reproach and everlasting shame” Homilies on Jeremiah Homily 16 ch.10.3 p.179

AlexanderOfAlexandria(355):the ancient Scriptures caused them no shame, nor did the consentient doctrine of

ArnobiusAgainstTheHeathen2(560):anger, spend our life in shameful deeds, and are given over to the lust of all . Shame is a common word with Arnobius

DialogueWithTryphoAJew(1044):reproached; for thou shalt forget everlasting shame, and shalt not remember the

AthenagorasAPleaForChristians(1588):mysteries. But it behoved them, if they meant to condemn shameless and

AsteriusUrbanus(228):a want of all shame and fear. For beginning with a voluntary (designed)

Caius(101):these? And how are they not ashamed to utter these calumnies against Victor,

ClementInstructor1(1648):forth, and shame at sin supervenes. For if one must censure, it is necessary

Moyses et al. to Cyprian CyprianLetter25(184):a crime; but shame, modesty, patience, discipline, humility, and subjection,

Roman Church leaders to Cyprian (250-251 A.D.) “humility, that they should exhibit some shame, that, by their submission, they” Letters of Cyprian Letter 29 ch.3 p.308

Cyprian of Carthage (c.246-258 A.D.) “it is no pleasure to speak of that which one either dreads or is ashamed to know, let us examine in the meantime about Marcion alone” Letters of Cyprian Letter 72 ch.5 p.380

GregoryThaumaturgusCanonicalEpistle(106):rather reprove them; for it is a shame even to speak of those things which are

GregoryThaumaturgusOrationAndPanegyricToOrigen(253):have been ascribed to shamelessness, in so far as we should not have been making

Hippolytus2(849):may be put to shame and turned to repentance for their surpassing wickedness and

HippolytusFragment1(2523):Babylon, because they are ashamed of what was done then by the elders.

Instructions of Commodianus(369):Art thou not ashamed, O fool, w adore such pictures? Seek one God who will allow

Lactantius1(181):most shameful deed of others. In return for which action God will grant to you

Melito(410):shameful thing that a king, however badly he may conduct himself, should

MethodiusBanquetOfTheTenVirgins2(173):purchasing a slight pleasure by shamefully selling his own seed. For imagine our

OctaviusOfMinuciusFelix(264): They Yield to Demons, or that They are Ashamed of Their Religion. They Do Not

PeterOfAlexandrianEpistle(615): not converted, will undergo more shame and ignominy than others, even as he

TatianToTheGreeks(1235):more nobly than that damsel of yours. Wherefore be ashamed, you who are

TertullianATreatiseOnTheSoul(529):whose shame and fear it testifies by its own blushes and paleness. The soul,

TheophilusToAutolycus2(1408): Have ye no shame worshipping beasts for gods?

TreatiseAgainstNovatian(94):to have no reverence either for God or man? Among them, shamelessly, and without

Athanasius (318 A.D.) says, ‘they shall be ashamed that have formed a god, and carved all of them that which is vain” Against the Heathen ch.14 p.11

P12. The sinful provoke God

Ex 23:21; Num 14:11,23; 16:30; Dt 4:25; 9:7,8,18,22; 31:20,29; 32:16,21; Jdg 2:12; 1 Ki 14:9,15,22; 15:30; 16:2,7,13,26,33; 21:22,53; 2 Ki 17:11,17; 21:6,15,17; 23:1,26; 2 Chr 28:25; 33:6; 34:25; Ezr 5:12; Neh 4:5; Job 12:6; Ps 78:17,40,56,58; 106:29,33,43; Isa 1:4; 65:3; Jer 7:18,19; 8:19; 11:17; 25:6,7; 32:29,30,32; 44:3,8; Ezek 8:17; 16:26; Hos 12:14; Zech 8:14; 1 Cor 10:22; Heb 3:16

Justin Martyr (c.150 A.D.) “I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins; a people that provoketh Me to anger to My face.’” First Apology of Justin Martyr ch.49 p.179

(last &&&) for Clement

Clement of Alexandria (193-202 A.D.) “‘Whoever shall attempt to do aught with presumption, provokes God,’ it is said. For haughtiness is a vice of the soul, of which, as of other sins, He commands us to repent;” Stromata book 2 ch.19 p.369

&&&Tertullian (198-220 A.D.)

Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Victorinus of Petau (martyred 304 A.D.)

Lactantius (c.303-325 A.D.)

CyprianLetter54(638):also sin in deeds. We pray and beseech God, whom they do not cease to provoke

CyprianTreatise11(240):not, and provoke me not in the works of your hands, to destroy you."

CyprianTreatise12(172):"Go not after other gods, to serve them, and do not worship them; and provoke me

Hippolytus2(2040):Jacob provoked the Spirit of the Lord to anger. These are their pursuits. Are

Lactantius4(793):Walk ye not after strange gods, to serve them; and provoke me not to anger with

Lactantius6(1843):unless provoked by injury."

Lactantius6(1845):For what need was there of adding these words, "unless provoked by injury? "that

Lactantius6(1848):said that a good man would inflict injuries if he were provoked: now he must

Lactantius6(1856):fire. But if that injustice which provokes opposition has met with impatience

Lactantius6(1868):provoke cattle or horses,

Lactantius6(1911):himself. Now if, when provoked by injury, he has begun to follow up his

LactantiusTreatiseOnTheAngerOfGod(1494):God of all, He is undoubtedly delighted with the virtues of men, and provoked by

MartyrdomOfPolycarp(142):provoked it, being desirous to escape all the more quickly from an unrighteous

Melito(909):and elsewhere, "They provoked His mouth to anger."

MethodiusBanquetOfTheTenVirgins3(423):provoking it; and therefore he, cutting off very sharply these dishonest follies

OrigenAgainstCelsus2(2954):are not gods; they have provoked Me to anger with their idols: and I will move

OrigenAgainstCelsus2(2955):them to jealousy with those who are not a people; I will provoke them to anger

OrigenAgainstCelsus3(2472):moved Me to jealousy with that which is not God; they have provoked Me to anger

OrigenAgainstCelsus3(2474):people; I will provoke them to anger with a foolish nation."

OrigenDePrincipiis2(273):natures provoked God to produce this diverse and varying condition of the world.

OrigenDePrincipiis3(2134):stood up against Israel, and provoked David to number the people."

OrigenDePrincipiis3(3010):provokes to the indulgence of lust, but better counsels oppose allurements of

OrigenOnJohn1(590):the mind alone, and provoking him to love who discerns her divine and heavenly

TertullianAnAnswerToTheJews(313):quite forsaken God, and have provoked unto indignation the Holy One of

TertullianAnAnswerToTheJews(1808):People understood Him not; "but rather "quite forsook, and provoked unto

TertullianFiveBooksAgainstMarcion3(498):him: "Ye have forsaken the Lord, and have provoked the Holy One of Israel to

TertullianFiveBooksAgainstMarcion3(1288):prepared for thee; attend to him, and obey his voice and do not provoke him; for

TertullianFiveBooksAgainstMarcion3(1851):understood Him not, but forsook Him, and provoked the Holy One of Israel unto

TertullianFiveBooksAgainstMarcion4(4861):rather have feared to provoke a cruel Being,

TertullianFiveBooksAgainstMarcion4(5461):god, and they have provoked me to anger with. their idols; and I will move them

TertullianFiveBooksAgainstMarcion4(5462):to jealousy with those which are not a people: I will provoke them to anger with

TertullianOfPatience(522):one attempt to provoke you by manual violence, the monition of the Lord is at

TertullianOfPatience(606):odious to the Lord; in this case indeed most of all, when, being provoked by a

TertullianOfPatience(613):convicted of malignity. For what difference is there between provoker and

TertullianOfPatience(614):provoked, except that the former is detected as prior in evil-doing, but the

TertullianOnBaptism(722):provoke questions. And so they say, "Baptism is not necessary for them to whom

TertullianOnExhortationToChastity(483):"did not use this right," provokes us to imitate his own example; teaching us

TertullianOnExhortationToChastity(667):any one, by the presumption of this foresight of his own, provoke emulation on

TertullianOnIdolatry(1170):to Jupiter in the same way as he who provoked you! But a believer ought to laugh

TertullianOnModesty(241):of God, and provoke our own constancy? Because, albeit God is by nature good,

TertullianOnModesty(755):who have quite forsaken the Lord, and have provoked unto anger the Holy One of

TertullianOnMonogamy(299):Other iniquities provoke the deluge: (iniquities) once for all avenged, whatever

TertullianOnPrayer(234):unto which things, as unto exemplars, we are now provoked;

TertullianOnTheResurrectionOfTheFlesh(2991):provoked has its temporary lodging in the flesh, which is doomed indeed to

TertullianOnTheVeilingOfVirgins(213):provoked (to modesty). A "scandal," if I mistake not, is an example not of a

TertullianToTheNations1(1675):majesty of the gods; and together do we provoke their indignation. You too have

TheonasOfAlexandria(266):provoke no one to anger. If an injury is done to you, look to Jesus Christ; and

VictorinusCommentary on the Apocalypse 1111):It is called a contempt when God is provoked, because idols are worshipped

P13. Devil/demons tempt people

1 Peter 5:8-9; (Implied) Rev 12:17

Satan tempts (1 Cor 7:5)

(partial) 1 Th 3:5b “the tempter tempted”

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) (partial) the devil tempted Jesus

p75 (c.175-225 A.D.) Lk 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.) (partial) People are tempted in the parable of the sower. Does not say by demons though. Luke 8:13

p69 – Lk 22:40,45-48,58-61 (3rd century) (partial, does not mention devil or demons) Jesus told the disciples ot pray not to fall into temptation. Lk 22:40,46

Didache (=Teaching of the Twlve Apostles) (partial) “and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever.” vol.7 ch.8 p.379

Justin Martyr (c.150 A.D.) in speaking against Marcion said, “devils attempt nothing else than to seduce men from God who made them, and from Christ his first-begotten” First Apology of Justin Martyr ch.58 p.182

Shepherd of Hermas book 3 similtude 9 ch.31 p.53 “God, because the Lord has blessed this innocent race. Of this race. therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I,”

Irenaeus (182-188 A.D.) “he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: "Has God indeed said this, Ye shall not eat from every tree of the garden?” Irenaeus Against Heresies book 5 ch.23.1 p.551

Clement of Alexandria (192-217/220 A.D.) “sinful man! For the devil tempting us, knowing what we are, but not knowing if” The Stromata book 4 ch.12 p.424

Tertullian (198-220 A.D.) “giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars.” On Fasting ch.2 p.103

Tertullian (207/208 A.D.) “then the devil resisted Him, as the instigator of the traitor Judas, not to mention his tempting Him after His baptism” Five Books Against Marcion book 3 ch.7 p.327

Origen “the meaning of these words, When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from” Origen Against Celsus book 8 ch.70 p.&&&

Pontius’ Life and Passion of Cyprian ch.3 p.268 (after 258 A.D.) “His virtue remained established in its own home, and his devotion, rounded upon deep roots, gave way under no onset of the devil tempting him to abstain from blessing his God with a grateful faith even in his adversity.”

Dionysius of Alexandria (246-265 A.D. ) “temptation. The Lord Himself, moreover, tempted (tried) the disciples. And thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil; but God, when He tempts (tries), adduces” On Luke 3 ch.4 p.&&&

Victorinus of Petau (martyred 304 A.D.) “And they went up upon the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them. And the devil who seduced them was cast into the take of fire and brimstone, where both the beast and the false prophet shall be” Commentary on the Apocalypse of the Blessed John from the 12th chapter 8-10 p.359

Methodius (260-312 A.D.) “Then, after having given this permission, he immediately added these words, ‘that Satan tempt you not for your incontinency;’ which means, ‘if you, such as you are, cannot, on account of the incontinence and softness of your bodies, be perfectly continent, I will rather permit you to have intercourse with your own wives, lest, professing perfect continence, ye be constantly tempted by the evil one, and be inflamed with lust after other men's wives.’” Banquet of the Ten Virgins book 3 ch.11 p.&&&

Peter of Alexandria (306,285-311 A.D.) partial) says that we are tempted but does not mentions demons. The Canonical Epistle Canon 9 p.273

P14. Works of the flesh / sinful nature

Gal 5:19-21

(6)

Irenaeus (182-188 A.D.) “But the works of the flesh are” and quotes the rest of Galatians 5:19-21. Irenaeus Against Heresies book 5 ch.11.1 p.547

Clement of Alexandria (193-202 A.D.) quotes Galatians 5:19-21. Stromata book 4 ch.8 p.&&&

Tertullian (198-220 A.D.) “It is not indeed the flesh which he [the apostle] bids us to put off, but the works which he in another passage shows to be ‘works of the flesh.’” On the Resurrection of the Flesh ch.45 p.578

Tertullian (207/208 A.D.) mentions the works of the flesh in Five Books Against Marcion book 5 ch.10 p.451

Hippolytus (222-234/5 A.D.) “And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.” Fragment 1 On Psalm 72 ch.47 p.&&&

Origen (225-254 A.D.) lists the works of the flesh. de Principiis book 3 ch.4.2 p.338

Cyprian of Carthage (c.246-258 A.D.) “Now the works of the flesh are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, murders, hatred, variance, emulations, wraths, strife, seditions, dissensions, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God.” Treatises of Cyprian Treatise 4 ch.16 p.&&&

P15. Ezekiel 18 referring to an individual

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Clement of Rome (96-98 A.D.) quotes Ezekiel 18:11,30 referring to a sinner. He also mentions the house of Israel. 1 Clement ch.8 p.7

Justin Martyr (c.138-165 A.D.) (partial, does not specify individual) quotes Ezekiel 14:18,20 as by Ezekiel, directly followed by quoting Ezekiel 18:20. Dialogue with Trypho the Jew ch.40 p.269

Clement of Alexandria (193-217/220 A.D.) teaches on Ezekiel 18 referring to the sinner in The Instructor book 1 ch.7 p.224. he also refers to Ezekiel 18 in The Instructor book 3 ch.12 p.292, Stromata (193-202 A.D.) book 3 ch.27 p.355, and Who is the Rich Man Who Shall be Saved ch.39 p.602.

Tertullian (198-220 A.D.) refers to Ezekiel 18 and the individual “sinner” in On the Resurrection of the Flesh ch.9 p.532. He also refers to Ezekiel 18:23 in Tertullian Against Marcion book 2 ch.8 p.303.

Origen (224-254 A.D.) refers to Ezekiel 18:20 in Origen Against Celsus book 8 ch.40 p.654.

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) refers to Ezekiel 18 in ch.14 and 14 p.660 and 661. as well as ch.16 p.662. It mentions the “House of Israel” as well as the “sinner” in ch.18 p.663.

Cyprian of Carthage (c.246-258 A.D.) refers to the individual in Ezekiel 18 in Letters of Cyprian letter 51 ch.27 p.335-336.

Spurious Books

In the Treatise on Repentance Attributed to Cyprian p.593-594 it refers to Ezekiel 18 in the context of both the individual and nation.

Apostolic Constitutions (3rd-5th centuries) ch.12,14 p.400 refers to Ezekiel 18 in the context of both the individual and society.

P16. We should tremble at God’s Word

Isa 66:2,5

Clement of Rome (96-98 A.D.) says we should “tremble at God’s word” in 1 Clement ch.13 p.8

EpistleOfBarnabas(1120): (partial) says that we should be meek, peaceable, and tremble and the words we hear.

Theophilus of Antioch (168-181/188 A.D.) (partial, does not mention words) positively quotes truth from the poet Sybil. “Ye mortal men of flesh, who are but nought? Do ye not tremble, nor fear God most high?” Theophilus to Autolycus book 2 ch.36 p.108-109

Irenaeus (182-188 A.D.) “and meek, and who trembles at My words.” Irenaeus Against Heresies book 4 ch.17.3 p.483

ClementStromata2(2001):"For on whom will I look, but on him who is mild and gentle, and trembleth at my

NovatianConcerningTheTrinity(369):that is lowly, and quiet, and that trembleth at my words? "

Cyprian of Carthage (c.246-258 A.D.) Letter17(40):quiet, and that trembleth at my words? "

CyprianLetter6(77):man than "to him that is poor and of a contrite spirit, and that trembleth

CyprianTreatise12(2379):him that trembleth at my words? "

CyprianTreatise12(2922):that is lowly and peaceful, and that trembleth at my words? "

P17. No way of salvation apart from Christ

John 5:40-43; 6:45; 8:24; 10:8; 12:47-48; 14:6; Acts 4:12; 1 Cor 15:1-7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) 1 Cor 15:1-7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 5:40-43; 6:45; 8:24; 10:8; 12:47-48; 14:6

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 5:40-43; 6:45; 8:24; 10:8; 12:47-48; 14:6; Acts 4:12

Sinaiticus (340-350 A.D.) John 5:40-43; 6:45; 8:24; 10:8; 12:47-38; 14:6; Acts 4:12

Ignatius (-107/116 A.D.) “by Christ Jesus, apart from whom we do not possess the true life.” Ignatius’ Letter to the Trallians ch.9 p.70

2 Clement (c.150 A.D.) vol.7 ch.6 p.518 says that without doing the will of Christ, nothing shall deliver us from eternal punishment.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.2 p.33 “To Him [Jesus] all things in heaven and on earth are subject. Him every spirit serves. Jesus comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him.”

Justin Martyr (c.138-165 A.D.) in talking about salvation says, “But there is no other [way] than this, - to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives. be a gazing-stock to all flesh.’ Dialogue with Trypho the Jew ch.44 p.217

Justin Martyr (c.150 A.D.) (partial) “that whatever we assert in conformity with what has been taught us by Christ, and by the prophets who preceded Him, are alone true” First Apology of Justin Martyr ch.23 p.170

Shepherd of Hermas (c.160 A.D.) book 3 similtude ninth ch.17 p.50 says “all nations that dwell under heaven were called by hearing and believing upon the name of the Son of God.”

Irenaeus (182-188 A.D.) says that all outside of the church are [spiritually] thieves and robbers. Irenaeus Against Heresies book 3 ch.4.1 p.416-417

Clement of Alexandria (193-202 A.D.) says that whoever denies the Savior denies life, for the light was life. Stromata book 4 ch.7 p.417. See also Stromata book 1 ch.7 p.305

Tertullian (198-220/240 A.D.) quotes John 14:5-7 about no one coming to the Father except through Jesus. Against Praxeas ch.24 p.620

Origen (225-254 A.D.) says there is no truth apart form the working of him who says, “I am the Truth” [part of John 14:6]. Origen’s Commentary on Matthew book 12 ch.40 p.472. He also says that the Old Testament could be in one sense called “gospel” because it points to Christ. Commentary on John book 1 ch.14 p.303. Also book 2 ch.28 p.342

Novatian (250/4-256/7 A.D.) “If God says that He saves by God, still God does not save except by Christ… Yes, if God the Father does not save except by God, no one can be saved by God the Father unless he shall have confessed Christ to be God,” Treatise on the Trinity ch.12 p.621

Novatian (250/4-256/7 A.D.) quotes John 14:6 as Jesus said that No one can come to the Father except by Him. Treatise Concerning the Trinity ch.28 p.638

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

Anonymous Treatise on Re-Baptism (254-257 A.D.) quotes Acts 4:12 as Acts of the Apostles saying there is no other name under heaven give to men by which we must be saved. ch.6 p.670

Cyprian of Carthage (c.246-258 A.D.) “That it is impossible to attain to the Father but by Christ. Treatises of Cyprian Treatise 12 Third book Heads p.529 Also second book ch.27 p.526. He also quotes John 14:6 in Treatises of Cyprian Treatise 12 second book ch.27 p.526

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.65 p.459 says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light.

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.65 p.433 speaks of Christ’s “human form to be slain, that from the result they might know that the hopes were safe which they had long entertained about the soul's salvation, and that in no other way could they avoid the danger of death.”

Methodius (260-312 A.D.) “since the number of the ten virgins signifies the souls that have believed in Jesus Christ, symbnolizing by the ten the only right way to heaven.” The Banquet of the Ten Virgins Discourse 6 ch.2 p.329.

Athanasius (318 A.D.) says there is not other way except the cross. The Incarnation ch.26 p.50

Lactantius (c.303-c.325 A.D.) says, “No other hope is proposed to man, unless he shall follow true religion and true wisdom, which is in Christ, and he who is ignorant of Him is always estranged from the truth and from God.” He also mentions the worship of the two. The Epitome of the Divine Institutes ch.49 p.242

After Nicea

Prosper of Aquitaine (425-465 A.D.)

P18. People have the will to choose

Josh 24:15; (Implied) Lk 7:30

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 7:30

Sinaiticus (340-350 A.D.) Luke 7:30

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.” … Unlike man, trees and quadrupeds cannot act by choice. 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.150 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 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)

Shepherd of Hermas (c.160 A.D.) book 2 commandment 9 p.26 (implied) Hermas is told to cleanse his heart from all doubt and put on faith. Book 2 commandment 12 ch.1 p.28 says, “Put away from you all wicked desired, and clothe yourself with good and chaste desire.”

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” A Plea for Christians ch.24 p.142

Irenaeus (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

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.” The Stromata book 1 ch.17 p.319

&&&Tertullian (198-220 A.D.) vol.3 p.220 (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.” 3:301 “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.” 3:308 “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 chap.14 p.&&&

Tertullian (198-220 A.D.) says we are to obey God by the liberty of our will. Exhortation to Chastity ch.2 p.&&&

Hippolytus bishop of Portus (222-235/6 A.D.) says that man has free will. Refutation of All Heresies book 10 ch.29 p.151

Origen (225-254 A.D.) Every soul has free will. Origen’s De Principiis preface 5 p.240

Origen (225-254 A.D.) Mention of free will. Fragment 1 from Origen’s De Principiis p.267

Origen (225-254 A.D.) believed in free will. Origen’s De Principiis 3.5.5 p.343; 3.5.8 p.344

Origen (225-254 A.D.) believe in free will for each individual in Origen Against Celsus book 5 ch.21 p.552

Novatian (250/4-256/7 A.D.) Concerning the Trinity ch.1 p.612 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 behoved him to be free, lest the image of God should,”

Archelaus (262-278 A.D.) says that God gave very individual the sense of free will. The Disputation with Manes ch.32 p.204

Methodius bishop of Olympus, Patara, and Tyre, martyr 260-312 A.D. 6:356-363 Wrote a whole work called Concerning Free Will.

Cyprian of Carthage (c.246-258 A.D.)

Also for P8 Shepherd of Hermas, the Diatessaron, Cyprian, Dionysius of Alexandria (246-265 A.D.), Arnobius, Peter of Alexandria (306,285-311 A.D.), Lactantius (c.303-c.325 A.D.)

Among heretics and spurious books

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.) mentions the goodness ofGod towards man and the freedom given to man. The Book of the Laws of Diverse Countries p.724

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 3 ch. 22 p.120. speaks of responsibility and freewill.

The Ebionite Clementine Homilies (uncertain date) homily 9 ch.8 p.276 tells us to choose which way seems good to you and encouraging them to escape the demons and enjoy future blessings.

Tatian (died 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

P19. Salvation/church for all kinds of people

Romans 10:12-13; Galatians 3:28; James 2:1-9

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Gal 3:26-29

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 15:9&&&

Letter of Barnabas ch.19 p.148 (100-150 A.D.) in discussing masters and slaves says that Lord does not call by outward appearance but according to as the Spirit had prepared them.

Justin Martyr (c.150 A.D.) Dialogue with Trypho ch.134 p.267 “Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross.”

Clement of Alexandria (193-217/220 A.D.) “And the whole Christ is not divided: ‘There is neither barbarian, nor Jew, nor Greek, neither male nor female, but a new man; transformed by God’s Holy Spirit.” Exhortation to the Heathen ch.11 p.203. See also The Instructor book 1 ch.6 p.217 where he quotes Galatians 3:26-28, and Stromata (193-202 A.D.) book 4 ch.8 p.419 where he says the Church is full of barbarian, Greek, slave, old man, boy or woman. In Stromata book 6 ch.8 p.494 he quotes Peter in Acts as saying God is no respecter of persons.

Clement of Alexandria (193-202 A.D.) “In this perfection it is possible form man and woman equally to share. It is not only Moses,… But Judith too…” Stromata book 4 ch.19 p.431

Hippolytus bishop of Portus (222-235/6 A.D.) says that salvation is for rich and poor, barbarian, eunuch, female, male, and seeks all. Treatise on Christ and Antichrist ch.3 p.205

Peter of Alexandria (306,285-311 A.D.) God is no respecter of persons. Canonical Epistle Canon 7 p.272

Lactantius (c.303-c.325 A.D.)The Father omnipotent calls all without regard to sex or age. The Divine Institutes book 1 ch.1 p.10

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 5 ch.21.1 p.239 says that the word of salvation was for every race of man.

After Nicea

Cyril of Jerusalem (349-386 A.D.) says that the souls of men and women are alike. First Catechetical Lecture 4 ch.20 Nicene & Post-Nicene Fathers p.24

Augustine of Hippo (388-430 A.D.) says that salvation is for male, female, slave, free, etc. [Gal 3:26-28]. On the Trinity book 7 ch.9.12 p.160

Among Heretics and Spurious Books

Bardaisan/Bardesan of Syria (154-224/232 A.D.) says, “For a man is not found fault with for being tall or short in his stature, or white or black, or because his eyes are large or small, or for any bodily defect whatsoever; but he is found fault with if he steal, or lie, or practice deceit, or poison another, or be abusive, or do any other such-like things.” The Book of the Laws of Diverse Countries p.727

P20. We are aliens awaiting our eternal home

(Implied) John 15:19; Php 3:20; Heb 11:13; 13:13-14; 1 Pet 1:17; 2:11

(partial) Php 3:14

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Php 3:20; Heb 11:13; 13:13-14

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied) Jn 15:19

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. We are strangers here on earth and aliens. 1 Pet 1:17; 2:11

p16 Php 3:10-17; 4:2-8 (late 3rd century) (partial, not aliens or citizenship) Php 3:14 says we eagerly look forward to the prize for which God has called us Heavenward in Christ Jesus.

Ignatius (-107/116 A.D.) “by Christ Jesus, apart from whom we do not possess the true life.” Ignatius’ Letter to the Trallians ch.9 p.70

Letter to Diognetus (130-150 A.D.) ch.6 p.27 “To sum up all in one word – what the soul is in the body, that are Christians in the world. … The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.” See also ch.5 p.27

Shepherd of Hermas (c.160 A.D.) book 3 similtude 1 p.31 (implied) says that we live in a strange land, for our city is far away.

Clement of Alexandria (193-202 A.D.) says the elect dwell on earth as sojourners, but not because we are aliens to the world by nature, as the Gnostic Basilides says. Stromata book 4 ch.26 p.440

Origen (235-245 A.D.) says that we are aliens on this world. Homilies on Jeremiah Homily 7 ch.2.2 p.72

Origen (225-254 A.D.) says to seek citizenship in heaven. Origen Against Celsus book 2 ch.5 p.432

Origen (225-254 A.D.) “He [Jesus] says, ‘I am not of this world.; For, as if He were of a certain other world, He says, ‘I am not of this world.’” De Principiis book 2 ch.3 p.274.

Origen (225-254 A.D.) quotes Philippians 3:20 about our citizenzip in heaven. He also says that we will sit with Christ in the heavenly places. Commentary on Matthew book 10 ch.15 p.422.

Cyprian of Carthage (c.246-258 A.D.) quotes 2 Peter 2:11-12, which says we are strangers in this world. Letter 6.3 p.284

Methodius (260-312 A.D.) says not to set our “hopes on this alien world” The Banquet of the Ten Virgins Discourse 4 ch.4 p.324

Methodius (260-312 A.D.) “The Church, then, stands upon our faith and adoption, under the figure of the moon, until the fulness of the nations come in, labouring and bringing forth natural men as spiritual men; for which reason too she is a mother. For just as a woman receiving the unformed seed of a man, within a certain time brings forth a perfect man, in the same way, one should say, does the Church conceive those who flee to the Word, and, forming them according to the likeness and form of Christ, after a certain time produce them as citizens of that blessed state.” Banquet of the Ten Virgins discourse 8 ch.6 p.337

Among heretics and spurious books

Megethius (c.300 A.D.) is disputing with Adamantius, discusses believers being “aliens” in the world. Dialogue on the True Faith 1st part ch.820a 27 p.77

Salvation

S1. O.T. pointed to salvation in Christ in New

Isaiah 53; Luke 2:29-32; 3:4-6; 4:18-19,21

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 10:18-20

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 13:34-35

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:11-12

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 2:29-32; 3:4-6; 4:18-19,21

Sinaiticus (340-350 A.D.) Luke 2:29-32; 3:4-6; 4:18-19,21

Clement of Rome (96-98 A.D.) ch.12 p.8 (also vol.9 12 p.232) mentions how the scarlet thread from Rahab’s window “made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.” He also quotes Isaiah 53 as referring to Christ in 1 Clement ch.16 p.9 (also vol.9 ch.16 p.233-234)

Letter of Barnabas ch.5 p.139 (100-150 A.D.) mentions how Isaiah 53:5,7 refers to Christ.

Letter of Barnabas (100-150 A.D.) says that the Son of God came in the flesh ch.5 p.140 , He was to be manifested in the flesh ch.6 p.141; and the judge of the living and the dead suffered ch.7 p.141. He was to offer in sacrifice for our sins, as the type established in Isaac when he was offered on the alter. ch.7 p.141

Letter of Barnabas (100-150 A.D.) says that the Son of God came in the flesh ch.5 p.140 , He was to be manifested in the flesh ch.6 p.141; and the judge of the living and the dead suffered ch.7 p.141. He was to offer in sacrifice for our sins, as the type established in Isaac when he was offered on the alter. ch.7 p.141

Justin Martyr (c.150 A.D.) Dialogue with Trypho ch.135 p.267 “And when Scripture says, ‘I am the Lord God, the Holy One of Israel, who have made known Israel your King,’ will you not understand that truly Christ is the everlasting King?” Isaiah 53 in First Apology of Justin Martyr ch.50 p.179

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.21.8 p.453 says that Moses and Aaron’s rod were type of Christ. In book 4 ch.25.2 p.496 he also mentions that the scarlet thread when Tamar was giving birth was a type of salvation

Clement of Alexandria (193-202 A.D.) the golden lamp symbolizes Christ in whom we believe. Stromata book 5 ch.6 p.453

Tertullian (207/208 A.D.) says that the Passover was a type of Christ, “in the similitude of the blood that saves,” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus bishop of Portus (222-235/6 A.D.) the ark [Noah’s ark] of wood was the safety of the of the Son. Fragment 6 p.238

Novatian (250/4-256/7 A.D.) “Christ … was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled” Treatise Concerning the Trinity ch.10 p.619. See also Treatise Concerning the Trinity ch.1 p.612

Novatian (250/4-256/7 A.D.) mentions Isaiah 11:1; 7:13; 35:3-6; 42:2,3; 55:3-5 as referring to Christ. Treatise Concerning the Trinity ch.9 p.618

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.2-5 p.658 (partial) shows how the ark pointed to salvation in the church. (No mention of salvation in Christ though.)

S2. Salvation is a gift of God’s grace

(Implied) John 1:14-17; Rom 5:17; 1 Peter 1:14; 5:10

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 5:17

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied, grace came through Christ) Jn 1:14-17

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) mentions God’s grace, but does not explicitly say for salvation. 1 Pet 1:14; 5:10

0220 Rom 4:23-5:3,8-13 (ca.300 A.D.) Rom 5:2

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

Letter of Ignatius to the Magnesians ch.5 p.82 (-107/116 A.D.) “For were He [God] to reward us according to our works, we should cease to be.”

Letter of Ignatius to the Magnesians (-107/116 A.D.) ch.8 p.62 “For if we still live according to the Jewish law, we acknowledge that we have not received grace.”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.1 p.33 says that we are saved by grace.

Justin Martyr (c.150 A.D.) “What larger measure of grace, then, did Christ bestow on Abraham? This, namely, that He called him with His voice by the like calling, telling him to quit the land wherein he dwelt. And He has called all of us by that voice, and we have left already the way of living in which we used to spend our days, passing our time in evil after the fashions of the other inhabitants of the earth; and along with Abraham we shall inherit the holy land, when we shall receive the inheritance for an endless eternity, being children of Abraham though the like faith. For as he believed the voice of God, and it was imputed to him for righteousness, in like manner we, having believed God’s voice spoken by the apostles of Christ, and promulgated to us by the prophets, have renounced even to the death all the things of the world.” Dialogue with Trypho ch.119 p.259

Justin Martyr (c.138-165 A.D.) “we have by the grace of our Jesus, according to His Father's will, stripped ourselves of all those filthy wickednesses with which we were imbued.” Dialogue with Trypho ch.116 p.257

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.20 p.43 refers to God’s grace and goodness.

Clement of Alexandria (193-217/220 A.D.) in Fragments from Cassiodorus 1 p.572 says, “’Of all grace,’ he says, because He [God] is good, and the giver of all good things.”

Tertullian (198-220 A.D.) says that the Cretaor is the source of grace. Tertullian Against Marcion book 5 ch.4 p.437

Hippolytus (222-235/6 A.D.) in Treatise on Christ and Antichrist ch.1 p.204 says to “be strong in the grace that is in Christ Jesus”

Origen (225-254 A.D.) salvation is the grace of God, not our own doing. de Principiis book 3 ch.1.12 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “For if we and heretics have one faith, we may also have one grace.” Letters of Cyprian Letter 72.4 p.&&&

Athanasius (318 A.D.) “For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. The Incarnation ch.1,5 p.38

After Nicea

Pacian of Barcelona (342-379/392 A.D.) Grace is remission of sin, and a gift. On Baptism ch.3.1 p.89

Among heretics and spurious books

Nestorius (451/452 A.D.) “gave the grace of the Gospel unto all men” The Bazaar of Heracleides book 2 ch.1 p.86

S3. Jesus’ death paid for our sins

Matthew 20:28; Mark 10:45; Acts 20:28; Rom 5; 1 Tim 2:6; Heb 9:15; 1 Pet 2:24; Rev 5:9

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 7:27; 1 Cor 15:3

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) mentions Jesus being a ransom in Mt 20:28

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses Jesus bore our sins on His body. 1 Pet 2:24

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 20:28; Mark 10:45; Acts 20:28

Sinaiticus (340-350 A.D.) Matthew 20:28; Mark 10:45; Acts 20:28

Clement of Rome (96-98 A.D.) (partial) quotes Isaiah 53 and says that Christ died for our sins. 1 Clement ch.16 p.9

Letter of Ignatius to the Ephesians ch.18 p.56-57 (1-7/116 A.D.) “Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal.”

Letter to Diognetus ch.9 p.28 (130-150 A.D.) “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked… By what other one was it possible that we, the wicked and ungodly, could be justified, then by the only Son of God? O sweet exchange!”

Letter of Barnabas (100-150 A.D.) says that Jesus died, and He “suffered, that His stroke might give us life”. He was offered in sacrifice for our sins. ch.7 p.141

Polycarp to the Philippians (100-155 A.D.) ch.1 p.33 “Lord Jesus Christ, who for our sins suffered even unto death, [but] ‘whom God raised from the dead, having loosed the bands of the grave.’”

Justin Martyr (c.150 A.D.) “Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross.” Dialogue with Trypho ch.134 p.267

Clement of Alexandria (193-217/220 A.D.) “I am He who feeds thee, giving Myself as bread, of which he who has tasted experiences death no more, and supplying day by day the drink of immortality. I am teacher of supercelestial lessons. For thee I contended with Death, and paid thy death, which thou owedst for thy former sins and thy unbelief towards God.” Who is the Rich Man That Shall be Saved? ch.23 p.598

Clement of Alexandria (193-217/220 A.D.) says basically that Jesus brought death to life through the cross, and wrenched us from destruction. Exhortation to the Heathen ch.11 p.203

Clement of Alexandria 193-217-220 A.D.) quotes Matthew 20:28 that Jesus gave His life as a ransom for many. The Instructor book 1 ch.9 p.231

Tertullian (198-220 A.D.) On the Flesh of Christ ch.4 p.524 says that Christ loved even the sinful man, to die on the cross for him.

Tertullian (198-220 A.D.) On Modesty ch.16 p.91 says that we have been sanctified in the Name of the Lord Jesus Christ… in as far as he puts on the paid side of the account such sins before Baptism. He discusses why Jesus paid for sins after baptism too.

Tertullian (207/208 A.D.) Christ died for our sins and rose in his flesh. It is the very foundation of the gospel, our salvation. Five Books Against Marcion book 3 ch.8 p.328

Origen (235-245 A.D.) Jesus’ death atoned for our sins. Homilies on Jeremiah Homily 12 ch.13.2 p.127

Origen (225-254 A.D.) discusses Jesus’ human nature and purchasing us back with His own blood from [the devil]. Origen’s Commentary on John book 6 ch.35 p.377

Hippolytus bishop of Portus (222-235/6 A.D.) John the Baptist called Jesus, “the Lamb of God who takes away the sin of the world. John the Baptist too ‘first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.’” Treatise on Christ and Antichrist ch.45 p.213. God offered the Son for us in Commentary on Genesis 49 verse 5 p.164. See also Treatise on Christ and Antichrist ch.4 p.205

Cyprian of Carthage (c.246-258 A.D.) Letter 59.2 p.355 says that Christ redeemed us by His cross and blood.

Adamantius (c.300 A.D.) quotes 1 Cor 15:1-43 as by the Apostle, including Christ died for our sins. Dialogue on the True Faith 5th part ch.6 p.155-156

Athanasius (318 A.D.) says that Jesus is our ransom. The Incarnation ch.25.4 p.49-50

Lactantius (c.303-c.325 A.D.) mentions Christ dying to set us free form our sins. Like the Passover lamb, he shed His blood on the cross. The Divine Institutes book 4 ch.2 p.128-129

After Nicea

Athanasius (326-373 A.D.) says Jesus “redeeming all by the cross” Four Discourses Against the Arians discourse 2 ch.15.13 p.355 and “in this body offering Himself for all” ch.15.14 p.355

Ambrose of Milan (370-390 A.D.) Jesus’ blood atoned for out sins. &&&

Cyril of Jerusalem (349-386 A.D.) says that Jesus was crucified for our sins. First Catechetical Lecture 4 ch.10 Nicene & Post-Nicene Fathers p.21

Augustine of Hippo (388-430 A.D.) says Christ reconciled us by His cross. The Enchiridion ch.62 p.257

S4. Saved by Jesus’ blood or dying for us

Mark 4:24; 14:24; Luke 22:20; Acts 20:28; Rom 3:29; 5:9; 1 Cor 11:25; Eph 1:7; 2:13; Col 1:20; Heb 9:12-14,22; 10:19; 1 Th 5:10; 1 Pet 1:2,19; 1 John 1:7; Rev 1:5; 5:9

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 6:5-8; 8:32; Gal 1:3; Eph 1:7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied) Jn 1:29; (partial, Caiaphas, not a godly person saying) 18:14

p30 - 1 Th 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Th 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) says Jesus died for us 1 Th 5:10

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 10:19

0220 Rom 4:23-5:3,8-13 (ca.300 A.D.) Rom 4:25-5:1,8-9

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) says we are saved by faith in His [Jesus’] blood. Rom 3:25,26

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Mark 4:24; 14:24; Luke 22:20; Acts 20:28

Sinaiticus (340-350 A.D.) Mark 4:24; 14:24; Luke 22:20; Acts 20:28

Clement of Rome (96-98 A.D.) “Let us look steadfastly 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

Ignatius (-107/116 A.D.) wrote frequently of Christ as God. For example, he wrote of “the blood of God” in chapter 1 of his Letter to the Ephesians p.49

Letter of Barnabas ch.5 p.139 (100-150 A.D.) says we are sanctified through the remission of sins, which is effected by His blood of sprinkling.

Melito of Sardis (170-177/180 A.D.) “sealed our souls with his own spirit, and the members of our body with His blood.” On Pascha ch.68 p.55

Claudius Apollinaris of Hierapolis (177,160-180 A.D.) (partial) (last half) When Jesus was killed water and blood, two purifying elements poured forth from Jesus’ side. Fragment 3 vol.8 p.773

Irenaeus (182-188 A.D.) “the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, ‘In whom we have redemption through His blood, the remission of sins;” Irenaeus Against Heresies book 5 ch.14.3 p.542

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.1.1 p.527 says His blood for our blood, He gave His soul for our soul, and His flesh for our flesh.

Clement of Alexandria (193-217/220 A.D.) says that Jesus was a ransom of many. The Instructor book 1 ch.9 p.231

Clement of Alexandria (193-217/220 A.D.) says that by the blood of His [Christ’s] flesh we are redeemed. The Instructor book 1 ch.3 p.210

Clement of Alexandria (193-217/220 A.D.) “Isaac only bore the wood of the sacrifice, as the Lord the wood of the cross. And he laughed mystically, prophesying that the Lord should fill us with joy, who have been redeemed from corruption by the blood of the Lord.” The Instructor book 1 ch.5 p.215

Tertullian (207/208 A.D.) says that the Passover was a type of Christ, “in the similitude of the blood that saves,” Five Books Against Marcion book 5 ch.7 p.443

Tertullian (207/208 A.D.) “‘But now in Christ,’ says he, ‘ye who were sometimes far off ar emade nigh by His Blood.’” Five Books Against Marcion book 5 ch.17 p.466

Hippolytus (222-235/6 A.D.) Commentary on Daniel (fragment 1) ch.20 p.181 “saying, Thou art worthy to take the book, and to open the seals thereof: for Thou was slain, and hast redeemed us to God by Thy blood.” See also Against the Heresy of One Noetus ch.15 p.229

Origen (225-254 A.D.) discusses Jesus’ human nature and purchasing us back with His own blood from [the devil]. Origen’s Commentary on John book 6 ch.35 p.377

Origen (225-254 A.D.) says that Jesus purchased us back with His own blood. He was led as a lamb to the slaughter, He was God in man, and the great high Priest. Origen’s Commentary on John book 6 ch.35 p.376

Origen (240 A.D.) says that Christ made peace through His blood. Commentary on the Song of Songs prologue p.52

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.661 says that Jesus redeemed the seven churches at the great price of His blood.

Anonymous Treatise on Re-Baptism (254-257 A.D.) “redeemed with the most precious blood of the Lord” ch.14 p.675

Cyprian of Carthage (c.246-258 A.D.) says that Christ redeemed us by His cross and blood. Letters of Cyprian Letter 59.2 p.355

Celerinus (c.246-258 A.D.) (Implied) in his letter to Lucian mentions being washed in the sacred blood Letters of Cyprian Letter 20 p.298

Adamantius (c.300 A.D.) quotes Rom 5:8-9 that we are justified by Christ’s blood. “regarding Christ’s blood, showing that it was truly poured out for our salvation.” andthen quotes Romans 5:8-9. Dialogue on the True Faith Fifth part section 12 p.162-163

Methodius (260-312 A.D.) Banquet of the Ten Virgins Discourse 9 ch.1 p.345 “by it [the Passover] 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.”

Peter of Alexandria (306,285-311 A.D.) Canonical Epistle canon 8 p.272 (partial) mentions Christ’s body and blood in the context of the Lord’s Supper, but does not actually say shedding the blood or Christ dying for us.

Victorinus of Petau (martyred 304 A.D.) mentions Jesus “freed us by His blood from sin” and that He rose from the dead. Commentary on the Apocalypse of the Blessed John p.344

Athanasius (318 A.D.) (partial) says that Jesus shared in our flesh and blood, that through his death bring to nought the devil. Against the Heathen ch.10 p.41

Alexander of Alexandria (313-326 A.D.) says that Christ was the cause of our redemption, blood for blood. Epistles on the Arian Heresy Epistle 5 ch.6 p.302

Lactantius (c.303-c.325 A.D.) mentions Christ dying to set us free form our sins. Like the Passover lamb, he shed His blood on the cross. The Divine Institutes book 4 ch.2 p.128-129

After Nicea

Gregory of Nyssa (382-383 A.D.) said that Jesus’ blood made propitiation for our sins. Against Eunomius book 6 ch.2 p.184

Pacian of Barcelona (342-379/392 A.D.) “…the blood of the Lord has delivered us, redeemed as we are” On Penitents ch.3.2 p.74

Augustine of Hippo (388-430 A.D.) mentions being justified in the blood of Christ and being “reconciled to God by the death of His Son.” On the Trinity ch.13 ch.2 p.175

Pope Celestine to the Synod of Ephesus Letter 18 (432 A.D.) p.221 mentions Jesus purchasing the church with His blood.

Among heretics and spurious books

Constitutions of the Holy Apostles ch.16 p.446 says that we were bought with Christ’s blood.

Nestorius (451/452 A.D.) Christ died for us. The Bazaar of Heracleides book 1 ch.1.40 p.32

Nestorius (451/452 A.D.) Jesus died on our behalf. The Bazaar of Heracleides book 1 ch.1.80 p.73

S5. Even Jews who reject Jesus will perish

John 3:36; 5:40,43; 6:45; 8:24; 12:47-48; Acts 3:22-23; 13:45-46+48; 20:21; Romans 9:1-22; 10:1-4; 11:23

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 10:1-3

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied, all, not just Jews) Jn 3:36; 14:6; 10:8; 8:24; 5:40-43; 6:45;12:47-48

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 3:35; 5:40; 6:45; 8:24; 12:47-48; Acts 3:22-23; 13:45-46+48, 20:21

Sinaiticus (340-350 A.D.) John 3:35; 5:40; 6:45; 8:24; 12:47-48; Acts 3:22-23; 13:45-46+48, 20:21

Justin Martyr (138-165 A.D.) says that Jews who reject Christ reject God, and they need to be converted. Dialogue with Trypho ch.136-137 p.268-169. Also ch.26 p.207 also teaches there is no salvation for the Jews except through Christ.

Irenaeus (182-188 A.D.) No one can come to God except through Jesus … Therefore the Jews departed from God” Irenaeus Against Heresies book 4 ch.7.3-4 p.470

Irenaeus (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

Instructions of Commodianus ch.37 p.210 (c.240 A.D.) says that the Jews will not escape the judgment of Christ.

Clement of Alexandria (193-202 A.D.) Except you believe in the Son you will die in your sins (John 8:24) Stromata book 5 ch.13 p.464

Tertullian (198-220/240 A.D.) has a 23-page work called An Answer to the Jews p.151-173.

Tertullian (207/208 A.D.) says that Jews are unbelievers, and God blinded the mind of unbelievers. Five Books Against Marcion book 5 ch.11 p.453

Hippolytus bishop of Portus (222-235/6 A.D.) says that the Jews had the way of wisdom but did not know the way of the Lord. Expository Treatise Against the Jews ch.10 p.221

Hippolytus bishop of Portus (222-235/6 A.D.) (Implied) shows that even Jews will perish if they do not know Christ. Exposition Against the Jews ch.6 p.220

Origen (225-256 A.D.) “teaching us that there are some lost souls pre-eminently intellectual and clear of vision, figuratively called sheep of the house of Israel; which things, I think, the simpler who are of opinion that they are spoken in regard to the Israel which is after the flesh will of necessity admit, namely, that our Saviour was sent by the Father to no others than to those lost Jews. But we, who can truthfully boast that "if we have once known Christ after the flesh, but now” Origen on Matthew 11 ch.17 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “That it is impossible to attain to the Father but by Christ. Treatises of Cyprian Treatise 12 Third book Heads p.529

Cyprian of Carthage (c.246-258 A.D.) “For as the Jews were alienated from God, as those on whose account ‘the name of God is blasphemed among the Gentiles’” [Romans 2:24] Epistles of Cyprian Letter 6 ch.3 p.284.

Lactantius (c.303-c.325 A.D.) “From which it appears that the Jews had no other hope, unless they purified themselves from blood, and put their hopes in that very person [the Savior] whom they denied.” The Divine Institutes book 4 ch.18 p.121

S6. Believers are the elect of God

Matthew 24:22,31; Mark 13:20,27; Romans 8:33; 11:7; Col 3:12; 1 Thess 1:4; 2 Tim 2:10; Tt 1:1; 1 Pet 1:2; 5:13

(Implied) Luke 18:7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 8:28-29; Eph 1:5

p65 1 Th 1:3-2:1; 2:6-13 (225-275 A.D.) (Implied) chosen of God 1 Th 1:4

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. MentionsGod’select. 1 Pet 1:10

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 24:22,31; Mark 13:20.27; Luke 18:8

Sinaiticus (340-350 A.D.) Matthew 24:22,31; Mark 13:20-27; Luke 18:8

Clement of Rome (96-98 A.D.) “that the number of God’s elect might be saved” 1 Clement ch.2 p.5

Clement of Rome (96-98 A.D.) By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. 1 Clement ch.49 p.18

Ignatius (-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

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.1 p.33 “chains are the fitting

Letter of Barnabas ch.19 p.148 (100-150 A.D.) says Lord does not call by outward appearance but according to as the Spirit had prepared them. He mentions that many are called but few are chosen in ch.4 p.139 (Does not use the word elect though).

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.22 p.43 refers to the elect two times.

2 Clement (c.150 A.D.) vol.9 ch.14 p.255 “no can either express of utter what things the Lord hath prepared for His elect.” Also ch.2 p.229

Shepherd of Hermas (c.160 A.D.) book 1 ch.3 p.10 mentions the elect and in book 2 p.&&&“ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord” seen the year before, walking and reading some book. And she says to me, "Can you carry a report of these things to the elect of God? "I say to her, "Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe”. Also book 4 ch.3 p.&&&

Clement of Alexandria: (193-202 A.D.) “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. Stromata book 4 ch.7 p.419

Clement of Alexandria (193-202 A.D.) says the elect dwell on earth as sojourners, but not because we are aliens to the world by nature, as the Gnostic Basilides says. Stromata book 4 ch.26 p.440.

Tertullian (207/208 A.D.) speaks of the election of Gentiles in place of the Jews. Five Books Against Marcion book 4 ch.32 p.402

Instructions of Commodianus ch.42 p.211 (c.240 A.D.) speaks of the elect.

Origen (225-254 A.D.) discusses how God is the God of the elect. On John 2 ch.3 p.&&&

Novatian (250/4-256/7 A.D.) mentions the predestination of Christ and those destined for glory. On Jewish Meats ch.6 p.649

Dionysius of Alexandria (246-265 A.D.) mentions the elect. Letter 3 ch.4 p.98

Victorinus of Petau (martyred 304 A.D.) (Implied) says the Sabbath will be in millenary years when christ with His elect shall reign. Commentary on the Creation of the World p.342

After Nicea

Orosius/Hosius of Braga (414-418 A.D.) speaks of our election. And refers to Acts 9:15. Defense Against the Pelagians ch.27 p.154

S7. The reprobate (non-elect) will be lost

Rom 9:22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 9:22

Letter of Ignatius to the Trallians ch.12 p.72 (-107/116 A.D.) asks the Trallians to pray for Ignatius, that he not be found reprobate.

Letter to Diognetus ch.10 p.29 (130-150 A.D.) (partial) says some “shall be condemned to eternal fire, which shall afflict those even to the end that are committed to it.”.

Shepherd of Hermas (c.160 A.D.) book 3 similtude ninth ch.18 p.50 says that those who have known God and have seen His mighty works, and still continue in evil shall be chastised doubly, and shall die forever.”

Justin Martyr (c.150 A.D.) mentions everlasting punishment for the lost. First Apology of Justin Martyr ch.28 p.172. Also Satan and the men who follow him “would be punished for an endless duration”

Irenaeus (182-188 A.D.) quotes Romans 1:28. Irenaeus Against Heresies book 4 ch.29.1 p.502

Clement of Alexandria (193-202 A.D.) Stromata book 4 ch.9 p.422 “every good work reprobate.”

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.16 p.662 says God has the power of sending soul and body to the Gehenna of fire.

HippolytusFragment1 905):when gifts are sent to Esau, and be given over to Esau as reprobate and unworthy

HippolytusFragment1 1217):that is to say, all but reprobate. Who are meant by the "conies,"&&&

OctaviusOfMinuciusFelix 608):force of the plea that I have undertaken)-that men, I say, of a reprobate, &&&

:cross, appropriates fitting altars for reprobate and wicked men, that they may

TertullianAgainstTheValentinians 1446):which had become reprobate for salvation, they assign to Cain; the animal &&&

TertullianAnAnswerToTheJews 242):what he was offering in simplicity of heart, and reprobated the sacrifice of his

TertullianAnAnswerToTheJews 306):"Sons have I begotten and upraised, but they have reprobated me; "

TertullianAnAnswerToTheJews 531):carnal sacrifices are understood to be reprobated-of which Isaiah withal speaks,

TertullianFiveBooksAgainstMarcion1 1064):for your food. The sea, too, you reprobate, but are continually using its

TertullianFiveBooksAgainstMarcion book 2 1677):reprobated, as if He either censured

TertullianFiveBooksAgainstMarcion book 2 2064):designate Him as Judge, and reprobate as Cruelty that severity of the

TertullianFiveBooksAgainstMarcion book 4 2411):of the poor? There is nobody but reprobates the opposite of that which he has

TertullianFiveBooksAgainstMarcion book 5 3084):those whom he too has reprobated, since he was the first to pass a hostile

TertullianFiveBooksInReplyToMarcion 248): Rushing to ruin! do ye reprobate-

TertullianFiveBooksInReplyToMarcion 527): Reprobate: and they seize, in many ways,

TertullianFiveBooksInReplyToMarcion 544): Reprobate in your very mind,

TertullianFiveBooksInReplyToMarcion 677): 150 In place of reprobates the Proven One,

TertullianFiveBooksInReplyToMarcion 1544): So savage), reprobated by the saints,

TertullianFiveBooksInReplyToMarcion 1673): 75 By stoning? and why reprobates, again,

TertullianOnFasting 927):The apostle reprobates likewise such as "bid to abstain from meats; but he

TertullianOnIdolatry 762):not while we are being reprobated. Oh blasphemy, bordering on martyrdom, which

TertullianOnModesty 975):rather than to the ignorant! and "merciful" to the "reprobates" sooner than to

TertullianOnModesty 1429):reprobates, who writes, "For what society (is there) between righteousness and

TertullianOnModesty 2082):blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing,

TertullianOnMonogamy 1086):reprobate meats if we fast oftener (than others). It is one thing to do away

TertullianOnTheApparelOfWomen2 587):reprobates no crescent-shaped neck ornaments;

TertullianPrescriptionAgainstHeretics 1692):said apostles. For by this method they will be more easily reprobated,

TertullianPrescriptionAgainstHeretics 1994):reprobate may be discovered. And therefore they possess influence, and a

TertullianTheShows 766):reprobate; nay, they doom them to ignominy and the loss of their rights as

TertullianToTheNations1 1081):approbation bestowed on that which is now-a-days reprobated in us. But besides

OrigenAgainstCelsus5 1330):from the east were delivered over, on account of their sins, to "a reprobate

Archelaus (262-278 A.D.) says that Jannes and Jambres were reprobate concerning the faith. The Disputation with Manes ch.45 p.220.

Peter of Alexandria (306,285-311 A.D.) says that “their worm shall not die, not their fire be quenched.” Canonical Epistle Canon 5 p.270. He mentions those who “are altogether reprobate” in Canon 4 p.270

S8. Some elect died before knowing Savior

Jn 8:56; (partial) Heb 9:18-10:10

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial) Heb 9:18-10:10

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 8:56

Sinaiticus (340-350 A.D.) John 8:56

Clement of Rome (96-98 A.D.) says that the Ninevites repented of their sins, prayed to God and received salvation, although they were aliens to God. 1 Clement ch.7 vol.1 p.7 (also vol.9 p.231)

Letter of Ignatius to the Philadelphians ch.5 p.82 (-107/116 A.D.) mentions the prophets who died who were saved through Christ.

Shepherd of Hermas (c.160 A.D.) book 3 ch.16 refers to those who died before Christ and before being baptized. It says apostles and teachers [no mention of Christ] preached it to those already asleep.

Justin Martyr (138-165 A.D.) Those who did which was universally, naturally, and eternally good are pleasing to God, they will be saved through Christ in the resurrection equally with the righteous men before them, such as Noah, Enoch, Jacob, and others. Dialogue with Trypho ch.45 p.217. Also, First Apology of Justin Martyr (c.150 A.D.) ch.63 p.184 mentions that those who died are “yet in existence and men belonging to Christ Himself.” Also First Apology of Justin Martyr ch.46 p.178

Irenaeus (182-188 A.D.) “It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also and [declaring] the remission of sins received by those who believe in Him. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to his dispensations, the righteous men, the prophets, and the patriarchs,… For ‘all men come short of the glory of the God,’ and are not justified of themselves, but by the advent of the Lord,” Irenaeus Against Heresies book 4 ch.27.1 p.499

Irenaeus (182-188 A.D.) “And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power.” Irenaeus Against Heresies book 2 ch.6.2 p.365. See also book 4 ch.22.2 p.494

Clement of Alexandria: (193-202 A.D.) answers about those who never heard the Gospel in The Stromata book 6 ch.6 p.490-491

Tertullian (198-220 A.D.) mentions that Christ went to Hades “that He might there make the patriarchs and prophets partakers of Himself.” (It does not say whether or not Jesus preached to them though.) A Treatise on the Soul ch.55 p.231.

Hippolytus (222-235/6 A.D.) “He [Jesus] who is become the preacher of the Gospel to the dead, the redeemer of souls, and the resurrection of the buried;” Fragment from Commentary on Psalm 19 or 20 p.170. Also ch.7.14 p.189

Origen (225-254 A.D.) “but also, then when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those who He saw, for reasons known to Him alone, to be better adapted to such a course.” Origen Against Celsus book 2 ch.43 p.448 Also On John 6 ch.2 p.351-352

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.52 p.91. says some are pointed&&& to Christ in Paradise.

S9. Some follow Christ for a time, yet perish

Matthew 7:19-23; 13:5-7 + 13:20-22; (Implied) Matthew 24:13; Mark 4:4-7 + 4:16-19; Luke 8:6-7 + 8:13-14; 2 Peter 2:20-22

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 10:26-31,39

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) (Implied) Heb 10:19 we must persevere to be saved

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 7:19-23; 13:5-7 + 13:20-22; (Implied) Matthew 24:13; Mark 4:4-7 + 4:16; Luke 8:6-7 + 8:13-14

Sinaiticus (340-350 A.D.) Matthew 7:19-23; 13:5-7 + 13:20-22; (Implied) Matthew 24:13; Mark 4:4-7 + 4:16; Luke 8:6-7 + 8:13-14

Letter of Barnabas (100-150 A.D.) taught a Christian could lose their salvation. ch.2 p.138; ch.4 p.138

2 Clement (c.150 A.D.) vol.7 ch.17 p.522 taught that people could lose their salvation.

Shepherd of Hermas (c.160 A.D.) Book 3 similtude sixth p.37 discusses Christ’s sheep who have been perverted by luxury and deceit. In them is hope of repentance. But sheep who blasphemed the name of the Lord have no return to life through repentance, because in addition to their other sins they have blasphemed.

Shepherd of Hermas (d.160 A.D.) Book 3 similtude ninth ch.13 p.48 says that some have received the name only, and do not have the clothing, and it is of no advantage.

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.41.3 p.525 says that sons who disobey their earthly fathers are disinherited. Likewise, those who disobey God are disinherited and cease to be His sons.

Clement of Alexandria (193-202 A.D.) only those who endure to the end are to be saved. Stromata book 4 ch.9 p.423

Tertullian (198-220 A.D.) said “no one is a Christian but he who perseveres even to the end. The Prescription Against Heretics ch.3 p.244

Origen (235-245 A.D.) (Implied) some presbyters wll be damned. Homilies on Jeremiah Homily 11 ch.3.2 p.104

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.8 p.659 quotes Matthew 7:22,23 and speaks of those who followed Christ for a time and then left and became Novatians.

Cyprian of Carthage (c.246-258 A.D.) “That even a baptized person loses the grace which he has attained, unless he keep innocency.” Treatises of Cyprian Treatise 12 Third book Heads p.529

After Nicea

Athanasius (335 A.D.) says that those who have been counted worthy of the heavenly calling, when they grow negligent, become defiled and become like Judas. He refers to Hebrews 10:29 and Matthew 22:12. Easter Letter 9 ch.10 p.527

Among heretics and spurious books

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

S10. Not saved if living in sin

Mt 7:22-23; Mt 25:31-46

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 6:4-8

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (partial) Jn 15:10

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Speaks of those who have escaped the corruption of the world, but are again overcome. It would be better if they had not ever known. 2 Pet 2:20-22; 2 Pet 3:17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Matthew 7:22-23; 25:31-46

Sinaiticus (340-350 A.D.) Matthew 7:22-23; 25:31-46

Letter of Barnabas (100-150 A.D.) very clearly taught a Christian could lose their salvation. Also, Letter of Barnabas ch.2 p.138; ch.4 p.138,139 “We ought … to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl us forth from our [true] life.”

2 Clement (c.150 A.D.) vol.7 ch.6 p.519 “how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?”

2 Clement (c.150 A.D.) vol.7 ch.17 p.522 taught that people could lose their salvation.

Shepherd of Hermas (c.160 A.D.) Book 3 similtude ninth ch.13 p.48 says that some have received the name only, and do not have the clothing, and it is of no advantage.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.19.1 p.448 discusses who have not received the gift of adoption [into Christ’s kingdom] but despise the incarnation so that we could be sons of God.

Clement of Alexandria (193-217/220 A.D.) those without control are wholly dead to God and abandoned by the Word. The Instructor book 2 ch.10 p.263. He also refers to Ephesians 5:5 in The Instructor book 3 ch.4 p.278

Tertullian (198-220 A.D.) said “no one is a Christian but he who perseveres even to the end. The Prescription Against Heretics ch.3 p.244

Origen (225-254 A.D.) Origen Against Celsus book 3 ch.51 p.485. He says that those vanquished by licentiousness or other sins are lostand dead to God. They can come back, as though risen from the dead, but cannot hold a post or work in the church of God after their lapse.

Cyprian of Carthage (c.246-258 A.D.) “That even a baptized person loses the grace which he has attained, unless he keep innocency.” Treatises of Cyprian Treatise 12 Third book Heads p.529

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.7 p.671 discusses Mark 14:27 and those whom Jesus said, “Depart I never knew you” even though they were baptized, prophesied, cast out demons, and did many wonderful works.

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.12 p.674 says “even as to one who again denies Christ, no special ancient dignity can be effectual to him for salvation.”

After Nicea

S11. Adoption as sons of God

AlexanderOfAlexandria(266):and by progress they have received the spirit of adoption, being blessed by Him

AlexanderOfAlexandria(267):who is the Son by nature, are made sons by adoption.

AlexanderOfAlexandria(287):the adoption of rational sons belongs not to them by nature, but is prepared for

CyprianTreatise12(1011):whose are the adoption, and the glory, and the covenant, and the appointment of

DionysiusOfAlexandria1(303):of the devil, of Antichrist, the promise of the Holy Spirit, the adoption of

DionysiusOfAlexandria2(575):endowed with adoption and grace. And I, indeed, have not dared to do this; but I

Hippolytus2(2608):the baptism of repentance, but He confers the gift of adoption: "He shall

Hippolytus2(2671):committed to him again the sceptre of adoption. For straightway "the heavens

Hippolytus2(2767):10. Come then, be begotten again, O man, into the adoption of God. And how?

Hippolytus2(2783):the adoption,-he comes up from the baptism brilliant as the sun,

HippolytusRefutationOfAllHeresies10(420):impelled into the adoption of a contrary opinion respecting Him. For some

IrenaeusAgainstHeresies2(1043):all; and that He teaches that that adoption of sons pertaining to the Father,

IrenaeusAgainstHeresies3(509):adoption; but these are the Church. For she is the synagogue of God, which

IrenaeusAgainstHeresies3(522):To those, no doubt, who have received the grace of the "adoption, by which we

IrenaeusAgainstHeresies3(2341):redeem them that were under the law, that we might receive the adoption;

IrenaeusAgainstHeresies3(2351):adoption,-humanity

IrenaeusAgainstHeresies3(2903):For, in what way could we be partaken of the adoption of sons, unless we had

IrenaeusAgainstHeresies3(2955):adoption, but who despise the incarnation of the pure generation of the Word of

IrenaeusAgainstHeresies3(2961):that man, having been taken into the Word, and receiving the adoption, might

IrenaeusAgainstHeresies3(2967):mortal by immortality, that might receive the adoption of sons?

IrenaeusAgainstHeresies3(3097):receiving through the Son of God that adoption which is [accomplished] by

IrenaeusAgainstHeresies3(3256):the apostles, announce that the fulness of the times of the adoption had

IrenaeusAgainstHeresies4(294):except the Father of all, and the Son, and those who possess the adoption.

IrenaeusAgainstHeresies4(300):His Word, and those who receive the Spirit of adoption,

IrenaeusAgainstHeresies4(936):also is conferred the adoption and the inheritance promised to Abraham.

IrenaeusAgainstHeresies4(1856):largely and without grudging, by means of adoption, to know God the Father, and

IrenaeusAgainstHeresies4(3019):received the adoption; while in one God are all things shown forth. For although

IrenaeusAgainstHeresies4(3952):Or how shall they receive adoption from God if they remain in this [kind of]

IrenaeusAgainstHeresies4(4563):did in after times [call His people] by means of adoption. For God planted the

IrenaeusAgainstHeresies5(1151):pours forth upon the human race by the adoption of sons; but [he shows] that

IrenaeusAgainstHeresies5(1830):but to others [He gives] after the manner of adoption, that is, what is from

IrenaeusAgainstHeresies5(3046):adoption to God through the Lord, as John the Baptist said: "For God is able

Lactantius4(1971):who have been called by Him out of the Gentiles, and have by adoption succeeded

LactantiusEpitome(147): the Adoption of the Gentiles.

LactantiusEpitome(1643): of the Jews, and the Adoption of the Gentiles.

LactantiusOfTheMannerInWhichThePersecutorsDied(1366):husband, and, by adoption, the father of Daia, were yet warm; next, that he

MethodiusBanquetOfTheTenVirgins8(289):upon our faith and adoption, under the figure of the moon, until the fulness of

OrigenAgainstCelsus1(2205):adoption, whereby we cry, Abba, Father."

OrigenAgainstCelsus8(320):spirit of adoption which in the sons of the heavenly Father cries, not with

OrigenOnMatthew11(989):the spirit of adoption, in order that they may become sons of that world, and

OrigenOnMatthew13(1430):but already the spirit of adoption, when "perfect love casteth out fear;

TertullianFiveBooksAgainstMarcion5(782):and "that we might receive the adoption of sons,"

VictorinusCommentary on the Apocalypse 299):a white stone."] The hidden manna is immortality; the white gem is adoption to

VictorinusCommentary on the Apocalypse 491):signify announcements, and promises of adoption, and threatenings. For

S12. We need to have faith

Just calling people “faithful” is not counted here, because that could refer to just obedient practice as well as faith.

(Implied) Mt 8:10,26; 9:2; 15:28

Mt 6:30; 9:22; Mk 4:40; 11:22; Jn 2:11; 7:31; 8:30; 11:45; 12:11; 14:12; Acts 3:16; 20:21; Heb 4:3; 5:5; 10:22; 11:1; 11:13; Jms 2:17; 2 Pet 1:1

Sincere faith 2 Tim 1:5

Without faith it is impossible to please God Heb 11:6

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 4:3; 5:5; 10:22; 11:1,6,13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 2:11; 7:31; 8:30; 11:45; 12:11; 14:12

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 4:3; 5:5; 10:22; 11:1; 11:13

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) mentions the importance of faith. Jms 2:17; 3:2

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) (Implied) criticizes those who are faithless. Rom 1:31

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 2 Peter 1:1

Clement of Rome (96-98 A.D.) says that we are not justified by ourselves, our wisdom, undersanding, godliness, or sincere works, but by faith. 1 Clement ch.32 vol.1 p.13

Clement of Rome (96-98 A.D.) (Implied) commends Rahab for her faith in 1 Clement ch.12 p.8

Letter of Ignatius to the Ephesians ch.10 p.54 (-107/116 A.D.) tells us to be steadfast in our faith.

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.16 p.382 “2. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time.”

Letter to Diognetus (130-150 A.D.) ch.11 p.29 speaks of the faith of the gospels and then the grace of the church exults. Ch.10 p.29 is an entire chapter on the blessings that flow from faith. The first blessing you will receive from a desire for faith is knowledge of the Father.

Letter of Barnabas ch.16 p.1147 (100-150 A.D.) “ Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling”

2 Clement (c.150 A.D.) vol.7 ch.15 p.521 says we have to speak and hear with faith and love.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35 prays that the Father and Jesus build the Philippiansup in faith and truth, as well as meekness, gentleness, patience, long-suffering, forbearance, and purity.

Papias (c.130-155 A.D.) (partial) “rehearsed the commandments give by the Lord to faith,” (However, this is ambiguous how this relates to our faith.) Fragment 1 p.153 from Eusebius Ecclesiastical History book 3 ch.39.

Justin Martyr (c.150 A.D.) says that God persuades us anad leads us to faith. First Apology of Justin Martyr ch.10 p.165. He says we are to confess our faith ibid ch.8 p.165.

Shepherd of Hermas (c.160 A.D.) book 2 first commandment p.20 “Have faith therefore in Him, and fear Him; and fearing Him, exercise self-control. Keep these commands, and you will cast away from you all wickedness, and put on the strength of righteousness, and live to God, if you keep this commandment.”

Christians of Vienna and Lugdunum (177 A.D.) p.782 (Implied) says that those who had no trace of faith remained outside of the church.

Hegesippus (170-177/180 A.D.) p.764 says that mentions a brother of Jesus named Judas, who “bore for the faith in Christ in the time of Domitian”

Melito of Sardis (170-177/180 A.D.) (Implied) commends Onesimus for his zeal in the faith. From the Books of Exracts ch.5 Ante-Nicene Fathers vol.8 p.759

Athenagoras (177 A.D.) wants his listerners to “be acquainted with the argumentative grounds also of our faith.” A Plea for Christians ch.18 p.132

Rhodon (c.180 A.D.) (partial) mentions what our own faith teaches. vol.8 p.766

Theophilus to Autolycus (168-181/188 A.D.) says that faith and the fear of God should rule in your heart, then you will understand. Theophilus to Autolycus book 1 ch.7 p.91

Irenaeus (182-188 A.D.) speaks of “godly edifying which is in faith” Irenaeus Against Heresies book 1 preface p.315. He also says we should have a steadfast faith in one God in book 1 ch.3.6 p.320

Caius (190-217 A.D.)

Serapion (200-210 A.D.) (partial) says he initially thought all the people in the church were in accord with the orthodox faith. Concerning the Gospel of Peter ch.1 p.&&&

The Octavius of Minucius Felix (210 A.D.) ch.31 p.193 “Thus we call one another, to your envy, brethren: as being men born of one God and Parent, and companions in faith, and as fellow-heirs in hope.”

Clement of Alexandria (193-217/220 A.D.) speaks of the need to build up our faith in The Instructor book 1 ch.1 p.209

Clement of Alexandria (193-217/220 A.D.) “Virtue is a will in conformity to God and Christ in life, rightly adjusted to life everlasting. For the life of Christians, in which we are now trained, is a system of reasonable actions-that is, of those things taught by the Word-an unfailing energy which we have called faith.” The Instructor book 1 ch.13 p.235

Tertullian (198-220 A.D.) writes that certain Christian prisoners, “knew well what faith, which alone in them had not been taken captive, required,-namely, that they must resist idolatry to the death.” Scorpiace ch.8 p.&&&

Asterius Urbanus (c.232 A.D.) “And thus by a kind of artifice, or rather by such a process of craft, the devil having devised destruction against those who were disobedient to the Lord's warning, and being unworthily honoured by them, secretly excited and inflamed their minds that had already left the faith which is according to truth, in order to play the harlot with error.” From book 1 p.336

Theodotus the probable Montanist (ca.240 A.D.) says that whomever one believes in is whom he chooses. ch.4 p.43

Hippolytus (222-235/6 A.D.) “And by those who live by faith He is easily found” Treatise on Christ and Antichrist ch.3 p.205

Instructions of Commodianus ch.72 p.217 (c.240 A.D.) in discussing people of poor health says, “Let it not shame or grieve you that a healthy man should have faith.”

Origen (235-245 A.D.) mentions that we need to have faith. Homilies on Jeremiah Homily 12 ch.13.3 p.127

Origen (225-254 A.D.) “that your faith should not stand in the wisdom of men, but in the power of God.” Origen Against Celsus book 1 ch.62 p.424

&&&Novatian (250/254-257 A.D.)

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.18 p.663 Let us, then, with the whole strength of our faith, give praise to God; let us give our full confession, since the powers of heaven rejoice over our repentance, all the angels rejoice, and Christ also rejoices,”

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.&&& (Implied) “as the apostle exhorts would have strengthened the faltering in the faith with heavenly counsel.”

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.18 p.&&& “the Lord says to the woman, ‘Thy faith hath made thee whole; go in peace.’ From all which things it is shown that hearts are purified by faith,”

Cyprian of Carthage (c.246-258 A.D.) mentions that we should “bravely maintain the faith” Epistles of Cyprian Letter 10 ch.1 p.291

Roman Church Leaders to Cyprian of Carthage (250-251 A.D.) says we are to “stand firm in the faith” Letters of Cyprian Letter 2.2 p.281

Lucian to Celerinus

Caldonius to Cyprian of Carthage (250-251 A.D.) speaks of recovering the faith they had lost. Letters of Cyprian Letter 18 p.297

Moyses, Maximum, and Nicostratus (248-257 A.D.) say we should “persevere in the faith of truth” Letters of Cyprian Letter 25.1 p.302

Cornelius to Cyprian (c.246-256 A.D.)

Firmilian of Caesarea to Cyprian (256 A.D.) Letter 74

Nemesianus, et al. to Cyprian of Carthage (254-257 A.D.) says we need to grow in faith. Letters of Cyprian Letter 77 ch.1 p.369

Seventh Council of Carthage (258 A.D.) (Implied) says there is one faith, one hope, and one baptism numerous times.

Pontius’ Life and Passion of Cyprian of Carthage (after 258 A.D.) ch.3 p.268 says that greater progress is made by faith than by time.

Gregory Thaumaturgus (246-265 A.D.) “…to understand and decide for belief, and to follow God. Oration and Panegyric Addressed to Origen Argument 15 p.36

Dionysius of Alexandria (246-265 A.D.) mentions “the promise of the Holy Spirit, the adoption of God, the faith required of us in all things,” Two books on the Promises ch.6 p.84

Malchion (270 A.D.) (Implied) called Paul of Samosata a betrayer of the faith in ch.1 and says Paul of Samosata revolted from the faith in ch.2. From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata ch.1,2 p.169

Archelaus (262-278 A.D.) “remarkable and singular measure his devotion to the faith, building up his own heart upon the rock that shall not be moved.” Disputation with Manes ch.3 p.181

Anatolius of Alexandria (270-280 A.D.) “For we believe that nothing is impossible to your power of prayer, and to your faith.” p.146

Theonas of Alexandria (c.300 A.D.) says that our walk as Christians should be in zeal for the faith. Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.&&&

Adamantius (c.300 A.D.) has an entire debate, entitled Dialog on the True Faith in God.

Adamantius (c.300 A.D.) “we shall hold the Faith, not ‘in appearance’, but as it is, true and steadfast.” Dialogue on the True Faith 5th part ch.11 p.162

Victorinus of Petau (martyred 304 A.D.) “The river of life sets forth that the grace of spiritual doctrine flowed through the minds of the faithful” Commentary on the Apocalypse from the 21st and 22nd chapters p.&&&

Victorinus of Petau (martyred 304 A.D.) “and no one worships the holy altar save he who confesses this faith.” Commentary on the Apocalypse from the 11th chapter ch.1 p.&&&

Council of Elvira (306/307 A.D.) canon 16 p.&&& (partial) Heretics shall not marry Christian girls simply because the girls cannot find anyone in the faith.

Pamphilus (martyred 309 A.D.) “That the participation of the Holy Ghost was not given for money, nor to hypocrites, but to saints by faith;” An Exposition of the Chapters of the Acts of the Apostles vol.6 p.&&&

Methodius (260-312 A.D.) mentions faith as one of the fruit of the spirit. The Banquet of the Ten Virgins Discourse 10 ch.5 p.350.

Methodius (260-312 A.D.) “For they would never cast the mysteries of Christ to those who, through want: of faith, are like swine.” Extracts from the Work on Things Created ch.1 p.379

Martyrdom of Habib the Deacon vol.8 p.690 (events c.315) says that Habib “admonished them them to stand fast in the truth of their belief, and not to be afraid of the persecutors;”

Athanasius (318 A.D.) says we need to have faith. The Incarnation of the Word ch.27 p.50-51

Athanasius (318 A.D.) (Implied) says to rebuke the disbelief of the Jews and the scoffing of the Greeks. The Incarnation ch.33.1 p.54.

Alexander of Alexandria (313-326 A.D.) says that Arians try to deceive those who are “intent upon a simple and sincere faith.” Epistles on the Arian Heresy Epistle 1 ch.1 p.291

Among Heretics and Spurious Books

Bardaisan/Bardesan (154-224/232 A.D.) (Implied) “Not only,’ said Bardesan, ‘is Avida unwilling to believe, but there are many others also who, because there is no faith in them, are not even capable of being convinced; but they are always pulling down and building up, and so are found destitute of all knowledge of the truth.” The Book of the Laws of Diverse Countries p.724

Two Epistles Concerning Virginity (uncertain date) ch.7 vol.8 p.57 mentions that we need to have faith.

Ebionite Recognitions of Clement book 10 ch.2 p.193 “For salvation is not attained by force, but by liberty; and not through the favour of men, but by the faith of God.” See also book 2 ch.69 p.116

EpistleOfBarnabas(112):faith and love dwelling in you, while you hope for the life which He has

EpistleOfBarnabas(118):write unto you, in order that, along with your faith, ye might have perfect

EpistleOfBarnabas(126):with the greater richness of faith

EpistleOfBarnabas(139):helpers of our faith; and long-suffering and continence are things which fight

EpistleOfBarnabas(250):heed in these last days; for the whole [past] time of your faith will profit you

EpistleOfBarnabas(439):so also we, being quickened and kept alive by the faith of the promise and by

EpistleOfBarnabas(756):out of your mouth in faith and love shall tend to bring conversion and hope to

EpistleOfBarnabas(1061):of faith; His calling

EpistleOfBarnabas(1233):to one another; continue faithful counsellors of one another; take away from

Letter of Barnabas ch.5 p.139 (100-150 A.D.)

After Nicea

Nicene Creed (325 A.D.) starts out as “we believe” and anathematizes those who do not believe the same. p.3

Athanasius (339 A.D.) says, “For faith and godliness are allied to each other, and sisters; and he who believes in Him is godly” Easter Letter 11 ch.9 p.536

John Chrysostom (before 407 A.D.) mentions that we are to have “true faith” Commentary on Philippians Introductory Discourse p.183. He also speaks that we are to have faith, but not faith aloe but also love in Commentary on Philippians Homily 5 verse 2 p.203

S13. Live by faith

Irenaeus (182-188 A.D.)

Minucius Felix (210 A.D.) The Octavius of Minucius Felix

Cement of Alexandria (197-202 A.D.)

Oreign to Africanus (225-254 A.D.)

Hippolytus (c.232-235/6 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Seventh Council of Carthage (258 A.D.)

ClementStromata2(234):my just one shall live by faith,"

ClementStromata2(664):bridegroom. "Now the just shall live by faith,"

ClementStromata4(1644):cometh will come, and will not tarry. Now the just shall live by faith: and if

CyprianTreatise12(276):was predicted in Habakkuk: "Now the just shall live by faith of me."

CyprianTreatise7(103):If you are just, and live by faith, if you truly believe in Christ, why, since

Hippolytus2(158):erring He turns again to His own true way. And by those who live by faith He is

IrenaeusAgainstHeresies4(4318):by the law and the prophets; for the just shall live by faith."

IrenaeusAgainstHeresies4(4320):But this fact, that the just shall live by faith, had been previously

SeventhCouncilOfCarthage(348):said: We who live by faith ought to obey with careful observance those things

S14. We are God’s chickens

(Implied) Psalm 91:4

Clement of Alexandria (183-205 A.D.)

Hippolytus (232-235/6 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

(5)

ClementInstructor1(360):And that He calls us chickens the Scripture testifies: "As a hen gathereth

ClementInstructor1(361):her chickens under her wings."

ClementInstructor1(363):Thus are we the Lord's chickens; the Word thus marvellously and mystically

ClementInstructor1(365):sometimes chickens, sometimes infants, and at other times sons, and "a new

ClementStromata1(680):her chickens!"

ClementStromata7(852):not allow the priests to feed on flesh; but they use chickens, as lightest; and

CyprianTreatise12(301):gathered thy children as a hen gathereth her chickens under her wings, and thou

CyprianTreatise6(132):their religious obligation, yet was sent under the yoke. Paulus had chickens

Hippolytus2(1184):called to Him all who believed upon Him, and covered them as a hen her chickens.

IrenaeusAgainstHeresies4(4828):hen gathereth her chickens trader her wings, and ye would not! Behold, your

IrenaeusAgainstHeresies4(4971):[gathereth] her chickens under her wings, and ye would not! Wherefore your house

OctaviusOfMinuciusFelix(1512):nor Vestals, nor Augurs, nor chickens shut up in a coop, by whose feeding or

OctaviusOfMinuciusFelix(1526):the chickens. But what of Regulus? Did he not observe the auguries, and was

OctaviusOfMinuciusFelix(1528):yoke, and was given up. Paulus also had greedy chickens at Cannae, yet he was

OrigenToAfricanus(254):I have gathered thy children together, even as a hen gathereth her chickens

S15. Shipwrecked faith/salvation

1 Timothy 1:19

Clement of Alexandria (193-217/220 A.D.) “And just as the helmsman does not always yield to the winds, but sometimes, turning the prow towards them, opposes the whole force of the hurricanes; so the Instructor never yields to the blasts that blow in this world, nor commits the child to them like a vessel to make shipwreck on a wild and licentious course of life; but, wafted on by the favouring breeze of the Spirit of truth, stoutly holds on to the child's helm,-his ears, I mean,-until He bring him safe to anchor in the haven of heaven.” The Instructor ch.6 p.&&&

Tertullian (192-220 A.D.) “covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith."” On Idolatry ch.11 p.67

Origen (225-254 A.D.) “but let us remember, if ever we fall into distressful temptations, that Jesus has constrained us to enter into their boat, wishing us to go before Him unto the other side; for it is not possible for us to reach the other side, unless we have endured the temptations of waves add contrary wind. Then when we see many difficulties besetting us, and with moderate struggle we have swum through them to some extent, let us consider that our boat is in the midst of the sea, distressed at that time by the waves which wish us to make shipwreck concerning faith or some one of the virtues; but when we see the spirit of the evil one striving against us, let us conceive that then the wind is contrary to us. When then in such suffering we have spent three watches of the night-that is, of the darkness which is in the temptations-striving nobly with all our might and watching ourselves so as not to make shipwreck concerning the faith or some one of the virtues,” Commentary on Matthew 11 ch.6 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “the destruction of faith and the shipwreck of salvation and of life. Treatises of Cyprian Treatise 10 ch.1 p.&&&

Methodius (260-312 A.D.) “and Job, in the tempest of his afflictions, had not made shipwreck of his faith, but his constancy shone forth the rather;” Fragment 2 p.&&&

S16. Confidence or assurance of salvation

(False assurance, confidence in yourself, or confident of some facts is not counted.)

Heb 10:35 “So do not throw away your confidence, it will be richly rewarded.” (NIV)

1 John 5:13-14

Clement of Rome (96-98 A.D.) “immortality, splendour in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him?” 1 Clement ch.35 vol.1 p.14

Justin Martyr (c.138-165 A.D.) “And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with.” Dialogue with Trypho the Jew ch.96 p.247

Clement of Alexandria (193-202 A.D.) “Expectation is an opinion about the future, and expectation about other things is opinion about uncertainty. Confidence is a strong judgment about a thing. Wherefore we believe Him in whom we have confidence unto divine glory and salvation. And we confide in Him, who is God alone, whom we know, that those things nobly [promised to us, and for this end benevolently created and bestowed by Him on us, will not fail.” Stromata book 2 ch.6 p.&&&

Tertullian (207/208 A.D.) “That we may have, therefore the assurance that we are the children of God, ‘He hath sent forth His Spirit into our hearts, crying, Abba, Father.’” Five Books Against Marcion book 5 ch.4 p.436

Origen (225-254 A.D.) “For I do not think that human nature can alone of itself maintain a contest with angels, and with the powers of the height and of the abyss, and with any other creature; but when it feels the presence of the Lord dwelling within it, confidence in the divine help will lead it to say, "The Lord is my light, and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When the enemies draw near to me, to eat my flesh, my enemies who trouble me, they stumbled and fell. Though an host encamp against me, my heart shall not fear; though war should rise against me, in Him shall I be confident.” De Principiis book 3 ch.5 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “For it is written that the just lives by faith. If you are just, and live by faith, if you truly believe in Christ, why, since you are about to be with Christ, and are secure of the Lord's promise, do you not embrace the assurance that you are called to Christ, and rejoice that you are freed from the devil?” Treatises of Cyprian Treatise 7 ch.3 p.&&&

S17. Hope in God or Christ

Job 13:15; Psalm 25:3; 42:5; 62:5; 119:74; 130:5,7; 146:5,11; Isa 40:31; Jer 29:11; Lam 3:21; Rom 8:25; 15:13; 1 Cor 15:19; Col 1:27; 1 Tim 4:10; 6:17; Tt 2:13; Heb 6:19

hope is an anchor for our soul. Hebrews 6:19

Clement of Alexandria (193-217/220 A.D.) But let him go and put himself under the Word as his trainer, and Christ the President of the contest; and for his prescribed food and drink let him have the New Testament of the Lord; and for exercises, the commandments; and for elegance and ornament, the fair dispositions, love, faith, hope, knowledge of the truth, gentleness, meekness, pity, gravity: so that, when by the last trumpet the signal shall be given for the race and departure hence, as from the stadium of life, he may with a good conscience present himself victorious before the Judge who confers the rewards, confessedly worthy of the Fatherland on high, to which he returns with crowns and the acclamations of angels.” Who is the Rich Man that Shall be Saved ch.3 p.592

Origen (235-245 A.D.) says we are to hope in God. Homilies on Jeremiah Homily 15 ch.6.3 p.165

Arnobius (297-303 A.D.) (Implied) “we have been late in learning what we should follow and revere, or where we should both fix our hope of salvation” Arnobius Against the Heathen book 2 ch.72 p.&&&

Phileas of Thmuis (c.307 A.D.) 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

After Nicea

Basil of Cappadocia (357-378/379 A.D.) “You hope to ‘reign with’ Christ” On the Spirit ch.28 p.44

S18. Our faith is precious

2 Peter 1:1; and of greater worth than gold 1 Peter 1:7

Ignatius of Antioch (100-107/116 A.D.) “For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.” Letter to the Ephesians ch.13 p.&&&

Clement of Alexandria (187-202 A.D.) “that the trial of your faith, being much more precious than that of gold which perisheth, though it be tried with fire, might be found unto praise, and honour, and glory at the revelation of Jesus Christ;” Stromata book 4 ch.20 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “and the threshing-floor is filled with grain; but you who have sown glory, reap the fruit of glory, and, placed in the Lord's threshing-floor, behold the chaff burnt up with unquenchable fire; yon yourselves as grains of wheat, winnowed and precious corn, now purged and garnered, regard the dwelling-place of a prison as your granary.” Letters of Cyprian Letter 15 ch.2 p.&&&

Victorinus of Pettau (martyred 307 A.D.) (Implied) “’And the city is placed in a square."] The city which he says is squared, he says also is resplendent with gold and precious stones, and has a sacred street, and a river through the midst of it, and the tree of life on either side, bearing twelve manner of fruits throughout the twelve months; and that the light of the sun is not there, because the Lamb is the light of it; and that its gates were of single pearls; and that there were three gates on each of the four sides, and that they could not be shut. I say, in respect of the square city, he shows forth the united multitude of the saints, in whom the faith could by no means waver. As Noah is commanded to make the ark of squared beams, that it might resist the force of the deluge, by the precious stones he sets forth the holy men who cannot waver in persecution, who could not be moved either by the tempest of persecutors, or be dissolved from the true faith by the force of the rain, because they are associated of pure gold, of whom the city of the great King is adorned.” Commentary on the Apocalypse from the 21st and 22nd chapters p.&&&

S19. God’s promises are great and precious

2 Peter 1:4

Born again?

End Times

E1. The Antichrist will come -after 125 A.D.

2 Th 2:9

p30 - 1 Th 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Th 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) (partial, does not use the word Antichrist) discusses the coming of the “lawless one” 2 Th 2:9

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.16 p.382 in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves… the world-deceiver [antichrist] will appear as Son of God… Then “the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.”

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.25.1-5 p.553-554 discusses the Antichrist and quotes 2 Thessalonians 2:3-4. Also p.559

Clement of Alexandria (193-217/220 A.D.) very briefly mentions the antichrist in discussing 1 John 2:22 in Fragments from Cassiodorus.3 p.576

Tertullian (198-220 A.D.) “Enoch no doubt was translated, and so was Elijah; nor did they experience death: it was postponed, (and only postponed,) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist.” A Treatise on the Soul ch.50 p.227-228

Tertullian (198-202 A.D.) said that the Antichrist will persecute the church at that day. The Prescription Against Heretics ch.4 p.245

Hippolytus (222-235/6 A.D.) discusses the man of sin, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped. (Does not use the word Antichrist though). Treatise on Christ and Antichrist ch.63 p.218

Hippolytus (222-235/6 A.D.) “those who are attached to Antichrist, and who are cast with him into everlasting punishment.” Fragment 3 ch.12.2 p.190

Hippolytus (222-235/6 A.D.) in Treatise on Christ and Antichrist ch.14-15 p.207 speculated that Jeremiah 8:16, as well as Deuteronomy 33:22 indicated that the Antichrist would come from the tribe of Dan.

Instructions of Commodianus ch.44 p.212 (c.240 A.D.) mentions the Antichrist will come.

Origen (225-254 A.D.) “For as we have heard that Antichrist cometh, and yet have learned that there are many antichrists in the world, in the same way, knowing that Christ has come, we” Against Celsus book 6 ch.79 p.609

Cyprian of Carthage (c.246-258 A.D.) “Of Antichrist, that he will come as a man.” Treatises of Cyprian Treatise 12 Third book Heads p.530

Caecilius of Bilta at the Seventh Council of Carthage (258 A.D.) p.565-566 (partial) says that “the Antichrist baptizes under the name of Christ.” (It does not say anything more about the Antichrist though.)

Dionysius of Alexandria (246-265 A.D.) (partial) in Two Books on the Promises ch.1.6 p.84 mentions the Antichrist and other topics in the letters of John.

Lucian (c.246-258 A.D.) in his letter to Celerinus briefly mentions the Antichrist. Letters of Cyprian 21 p.299

Archelaus (262-278 A.D.) (partial) calls Manes the vessel of the Antichrist, and says Manes’ king is the Antichrist. The Disputation with Manes ch.36 p.210

Victorinus of Petau (martyred 304 A.D.) mentions the antichrist and Elijah the prophet who comes before. Commentary on the Apocalypse of the Blessed John p.351. Also ch.14 p.345

Lactantius (c.303-c.325 A.D.) talks all about the antichrist, calling him the Antichrist. The Divine Institutes book 7 ch.17-18 p.214-217

After Nicea

Eusebius’ Ecclesiastical History (323-326 A.D.) book 6 ch.7 p.254 mentions that the Christian writer Judas, discoursed on the Antichrist and the seventy weeks of Daniel

Cyril of Jerusalem (c.349-386 A.D.) discuess the end times, Gabriel’s message, the fourth beast will speak blasphemous words against the Most High. In ch.14 he refers to 2 Thessalonians 2:9 as by Paul. These false signs by Satan and the Antichrist will abhor idols and be seated in the Temple of God. Catechetical Lectures Lecture 15 ch.13-15 p.108

Rufinus (374-406 A.D.) quotes 2 Thessalonians 2:3,4,8,9 as by the Apostle. Commentary on the Apostles’ Creed ch.34 p.556

Orosius/Hosius of Braga (414-418 A.D.) (partial) refers to the Antichrist and quotes 2 Thessalonians 2:3-4. Defense Against the Pelagians ch.16 p.134

Among heretics and spurious books

The Clementine Homilies (uncertain date) homily 4 ch.17 p.232 says that the Antichrist must first come, and then our Jesus must be revealed to be indeed the Christ.

Recognitions of Clement (c.211-250 A.D.) book 3 ch.61 p.130 (partial) mentions the Antichrist without saying anything more about him.

E2. Heresies and persecution come before him

Mt 24:5,9-11,23-26; Luke 21:1-9,12,16-17

Tatian’s Diatessaron (died 172 A.D.) section 41 p.107 says that many false prophets and teachers will come before Christ’s return.

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.25.1 p.553 and book 5 ch.28.1 p.557 discusses the Antichrist bringing apostasy and persecution

Tertullian (198-220/240 A.D.) said both persecutions and many heresies will come prior to the Antichrist. The Prescription Against Heretics ch.4 p.245

Origen (225-254 A.D.) mentions that the day of the Antichrist will not come until there is a falling away first. The Antichrist will destroy the holy people. Origen Against Celsus book 6 ch.47 p.595

Firmilian (c.246-258 A.D.) in his letter to Cyprian quotes Mark 13:6 and speaks of many false teachers coming in Christ’s name Letter 74 p.392

Archelaus (262-278 A.D.) says that many will come in Christ’s name. Many will be false Christs and false apostles. The Disputation with Manes ch.35 p.209

E3. Before this will be many lesser antichrists

2 Jn 7

(Implied) Mt 24:5,23; (Implied) Lk 21:8;

0232 2 John 1-9 (ca.300 A.D.) says that anyone who does not acknowledge Jesus as coming in the flesh is an antichrist. 2 John 7

Polycarp (100-165 A.D.) “For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist” (quote of 1 John 4:3) Letter to the Philippians ch.7 p.34

Tatian’s Diatessaron (died 172 A.D.) section 42 p.108 in parallel to Matthew 24, says that many will come falsely claiming to the Christ.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.16.4-7 p.442-443 discusses many antichrists and loosely quotes 1 John 2:18, etc.

Clement of Alexandria (193-217/220 A.D.) refers to 1 John 2:22 about anyone who comes out is a liar and an antichrist, who denies Jesus is the Christ. He is the Savior, Redeemer, and King. Fragment from Cassiodorus ch.3 p.576

Tertullian (198-220 A.D.) said that the antichrists, both now and evermore were the people who rebel against Christ. The Prescription Against Heretics ch.4 p.245

Tertullian (207/208 A.D.) says that John designated Marcionites as antichrists because they denied that Christ came in the flesh. Five Books Against Marcion book 3 ch.8 p.327

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.12 p.674 quotes Matthew 24:23-24 and discusses many false Christs who will appear under the name of Christ.

Cyprian of Carthage (c.246-258 A.D.) quotes in 1 John 2:18,19, and says the Apostle John talked about many Antichrists. Epistles of Cyprian Epistle 69.3 p.376

Saturninus of Avitini (258 A.D.) at The Seventh Council of Carthage p.571 “If Antichrist can give to any one the race of Christ, heretics also are able to baptize, for they are called antichrists.”

Archelaus (262-278 A.D.) says that many will come in Christ’s name. Many will be false Christs and false apostles. The Disputation with Manes ch.35 p.209

Archelaus (262-278 A.D.) calls Manes the vessel of the Antichrist, and says Manes’ king is the Antichrist. The Disputation with Manes ch.36 p.210

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.657 mentions those who John calls antichrists.

After Nicea

Leo I of Rome (422-461 A.D.) quotes 1 John 4:2,3 about the Antichrist as by the Apostle John. Sermon 34.5 p.149

E4. Jesus will return in glory -after 125 A.D.

Acts 1:9-11; Revelation 1:7; Matthew 24:26-27, 30; Luke 21:27

(Implied) 1 Th 1:10

p47 (=Chester Beatty III) Rev 9:10-11:3; 11:5-16:15; 16:17-17:2 (125 verses) (partial) Rev 16:15 One will come like a thief.

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Lk 9:36; (partial) Mt 21:42-44; 25:31

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.16 p.382 “…but be ye ready, for ye know not the hour in which our Lord cometh. … And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.”

2 Clement (c.150 A.D.) vol.7 ch.17 p.522 says that Jesus “speaks of the day of His appearing when He shall come and redeem us, each one according to his works.”

Justin Martyr (138-165 A.D.) “…death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably, - and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality.” Dialogue with Trypho ch.45 p.217. See also Dialogue with Trypho ch.86 p.242

Hegesippus (170-180 A.D.) Concerning the Relatives of Our Savior ch.1 vol.8 p.763 says James says Christ’s Kingdom would come at the end of time, when He [Jesus] shall come in glory, and judge the living and dead,” Jesus will come on the clouds of heaven. (Hegesippus wrote after 125 A.D.)

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.19.2 p.449 says that Jesus Christ will come on the clouds as the Judge of all men, as the scriptures prophesied about Him.

Tertullian (198-220 A.D.) “…we mention our belief (in public), that it [Christ’s actual flesh] is sitting at the right hand of the Father in heaven; and we further declare that it will come again from thence in all the pomp of the Father’s glory;” On the Flesh of Christ ch.16 p.535

Tertullian (207/208 A.D.) “certainly he [Christ] means to come the second time for the very purpose of preaching to the heathen. But even if he does mean to come again, I imagine it will not be with the intention of any longer inviting guests, but of giving to them their places.” Five Books Against Marcion book 4 ch.31 p.402

Tertullian (207/208 A.D.) “For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the son of man, who shall come in the clouds, according to Daniel), and so shall we ever be with the Lord, so long as He remains both on the earth and in heaven,” Five Books Against Marcion book 3 ch.25 p.343

Hippolytus (222-235/6 A.D.) says that then the two prophets and forerunners of the Lord finishing their course, and the whole world finally approaching consummation, “what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope?” Treatise on Christ and Antichrist ch.63 p.218. He discusses 1 Thessalonians 4:12 in ch.64 p.219

Hippolytus bishop of Portus (222-235/6 A.D.) quotes Revelation 11:3 and said that Elijah was to come before the manifestation of Christ from heaven. There will be signs and wonders so that people will be put to shame and turn in repentance. Treatise on Christ and Antichrist ch.46 p.213. See also ch.29 p.209

Origen (225-254 A.D.) has two chapters on Jesus coming again in glory Origen’s Commentary on Matthew book 12 ch.29,30 p.465-466

Cyprian of Carthage (c.246-258 A.D.) mentions when the Son of man shall come in his glory, quoting Matthew 25:31-46. Treatises of Cyprian Treatise 8 ch.23 p.482

Archelaus (262-278 A.D.) says that Jesus Christ’s Advent will not be obscure or ignoble. The Disputation with Manes ch.37 p.211

Adamantius (c.300 A.D.) speaks of Christ’s “future coming, that it will be in glory.” Dialogue on the True Faith p.69

Victorinus of Petau (martyred 304 A.D.) (no preterism) quotes from Luke 21:21 about in the last days “Then let them which are in Judea flee to the mountains” Commentary on the Apocalypse of the Blessed John p.356

Methodius (260-312 A.D.) “Now the slumbering and sleeping of the virgins signifies the departure from life; and the midnight is the kingdom of Antichrist, during which the destroying angel passes over the houses. But the cry which was made when it was said, "Behold the bridegroom cometh, go ye out to meet him," is the voice which shall be heard from heaven, and the trumpet, when the saints, all their bodies being raised, shall be caught up, and shall go on the clouds to meet the Lord. For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, that "the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; "that is the tabernacles, for they died, being put off by their souls. "Then we which are alive shall be caught up together with them," meaning our souls. For we truly who are alive are the souls which, with the bodies, having put them on again, shall go to meet Him in the clouds, bearing our lamps trimmed, not with anything alien and worldly, but like stars radiating the light of prudence and continence, full of ethereal splendour.” Banquet of the Ten Virgins discourse 6 ch.4 p.330

Lactantius (c.303-c.325 A.D.) discusses Christ’s return on the clouds in The Divine Institutes book 4 ch.12 p.111

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.69 p.95 discusses Christ’s two comings. The first one, in humiliation, as been accomplished, and the second has not happened yet.

E5. Rapture of believers

Tertullian (198-220 A.D.) “[in Thessalonians] He teaches them that they must ‘not sorrow concerning them that are asleep,’ and at the same time explains to them the times of the resurrection, saying, "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus shall God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of our Lord, shall not prevent them that are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord.’” On the Resurrection of the Flesh ch.24 p.562

Tertullian (207/208 A.D.) “For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel) and so shall we ever be with the Lord,” Five Books Against Marcion book 3 ch.25 p.343

Hippolytus (222-235/235 A.D.) “Concerning the resurrection of the righteous, Paul also speaks thus in writing to the Thessalonians: "We would not have you to be ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive (and) remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice and trump of God, and the dead in Christ shall rise first. Then we which are alive (and) remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord.” Treatise on Christ and Antichrist ch.66 p.219

Origen (225-254 A.D.) in refuting Celsus’ ridicule of the physical resurrection of the dead quotes 1 Corinthians 15:51,52 and 1 Thessalonians 4:15-17. Origen makes the point that we are not raised in our corruptible earthly bodies, but in our incorruptible heavenly bodies, as does Paul in 1 Corinthians 15:51,52. Origen Against Celsus book 5 ch.17 p.550. See also de Principiis book 2 ch.11.5 p.299

Adamantius (c.300 A.D.) quotes 1 Thess 4:16-17 in Dialogue on the True Faith p.69

E6. Resurrection of believers / all

Isaiah 25:7; 26:19

Mt 22:30-32; Lk 20:34-38; 1 Th 4:16-17; 5:3; 2 Th 2:1

John 11:24-27 (Implied)

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 6:3

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 11:25

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mk 12:25

p30 - 1 Th 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Th 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) discusses Christi returning, the dead rising with Christ, and then those alive meeting Christ in the air. 1 Th 4:16-17; 5:3; 2 Th 2:1

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:35

p27 – Rom 8:8-12,17-22 (3rd century) mentions our resurrection. Rom 8:11

1 Clement ch.50 p.18 After life is resurrection.

Letter of Ignatius to the Magnesians ch.9 p.70 (-107/116 A.D.) says that Christ’s Father will raise up us who believe in Him by Christ Jesus. Apart from Christ Jesus we do not possess the true life.

Apology of Aristides (125 or 138-161 A.D.) p.277 “…looking forward to the resurrection of the dead and life in the world to come.”

Letter of Barnabas ch.21 p.149 (100-150 A.D.) mentions both a resurrection and a retribution [for unbelievers].

Letter of Barnabas ch.5 p.137 (100-150 A.D.) “that He [Jesus] might abolish death, and reveal the resurrection from the dead”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.2 p.33 says, “He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved…”

Justin Martyr (c.150 A.D.) The bodies of all men shall be raised, some to immortality and some with eternal sensibility to everlasting fire with the wicked devils. First Apology of Justin Martyr ch.52 p.180. Also Dialogue with Trypho the Jew (c.138-165 A.D.) ch.80 p.239

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 says resurrection of eternal life, both soul and body.

Hegesippus (170-180 A.D.) ch.1 Ante-Nicene Fathers vol.8 p.763 says that the sects did not believe either in a resurrection or in the Coming of One [Jesus] to requite every man according to his works.”

Tatian (died 172 A.D.) discusses the resurrection of bodies, in contrast to the Stoics who believed in cycles. Address of Tatian to the Greeks ch.6 p.67

Tatian’s Diatessaron (died 172 A.D.) section 34 p.96 mentions the resurrection of all when Jesus rebukes the Sadducees.

Athenagoras (177 A.D.) has an entire treatise called The Resurrection of the Dead p.149-162.

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.13 p.93 says, “…God is able to effect the general resurrection of all men.”

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.34.1 p.563 discusses the resurrection of the just, as Isaiah declares (Isaiah 26:19)

Polycrates of Ephesus (130-196 A.D.) “…have gone to their rest, who shall rise again in the day of the coming of the Lord, when He cometh with glory from heaven and shall raise again all the saints.” Ante-Nicene Fathers vol.8 p.773

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.

Tertullian (198-220 A.D.) “He accordingly subjoins: ‘He that raised up Christ form the dead, shall also quicken your mortal bodies.’ In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, not can anything be properly regarded as mortal), and proved the bodily substance of Christ;” Tertullian Against Marcion book 5 ch.14 p.460.

Tertullian (207/208 A.D.) mentions the resurrection after the thousand years. Five Books Against Marcion book 3 ch.25 p.342-343

Hippolytus (222-235/6 A.D.) said that God will accomplish a resurrection; not by putting souls in other bodies, but by raising the bodies themselves. Against Plato, on the Cause of the Universe ch.2 p.222

Hippolytus (222-235/6 A.D.) quotes Daniel 12:2 and discuss the dead men shall arise and they that are in their tombs shall awake. Treatise on Christ and Antichrist ch.65 p.218. He discusses 1 Thessalonians 4:12 in ch.64 p.218.

Commodianus (c.240 A.D.) “From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And tey shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. …” Instructions of Commodianus ch.44 p.214

Origen (225-254 A.D.) mentions the resurrection of the dead, divine judgment, and “rewards to be bestowed upon the just” Origen Against Celsus book 2 ch.5 p.431. He also quotes 1 Cor 15:51,52 in Origen Against Celsus book 5 ch.11 p.550

Archelaus (262-278 A.D.) (Implied) If Jesus is not risen, the no one else will rise either. The Disputation with Manes ch.49 p.225-226

Victorinus of Petau (martyred 304 A.D.) “all belivers shall be born again with life, and rise again.” Commentary on the Apocalypse ch.5.5 p.350.

Lactantius (c.303-c.325 A.D.) God makes us rise to eternal life. The Divine Institutes book 2 ch.9 p.57

Around 325 A.D.

Council of Nicea (325 A.D.) Creed p.3 “mentions the resurrection of the dead.”

After Nicea

Gregory of Nyssa (382-383 A.D.) says that we are resurrected. Against Eunomius book 4 ch.3 p.158

Orosius/Hosius of Braga (414-418 A.D.) mentions the resurrection of the dead. Defense Against the Pelagians ch.27 p.154

Augustine of Hippo (388-430 A.D.) says that we are resurrected. City of God book 1 ch.12 p.10

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 2 ch.54 p.91 (Implied) is against the Sadducees because they denied the resurrection of the dead.

Constitutions of the Holy Apostles book 5 ch.7 p.439 “For the Almighty God Himself will raise us up through our Lord Jesus Christ,…”

The Vision of Paul (c.388 A.D. – after Nicea) ch.41 p.162 mentions special punishments in Hell for those who said Christ did not rise from the dead and that the flesh will not rise again.

Theodore of Mopsuestia (392-423/429 A.D.) “Christ the Lord would similarly rescue us, not from the slavery of Egypt but from that of death and sin. This he secured for us by the anointing of his own blood: by shedding it for all and undergoing death for us, he effected the resurrection of the dead…” Commentary on Jonah preface p.186

Nestorius (451/452 A.D.) looked forward to being resurrected. The Bazaar of Heracleides book 2 ch.2 p.380

E7. Christ will judge all / quick and dead

Mt 21:32; Mk 8:38; 2 Cor 5:10

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 2 Cor 5:10

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:32; Mk 8:38

Letter of Barnabas ch.7 p.141 (100-150 A.D.) says that Jesus will judge the living and the dead.

Letter of Barnabas (100-150 A.D.) ch.5 p.139 “When He [Jesus] has raised mankind, will also judge them.”

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.2 p.33 “To Him [Jesus] all things in heaven and on earth are subject. Him every spirit serves. Jesus comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved…” Also ch.6 p.34

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.6 p.34 “for we are before the eyes of our Lord and God, and ‘we must all appear at the judgment-seat of Christ, and must every one give an account of himself.’”

Letter to Diognetus ch.7 p.27 (130-150 A.D.) says the God will yet send Christ to judge us, and who shall endure His appearing (allusion to Malachi 3:2)

Justin Martyr (c.138-165 A.D.) says that Jesus is the “absolute Judge of all”, and His an everlasting kingdom.” Dialogue with Trypho ch.46 p.217

Hegesippus (170-180 A.D.) Concerning the Relatives of Our Savior ch.1 vol.8 p.763 says that Christ will come in glory and judge the living and the dead.

Tatian’s Diatessaron (died 172 A.D.) section 22 p.78 says that Christ will judge all.

Melito of Sardis (170-177/180 A.D.) (partial) says that “the Judge was condemned” referring to Jesus. From the Discourse on the Soul and the Body ch.5 Ante-Nicene Fathers vol.8 p.756

Claudius Apollinaris (160-180 A.D.) mentions the irony that Jesus was judged, though He is the judge of the living and the dead Ante-Nicene Fathers vol.8 ch.773

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.27.1 p.556 speaks of Christ’s judgment on all. [No distinguishing between Great White Throne judgment and Bema-seat judgment]

Irenaeus Against Heresies (182-188 A.D.) book 1 ch.10.1 p.330 says “The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith ; [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, ‘every knew should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess’ to Him, and that He should execute just judgment towards all; …”

Claudius Apollinaris (160-180 A.D.) said that the Son of God is Judge of the living and the dead. Fragment of Claudius Apollinaris p.773

Clement of Alexandria (193-217/220 A.D.) says that Christ is the judge of the living and the dead. Fragment 1 p.572. See also Stromata (193-202 A.D.) book 5 ch.6 p.453. A partial one is in The Instructor ch.2 p.210.

Tertullian (198-220 A.D.) says the Father has given all judgment to the son. Against Praxeas ch.15 p.611

Tertullian (198-220 A.D.) says, “Christ is to judge every human soul which has existed from the World’s beginning” Apology ch.23 p.38

Tertullian (198-220/240 A.D.) Christ will come and judge quick and dead through the resurrection of the flesh. On the Veiling of Virgins ch.1 vol.4 p.27

Tertullian (207/208 A.D.) against Gnostics makes the point that the Creator’s Christ is not a thief but a judge. Five Books Against Marcion book 4 ch.29 p.398-399

Hippolytus (222-235/6 A.D.) mentions that the Father has committed all judgment to the Son, followed by, “He cometh as Judge whom we call Christ”. Against Plato, on the Cause of the Universe ch.3 p.222. See also Commentary on Psalm 110 p.170-172

Hippolytus (222-235/6 A.D.) “And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, ‘Righteous is Thy judgment.’ … since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is unquenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them, no death will deliver them from punishment;” Against Plato, On the Cause of the Universe ch.3 p.222-223. Also the Son is the judge of all in Commentary on Daniel ch.7.16 p.189

Origen (225-254 A.D.) mentions that all must stand before the judgment-seat of Christ and receive the reward (good or bad) for what they have done. Origen’s Commentary on Matthew book 14 ch.8 p.499. Then it mentions Daniel 7:10 about the books being opened in ch.9 p.499-500

Instructions of Commodianus ch.36 p.210 (c.240 A.D.) says Christ will judge.

Novatian (250/4-256/7 A.D.) refers to Psalm 72:1 and says that Christ will judge all. Treatise Concerning the Trinity ch.9 p.619. Also ch.11 p.620

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.8 p.659 all will stand before the judgment seat of Christ.

Cyprian of Carthage (c.246-258 A.D.) calls Christ our Lord and Judge. Letter 54 ch.2 p.339

The Seventh Council of Carthage (258 A.D.) p.565 under Cyprian of Carthage (partial) says that it is Jesus Christ and only Jesus Christ who judges bishops in their conduct on earth.

Victorinus of Petau (martyred 304 A.D.) says that Jesus is the judge appointed by the Father on account of his assumption of humanity. Commentary on the Apocalypse of the Blessed John from the first chapter verse 16 p.345

Lactantius (c.303-c.325 A.D.) was given the dignity of everlasting Priest, the honor of Supreme King, the authority of Judge, and the name of God. The Divine Institutes book 4 ch.14 p.114.

The Nicene Creed (325 A.D.) Jesus will come to judge the quick and the dead.

After Nicea

Synod of Antioch in Encaeniis (341 A.D.) (Implied by Nicea) Canon 1 p.108 says to excommunicate people who presume to set Nice[a] under Constantine.

Athanasius (326-373 A.D.) says that Jesus will judge the world On the Opinion of Dionysius ch.7 p.178

Council of Sirmium (Greek creed) 351 A.D. says that Christ judges the living and the dead. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Cyril of Jerusalem (349-386 A.D.) says that Christ will judge both the quick and the dead. First Catechetical Lecture 4 ch.15 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that Jesus ascends to Heaven and will return to judge the quick and the dead. On the Son - Third Theological Oration ch.20 p.309

Augustine of Hippo (388-430 A.D.) says the Christ will come to judge the quick and the dead. The City of God book 17 ch.18 p.356

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.49 p.90 says that Jesus, the judge of all, was slain.

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

Nestorius (451/452 A.D.) Jesus Christ is a just judge. The Bazaar of Heracleides book 2 ch.1 p.135

E8. Believers will judge the world or angels

1 Cor 6:2-3

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 6:2

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.11 p.35 says the saints will judge the world, as Paul teaches us.

Clement of Alexandria Stromata book 7 ch.14 p.547 “and not before the saints? Know ye not that the saints shall judge the world?”

Tertullian (ca.208 A.D.) “angels, since you are to judge angels; who ought to be feared by evil spirits, since you have received power also over evil spirits; who ought to be feared by the whole world, since by you, too, the world is judged. You are Christ-clothed,” On Fleeing Persecution ch.10 p.122

Origen (225-254 A.D.) “We shall judge angels” Origen’s Commentary on Matthew ch.13 p.421

Cyprian of Carthage (c.246-258 A.D.) quote Paul in the First letter to the Corinthians “Know ye not that the saints shall judge this world?” Treatises of Cyprian Treatise 12 part 3 ch.44 p.546

E9. Those who believe become sons of God

Hosea 1:10; Matthew 5:9; John 1:12-15; Romans 8:14; 9:26; 2 Corinthians 6:18; Galatians 3:26; 4:6-7; Hebrews 12:7; 1 John 3:1

Implied Luke 6:35

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Gal 4:6-7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:12-15

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:13,16; Acts 13:34-35 (Psalms, Isaiah) Luke 6:35 implies we are sons of God, because it says, “you will be sons of the Most High”

p27 – Rom 8:8-12,17-22 (3rd century) says we are God’s children. Rom 8:17 and sons of God. Rom 8:19

Letter of Barnabas (100-150 A.D.) ch.15 p.146 God calls his children sons of God.

Justin Martyr (c.138-165 A.D.) “As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.” Dialogue with Trypho ch.123 p.261

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.19.1 p.448 discusses who have not received the gift of adoption [into Christ’s kingdom] but despise the incarnation so that we could be sons of God.

Clement of Alexandria (193-217/220 A.D.) says that we [believers] are children of God. The Instructor ch.5 p.212

Tertullian (198-220 A.D.) On Modesty ch.9 p.83 “and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil.”

Instructions of Commodianus ch.57 p.214 (c.240 A.D.) says we are offspring of the highest.

Cassius of Macomadae at the Seventh Council of Carthage (258 A.D.) p.658 “Since there cannot be two baptisms, he who yields baptism to the heretics takes it away from himself. I judge therefore that heretics, lamentable and corrupt, must be baptized when they begin to come to the Church; and that when washed by the sacred and divine washing, and illuminated by the light of life, they may be received into the Church, not as enemies, but as made peaceful; not as foreigners, but as of the household of the faith of the Lord; not as children of adultery, but as sons of God”

Origen (225-254 A.D.) quotes Romans 8:14, “as many as are led by the Spirit of God are sons of God.” Origen Against Celsus book 4 ch.95 p.539

Cyprian of Carthage (c.246-258 A.D.) “Also in the Epistle of Paul to the Philippians: "But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God.’” Treatises of Cyprian Treatise 12 third book testimonies ch.14 p.537

Victorinus of Petau (martyred 304 A.D.) mentions the white stone as hidden manna. In Revelation 2 the white gem is adoption as the son of God, and the new name is “Christian”. We are adopted to be the sons of God. Commentary on the Apocalypse of the Blessed John from the second chapter 17 p.347.

Methodius (260-312 A.D.) “And Paul clearly testifies this, saying, "For the earnest expectation of the Creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope: because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” Discourse on the Resurrection p.365-366

Alexander of Alexandria (313-326 A.D.) ch.1.3 p.292 chose Him from all. For He did not choose Him as having by nature anything specially beyond His other sons, for no one is by nature a son of God, as they say; neither as having any peculiar property of His own; but God chose Him who was of a mutable nature…”

After 325 A.D.

Many

Among heretics and spurious books

Pseudo-Ignatius (?) mentions that we are children of God. Longer version of the Letter to the Philadelphians ch.3 p.&&&

Nestorius (451/452 A.D.) We are Sons of God. The Bazaar of Heracleides book 1 ch.1.59 p.56-57

E10. Believers will reign with Christ

2 Tim 2:12; Rev 2:26,27; 20:4,6;

Implied Rev 22:5

Eph 2:6; Rev 3:21 We will sit with Christ on His throne

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.5 p.34 says that we will reign with Christ.

Clement of Alexandria (193-202 A.D.) “For who of those who are wise would not choose to reign in God, and even to serve?” Stromata book 4 ch.9 p.422

Clement of Alexandria (193-202 A.D.) And in this land, it is said by Jeremiah, "I will place thee among the children, and give thee the chosen land as inheritance of God Omnipotent; and they who inherit it shall reign over the earth. Stromata book 5 ch.14 p.475

Tertullian (198-220 A.D.) says we will recline at the feast in the kingdom of God, sitting on Christ’s thrones (plural). On the Resurrection of the Flesh ch.35 p.571

Hippolytus bishop of Portus (222-235/6 A.D.) says that the saints will reign with Christ. Treatise on Christ and Antichrist ch.5 p.205

Origen (225-254 A.D.) “the covenant of Christ is in my body, because ‘if we suffer with him we shall also reign with him.’” Homilies on Genesis. Homily 3 ch.7 p.101

Origen (225-254 A.D.) (implied) “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” Origen Against Celsus book 8 ch.22 p.647

Origen (225-254 A.D.) quotes Philippians 3:20 about our citizenzip in heaven. He also says that we will sit with Christ in the heavenly places. Commentary on Matthew book 10 ch.14 p.422.

Moyses, Maximum, and Nicostratus (248-257 A.D.) quote Rev 3:21 that we will sit with Christ on His throne just as He sat on His father’s throne. Letter to Cyprian 25 ch.3 p.303.

Dionysius of Alexandria (246-265 A.D.) (partial) says the martyrs are seated with Christ Letter 3 ch.10 p.100

Victorinus of Petau (martyred 304 A.D.) says that the true Sabbath will be in the seventh millenary of years, when Christ with His elect shall reign. On the Creation of the World p.343

After Nicea

A Poem on the Passion of the Lord (315-350 A.D.) your body being left after the fates of death. Mentions saints you died joyfully seeing the angelic chors, and being in perpetural bless, and reigning with Christ. Vol.7 p.328 (near the end)

Basil of Cappadocia (357-378/379 A.D.) “You hope to ‘reign with’ Christ” On the Spirit ch.28 p.44

Leo I of Rome (440-461 A.D.) quotes 2 Timothy 2:12. Sermons of Leo the Great Sermon 91 ch.2 p.200

E11. Jesus returns in [literal] clouds

Acts 1:9-11; Revelation 1:7; 19:11-16

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.7-8 p.379 “in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; 7. yet not of all, but as it is said: The Lord shall come and all His saints with Him. 8. Then shall the world see the Lord coming upon the clouds of heaven.”

Justin Martyr (c.138-165 A.D.) “Of these [Old Testament prophecies] and such like words written by the prophets, O Trypho, said I, ‘some have eference to the first advent of Christ, in which Heis preached as inglorious, obscure, and of mortal appearance: but others had refernce to His second advent, when He shall appear in glory and above the clouds” Dialogue with Trypho the Jew ch.14 p.202

Justin Martyr (c.138-165 A.D.) “But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him.” Dialogue with Trypho the Jew ch.31 p.209

Hegesippus (170-180 A.D.) “and follows Jesus the crucified, do thou tell us what is the door of Jesus, the crucified." And he answered with a loud voice: "Why ask ye me concerning Jesus the Son of man? He Himself sitteth in heaven, at the right hand of the Great Power, and shall come on the clouds of heaven.” vol.8 p.763

Irenaeus (182-188 A.D.) “He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; -all these things did the Scriptures prophesy of Him.” Irenaeus Against Heresies book 3 ch.19.2 p.449

Tertullian (198-220 A.D.) “He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God where He will continue to sit, until the Father shall make His enemies His footstool. He will come again on the clouds of heaven, just as He appeared when He ascended into heaven.” Against Praxeas ch.30 p.627

Hippolytus (225-234/5 A.D.) “which Daniel says: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and was brought near before Him. And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed."” Treatise on Christ and Antichrist ch.26 p.209

Hippolytus (225-234/5 A.D.) For the Lord Himself shall descend from heaven with a shout, with the voice and trump of God, and the dead in Christ shall rise first. Then we which are alive (and) remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." Treatise on Christ and Antichrist ch.66 p.219

Origen (225-254 A.D.) “Then, again, after this, knowing that there were others dead in Christ besides himself and such as he, he subjoins the words, "The dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air."” Origen Against Celsus book 5 ch.17 p.550

Victorinus of Petau (martyred 304 A.D.) “Behold, He shall come with clouds, and every eye shall see Him."] For He who at first came hidden in the manhood that He had undertaken, shall after a little while come to judgment manifest in majesty and glory. And what saith He?” Commentary on the Apocalypse From the First Chapter ch.7 p.352

Methodius (260-312 A.D.) “For we truly who are alive are the souls which, with the bodies, having put them on again, shall go to meet Him in the clouds,” Banquet of the Ten Virgins Discourse 6 ch.4 p.330

Lactantius (c.303-325 A.D.) “"I saw," he said, "in a vision of the night, and, behold, one like the Son of man coming with the clouds of heaven, and He came even to the Ancient of days. And they who stood by brought Him near before Him. And there was given unto Him a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him: and His dominion is everlasting, which shall never pass away, and His kingdom shall not be destroyed." How then do the Jews both confess and expect the Christ of God? who rejected Him on this account, because He was born of man. For since it is so arranged by God that the same Christ should twice come to the earth, once to announce to the nations the one God, then again to reign, why do they who did not believe in His first advent believe in the second? But the prophet comprises both His advents in few words.” The Divine Institutes book 4 ch.12 p.111

E12. The Tree of Life

Gen 2:9; Rev 2:7; 22:2

Letter to Diognetus (130-150 A.D.) ch.12 p.29 “the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys – it is disobedience that proves destructive.”

Shepherd of Hermas (c.160 A.D.) Book 3 similtude fourth p.33 discusses the tree of life.

Justin Martyr (c.138-165 A.D.) “And when I had quoted this, I added, "Hear, then, how this Man, of whom the Scriptures declare that He will come again in glory after His crucifixion, was symbolized both by the tree of life, which was said to have been planted in paradise, and by those events which should happen to all the just. Moses was sent with a rod to effect the redemption of the people; and with this in his hands at the head of the people, he divided the sea. By this he saw the water gushing out of the rock; and when he cast a tree into the waters of Marah, which were bitter, he made them sweet.” Dialogue with Trypho the Jew ch.86 p.242

Irenaeus (182-188 A.D.) “Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease, putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God.” Irenaeus Against Heresies book 3 ch.23.6 p.457

Clement of Alexandria (193-217/220 A.D.) mentions living in heaven and taking from the Tree of Life. Exhortation to the Heathen ch.10 p.198

Tertullian (198-220 A.D.) briefly mentions the tree of life in Revelation to show that we are raised with physical bodies. On the Resurrection of the Flesh ch.35 p.571

Tertullian (207/208 A.D.) mentions how believers will have the right to pluck from the Tree of Life. Five Books Against Marcion book 2 ch.10 p.306

Hippolytus (222-234/235 A.D.) “The fruit of righteousness and the tree of life is Christ. He alone, as man, fulfilled all righteousness. And with His own underived life He has brought forth the fruits of knowledge and virtue like a tree, whereof they that eat shall receive eternal life, and shall enjoy the tree of life in paradise, with Adam and all the righteous. 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 p.173

Commodianus (c.240 A.D.) “Now, therefore, pluck believingly the fruits of life. A law was given from the tree to be feared by the primitive man, whence comes death by the neglect of the law of the beginning. Now stretch forth your hand, and take of the tree of life. The excellent law of the Lord which follows has issued from the tree. The first law is lost; man eats whence he can, who adores the forbidden gods, the evil joys of life. Reject this partaking; it sill suffice you to know what it should be. If you wish to live, surrender yourselves to the second law. Avoid the worship of temples, the oracles of demons; turn yourselves to Christ, and ye shall be associates with God. Holy is God's law, which teaches the dead to live. “ Instructions of Commodianus ch.35 p.209-210

Origen (235 A.D.) speaks of the Tree of Life. Exhortation to Martyrdom ch.36 p.179

Origen (225-254 A.D.) discusses the resurrection of the dead and the Tree of Life. Against Celsus book 6 ch.34 p.588

Origen (225-254 A.D.) “The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life.” Origen Against Celsus book 6 ch.33 p.365

Novatian (250/4-256/7 A.D.) “Who ordained, peculiar to the protoplasts of eternal life, a certain beautiful paradise in the east; He planted the tree of life, and similarly placed near it another tree of the knowledge of good and evil, gave a command, and decreed a judgment against sin; He preserved the most righteous Nöe [Noah] from the perils of the deluge, for the merit of His innocence and faith; He translated Enoch: He elected Abraham into the society of his friendship; He protected Isaac: He increased Jacob; He gave Moses for a leader unto the people; He delivered the groaning children of Israel from the yoke of slavery; He wrote the law;” Concerning the Trinity ch.8 p.617

Cyprian of Carthage (c.246-258 A.D.) quotes verbatim Revelation 6:9-11, then 7:9-17; then 2:7,10, then 16:15 saying these are in the Apocalypse. Cyprian’s quotes cover the fifth seal, the Lamb, the elders in heaven, the Tree of Life, no suffering in heaven, Treatises of Cyprian Treatise 12 third book ch.16 p.538

Victorinus of Petau (martyred 304 A.D.) mentions the Tree of Life. Commentary on the Apocalypse 21.16 p.359

Methodius (260-312 A.D.) “And, first, we must inquire if Adam can be likened to the Son of God, when he was found in the transgression of the Fall, and heard the sentence, ‘Dust thou art, and unto dust shalt thou return.’ For how shall he be considered ‘the first-born of every creature,’ who, after the creation of the earth and the firmament, was formed out of clay? And how shall he be admitted to be "the tree of life" who was cast out for his transgression, lest "he should again stretch forth his hand and eat of it, and live forever?” Banquet of the Ten Virgins Discourse 3 ch.3 p.317

After Nicea

Gregory Nanzianzus (330-391 A.D.) mentions the tree of life, and the tree of knowledge. In Defense of His Flight to Pontus ch.25 p.210

Among heretics and spurious books

Recognitions of Clement book 1 ch.45 p.89 “He became man; Him first God anointed with oil which was taken from the wood of the tree of life”

Recognitions of Clement book 1 ch.46 p.90 “consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men.”

E13. Fulfillment of the Cosmos has come to us

1 Corinthians 10:11

Irenaeus (182-188 A.D.) quotes 1 Cor 10:11. Irenaeus Against Heresies book 4 ch.14.2 p.479

Tertullian (207/208 A.D.) quotes 1 Cor 10:11: “Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.” Five Books Against Marcion book 5 ch.7 p.444

Tertullian (198-220 A.D.) “For as it was on our account and for our learning that these events [of Jesus] are described in the Scriptures, so for our sakes also were they done – (even ours, I say), ‘upon whom the ends of the world are come.’” Against Praxeas ch.16 p.612

Hippolytus (222-235/6 A.D.) quotes 1 Cor 10:11. Refuration of All Heresies book 5 ch.3 p.54.

Hippolytus (222-235/6 A.D.) quotes 1 Cor 10:11. Commentary on Susannah ch.18 p.192

Origen (225-254 A.D.) quotes 1 Cor10:11. de Principiis book 4 ch.1.13 p.361

Adamantius (c.300 A.D.) quotes 1 Corinthians 10:11: The Apostle says this: ‘These things happened to them as types; and they were written for our instruction, upon whom the end of the world has come.’”. Dialogue on the True Faith fifth part ch.5 p.154

After Nicea

Macrostitch Creed (344/345 A.D.) (partial, shall come) “and [Jesus] is seated at the right hand fo the Father, and shall come at the consummation of the ages, to judge the living and the dead,…” Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44

Jerome (373-420 A.D.) quotes 1 Corinthians 10:11 “They [Old Testament blood sacrifices] were figures typifying things still future and were ‘written for our admonition upon whom the ends of the world are come.’” Letter 52 ch.10 p.94

E14. The Endtimes tribulation

Matthew 24:3-43; Mark; Luke Revelation

Shepherd of Hermas (c.160 A.D.) book 1 vision 4 ch.2 p.18 mentions a great beast that is a symbol of the tribulation that is coming.

E15. God’s future temple on earth/in Jerusalem

After Nicea

Revelation Specific

R1. Seven churches in Revelation

Revelation 2-3

Irenaeus (182-188 A.D.) (partial) “For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.” Against Heresies book 5 ch.20.1 p.548

Muratorian Canon (190-217 A.D.) (partial) “the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name, in this order: the first to the Corinthians…“ p.603

Tertullian (198-220 A.D.) “the meaning of "what the Spirit saith to the churches." He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant. The matter were doubtful if He had not withal” On Repentance ch.8 p.663

Origen (225-254 A.D.) mentions John writing to the seven churches. Commentary on the Song of Songs book 3 ch.3 p.175

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.661 “And indeed, writing to the seven churches, rebuking each one of them with its own crimes and sins, it said, Repent.”

Cyprian of Carthage (c.246-258 A.D.) “And in the Apocalypse the Lord directs His divine and heavenly precepts to the seven churches and their angels, which number is now found in this case,” Treatise of Cyprian Treatise 11 ch.11 p.503

Victorinus of Pettau (martyred 304 A.D.) Those seven stars are the seven churches, which he names in his addresses” Commentary on the Apocalypse ch.16 p.345

After Nicea

Pacian of Barcelona (342-379/392 A.D.) discusses the seven churches in Revelation Letter 1 ch.5.4 p.24

Jerome (373-420 A.D.) quotes Revelation 2:2 and on in Against Jovinianus book 2 ch.3 p.390

R2. Two witnesses come before Christ returns

Rev 11:3-12

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2 discusses the two witnesses. Rev 11:3,5-12

Tertullian (198-220 A.D.) said that the two witnesses in Revelation who were against the “Antichrist” were Enoch and Elijah. A Treatise on the Soul ch.50 p.227-228

Hippolytus bishop of Portus (222-235/6 A.D.) The Two witnesses were Enoch and Elijah [Elias] who will prophesy for 1,260 days. Treatise on Christ and Antichrist ch.43 p.213

Victorinus of Petau (martyred 304 A.D.) mentions the antichrist and Elijah the prophet who comes before. Commentary on the Apocalypse of the Blessed John p.351

After Nicea

Jerome (373-420 A.D.) quotes Revelatoin 11:7,8 and discusses the two witnesses who are killed. Letter 46 ch.6 p.62

R3. The Book of Book of Life / the Living

Rev 3:5; 20:15

Clement of Rome (96-98 A.D.) (partial) Moses asks to pardon the sin of the people or else blot him out of the book of the living. 1 Clement ch.53 vol.1 p.19 (also vol.9 p.245)

Shepherd of Hermas (c.160 A.D.) Book 3 similtude second p.32 says that both the rich and the poor can help each other, not be deserted by God, and “be enrolled in the books of the living.”

Irenaeus (182-188 A.D.) “’And if any one,’ it is said, ‘was not found written in the book of life, he was sent into the lake of fire.’” Irenaeus Against Heresies book 5 ch.35.2 p.

Tertullian (198-220 A.D.) “blotted out of the book of life, and being made in the temple of God a pillar Scorpiace ch.12 p.646

Hippolytus bishop of Portus (222-235/6 A.D.) Discusses the Book of Life in Commentary on Daniel ch.12.2 p.190

Hippoytus (222-235/6 A.D.) I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder (whose name was not written in the book of life from the foundation of the world) when they behold the beast that was, and is not, and yet shall be.” Treatise on Christ and Antichrist ch.37 p.211

Origen (225-254 A.D.) quotes Philippians 4:3 as our names are written in the Book of Life. Origen’s Commentary on John book 6 ch.35 p.376

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.663 quotes Revelation 20:11-13 and mentions the book of life.

After Nicea

Orosius/Hosius of Braga (414-418 A.D.) the Father has given all judgment to the Son. Defense Against the Pelagians ch.15 p.134

R4. The Beast or his mark

Revelation 13, 15:2; 17

Letter of Barnabas (100-150 A.D.) ch.4 p.138 (partial) “In like manner Daniel says concerning the same, "And I beheld the fourth beast,”

Shepherd of Hermas (c.160 A.D.) book 1 vision 4 ch.2 p.18 (partial) mentions a great beast that is a symbol of the tribulation that is coming.

Justin Martyr (c.138-165 A.D.) “These are the words: ‘I beheld till the thrones were set; and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool. His throne was like a fiery flame, His wheels as burning fire. A fiery stream issued and came forth from before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The books were opened, and the judgment was set. I beheld then the voice of the great words which the horn speaks: and the beast was beat down, and his body destroyed, and given to the burning flame. And the rest of the beasts were taken away from their dominion, and a period of life was given to the beasts until a season and time. I saw in the vision of the night, and, behold, one like the Son of man coming with the clouds of heaven; and He came to the Ancient of days, and stood before Him.’” Dialogue with Trypho the Jew ch.31 p.209

Justin Martyr (c.138-165 A.D.) “the Father of all, has brought Him again from the earth, setting Him at His own right hand, until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead, the times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High.” Dialogue with Trypho the Jew ch.32 p.210

Irenaeus (182-188 A.D.) discusses the beast in the Apocalypse Irenaeus Against Heresies book 5 ch.26.1 p.554-555

Tertullian (198-220 A.D.) “In the Revelation of John, again, the order of these times is spread out to view, which ‘the souls of the martyrs’ are taught to wait for beneath the altar, whilst they earnestly pray to be avenged and judged: (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels, and that the city of fornication may receive from the ten kings its deserved doom, and that the beast Antichrist with his false prophet may wage war on the Church of God; and that, after the casting of the devil into the bottomless pit for a while, the blessed prerogative of the first resurrection may be ordained from the thrones; and then again, after the consignment of him to the fire, that the judgment of the final and universal resurrection may be determined out of the books.” On the Resurrection of the Flesh ch.25 p.563

Hippolytus (222-235/235 A.D.) discusses the beast and the mark of the beast. Treatise on Christ and Antichrist ch.49 p.214

Cyprian of Carthage (c.246-258 A.D.) “whosoever had not worshipped the image of the his mark upon their forehead or in their hand;” Treatises of Cyprian Treatise 11 ch.12 p.506

R5. The Millennium or the 1,000 years

Revelation 20:1-10

Papias (c.130-155 A.D.) Amongst these he says that there will be a millennium after the resurrection Fragment 6 p.154 from Eusebius Ecclesiastical History book 3 ch.39.

Letter of Barnabas (100-150 A.D.) (Implied) ch.15 p.146 “"He finished in six days." This implieth that the Lord will finish all things in six thousand years, for a day is with Him a thousand years. And He Himself testifieth, saying, "Behold, to-day will be as a thousand years." Therefore, my children, in six days, that is, in six thousand years, all things will be finished. "And He rested on the seventh day." This meaneth: when His Son, coming [again], shall destroy the time of the wicked man, and judge the ungodly, and change the-sun, and the moon, and the stars, then shall He truly rest on the seventh day.”

Justin Martyr (138-165 A.D.) “shall be the days of my people; the works of their toil shall abound' obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, `The day of the Lord is as a thousand years, is connected with this subject. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place.” Dialogue with Trypho a Jew ch.81 p.239-240

Justin Martyr (138-265 A.D.) “I and many others are of this opinion [premillennialism], and [believe] that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise.” Dialogue with Trypho the Jew ch.80 p.239

Justin Martyr (138-165 A.D.) “For Isaiah spake thus concerning this space of a thousand years: `For there shall be the new heaven and the new earth, and the former shall not be remembered, or come into their heart; but they shall find joy and gladness in it, which things I create. For, Behold, I make Jerusalem a rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be glad over My people. And the voice of weeping shall be no more heard in her, or the voice of crying. And there shall be no more there a person of immature years, or an old man who shall not fulfil his days. For the young man shall be an hundred years old; but the sinner who dies an hundred years old, he shall be accursed. And they shall build houses, and shall themselves inhabit them; and they shall plant vines, and shall themselves eat the produce of them, and drink the wine. They shall not build, and others inhabit; they shall not plant, and others eat. For according to the days of the tree of life shall be the days of my people; the works of their toil shall abound.” Dialogue with Trypho the Jew ch.81 p.239

Tertullian (207/208 A.D.) “But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, ‘let down from heaven,’ which the apostle also calls ‘our mother from above;’ or citizenship, is in heaven, he predicates of it that it is really a city in heaven.” Five Books Against Marcion book 3 ch.25 p.342

Commodianus (c.240 A.D.) thousand years, indeed, that they may serve the saints, and the High One” Instructions of Commodianus ch.80 p.218. He also mentions martyrdom under the Antichrist, and that they will begat for a thousand years in Instructions of Commodianus ch.44 p.212

Victorinus of Petau (martyred 304 A.D.) “lived not again until the thousand years were finished. This is the first resurrection.” Commentary on the Apocalypse from the Twentieth chapter v.4,5 p.359

Methodius (260-312 A.D.) “celebrate with Christ the millennium of rest, which is called the seventh day,” Banquet of the Ten Virgins discourse 9 ch.5 p.347

Lactantius (c.303-c.325 A.D.) “and now there shall be no war, but peace and everlasting rest. But when the thousand years shall be completed, the world shall be renewed by God, and the heavens shall be folded together, and the earth shall be changed, and God shall transform men into the similitude of angels, and they shall be white as snow; and they shall always be employed in the sight of the Almighty, and shall make offerings to their Lord, and serve Him for ever. At the same time shall take place that second and public resurrection of all, in which the unrighteous shall be raised to everlasting punishments. These are they who have worshipped the works of their own hands, who have either been ignorant of, or have denied the Lord and Parent of the world.” The Divine Institutes book 7 ch.26 p.221. See also The Divine Institutes book 7 ch.24 p.219

Lactantius (c.303-c.325 A.D.) “Then the heaven shall be opened in a tempest, and Christ shall descend with great power, and there shall go before Him a fiery brightness and a countless host of angels, and all that multitude of the wicked shall be destroyed, and torrents of blood shall flow, and the leader himself shall escape, and having often renewed his army, shall for the fourth time engage in battle, in which, being taken, with all the other tyrants, he shall be delivered up to be burnt. But the prince also of the demons himself, the author and contriver of evils, being bound with fiery chains, shall be imprisoned, that the world may receive peace, and the earth, harassed through so many years, may rest. Therefore peace being made, and every evil suppressed, that righteous King and Conqueror will institute a great judgment on the earth respecting the living and the dead, and will deliver all the nations into subjection to the righteous who are alive, and will raise the righteous dead to eternal life, and will Himself reign with them on the earth, and will build the holy city, and this kingdom of the righteous shall be for a thousand years. Throughout that time the stars shall be more brilliant, and the brightness of the sun shall be increased, and the moon shall not be subject to decrease. Then the rain of blessing shall descend from God at morning and evening, and the earth shall bring forth all her fruit without the labour of men. Honey shall drop from rocks, fountains of milk and wine shall abound. The beasts shall lay aside their ferocity and become mild, the wolf shall roam among the flocks without doing harm, the calf shall feed with the lion, the dove shall be united with the hawk, the serpent shall have no poison; no animal shall live by bloodshed. For God shall supply to all abundant and harmless food. But when the thousand years shall be fulfilled, and the prince of the demons loosed, the nations will rebel against the righteous, and an innumerable multitude will come to storm the city of the saints. Then the last judgment of God will come to pass against the nations. For He will shake the earth froth its foundations, and the cities shall be overthrown, and He shall rain upon the wicked fire with brimstone and hail, and they shall be on fire, and slay each other. But the righteous shall for a little space be concealed under the earth, until the destruction of the nations is accomplished, and after the third day they shall come forth, and see the plains covered with carcases. Then there shall be an earthquake, and the mountains shall be rent, and valleys shall sink down to a profound depth, and into this the bodies of the dead shall be heaped together, and its name shall be called Polyandrion. 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. Then also the wicked shall rise again, not to life but to punishment; for God shall raise these also, when the second resurrection takes place, that, being condemned to eternal torments and delivered to eternal fires, they may suffer the punishments which they deserve for their crimes.” Epitome of the Divine Institutes ch.72 p.254-255

R6. Devil and followers cast in Lake of Fire

Revelation 20:10 (no other places)

Justin Martyr (c.150 A.D.) “For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold.” First Apology of Justin Martyr ch.28 p.172

Justin Martyr (138-165 A.D.) The devils and those who serve them will be shut up in eternal fire. Second Apology of Justin Martyr ch.8 p.191; ch.9 p.191

Irenaeus (182-188 A.D.) “But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that ‘many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob.’” Irenaeus Against Heresies book 5 ch.30 p.560

Irenaeus (182-188 A.D.) “’The sea,’ he says, ‘gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death.’ Now this is what is called Gehenna, which the Lord styled eternal fire. ‘And if any one,’ it is said, ‘was not found written in the book of life, he was sent into the lake of fire." Irenaeus Against Heresies book 5 ch.35.2 p.566

Tertullian (198-220 A.D.) “the face of the Holy Spirit?-now that the devil himself and his angels are ‘cast into the lake of fire.’” On the Resurrection of the Flesh ch.58 p.590

Hippolytus (222-235/6 A.D.) “And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, ‘Righteous is Thy judgment.’ … since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is unquenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them, no death will deliver them from punishment;” Against Plato, On the Cause of the Universe ch.3 p.222-223. Also Treatise on Christ and Antichrist ch.65 p.218-219

Hippolytus (222-235/6 A.D.) “For the second death is the lake of fire that burneth.” Treatise on Christ and Antichrist ch.65 p.218

Origen (225-254 A.D.) quotes Ezekiel 28:11-19 and refers this to not just Tyre but Lucifer in Origen’s de Principiis book 1 ch.5.4-5 p.258-259

Origen (225-254 A.D.) do they not rather hear the Father of our Lord Jesus Christ in the Gospels, preparing fire for the devil and his angels? And how shall that proceeding” de Principiis book 2 ch.5.2 p.279

Archelaus (262-278 A.D.) (partial) says that some demons had relations with women, “and brought on themselves the merited award of the punishment of eternal fire.” The Disputation with Manes ch.32 p.205

Victorinus of Petau (martyred 304 A.D.) “shall be overthrown, and together with him shall enter the lake of fire.” Commentary on the Apocalypse of the Blessed John from the Twentieth Chapter 8-10 p.359

R7. Heavenly (24) Elders in Revelation

Revelation 4:4,10-11, 5:14; 7:11,13; 11:16-18; 19:4

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2. Refers to the 24 elders in 11:16-18.

Irenaeus (182-188 A.D.) “"I am the first and the last, and He who liveth, and was dead, and behold I am alive for evermore, and have the keys of death and of hell." And after these things, seeing the same Lord in a second vision, he says: "For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth." And again, he says, speaking of this very same Lamb: "And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness doth He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knoweth but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goeth a sharp sword, that with it He may smite the nations; and He shall rule (pascet) them with a rod of iron: and He treadeth the wine-press of the fierceness of the wrath of God Almighty. And He hath upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords."” Irenaeus Against Heresies book 4 ch.20.11 p.491-492

Tertullian (198-220 A.D.) “To him who conquers He says, "I will give a crown Of life." Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him. The angel also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another is adorned with an encircling rainbow (as it were in its fair colors)-a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odors. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father.” The Chaplet ch.15 p.103

Hippolytus (225-234/5 A.D.) mentions the four beasts [living creatures] and the four and twenty elders. Commentary on Daniel ch.2.20 p.181

Origen (225-254 A.D.) “For so long as Christ "had not been raised from the dead. the first-fruits of them that are asleep," and those who become conformed to His death and resurrection had not yet been raised along with Him, the city of God was sought for below, and the temple, and the purifications, and the rest; but when this took place, no longer were the things below sought for, but the things above; and, in order that these might be set up, it was necessary that He should go unto the Jerusalem below, and there suffer many things from the elders in it, and the chief priests and scribes of the people, in order that He might be glorified by the heavenly elders who could receive his bounties, and by diviner high-priests who are ordained under the one High-Priest, and that He might be glorified by the scribes of the people who are occupied with letters "not written with ink" but made clear by the Spirit of the living God, and might be killed in the Jerusalem below, and having risen from the dead might reign in Mount Zion, and the city of the living God-the heavenly Jerusalem.” Commentary on Matthew book 12 ch.20 p.462

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: "And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right. hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups full of odors of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou was slain, and hast redeemed us with Thy blood from every tribe, anti 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 secod book ch.15 p.522

Victorinus of Pettau (martyred 304 A.D.) “"Twenty-four elders and four living creatures, having harps and phials, and singing a new song.” Commentary on the Apocalypse From the Fifth Chapter ch.8,9 p.350

Methodius (260-312 A.D.) “And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.” Banquet of the Ten Virgins Discourse 1 ch.5 p.313

After Nicea

Ambrose of Milan (378-381 A.D.) quotes Revelation 4:4 as “in the Revelation of John” On the Christian Faith book 5 ch.6.74 p.294

John Cassian (410-430 A.D.) quotes Revelation 4:4 about the 24 elders in the holy Apocalypse. Cassian’s Conferences Conference 24 of the Abbot Abraham ch.1 p.531

R8. Woman Babylon in Revelation

Revelation 17:1-18

Tertullian (198-220 A.D.) “When great Babylon likewise is represented as drunk with the blood of the saints, doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. ‘But the fearful,’ says John-and then come the others- ‘will have their part in the lake of fire and brimstone.’” Scorpiace ch.12 p.&&&

Hippolytus (222-234/5 A.D.) “Let us see now whether John has spoken to the same effect. (paragraph) 36. For he sees, when in the isle Patmos, a revelation of awful mysteries, which he recounts freely, and makes known to others. Tell me, blessed John, apostle and disciple of the Lord, what didst thou see and hear concerning Babylon? Arise, and speak; for it sent thee also into banishment. ‘And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters; with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. And he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold, and precious stone, and pearls, having a golden cup in her hand, full of abominations and filthiness of the fornication of the earth. Upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth.’” Teatise on Christ and Antichrist ch.36 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “In the Apocalypse: "And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.’” Treatises of Cyprian Treatise 12 Testimonies ch.36 p.&&&

Victorinus of Pettau (martyed 307 A.D.) “There came one of the seven angels, which have the seven bowls, and spake with me, saying, Come, I will show thee the judgment of that great whore who sitteth upon many waters. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs."] The decrees of that senate are always accomplished against all, contrary to the preaching of the true faith; and now already mercy being cast aside, itself here gave the decree among all nations.(paragraph) 3. ‘And I saw the woman herself sitting upon the scarlet-coloured beast, full of names of blasphemy.’] But to sit upon the scarlet beast, the author of murders, is the image of the devil. Where also is treated of his captivity, concerning which we have fully considered. I remember, indeed, that this is called Babylon also in the Apocalypse, on account of confusion; and in Isaiah also; and Ezekiel called it Sodom. In fine, if you compare what is said against Sodom, and what Isaiah says against Babylon, and what the Apocalypse says, you will find that they are all one.” Commentary on the Apocalypse from the 17th chapter p.&&&

Ultimate Things - Heaven and Hell

U1. Concept of the Kingdom of heaven/God

Mt 4:17; 5:5,10; Jn 3:3,5; Rom 14:7; 1 Cor 4:12; 2 Th 1:5

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 14:7; 1 Cor 4:12

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 3:3,5

&&&Clement of Rome (96-98 A.D.)

Ignatius (-107/116 A.D.) quotes 1 Cor 6:9,10 about the Kingdom of God in Ignatius’ Letter to the Ephesians ch.16 p.56

To Diognetus (130-150 A.D.)

2 Clement (c.150 A.D.)

Polycarp’s Letter to the Philippians (100-155 A.D.)

Justin Martyr (c.138-165 A.D.) “Jordan, having come, put an end to his prophesying and baptizing, and preached also Himself, saying that the kingdom of heaven is at hand, and that He must suffer many things from the Scribes and Pharisees, and be crucified, and on the third day rise again, and would appear again in Jerusalem, and would again eat and drink with His disciples;” Dialogue with Trypho the Jew ch.51 p.221

Shepherd of Hermas (c.160 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-202 A.D.) “And again, ‘For your Father knoweth that ye have need of all these things.’ ‘But seek first the kingdom of heaven, and its righteousness,’” Stromata book 4 ch.6 p.415

Tertullian (198-220 A.D.) mentions the kingdom of Heaven in Prescription Against Heretics ch.13 p.249.

&&&Tertullian (207/208 A.D.) Five Books Against Marcion

&&&Hippolytus bishop of Portus (222-235/6 A.D.)

Commodianus (c.240 A.D.) Instructions of Commodianus

Origen (225-254 A.D.)

Novatian (250/4-256/7 A.D.) Novatian Concerning the Trinity

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

Cyprian of Carthage (c.248-256 A.D.)

Seventh Council of Carthage (258 A.D.)

Dionysius of Alexandria (246-265 A.D.)

Archelaus (262-278 A.D.)

Adamantius (c.300 A.D.) “it [flesh] cannot inherit the Kingdom of God.” Dialogue on the True Faith 5th part ch.22 p.179

Victorinus of Petau (martyred 304 A.D.) Commentary on Revelation

Methodius (260-312 A.D.) Discourse on the Resurrection

Lactantius (c.303-c.325 A.D.) “He [God] will receive the just man who confesses, and exalt him in His heavenly kingdom in proportion to his humility!” Epitome of the Divine Institutes ch.67 p.251

After Nicea

Council of Sardica (Greek version) (343/344 A.D.) mentions that Christ’s kingdom remains for ever. Hilary of Poitiers de Synodis ch.34 p.14

John Chrysostom (392-407 A.D.) discusses baptism and mentions the “kingdom of heaven”. Homilies of St. John Homily 25 p.87-90

Among heretics and spurious books

Tatian (died 172 A.D.) quotes Matthew 5:10 and Mt 6:33 (Seek ye first the kingdom of God) in The Diatessaron section 8.34 p.56

Recognitions of Clement book 1 ch.55 “whosoever shall not obtain the baptism of Jesus shall not only be deprived of the kingdom of heaven, but shall not be without peril at the resurrection of the dead, even though he be fortified by the prerogative of a good life and an upright disposition.”

Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius mentions the Kingdom of God. Dialogue on the True Faith first part ch.25 p.68

U2. Description of God’s throne

Isaiah 6:1-7; Ezekiel 1,10; Rev 4-9

p24 Rev 5:5-8; 6:5-8 (ca.300 A.D.). Rev 5:5-8

Polycarp (100-155 A.D.) “and ‘believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,’ and a throne at His right hand. To Him all things in heaven and on earth are subject.” Polycarp’s Letter to the Philippians ch.2 p.33

Justin Martyr (135-165 A.D.) “For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him. These are the words: ‘I beheld till the thrones were set; and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool. His throne was like a fiery flame, His wheels as burning fire. A fiery stream issued and came forth from before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The books were opened, and the judgment was set.’” Dialogue with Trypho the Jew ch.31 p.209

Letter of Barnabas (100-150 A.D.) ch.16 p.147 “‘Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?’”

Everatus’ Martyrdom of Polycarp (c.169 A.D.) (partial) “but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation.” ch.21 p.43

Athenagoras (177 A.D.) “And as to His greatness: "Heaven is My throne, and the earth is the footstool of My feet: what house win ye build for Me, or what is the place of My rest?” A Plea for Christians ch.9 p.133

Melito of Sardis (170-177/180 A.D.) “The throne of the Lord – angels, or saints, or simply sovereign dominion. In the Psalm : ‘Thy throne, O God, is for ever and ever.’ Sate – the same as above, the angels or saints, because the Lord sits upone these. In the Psalm : ‘The Lord sat upon His holy seat.’”. From the Oration on Our Lord’s Passion ch.9 p.761.

Irenaeus (182-188 A.D.) gives a description of Ezekiel 1 Irenaeus Against Heresies book 4 ch.20.10 p.490-491. Also book 3 ch.11.8 p.428 describes God between the cherubim.

Clement of Alexandria (193-202 A.D.) “Zephaniah the prophet? ‘And the Spirit of the Lord took me, and brought me up to the fifth heaven, and I beheld angels called Lords; and their diadem was set on in the Holy Spirit; and each of them had a throne sevenfold brighter than the light of the rising sun; and they dwelt in temples of salvation, and hymned the ineffable, Most High God.’” Stromata book 5 ch.11 p.462

Hippolytus (222-235/236 A.D.) “‘I beheld till the thrones were set, and the Ancient of days did sit: and His garment was white as snow, and the hair of His head like pure wool: His throne was a flame of fire, His wheels were a burning fire. A stream of fire flowed before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood around Him: the judgment was set, and the books were opened.’” Treatise on Christ and Antichrist ch.21 p.208

Origen (235-245 A.D.) mentions Seraphim. Homilies on Jeremiah Homily 1 ch.14.1 p.17. He also mentions the Lord sitting on His throne in Homily 17 ch.4.1 p.183

Origen (225-254 A.D.) mentions the 144,000 before the throne of God, and the four living creatures and the elders. Commentary on John 1 ch.1 p.&&& Also de Principiis book 4 ch.1 p.375-376

Origen (225-254 A.D.) mentions the seraphim and cherubim in Isaiah and Ezekiel in Origen Against Celsus book 6 ch.18 p.581

Novatian (250/4-256/7 A.D.) God’s Throne Treatise Concerning the Trinity ch.8 Ante-Nicene Fathers vol.8 p.617

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.662-663 quotes Daniel 7:9-10 as by Daniel and then Revelation 6:12-17 as by John.

Victorinus of Petau (martyred 304 A.D.) describes God’s throne, the four living creatures, and 24 elders. Commentary on the Apocalypse of the Blessed John ch.3 p.348

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.&&&

Alexander of Alexandria (313-326 A.D.) “saved by Christ. One submitted to the judgment, and many thousands were absolved. Moreover, He being made like to man whom He had saved, ascended to the height of heaven, to offer before His Father, not gold or silver, or precious stones, but the man whom He had formed after His own image and similitude; and the Father, raising Him to His right hand, hath seated Him upon a throne on high, and hath made Him to be judge of the peoples, the leader of the angelic host, the charioteer of the cherubim, the Son of the true Jerusalem, the Virgin's spouse, and King for ever and ever.” Epistles on the Arian Heresy letter 4 ch.5 p.&&&

Lactantius (c.303-325 A.D.) (partial, no description) “David also, in the forty-fourth Psalm: ‘Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated wickedness; therefore God, Thy God, hath anointed Thee with the oil of gladness.’ By which word he also shows His name, since (as I have shown above) He was called Christ from His anointing.” The Divine Institutes book 4 ch.13 p.&&&

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.85 discusses the description of God’s throne in Daniel.

After Nicea

Gregory of Nyssa (382-383 A.D.) says the cherubim are thrones, and that God sits upon them. Gregory discusses the Seraphim in Isaiah, that they say “Holy, Holy , Holy”. Against Eunomius book 1 ch.23 p.64

Among heretics and spurious books

Testament of the Twelve Patriarchs (Levi) p.&&& describes the throne of God.

U3. Angels are servants of God

Mt 25:31; Mk 12:25; Lk 9:26; Jn 1:51; Heb 1:6-7; Jude 9; Rev 9:13; 10:1,7,15

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:6-7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:51

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Lk 9:26; Mt 25:31; Mk 12:25

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2 mentions angels doing God’s will. Rev 9:13; 10:1,7,15

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the archangel Michael. Jude 9

Justin Martyr (c.150 A.D.) “the host of the other good angels…” First Apology of Justin Martyr ch.6 p.164.

Shepherd of Hermas (c.160 A.D.) book 3 similtude 8 ch.2 p.39 mentions an angel of God.

Shepherd of Hermas (c.160 A.D.) book 3 similtude 5 ch.6 p.35 mentions the gloriuous angels of God.

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 mentions the angel visiting Mary.

Theophilus to Autolycus (161-181/188 A.D.) book 2 ch.28 p.105 (partial) says that Satan, called a demon, or dragon because of his revolting from God tempted Eve. At first Satan was an angel.

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.7.4 p.470 says that the Father has no want of angels and that he has a great number of servants, angels who are subject to Him [The Father], the Son, and the Holy Spirit.

Clement of Alexandria (197-220 A.D.) “The angel announced to us the glad tidings of a husband. John entreated us to recognise the husbandman, to seek the husband.” Exhortation to the Heathen ch.1 p.&&&

Tertullian (198-220 A.D.) mentions the “Creator’s angels” On the Flesh of Christ ch.3 p.523

Tertullian (207/208 A.D.) says that we shall be changed into the substance of angels. Five Books Against Marcion book 3 ch.25 p.342

Hippolytus (222-235/6 A.D.) mentions Michael the archangel. Commentary on Daniel ch.10.13 p.190

Origen (235-245 A.D.) mentions angels of God. Homilies on Jeremiah Homily 13 ch.1.2 p.130

Origen (225-254 A.D.) mentions the angels of God. Origen’s Commentary on John book 1 ch.20 p.307

Novatian (250/4-256/7 A.D.) God sits above the Cherubim. Treatise on the Trinity ch.8 p.617.

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.18 p.663 mentions the angels rejoicing when someone repents.

Anonymous Treatise on Re-Baptism (254-257 A.D.) mentions angels and quotes Psalm 104:4 ch.17 p.677

Cyprian of Carthage (c.246-258 A.D.) mentions the angels coming together to watch us. Treatises of Cyprian Treatise 8 ch.21 p.482

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions angels in Letter 74 p.390

Nemesianus et al to Cyprian of Carthage (246-256 A.D.) mentions the angels in Letter 77 ch.2 p.405

Adamantius (c.300 A.D.)

Victorinus of Petau (martyred 304 A.D.) mentions seven archangels, saying God will send them to smite the kingdom of the Antichrist. Commentary on the Apocalypse of the Blessed John from the Seventh chapter ch.2 p.&&&. He has a description of angels in Commentary on the Apocalypse of the Blessed John ch.5.5 p.350. He also mentions that God created the anelgs and archangels on p.341

Archelaus (262-278 A.D.) discusses angels of God. Disputation with Manes ch.32 p.&&&

Peter of Alexandria (306,285-311 A.D.) mentions the angel Gabriel. Fragment 5 p.281

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.6 p.370 says angels were made for the purpose of taking charge of particulars.

Lactantius (c.303- c.325 A.D.) For the third verse shows that the ministers of God ought not to be called gods, but angels.” The Divine Institutes book 1 ch.7 p.&&&

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 discusses subordinate angels, angels, and archangels.

Athanasius (356-360 A.D.) says that even the angels worship Jesus and quotes Hebrews 1:6. Four Discourses Against the Arians discourse 2 ch.16.23 p.361

Athanasius (331 A.D.) discusses God’s angels, incluing Angels, Archangels, Dominions, Powers, Thrones. Four Discourses Against the Arians discourse 3 ch.28.51 p.421

After Nicea

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

Gregory of Nyssa (382-383 A.D.) quotes Hebrews 1:6 “Let all God’s angels worship him.” referring to Jesus. Against Eunomius book 2 ch.8 p.112

Gregory of Nazianzen (330-391 A.D.) mentions angels with Jesus. Oration on Pentecost ch.5 p.381

Ambrose of Milan (378-381 A.D.) mentions angels in On the Christian Faith book 5 ch.6.73 p.2930294

Augustine of Hippo (388-430 A.D.) says children have angels that behold the face of the Father [Mt 18:10]. The City of God book 11 ch.32 p.224

Augustine of Hippo (388-430 A.D.) describes different classes of angels. The Enchiridion ch.58 p.256

Among heretics and spurious books

The Diatessaron (-172 A.D.) section 1 p.43 The angel came and spoke to Elizabeth and Mary.

Bardaisan/Bardesan of Syria (154-224/232 A.D.) mentions man as being equal with the angels. The Book of the Laws of Diverse Countries p.724

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.24 p.84 mentions God’s angels.

U4. The angel Gabriel

Dan 8:16; 9:21; Lk 1:19,26

Hippolytus bishop of Portus (222-235/6 A.D.) mentions the angel Gabriel. Commentary on Daniel ch.3.17 p.181

DialogueWithTryphoAJew(4921):Mary received faith and joy, when the angel Gabriel announced the good tidings

Tertullian (198-220 A.D.) “years.... And while I was yet speaking in my prayer, behold, the man Gabriel,” An Answer to the Jews p.&&&

TertullianOnTheFleshOfChrist(194):Clearly enough is the nativity announced by Gabriel.

TertullianOnTheFleshOfChrist(1243):a Gabriel or a Michael. For the Lord of the Vineyard sends even His Son to the

TertullianOnTheVeilingOfVirgins(406):resist (that doctrine). I recognise, too, the angel Gabriel as having been sent

CyprianTreatise12(1070):Moreover, in that according to Matthew, the angel Gabriel says to Joseph:

CyprianTreatise12(1149):Whence, in the Gospel according to Luke, Gabriel says to Mary: "And the angel,

&&&Hippolytus2(2754):Of this Spirit Gabriel also spoke to the Virgin, "The Holy Ghost shall come upon

IrenaeusAgainstHeresies1(2056):Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the

IrenaeusAgainstHeresies3(909):Whose angel Gabriel, also, who stands prominently in the presence of the Lord,

IrenaeusAgainstHeresies3(936):the angel Gabriel was sent from God, who did also say to the virgin, Fear not,

IrenaeusAgainstHeresies3(1200):[into the world]? Truly it was by Him, of whom Gabriel is the angel, who also

IrenaeusAgainstHeresies3(3263):and that the angel Gabriel said unto her, "The Holy Ghost shall come upon thee,

IrenaeusAgainstHeresies5(2462):And the angel Gabriel, when explaining his vision, states with regard to this

IrenaeusAgainstHeresies5(2486):(and the angel Gabriel gave the interpretation of the visions to Daniel, and he

OrigenAgainstCelsus1(1066):angels of God, of whom one is called Michael, and another Gabriel, and another

OrigenAgainstCelsus6(1354):him as Gabriel, the eagle-like. Again, the "fifth," according to Celsus, "had

OrigenAgainstCelsus8(491):who are truly the servants of God, after His only-begotten Son,-to Gabriel and

OrigenDePrincipiis1(1830):Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers

OrigenDePrincipiis2(1305):one in the Gospel according to Luke, where Gabriel says to Mary, "The Spirit of

OrigenDePrincipiis4(289):Gabriel. And from this it is distinctly shown that the divinity of the Son of

OrigenDePrincipiis4(295):Gabriel-He is not in a similar way in all beings whatever. For He is more fully

OrigenOnJohn2(1416):Gabriel, when announcing to Zacharias the birth of John, and to Mary the advent

OrigenOnJohn6(875):himself deprived of his voice, as the angel Gabriel says to him, "Behold, thou

OrigenOnJohn6(1427):and "Behold I send my messenger before thy face; "if I whose birth Gabriel who

OrigenOnMatthew10(1178):vision which was seen in the temple, when Gabriel appeared to Zacharias. What

OrigenOnMatthew13(217):which the Saviour called Elijah? And I say that Gabriel in his words to

OrigenOnMatthew13(1398):John, and the Saviour Himself above all; for also about Him Gabriel said, "He

Archelaus(3655):necessity of understanding that, in succession to the Spirit and after Gabriel,

Victorinus of Petau (martyred 304 A.D.) OnTheCreationOfTheWorld(213):day on which the dragon seduced Eve, the angel Gabriel brought the glad tidings

PeterOfAlexandriaFragments(93):art highly favoured, the Lord is with thee." Now when Gabriel said, "The Lord is

PeterOfAlexandrianEpistle(312):the annunciation made by Gabriel, in the sixth month of the conception of the

After Nicea

Among heretics and spurious books

Tatian’s Diatessaron

U5. The archangel Michael

Dan 10:13,21; Jude 9; Revelation 12:7

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the archangel Michael. Jude 9

Shepherd of Hermas (c.160 A.D.) book 3 similtude 8 ch.3 p.40-41 mentions the glorious angel Michael.

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.) mentions Michael in discussing the book of Daniel. Scholia on Daniel ch.2.27 p.182-183

Origen (225-254 A.D.)

Victorinus of Petau (martyred 304 A.D.) Commentary on the Apocalypse 1028):7-9. "There was a battle in heaven: Michael and his angels fought with the

&&&ClementFrag1(252):"When Michael, the archangel,

ClementFrag1(255):assumption of Moses. He is here called Michael, who through an angel near to us

ClementFrag1(405):Michael, by an angel near to himself and of lowest grade. The like also we find

IrenaeusAgainstHeresies1(3405):they affirm that the serpent cast down has two names, Michael and Samael.

OrigenAgainstCelsus1(1066):angels of God, of whom one is called Michael, and another Gabriel, and another

OrigenAgainstCelsus6(1348):Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus

OrigenAgainstCelsus7(1458):Jesus that we oppose all such notions, and will not allow to Michael, or to any

OrigenAgainstCelsus8(492):Michael, and the other angels and archangels, and if he had said of these that

OrigenDePrincipiis1(1830):Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers

OrigenDePrincipiis3(2097):archangel Michael, when disputing with the devil regarding the body of Moses,

OrigenDePrincipiis4(288):that Christ was in Peter and in Paul, but not in Michael the archangel, nor in

OrigenDePrincipiis4(294):He is in different individuals as we have said-as Peter, or Paul, or Michael, or

OrigenOnMatthew14(1306):they believe are put in subjection to Michael,

OrigenOnMatthew14(1315):besides suffering punishment, is put in subjection to one inferior to Michael;

TertullianOnTheFleshOfChrist(1243):a Gabriel or a Michael. For the Lord of the Vineyard sends even His Son to the

U6. Guardian Angels

Ps 34:7; Mt 18:10; Acts 12:15

(5)

Shepherd of Hermas (c.160 A.D.) p.24

Clement of Alexandria (183-217/220 A.D.) p.466 Also p.517

Theodotus the probable Montanist (ca.240 A.D.) ch.41 p.48 mentions guardian angels of infants.

Origen (225-254 A.D.) p.265, p.296

Gregory Thaumaturgus (246-265 A.D.) (partial) “I mean that holy angel of God who fed me from my youth” Oration and Panegyric to Origen argument 4 p.24

Methodius (260-312 A.D.) p.316; p.509

U7. Four Living Creatures

Ezek 1:5-24; Revelation 4:6-9; 5:8; 6:1-7; 19:4

p24 - Rev 5:8; 6:5-8 (ca.300 A.D.) Rev 5:8

Irenaeus (182-188 A.D.)

Tertullian (198-220 A.D.)

Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus bishop of Portus (222-234/5 A.D.) “And I beheld in the midst of the throne, and of the four beasts, a Lamb standing slain… and when He had taken the book, the four beasts and four-and-twenty elders fell down before the Lamb. … hast redeemed us to God by Thy blood.” Commentry on Daniel ch.2.20 p.181

Origen (225-254 A.D.) (partial) mentions the seraphim

Cyprian of Carthage (c.246-258 A.D.) “throughout all the earth. And He came and took the book from the right hand of God, who sat on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups” Treatises of Cyprian Treatise 12 book 2 ch.15 p.522

Victorinus of Petau (martyred 304 A.D.) “lo, there are four living creatures before God’s throne” On the Creation of the World p.341

IrenaeusAgainstHeresies4(2644):in the midst of the throne, and of the four living creatures, and in the midst

TertullianFiveBooksInReplyToMarcion(1985): Subigneous: and four living creatures, winged

U8. Reincarnation (transmigration) is wrong

Heb 9:27

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 9:27

Justin Martyr (138-165 A.D.) teaches against reincarnation, that souls would be punished for reasons they know not. Dialogue with Trypho ch.4 p.197

Irenaeus (182-188 A.D.) shows why transmigration of souls [reincarnation] is wrong. Irenaeus Against Heresies book 2 ch.33.1-5 p.409-411. See also Irenaeus Against Heresies book 2 ch.34.1 p.&&&

Minucius Felix (210 A.D.) mentions that men’s souls returning in beasts [reincarnation] is the “ribaldry of buffoons.” The Octavius of Minucius Felix ch.34 p.194

Clement of Alexandria (193-202 A.D.) said that the Gnostic Basilides was wrong to thing that souls are punished for what they did in a former life. Stromata book 4 ch.12 p.424 See also Stromata book 4 ch.7 p.418

Tertullian (198-220 A.D.) mentions the transmigration philosophy, taught by Simon the Sorcerer and Carpocrates, fabricating a story in A Treatise on the Soul ch.35 p.216.

Tertullian (198-220 A.D.) mentiosn that people’s souls cannot go into animals. A Treatise on the Soul ch.32 p.&&&

Hippolytus (222-235/6 A.D.) writes that Pythagoras believed reincarnation into people and animals. Hippolytus’ Refutation of All Heresies book 1 ch.3 p.13

Hippolytus (222-235/6 A.D.) said that God will accomplish a resurrection; not by putting souls in other bodies, but by raising the bodies themselves. Against Plato, on the Cause of the Universe ch.2 p.222

Origen (225-254 A.D.) called the transmigration of souls into bodies a false dogma. Origen’s Commentary on Matthew book 10 ch.20 p.427

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.24-29 p.443-445 has a complicated argument against Plato’s transmigration of souls.

Lactantius (c.303-c.325 A.D.) ridiculed the Pythagorean belief in transmigration [reincarnation] of souls in The Divine Institutes book 3 ch.18 p.89. He also discusses why it is absurd that people are reincarnated as animals in The Epitome of the Divine Institutes ch.36 p.236.

After Nicea

Gregory of Nyssa (382-383 A.D.) has an entire chapter against transmigration of souls (reincarnation) Against Eunomius book 1 ch.28 p.419-420

Socrates’ Ecclesiastical History book 3 ch.21 p.90 (c.400-439 A.D.) speaks of Pythagoras and Plato’ teaching on the transmigration of souls as a “ridiculous fancy” that deluded the pagan Emperor Julian.

Socrates’ Ecclesiastical History book 1 ch.22 p.25 (c.400-439 A.D.) says Manes (founder of the Manichaeans) believed in transmutation of bodies, as did Empedocles, Pythagoras, and the Egyptians. He also rejected Christi coming in the flesh, and rejected the law and prophets.

Augustine of Hippo (388-430 A.D.) speaks against reincarnation and “cycles”. The City of God book 12 ch.10 p.240.

Augustine of Hippo (388-430 A.D.) has an interesting argument that Greeks believed transmigration, mortal bodies are bad things souls should want to escape, and they should revere and worshp the gods who created them and trapped them in mortal bodies. The City of God book 12 ch.26 p.243

Among Heretics and Spurious Books

X Elchesaites (in Hippolytus)held to the tenets of Pythagoras regarding souls being transferred to different bodfies. The Refutation of All Heresies book 9 ch.9 p.132

X Basilides the heretic believed that people suffered for sins in a previous life. This is according to Clement of Alexandria, who taught against Basilides in Stromata book 4 ch.12 p.424.

U9. Believers who die are with God forever

Implied Jn 6:37

Partial Jn 11 (Says never die, but does not say with God forever)

1 Cor 9:25; 1 Pet 1:4; Rev 22:5

1 Thess 4:17; 1 Jn 2:17; (Implied) 1 Cor 9:25

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied, crown lasts forever) 1 Cor 9:25

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied) Jn 6:37

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) (partial) Jn 11:25

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. We have an inheritance that can never spoil or fade. 1 Pet 1:4

Ignatius (-107/116 A.D.) The cross is a stumbling block to those who do not believe, but to us it is salvation and life eternal. Ignatius’ Letter to the Ephesians ch.18 p.56-57

Justin Martyr (c.150 A.D.) “And he [the soon-to-be martyr Lucius] professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens.” Second Apology of Justin Martyr ch.2 p.189

Justin Martyr (c.150 A.D.) Christians believe they will live forever through faith in Jesus. First Apology of Justin Martyr ch.13 p.166

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho ch.119 p.259 “What larger measure of grace, then, did Christ bestow on Abraham? This, namely, that He called him with His voice by the like calling, telling him to quit the land wherein he dwelt. And He has called all of us by that voice, and we have left already the way of living in which we used to spend our days, passing our time in evil after the fashions of the other inhabitants of the earth; and along with Abraham we shall inherit the holy land, when we shall receive the inheritance for an endless eternity, being children of Abraham though the like faith. For as he believed the voice of God, and it was imputed to him for righteousness, in like manner we, having believed God’s voice spoken by the apostles of Christ, and promulgated to us by the prophets, have renounced even to the death all the things of the world.”. Also “live eternally free both from suffering and from want” in First Apology of Justin Martyr (c.150 A.D.) ch.57 p.182.

Tatian’s Diatessaron (died 172 A.D.) section 43 p.111 in the parable of the sheep and the goats says the goats go away to eternal punishment, but the righteous [sheep] to eternal life.

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’ Letter to Autolycus book 1 ch.14 p.93

Clement of Alexandria (193-217/220 A.D.) “Now the Lord Himself will feed us as His flock forever. Amen.” The Instructor book 1 ch.4 p.211

Clement of Alexandria (193-202 A.D.) says that absent from the body is present with God. We exchange earth for heaven. Stromata book 4 ch.26 p.440

Tertullian (198-220 A.D.) “This victory of ours gives us the glory of pleasing God, and the spoil of life eternal.” Apology ch.50 p.54

Tertullian (207/208 A.D.) says the Son of Man will come in the clouds, according to Daniel, so “shall we ever be with the Lord”. Five Books Against Marcion book 3 ch.25 p.343

Hippolytus (222-235/6 A.D.) mentions God giving His servants an “everlasting kingdom, that is, they shall possess the endless enjoyment of good.” Fragment 3 ch.7.25 p.190. Also “everlasting live in ch.12.2 p.190

Hippolytus (222-235/6 A.D.) teaches on believers awaking to everlasting life in the book of Daniel in Fragment 3 from Commentary on Daniel ch.12.1 p.190.

Origen (c.227-c.240 A.D.) says that people will have everlasting life or everlasting shame. Commentary on the Gospel of John ch.12 p.304

Cyprian of Carthage (c.246-258 A.D.) “And these [the goats] shall go away into everlasting burning, but the righteous into life eternal.” Treatises of Cyprian Treatise 12 second book ch.30 p.528

Methodius (260-312 A.D.) says we are with God forever. The Banquet of the Ten Virgins Discourse 9 ch.2 p.345

After Nicea

Augustine of Hippo (388-430 A.D.) says that we will never fall in heaven. The City of God book 11 ch.13 p.213

Among heretics and Spurious Books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.78 mentions eternal life to all who believe and regulate their actions.

U10. Believers have rewards in Heaven

1 Cor 3:10-15; Eph 6:8; Rev 22:12

(partial) Mt 5:12; Lk 6:23,35 (Could interpret as a varying reward or salvation)

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 4:10-15

Clement of Rome (96-98 A.D.) mentions that we will have rewards according to what we have done. 1 Clement ch.34 p.14

2 Clement (c.150 A.D.) vol.7 ch.11 p.520 “Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works.”

2 Clement (c.150 A.D.) ch.17 p.522 says that Jesus “speaks of the day of His appearing when He shall come and redeem us, each one according to his works.”

Justin Martyr (c.150 A.D.) The First Apology of Justin Martyr (c.150 A.D.) ch.44 p.177 says that God foretells that He gives rewards according to merit. See also First Apology of Justin Martyr ch.15 p.168

Theophilus to Autolycus book 3 ch.7 p.113 (partial) “But be ye sure, of all rewards, the chief, Is still reserved for those who holy live;” However, this is a quote from Ariston, and Theophilus is using it to show the inconsistency of philosophers, and does not comment on whether this is right or wrong.

Tertullian (198-220 A.D.) “Or how will there be many mansions in our Father’s house, if not to accord with a diversity of deserts?” Scorpiace ch.6 p.639

Tertullian (198-220 A.D.) On the Resurrection of the Flesh -He asserts the full extent of the resurrection. For He assigns to each several nature that reward which is suited to its services: both to the flesh, for by it. See also To the Martyrs ch.2 p.&&&

Tertullian (207/208 A.D.) (partial) says that every man’s work will be tested by fire. He applies it to Marcion who teaches worthless doctrine. Five Books Against Marcion book 5 ch.6 p.442

Instructions of Commodianus (c.240 A.D.) ch.55 p.213 (partial) “The law is our field; whoever does good in it, assuredly the Ruler Himself will afford a true repose, for the tares are burned with fire. If, therefore, you think that under one they are delaying, you are wrong. I designate you as barren Christians; cursed was the fig-tree without fruit in the word of the Lord, and immediately it withered away. Ye do not works; ye prepare no gift for the treasury, and yet re thus vainly think to deserve well of the Lord.”

Origen (225-254 A.D.) says that believers have “the most glorious rewards based on their virtuous lives.” Origen Against Celsus book 5 ch.9 p.546-547

Origen (225-254 A.D.) Commentary on Matthew book 13 ch.15 p.483 mentions the differing rewards Christians will have for good deeds.

Origen (225-254 A.D.) mentions the resurrection of the dead, divine judgment, and “rewards to be bestowed upon the just” Origen Against Celsus book 2 ch.5 p.431.

Cyprian of Carthage (c.246-258 A.D.) quotes 2 Cor 5:10 as “in the second epistle of Paul to the Corinthians: ‘We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or bad.”

Roman Clergy to Cyprian of Carthage (250-251 A.D.) says that those who help the widows or bedridden will be like those in the parable who are appointed over ten cities. Letter 2 ch.3 p.281

Moyses, Maximum, and Nicostratus (248-257 A.D.) speaks of rewards in heaven. Letter to Cyprian 25 ch.6 p.303.

Lucius and the brethren to Cyprian of Carthage (246-256 A.D.) says “being certain of heavenly rewards, and of the crown of martyrdom … being filled with the Holy Spirit” Letter 78 p.406

Victorinus of Petau (martyred 304 A.D.) mentions crowns for preachers. Commentary on the Apocalypse of the Blessed John from the Sixth Chapter 1,2 p.351

Methodius (260-312 A.D.) mentions rewards in heaven and that Christ is the never-ending King. The Banquet of the Ten Virgins Discourse 6 ch.5 p.331. Also Discourse 7 ch.3 p.332 mentions various rewards in heaven. See also Discourse 1 ch.3 p.&&&

Lactantius (c.303-c.325 A.D.) “For the sacred writings teac that the soul is not annihilated; but that it is either rewarded according to its righeousness, or eternally punished according to its crimes.” The Divine Institutes book 3 ch.19 p.90

Lactantius (c.303-c.325 A.D.) mentions the rewards believers will have for the hardships in this life. The Divine Institutes book 7 ch.27 p.222

Among Heretics and Spurious Books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 3 ch.37 p.124 says that God gives eternal reword to the worthy.

Constitutions of the Holy Apostles book 5 ch.6 p.439 (Implied) “believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings.”

U11. Demons

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Deuteronomy 32:17; Psalm 106:37; Matthew 7:22; 8:31; 9:34; 10:8; 12:24,27,28; Mark 1:34,39; 3:15,22; 5:12,15; 6:13; 9:38; 16:9,17; Luke 4:41; 8:2,30,32,33,35,38; 9:1,49; 10:17; 11:15,18-20; 13:32; Romans 8:38; 1 Corinthians 1019-21; 1 Timothy 4:1; James 2:19; Revelation 9:20; 16:14; 18:2

p75 (c.175-225 A.D.) Lk 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.) (partial) Jesus cast out an unclean spirit in Luke 4:34-36

p20 - James 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) James 2:19 mentions demons

Justin Martyr (138-165 A.D.) The devils and those who serve them will be shut up in eternal fire. Second Apology of Justin Martyr ch.8 p.191; ch.9 p.191

Shepherd of Hermas (c.160 A.D.)

Irenaeus (182-188 A.D.) mentions that a heretic might possess a demon. Irenaeus Against Heresies book 1 ch.13.3 p.334

The Octavius of Minucius Felix (210 A.D.) ch.27 p.189 mentions demons

Clement of Alexandria (193-202 A.D.) mentions demons. Stromata book 2 ch.12 p.502.

Tertullian (198-220 A.D.) “the face of the Holy Spirit?-now that the devil himself and his angels are ‘cast into the lake of fire.’” On the Resurrection of the Flesh ch.58 p.590

Hippolytus (222-235/6 A.D.) “And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, ‘Righteous is Thy judgment.’ Against Plato, On the Cause of the Universe ch.3 p.222-223. Also Treatise on Christ and Antichrist ch.65 p.218-219

Asterius Urbanus (c.232 A.D.) mentions demons fragment 2 p.335

Instructions of Commodianus ch.3 p.203 (c.240 A.D.) mentions demons.

Origen (235-245 A.D.) mentions demons of lunacy, adultery, and other “dark mountains”. Homilies on Jeremiah Homily 12 ch.12.2 p.125

OrigenOnMatthew13(361):child who was vexed with a demon, and now the man who kneels to Him on behalf of

Novatian

Anonymous Treatise on Rebaptism

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions demons Letter 74 p.393

Nemesianus et al to Cyprian of Carthage (246-256 A.D.) mentions the devil Letter 77 ch.2 p.405

Rogatianus of Nova mentions the devil. The Seventh Council of Carthage (258 A.D.) p.571

Archelaus (262-278 A.D.) says that some demons had relations with women, “and brought on themselves the merited award of the punishment of eternal fire.” Disputation with Manes ch.32 p.205

Alexander of Lycopolis (301 A.D.) mentions demons. Of the Manichaeans ch.22 p.250.

Arnobius (297-303 A.D.)

Peter of Alexandria (306,285-311 A.D.)

Methodius (260-312 A.D.)

Lactantius (c.303-c.325 A.D.)

After Nicea

Athanasius (356-360 A.D.) mentions demons Four Discourses Against the Arians Discourse 3 ch.29 p.424

Among heretics and spurious works

PseudoHippolytus(352):demons. But from the time that Christ took us up by faith in Him, we are no

AlexanderOfAlexandria(325):demonstrate that two persons are one; but that the Son of the Father most

AlexanderOfAlexandria(357):impiety not even the demons will bear, who are ever on the watch for a

ArnobiusAgainstTheHeathen1(913):freaks of demons, and the tricks of magical arts? Can you specify and point out

ArnobiusAgainstTheHeathen1(945):one of us, whose presence, whose very sight, that race of demons which took

ArnobiusAgainstTheHeathen1(1099):one command He drove demons from the body, and restored their senses to the

ArnobiusAgainstTheHeathen1(1240):of the demons and of men like to them, whose care and study it is to

ArnobiusAgainstTheHeathen3(959):were a kind of tutelary demon, spirits of dead

AthenagorasAPleaForChristians(1139):report, divides [superior beings] into God, demons, and heroes. God he

AthenagorasAPleaForChristians(1141):demons he understands beings possessed of Soul

AthenagorasAPleaForChristians(1146):heaven, the planets, and the fixed stars, and into demons; concerning which

AthenagorasAPleaForChristians(1147):demons, while he does not think fit to speak himself, he thinks that those ought

AthenagorasAPleaForChristians(1149):demons, and to know their origin, is beyond our powers; but we ought to believe

AthenagorasAPleaForChristians(1176):to know and to speak concerning the origin of the other demons, since he was

AthenagorasAPleaForChristians(1180):gods and demons,"

AthenagorasAPleaForChristians(1198):opinion, some that they are demons, others that they are matter, and others that

AthenagorasAPleaForChristians(1250):giants, which are the demons who wander about the world, perform actions

AthenagorasAPleaForChristians(1251):similar, the one (that is, the demons) to the natures they have received, the

AthenagorasAPleaForChristians(1284):demoniac movements and operations proceeding from the adverse spirit produce

AthenagorasAPleaForChristians(1301):the ruling prince and of the demons his followers, he is impelled and moved in

AthenagorasAPleaForChristians(1309):They who draw men to idols, then, are the aforesaid demons, who are eager for

AthenagorasAPleaForChristians(1312):from their history. And that it is the demons who act under their names, is

AthenagorasAPleaForChristians(1316):attempt to describe all the kinds of demons; for it is not the part of a god to

AthenagorasAPleaForChristians(1319): "But when the demon plots against a man,

AthenagorasAPleaForChristians(1351): Demons.

AthenagorasAPleaForChristians(1367):itself, then the demons who hover about matter, greedy of sacrificial odours and

AthenagorasAPleaForChristians(1375):present, the demons claim the glory for themselves.

AthenagorasOnTheResurrectionOfTheDead(168):article of belief, and from this to demonstrate that the resurrection is utterly

AthenagorasOnTheResurrectionOfTheDead(661):is clearly demonstrated, none the less can we gain conviction respecting it from

AthenagorasOnTheResurrectionOfTheDead(822):have been demonstrated by me to the best of my ability, it will be well to prove

Caius(180):Spirit, and what are they then but demoniacs? Nor can they deny that the crime

CyprianLetter51(608):committing sins, does the will of the devil, serves demons and idols. For evil

CyprianLetter74(264):so moved by the impetus of the principal demons, that for a long time she made

CyprianLetter74(267):that the power of the demon was so great that he could prevail to shake the

CyprianLetter74(286):who previously by wiles and deceitfulness of the demon was attempting many

CyprianLetter74(296):wicked demon baptized through means of a woman? Do Stephen and they who agree

CyprianLetter74(301):yet were done by a demon? Unless, perchance, they who defend the baptism of

CyprianLetter74(302):heretics contend that the demon also conferred the grace of baptism in the name

CyprianTreatise11(228):Also in Deuteronomy: "They sacrificed unto demons, and not to God."

CyprianTreatise12(144):Likewise in Deuteronomy: They sacrificed unto demons, and not unto God."

CyprianTreatise12(3750):Also in the ninety-fifth Psalm: "All the gods of the nations are demons, but the

CyprianTreatise12(3820):deeds of their hands, that they should not worship demons and idols, that is,

CyprianTreatise5(378):demon-who has now possessed your breast, who has now darkened your mind with the

CyprianTreatise6(142):their own degradation. These demons the poets also acknowledge, and Socrates

CyprianTreatise6(143):declared that he was instructed and ruled at the will of a demon; and thence the

CyprianTreatise6(148):demons. Moreover, Hermes Trismegistus speaks of one God, and confesses that He

CyprianTreatise6(254):foretold by the prophets, drove out from men the demons by His word, and by the

DialogueWithTryphoAJew(280): Hosts from Ps. XXIV., and from His Authority Over Demons.

DialogueWithTryphoAJew(811):ought to know, provided he has believed them. For they did not use demonstration

DialogueWithTryphoAJew(813):demonstration, and worthy of belief; and those events which have happened, and

DialogueWithTryphoAJew(820):astonishing men, and glorify the spirits and demons of error. But pray that,

DialogueWithTryphoAJew(962):God through this crucified Christ, as shall be demonstrated while we

DialogueWithTryphoAJew(1231):things contrived against us by wicked men and demons, so that even amid

DialogueWithTryphoAJew(1272):sacrificed your children to demons. And you were commanded to keep Sabbaths,

DialogueWithTryphoAJew(1577):and neither sacrifice your children to demons, nor be partakers with thieves,

DialogueWithTryphoAJew(1688):beseech God by Jesus Christ to preserve us from the demons which are hostile to

DialogueWithTryphoAJew(1691):Redeemer, the power of whose name even the demons do fear; and at this day, when

DialogueWithTryphoAJew(1694):Father has given Him so great power, by virtue of which demons are subdued to

DialogueWithTryphoAJew(2211):appointments of Moses I can demonstrate that they were types, and symbols, and

DialogueWithTryphoAJew(2283):demonstrations. But if you remain hard-hearted, or weak in [forming] a

DialogueWithTryphoAJew(2570):crucified, before whom demons, and all the principalities and powers of the

DialogueWithTryphoAJew(2766):are idols of demons, and not gods; '

DialogueWithTryphoAJew(3270):I answered, "This, too, has been already demonstrated by me in the previously

DialogueWithTryphoAJew(3492):the demonstration of what I have stated along with the testimony of the

DialogueWithTryphoAJew(3751):time since they were cut out), and since from these words it is demonstrated

DialogueWithTryphoAJew(3773):of the nations: for they are idols of demons. But I shall repeat the whole Psalm

DialogueWithTryphoAJew(3779):of the nations are demons but the Lord made the heavens. Confession and beauty

DialogueWithTryphoAJew(3797):sacrifice of children to demons; or than the slaying of the prophets. But," said

DialogueWithTryphoAJew(3899):drunk, and prophesied, and cast out demons in Thy name? And I will say to them,

DialogueWithTryphoAJew(3911):Pilate, when we exorcise all demons and evil spirits, have them subjected to us.

DialogueWithTryphoAJew(4009):spoils of Samaria, 'foretold that the power of the evil demon that dwelt in

DialogueWithTryphoAJew(4013):for the commission of all evil deeds through the power of that demon, by coming

DialogueWithTryphoAJew(4077):are aware that David said, `The gods of the nations are demons.' "

DialogueWithTryphoAJew(4235):demons held sway, as David says, `The gods of the nations are demons.' And His

DialogueWithTryphoAJew(4236):strong word has prevailed on many to forsake the demons whom they used to serve,

DialogueWithTryphoAJew(4238):nations are demons.

DialogueWithTryphoAJew(4276): Demons.

DialogueWithTryphoAJew(4289):the occurrences which take place before your eyes. For every demon, when

DialogueWithTryphoAJew(4293):into heaven-is overcome and subdued. But though you exorcise any demon in the

DialogueWithTryphoAJew(4417):to be born man by the Virgin: ) how He can be demonstrated to have been

DialogueWithTryphoAJew(4590):pushed, that is, pricked in their hearts, have turned from vain idols and demons

DialogueWithTryphoAJew(4852):And when I had said these words, I continued: "Now I will demonstrate to you

DialogueWithTryphoAJew(5674):anger with their abominations. They sacrificed to demons whom they knew not; new

DialogueWithTryphoAJew(5806):way of living, so that even demons were subject to His name, and all powers and

DialogueWithTryphoAJew(5921):demonstration and with your assent, I do not believe that you are ignorant of

DialogueWithTryphoAJew(5967):thereby it is demonstrated that all men are deemed worthy of becoming "gods,"

DialogueWithTryphoAJew(6058):have demonstrated," I said, "that He who is described as God appeared to

DialogueWithTryphoAJew(6124):manifested at the judgment executed on Sodom, has been demonstrated fully by

DialogueWithTryphoAJew(6143):amply demonstrated, and Angel, is not numbered [as different] in name only like

DialogueWithTryphoAJew(6229):punishments even to death have been inflicted on us by demons, and by the host

DialogueWithTryphoAJew(6251):were fore-announcements of all that would happen to Him, the demons would be

DialogueWithTryphoAJew(6300):demons; and besides all this, of having dared to do such things against Christ;

DialogueWithTryphoAJew(6375):Israel; and Israel has been demonstrated to be the Christ, who is, and is

DialogueWithTryphoAJew(6403):prepare a table for demons, and fill out drink for the demon, I shall give you

DialogueWithTryphoAJew(6463):demonstrated."

DialogueWithTryphoAJew(6502):before prepared a resting-place in Jerusalem, as was previously demonstrated by

DionysiusOfAlexandria1(95):on which they insist very strongly, as if it demonstrated incontestably that

DionysiusOfAlexandria1(152):before God, we accepted all that could be established by the demonstrations and

DionysiusOfAlexandria1(460):stars, and earth, and water; and the invisible including gods, and demons, and

DionysiusOfAlexandria1(608):undemonstrable,-namely, that two strangers should walk together. For he says,

DionysiusOfAlexandria1(770):endeavoured to demonstrate that all things happen by the determination of the

DionysiusOfAlexandria1(810):manner, forsooth, can they demonstrate that there are gods at all, when they

DionysiusOfAlexandria2(151):demons,

DionysiusOfAlexandria2(823):some words, bare been able to dissipate the artifices of wicked demons. But he

DionysiusOfAlexandria2(849):And in this indeed he demonstrated the reality of the peculiar significance of

DionysiusOfAlexandriaEcclesiastes(75):follows in like manner demonstrates: "And my heart uttered

DionysiusOfAlexandriaLuke(64):demonstrative of subjection and docility,

DionysiusOfAlexandriaLuke2(69):words, "if Thou be willing," were demonstrative of subjection and docility, not

EpistleOfBarnabas(1055):full of idolatry, and was a habitation of demons, through our doing such things

Hermas2_2(38):and an unsteady demon. It never abides in peace, but always remains in discord.

Hermas3_9(714):self-will and empty confidence is a great demon. Of these, accordingly, many

Hermas3_9(739):you purify yourselves from this demon; but if not, you will be delivered over to

Hippolytus2(977):demonstrate the matter by many other proofs. For Daniel says, "And these shall

Instructions of Commodianus(391):are in the lanes other demons which are not as yet numbered, and are worn on the

Instructions of Commodianus(472):demons should wander in the world for our discipline. And yet, on the other

Instructions of Commodianus(727):temples, the oracles of demons; turn yourselves to Christ, and ye shall be

Lactantius1(425):authors, and for the demonstration of the truth let us cite as witnesses those

Lactantius1(551):parts of the subject. At present it is enough to demonstrate that men of the

Lactantius1(724):respecting himself, indeed; for though he was of the number of demons, he

Lactantius1(726):confessed himself a demon. For when he was asked how he wished to be

Lactantius1(731):demon."

Lactantius1(736): "O harmony of the world, bearing light, all-wise demon."

Lactantius1(742): "The demons who go about the earth and about the sea

Lactantius1(973):shrines, and images demonstrate this. And yet they admit that he was also

Lactantius1(1178):"Inanimate demons, images of the dead, Whose tombs the ill-fated Crete

Lactantius2(68): Kinds of Demons.

Lactantius2(74): Arts are the Invention of Demons.

Lactantius2(77): Worship of Demons, and False Religions.

Lactantius2(2000): Angels, and the Two Kinds of Demons.

Lactantius2(2022):there came to be two kinds of demons; one of heaven, the other of the earth. The

Lactantius2(2026):their prince.Whence Trismegistus calls him the ruler of the demons. But

Lactantius2(2034):their answers to ambiguous results. The poets both know them to be demons, and

Lactantius2(2036):"These are the demons according to the will of Zeus, Good, living on the

Lactantius2(2043):his "Banquet; "and Socrates said that there was a demon continually about him,

Lactantius2(2057):word they translate demons in the Latin language. They consecrate these in their

Lactantius2(2060):libations of wine, and worship the wise demons as gods of the earth, and as

Lactantius2(2073):is obscure to those who are without the truth. For they think that those demons

Lactantius2(2087):though by scourges, they not only confess themselves to be demons, but even

Lactantius2(2099):attacks of demons, but that they are not even bound by fate. "The only

Lactantius2(2100):protection," he says, "is piety, for over a pious man neither evil demon nor

Lactantius2(2105):which he wrote to the king. Each of them, in truth, affirms that the demons are

Lactantius2(2111): Soothsaying, and Similar Arts are the Invention of Demons.

Lactantius2(2177):the demons was himself carried thither in his own form, without any dissembling;

Lactantius2(2244): Vengeance of God, the Worship of Demons, and False Religions.

Lactantius4(99): the Cross, and of Demons.

Lactantius4(1069):and again has recourse to demoniacal frauds. For when he had been compelled to

Lactantius4(1217):living God, and, ensared by the deceits of demons, had gone astray, and turned

Lactantius4(1296):by demoniacal power, although it was contained in their secret writings that all

Lactantius4(2480): Effected by the Power of the Cross, and of Demons.

Lactantius4(2482):sign has. How great a terror this sign is to the demons, he will know who shall

Lactantius4(2485):the demons by His word, and restored to their former senses the minds of men

Lactantius4(2506):understood this, at the instigation of the same demons to whom they had

Lactantius4(2525):the hands of others: and if they acknowledge the existence of these demons, we

Lactantius4(2527):understands the nature of demons, and understands their subtlety, and compels

Lactantius4(2530):the existence and malignity of demons, what remains except that they affirm that

Lactantius4(2531):there is a difference between gods and demons?

Lactantius4(2538):enemies, how is it that the demons do not fear the gods, or that the gods cannot

Lactantius4(2539):put to flight the demons? Behold, some one excited by the impulse of the demon

Lactantius4(2544):to pass. What, then, is the power of the gods, if the demons are not subject to

Lactantius4(2545):their control? But, in truth, the same demons, when adjured by the name of the

Lactantius4(2548):also demons? Lastly, if there should be placed in the midst one who is evidently

Lactantius4(2549):suffering from an attack of a demon, and the priest of the Delphian Apollo, they

Lactantius4(2551):from his priest as the spirit of the demon from the man; and his god being

Lactantius4(2554):Therefore the demons, whom they acknowledge to be objects of execration, are the

Lactantius4(2559):with the demons; and also other poets and philosophers, who speak of the same

Lactantius4(2560):beings at one time as demons, and at another time as gods,-of which names one is

Lactantius4(2562):then confess that they are demons; when they are worshipped, then falsely say

Lactantius4(2763):into divisions at the instigation of demons, the truth must be briefly marked

Lactantius4(2806):tradition. But all of these, ensnared by frauds of demons, which they ought to

Lactantius5(85): name=LOC_P2040_821148>Chapter XXII.-Of the Rage of the Demons Against

Lactantius5(1785):cause their own death by serving most abandoned demons, whom God has condemned

Lactantius5(2025): Demons Against Christians, and the Error of Unbelievers.

Lactantius5(2191):spirits of demons, having received permission, throw themselves into the bodies

Lactantius7(1750):demons. For Hystaspes, whom I have named above, having described the iniquity of

Lactantius7(1757):demons, viz., that the Son of God would then be sent, who, having destroyed all

LactantiusEpitome(90): name=LOC_P2965_1211096>Chapter XXVIII.-Of the Demons, and Their Evil

LactantiusEpitome(853): <A name=P2965_1211096></A>Chapter XXVIII.-Of the Demons, and

LactantiusEpitome(855):These are the demons, of whom the poets often speak in their poems, whom

LactantiusEpitome(858):Socrates used to give out that he had a demon as the guardian and director of

LactantiusEpitome(897):to the demon, so that there should be one who might corrupt and destroy all

LactantiusEpitome(1412):gods crept in through the treachery of the demons, then the religion of God

LactantiusEpitome(1497):of demons, He recalled to life and light those who were dead or now buried. He

LactantiusEpitome(1683):the darkness of this present life and from the chains of demons, it follows that

LactantiusEpitome(1758):what power it has, is evident, since all the host of demons is expelled and put

LactantiusEpitome(1760):demons by His word and command, so now, by the name and sign of the same

LactantiusEpitome(1763):demons, they yield themselves to God, who harasses them. What therefore can the

LactantiusEpitome(1765):their gods, whom they do not deny to be demons also, are subdued by men through

LactantiusEpitome(2648):delivered up to be burnt. But the prince also of the demons himself, the author

LactantiusEpitome(2668):demons loosed, the nations will rebel against the righteous, and an innumerable

LactantiusOfTheMannerInWhichThePersecutorsDied(227):been instigated by evil demons to persecute the righteous people, he was then

LactantiusOfTheMannerInWhichThePersecutorsDied(422):sign on their foreheads. At this the demons were chased away, and the holy

LactantiusTreatiseOnTheAngerOfGod(1739):heaven and sea, and whom the recesses of Tartarus and the demons dread."

LactantiusTreatiseOnTheAngerOfGod(1741):the demons and ministers of such great power, but even the heaven and earth, and

Melito(373):wallow on the ground before demons and shadows, and askest vain petitions from

Melito(490):for a demonstration of the truth. Again, at another time there was a flood of

Melito(955):and in the Gospel: "If I by the finger of God cast out demons"

MethodiusBanquetOfTheTenVirgins1(164):prophets, and more fully demonstrate the truth of the statements already made.

MethodiusBanquetOfTheTenVirgins3(158):disposition. But, since it is not fitting to leave the demonstration of the

MethodiusBanquetOfTheTenVirgins8(112):righteousness, the devil and the demons plotting and striving against us, it is

MethodiusOrationConcerningSimeonAndAnna(825):of the devil, those wicked demons who once fell from light; but when the Creator

MethodiusOrationOnThePsalms(176):they heard that the demons had been put to flight; the sick restored to

MethodiusThreeFragments(52):the demons, that is, He might deliver our souls from their dreadful bondage, by

MethodiusThreeFragments(64):demons had proudly and falsely feigned themselves gods, having carried our souls

MethodiusThreeFragments(73):reduced to weakness the adverse nature of the demons. But since this was to

MethodiusThreeFragments(79):the demons, being conquered by one weaker than they, and thus brought into

MethodiusThreeFragments(129):the soul from corrupt affections, to the signal putting to shame of the demons,

NovatianConcerningTheTrinity(2591):demons, who speak lies in hypocrisy, having their conscience cauterized."

NovatianOnJewishMeats(335):demons, speaking lies in hypocrisy, having their conscience seared with a hot

NovatianOnJewishMeats(455):demons, it is polluted so long as it is offered to the idols; and as soon as

NovatianOnJewishMeats(458):demon, not for God, by making him a fellow-guest with the idol, not with Christ,

PeterOfAlexandriaFragments(112):prove that He is God made man. Both things therefore are demonstrated, that He

PeterOfAlexandriaFragments(233):demonstrated.Therefore, when the holy prophets, and all, as I have said, who

PeterOfAlexandriaFragments(303):demonstrate this, that he was created at the same time one and the same,

PeterOfAlexandrianEpistle(251):to offer incense to the impure demons; yet inasmuch as they escaped the notice

PeterOfAlexandrianEpistle(310):with the faithful, because they studiously avoided offering sacrifice to demons.

PeterOfAlexandrianEpistle(637): demonstrates those to be altogether devoid of perception who ask for the

SecondApologyOfJustinMartyr(91):Christians), and the evil demons, who hate us, and who keep such men as these

SecondApologyOfJustinMartyr(219):children who are those that are called demons; and besides, they afterwards

SecondApologyOfJustinMartyr(225):mythologists, not knowing that it was the angels and those demons who had been

SecondApologyOfJustinMartyr(247):believing men, and for the destruction of the demons. And now you can learn this

SecondApologyOfJustinMartyr(248):from what is under your own observation. For numberless demoniacs throughout the

SecondApologyOfJustinMartyr(258):world, by which the wicked angels and demons and men shall cease to exist,

SecondApologyOfJustinMartyr(271):rightly or sins; and that it is by the influence of the wicked demons that

SecondApologyOfJustinMartyr(351):and the rest of the poets, and taught men to reject the wicked demons and those

SecondApologyOfJustinMartyr(409):would be death? This also the wicked demons have now caused to be done by evil

SeventhCouncilOfCarthage(93):things are carried on by lying; where a demoniac exorcises; where one

SeventhCouncilOfCarthage(436):"Go ye, lay on hands in my name, expel demons."

TatianToTheGreeks(40): name=LOC_P1161_316155>Chapter VIII.-The Demons Sin Among Mankind.

TatianToTheGreeks(60):Demons.

TatianToTheGreeks(68): Demon-Worship.

TatianToTheGreeks(215):of Heraclitus. Death, however, demonstrated the stupidity of this man; for,

TatianToTheGreeks(368):first-begotten one through his transgression and ignorance becomes a demon; and

TatianToTheGreeks(369):they who imitated him, that is his illusions, are become a host of demons, and

TatianToTheGreeks(372): <A name=P1161_316155></A>Chapter VIII.-The Demons Sin Among

TatianToTheGreeks(389):their hearers to copy their example. And are not the demons themselves, with

TatianToTheGreeks(429):Such are the demons; these are they who laid down the doctrine of Fate. Their

TatianToTheGreeks(447):instead of wandering demons, we have

TatianToTheGreeks(560):great lovers of God. Therefore the demons,

TatianToTheGreeks(571):demons, strive after the knowledge of the perfect God obtain as the result of

TatianToTheGreeks(584):referred to are the trickeries of frenzied demons, while the doctrines we

TatianToTheGreeks(610):demons. But the Spirit of God is not with all, but, taking up its abode with

TatianToTheGreeks(624):accustoming yourselves to follow demons as if they were mighty. For, as the

TatianToTheGreeks(625):inhuman robber is wont to overpower those like himself by daring; so the demons,

TatianToTheGreeks(635):demons, who abuse the present life to purposes of wrong-doing, dying continually

TatianToTheGreeks(638):voluntarily performed what the demons prescribed to them during their lifetime.

TatianToTheGreeks(642):while on the part of these demons transgression is more abundant owing to their

TatianToTheGreeks(668):like theirs, as one who is not a likeness of God. But none of the demons possess

TatianToTheGreeks(670):whom the Spirit of God dwells in and fortifies are the bodies of the demons

TatianToTheGreeks(674):the nature of the demons has no place for repentance; for they are the

TatianToTheGreeks(688): the Demons.

TatianToTheGreeks(689):But the demons

TatianToTheGreeks(698):it. For the demons, inspired with frenzy against men by reason of their own

TatianToTheGreeks(703):immortal visits us. The demons are seen also by the men possessed of soul, when,

TatianToTheGreeks(715):but, when such things happen, the demons ascribe the causes of them to

TatianToTheGreeks(737):amulets of leather upon him. There are visitations of demons; and he who is

TatianToTheGreeks(745):themselves, but are the elemental matter with which the depravity of the demons

TatianToTheGreeks(756):qualities, but the profligacy of the demons has made use of the productions of

TatianToTheGreeks(784):called a benefactor? Yield to the power of the Logos! The demons do not cure,

TatianToTheGreeks(796): Bottom of Demon-Worship.

TatianToTheGreeks(830):repudiating the demons,

TatianToTheGreeks(846):hankers after communion with inferior things. The demons were driven forth to

TatianToTheGreeks(892):nature as held by you is overthrown by your own selves; for, if the demons with

TatianToTheGreeks(912):solemn festivals, which, being held in honour of wicked demons, cover men with

TatianToTheGreeks(1100):sanctioning acts of the same kind, and one demon here and another there

TatianToTheGreeks(1138):But now it seems proper for me to demonstrate that our philosophy is older

TatianToTheGreeks(1324):demonstrate this I will call in as witnesses the Chaldeans, the Phoenicians and

TatianToTheGreeks(1364):occupies twenty generations. The steps of the demonstration are the

TatianToTheGreeks(1379):demonstrated from the succession of the Attic, [and of the Macedonian, the

TatianToTheGreeks(1402):the ancient heroes, wars, and demons. And we ought rather to believe him, who

TatianToTheGreeks(1444):gave laws to the Lacedemonians. Draco is found to have lived about the

TatianToTheGreeks(1447):taking of Troy. These facts being demonstrated, we shall briefly remark

TertullianFiveBooksAgainstMarcion2(1666):passage, demonstrated how suitable to the conditions of the case, and how

TertullianFiveBooksAgainstMarcion2(2156):demonstration that the self-same God was both very good and a Judge, inasmuch as

TertullianFiveBooksAgainstMarcion2(2176):how comes it to pass that the Antitheses demonstrate Him to have been the

TertullianFiveBooksAgainstMarcion3(476):the manifestation of Christ,-it was demonstrated that they, by their being

TertullianFiveBooksAgainstMarcion3(549):the ditch together. We affirm that, as there are two conditions demonstrated by

TertullianFiveBooksAgainstMarcion4(56): of the Evil Spirit in the Synagogue of Capernaum. He Whom the Demon

TertullianFiveBooksAgainstMarcion4(60): Jesus, Who Preached at Nazareth, and Was Acknowledged by Certain Demons as

TertullianFiveBooksAgainstMarcion4(865): Whom the Demon Acknowledged Was the Creator's Christ.

TertullianFiveBooksAgainstMarcion4(1041):highest glory to have come for the destruction of demons, and not for the

TertullianFiveBooksAgainstMarcion4(1066): Certain Demons as Christ the Son of God, Was the Creator's Christ. As Occasion

TertullianFiveBooksAgainstMarcion4(1176):-of prevarication, when he permitted himself to be feared by the demons as the

TertullianFiveBooksAgainstMarcion4(1668):-demonstrate that, reciprocally, John is suitable to Christ, and Christ to Joan,

TertullianFiveBooksAgainstMarcion4(1824):of each several institution another deity was clearly enough demonstrated by

TertullianFiveBooksAgainstMarcion4(3349):weapons: come now, when in one man alone you discover a multitude of demons

TertullianFiveBooksAgainstMarcion4(3356):who now had to contend with even a legion of demons. Therefore it is of such a

TertullianFiveBooksAgainstMarcion4(3378):had no existence, the demons really knew none other than the Christ of their own

TertullianFiveBooksAgainstMarcion4(3388):same whom these demons acknowledged-Jesus, the Judge and Son of the avenging

TertullianFiveBooksAgainstMarcion4(3464):I overlook the fact that His garment, by being touched, demonstrated also the

TertullianFiveBooksAgainstMarcion4(3726):how he demonstrates them to be aliens,

TertullianFiveBooksAgainstMarcion4(4642):is also the unholy spirit. When He cast out the "demon which was dumb"

TertullianFiveBooksAgainstMarcion4(4646):and having been charged with casting out demons by Beelzebub, He said, "If I by

TertullianFiveBooksAgainstMarcion4(4647):Beelzebub cast out demons, by whom do your sons cast them out? "

TertullianFiveBooksAgainstMarcion4(4656):So that it was not by Beelzebub that even they were casting out demons, but (as

TertullianFiveBooksAgainstMarcion4(4658):understood, He adds: "But if I with the finger of God cast out demons, is not

TertullianFiveBooksAgainstMarcion4(4680):the prince of the demons, whom He had already called Beelzebub and Satan;

TertullianFiveBooksAgainstMarcion5(298):refuse to accept. Thence I demonstrate that from a persecutor he became "an

TertullianFiveBooksAgainstMarcion5(456):demonstrating this, than by insisting on its being but one. But perhaps, to

TertullianFiveBooksAgainstMarcion5(1209):demonstration to show us. I go back therefore to the point, and ask him this

TertullianFiveBooksAgainstMarcion5(1978):demonstrate both the glory of His kingdom and the subjection of His enemies in

TertullianFiveBooksAgainstMarcion5(2476):demonstrates both issues here-the wasting away of the body by the wear and

TertullianFiveBooksInReplyToMarcion(1722): 105 His witnesses: demonstrating the Law

TertullianOfPatience(82):demonstration and commendation of some particular thing, should themselves first

TertullianOfPatience(249):patience which the Lord God, the Demonstrator and Acceptor of all good

TheophilusToAutolycus1(312):idols, as we have already said, the works of men's hands and unclean demons. And

TheophilusToAutolycus2(121):more accurately demonstrating, by means of this tractate, the vain labour and

TheophilusToAutolycus2(428):but being inspired by demons and puffed up by them, they spoke at their instance

TheophilusToAutolycus2(435):that they are demons who also formerly inspired these writers. But sometimes

TheophilusToAutolycus2(1055):become the author of sin, the wicked demon, who also is called Satan, who then

TheophilusToAutolycus2(1059):And he is called "demon" and "dragon," on account of his

TheophilusToAutolycus2(1358): And unto demons offer sacrifice.

TheophilusToAutolycus3(132):the plane-tree, and Aesculapius struck by lightning, and the demons whom he

TheophilusToAutolycus3(503):But I wish now to give you a more accurate demonstration, God helping me, of

TheophilusToAutolycus3(543):consummated events should demonstrate to those who are fond of information, yea

TheophilusToAutolycus3(553):For Plato, as we said above, when he had demonstrated that a deluge had

TreatiseOnRebaptism(93):yet, as far as we can, we strive to demonstrate the true condition of this

TreatiseOnRebaptism(339):out demons, and in Thy name done many wonderful works," when He answered them,

TreatiseOnRebaptism(378):remissions of sins, with manifest attestation; because He expelled demons at His

TreatiseOnRebaptism(659):were two baptisms, but demonstrates that there is moreover a baptism of another

After Nicea

John Chrysostom (martyred 407 A.D.) discusses the devil and demons in Commentary on Philippians Homily 6 p.209. He also mentions the “river of fire” ibid Homily 6 p.212.

Orosius/Hosius of Braga (414-418 A.D.) mentions demons. Defense Against the Pelagians ch.28(2) p.156-157

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 2 ch.72 p.116-117 mentions demons

(more also)

U12. Satan / Lucifer / the Devil

Revelation 20:2-3

Ignatius’ Letter to the Ephesians ch.13 p.55 (-107/116 A.D.) mentions Satan

Letter of Barnabas ch.2 p.137 (100-150 A.D.) mentions that Satan possesses the power of this world. ch.18 p.148 mentions the light-bringing angels vs. the angels of Satan.

Polycarp (before 155 A.D.) “ first-born of Satan.”

Justin Martyr (c.138-165 A.D.)

Shepherd of Hermas (c.160 A.D.) book 2 seventh commandment p.25 the devil opposing us.

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.3 p.39 mentions the devil.

Dionysius of Corinth (170 A.D.)

Melito of Sardis (170-177/180 A.D.)

Christians of Vienna and Lugdunum (177 A.D.)

Theophilus to Autolycus (161-181/188 A.D.) book 2 ch.28 p.105 says that Satan, called a demon, or dragon because of his revolting from God tempted Eve. At first Satan was an angel.

Irenaeus (182-188 A.D.) mentions that Satan was the ringleader of the apostasy [in heaven]. Irenaeus Against Heresies book 4 ch.40.1 p.523

Clement of Alexandria (197-220 A.D.)

Tertullian (198-220 A.D.)

Tertullian (198-220 A.D.) mentions the fallen angels of the Creator in Tertullian Against Marcion book 5 ch.8 p.445.

Theodotus the probable Montanist (c.240 A.D.) mentions demons. Excerpts from Theodotus ch.53 p.49

Hippolytus bishop of Portus (222-235/6 A.D.) says that Lucifer fell from heaven and discusses Isaiah 14:4-22. Treatise on Christ and Antichrist ch.17 p.207-208

Instructions of Commodianus (c.240 A.D.)

Origen (235-245 A.D.) mentions the Devil. Homilies on Jeremiah Homily 1 ch.14.4 p.18

Origen (225-254 A.D.) quotes Isaiah 14:12. de Principiis book 1 ch.5.5 p.259. he also refers to Ezekiel 28:11-19 in de Principiis book 1 ch.5.4 p.258

Origen (225-254 A.D.) de Principis book 1 ch.8.3 p.265-266

Anonymous Treatise Against Novatian (254-256 A.D.)

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.9 p.672 refers to Satan.

Cyprian of Carthage (c.246-258 A.D.)

SeventhCouncilOfCarthage(586):Satan have the baptism of Christ?

Pontius’ The Life and Passion of Cyprian (after 258 A.D.)

Dionysius of Alexandria (246-265 A.D.)

Dionysius of Rome (259-269 A.D.)

Archelaus (262-278 A.D.) discusses that the devil was an angel, and that he fell in transgression, and that the devil is not the same substance with God. The Disputation with Manes ch.32 p.205.

Archelaus (262-278 A.D.) Hence also certain of the angels, refusing to submit themselves to the commandment of God, resisted His will; and one of them indeed fell like a flash of lightning upon the earth, while others, harassed by the dragon, sought their felicity in intercourse with the daughters of men, and thus brought on themselves the merited award of the punishment of eternal fire. Disputation with Manes ch.32 p.204-205

Adamantius (c.300 A.D.) says that Satan fell. Dialogue on the True Faith 3th part ch.13 p.122

Alexander of Lycopolis (301 A.D.) (partial) mentions demons. Of the Manichaeans ch.22 p.250.

Arnobius (297-303 A.D.) &&& Arnobius Against the Heathen ch.

Victorinus of Petau (martyred 304 A.D.) Discusses Revelation 12. Commentary on the Apocalypse of the Blessed John ch.12.4 p.355

Peter of Alexandria (285-311 A.D.)

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.7 p.370 mentions that the devil and some of his angels fell.

Athanasius (318 A.D.) says that the devil fell from heaven. The Incarnation ch.25.5 p.50

Alexander of Alexandria (313-326 A.D.)

Lactantius (c.303-c.325 A.D.)

After Nicea

Athanasius (356-360 A.D.) says the devil is the father of the “Ario-maniacs” Four Discourses Against the Arians Discourse 3 ch.30 p.425

John Chrysostom (martyred 407 A.D.) discusses the devil and demons in Commentary on Philippians Homily 6 p.209.

Augustine of Hippo (388-430 A.D.) discusses Lucifer’s fall and Ezekiel. The City of God book 11 ch.15 p.213

Among heretics and spurious books

Tatian (died 172 A.D.) (partial) mentions various demons did among men, when they were called Greek gods. Address of Tatian to the Greeks ch.8 p.68

Nestorius (451/452 A.D.) Satan wanted to be considered God. The Bazaar of Heracleides book 1 ch.1.84 p.76

Nestorius (451/452 A.D.) mentions Satan. The Bazaar of Heracleides book 1 ch.1.70 p.63-64

This is not finished.

U13. Satan/demons fell from heaven

Rev 12:3-13; 2 Pet 2:4

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2. Tells how the dragon and a third of the stars fell from heaven. Rev 12:3,7-13

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Mentions the angels that fell. 2 Pet 2:4

Theophilus to Autolycus (161-181/188 A.D.) book 2 ch.28 p.105 (partial) says that Satan, called a demon, or dragon because of his revolting from God tempted Eve. At first Satan was an angel.

Irenaeus (182-188 A.D.) mentions that Satan was the ringleader of the apostasy [in heaven]. Irenaeus Against Heresies book 4 ch.40.1 p.523

Tertullian (198-220 A.D.) mentions the fallen angels of the Creator in Tertullian Against Marcion book 5 ch.8 p.445.

Hippolytus bishop of Portus (222-235/6 A.D.) says that Lucifer fell from heaven and discusses Isaiah 14:4-22. Treatise on Christ and Antichrist ch.17 p.207-208

Instructions of Commodianus (c.240 A.D.) ch.3 p.203 says that demons fell from heaven because of women.

Origen (225-254 A.D.) quotes Isaiah 14:12. de Principiis book 1 ch.5.5 p.259. he also refers to Ezekiel 28:11-19 in de Principiis book 1 ch.5.4 p.258

Origen (225-254 A.D.) de Principis book 1 ch.8.3 p.265-266

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.9 p.672 (partial) refers to Satan. (no mention of falling from heaven though.)

Archelaus (262-278 A.D.) discusses that the devil was an angel, and that he fell in transgression, and that the devil is not the same substance with God. The Disputation with Manes ch.32 p.205.

Adamantius (c.300 A.D.) says that Satan fell. Dialogue on the True Faith 3th part ch.13 p.122

Arnobius (297-303 A.D.) &&&

Victorinus of Petau (martyred 304 A.D.) Discusses Revelation 12. Commentary on the Apocalypse of the Blessed John ch.12.4 p.355

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.7 p.370 mentions that the devil and some of his angels fell.

Athanasius (318 A.D.) says that the devil fell from heaven. The Incarnation ch.25.5 p.50

Lactantius (c.303-c.325 A.D.) mentions both good angels and those who revolted from the service of God, because they are enemies of the truth. The Divine Institutes book 2 ch.16 p.65

After Nicea

Gregory of Nyssa (382-383 A.D.) mentiosn that Jesus said He saw Satan fall from heaven. Against Eunomius book 1 ch.22 p.61

Orosius/Hosius of Braga (414-418 A.D.) (partial) mentions demons. Defense Against the Pelagians ch.28(2) p.156-157

John Chrysostom (martyred 407 A.D.) (partial) discusses the devil and demons in Commentary on Philippians Homily 6 p.209.

Augustine of Hippo (388-430 A.D.) says fallen angels lost their original light. The City of God book 11 ch.12 p.212

Augustine of Hippo (388-430 A.D.) discusses Lucifer’s fall and Ezekiel. The City of God book 11 ch.15 p.213

Among heretics and spurious books

Tatian (died 172 A.D.) (partial) mentions various demons did among men, when they were called Greek gods. Address of Tatian to the Greeks ch.8 p.68

Marinus (c.300 A.D.) quotes Christ as saying, “I saw Satan fallen like lightning from heaven.” Dialogue on the True Faith 3rd part ch.12 b p.122

Theodore of Mopsuestia (392-423/429 A.D.) (partial) mention of demons. Commentary on Hosea ch.13 p.94

Nestorius (451/452 A.D.) (partial) Satan wanted to be considered God. The Bazaar of Heracleides book 1 ch.1.84 p.76

U14. Satan is a dragon

Revelation 12; 20:2-3

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation Rev 9:20-11:3; 11:5-16:15; 16:17-17:2. Tells how the dragon and a third of the stars fell from heaven. Rev 12:3,7-13

Theophilus to Autolycus (161-181/188 A.D.) book 2 ch.28 p.105 says that Satan, called a demon, or dragon because of his revolting from God tempted Eve. At first Satan was an angel.

Irenaeus (182-188 A.D.) “are altogether full of deceit of every kind, apostate inspiration, demoniacal working, and the phantasms of idolatry, and are in reality the predecessors of that dragon who, by means of a deception of the same kind, will with his tail cause a third” Irenaeus Against Heresies book 2 ch.31 p.&&&

Tertullian (207/208 A.D.) (partial, does not say Satan) “So also Isaiah: "In that day the Lord God shall draw His sacred, great, and strong sword" (even His Christ) ‘against that dragon, that great and tortuous serpent; and He shall slay him in that day.’” Five Books Against Marcion book 4 ch.24 p.388

Hippolytus bishop of Portus (225-235/6 A.D.) discusses the allegory in Revelation 12 of the woman, child, and dragon. He says the woman represents the church, and the child represents the message of Christ. Treatise on Christ and Antichrist ch.60-61 p.217

Origen (225-254 A.D.) “Now it is certain that by the dragon is understood the devil himself.” de Principis book 1 ch.5 p.&&&

Archelaus (262-278 A.D.) Hence also certain of the angels, refusing to submit themselves to the commandment of God, resisted His will; and one of them indeed fell like a flash of lightning upon the earth, while others, harassed by the dragon, sought their felicity in intercourse with the daughters of men, and thus brought on themselves the merited award of the punishment of eternal fire. Disputation with Manes ch.32 p.204-205

Victorinus of Petau (martyred 304 A.D.) Michael and his archangels fought with the dragon Commentary on the Apocalypse of the Blessed John p.356

Methodius (260-312 A.D.) refers to Revelation in Banquet of the Ten Virgins Discourse 8 ch.4 p.&&&

U15. Satan is a serpent

Revelation 19:9; 20:2-3; Genesis 3:1-15

To Diognetus (c.130 A.D.) &&&

Letter of Barnabas (100-150 A.D.)

Christians of Vienna and Lugdunum (177 A.D.)

Theophilus of Antioch (168-181/188 A.D.) “Now the serpent was more subtle than any beast of the field which the Lord” Theophilus to Autolycus book 2

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.) “And that deceitful serpent, devouring the understanding part of man through vanity” The Instructor book 3 ch.2 p.272

Tertullian (198-220 A.D.)

Tertullian (207/208 A.D.) Five Books Against Marcion

Hippolytus (225-234/5 A.D.)

Origen (235-245 A.D.) mentions the Serpent, meaning the Devil. Homilies on Jeremiah Homily 20 ch.3.4 p.228

Treatise Against Novatian (254-256 A.D.) (Implied) “by the poison of the shining serpent, who sacrifice, turned towards their fall;”

Cyprian of Carthage (c.246-258 A.D.)

Lucian et al. to Cyprian (250-251 A.D.) “when you confessed, not only frightened back the great serpent himself,” Letters of Cyprian Letter 21 p.&&&

Archelaus (262-278 A.D.) “Even that great serpent himself was not evil previous to man,”

Theonas of Alexandria (282-300 A.D.) “ancient serpent”

Adamantius (c.300 A.D.) (Implied) Marinus, a follower of Bardesanes, said that scripture said that the serpent deceived Eve, and Adamantius had no disagreement with that. Dialogue on the True Faith in God third part p.111-112.

Victorinus of Petau (martyred 304 A.D.)

Methodius (260-312 A.D.)

Lactantius (c.303-c.325 A.D.) “But that serpent, who from his deeds received the name of devil, that is, accuser or informer, did not cease to persecute the seed of man, whom he had deceived from the beginning.” Epitome of the Divine Insitutes ch.27 p.&&&

CyprianTreatise1(65):whence also he has received the name of the Serpent.

DialogueWithTryphoAJew(4073):Genesis, that the serpent beguiled Eve, and was cursed. And we know that in

EpistleOfBarnabas(809):means of the serpent, [the Lord] brought it to pass that every [kind of]

Hippolytus2(310):What, then, is meant by the serpent but Antichrist, that deceiver who is

Hippolytus2(1144):and half a time, from the face of the serpent. And the serpent cast (out of his

Hippolytus2(1175):and half a time, from the face of the serpent."

Hippolytus2(2898):was dissolved into dust and made the food of the serpent, and declared Him who

HippolytusFragment1(410):Israel. And let Dan become a serpent by the way, lying on the path, stinging the

HippolytusRefutationOfAllHeresies10(249):worshippers of the serpent. The Naasseni call the first principle of the

HippolytusRefutationOfAllHeresies10(350):fashioned like the hissing of a serpent into a perfect image. And on this the

IrenaeusAgainstHeresies1(3351):Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth.

LetterOfTheChurchesOfViennaAndLugdunum(306):condemnation of the Crooked Serpent

MethodiusBanquetOfTheTenVirgins8(222):nothing the serpent that lies in wait and plots against you; concerning whom I

OrigenDePrincipiis2(1620):intimates that the serpent and dragon, which certainly is referred to one of the

TertullianAgainstTheValentinians(300):Christ; "the serpent," to tempt Him. The one even from the first has been the

TertullianFiveBooksAgainstMarcion2(682):keeping off the subtle serpent from his interview with the woman; would not

TheophilusToAutolycus2(834):"Now the serpent was more subtle than any beast of the field which the Lord

ToDiognetus(472):were, through the fraud of the Serpent, stripped naked.

TreatiseAgainstNovatian(189):by the poison of the shining serpent, who sacrifice, turned towards their fall;

VictorinusCommentary on the Apocalypse 1228):and a chain in his hand. And he held the dragon, that old serpent, which is

U16. Satan deceives

Genesis 3:13; 2 Corinthians 11:3; Revelation 20:2-3,10

Justin Martyr (c.135-165 A.D.) “i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve.” Dialogue with Trypho the Jew ch.124 p.262

Justin Martyr (c.138-165 A.D.) “which from Adam had fallen under the power of death and the guile of the serpent,” Dialogue with Trypho the Jew ch.88 p.243

Theophilus of Antioch (168-181/188 A.D.) “This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve.” Theophilus to Autolycus book 2 ch.28 p.105

Irenaeus (182-188 A.D.) “He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: ‘From every tree which is in the garden thou shalt eat food; but from the tree of knowledge of good and evil, from this ye shall not eat: for in the day that ye shall eat of it, ye shall die by death;’” Irenaeus Against Heresies book 5 ch.23.1 p.551

Clement of Alexandria (193-217/220 A.D.) (partial, seduces, not deceives) “Therefore (for the seducer is one and the same) he that at the beginning brought Eve down to death, now brings thither the rest of mankind.” Exhortation to the Heathen ch.1 p.173

Tertullian (192-220 A.D.) “Therefore I detect the nativity of impatience in the devil himself, at that very time when he impatiently bore that the Lord God subjected the universal works which He had made to His own image, that is, to man. For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne.” Of Patience ch.5 p.709

Tertullian (207/208 A.D.) “His own substance too, to be deceived by the devil, and fall from obedience of the law into death?” Five Books Against Marcion book 2 ch.5 p.300

Hippolytus (225-234/235 A.D.) “What, then, is meant by the serpent but Antichrist, that deceiver who is mentioned in Genesis, who deceived Eve and supplanted Adam bruised Adam's heel)? But since it is necessary to prove this assertion by sufficient testimony, we shall not shrink from the task.” Treatise on Christ and Antichrist ch.14 p.207 (Hippolytus mistakenly thinks the devil and the antichrist are identical.)

Origen (235-245 A.D.) says that the serpent deceives. Homilies on Jeremiah Homily 20 ch.3.4 p.228

Origen (225-254 A.D.) mentions Eve being deceived and Adam falling. Origen’s Commentary on John book 1 ch.22 p.308

Cyprian of Carthage (c.246-258 A.D.) “And that nothing at all should remain that Job did not experience in his trials, the devil arms his wife also, making use of that old device of his wickedness, as if he could deceive and mislead all by women, even as he did in the beginning of the world.” Treatises of Cyprian Treatise 9 ch.18 p.&&&

Dionysius of Alexandria (246-265 A.D.) The serpent deceived Adam. Commentary on Luke p.116

Methodius (260-312 A.D.) “deceived, he covered his nakedness with the leaves of a fig-tree;” Banquet of the Ten Virgins Discourse 10 &&&

Victorinus of Pettau (-304 A.D.) “Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be finished:” Commentary on the Apocalypse from the Twelfth chapter p.&&&

Among heretics and spurious books

U17. The prince of this world/air is evil/Satan

prince of this world John 12:31; 14:30; 16:11;

ruler of the kingdom of the air Ephesians 2:2

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 2:2

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 12:31; 14:30

Ignatius (-107/116 A.D.) “The prince of this world would fain carry me away, and corrupt my disposition towards God.” Ignatius’ Letter to the Romans ch.7 p.76. See also Ignatius’ Letter to the Ephesians ch.17 p.56.

Letter of Ignatius to the Ephesians ch.19 p.57 (-107/116 A.D.) “Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord;”

Letter of Barnabas ch.2 p.137 (100-150 A.D.) (Implied) says that “Satan possesses the power of this world”

Clement of Alexandria (193-217/220 A.D.) speaks of the apostolic injunction to flee from “the prince of the power of the air” who works in the children of disobedience,” Exhortation to the Heathen ch.1 p.173

Tertullian (198-220 A.D.) On Modesty ch.9 p.83 says that a wandering Christian could “be handed over to the prince of the word – who else but the devil?”

Tertullian (207/208 A.D.) calls the devil the prince of the power of the Air, the God of this world Five Books Against Marcion book 5 ch.17 p.466

Hippolytus (222-235/6 A.D.) says that as a serpent cannot mark its track on a rock, so the devil could not find sin in Christ’s body and then quotes John 14:30. Hippolytus Fragments from Commentaries On Proverbs p.174

Hippolytus (222-235/6 A.D.) calls Satan the prince of this world. Commentary on Psalms p.174

Origen (235-245 A.D.) says the ruler of this age is the Devil. Homilies on Jeremiah Homily 7 ch.3.4 p.73

Origen (c.227-c.240 A.D.) “Behold, the prince of this world cometh, and findeth nothing in Me [Jesus].” De Principiis book 2 ch.6.4 p.283 See also Origen Against Celsus book 8 ch.54 p.660. See also Homilies on Joshua. Homily 8 ch.3 p.88

Origen (225-254 A.D.) “but as against those who are subject to ‘the prince of the power of the air, the spirit that now worketh in the children of disobedience.’” Origen Against Celsus book 7 ch.52 p.&&&

Dionysius of Alexandria (246-265 A.D.) says the prince of the world is Satan. Commentary on Ezekiel ch.1 p.111

Archelaus (262-278 A.D.) says the prince of the world is the wicked one. The Disputation with Manes ch.30 p.202. Also ch.13 p.187

Athanasius (318 A.D.) calls the devil the prince of the power of the air. On the Incarnation ch.25 p.50

Lactantius (c.303-c.325 A.D.) (partial) says, “About the same time also the prince of the devils, who is the contriver of all evils, shall be bound with chains, and shall be imprisoned during the thousand years of the heavenly rule in which righteousness shall reign in the world, so that he may contrive no evil against the people of God.” (Calls Satan the prince of the devils, but not the prince of this world.) The Divine Institutes book 7 ch.24 p.219

After Nicea

Orosius/Hosius of Braga (414-418 A.D.) Negatively refers to the Prince of this World. Defense Against the Pelagians ch.15 p.133

Among heretics and spurious books

Recognitions of Clement (c.211-250 A.D.) book 9 ch.6 p.&&& says that people committing fraud, iniquity, and other crimes become a friend of the prince of this world and of all demons.

U18. Demons are worshipped by pagans

1 Corinthians 10:19-20

Justin Martyr (c.150 A.D.) “From what has been already said, you can understand how the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore” First Apology of Justin Martyr ch.64 p.&&&

Justin Martyr (c.138-165 A.D.) “And we have it recorded by Moses in the beginning of Genesis, that the serpent beguiled Eve, and was cursed. And we know that in Egypt there were magicians who emulated the mighty power displayed by God through the faithful servant Moses. And you are aware that David said, `The gods of the nations are demons.'” Dialogue with Trypho the Jew ch.79 p.&&&

Irenaeus (182-188 A.D.) “that the gods of the nations not only were no gods at all, but even the idols of demons;” Irenaeus Against Heresies book 4 ch.24.2 p.495

&&&Minucius Felix (210 A.D.)

&&&Tertullian (198-220 A.D.)

Origen (225-254 A.D.) (Implied) “Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them "holy sacrifices."” Origen Against Celsus book 8 ch.21 p.&&&

Lactantius (c.303-325 A.D.)

Among heretics and spurious books

Tatian (died 172 A.D.) (partial) mentions various demons did among men, when they were called Greek gods. Address of Tatian to the Greeks ch.8 p.68

U19. All who die rejecting Jesus go to Hell

Mt 21:46; Jn 3:36; 5:40-43; 6:45; 8:24; 10:8; 12:47-48; 14:6; (Implied) Acts 4:12; 2 Thess 1:8-9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 14:6; 10:8; 8:24; 5:40-43; 6:45; 12:47-48

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:46

Letter of Ignatius to the Ephesians ch.16 p.56 (-107/116 A.D.) mention that those who corrupt by wicked doctrine the faith of God, for which Jesus Christ was crucified will go away into everlasting fire, as well as every one that listens to him.

Letter to Diognetus ch.10 p.29 (130-150 A.D.) says the ungodly “shall be condemned to eternal fire, which shall afflict those even to the end that are committed to it.”

2 Clement (c.150 A.D.) ch.6 vol.7 p.518 “For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments.” Also mentions that their worm shall not die nor their fire be quenched in ch.17 p.255-256

Justin Martyr (c.150 A.D.) “but shall send others away to the everlasting punishment of fire.” Dialogue with Trypho ch.117 p.257

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.11 p.41 “You threaten me with fire that can burn for an hour, and after a little while is extinguished, but are ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly.”

Tatian’s Diatessaron (died 172 A.D.) section 43 p.111 in the parable of the sheep and the goats says the goats go away to eternal punishment, but the righteous [sheep] to eternal life.

Tatian’s Diatessaron (died 172 A.D.) section 14 p.65-66 says those who blaspheme the Holy Spirit are deserving of eternal punishment.

Theophilus of Antioch (168-181/188 A.D.) “…if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments…” Theophilus’ Letter to Autolycus book 1 ch.14 p.93

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.28.1 p.556 says those on Jesus’ left will be sent into eternal fire; for they have deprived themselves of all good.

Tertullian (198-220 A.D.) “A notable proof this of the fire eternal! A notable example of the endless judgment which still supplies punishment with fuel! The mountains burn, and last. How will it be with the wicked and he enemies of God?” Apology ch.48 p.54

Tertullian (198-220 A.D.) said that heresies bring with them eternal death and the heat of a stronger fire.” The Prescription Against Heretics ch.1 p.243

Hippolytus (222-235/6 A.D.) “those who are attached to Antichrist, and who are cast with him into everlasting punishment.” Fragment 3 ch.2 p.190

Hippolytus (222-236/6 A.D.) teaches on those whose names are not in the lamb’s books of life going to everlasting punishment in Fragment 3 from Commentary on Daniel ch.12.1 p.190.

Hippolytus bishop of Portus (222-235/6 A.D.) mentions the boiling flood of hell’s eternal lake of fire, and the menacing glare of fallen angels chained in Tartarus. The Refutation of All Heresies book 10.30 p.153

Origen (225-254 A.D.) taught that non-believers are cast “into everlasting fire”. But see the next quote. Origen believed the fire was everlasting, but a person’s stay in it was not. de Principiis book 3 ch.1.6 p.305

Origen (225-254 A.D.) Origen’s teaching was eventually rejected by the church because he taught universalism. Origen taught that the lost go to Hell, but that they eventually are redeemed and go to heaven. de Principiis book 1 ch.6.1-2 p.260

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 12 Second book ch.30 p.528 says that at the judgment the oats will depart form Jesus into everlasting fire, which the Father has prepared for the devil and his angels. … “And these shall go away into everlasting burning, but the righteous into life eternal.”

Cornelius (c.246-258 A.D.) in his letter to Cyprian mentions perpetual punishment for a church member who stole from the church. Letter 47 p.324

Victorinus of Petau (martyred 304 A.D.) mentions that “after penitence is closed there will be no hope subsequently.” Commentary on the Apocalypse of the Blessed John p.353 and “burn them [the tares] with fire everlasting” p.352

Lactantius (c.303-c.325 A.D.) mentions that believers escape from eternal death in The Divine Institutes book 4 ch.27 p.130

Among Heretics and Spurious Books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.24 p.84 (partial) mentions unbelievers consigned to eternal fire.

U20. Unquenchable fire

Isaiah 66:24; Mark 9:48

(Implied) Revelation 20:10

2 Clement (c.150 A.D.) ch.7 p.&&& “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.’”

2 Clement (c.150 A.D.) ch.6 p.&&& (partial) “For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments.”

Justin Martyr (c.150 A.D.) “the righteous shall sine as the sun, and the wicked are sent into everlasting fire.” First Apology of Justin Martyr ch.16 p.168

Justin Martyr (c.150 A.D.) “and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils.” First Apology of Justin Martyr ch.52 p.180

Justin Martyr (c.150 A.D.) “For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold.” First Apology of Justin Martyr ch.28 p.172

Justin Martyr (135-65 A.D.) (partial) “And hell is a place where those are to be punished who hav elived wickedly, and who do not believe that those things which God has taught us by Christ will come to pass.” First Apology of Justin Martyr ch.19 p.169

Evarestus (c.169 A.D.) Martyrdom of Polycarp ch.&&&

Tatian (died 170 A.D.) quotes Mark 9:48 about their worm does not die and their fire is not quenched. The Diatessaron section 25 p.82

Irenaeus (182-188 A.D.)

The Octavius of Minucius Felix (210 A.D.) ch.35 p.195 “There the intelligent fire burns the limbs and restores them, feeds on them and nourishes them. As the fires of the thunderbolts strike upon the bodies, and do not consume them; as the fires of Mount Aetna and of Mount Vesuvius, and of burning where, glow, but are not wasted; so that penal fire is not fed by the waste of those who burn, but is nourished by the unexhausted eating away of their bodies. But that they who know not God are deservedly tormented as impious, as unrighteous persons, no one except a profane man hesitates to believe, since it is not less wicked to be ignorant of, than to offend the Parent of all, and the Lord of all.”

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.) says, “to condemn the wickedto everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh.” Prescription Against Heretics ch.13 p.249. HE also mention “unquenchable fire” in Against Praxeas ch.&&&

Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (225-234/5 A.D.)

Origen (235-245 A.D.) mentions “unquenchable fire” Homilies on Jeremiah Homily 20 ch.2.2 p.230. He mentions “eternal fire” in Homily 12 ch.5.4 p.118.

Origen (225-254 A.D.) taught that non-believers are cast “into everlasting fire”. But see the next quote. Origen believed the fire was everlasting, but a person’s stay in it was not. de Principiis book 3 ch.1.6 p.305

Cyprian of Carthage (c.246-258 A.D.)

Peter of Alexandria (306,285-311 A.D.)

Lactantius (c.303-325 A.D.) The Divine Institutes book 7

MartyrdomOfPolycarp “which is eternal and never shall be quenched, and looked forward with the eyes

2Clement “shall not be quenched, and they shall be a spectacle to all flesh."

ArnobiusAgainstTheHeathen2 “which cannot be quenched, into which we have learned that souls are cast by

ClementFrag6 “quenchless fire, and not dying, it is impossible for them to have a, period put

CyprianLetter15 “the Lord's threshing-floor, behold the chaff burnt up with unquenchable fire;

DialogueWithTryphoAJew “up with unquenchable fire.'

FirstApologyOfJustinMartyr “worm shall not rest, and their fire shall not be quenched;"

Hippolytus2 “die, neither shall their fire be quenched; and they shall be for a spectacle to

IrenaeusAgainstHeresies1. “into His garner; but the chaff He will burn with fire unquenchable."

TertullianAgainstPraxeas “ with unquenchable fire.

TertullianOnTheResurrectionOfTheFlesh “quenched; and they shall be a spectacle to all flesh"

TertullianFiveBooksInReplyToMarcion “That, offered up for sins, it should quench wrath?

TertullianFiveBooksInReplyToMarcion “Hath quencht, and vanquisht the iniquitous!

TertullianFiveBooksInReplyToMarcion “Should further grow, crime's authors He did quench,

PeterOfAlexandrianEpistle “fire be quenched; and they shall be an abhorring unto all flesh."

Lactantius7 “the middle of the earth, and there shall go before Him an unquenchable fire,”

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.24 p.84 mentions unbelievers consigned to eternal fire.

U21. Paul went up to the third heaven

2 Cor 12:2

Irenaeus (182-188 A.D.) Irenaeus Against Heresies book &&&

Clement of Alexandria (193-217/220 A.D.) Stromata book 5

Tertullian (198-220 A.D.) Prescription Against Heretics ch.&&&

Hippolytus (225-234/235 A.D.)

Origen (225-254 A.D.) Origen Against Celsus book 1 ch.&&&

Cyprian of Carthage (c.246-258 A.D.) Letters of Cyprian Letter 5

Methodius (260-312 A.D.) tells how Paul went to Paradise and the Third Heaven as two different places. From the Discourse on the Resurrection ch.9 fragment p.370

ClementStromata5(1704):up into the third heaven, and thence into Paradise, who heard unutterable words

CyprianLetter5(101):continued meek and humble; and even after his rapture to the third heaven and

HippolytusRefutationOfAllHeresies5(729):and third heaven into paradise itself; and that he beheld sights and heard

IrenaeusAgainstHeresies2(3702):when he declares that he was caught up into the third heaven,

OrigenAgainstCelsus1(1882):And so Paul was carried away into the third heaven, having previously seen it

TertullianPrescriptionAgainstHeretics(1308):of martyrdom. Now, although Paul was carried away even to the third heaven, and

After Nicea

Athanasius (326-373 A.D.)

Hilary (355-367/368 A.D.)

Pacian of Barcelona (342-379/392 A.D.) Paul was carried up to the third heaven. Letter 2 ch.8.2 p.37

U22. Church/Believers are Christ’s bride

(Implied) Mk 2:19-20; Luke 5:35,36; (Implied) Eph 5:22-33

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (Implied) Eph 5:22-33

Irenaeus (182-188 A.D.) calls Jesus our Shepherd and bridegroom in fragments 53 and 54 p.577.

Tertullian (207/208 A.D.) “I hold also that it is my Christ who is meant by the bridegroom, of whom the psalm says: ‘He is as a bridegroom coming out of his chamber; His going forth is from the end of the heaven, and His return is back to the end of it again.’” Five Books Against Marcion book 4 ch.11 p.361

&&&Tertullian (197-220 A.D.) “He has fitted them together as bride and bridegroom in the reciprocal bond of” On the Resurrection of the Flesh ch.&&&

&&&HippolytusFragment1(1233):lordly synagogue, and became the wife and bride of

Origen (240 A.D.) “And this is what is meant by the Bridegroom looking at her through the nets of the windows. If, however, we are to expound the passage with reference to Christ and the Church...” Commentary on the Song of Songs book 3 ch.13 p.234-235. See also Commentary on the Song of Songs prologue p.44

OrigenOnJohn10(1258):of the fair bride of Christ should be, of which the bridegroom says,

Cyprian of Carthage (c.246-258 A.D.) (Implied) “while the Church takes them up when exposed, and nourishes those for her own whom she has not born, although she cannot be the mother of strange children. And therefore Christ our Lord, setting forth that His spouse is one, and declaring the sacrament of His unity,” Letters of Cyprian Letter 74 ch.19 p.&&&

Novatian (250/4-256/7 A.D.) calls the church the spouse of Christ. Novatian Concerning the Trinity ch.29 p.&&&

Methodius (260-312 A.D.) says the church is the bride of the bridegroom. The Banquet of the Ten Virgins Discourse 11 ch.2 p.357

U23. Enmity between serpent and Eve’s seed

Genesis 3:15

Justin Martyr (c.138-165 A.D.) DialogueWithTryphoAJew(4979):he exist not, rather than have said, `And I will put enmity between him and the

Justin Martyr (c.138-165 A.D.) ‘woman, and between his seed and her seed?” Dialogue with Trypho a Jew ch.102 p.&&&

Theophilus of Antioch (168-181/188 A.D.) “And the Lord God said unto the serpent, Because thou hast done this, thou art accursed above all the beasts of the earth; on thy breast and belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Theophilus to Autolycus book 2 ch.21 p.&&&

Irenaeus (182-188 A.D.) quotes Genesis 3:15 as in Genesis and discusses the serpent watching her heel, and the woman watching the serpent’s head. Irenaeus Against Heresies book 5 ch.21 p.548

Tertullian (192-220 A.D.) (partial) “This also was wanting to the Christian woman, that she may add a grace to herself from the serpent! Is it thus that she will set her heel on the devil's head, while she heaps ornaments (taken) from his head on her own neck, or on her very head?” On the Apparel of Women ch.6 p.17

Hippolytus (222-235/236 A.D.) (partial) “for the bites of snakes are generally very dangerous. And they were "in the heel" in particular. for "he shall bruise thy head, and thou shalt bruise his heel." Fragments from Hippolytus (after something from Cyril)

Origen (225-254 A.D.) “between the serpent and the woman, and between his seed and her seed,” Commentary on Matthew ch.14 no.19 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “This seed God had foretold would proceed from the woman that should trample on the head of the devil. In Genesis: "Then God said unto the serpent, Because thou hast done this, cursed art thou from every kind of the beasts of the earth. Upon thy breast and thy belly shalt thou crawl, and earth shall be thy food all the days of thy life. And I will place enmity between thee and the woman and her seed. He shall regard thy head, and thou shalt watch his heel.” Treatises of Cyprian Treatise 12 ch.9 p.&&&

U24. Satan was a murderer from the beginning

John 8:44

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 8:44

Irenaeus bishop of Lyons (182-188 A.D.) “the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him.” Irenaeus Against Heresies book 5 ch.23.2 p.&&&

Clement of Alexandria (193-202 A.D.) “of your father ye will do. He was a murderer from the beginning, and abode not” Stromata book 1 ch.17 p.319

Hippolytus (222/235/6 A.D.) Satan was a “murderer from the beginning" Refutation of All Heresies book 5 &&&

Cyprian of Carthage (c.246-258 A.D.) “father ye will do. For he was a murderer from the beginning, and abode not in” Treatises of Cyprian Treatise 4 ch.&&&

Victorinus of Petau (martyred 304 A.D.) “For from the beginning (as the Lord says) he [the dragon] was a murderer” Commentary on the Apocalypse from the twelfth chapter no.3 p.&&&

Archelaus (262-278 A.D.) calls the devil “a liar and a murderer from the beginning” Disputation with Manes ch.13 p.&&& See also ch.33 p.&&&

U25. Satan appears as an angel of light

2 Corinthians 11:14

Clement of Alexandria (193-202 A.D.) “Further, let those who say that philosophy took its rise form the devil know this, that the Scripture says that, ‘the devil is transformed into an angel of light.’” Stromata book 6 ch.8 p.495

Tertullian (198-220 A.D.) “We know that Satan himself is transformed into an angel of light” A Treatise on the Soul ch.57 p.234

Tertullian (207/208 A.D.) quotes 1 Corinthians 11:14 to show that Satan was an angel, appearing as an angel of light, and not a god. Five Books Against Marcion book 5 ch.12 p.456

Origen (225-254 A.D.) says that the prince of this world “transforms himself into an angel of light.” Origen Against Celsus book 8 ch.4 p.641

Cyprian of Carthage (c.246-258 A.D.) says that the adversary transforms himself into an angel of light. Treatises of Cyprian Treatise 1 ch.3 p.422

Archelaus (262-278 A.D.) “the devil himself is to be transformed into an angel of light, and that his servants are to make their appearance in similar guise,” Disputation with Manes ch.36 p.210

Victorinus of Pettau (martyred 304 A.D.) (partial, says Antichrist, not Satan) “we understand Antichrist, who, although he be cut off from the supernal light, and deprived thereof, yet transforms himself into an angel of light, daring to call himself light.” Commentary on the Apocalypse from the thirteenth chapter no.18 p.356

Methodius (280-312 A.D.) says “Satan is ‘transformed into an angel of light,’ ensnaring many by the appearance of piety.” The Banquet of the Ten Virgins discourse 10 ch.5 p.349

Among heretics and spurious works

Recognitions of Clement (c.211-250 A.D.) book 2 ch.17 (vol.8) p.102 says that the wicked one transforms himself into an angel of light.

U26. The worm of the lost does not die

Mark 9:44-48

(9)

2 Clement (c.150 A.D.) ch.7 p.&&& “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 the Jew ch.44 p.217

Irenaeus (182-188 A.D.)

Tertullian (198-220 A.D.)

Tertullian (198-220 A.D.)

Hippolytus (222-235/236 A.D.)

Origen (235-245 A.D.) says that “their worm will never die, nor their fire be quenched” Homilies on Jeremiah Homily 20 ch.2.2 p.230

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 10

Methodius (280-312 A.D.) Banquet of the Ten Virgins Discourse 1 &&&

Among heretics and spurious books

Tatian (died 170 A.D.) quotes Mark 9:48 about their worm does not die and their fire is not quenched. The Diatessaron section 25 p.82

2Clement(272):[unbroken], [the Scripture] saith, "Their worm shall not die, and their fire

2Clement(505):who show us plainly of our salvation." And "their worm shall not die, neither

2ClementVol7(303):"Their worm shall not die, and their fire shall not be quenched, and they shall

2ClementVol7(604):they declared unto us concerning our salvation. And "their worm dieth not, and

CyprianTreatise10(181):7. But what a gnawing worm of the soul is it, what a plague-spot of our

CyprianTreatise5(585):spectacle, according to the truth of Holy Scripture, which says, "Their worm

DialogueWithTryphoAJew(2306):transgressed. For their worm shall not die, and their fire shall not be

DialogueWithTryphoAJew(6195):that the members of those who have transgressed shall be consumed by the worm

DialogueWithTryphoAJew(6577):of them that have transgressed: their worm shall not cease, and their fire shall

Hippolytus2(365):to earth, thy great rejoicing: they will spread decay under thee; and the worm

Hippolytus2(1293):carcases of the men that have transgressed against me. And their worm shall not

Hippolytus2(1588):fiery worm which dieth not, and which does not waste the body, but continues

HippolytusRefutationOfAllHeresies10(1140):escape the worm that ceaselessly coils for food around the body whose

IrenaeusAgainstHeresies2(3940):righteousness, "into everlasting fire, where their worm shall not die, and the

JustinOnTheSoleGovernmentOfGod(91): Is the great God to such a worm as thou.

MethodiusBanquetOfTheTenVirgins1(107):should breed the worm of incontinence; for "the unmarried woman careth for the

OrigenOnMatthew10(759):from the "Proverbs" in which it is written, "a worm in wood, so pain woundeth

OrigenOnMatthew10(762):For pain is a worm and a moth, which wounds the heart which has not its

PeterOfAlexandrianEpistle(216):have transgressed against Me; for their worm shall not die, neither shall their

TertullianAgainstTheValentinians(317):the ground; let him worm himself into secret holes; let him unroll his length

TertullianFiveBooksAgainstMarcion3(570):declaring Himself to be "a worm and not a man, a reproach of men, and despised

TertullianFiveBooksAgainstMarcion4(3679):"a worm and no man, a reproach of men, and despised of the people; "

TertullianOnTheResurrectionOfTheFlesh(2074):have transgressed: for their worm shall never die, nor shall their fire be

U27. Some lost have more severe judgment

Mt 10:15; 11:22-24; Mk 12:40; Lk 12:47-48

Irenaeus of Lyons (182-188 A.D.) “And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine For as He gave by His advent a greater privilege to those who believed on Him, and who do His will, so also did He point out that those who did not believe on Him should have a more severe punishment in the judgment; thus extending equal justice to all, and being to exact more from those to whom He gives the more;” Irenaeus Against Heresies book 4 ch.36.5 p.&&&

Tertullian (198-220 A.D.) quotes Mt 11:22 in On the Resurrection of the Flesh ch.33 p.569

Tertullian (198-220 A.D.) “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.

Origen (225-254 A.D.) “If one, however, were to object to our statement, that the word of preaching was purposely put aside by certain men of wicked and worthless character, and (were to inquire) why the word was preached to those over whom the Tyrians, who were certainly despised, are preferred in comparison (by which proceeding, certainly, their wickedness was increased, and their condemnation rendered more severe, that they should hear the word who were not to believe it), they must be answered in the following manner: God, who is the Creator of the minds of all men, foreseeing complaints against His providence, especially on the part of those who say, "How could we believe when we neither beheld those things which others saw, nor heard those words which were preached to others? in so far is the blame removed from us, since they to whom the word was announced, and the signs manifested, made no delay whatever, but became believers, overpowered by the very force of the miracles; "wishing to destroy the grounds for complaints of this kind, and to show that it was no concealment of Divine Providence, but the determination of the human mind which was the cause of their ruin, bestowed the grace of His benefits even upon the unworthy and the unbelieving, that every mouth might indeed be shut, and that the mind of man might know that all the deficiency was on its own part, and none on that of God; and that it may, at the same time, be understood and recognised that he receives a heavier sentence of condemnation who has despised the divine benefits conferred upon him than he who has not deserved to obtain or hear them, and that it is a peculiarity of divine compassion, and a mark of the extreme justice of its administration, that it sometimes conceals from certain individuals the opportunity of either seeing or hearing the mysteries of divine power, lest, after beholding the power of the miracles, and recognising and hearing the mysteries of its wisdom, they should, on treating them with contempt and indifference, be punished with greater severity for their impiety.” de Principiis book 3 ch.1.16 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “112. That those are more severely judged, who in this world have had more power. In Solomon: "The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.’ Also in the second Psalm "And now, ye kings, understand; be amended, ye who judge the earth.’” Treatises of Cyprian Treatise 12 &&&

U28. Believers have a crown

Php 4:1

Ignatius of Antioch (100-107/116 A.D.) “with your most admirable bishop, and the well-compacted spiritual crown of your presbytery,” Letter to the Magnesians ch.13 p.&&&

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.17 p.&&& says Polycarp was “crowned with the wreath of immortality, having beyond dispute received his reward,”

2 Clement (c.150 A.D.) ch.7 p.&&& (Implied) “Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us in great numbers set out for it, and strive that we may be crowned. 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?”

Irenaeus (182-188 A.D.) “On this account also Paul the Apostle says to the Corinthians, ‘Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway.’” Irenaeus Against Heresies book 4 ch.37.7 p.&&&

Christians of Vienna and Lugdunum (177 A.D.) p.&&& “For, plaiting a crown from different colours and flowers of every kind, they presented it to the Father. It was right therefore that the noble athletes, after having endured divers contests and gained grand victories, should receive the great crown of incorruption.”

Passion of the Scillitan Martyrs (180-202 A.D.) p.285 “They all said: Thanks be to God. And so they all together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.”

Clement of Alexandria (193-202 A.D.) “For there are, as in the gymnastic contests, so also in the Church, crowns for men and for children. But love is to be chosen for itself, and for nothing else.” Stromata book 7 ch.11 p.&&&

Tertullian (1998-220 A.D.) “shod with the preparation of the gospel, girt with the sharper word of God, completely equipped in the apostles' armour, and crowned more worthily with the white crown of martyrdom, he awaits in prison the largess of Christ.” The Chaplet ch.1 p.&&&

Hippolytus (225-234/235 A.D.) “Ye were the disciples of a good Master. These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.” Treatise on Christ and Antichrist ch.31 p.&&&

Passion of Perpetua and Felicitas ch.2 p.&&& (c.201/205 A.D.) “Saturninus indeed had professed that he wished that he might be thrown to all the beasts; doubtless that he might wear a more glorious crown.”

Origen (225-254 A.D.) “‘I have finished my course I have kept the faith; henceforth there is laid up for me a crown of righteousness.’ And each of us runs ‘not as uncertain,’ and he so fights with evil ‘not as one beating the air,’” Origen Against Celsus book 7 ch.52 p.&&&

Cyprian of Carthage (c.246-258 A.D.) “This is the struggle which the blessed Apostle Paul has shown to us, in which it behoves us to run and to attain the crown of glory. "Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible."” Letters of Cyprian Letter 8 p.&&&

Pontius’ Life and Passion of Cyprian ch.7 p.&&& (after 258 A.D.) “For nothing else was proper than that he who in the secret recesses of his conscience was rich in the full honour of religion and faith, should moreover be renowned in the publicly diffused report of the Gentiles. He might, indeed, at that time, in accordance with the rapidity wherewith he always attained everything, have hastened to the crown of martyrdom appointed for him, especially when with repeated calls he was frequently demanded for the lions, had it not been needful for him to pass through all the grades of glory, and thus to arrive at the highest, and had not the impending desolation needed the aid of so fertile a mind.”

Archelaus (26-278 A.D.) “And after all these matters have been thus carefully set forth, the blessed apostle, like a father speaking to his children, adds the following words, which serve as a sort of seal to his testament: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.” Disputation with Manes ch.35 p.&&&

Theonas of Alexandria (c.300 A.D.) “But he that striveth for the mastery is temperate in all things; and they do it to obtain a corruptible crown, but we an incorruptible.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.159

Victorinus (martyred 304 A.D.) “that is to say, of the great men who had any kind of palms of their victories against sin, and cast them under the feet of Christ, the victor of all. And the palm and the crown signify the same things, and these are not given save to the victor.” Commentary on the Apocalypse from the Fourth chapter verse 10 p.&&&

Methodius (260-312 A.D.) “I am betrothed to the Word, and receive as a reward the eternal crown of immortality and riches from the Father; and I triumph in eternity, crowned with the bright and unfading flowers of wisdom. I am one in the choir with Christ dispensing His rewards in heaven, around the unbeginning and never-ending King. I have become the torch-bearer of the unapproachable lights,” Banquet of the Ten Virgins Discourse 6 ch.5 p.&&&

Lactantius (c.303-c.325 A.D.) “Therefore he will be poor, humble, ignoble, subject to injury, and yet enduring all things which are grievous; and if he shall continue his patience unceasingly to that last step and end, the crown of virtue will be given to him, and he will be rewarded by God with immortality for the labours which he has endured in life for the sake of righteousness.” The Divine Institutes book 6 ch.4 p.&&&

After Nicea

Venantius (lived 530-609 A.D.) “May one crown be bestowed on you from on high gained from yourself, may another flourish gained from your people.”

Old Testament Individuals

O1. Cain murdered Abel/his brother

Genesis 4:1-16

(Implied says Cain murdered his brother) 1 Jn 3:12

(partial) Jude 11; (partial) Heb 11:4; (partial) Heb 12:24

(partial) Mt 23:35; Lk 11:51 (Abel’s blood but no mention of Cain)

(partial) Heb 11:4

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial, only mentions Abel) Heb 11:4

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) (partial) Heb 11:4 mentions Cain and Abel but does not say Cain murdered Abel.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Mentions unrighteous Cain, but no mention of the murder. Jude 11

p75 Lk 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 11:51

Clement of Rome (96-98 A.D.) 1 Clement ch.4 p.6 For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why art thou grieved, and why is try countenance fallen? If thou offerest rightly, but dost not divide rightly, hast thou not sinned? Be at peace: thine offering

Melito of Sardis (170-177/180 A.D.) (partial, no mention of Cain) says that Abel was killed. On Pascha ch.59 p.51

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.29 p.105-106 discusses Cain murdering Abel.

Irenaeus Against Heresies book 3 ch.23.4 p.456-457; book 4 ch.18.3 p.484 (182-188 A.D.) discusses Cain and Abel and Cain’s murder or Abel

Clement of Alexandria (193-217/220 A.D.) (partial) mentions the blood of Abel, without saying who killed Him. The Instructor book 1 ch.6 p.221

Tertullian (198-220 A.D.) “… if Cain, that first homicide and first tratricide,…” On Patience ch.5 p.710

Instructions of Commodianus ch.36 p.210 (c.240 A.D.) (implied) mention of Cain and Abel. No mention of the murder though. He mentions the martyrdom of Abel and others in Instructions of Commodianus ch.62 p.215

Origen (225-254 A.D.) discusses Cain slaying Abel. Origen On John ch.6.7 p.&&&. See also (Implied) de Principiis book 3 ch.5 p.340. Cain plotted against Abel. Origen Against Celsus book 4 ch.43 p.517

Novatian (250/4-256/7 A.D.) (partial) mentions Abel, Enoch, and Noah. Treatise Concerning the Trinity ch.16 p.626

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.10 p.486 discusses Abel being murdered by Cain.

Archelaus (262-278 A.D.) that Abel, whom Cain slew, observed the law. Disputation with Manes ch.30 p.203

Archelaus (262-278 A.D.) (implied) mentions that Cain was the beginning of murder, and so the devil has been called a murderer from the beginning. Disputation with Manes ch.33 p.206/ He mentions the blood of righteous Abel in Disputation with Manes ch.28 p.201

Alexander of Lycopolis (301 A.D.) (partial) says in the first a man kills his brother. (Does not mention Cain and Abel by name though.) Of the Manichaeans ch.12 p.246.

Methodius (260-312 A.D.) says Cain committed murder. The Banquet of the Ten Virgins Discourse 3 ch.3 p.369. He also says that Able was killed by his brother in Banquet of the Ten Virgins discourse 11 ch.2 p.352

After Nicea

Athanasius (329 A.D.) mentions the righteous Abel, but does not say Cain murdered him. Easter Letter 1 ch.9 p.509

Athanasius (329 A.D.) mentions that murderers like Cain fled after the murder. Personal Letter 47 p.555

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) (partial) mentions Cain and his bad-intention on offering. Commentary on Hosea ch.9 p.77

O2. Abraham, friend of God

2 Chronicles 20:7; Isaiah 41:8; James 2:23

1 Clement, Irenaeus, Tertullian, Origen, Cyprian

Clement of Alexandria (193-202 A.D.) “’The God of Abraham, the God of Isaac, the God of Jacob.’ For the first is found to have been expressly called ‘friend;’ Stromata book 2 ch.5 p.351. See also Stromata book 4 ch.17 p.428

Novatian (250/4-256/7 A.D.) “He [God] translated Enoch: He elected Abraham into the society of his friendship; He protected Isaac: He increased Jacob; He gave Moses for a leader unto the people; He delivered the groaning children of Israel from the yoke of slavery; He wrote the law;” Concerning the Trinity ch.8 p.617

After Nicea

Macrostitch Creed (344/345 A.D.) (partial, does not show friend) says it was Christ who appeared to Abraham. Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

O3. Abraham offered Isaac as a sacrifice

Genesis 22; James 2:21

(partial) John 8:33,38; Hebrews 11:2

p52 (=John Rylands 457) Jn 18:31-35, 37-38 (c.117-138 A.D.) (partial) mentions Abraham, but nothing of Isaac or a sacrifice in Jn 18:33,38

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:7

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:2 mentions Abraham, but not the sacrifice

p20 - Jms 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century) Abraham offered his son but does not say which one or a type of Christ. Jms 2:21

Clement of Rome (96-98 A.D.) “For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith? Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice” 1 Clement ch.31 vol.1 p.13 (also vol.9 p.238)

Melito of Sardis (170-177/180 A.D.) vol.8 in his Catena on Genesis ch.5 p.759 says “The slaughter of this animal redeemed Isaac from death. In like manner, the Lord, being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed us… For the Lord was a lamb, like the ram which Abraham saw caught in the bush Sabec [thicket]. … For a new mystery was presented to view, a son led by his father to a mountain to be slain, whose feet he bound together, and laid him on the wood of the sacrifice, preparing with care whatever was necessary for his immolation. Isaac on his part is silent, bound like a ram, not opening his mouth, nor uttering a sound with his voice. For, not fearing the knife, nor quailing before the fire, nor troubled by the prospect of suffering, he sustained bravely the character of the type of the Lord. According there lies Isaac before us, with his feet bound like a ram, his father standing by, with the knife all bare in his hand, not shrinking form shedding the blood of his son.”

Melito of Sardis (170-177/180 A.D.) says that Isaac almost being sacrificed was a type of Christ. “not shrinking form shedding the blood of his son.” From the Catena on Genesis ch.5 Ante-Nicene Fathers vol.8 p.759

Irenaeus (182-188 A.D.) Righteously also do we, possessing the same faith as Abraham, and taking up the cross as Isaac did the wood follow Him. For in Abraham man had learned beforehand, and had been accustomed to follow the Word of God. For Abraham, according to his faith, followed the command of the Word of God, and with a ready mind delivered up, as a sacrifice to God, his only-begotten and beloved son, in order that God also might be pleased to offer up for all his seed His own beloved and only-begotten Son, as a sacrifice for our redemption. Irenaeus Against Heresies book 4 ch.5.4 p.467

Irenaeus (182-188 A.D.) Christ was born of a virgin, and suffered on the cross; was raised also from the dead, and taken up to heaven; that He was glorified, and reigns for ever. He is Himself termed the Perfect Intellect, the Word of God. He is the First-begotten, after a transcendent manner, the Creator of man; All in all; Patriarch among the patriarchs; Law in the law; the Priest among priests; among kings Prime Leader; the Prophet among the prophets; the Angel among angels; the Man among men; Son in the Father; God in God; King to all eternity. He was sold with Joseph, and He guided Abraham; was bound along with Isaac, and wandered with Jacob; with Moses He was Leader, and, respecting the people, Legislator. He preached in the prophets; was incarnate of a virgin; born in Bethlehem; received by John, and baptized in Jordan; was tempted in the desert, and proved to be the Lord. He gathered the apostles together, and preached the kingdom of heaven; gave light to the blind, and raised the dead; was seen in the temple, but was not held by the people as worthy of credit; was arrested by the priests, conducted before Herod, and condemned in the presence of Pilate; He manifested Himself in the body, was suspended upon a beam of wood, and raised from the dead; shown to the apostles, and, having been carried up to heaven, sitteth on the right hand of the Father, and has been glorified by Him as the Resurrection of the dead.” Fragment 53 p.577

Clement of Alexandria (193-202 A.D.) “’The God of Abraham, the God of Isaac, the God of Jacob.’ For the first is found to have been expressly called ‘friend;’ and the second is shown to have received a new name, signifying ‘he that sees God;’ while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.” Stromata book 2 ch.5 p.351. See also The Instructor ch.5 p.215.

Tertullian (198-220 A.D.) “This ‘wood,’ again, Isaac the son of Abraham personally carried for his own sacrifice, when God had enjoined that he should be made a victim to Himself. But, because these had been mysteries which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his "wood," was reserved, the ram being offered which was caught by the horns in the bramble” An Answer to the Jews ch.13 p.&&&

Tertullian (207/208 A.D.) “First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ” Five Books Against Marcion book 3 ch.18 p.336

Origen (225-254 A.D.) discusses Abraham almost sacrificing Isaac in Homilies on Genesis. Homily 8 ch.7-9 p.141-147

Origen (225-254 A.D.) (partial, does not say which son) discusses Arabaham’s great faith of not even sparing his son for God. de Principiis book 3 ch.2 p.&&&

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.10 p.486 discusses Isaac prepared to be sacrificed by Abraham.

Cyprian of Carthage (c.246-258 A.D.) Treatises of Cyprian Treatise 12 third book ch.15 p.537 In Genesis: "And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee."

Alexander of Lycopolis (301 A.D.) (partial) Abraham’s [unnamed] son was prepared as a sacrifice. Of the Manichaeans ch.24 p.251

Methodius (260-312 A.D.) (partial) mentions Abraham, Isaac, and Jacob, but no mention of sacrifice. The Banquet of the Ten Virgins Discourse 5 ch.3 p.326

After Nicea

Aphrahat (337-344 A.D.) (Implied) Abraham bound Isaac on the altar. Select Demonstrations book 21 ch.5 p.394

O4. Jacob

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Gen 25:28; Gen 27-33

Clement of Rome (96-98 A.D.) 1 Clement

Ignatius of Antioch (c.100-117 A.D.)

Justin Martyr (c.138-165 A.D.)

Melito of Sardis (170-177/180 A.D.) “from Abraham to Isaac and Jacob and the twelve patriarchs” On Pascha Stanza 85 p.60

Theophilus of Antioch (168-182/188 A.d.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.)

Hippolytus (222-235/6 A.D.)

Origen (240 A.D.) “after the knowledge of our mother Rachel, may be found worthy to obtain blessings from our spiritual father Jacob.” Commentary on the Song of Songs book 3 ch.13 p.229-230

Julius Africanus (232-245 A.D.)

Pierius (275 A.D.)

Adamantius (c.300 A.D.) mentions how the younger Jacob was blessed instead of the older, Esau. Dialogue on the True Faith ch.21 p.63

Victorinus of Petau (martyred 304 A.D.)

Pamphilius (martyred 309 A.D.)

Methodius (260-312 A.D.)

Athanasius (318 A.D.) mentions Jacob’s prophesy in Gen 49:10 as referring to Christ Incarnation of the Word ch.40 p.57

Lactantius (c.303-325 A.D.)

After Nicea

Hilary of Poitiers (355-367/368 A.D.) wrote about “blessed Jacob”. On the Trinity book 5 ch.20 p.90-91.

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) mentions the blessed Jacob. Commentary on Amos ch.9 p.170

O5. Esau

Gen 25:25-34; 26:34; 27:1-42; 28:5-9; 32:3-19; 33:1-16; 35:1,29; 36:1-43; Dt 2:4-8,12,22,29; Josh 24:4; 1 Chr 1:34-35; Jer 49:8,10; Obad 6-21; Mal 1:2-3; Rom 9:13; Heb 11:20; 12:16

Clement of Rome (96-98 A.D.)

Justin Martyr (c.138-165 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (236-258 A.D.)

Adamantius (c.300 A.D.) mentions how the younger Jacob was blessed instead of the older, Esau. Dialogue on the True Faith ch.21 p.63

Methodius (260-312 A.D.)

1Clement(289):envy, also, our father Jacob fled from the face of Esau his brother.

1ClementVol9(311):envy, also, our father Jacob fled from the face of Esau his brother.

ClementStromata4(2061):profane person, as Esau, who for one morsel surrendered his birth-right; and

CyprianLetter72(527):depart from his right and power, Holy Scripture declares when, in Genesis, Esau

CyprianTreatise10(132):dying, did not resist. And that Esau was hostile to his brother Jacob, arose

CyprianTreatise12(953):thee when thou reddest from the face of thy brother Esau."

CyprianTreatise9(467):sacrifice and gift; and in that Esau descended from the rights of the first-born

DialogueWithTryphoAJew(3060):his brother Esau. And Deborah, Rebekah's nurse, died, and was buried beneath

DialogueWithTryphoAJew(3070):when he fled from his brother Esau. They are as follows: `And Jacob went out

DialogueWithTryphoAJew(3159):of Esau thy brother; 'and [again] says that, in the judgment which befell Sodom

DialogueWithTryphoAJew(5705):mighty nation, and so did Esau; and there is now a great multitude of Ammonites.

DialogueWithTryphoAJew(5730):He says that neither to Esau nor to Reuben, nor to any other; only to those of

HippolytusFragment1(669):Isaac conveys a figure of God the Father; Rebecca of the Holy Spirit; Esau of

HippolytusFragment1(689):teachable and innocent souls. The robe or raiment of Esau denotes the faith and

HippolytusFragment1(700):iniquity is opposed to righteousness, Esau is excited to strife, and meditates

HippolytusFragment1(705):Cain, makes the most manifest disclosure of them now in Esau, showing also the

HippolytusFragment1(904):Esau. Beware, then, lest, being found in the flock of Jesus, you be set apart

HippolytusFragment1(905):when gifts are sent to Esau, and be given over to Esau as reprobate and unworthy

HippolytusFragment1(1966):first address him as king. Those of Edom are the sons of Esau, who inhabit Mount

HippolytusRefutationOfAllHeresies5(1436):who is according to the likeness of Esau, whose garment-he not being himself

IrenaeusAgainstHeresies1(3505):acknowledge that Esau, Korah, the Sodomites, and all such persons, are related

IrenaeusAgainstHeresies4(2754):Esau have I hated."

IrenaeusAgainstHeresies4(2775):away the blessing of this Esau. For which cause his brother suffered the plots

IrenaeusAgainstHeresies5(3138):before his brother Esau, upon his return from Mesopotamia to his father, and

MethodiusConcerningFreeWill(70):or persecuting your brother, like Esau,

OrigenAgainstCelsus4(1922):or, in addition, to that of Esau against Jacob;

OrigenAgainstCelsus4(1928):blessing of Isaac should descend, not upon Esau, but upon Jacob. Now if we

OrigenAgainstCelsus4(2058):Celsus, moreover, sneers at the "hatred" of Esau (to which, I suppose, he

OrigenAgainstCelsus5(2260):that Cain conspired against Abel, and Esau against Jacob; but not Abel against

OrigenAgainstCelsus5(2261):Cain, nor Jacob against Esau: for if this had been the case, Celsus would have

OrigenDePrincipiis2(1939):Jacob and Esau, says: "For the children being not yet born, neither having done

OrigenDePrincipiis2(1942):younger, as it is written, Jacob have I loved, but Esau have I hated."

OrigenDePrincipiis2(1950):Esau, may be raised regarding all celestial and terrestrial creatures, and even

OrigenDePrincipiis2(1960):regarding Jacob and Esau, it is not found to be unrighteousness with God that it

OrigenDePrincipiis2(1982):the birth of Esau and Jacob, he says, "Is there unrighteousness with God? God

OrigenDePrincipiis3(1834):world, and Esau hated, while he still was contained in the womb of his

OrigenDePrincipiis3(1906):for Jacob being loved and for Esau being hated existed with respect to Jacob

OrigenDePrincipiis3(1907):before his assumption of a body, and with regard to Esau before he was conceived

OrigenDePrincipiis3(2855):in supplanting his brother Esau, and which in the case of Jeremiah was

OrigenOnJohn10(305):we might judge of the story of Jacob and Esau.

OrigenOnJohn10(307):Jacob says to Isaac, "I am Esau thy firstborn son," and spiritually he spoke the

OrigenOnJohn10(310):outward semblance of Esau, and was Esau all but the voice praising God, so that

OrigenOnJohn10(311):Esau might afterward find a place to receive a blessing. For if Jacob had not

OrigenOnJohn10(312):been blessed as Esau, neither would Esau perhaps have been able to receive a

OrigenOnJohn2(1490):in the womb." Consider whether the celebrated question about Jacob and Esau has

OrigenOnJohn2(1496):written: "Jacob I loved, but Esau I hated." What shall we say, then? Is there

TertullianFiveBooksAgainstMarcion3(2014):But to Esau the blessing promised is an earthly one, which he supplements with a

TertullianFiveBooksAgainstMarcion3(2018):For the dispensation of the Jews (who were in Esau, the prior of the sons in

TertullianOnFasting(1059):savour of Esau, the hunter of wild beasts: so unlimitedly studious are you of

O6. Rachel

Gen 29:6,9-31; 30:1-25; 31:4,14,19,32-34; 33:1,2,7; 35:16,19-25; 46:19,22,25; 48:7; Ruth 4:11; Mt 2:18

1 Sam 10:2 (Rachels’ sepulchre)

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho the Jew

Irenaeus (182-188 A.D.) “But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes, Rachel, who prefigured the Church, for which Christ endured patiently;” Irenaeus Against Heresies book 4 ch.21.3 p.&&&

Clement of Alexandria (193-217/220 A.D.) The Instructor book 3

Hippolytus (222-234/5 A.D.) Refutation of All Heresies

Origen (240 A.D.) “after the knowledge of our mother Rachel, may be found worthy to obtain blessings from our spiritual father Jacob.” Commentary on the Song of Songs book 3 ch.13 p.229-230

Novatian (250/254-257 A.D.) Treatise Concerning the Trinity

Cyprian of Carthage (c.246-258 A.D.) Treatise 12

DialogueWithTryphoAJew(2376):Rebekah the wife of Isaac, Rachel the wife of Jacob, and Leah, and all the rest

DialogueWithTryphoAJew(4000):much wailing, Rachel weeping for her children; and she would not be comforted,

DialogueWithTryphoAJew(4005):would come on the place where Rachel the wife of Jacob called Israel, the holy

DialogueWithTryphoAJew(6361):Rachel is our Church. And for these, and for the servants in both, Christ even

DialogueWithTryphoAJew(6371):the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and

ClementInstructor3(1105):"And Rachel, the daughter of Laban, came," it is said, "with her father's

HippolytusRefutationOfAllHeresies5(821):type) are produced. For this reason, he says, "Rachel wept

NovatianConcerningTheTrinity(1644):as an angel? For when, to his wives Leah and Rachel, Jacob complained of the

CyprianTreatise12(533):weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of

O7. Joseph or his brothers

Genesis 37-47

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:21-22

Clement of Rome (96-98 A.D.) &&& 1 Clement

Letter of Ignatius to the Philadelphians ch.5 p.82 (-107/116 A.D.) mentions by name Abraham, Isaac, Jacob, and Joseph but does not say anything about Joseph’s brothers.

Letter of Barnabas ch.13 p.145 (100-150 A.D.) tells of various Old Testament saints, including Isaac, Jacob, Joseph, Ephraim.

Justin Martyr in Dialogue with Trypho ch.91 p.245 (c.138-165 A.D.) mentions Joseph and his brothers

Melito of Sardis (170-177/180 A.D.) “For this is He [the word] who was pilot to Noah; He who was guide to Abraham; He who was bound with Isaac; He who was in exile with Jacob; He who was sold with Joseph; He who was captain of the host with Moses; He who was the divider of the inheritance with Jesus the son of Nun;” Extracts from the Law and the Prophets p.&&&

Irenaeus (182-188 A.D.) fragment 17 (partial) mentions Joseph as a type prefiguring Christ, but does not say anything more about Joseph.

Clement of Alexandria (193-202 A.D.) Stromata book 5; &&& discusses Joseph and the envy of his brothers.

Tertullian (198-220 A.D.) “Joseph, again, himself was made a figure of Christ in this point alone (to name no more, not to delay my own course), that he suffered persecution at the hands of his brethren, and was sold into Egypt, on account of the favour of God;” Answer to the Jews ch.10 p.165

Tertullian (207/208 A.D.) says that Isaac and Joseph are types of the death of Christ. Five Books Against Marcion book 3 ch.18 p.336-337

Hippolytus Fragment 1 mentions Joseph being the head of his brothers. &&&

Julius Africanus (232-245 A.D.) “And for this reason the one traced the pedigree of Jacob the father of Joseph from David through Solomon;” Letter to Arisdides p.125

Origen (225-254 A.D.) mentions Joseph, after being sold as a slave, was put in prison and interpreted the dreams of the baker and chief butler. Later he showed himself to his brothers. Origen Against Celsus book 4 ch.47 p.519

Novatian (250/4-256/7 A.D.) “For when this very Jacob was about to bless Manasseh and Ephraim, the sons of Joseph,” Treatise on the Trinity ch.19 p.&&&

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.10 p.487 discusses Joseph being sold by his brothers. Also letter 54.

Methodius (260-312 A.D.) “Thy valiant son Joseph, O Word, won the greatest prize of virginity, when I a woman heated with desire forcibly drew him to an unlawful bed; but he giving no heed to her fled stripped, and crying aloud:” Banquet of the Ten Virgins Discourse 11 ch.12 p.&&&

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) mentions Joseph in book 1 ch.6 p.90; book 1 ch.7 p.94; book 1 ch.10 p.97

After Nicea

Aphrahat (337-344 A.D.) speaks of Joseph and his persecutors (brothers) bowing before him. Select Demonstrations book 21 ch.9 p.3950395

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) refers to Joseph in Gen 37:7,9; 41:17-24. Commentary on Zechariah ch.1 p.327

O8. Moses led the Israelites out of Egypt

Ex 12-14; Heb 3:16

&&&Check Melito

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:27-28

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the Israelites delivered out of Egypt, no mention of Moses though. Jude 5

Clement of Rome (96-98 A.D.) tells of Pharaoh’s army and the princes of Egypt sunk in the depths of the red sea after so many signs and wonders by Moses. 1 Clement ch.51 vol.1 p.19 (also vol.9 p.244)

Letter of Barnabas ch.10 p.143 (100-150 A.D.) (partial) mentions Moses and Deuteronomy.

Theophilus to Autolycus book 3 ch.24 p.118 (partial) says that the Israelites left Egypt. Then it mentions that Moses died.

Irenaeus (182-188 A.D.) (speaking of Gnostics, but not disagreeing with this) “Afterwards, by means of Moses, he brought forth Abraham's descendants from Egypt, and gave them the law, and made them the Jews.” Irenaeus Against Heresies book 1 ch.10 p.&&&

Clement of Alexandria (193-202 A.D.) Moses led the people out. Stromata book 1 ch.23 p.335-336

Tertullian (298-220 A.D.) For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham's ‘four hundred and thirty years’ that the Law was given. Whence we understand that God's law was anterior even to Moses,? An Answer to the Jews ch.2 p.&&&

Tertullian (298-220 A.D.) (partial) “For Joshua was to introduce the people into the land of promise, not Moses.” An Answer to the Jews ch.9 p.163

Tertullian (207/208 A.D.) (partial) mentions Moses in many places, and mentions coming out of Egypt in a few places including Five Books Against Marcion book 5 ch.11 p.453-454

Theodotus the probable Montanist (ca.240 A.D.) (mentions Moses) “as the patriarchs and Moses, and the prophets; then also the apostles.” Excerpts from Theodotus ch.52 p.49

Julius Africanus (235-245 A.D.) dates the Exodus and the time Moses left Egypt. Five Books of the Chronology of Julius Africanus ch.13.5 p.133.

Origen (225-254 A.D.) Moses came out of of Egypt with the Jewish people. Origen Against Celsus book 4 ch.67 p.527

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) (partial) ch.12 p.660 speaks of Pharaoh, after being stricken with the plagues from heaven, asking Moses and Moses’ brother to pray for him. (Does not mention Moses leaving Egypt though.)

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.10 p.487 (partial) says how Moses led an ungrateful people.

Dionysius of Alexandria (246-265 A.D.) mentions the plague on Pharaoh but protected by the blood. Commentary on Luke ch.8.2 p.109

Archelaus (262-278 A.D.) says that Moses led his people “from the midst of the Egyptians”. The Disputation with Manes ch.44 p.220

Adamantius (c.300 A.D.) (partial) Dialogue on the True Faith &&&

Pamphilus (martyred 309 A.D.) mentions Moses, Mount Sinai, and the exodus. An Exposition of the Chapters of the Acts of the Apostles H. vol.6 p.166

After Nicea

Eusebius of Caeesarea (323-326 A.D.)

Athanasius (356-360 A.D.) says that even though Moses led the people from Egypt, he was just a man. Four Discourses Against the Arians discourse 2 ch.17.26 p.362

Among heretics and spurious books

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.34-35 p.86-87 said that God sent ten plagues and Moses led the Israelites out of Egypt.

Theodore of Mopsuestia (392-423/429 A.D.) (partial) refers to righteous people like Moses and Joshua son of Nun. Commentary on Hosea ch.12 p.92

Theodore of Mopsuestia (392-423/429 A.D.) (Implied) Mentions the Israelites, Moses, Pharaoh, and the Exodus. Commentary on Nahum preface p.246

Nestorius (451/452 A.D.) (partial) Mention of Moses. The Bazaar of Heracleides book 2 ch.1 (b) p.204

O9. Balaam or his donkey

Num 22:5-41; 23:1-30; 24:1-25; 31:8,16; Dt 23:4-5; Josh 13:22; 24:9; Mic 6:5

2 Pet 2:15 (partial), Jude 11 (partial), Rev 2:14 (partial) Balaam’s teaching

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Aristides (125 or 138-161 A.D.)

Irenaeus (182-188 A.D.) Irenaeus Against Heresies

Clement of Alexandria (193-217/220 A.D.)

Tertullian (298-220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.) “Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam.” Treatises of Cyprian Treatise 11 ch.10 p.&&&

Victorinus of Petau (martyred 304 A.D.)

ApologyOfAristides(135):Nachor begins, and "like Balaam's ass he spake that which he had not purposed to

ClementInstructor3(1014):and run greedily after the error of Balaam, and perished in the gainsaying of

CyprianTreatise11(535):Balaam.

HippolytusFragment1(41): from Balaam's Blessings.

HippolytusFragment1(716): Martyr Hippolytus, from Balaam's Blessings.

IrenaeusAgainstHeresies3(836):is, of the virgin of [the house of] David, and Emmanuel; whose star also Balaam

IrenaeusFragments(381):in times of old, Balaam spake these things in parables, he was not acknowledged;

IrenaeusFragments(383):Wherefore [Balaam], foreseeing this, and wondering at it, exclaimed, "Alas!

IrenaeusFragments(449):instructions to the man (Balaam) beforehand, lest, going forth in ignorance, he

IrenaeusFragments(462):Now the angel who appeared to Balaam was the Word Himself; and in His hand He

IrenaeusFragments(474):For this man (Balaam), when he speaks no longer in the Spirit of God, but

OrigenAgainstCelsus1(2280):prophecy of Balaam recorded by Moses i to this effect: "There shall arise a star

OrigenAgainstCelsus1(2306):possessing as they did the prophecies of Balaam, which Moses also records,

OrigenAgainstCelsus1(2307):inasmuch as Balaam was celebrated for such predictions, and finding among them

OrigenDePrincipiis1(1981):shall be put to death in the same way; or even the speaking of Balaam's ass,

TertullianFiveBooksAgainstMarcion4(161): Balaam, Moses, and Hezekiah, to Show How Completely the Instruction and

TertullianFiveBooksAgainstMarcion4(4870): Old Testament, Balaam, Moses, and Hezekiah, to Show How Completely the

TertullianFiveBooksAgainstMarcion4(4965):was previously given. The prophet Balaam, in Numbers, when sent forth by king

TertullianFiveBooksAgainstMarcion4(6664):even as once He suggested to Balaam the message which he had not thought

(partial) VictorinusCommentary on the Apocalypse 285): "Thou hast there some who hold the doctrine of Balaam, who taught in

VictorinusCommentary on the Apocalypse 290):shall do. For Balaam,

O10. Joshua obeyed God to conquer Canaan

Josh 1-14; 23-24

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial, onl mentions Joshua) Heb 11:30

Clement of Rome (96-98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

Letter of Barnabas (100-150 A.D.) ch.12 p.145 (partial) mentions Joshua, Son of Nave [Nun] one whoul would spy out the land.

Justin Martyr in Dialogue with Trypho ch.106 p.252 (c.138-165 A.D.) says that under Joshua the people who survived Egypt were conducted to the promised land. Also ch.113 p.255

Meleto/Melito of Sardis (170-177/180 A.D.) (Implied) says that God was with Jesus [Joshua] son of Nun. In ch.4 On Faith p.757

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-202 A.D.) Stromata book 1 ch.21 mentions Joshua warring for 65 years.

Tertullian (198-220 A.D.) mentions Joshua and the Battle of Jericho. An Answer to the Jews ch.4 p.&&&

&&&Tertullian (207/208 A.D.) discusses much about Joshua’s conquest, including the sun standing still. Five Books Against Marcion ch.20 p.&&&

Hippolytus (222-235/6 A.D.) Joshua prayed for the sun to stand still [happened while he was conquering Canaan.]. Commentary on Isaiah ch.2 p.177

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.) Letter 73 ch.2 p.&&& (partial) mentions Joshua. (No inference of the command to conquer Canaan though.)

Peter of Alexandria (306,285-311 A.D.) (partial) mentions Joshua who succeeded Moses in Fragment 5 ch.5 p.282

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 (partial) briefly mentions Joshua at Jericho.

Athanasius (328-373 A.D.) mentions Joshua and that zeal for the Lord’s wars did not excuse his theft. To the Bishops of Egypt ch.11 p.228

After Nicea

Among heretics and spurious books

Theodore of Mopsuestia (392-423/429 A.D.) (partial) refers to righteous people like Moses and Joshua son of Nun. Commentary on Hosea ch.12 p.92

O11. Gideon

Jdg 6-8:35

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Theophilus of Antioch (168-181/188 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

&&&Hippolytus (222-235/236 A.D.)

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

ClementStromata1(2361):Gideon, of the tribe of Manasseh, the son of Joas, having fought with his three

ClementStromata2(325):of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets," and

HippolytusFragment1(2758):And Baruk delivered it to Gideon.

HippolytusFragment1(2759):And Gideon delivered it to Abimelech.

IrenaeusAgainstHeresies3(2646):3. Gideon,

IrenaeusFragments(408):he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the

TertullianFiveBooksInReplyToMarcion(1121): Of whom when Gideon, guide

TheophilusToAutolycus3(748):Gideon judged them 40 years; Abimelech, 3 years; Thola, 22 years; Jair, 22

TreatiseOnRebaptism(725):that He came unto them, as upon Gothoniel, Gideon, Jephthah, Samson, Saul,

O12. Samson

Jdg 13:14-16:30; Heb 11:32

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:32

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.24 p.119 mentions Samson.

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.) “The noble Samson was overcome by the harlot, …” The Instructor book 3 ch.11 p.287

Tertullian (192-220 A.D.)

Theodotus probable Montanist (c.198-220 A.D.) mentions Samson and his hair. Excerpts from Theodotus ch.39 p.48

&&&Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.)

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

Samson (9) Tatian

O13. Samuel

1 Sam 1:20; 2:18-26; 3-4; 7-16, 19, 25:1; 28:3-20; 1 Chr 6:28; 9:22; 11:3; 26:28-29; 2 Chr 35:18; Ps 99:6; Jer 15:1; Acts 3:24; 13:20; Heb 11:32

(8)

Justin Martyr (c.138-165 A.D.)

Theophilus of Antioch (168-181/188 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

&&&Tertullian (198-220 A.D.)

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

Hippolytus (222-234/5 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

ClementInstructor3(303):falsifying of their faces? Likewise also, when Samuel the prophet was sent to

ClementInstructor3(631):indulge in pleasure. The Word, testifying by the prophet Samuel to the Jews, who

ClementStromata1(2380):priest judged the people for forty years. He was succeeded by Samuel the

ClementStromata1(2382):twenty-seven years. He anointed David. Samuel died two years before Saul, while

ClementStromata1(2510):been kept from the days of Samuel in the intervening period.

ClementStromata1(2764):prophesied Jesus the son of Nave, Samuel, Gad, Nathan, Achias, Samaeas, Jehu,

ClementStromata1(2840):years. Then from the judges to Samuel, four hundred and sixty-three years, seven

ClementStromata2(325):of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets," and

ClementStromata3(876):Quinetiam Samuel propheta armum, quem ex iis, quae comedisset, reliquerat,

ClementStromata6(794):"And Samuel called on the Lord," it is said, "and the Lord gave forth His

ClementStromata6(2152):vouchsafed of the child Samuel.

CyprianLetter54(164):Moreover, to Samuel when he was despised by the Jews, God says; "They have not

CyprianLetter64(70):also, when Samuel the priest was despised by the Jewish people on account of his

CyprianLetter68(93):And again He speaks to Samuel, and says, "They have not despised thee, but they

CyprianTreatise12(537):born Samuel, not according to the order of generation, but according to the

CyprianTreatise12(538):mercy and promise of God, when she had prayed in the temple; and Samuel being

CyprianTreatise12(1407):live. This is the stone which, when Israel had conquered the aliens, Samuel set

DialogueWithTryphoAJew(1989):whom you do not wish to be king to be King and Lord, both of Samuel, and of

DialogueWithTryphoAJew(1997):among His priests, and Samuel among those who call upon His name. They called

DialogueWithTryphoAJew(3351):priests, and Samuel among them that call upon His name; they called on the Lord,

DialogueWithTryphoAJew(4267):For Samuel's mother, who was barren, brought forth by the will of God; and so

DialogueWithTryphoAJew(5133):to you from the fact that the soul of Samuel was called up by the witch, as Saul

Hippolytus2(2846):1. Take me, O Samuel, the heifer brought to Bethlehem, in order to show the

Hippolytus2(2854):3. And in the second (form),-to wit, by the prophets, as by Samuel, calling

HippolytusFragment1(734):The question is raised, whether Samuel rose by the hand of the sorceress or

HippolytusFragment1(750):taking it to be Samuel, he consulted it as such, and did it obeisance. And it

HippolytusFragment1(751):could be no difficult matter for the demon to conjure up the form of Samuel, as

HippolytusFragment1(2768):Moreover, he was the father of Samuel the prophet. Of this Helkanah mention is

HippolytusFragment1(2769):made in the beginning of the first book of Kings (Samuel).

HippolytusFragment1(2770):And Helkanah delivered it to Eli the priest. And Eli delivered it to Samuel

HippolytusFragment1(2772):And Samuel delivered it to Nathan the prophet.

IrenaeusAgainstHeresies1(2424):by the case of Samuel, who assigned Saul the chief place among thirty

IrenaeusAgainstHeresies1(3423):Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to

IrenaeusAgainstHeresies3(1509):from Samuel, and henceforth, as many as have spoken, have likewise foretold of

IrenaeusAgainstHeresies4(1888):Samuel did even thus speak to them: "God does not desire whole burnt-offerings

IrenaeusAgainstHeresies4(3149):In this way, too, Samuel, who judged the people so many years, and bore rule

MethodiusDiscourseOnTheResurrection(1120):when Samuel appeared, it is clear that, being seen, he was clothed in a

OrigenAgainstCelsus1(1476):desire such things, as when Samuel prophesies regarding three she-asses which

OrigenOnMatthew10(983):suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in

OrigenOnMatthew12(1575):In like manner also he who has been weaned, like Samuel, and dedicated by his

TertullianATreatiseOnTheSoul(4222):-even to represent the soul of Samuel, when Saul consulted the dead, after

TertullianFiveBooksAgainstMarcion2(1686):but he is not yet the despiser of the prophet Samuel.

TertullianFiveBooksAgainstMarcion2(1814):determined for you even in the scripture which we have quoted. Samuel says to

TertullianFiveBooksAgainstMarcion4(2186):Hannah the mother of Samuel gives glory to God in these words: "He raiseth the

TertullianFiveBooksInReplyToMarcion(1219): Marvellous Samuel, who first received

TertullianOnFasting(426):Israel, before their gathering together by Samuel on occasion of the drawing

TertullianOnFasting(429):water on the ground). At the very moment when Samuel was offering the holocaust

TertullianOnFasting(590):abstinence) which had dedicated Samuel, and consecrated Aaron, to God. For of

TertullianOnFasting(591):Samuel his mother said: "And wine and that which is intoxicating shall he not

TheophilusToAutolycus3(753):years; Samuel, 12 years.

O14. Saul [son of Kish]

1 Sam 9:2-27; 10:11-26; 11:4-15; 13-24; 25:44; 26-29, 31:2-12; 2 Sam 1-9, 12:7; 16:5,8; 19:17,24; 21:1-14; 22:1; 1 Chr 5:10; 8:33; 9:39; 10:2-13; 11:2; 12:1-2,19,25,29; 13:3; 15:29; 26:28; Ps 18:title; 52:title; 54:title; 57:title; 59:title; Isa 10:29;

Clement of Rome (96-98 A.D.)

Justin Martyr (c.138-165 A.D.)

Melito of Sardis (170-177/180 A.D.)

Theophilus of Antioch (168-181/188 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.) “For there fell upon him that ecstasy, which is the Holy Ghost's operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really "turned Saul into another man," that is to say, into a prophet, when "people said one to another, What is this which is come to the son of Kish? Is Saul also among the prophets?’” Treatise on the Soul ch.11 p.191

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book

&&&Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Anonymous Treatise Against Novatian (254-256 A.D.)

Anonymous Treatise on Rebaptism (c.250-258 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Peter of Alexandria (306,285-311 A.D.)

1Clement(304):persecuted by Saul king of Israel.

1ClementVol9(326):persecuted by Saul king of Israel.

ClementOfAlexExhortationToTheHeathen(188):Saul was plagued with a demon, he cured him by merely playing. A beautiful

ClementStromata1(2381):prophet; contemporaneously with whom Saul reigned, who held sway for

ClementStromata1(2382):twenty-seven years. He anointed David. Samuel died two years before Saul, while

ClementStromata1(2383):Abimelech was high priest. He anointed Saul as king, who was the first that bore

ClementStromata1(2385):Saul, was four hundred and sixty-three years and seven months.

ClementStromata1(2386):Then in the first book of Kings there are twenty years of Saul, during which

ClementStromata1(2387):he reigned after he was renovated. And after the death of Saul, David the son of

ClementStromata3(877):allatum, dedit edenalum Sauli. Hi autem, qui se cos dicunt vitae institutis

CyprianLetter6(71):Saul, and many others, so long as they walked in the Lord's ways, were able to

CyprianLetter64(74):And that He might avenge this, He set over them Saul as a king, who afflicted

CyprianTreatise10(138):disposition broke forth into envy. Moreover, that Saul the king hated David, so

CyprianTreatise10(143):suffrage of acclamation into praises of David, Saul through jealousy conceived

CyprianTreatise11(616):was sold, and king Saul persecuted the merciful David; and king Ahab endeavoured

CyprianTreatise9(271):be able to kill king Saul, who was persecuting him and desiring to slay him; and

DialogueWithTryphoAJew(5133):to you from the fact that the soul of Samuel was called up by the witch, as Saul

HippolytusFragment1(647):morning." For Saul, who was of the tribe of Benjamin, persecuted David, who was

HippolytusFragment1(747):suffice. How, he urges further, did Saul recognise (what appeared), and do

HippolytusFragment1(748):obeisance? Well, Saul did not actually see, but only, on being told by the woman

HippolytusFragment1(753):to befall Saul and Jonathan at the same time? He did foretell indeed the end of

HippolytusFragment1(754):the war, and how Saul would be overcome, drawing that as an inference from the

HippolytusFragment1(758):Saul's deeds, and by this very attempt to consult the sorceress, foretells his

HippolytusFragment1(3202):Saul is antecedent to the sin with the wife of Urias; yet it is not without good

HippolytusRefutationOfAllHeresies5(593):Saulasu, Saulasu. Saulasu, i.e., Adam, who is farthest above; Saulasau, that is,

HippolytusRefutationOfAllHeresies5(1039):he says, as (was) Saul, who held converse with the evil demon

IgnatiusToMagnesians(201):leprosy. Saul also was dishonoured,

IrenaeusAgainstHeresies1(2424):by the case of Samuel, who assigned Saul the chief place among thirty

IrenaeusAgainstHeresies3(2188):from heaven: "Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou

IrenaeusAgainstHeresies4(977):God, although Saul persecuted him. For all the righteous possess the sacerdotal

IrenaeusAgainstHeresies4(3207):when he suffered persecution from Saul for righteousness' sake, and fled from

IrenaeusAgainstHeresies4(3208):King Saul, and would not avenge himself of his enemy, he both sung the advent of

Melito(1047):As in the book of Kings: "It repented me that I have made Saul king."

OrigenDePrincipiis3(2119):Saul; and in the third book, Micaiah the prophet says, "I saw the Lord of Israel

OrigenOnJohn1(681):Saul,

OrigenOnJohn1(683):when still a persecutor it is said, "Saul Saul, why persecutest thou Me? "and,

OrigenOnMatthew2(72):spirit, just as the music of David laid to rest the evil spirit in Saul, which

PeterOfAlexandrianEpistle(276): when he was flying from Saul, and was amongst strangers, feigned himself to be

PeterOfAlexandrianEpistle(292):offered them violence; as David, who while lie was flying from Saul, and bad

TertullianFiveBooksAgainstMarcion2(118): of the Same Men, Such as King Saul, Explained, in Answer to the Marcionite

TertullianFiveBooksAgainstMarcion2(1314):that mercy, too, which conceded to the devotion of the people the son of Saul

TertullianFiveBooksAgainstMarcion2(1671): Election and Rejection of the Same Men, Such as King Saul, Explained, in

TertullianFiveBooksAgainstMarcion2(1683):as both to reject and to choose on the merits of the present moment. Saul is

TertullianFiveBooksAgainstMarcion2(1719):because He actually said, "It repenteth me that I have set up Saul to be

TertullianFiveBooksAgainstMarcion2(1727):unthankful for a benefit. For instance, in this case of Saul, the Creator, who

TertullianFiveBooksAgainstMarcion2(1738):the guilt of Saul with the confession of His own repentance; but as there is an

TertullianFiveBooksAgainstMarcion2(1739):absence of all error and wrong in His choice of Saul, it follows that this

TertullianFiveBooksAgainstMarcion2(1815):Saul, "The Lord hath rent the kingdom of Israel from thee this day, and hath

TertullianFiveBooksAgainstMarcion4(1463):and how Jonathan the son of Saul blotted out by his deprecation the guilt of a

TertullianFiveBooksAgainstMarcion5(284):again, in Saul's conduct towards David, exhibited first in violent persecution

TertullianFiveBooksAgainstMarcion5(290):of Paul in Saul-belonging, too, as they did, to the same tribe-and of Jesus in

TheophilusToAutolycus3(757):And after the judges they had kings, the first named Saul, who reigned 20

TreatiseAgainstNovatian(422):previous examples of this kind of prevarication. Saul, that

TreatiseOnRebaptism(725):that He came unto them, as upon Gothoniel, Gideon, Jephthah, Samson, Saul,

TreatiseOnRebaptism(733):some needful operation; as He was upon Saul, upon whom came the Spirit of God,

O15. David was godly (except adultery)

2 Sam 7

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 11:32

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (partial, only mentions house of David) Jn 17:42

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 13:33

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 11:32 mentions Samson, David, and others

Clement of Rome (96-98 A.D.) tells of David repenting of his (unspecified) sin, and quotes Psalm 51:1-17. 1 Clement ch.18 vol.1 p.10 (also vol.9 p.234-235)

Letter of Ignatius to the Romans ch.7 p.77 (-107/116 A.D.) says Jesus Christ was of the seed of David and Abraham.

The Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) vol.7 ch.9 p.380 mentions the holy vine of David.

Letter of Barnabas ch.10 p.143 (100-150 A.D.) says that David knew the three doctrines about meats.

Justin Martyr (c.138-165 A.D.) in Dialogue with Trypho ch.14 mentions the sure mercies promised to David.

Justin Martyr mentions the one fall of David with Uriah’s wife. Dialogue with Trypho ch.141 p.270

Theophilus of Antioch (168-181/188 A.D.) mentions what was said through the prophet David. Theophilus to Autolycus book 2 ch.35 p.108

Theophilus of Antioch (168-181/188 A.D.) says that David reigned 40 years. Theophilus to Autolycus book 3 ch.25 p.119

Irenaeus Against Heresies book 4 ch.27.1 p.498 (182-188 A.D.) says that David was godly, except that he committed adultery.

Clement of Alexandria (193-217/220 A.D.) speaks of David and Psalm 78:8,10. The Instructor book 1 ch.9 p.231

Tertullian (198-220 A.D.) (implied) quotes for us what David says [in Psalms] Against Hermogenes ch.29 p.493

Tertullian (207/208 A.D.) (partial) mentions David many times against Marcion. One example is Five Books Against Marcion book 4 ch.36 p.411

Origen (225-254 A.D.) is that we should become wise, can be proved not only from the 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. Now, in the Psalms 50, David is described as saying in his prayer to God these words: "The unseen and secret things of Thy wisdom Thou hast manifested to me." Origen Against Celsus book 3 ch.45 p.482

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.&&& mentions the Holy Spirit testifying by David.

Cyprian of Carthage (c.246-258 A.D.) Treatise 9 ch.10 p.487 discusses how David was commended for patience and not killing King Saul when he could have done so.

Gregory Thaumaturgus (246-265 A.D.) mentions David the king and prophet. Metaphrase of Ecclesiastes ch.1 p.9

Archelaus (262-278 A.D.) (partial) mentions David, but does say he was godly or a king. Disputation with Manes ch.34 p.&&&

Archelaus (262-278 A.D.) (partial) says that David saved sheep from the lion and the bear. The Disputation with Manes ch.25 p.198

Adamantius (c.300 A.D.) mentions David. Dialogue on the True Faith &&&

Methodius (260-312 A.D.) mentions “the blessed David”. Orations on the Psalms ch.4 p.396

Lactantius (c.303-c.325 A.D.) says that David and Solomon were the most powerful kings, and also prophets. The Divine Institutes book 4 ch.8 p.&&&

After Nicea

Athanasius (328-373 A.D.) discusses what David wrote in Psalm 50:3 (LXX); 54:7; 76:11. In Defence of His Flight ch.20 p.262

Gregory Nazianzus (330-391) mentions David, Solomon the wisest of all men, and Paul in his Second Theological Oration ch.21 p.296

O16. King Solomon was wise

1 Ki 3

(partial, only mentions Solomon in his spendor) Mt 6:29

Justin Martyr (c.138-165 A.D.) mentions Solomon possessing the spirit of wisdom. Dialogue with Trypho ch.87 p.243

Theophilus of Antioch (168-181/188 A.D.) (Implied) mentions the prophet Solomon. Theophilus to Autolycus book 2 ch.10 p.98

Irenaeus (182-188 A.D.) mentions Solomon in many places in Irenaeus Against Heresies books 3 and 4, including book 4 ch.9.2 p.472

Clement of Alexandria (193-217/220 A.D.) mentions Solomon the king in The Instructor book 2 ch.11 p.264

Tertullian (198-220 A.D.) Mentions God’s wisdom through Solomon. Scorpiace ch.7 p.&&&

Tertullian (207/208 A.D.) (partial) mentions Solomon was king of Israel. (no mention of his wisdom though.) Five Books Against Marcion book 3 ch.20 p.339

Hippolytus (222-235/6 A.D.) Solomon was a king. Commentary on Proverbs p.172

Julius Africanus (235-245 A.D.) says that Christ is King, and the High Priest of His Father. Solomon was a prophet. Epistle to Aristides ch.1 p.125.

Origen (225-254 A.D.) says that Solomon asked for wisdom and received it. Origen Against Celsus book 3 ch.45 p.482

Cyprian of Carthage (c.246-258 A.D.) Lettere 54 ch.21 p.346 mentions the Holy Spirit speaking by Solomon.

&&&Seventh Council of Carthage (258 A.D.) mentions false Christs, false prophets, and the Lord saying to Solomon.

Gregory Thaumaturgus (246-265 A.D.) says Solomon was a prophet and “wise above all men.” Metaphrase of Ecclesiastes ch.1 p.9

&&&Dionysius of Alexandria (246-265 A.D.) Ecclesiastes says that Solomon had an experience surpassing prudence.

&&& Victorinus of Petau (martyred 304 A.D.)

&&& Pamphilus (martyred 309 A.D.) (partial) mentions the times of Solomon

Methodius (260-312 A.D.) says Solomon and refers to the Song of Songs. The Banquet of the Ten Virgins Discourse 9 ch.3 p.346

Alexander of Alexandria (313-326 A.D.) refers to a saying of Solomon. Epistles on the Arian Heresy Epistle 1 ch.7 p.294

Lactantius (c.303-c.325 A.D.) says mentions “that most wise King Solomon”. The Divine Institutes book 4 ch.6 p.105

Lactantius (c.303-c.325 A.D.) says that David and Solomon were the most powerful kings, and also prophets. The Divine Institutes book 4 ch.8 p.107

Around 325 A.D.

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.84 says that wisdom was revaled most clearly through Solomon

Athanasius (335 A.D.) refers to Ecclesiastes as by the “wise Solomon” Easter Letter 1 ch.1 p.506

After Nicea

Gregory Nazianzus (330-391) mentions David, Solomon the wisest of all men, and Paul in his Second Theological Oration ch.21 p.296

Among heretics and spurious books

Tatian’s Diatessaron (died 172 A.D.) section 10 p.59 (partial) in the Sermon on the Mount says that Solomon in all his glory was not arrayed like one of the lilies.

O17. Elijah was a godly prophet

1 Ki 18-20; Luke 9:33

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (Implied, John the Baptist was asked if he was Elijah) Jn 1:21

Justin Martyr (138-165 A.D.) mentions Elijah in many places including Dialogue with Trypho ch.49 p.219

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-202 A.D.) mentions the prophet Elijah in Stromata book 1 ch.21 p.327

Tertullian (198-220 A.D.) discusses God feeding Elijah using ravens. On Fasting ch.9 p.107-108

&&&Tertullian (207/208 A.D.) Five Books Against Marcion book &&&

&&&Hippolytus (222-235/6 A.D.)

&&&Instructions of Commodianus (c.240 A.D.)

Origen (225-254 A.D.)

Cyprian of Carthage (c.246-258 A.D.)

Pontius (after 258 A.D.) Life of Cyprian p.&&&

Adamantius (c.300 A.D.) (Implied) says that Elijah went up to heaven. Dialogue on the True Faith 5th part ch.18b p.172

Victorinus of Petau (martyred 304 A.D.) in discussing Revelation 7 says that Elijah the prophet will come before the Antichrist. Commentary on the Apocalypse of the Blessed John from the Sixth chapter 7 p.352

Methodius (260-312 A.D.) &&&

Lactantius (c.303-c.325 A.D.) mentions the prophet Elias [Elijah] in the third book of kings [1 Kings] The Divine Institutes book 4 ch.11 p.109

After Nicea

Athanasius (329 A.D.) mentions “the great and holy Elijah” Easter Letter 1 ch.6 p.508

Athanasius (328-373 A.D.) discusses Elijah and the more than 400 prophets of Baal. In Defence of His Flight ch.20 p.262. See also Four Discourses Against the Arians discourse 3 ch.28.47 p.419.

Gregory of Nazianzen (330-391 A.D.) discussed how Elias [Elijah] the prophet performed his miracles. Oration on Pentecost ch.4 p.380

Epiphanius of Salamis (360-403 A.D.) says that even though Elijah, John the Apostle, or the later saint Thecla were godly, they were not to be worshipped. (Panarion 3.2:5, 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. 140)

Augustine of Hippo (380-430 A.D.) (Implied) mentions Moses and Elias [Elijah] on the mount with Jesus [at the Transfiguration]. He also says that Elijah never died but was translated. On the Gospel of John Tractate 124 ch.21.5 vol.7 p.450.

O18. Elisha

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1 Ki 19:17,19; 2 Ki 2-9; 13:14-21

Clement of Rome (96-98 A.D.)

Justin Martyr (c.138-165 A.D.) “into the river Jordan, recovered the iron part of the axe with which the sons of” Dialogue with Trypho the Jew ch.86 p.&&&

Melito of Sardis (170-177/180 A.D.) &&&

Irenaeus (182-188 A.D.) “wood into the water. Then, when he had done this, the iron part of the axe Irenaeus Against Heresies book 4 ch.17.4 p.&&&

Tertullian (198-220 A.D.) &&&

Origen (225-254 A.D.) &&&

Cyprian of Carthage (c.246-258 A.D.)

Victorinus of Petau (martyred 304 A.D.)

After Nicea

Athanasius (326-373 A.D.) mentions Elisha and Naaman healed of leprosy. Four Discourses Against the Arians discourse 3 ch.2 p.394-395. See also Four Discourses Against the Arians discourse 3 ch.28.47 p.419.

1Clement(614):went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel

1ClementVol9(651):went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel

CyprianLetter58(85):gift. Elisha, beseeching God, so laid himself upon the infant son of the widow,

CyprianLetter58(87):face, and the limbs of Elisha were spread over and joined to each of the limbs

DialogueWithTryphoAJew(4391):David affirms that God comforted him with a rod and staff. Elisha, by casting a

IrenaeusAgainstHeresies5(1765):through means of Elisha the prophet. For when his fellow-prophets were hewing

IrenaeusAgainstHeresies5(1768):upon Elisha's coming to the place, and learning what had happened, he threw some

IrenaeusFragments(608):If the corpse of Elisha raised a dead man,

Melito(268):Elisha the Hebrew, and he came and healed him of his leprosy. The people of

OrigenAgainstCelsus2(1794):especially to the Jew, that as there were many lepers in the days of Elisha the

OrigenAgainstCelsus2(2178):and the other by Elisha.

OrigenAgainstCelsus2(2203):by the prophets Elijah and Elisha, while He was raised by none of the prophets,

OrigenAgainstCelsus2(2207):Elisha, such as has re-suited from the preaching of the resurrection of Jesus,

OrigenAgainstCelsus8(1499):And in the fourth book of Kings we read that the prophet Elisha made known to a

OrigenAgainstCelsus8(1501):a son; and through the prayers of Elisha she became a mother.

OrigenOnJohn6(102): name=LOC_P6905_1295222>27. Of Elijah and Elisha Crossing the Jordan.

OrigenOnJohn6(647):and "The spirit of Elijah rested upon Elisha."

OrigenOnJohn6(1911):Elisha. His baptism in the Jordan made him fitter to be taken up, for, as we

OrigenOnJohn6(1913):through the water. And through this same Jordan Elisha receives, through Elijah,

OrigenOnJohn6(1941):Elisha. And Elisha sent a messenger to him, saying, "Go, wash seven times in the

OrigenOnMatthew10(911):Elisha, and at a still earlier date through Moses and Joshua the son of Nun. And

OrigenOnMatthew10(983):suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in

OrigenOnMatthew13(238):of Elijah rested on Elisha."

OrigenOnMatthew13(257):on Elisha, but also descended along with John at his birth; and that John,

OrigenOnMatthew13(281):Upon Elisha, then, only the spirit of Elijah rested, but John came

OrigenOnMatthew13(284):not only in the spirit, but also in the power of Elijah. Wherefore, also, Elisha

TertullianAnAnswerToTheJews(1699):stream; and so, on Elisha

TertullianAnAnswerToTheJews(1702):stream the iron which had sunk. And accordingly Elisha, having taken "wood," and

TertullianFiveBooksAgainstMarcion4(67): the Prophet Elisha.

TertullianFiveBooksAgainstMarcion4(1268):virtue. If, however, the Creator's prophet Elisha cleansed Naaman the Syrian

TertullianFiveBooksAgainstMarcion4(1302):how that Elisha indeed required a material resource, applied water, and that

TertullianFiveBooksAgainstMarcion4(1317):another (Christ), because He acted differently from Elisha-because,

TertullianFiveBooksAgainstMarcion4(1323):Elisha, He is acknowledged to be the greater, if indeed greater!

TertullianFiveBooksAgainstMarcion4(1326):What has your Christ performed more than my Elisha? Nay, what great thing has

TertullianFiveBooksAgainstMarcion4(1990):it. Since, in like manner, the prophet Elisha on this day restored to life the

TertullianFiveBooksAgainstMarcion4(3983):let loose bears against children, in order to avenge His prophet Elisha, who had

TertullianFiveBooksAgainstMarcion4(4119):that He received his precept also! When Elisha sent on his servant Gehazi before

TertullianFiveBooksAgainstMarcion4(4132):Herein He follows the very same example. For Elisha enjoined upon his servant

TertullianFiveBooksAgainstMarcion4(6041):Because Elisha did not in the case of Naaman the Syrian, and yet was not on that

TertullianFiveBooksInReplyToMarcion(1288): Disciple his Elisha was, succeeding to his lot:

VictorinusCommentary on the Apocalypse 874):word. Many think that there is Elisha, or Moses, with Elijah; but both of these

Among heretics and spurious books

Megethius (c.300 A.D.) (partial) a self-labelled follower of Marcion, in his debate with Adamantius mentions that the god of creation told a bear to come out and devour children. Dialogue on the True Faith first part ch.16 p.58

O19. Jonah in the fish or warned Ninevites

Jonah; Matthew 12:39-41; (partial) Luke 11:29-32

Clement of Rome (96-98 A.D.) Jonah proclaimed destruction to the Ninevites, but they repented. 1 Clement ch.7 vol.1 p.7 also vol.9 p.231

Justin Martyr (138-165 A.D.) mentions Jonah preaching to the city of Ninevah after he had been cast up on the third day from the belly of the great fish. This is a sign of Christ. Dialogue with Trypho ch.107 p.252

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.20.2 p.449-450 Jonah was swallowed by a great whale, and God saving Him is a type of our salvation.

Clement of Alexandria (193-202 A.D.) (partial) mentions the shipmaster asking why Jonah was snoring and not calling out to his God. Stromata book 5 ch.14 p.474-475

Tertullian (198-220 A.D.) Jonah did not die in the belly of the great beast [big fish]. Tertullian’s De Fuga Persecution ch.10 p.122

Tertullian’s (207/208 A.D.) (partial) mentions Jonah fleeing to Tarshish instead of going to the Ninevites. Five Books Against Marcion book 2 ch.24 p.315

Origen (225-254 A.D.) discusses Jonah telling the Ninevites that in thre days Ninevah will be overthrown. Homilies on Jeremiah Homily 1 ch.1.2 p.3-4. See also Homily 1 ch.1 p.3

Origen (225-254 A.D.) (partial) discusses Jonah and the tempest at sea. Does not mention the fish though. Homilies on Joshua. Homily 23 ch.2 p.196-197

Origen (225-254 A.D.) (partial) mentions the prophets Jonah and Daniel. On Matthew book 7 ch.53 p.633

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.12 p.660 (partial) says the mercy of God is indeed not denied to the Ninevites. (No mention of Jonah or the great fish though.)

Cyprian of Carthage (c.246-258 A.D.) says that Jonah was in the whale’s belly three days and three nights, as the Jesus was. Treatises of Cyprian Treatise 12 book 2 ch.25 p.525

Adamantius (c.300 A.D.) (partial) mentions that the water received Jonah. Dialogue on the True Faith 5th part ch.18b p.172

Methodius (260-312 A.D.) “As, then, Jonah sepnt three days and as many nights in the whale’s belly, and was delivered up sound again, so shall we all, … rise again.” On the History of Jonah ch.2 p.378

Among Heretics and Spurious Books

Tatian (died 172 A.D.)

O20. Daniel

Ezek 14:14,20; book of Daniel, Mt 24:15; Mk 13:14

Ezek 28:3 (Daniel but some wonder if the same individual)

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Clement of Rome (96-98 A.D.)

Letter of Barnabas (100-150 A.D.)

2 Clement (c.150 A.D.)

Justin Martyr (c.138-165 A.D.) “But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him.” Dialogue with Trypho the Jew ch.31 p.&&&

Melito of Sardis (170-177/180 A.D.)

Theophilus of Antioch (168-181/188 A.D.)

Irenaeus (182-188 A.D.)

Clement of Alexandria (193-202 A.D.) says that Daniel 9:24-27 refers to Christ. Stromata book 1 ch.2? p.319

&&&Tertullian (198-220 A.D.)