The Bible

B1. Study and Obey God’s Word as an Authority in our Lives

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, 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 (97/98 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.

Tertullian (200-240 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 (200-240 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

Clement of Alexandria (193-217/220 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

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

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

Theonas (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

There are probably more besides these too.

B2. The Old Testament Has the Words of the True God; We Should Still Study It Today

Clement of Rome (97/98 A.D.) “For thus says God: ‘Let us make man in Our image, and after Our likeness.” 1 Clement ch.33 p.13-14.

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)

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

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

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 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.

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 (248-258 A.D.) mentions the Old and New Testaments ch.13 p.675

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

Diodorus (262-278 A.D.) mentions the Old Testament in The Disputation with Manes ch.40 p.214

Methodius (260-312 A.D.) mentions the Old Testament in The Banquet of the Ten Virgins Discourse 10 ch.2 p.348

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

Victorinus bishop of Petau in Austria (martyred 304 A.D.) Mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John p.345

Lactantius (260-325 A.D.) mentions two Testaments: Old and New in The Divine Institutes book 4 ch.20 p.122

There are probably more besides these too.

B3. The Old Testament prophesied About Jesus

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;”

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew 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 ch.32 p.173-174.

Justin Martyr (c.150 A.D.) mentions how the Passover was a type of Christ who was sacrificed for our sins. Dialogue with Trypho the Jew ch.111 p.254.

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

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

Lactantius (260-325 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.

There are probably more besides these too.

B4. Jesus superseded some Old Testament Laws

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 (107/16 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.”

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. “For in reprobating what He [God] has made, He will appear to have condemned His own works, which He had approved as good; and He will be designated as seeming capricious in both cases, as the heretics indeed would have it;” On the Jewish Meats 2 p.646

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

There are more besides these too.

B5. The New Testament Has the Words of the True God; We Should Study It Today

Justin Martyr (135-165 A.D.) mentions “how the New Testament, which God formerly announced” Dialogue with Trypho the Jew ch.51 p.221.

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

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

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 (248-258 A.D.) mentions the Old and New Testaments ch.13 p.675. It mentions the New Testament in ch.2 p.668

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.

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 bishop of Petau in Austria (martyred 304 A.D.) Mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John p.345

Lactantius (260-325 A.D.) mentions two Testaments: Old and New in The Divine Institutes book 4 ch.20 p.122

There are probably more besides these too.

B6. There are Only Four True Gospels

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

Justin Martyr (135-165 A.D.) [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

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

Tertullian (200-240 A.d.) [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

Clement of Alexandria &&&

Hippolytus (225-235/6 A.D.) [no mention of four] mentions the Gospels in The Refutation of All Heresies book 6 ch.24 p.85.

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.

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

There are more besides these too.

B7. Paul’s Letters are Scripture

1 Clement (97/98 A.D.) ch.47 p.18 Reference and allusion 1 Cor 3:13 as by Paul

Ignatius (-107/116 A.D.) Paul wrote a letter to the Ephesians. Ignatius’ Letter to the Ephesians ch.12 p.55

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

Muratorian Canon (170-217 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.

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

Hippolytus (225-235/6 A.D.) quotes Romans 1:17 as by Paul Treatise on Christ and Antichrist ch.64 p.218

Novatian (250-257 A.D.) mentions Romans 1:20 as by the apostle Paul. p.614

Anonymous Treatise on Re-baptism ch.6 p.670 quotes Philippians 2 as by Paul

Origen (225-254 A.D.) quotes 1 Corinthians 1:24 as by Paul. p.246

Cyprian (248-258 A.D.) mentions the Epistle of Paul to the Romans in Treatises of Cyprian - Testimonies ch.45 p.546.

Cyprian (248-258 A.D.) mentions the First Epistle of Paul to the Corinthians and then quotes 1 Cor 7:10,11 in Treatises of Cyprian - Testimonies ch.90 p.553.

There are more besides these too.

B8. The Gospel of John was Written by 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.

Tertullian stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Against Marcion book 4 ch.5 p.350.

Clement of Alexandria (193-217/220 A.D.) John wrote his Gospel. Stromata book 5 ch.12 p.463

Hippolytus (225-235/6 A.D.) quotes John 1:1 and references John in his Gospel: 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

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

Anonymous Treatise Against Novatian ch.2 p.657 says John 10:1 is by John, the gospel.

Cyprian mentions the “Gospel according to John” and then quotes John 3:18,19 in Treatises of Cyprian - Testimonies ch.31 p.543

There are probably more besides these too.

B9. Hebrews, James, 1,2 Peter, 1,2 John, Jude are 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.

Tertullian (200-220/240 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 (225-235/236 A.D.) quotes 1 Peter 1:24,25 The Refutation of All Heresies book 4 ch.5 p.76

Hippolytus alludes to 2 Peter 1:18,19 The Refutation of All Heresies book 10 ch.24 p.151

Hippolytus references 2 Peter 3:3 p.244

Hippolytus references 1 John 2:18 as by John. p.244

Hippolytus references Jude 18,19 as by Jude. p.244

Hippolytus 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 quotes 1 Peter 1:9 as by Peter. p.287

½ Quote of 1 Peter 3:15a

Origen quotes 1 Peter 3:18-21 as by Peter p.279

Quote of 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.

Cyprian (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.

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

There are probably more besides these too.

B10. The Book of Revelation is Scripture

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

Justin Martyr (135-165 A.D.) mentions a literal millennium in Dialogue with Trypho the Jew 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.”

Muratorian Canon (170-217 A.D.) John wrote the Apocalypse. Two letters belonging to John, or bearing the name John. The Epistle of Jude. p.603.

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

Tertullian (200-220 A.D.) quotes Revelation 1:16 as “the Apostle John, in the Apocalypse” in Tertullian Against Marcion book 3 ch.14 p.333

Clement of Alexandria (193-217/220 A.D.) John wrote the Apocalypse [Revelation] Stromata book p.504

Hippolytus (225-235/6 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.

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.

Anonymous Work Against Novatian (c.250-257 A.D.) ch.17 p.663 quotes Revelation 20:11-13 as John says in the Apocalypse.

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

Dionysius of Alexandria (246-265 A.D.) says that Revelation was written by John, but thinks it was a different John that 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

There are probably more besides these too.

B11. We Must Reject Books With Heretical Doctrines by Gnostics and Others

Asterius Urbanus (c.232 A.D.) speaks against Marcion and the Marcionites in fragment 6 p.337.

Origen (225-254 A.D.) speaks of Basilides, Valentinus and Marcion as teaching the things of man as the things of God in Commentary on Matthew book 12 ch.23 p.463

Irenaeus (182-188 A.D.) “Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced more true than the truth itself.” Irenaeus Against Heresies book 1 Preface p.315.

There are probably more besides these too.

The Nature of God

N1. There is Only One True God

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.

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

Aristides (125 A.D.) teaches on one God Almighty. The Apology of Aristides p.276

Justin Martyr (135-165 A.D.) There was never any true God for anyone but the Creator, and there will never be any other God. Dialogue with Trypho the Jew ch.11 p.199

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

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.

Tertullian (200-240 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 207/208 A.D. book 4 ch.2 p.347

The Octavius of Minucius Felix (210 A.D.) ch.18 p.183 To God who is alone, the name God is the whole”

Hippolytus (225-235/236 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

Lactantius (260-325 A.D.) There is only one God The Divine Institutes book 1 ch.4 p.13

There are probably more besides these too.

N2. God is Omnipotent (Almighty)

Clement of Rome (97/98 A.D.) refers to Hebrews 6:18 where nothing is impossible with God except to lie. 1 Clement ch.27 p.12

Aristides (125 A.D.) mentions one God Almighty. The Apology of Aristides p.276

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew ch.139 p.269 mentions “the Almighty Father”

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.”

Tertullian (200-240 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

Clement of Alexandria (193-217/220 A.D.) “and there is nothing which God cannot do.” The Instructor book 1 ch.3 p.210

Cornelius to Cyprian (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

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

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

Victorinus bishop of Petau in Austria (martyred 304 A.D.) “but also the Word itself of God the Father Omnipotent,” Commentary on the Apocalypse of the Blessed John 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.

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 mentions worshipping “the omnipotent God”

Lactantius (260-325 A.D.) calls God the Omnipotent in The Divine Institutes book 1 ch.10 p.180

There are probably more besides these too.

N3. God Loves Us and is Kind

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

To Diognetus ch.10 p.29 (c.130 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…”

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

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

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

There are probably more besides these too.

N4. God is Holy, Good, and Pure

Clement of Rome (97/98 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

Clement of Rome (97/98 A.D.) “For nothing is impossible with God, except to lie.” 1 Clement ch.27 p.12

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”

Tertullian (197-217 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

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.

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

Lactantius (260-325 A.D.) says the God is the chief good. The Divine Institutes book 4 ch.1 p.101

There are probably more besides these too.

N5. God Does Not Speak Lies

Clement of Rome (97/98 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.12l vol.9 p.237 [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Irenaeus (182-188 A.D.) Against Heresies book 3 ch.5.1 p.417 “Our Lord, therefore, being the truth, did not speak lies;”

Tertullian (200-220/240 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 p.27

Lactantius (300 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.

There are probably more besides these too.

N6. God is a Father

Here are references from 51 followers of Jesus up to 325 A.D.

First Clement of Rome (97/98 A.D.) chapter 23 (son) ch.36 “Let us look steadfastly to the Father and Creator of the Universe…” 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.) chapter 2, chapter 3

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 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 ch.7.1 p.379; ch.8.2 p.379; ch.9.3 p.380; ch.10.1 p.380

to Diognetus (c.130 A.D.) chapter 10 mentions God the Father.

Fragments of Papias (c.155 A.D.) Fragment 5 (2 times)

First Apology of Justin Martyr (135-165 A.D.) chapter 13 (son), chapter 15 (2 times)

Tatian (110-172 A.D.) Later left Christianity and became a Gnostic. Address to the Greeks ch.4 p.66; ch.5 (2 times) p.67; ch.7 p.169

2 Clement ch.3 (2nd century) “save refusing to deny him [Jesus] through whom we came to know the Father?”

2 Clement ch.1 vol.9 p.251 and ch.3 p.252 mention God as a Father.

Shepherd of Hermas book 3 ch.6 p.35 (160 A.D.) says that God gave them to His Son. Also, Jesus received from His Father.

Concerning the Martyrdom of Polycarp (c.169 A.D.) 1st sentence p.39; ch.14 p.42; ch.19 p.43

Melito of Sardis (170-177 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

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.” p.778,779

Irenaeus (182-188 A.D.) “Father who is in heaven” Against Heresies book 2 ch.9 p.369

Tertullian (200-240 A.D.) mentions the Father, Son, and Spirit as well as the Trinity in numerous places.

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)

Julius Africanus (235-245 A.D.) mentions God the Father in his Letter to Aristides ch.1 p.125.

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 (225-235/6 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 on Re-Baptism “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” Ch.7 p.671

Cyprian (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.

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 25.1 p.302.

Roman presbyters and deacons (248-257 A.D.) mention God the Father in their letter to Cyprian Letter 30.7 p.311.

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

Venantius of Timisa [a city of Zeugitana] “Christ the Lord and our God, going to His Father,…” Council of Carthage (258 A.D.) p.570.

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith mentions the Father, Son, and he mentions the Trinity three times in his “Declaration of Faith” p.7.

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.

Victorinus bishop of Petau in Austria (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 p.345

Peter, Bishop of Alexandria (285-311 A.D.) Jesus prayed to His Father. Canonical Epistle 9 p.273

Methodius (260-313 A.D.) God is a Father The Banquet of the Ten Virgins Discourse 1 ch.3 p.312

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 (260-325 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 Men should acknowledge [God] their Father and Lord. The Divine Institutes book 1 ch.7 p.17

Even Among heretics

Tatian’s Diatessaron (c.172 A.D.) section 19 p.74 mentions God as the Father at least four times.

Tatian’s Diatessaron (c.172 A.D.) section 55 p.128 for Matthew 28:20 mentions God the Father, Son, and Holy Spirit.

There are more besides these too among heretics.

N7. The Trinity: One God in Three ‘Persons’

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, of God, and His Word, and His wisdom.” To Autolycus book 2 ch.15 p.101.

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,…” Athenagoras in A Plea for Christians (177 A.D.) 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

Tertullian (200-240 A.D.) mentioned the Trinity 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

Clement of Alexandria (193-217 A.D.) in The Stromata book 5 ch.14 p.468 spoke of “the Holy Trinity.”

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 (He does not actually use the word Trinity though.)

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith mentions the Father, Son, and he mentions the Trinity three times in his “Declaration of Faith” p.7.

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

Dionysius of Alexandria (246-265 A.D.) mentions the Trinity by name twice in Letter 4 ch.8 p.93.

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

Peter of Alexandria (285-311 A.D.) “Arius the heresiarch, the divider of the consubstantial and indivisible Trinity.” The Genuine Acts of Peter p.265

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 andch.11 p.339)

There are probably more besides these too.

Even Among heretics

Tatian’s Diatessaron (c.172 A.D.) section 55 p.128 for Matthew 28:20 mentions God the Father, Son, and Holy Spirit.

N8. Person of the Holy Spirit

Aristides (125 A.D.) The Holy Spirit acknowledged Jesus to be the Son of the Most High God. The Apology of Aristides p.276

Justin Martyr (wrote about 135-165 A.D.) Worship and adore the Holy Spirit. First Apology of Justin Martyr ch.6 p.164

Justin Martyr (135-165 A.D.) mentions how the Holy Spirit uttered prophecies. Dialogue with Trypho the Jew ch.52 p.221.

Athenagoras (177 A.D.) mentions the Holy Spirit along with the Father and Son in A Plea for Christians ch.10 p.133.

Tertullian (197-217 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.

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

Cyprian (246-258 A.D.) “The Holy Spirit warns us, and says, …” Treatises of Cyprian Treatise 1 ch.24 p.429

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.

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.”

Victorinus bishop of Petau in Austria (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 (260-325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

There are probably more besides these too.

Timeless Truth’s of Jesus Christ

T1. Jesus is the Only Begotten Son of God

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

Aristides (125 A.D.) “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.” The Apology of Aristides (125 A.D.) p.277

To Diognetus ch.10 p.29 (c.130 A.D.) says that God sent his only-begotten Son.

Peter of Alexandria (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

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.

Origen (225-254 A.D.) “His Only-begotten Son the Word” Origen’s de Principiis book 8 ch.1 p.640

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

There are probably more besides these too.

T2. The Deity of Jesus our Lord

(unfinished, 27 writers so far)

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 of his letter to the Ephesians.

Letter to Diognetus (c.130 A.D.) a disciple of the apostles (chapter 100 in his Letter to Diognetus chapter 7 wrote of Christ sent as King, God, man, and savior.

Justin Martyr (wrote about 135-165 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.

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

Melito of Sardis (170-177 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 p.756

Melito of Sardis (170-177 A.D.) “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 p.756

Theophilus, bishop 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

Irenaeus (182-188 A.D.) wrote in Against Heresies 3:19:2, “Jesus is Himself in His own right, ...God, and Lord, ...” “e 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.”

Tertullian (200-220/240 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 chapter 8.

Tertullian (197-217 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

Clement of Alexandria (193-217/200 A.D.) In The Instructor book 3 ch.12 composed a hymn which has: “Unto God their hymn of praise, Jesus Christ!” 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

Hippolytus (225-235/6 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226

Hippolytus (225-235/6 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.

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 (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

Venantius of Timisa [a city of Zeugitana] “Christ the Lord and our God, going to His Father,…” 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 bishop of Petau in Austria (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 p.348

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 (300 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

There are probably more besides these too.

Even among heretics

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.

T3. Jesus is the Word of God

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

To Diognetus ch.11 p.29 (c.130 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;”

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

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” Against Heresies book 5 ch.27.3 p.545

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 (193-217/220 A.D.) writes, “John the Apostle says” and quotes John 1:18. Stromata book 5 ch.12 p.463

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 (250/4-256/7 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

There are probably more besides these too.

Even among heretics

“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

There are more besides these too among heretics.

T4. Jesus was in Heaven Before His Birth

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

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

There are more besides these too.

Jesus Christ’s Ministry on Earth

J1. Virgin Birth of Christ

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;”

Aristides (125 A.D.) Jesus was born of the virgin. He assumed flesh and revealed himself among men. The Apology of Aristides p.276

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

Melito of Sardis (170-177 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

Tertullian (200-240 A.D.) speaks of the virgin birth of Christ. An Answer to the Jews ch.8 p.161 and ch.9 p.164

Tertullian 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 207/208 A.D. book 4 ch.2 p.347

Hippolytus (225-235/6 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.

Peter of Alexandria (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.

Lactantius in his Epitome to the Divine Institutes (300 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 (260-325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

There are probably more besides these too.

Even among heretics

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

The Vision of Paul (c.388 A.D. – after Nicea) ch.46 p.164 Mary was a Virgin

There are more besides these too among heretics.

J2. Jesus Was a Real, Sinless Human

2 Corinthians 5:21

Justin Martyr (135-165 A.D.) says that Jesus Christ, the Son of God, was born of a virgin without sin. Jesus was from Abraham. Dialogue with Trypho the Jew ch.23 p.205 (Says ch.33 but that is a typo).

Justin Martyr (150 A.D.) says “He took flesh and became man.” First Apology of Justin Martyr ch.32 p.173

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

Tertullian (197-217 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

Hippolytus (225-235/6 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226

Hippolytus (225-235/6 A.D.) “for He did not sin, neither was guile found in his mount.” Commentary on Psalms ch.6 p.200.

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”

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.7 p.422 says, “We worship one who was born a man.”

Lactantius (260-325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

There are probably more besides these too.

Even among heretics and spurious books

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.”

J3. Jesus is Our High Priest and Lamb of God

Hebrews 8:1

Justin Martyr (135-165 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.

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;”

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 (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

There are probably more besides these too.

J4. Jesus was Crucified and Died on the Cross

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

Aristides (125 A.D.) “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”. The Apology of Aristides p.276

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 “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: 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: 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

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

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

Tertullian (197-217 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 beat it after your Master…” A Treatise on the Soul ch.55 p.231

Hippolytus (225-235/6 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.

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

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

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

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

Phileas (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

Lactantius (300 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.

There are probably more besides these too.

Even among heretics and spurious books

Tatian’s Diatessaron sections 51,52 p.122-125 says Jesus was crucified.

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

There are probably more besides these too.

J5. Darkness and Earthquake when Jesus Died

Justin Martyr (c.150 A.D.)’s Hortatory Address to the Greeks ch.9 p.277 mentions Thallus, writing about the darkness over the land at that time.

Irenaeus in Against Heresies (182-188 A.D.) Book 4 ch.34 p.512 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.”

Tertullian (200-240 A.D.) in On Fasting ch.10 p.109, also mentions the darkness accompanying Jesus’ crucifixion. He also mentions it in An Answer to the Jews ch.12 p.170.

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.

Dionysius of Alexandria (246-265 A.D.) mentions the earthquake in Matthew. Letter to the Bishop Basilides canon 1 p.94.

Cyprian (248-258 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,…”

Arnobius (297-303 A.D.) in Against the Heathen 54 mentions the darkness during Jesus’ death.

J6. Jesus Physically Rose from the Dead

Clement of Rome (97/98 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

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

Aristides (125 A.D.) “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”. The Apology of Aristides p.276

Justin Martyr (150 A.D.) The Father raised Jesus from the dead. First Apology of Justin Martyr ch.45 p.178

Justin Martyr: 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

Meleto/Melito of Sardis (170-177 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

Tertullian (200-240 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.

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.

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 id 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

Pamphilus (309 A.D.) “Of Christ’s teaching after His resurrection.” An Exposition of the Chapters of the Acts of the Apostles A. p.166

Lactantius (260-325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

There are probably more besides these too.

Even among heretics

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

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.

There are probably more besides these too, though Gnostics generally believed Christ only rose spiritually.

J7. Jesus Ascended to Heaven and will Return

Aristides (125 A.D.) “He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.”. The Apology of Aristides p.276

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 the Jew ch.33 p.211

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 Also book 6 ch.37 p.378

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

Pamphilus (309 A.D.) “Of the manner of Christ’s assumption.” An Exposition of the Chapters of the Acts of the Apostles A. p.166

There are probably more besides these too.

Even among heretics

Jesus ascended to heaven as Luke 24:50-51 says. The Diatessaron section 55 p.129

There are probably more besides these too.

The Working of God

W1. God Made all things in Heaven and Earth

Clement of Rome (97/98 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” ch.26 p.12

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; ch.8 p.28

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.

Justin Martyr: The Creator is God and Father or all things and His Son Jesus. Dialogue with Trypho the Jew ch.7 p.198

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.” Ch.6 p.36

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

Tertullian (200-240 A.D.) “God, the maker of the world” The Shows or De Spectaculis ch.2 p.80.

Tertullian (200-240 A.D.) “”…there is one God only who made all things” Apology ch.18 p.32.

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

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

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

Lactantius (260-325 A.D.) There is One God who created all things. The Divine Institutes book 1 ch.3 p.11-12

There are probably more besides these too.

Even among heretics

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.

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.

W2. Heaven and Earth were Created Good

Theophilus to Autolycus (168-181/8 A.D.) “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.”

Clement of Alexandria (193-217/220 A.D.) “And behold, all things which He created were very good.” The Stromata book 2 ch.12 p.359

Tertullian (200-240 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)

There are probably more besides these too.

W3. Judgment of Noah’s Flood

1 Clement (97/98 A.D.) ch.7 p.7 (also vol.9 ch.7 p.231) Noah preached repentance. (No mention of the flood though.)

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew ch.138 p.268 “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.”

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.19 p.116-117 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.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.11.8 p.428 mentions Noah’s deluge.

Clement of Alexandria (193-217/220 A.D.) “from Adam to the deluge are comprised 2,148 years 4 days” The Stromata book 1 ch.21 p.332

Hippolytus (225-235/6 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

Novatian (250/4-256/7 A.D.) “He [God] preserved the most righteous Noe 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

Lactantius (260-325 A.D.) Noah built the ark when he was 600 years old. The Divine Institutes book 2 ch.14 p.63

There are more besides these too.

Even 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.

The Vision of Paul (c.388 A.D. – after Nicea) ch.50 p.165 mention of Noe (Noah) and Noah’s Flood.

There are more besides these too.

W4. God’s Appearances in the Old Testament

Justin Martyr (135-165 A.D.) writes how God appeared to Moses in the flame out of the bush. Justin believed is specifically was not the Father that appeared, but Christ First Apology of Justin Martyr ch.63 p.184.

Tertullian (200-240 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 (200-240 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.

Hippolytus (225-235/6 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.

There are probably more besides these too.

W5. The Phoenix Bird in Arabia (the East) Dies and Rises from the Dead as a Type of Christ

Clement (97/98 A.D.) gives an analogy of the resurrection of the phoenix bird exactly every 500 years. 1 Clement ch.25 p.12

Tertullian (200-240 A.D.) says how the peculiar bird of the east, voluntarily dies on its birthday, but is resurrection. This prefigures Christ. On the Resurrection of the Flesh ch.13 p.554

The Phoenix attributed to Lactantius (260-325 A.D.) There is a whole 3-page poem on the Phoenix dying and rising again, as a type of Christ.

There are no more references to this among Christians. There is one additional reference among Gnostics though.

W6. Jesus Forgives Sins

Clement of Rome (97/98 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

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];”

There are probably more besides these too.

W7. Jesus Preached to the Dead

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.27.1 p.499 “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 (182-188 A.D.) book 2 ch.6.2 p.365 “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 (193-217/200 A.D.) said that Christ preached to those who departed this life before his advent. The Stromata book 6 ch.6 p.492.

Hippolytus (225-235/6 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.

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 (225-254 A.D.).

There are probably more besides these too.

W8. The Paraclete (Holy Spirit) was Already Present to Christians

1 Clement (97/98 A.D.) ch.2 p.5 (also vol.9 ch.2 p.229)“a full outpouring of the Holy Spirit was upon you all”

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.3 p.445 “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.”

Tertullian (197-217 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

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

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.208

There are probably more besides these too.

Man and the Fall

M1. Man is Made in the Image of God

Clement of Rome (97/98 A.D.) “For thus says God: ‘Let us make man in Our image, and after Our likeness.” 1 Clement ch.33 p.13-14.

Bardaisan/Bardesan (154-224-232 A.D.) Man is made in the image of Elohim. The Book of the Laws of Diverse Countries p.724

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

Tertullian (200-240 A.D.) says man was made in the image of God. The Shows or De Spectaculis ch.2 p.80.

Tertullian (197-217 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

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

Lactantius (260-325 A.D.) says man is in the image of God in The Divine Institutes book 2 ch.9 p.58

There are probably more besides these too.

M2. Man’s body dies, but his soul is Immortal

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

Tertullian (197-217 A.D.) taught “the immortality of the soul”. A Treatise on the Soul ch.43 p.221

Clement of Alexandria (193-217/200 A.D.) said that for martyrs who die “their hope was full of immortality.” The Stromata book 4 ch.16 p.428

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

There are probably more besides these too.

M3. Man Fell when Adam and Eve ate the fruit

Theophilus bishop of Antioch (181-187/188 A.D.) has a whole chapter on the fall of man in TO Autolycus book 2 ch.21 p.102-103.

Tertullian (197-217 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

Methodius (260-312 A.D.) in From the Discourse on the Resurrection 1 ch.7 p.370 discusses how Adam and even fell and because evil.

Lactantius (260-325 A.D.) mentions that Adam and Eve fell. The Divine Institutes book 2 ch.13 p.62

There are probably more besides these too.

Even among heretics and spurious books

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)

M4. All have sinned; We must be Born Again

Irenaeus (182-188 A.D.) in Irenaeus Against Heresies book 4 ch.27.2 p.499 “For ‘all men come short of the glory of God,’ and are not justified of themselves, but by the advent of the Lord,;

Tertullian (197-217 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 (197-217 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.

Cyprian (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

There are probably more besides these too.

M5. No Way of Salvation Apart from Christ

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

Tertullian (200-220/240 A.D.) quotes John 14:5-7 about no one coming to the Father except through Jesus. Against Praxeas ch.24 p.620

Cyprian (246-258 A.D.) “That it is impossible to attain to the Father but by Christ. Treatises of Cyprian Heads p.529 Also Second Book ch.27 p.526

There are probably more besides these too.

M6. People have free will to make a Choice

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 the Jew ch.88 p.243

Justin Martyr (c.150 A.D.) God’s foretelling does not does not prove fatal necessity or nullify free will because God’s foretelling is through His foreknowledge. “The words cited above, David uttered 1500 years before Christ... But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain.” First Apology of Justin Martyr ch.44 p.177 (end of the page)

Justin Martyr (c.150 A.D.) While the Stoics say fate, God made the angles and all men, with free will. Second Apology of Justin Martyr ch.7 p.190

Irenaeus (182-188 A.D.) in Irenaeus Against Heresies book 5 ch.24.1 p.558 “”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”

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

Tertullian 200-240 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.

Clement of Alexandria (193-217/220 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

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

Methodius bishop of Olympus, Patara, and Tyre, martyr 260-312 A.D. 6:356-363 Wrote a whole work called Concerning Free Will.

There are probably more besides these too.

M7. We are Aliens awaiting our Eternal Home

To Diognetus (c.130 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.”

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

Origen (225-254 A.D.) “He 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.

There are probably more besides these too.

M8. Salvation and the Church Are for All Regardless of Race, Gender, or Social Status

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew 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.) in Exhortation to the Heathen ch.11 p.203 “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.”

Lactantius (260-325 A.D.)The Father omnipotent calls all without regard to sex or age. The Divine Institutes book 1 ch.1 p.10

There are probably more besides these too.

Salvation

S1. The Old Testament Pointed to Salvation through Christ in the New

1 Clement (97/98 A.D.) ch.12 p.8 (also vol.9 12 p.232) mentions how the scarlet thread form 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 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.

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew ch.135.267 “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

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

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

There are probably more besides these too.

S2. Salvation is a Gift of God’s Grace

Clement of Rome (97/98 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.”

Justin Martyr (c.150 A.D.) Dialogue with Trypho the Jew 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.”

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.”

There are probably more besides these too.

S3. We Are Saved Through Jesus Dying on the Cross for Our Sins

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.”

To Diognetus ch.9 p.28 (c.130 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!”

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.’”

There are probably more besides these too.

S4. Saved by Jesus’ Blood and Dying for Us

Clement of Rome (97/98 A.D.) “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

Clement of Rome (97/98 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

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

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

Origen (225-254 A.D.) Christ purchased us back by His own blood. Origen’s Commentary on John book 6 ch.35 p.377

There are more besides these too.

S5. Even Jews Who Reject Jesus Will Perish

Justin Martyr (135-165 A.D.) says that Jews who reject Christ reject God, and they need to be converted. Dialogue with Trypho the Jew ch.136-137 p.268-169. Also ch.26 p.207 also teaches there is no salvation for the Jews except through Christ.

Tertullian (200-220/240 A.D.) has a 23-page work called An Answer to the Jews p.151-173.

Cyprian (246-258 A.D.) “That it is impossible to attain to the Father but by Christ. Treatises of Cyprian Heads p.529

Cyprian (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.

There are probably more besides these too.

S6. Believers Are the Elect of God

Clement of Rome (97/98 A.D.) “that the number of God’s elect might be saved” 1 Clement ch.2 p.5

Clement of Rome (97/98 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

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.1 p.33 “chains are the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord”

Concerning the Martyrdom of Polycarp (c.155 A.D.) ch.22 p.43 refers to the elect two times.

2 Clement (c.250 A.D.) ch.14 vol.9 p.255 “no can either express of utter what things the Lord hath prepared for His elect.”

Clement of Alexandria: (193-217/220 A.D.) “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. The Stromata book 4 ch.5 p.419

There are probably more besides these too.

S7. Some follow Christ for a time, yet perish

The Letter of Barnabas (100-150 A.D.) taught a Christian could lose their salvation. Letter of Barnabas ch.2 p.138; ch.4 p.138

Tertullian (197-217 A.D.) said “no one is a Christian but he who perseveres even to the end. The Prescription Against Heretics ch.3 p.244

2 Clement (mid 2nd century) vol.7 ch.17 p.522 taught that people could lose their salvation.

Cyprian (246-258 A.D.) “That even a baptized person loses the grace which he has attained, unless he keep innocency.” Treatises of Cyprian Heads p.529

There are probably more besides these too.

S8. Some Who Died Before Hearing the Gospel May Still Go to Heaven Through Christ

Letter of Ignatius to the Philadelphians ch.5 p.82 (-107/116 A.D.) mentions the prophets who died who were saved through Christ.

Justin Martyr (135-165 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 the Jew ch.45 p.217. Also, First Apology of Justin Martyr ch.63 p.184 mentions that those who died are “yet in existence and men belonging to Christ Himself.”

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

Clement of Alexandria: (193-217/220 A.D.) answers about those who never heard the Gospel in The Stromata book 6 ch.6 p.490-491

There are probably more besides these too.

End Times

E1. The Antichrist will Return -after 125 A.D.

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

Tertullian (197-217 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

Tertullian said that the Antichrist will persecute the church at that day. The Prescription Against Heretics ch.4 p.245

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

Hippolytus (225-235/6 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 (225-235/6 A.D.) “those who are attached to Antichrist, and who are cast with him into everlasting punishment.” Fragment 3 ch.12.2 p.190

There are probably more besides these too.

E2. Heresies and Persecution come Before Him

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 (200-220/240 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

There are probably more besides these too.

E3. Before this will be many Lesser Antichrists

Polycarp (100-165 A.D.) “For whosoever does not confess that Jesus Christa has come in the flesh, is antichrist” (quote of 1 John 4:3) Letter to the Philippians ch.7 p.34

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.

Tertullian (197-217 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

Cyprian (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 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.”

There are probably more besides these too.

E4. Jesus Christ Will Return -after 125 A.D.

Justin Martyr (135-165 A.D.) “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: Dialogue with Trypho the Jew ch.45 p.217

Hippolytus (225-235/6 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

Cyprian (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

There are probably more besides these too.

E5. Resurrection of Believers

1 Clement ch.50 p.18 After life is resurrection.

Aristides (125 A.D.) “…looking forward to the resurrection of the dead and life in the world to come.” The Apology of Aristides p.277

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

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)

Athenagoras (177 A.D.) has an entire treatise called The Resurrection of the Dead. A Treatise of Athenagoras p.149-162.

Tertullian (200-240 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.

Hippolytus (225-235/6 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 (225-235/6 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

Lactantius (260-325 A.D.) God makes us rise to eternal life. The Divine Institutes book 2 ch.9 p.57

There are probably more besides these too.

Even among heretics and spurious books

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.

E6. All Appear before Christ’ Judgment Seat

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.’”

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]

Hippolytus (225-235/6 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

There are probably more besides these too.

Heaven and Hell

H1. Angels Are Servants of God

Justin Martyr (135-165 A.D.) “and the host of the other good angels…” First Apology of Justin Martyr ch.6 p.164.

Cyprian (246-258 A.D.) mentions the angels coming together to watch us. Treatises of Cyprian Treatise 8 ch.21 p.482

Novatian (250/4-256/7 A.D.) God sits above the Cherubim. Treatise on the Trinity ch.8 p.617.

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.

There are probably more besides these too.

Even among heretics

The angel came and spoke to Elizabeth and Mary. The Diatessaron (-172 A.D.) section 1 p.43

There are probably more besides these too among heretics.

H2. Satan and the Demons Fell From Heaven

Tertullian (200-220/20 A.D.) mentions the fallen angels of the Creator in Tertullian Against Marcion book 5 ch.8 p.445.

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.

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.

There are probably more besides these too.

H3. Some Fallen Angels Sinned with Women

Athenagoras (177 A.D.) in A Plea for Christians ch.24 p.142 said that some angels fell into impure love of virgins and were subjugated by the flesh. .. “Of these lovers of virgins, therefore, were begotten those who are called giants.” [Genesis 6:1-4]. The souls of the giants are the demons that inhabit the world. Ch.25 p.142.

Tertullian (200-220/240 A.D.) “for the apostle [Paul] was quite aware that ‘spiritual wickedness’ had been at work in heavenly places, when angels were entrapped into sin by the daughters of men.” Tertullian Against Marcion book 5 ch.18 p.470.

Lactantius (260-325 A.D.) says that Satan fell because he envied that man was made immortal. Some of God’s angels defiled themselves with women and fell. Epitome of the Divine Institutes ch.27 p.231-232

There are probably more besides these too.

H4. Devil and followers Cast in Lake of Fire

Justin Martyr (135-165 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

Archelaus (262-278 A.D.) says that some demons had sex with women, “and brought on themselves the merited award of the punishment of eternal fire.” The Disputation with Manes ch.32 p.205

There are probably more besides these too.

H5. The Prince of this World is Evil/Satan

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

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;”

Hippolytus (225-235/6 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

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

There are probably more besides these too.

H6. Reincarnation (Transmigration) is a Lie

Justin Martyr (135-165 A.D.) made the argument against reincarnation, that souls would be punished for reasons they know not. Dialogue with Trypho the Jew ch.4 p.197

Tertullian (200-240 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.

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

Hippolytus (225-235/6 A.D.) writes that Pythagoras believed reincarnation into people and animals. Hippolytus’ Refutation of All Heresies book 1 ch.3 p.13

Hippolytus (225-235/6 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

There are probably more besides these too.

H7. Believers Who Die Are with God Forever

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

Theophilus (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

Tertullian (200-240 A.D.) “This victory of ours gives us the glory of pleasing God, and the spoil of life eternal.” Apology ch.50 p.54

Hippolytus (225-235/6 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 (225-235/6 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

There are probably more besides these too.

H8. All Who Die Rejecting Jesus Go to Hell

To Diognetus ch.10 p.29 (c.130 A.D.) says the ungodly “shall be condemned to eternal fire, which shall afflict those even to the end that are committed to it.”

Justin Martyr (c.150 A.D.) “but shall send others away to the everlasting punishment of fire.” Dialogue with Trypho ch.117 p.257

Justin Martyr (135-165 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 ch.16 p.168, ch.8 p.165

Concerning the 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.”

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.

2 Clement (mid 2nd century) 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.”

Theophilus (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

Tertullian (200-240 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 (200-240 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 (225-235/6 A.D.) “those who are attached to Antichrist, and who are cast with him into everlasting punishment.” Fragment 3 ch.2 p.190

Hippolytus (225-236/6 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.

Lactantius (260-325 A.D.) mentions that believers escape from eternal death in The Divine Institutes book 4 ch.27 p.130

There are probably more besides these too.

Other Individuals

O1. John the Baptist was a Godly Forerunner

Justin Martyr (135-165 A.D.) discusses how John the Baptist was the forerunner of Christ. Dialogue with Trypho the Jew ch.51 p.221.

Tertullian (200-240 A.D.) mentions that John the Baptist coming in the spirit and power of Elijah in Matthew 11:14 does not support transmigration [reincarnation]. The error of transmigration teaches a person will die, leave their body, and go to some other body. But Elijah did not die, and he will return in the endtimes in his own body. The “spirit and power” were bestowed as external gifts by the grace of God.” A Treatise on the Soul ch.35 p.217-218

Origen (225-254 A.D.) discusses the role of John the Baptist in his Commentary on John book 2 ch.29-30 p.343-344

Origen (225-254 A.D.) mentions John the Baptist as coming in the spirit and power (but not the reincarnation of) Elijah. Origen’s Commentary on Matthew book 10 ch.20 p.427

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 72 ch.25 p.385 mentions that John the Baptist was esteemed the greatest among prophets.

There are more besides these too.

O2. Pontius Pilate Sentenced Jesus

Ignatius (-107/116 A.D.) Jesus was under the time of the government of Pontius Pilate. Ignatius’ Letter to the Magnesians ch.11 p.64

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

Justin Martyr (135-165 A.D.) Jesus Christ crucified under Pontius Pilate. “…and 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, and we will prove.” First Apology of Justin Martyr ch.13 p.166-167

Justin Martyr (135-165 A.D.) Jesus was made man and crucified under Pontius Pilate. Second Apology of Justin Martyr ch.6 p.190

Tertullian (200-240 A.D.) mentions Pontius Pilate. in Tertullian’s Apology ch.21 p.35

There are more besides these too.

O3. Judas Wickedly Betrayed Jesus

Concerning the Martyrdom of Polycarp (c.155 A.D.) ch.6 p.40 briefly mentions that the servant who betrayed Polycarp might undergo the punishment of Judas himself.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.12.1 p.429-430 mentions “Judas, which was made guide to them that took Jesus. For he was numbered with us; … Let his habitation be desolate, and let no man dwell therein; and, His bishopric let another take;”

Origen (225-254 A.D.) mentions that Judas treacherously betrayed Jesus. Commentary on John book 1 ch.13 p.304

Archelaus (262-278 A.D.) “…so also did Judas make daily advances in evil, the occasions for that being furnished him like seed by the wicked one. And the first seed of evil in him, indeed, was the lust of money; and its increment was theft, for he purloined the moneys which were deposited in the bag.” Then he goes on about Judas. Disputation with Manes ch.31 p.207

Lactantius (260-325 A.D.) “And thus Judas, induced by a bribe, delivered up to the Jews the Son of God.” The Divine Institutes book 4 ch.18 p.119

There are probably more besides these too.

O4. Paul was a Godly Apostle of Christ

Clement of Rome (97/98 A.D.) Paul was imprisoned seven times and was stoned. 1 Clement ch.5 p.6

Polycarp (100-165 A.D.) “For neither I, not any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you [Philippians] he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith…” Letter of Polycarp to the Philippians ch.3 p.33.

Ignatius (-107/116 A.D.) Paul wrote a letter to the Ephesians. Ignatius’ Letter to the Ephesians ch.12 p.55

Irenaeus (182-188 A.D.) quotes 1 Corinthians 1:18 as being by Paul. Irenaeus Against Heresies book 1 ch.3:5 p.320

Clement of Alexandria (193-217/220 A.D.) quotes 1 Timothy 4:8, saying it was by Paul in Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (193-217/220 A.D.) quotes 1 Thessalonians 2:6-7 by the blessed Paul. The Instructor book 1 ch.5 p.214

Tertullian stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Against Marcion book 4 ch.5 p.350.

Hippolytus (225-235/6 A.D.) 1 Thessalonians 4:12 was by Paul to the Thessalonians. Treatise on Christ and Antichrist ch.66 p.219

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

Origen (c.225-254 A.D.) If we listen to the words of Paul, they are the words of God. Origen’s De Principiis 4.1.22 p.371

There are more besides these too.

O5. Peter was a Godly Apostle and Martyr

Clement of Rome (=1 Clement) (97/98 A.D.) ch.5 vol.1 p.6 says that Peter was a martyr.

Ignatius (-107/116 A.D.) says that Peter and Paul were apostles, and Ignatius himself was not one. Ignatius’ Letter to the Romans ch.4 p.73

Polycarp (100-165 A.D.) quotes 1 Peter 2:22 in Polycarp’s Letter to the Philippians ch.9 p.35

Papias (c.155 A.D.) And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. Eusebius’ Ecclesiastical History book 3 ch.39 vol.1 p.154

Justin Martyr (135-165 A.D.) briefly mentions Peter recognized Jesus to be Christ the Son of God, by the revelation of His Father Dialogue with Trypho the Jew ch.100 p.249

Irenaeus (182-188 A.D.) quotes 1 Peter 2:16 as “Peter says”. Irenaeus Against Heresies book 4 ch.16 .5 p.482

Tertullian (200-240 A.D.) In Matthew 16:18 the keys were personally given to Peter, not the church. Tertullian On Modesty ch.21 p.99

Tertullian (200-240 A.D.) “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’s Five Books in Reply to Marcion (200-240 A.D.) book 3 p.156 lists the first bishops of Rome: Peter, Linus, Cletus, Anacletus, Clement, Evaristus, Sixtus Sextus Alexander, Telesphorus, Peter, Hyginus, Hermas his brother, Anicetus.

Clement of Alexandria (193-217/220 A.D.) tells how the blessed Peter, when watching his wife being led to death, called to her saying, “Remember the Lord” Stromata book 7 ch.60 p.541

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

Hippolytus bishop of Portus (222-235/6 A.D.) Simon the Sorcerer later went to Rome, and Peter opposed him there. Refutation of All Heresies book 6 ch.14 p.80. He also says that Nero crucified Peter head downward.

Hippolytus (225-235/6 A.D.) quotes 1 Peter 1:24,25 The Refutation of All Heresies book 4 ch.5 p.76

Origen (225-254 A.D.) believed the church was built on Peter and the gates of Hell would not prevail against him. Origen’s De Principiis 3.2.5 p.333. Also Origen’s Commentary on John book 3 ch.3 p.346

Origen (225-254 A.D.) quotes 1 Peter 3:18-20 as by Peter. Origen’s Commentary on John book 6 ch.18 vol.9 p.368

Cyprian (246-258 A.D.) “Nevertheless, Peter, upon whom by the same Lord the Church had been built, speaking one of all, and answering with the voice of the Church, says, ‘Lord, to whom shall we go? Thou hast the words of eternal life;… Thou art the Christ, the Son of the living God” The Epistles of Cyprian Letter 54 ch.7 p.341

Cyprian (246-258 A.D.) mentions “the Epistle of Peter to them in Pontus” and then quotes 1 Peter 4:15-16 in Treatises of Cyprian - Testimonies ch.39 p.545.

Cyprian (246-258 A.D.) mentions “The Epistle of Peter” and quotes 2 Peter 2:11,12 in Treatises of Cyprian - Testimonies ch.11 p.536.

Lactantius (260-325 A.D.) said that Nero crucified Peter and killed Paul. Of the Manner in Which the Persecutors Died ch.2 p.302

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.12 p.438 said that the chariot and fiery car of Simon Magus were blown to pieces by the Peter’s mouth and vanished at the name of Christ.

Individually Experiencing God

I1. Do Not Worship Any Images

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.9 p.114 quotes Exodus 20:3 saying we should not make to God any graven image.

Athenagoras (177 A.D.) in A Plea for Christians ch.34 p.147 “So that, if we were to regard the various forms of matter as gods, we should seem to be without any sense of the true God, because we should be putting the things which are dissoluble and perishable on a level with that which is eternal.”

Clement of Alexandria (193-217/220 A.D.) says Moses command people not to make an image to represent God. The Instructor book 3 ch.2 p.274

Lactantius (260-325 A.D.) We should not worship with images. The Divine Institutes book 2 ch.2 p.41

Also Origen

There are probably more besides these too.

I2. God Lives Inside of Christians

Letter of Ignatius to the Magnesians ch.5 p.61 (-107/116 A.D.) “if we are not in readiness to die into His passion, His life is not in us.”

Lucius and the brethren to Cyprian (246-256 A.D.) “… as being certain of the heavenly rewards, and of the crown of martyrdom, and of the kingdom of God, from the prophecy which, being filled with the Holy Spirit, you have pledged to us in your letter.” Letter 78 p.406

Origen (c.225-231 A.D.) Christ lives in believers Commentary on John ch.6 p.300.

There are probably more besides these too.

I3. Prayer to God is Vital to Our Christian Life

Letter of Barnabas (100-150 A.D.) ch.19 p.148 “Thou shalt not go to prayer with an evil conscience.”

Ignatius to the Ephesians (-107/116 A.D.) ch.10 p.53 “And pray ye without ceasing in behalf of other men.”

Hegesippus (c.170 A.D.) “James the Lord’s brother, succeeds to the government of the Church, in conjunction with the apostle. He has been universally called the Just, from the days of the Lord down to the present time…. He alone, I say, was wont to go into the temple: and he used to be found kneeling on his knees, begging forgiveness for the people – so that the skin of his knees became horny like that of a camels, by reason of his constantly bending the knee in adoration to God, and begging forgiveness for the people.” Concerning the Martyrdom of James, the Brother of the Lord, From book 5 ch.1 p.762.

Tertullian (200-240 AD.) has an entire work called On Prayer p.681-691.

There are probably more besides these too.

I4. Pray at All Times and in Any Place

Shepherd of Hermas (160 A.D.) book 2 Commandment 9 p.26 “Wherefore do not cease to make request of your soul.”

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 7 ch.5 “Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers,…”

Tertullian (200-240 A.D.) On Prayer ch.23-25 p.689-690 says we are to pray in every place. Ch.22 says “to pray at every time and every place”. Ch.25 also says that it is also no unprofitable to have certain times for prayer too.

Origen (225-254 A.D.) speaks of prayers without ceasing. Origen’s Commentary on Matthew book 14 ch.25 p.512

There are probably more besides these too.

I5. Worship Jesus

Justin Martyr (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 Judaea, 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

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

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

Cyprian (248-258 A.D.) Treatise 9 ch.24 p.491 “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.”

There are probably more besides these too.

I6. Fasting to God is Good

Polycarp (100-165 A.D.) says we should return to the word and be “watching unto prayer” and “persevering in fasting” Letter to the Philippians ch.7 p.34

Didache ch.1.5 p.377 (c.125 A.D.) Bless, pray for, and fast for your enemies. Didache ch.2.7 p.378 (c.125 A.D.) “Thou shalt not hate any man”

Tertullian (200-220/240 A.D.) wrote an entire work On Fasting p.106-114.

There are probably more besides these too.

I7. The Lord disciplines and corrects us

Hebrews 12:5-6

Clement of Rome (97/98 A.D.) “For who the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.’ (Quotes Proverbs 3:12 and Hebrews 12:6. 1 Clement ch.56 p.20

Tertullian (200-220/240 A.D.) quotes “’Whom I love,’ saith He, ‘I chasten.’” On Patience ch.11 p.714.

Cyprian (246-258 A.D.) “That the sinner is to be publicly reproved. Treatises of Cyprian Heads p.530

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 7 ch.5 “Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers,…”

There are probably more besides these too.

I8. Endure Suffering, Persecution, Martyrdom

Concerning the Martyrdom of Polycarp (c.155 A.D.) ch.10-12 p.41 shows that Polycarp would rather die than swear by the fortune of Caesar.

Justin Martyr (135-165 A.D.) “you can kill, but not hurt us.” First Apology of Justin ch.2 p.163.

Anonymous Treatise Against Novatian (248-258 A.D.) mentions how some were wounded in the Decian persecution yet afterwards, in a second encounter, persevered bravely, and did not fear to give up their life and to shed their blood. ch.6 p.659

Cyprian (246-258 A.D.) “And although we have not yet shed our blood, we are prepared to shed it.” Epistles of Cyprian Epistle 25 p.304

Phileas (c.307 A.D.) goes into detail about Christians who were tortured and killed for their faith in Christ Letter of Phileas to the People of Thmuis ch.3 p.163

There are more besides these too.

Assembling Together

A1. Christians Met Together on Sunday

Letter of Ignatius to the Magnesians ch.9 p.62 (106-117 A.D.) “no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death”

Justin Martyr (135-165 A.D.) “But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you [Emperor Adrian] also for your consideration.” First Apology of Justin Martyr ch.67 p.188.

Tertullian (200-220/240 A.D.) says that while Jewish feasts were the Sabbath and purification, Christians made Sunday their day of rest/festivity. Ad Nationes book 2 ch.13 p.123

Tertullian (200-220/240 A.D.) “We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications.” Apology ch.39 p.46

There are probably more besides these too.

A2. Sing Hymns to God the Father and Jesus

Clement of Alexandria (193-217/200 A.D.) In The Instructor book 3 ch.12 composed a hymn which has: “Unto God their hymn of praise, Jesus Christ!” p.296

Tertullian (200-240 A.D.) goes into great detail about early Christian worship. “After manual ablution, and the brining in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing,” Apology ch.39 p.47

Lactantius (260-325 A.D.) talks about singing to God in The Divine Institutes book 6 ch.20 p.186

There are probably more besides these too.

A3. Practice Water Baptism

Tertullian (200-240 AD.) has an entire work called On Baptism.

Anonymous Treatise on Re-Baptism “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” Ch.7 p.671

Cyprian (246-258 A.D.) taught that a person has to be baptized in the church; baptism by heretics is not considered “legitimate”. Epistles of Cyprian Epistle 70 p.377

There are probably more besides these too.

A4. Partake of the Lord’s Supper

Letter of Ignatius to the Philadelphians ch.4 p.81 (-107/116 A.D.) “Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants; that so, whatsoever ye do, ye may do it according to [the will of] God.”

Justin Martyr (135-165 A.D.) explains how they partake of the Lord’s Supper in First Apology of Justin Martyr ch.65 p.185.

Dionysius of Alexandria (246-265 A.D.) sent some of the Eucharist (consecrated bread and wine) to a dying person who had denied the faith under persecution but had repented. Letter 3 - to Bishop Fabian ch.10 p.101

There are probably more besides these too.

A5. No More Animal Sacrifices Needed

Letter of Barnabas (100-150 A.D.) ch.2 p.137 is an entire chapter on why God does not need sacrifices, but a true sacrifice to God is a broken spirit and a heart that glorifies Him that made it.

Tertullian (200-220/240 A.D.) says that the sacrifices are done away with in An Answer to the Jews ch.5-6 p.156-157.

Arnobius Against the Heathen (297-303 A.D.) book 6 ch.1 p.506 says “we [Christians] … “do not set up statues and images of any god, do not build altars, do not off the blood of creatures slain in sacrifices, incense, nor sacrificial meals.”

Arnobius Against the Heathen (297-303 A.D.) book 6 ch.3 p.507 says that Christian do not slay any victims in sacrifice, do not offer incense or oblations of wine.

There are more besides these too.

A6. Love Your Neighbor as Yourself

1 Clement (97/98 A.D.) “Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator.” Ch.14 p.8

Didache ch.1.5 p.377 (c.125 A.D.) First love the Lord your God, and second, love your neighbor as yourself.

Letter of Barnabas (100-150 A.D.) ch.19 p.148 “Thou shalt love thy neighbour more than thine own soul”

To Diognetus ch.5 p.27 (c.130 A.D.) says Christians love all men. They are poor, yet make many rich; they are reviled, and bless, they are insulted, and repay the insult with honor.

Clement of Alexandria (193-217/220 A.D.) The greatest commandment is “Thou shalt love the Lord thy God with all they soul, and with all thy strength…. The second in order, and not any less than this, He says, is ‘Thou shalt love thy neighbour as thyself.” Who is the Rich Man That Shall Be Saved? 27,28 p.599.

Clement of Alexandria (193-217/220 A.D.) says to love our neighbor as yourself. The Instructor book 3 ch.12 p.292

Tertullian (200-220 A.D.) “Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), ‘Thou shalt love thy neighbour as thyself?’” On the Apparel of Women book 2 ch.2 p.19

There are probably more besides these too.

A7. Local Bishop, Elders/Presbyters, Deacons

1 Clement (97/98 A.D.) mentions the office of the episcopate, bishops, deacons, that we should obey bishops and presbyters ch.42 p.16; ch.47 p.18, ch.57 p.20

Polycarp (100-165 A.D.) “being subject to the presbyters and deacons, as unto God and Christ.” Letter to the Philippians ch.5 p.34

Letter of Ignatius to the Ephesians ch.4 p.50 (-107/116 A.D.) “For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp.”

Origen (225-254 A.D.) mentions bishop, presbyters in Origen’s Commentary on Matthew book 14 ch.22 p.509-510

There are probably more besides these too.

Repenting From Sin

R1. Do Not Get Drunk

Bardaisan/Bardesan (154-224-232 A.D.) drunkenness is wrong. The Book of the Laws of Diverse Countries p.729

Tertullian (200-240 A.D.) said it is good to abstain from wine, but Paul told Timothy to take some wine out of medical necessity in 1 Timothy 5:23. Tertullian On Fasting ch.9 p.108

Tertullian (200-220/240 A.D.) quotes Ephesians 5:18 “Be not drunk with wine, wherein is excess” Tertullian Against Marcion book 5 ch.18 p.468

Clement of Alexandria (193-217/220 A.D.) says that mixing wine with water is fine and healthy. He then has a lengthy passage on the evils of drunkenness. The Instructor book 2 ch.2 [title On Drinking] p.242-246

Clement of Alexandria (193-217/220 A.D.) “A night spent over drink invites drunkenness, rouses lust, and is audacious in deeds of shame.” The Instructor book 2 ch.4 p.248.

Clement of Alexandria (193-217/220 A.D.) “Noah’s intoxication was recorded in writing, that, with the clear and written description of his transgression before us, we might guard with all our might against drunkenness.” The Instructor book 2 ch.2 p.246.

Novatian (250/4-256/7 A.D.) mentions people who “have the sound of Christianity” but still get drunk. On Jewish Meats ch.6 p.649

Instructions of Commodianus ch.77 p.218 (240 A.D.) says he prefers a beast to a drunkard. He calls those who are proud of their drinking fools.

There are probably more besides these too.

R2. Drinking Wine Is OK

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.11.5 p.427 “That win, which was produced by God in a vineyard, and which was first consumed, was good. None of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made form water, on the moment,”

Clement of Alexandria (193-217/220 A.D.) “For rest assured, He Himself also partook of wine; for He, too, was man. For the Son of man,’ He says, ‘came and they says, Behold a glutton and a wine-bibber, a friend of publicans.’ Let this be held fast by us against those that are called Encratites.” The Instructor book 2 ch.3 [title On Drinking] p.246

Clement of Alexandria (193-217/220 A.D.) says that mixing wine with water is fine and healthy. He then has a lengthy passage on the evils of drunkenness. The Instructor book 2 ch.2 [title On Drinking] p.242-246

Instructions of Commodianus ch.75 p.218 (240 A.D.) “Let what is sufficient be expended upon them, wine and food.”

Novatian (250/4-256/7 A.D.) condemns drunkenness, and those who fast but still drink wine, but does not forbid wine. On Jewish Meats ch.6 p.649

There are probably more besides these too.

R3. No Stealing or Financial Dishonesty

Didache ch.2.1-4 p.377 (c.125 A.D.) Do not commit murder, adultery, corrupt boys, magic, witchcraft, “murder a child by abortion, nor kill that which is begotten”, covet, steal, bear false witness. See also Didache ch.5 p.379.

Theophilus of Antioch (168-181/188 A.D.) mentions sins such as adultery, fornication, theft, robbery, and corrupters of boys. Letter to Autolycus book 1 ch.2 p.89

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.34 p.108 And they [god’s laws] taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, …”

Bardaisan/Bardesan (154-224-232 A.D.) no stealing, lying, hating, or deception. The Book of the Laws of Diverse Countries p.725,727

Clement of Alexandria (193-217/220 A.D.) quotes Paulin Ephesians saying let him who stole steal no more. Stromata book 1 ch.18 p.321.

There are probably more besides these too.

R4. Forsake Lies

Tertullian (200-220/240 A.D.) quotes Ephesians 4:25 “’Putting away lying,’ (says he) ‘sepak every man truth with his neighbour;’” Tertullian Against Marcion book 5 ch.18 p.468

Clement of Alexandria (193-217/220 A.D.) “Wherefore, putting away lying, speak every man truth.” Stromata book 1 ch.18 p.321.

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 67 ch.8 p.372 “what else ought we,… to do than forsake human errors and lies, and continue in the truth of God, keeping the Lord’s precepts.”

There are more besides these too.

R5. Abortion and Infanticide are Murder

To Diognetus ch.5 p.27 (c.130 A.D.) “[Christians] marry, as do all [others]; they beget children; but they do not destroy their offspring (literally cast away foetuses]. They have a common table, but not a common [bed].

Letter of Barnabas (100-150 A.D.) ch.19 p.148 says “Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the feat of the Lord.”

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

To Diognetus (c.130 A.D.) Christians do not commit abortion [literally “casting away fetuses”] or infanticide. Letter to Diognetus ch.5 p.26

Athenagoras (177 A.D.) Women who use drugs to induce an abortion commit murder, and will have to give an account to God. A Plea for Christians ch.35 p.147

Tertullian (197-217 A.D.) “In our case, murder being once for all forbidden, we may not destroy even the foetus [fetus] in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing.; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth. That is a man which is going to be one; you have the fruit already in its seed.” Tertullian’s Apology ch.9 p.25

Tertullian (197-217 A.D.) says “The law of Moses, indeed, punishes with due penalties the man who shall cause abortion, inasmuch as there exists already the rudiment of a human being, which has imputed to it even now the condition of life and death, since it is already liable to the issues of both, although, by living still I the mother, it for the most part shares its own state with the mother.” A Treatise on the Soul ch.37 p.218

Tertullian (197-217 A.D.) talks of Gentiles “being decimated” by abortions. Tertullian To His Wife book 1 ch.5 p.41,2

Tertullian mentions chemical abortion as wrong in On Exhortation to Chastity ch.12 p.57

Minucius Felix (210 A.D.) mentions chemical abortion as an evil that was done. The Octavius of Minucius Felix ch.30 p.192

Council Of Ancyra (314 A.D.) “Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them [from the church] until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees.” Canon XXI NPNF2 p.73

There are probably more besides these too.

Even among heretics and spurious works

Apocalypse of Peter v.25 Ante-Nicene Fathers vol.9 p.146 “And near that place [in Hell] I saw another strait place in to which the gore and the filth of those who were being punished ran down and became there as it were a lack: and there sat women having the gore up to their necks, and over against them sat many children who were born to them out of due time, crying; and there came forth from them sparks of fire and smote the women in the eyes: and these were the accursed who conceived and caused abortion.” Clement of Alexandria quotes this in Eclog. 48.

R6. Do Not Murder

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

Athenagoras (177 A.D.) Some Christians own slaves, but even their slaves would not invent the lie that their Christian masters were murderers. A Plea for Christians ch.35 p.147

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.34 p.108 And they [god’s laws] taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, …”

Lactantius (260-325 A.D.) says not to murder in The Divine Institutes book 6 ch.20 p.186-187

There are probably more besides these too.

R7. No Astrology

Didache ch.3.4 p.378 (c.125 A.D.) Do not observe omens, be an enchanter, astrologer, or look at these things.

Bardaisan/Bardesan (154-224-232 A.D.) has a lengthy discussion of astrology and how the predictions or tendencies are flat wrong in many places. The Book of the Laws of Diverse Countries p.729-732

Theophilus of Antioch (161-181/188 A.D.) mentions Aratus in Theophilus to Autolycus book 2 ch.8 p.97. He mentions that he looked at the sphaerography of the world’s circle in Theophilus to Autolycus book 3 ch.2 p.111.

Tertullian (200-240 A.D.) mentions astrology as wrong along with assassins, poisoners, pimps, and sorcerers Apology ch.43 p.49

Clement of Alexandria (193-217/220 A.D.) distinguished between astronomy and astrology, and taught that astrology was wrong. Exhortation to the Heathen ch.6 p.191

Hippolytus (225-235/6 A.D.) knew a lot about Chaldean astrology and he taught that it was wrong. Hippolytus’ Refutation of All Heresies book 4 ch.3 p.25

One reason Hippolytus gave that astrology was wrong is that it should be from the time of conception, not birth. Hippolytus’ Refutation of All Heresies book 4 ch.3 p.25

Did everyone born at the same time as Alexander of Macedon have the same fate? How about Plato? How about soldiers in battle? Hippolytus’ Refutation of All Heresies book 4 ch.3 p.27

If those born under Virgo are destined to have fair (light) complexions, how about Ethiopians (blacks) born under the sign of Virgo? Hippolytus’ Refutation of All Heresies book 4 ch.6 p.27

There are probably more besides these too.

R8. No Sorcery or Witchcraft

Aristides (125 A.D.) mentions unrighteous things the gods did, such as slaying one another, practicing sorceries, adultery, thefts, and intercourse with males. The Apology of Aristides p.275

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

Tertullian (200-240 A.D.) mentions astrology as wrong along with assassins, poisoners, pimps, and sorcerers Apology ch.43 p.49

There are probably more besides these too.

Family and Marriage

F1. Honor Marriage, No extra-marital relations

To Diognetus ch.5 p.26-27 (c.130 A.D.) “[Christians] marry, as do all [others]; they beget children; but they do not destroy their offspring (literally cast away foetuses]. They have a common table, but not a common [bed].

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.13 p.115 has an entire chapter (184 English words) on chastity, and not even looking with lust.

Polycarp (100-165 A.D.) “In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from the lusts that are in the world, since ‘every lust warreth against the spirit;’ and ‘neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,’ nor those who do things inconsistent and unbecoming.” (quotes 1 Corinthians 6:9) Letter of Polycarp ch.4 p.34

Aristides (125 A.D.) They [Christians] do not commit adultery nor fornication, nor bear false witness, nor cover the things of others; they honour father and mother, and love their neighbours; they judge justly, and they would never do to others what they would not wish to happen to themselves.” The Apology of Aristides p.277

Didache ch.2.1-4 p.377 (c.125 A.D.) Do not commit murder, adultery, corrupt boys, etc.

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, … filthy talking, etc,

Justin Martyr (c.150 A.D.) People who formerly did fornication and magical arts no longer do so after becoming Christians. First Apology of Justin Martyr ch.14 p.167

Theophilus of Antioch (168-181/188 A.D.) mentions sins such as adultery, fornication, theft, robbery, and corrupters of boys. Letter to Autolycus book 1 ch.2 p.89

Athenagoras (177 A.D.) “But we are so far from practicing promiscuous intercourse, that it is not lawful among us to indulge even a lustful look.” and then quotes Matthew 5:28 A Plea for Christians ch.32 p.146

Tertullian (200-240 A.D.) “The Christian confines himself to the female sex. … The Christian husband has nothing to do with any but his own wife. Apology ch.46 p.51

Methodius (260-312 A.D.) speaks of fornication as wrong, but marriage relations are fine. The Banquet of the Ten Virgins ch.12 p.321

There are probably more besides these too.

Among heretics:

Clement of Alexandria (193-217/220 A.D.) mentions that Tatian the Encratite Gnostic was against marriage. The Stromata book 3 ch.12 p.396

F2. No Divorce Except for Unfaithfulness

1 Clement (97/98 A.D.) ch.6 p.6 Divorce changes the saying of our Father Adam, This is now bone of my bone and flesh of my flesh.

Justin Martyr (c.150 A.D.) quotes Matthew 5:28,29,32 saying that whosoever marries a divorced woman commits adultery. First Apology of Justin Martyr ch.15 p.167

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.13 p.115 says the divorce is not allowed, save for the cause of fornication.

Athenagoras (177 A.D.) quotes Matthew 19:9 and says that divorce is not permitted in A Plea for Christians ch.33 p.146-147

Tertullian, writing 200-240 A.D., also wrote that divorce is not allowed except for fornication. Tertullian To His Wife book 2 ch.2 p.45

Origen (225-254 A.D.) quotes and discussing Matthew 19:6 about not divorcing. Origen’s Commentary on Matthew book 14 ch.16 p.506.

Origen (225-254 A.D.) quotes and discusses Matthew 5:2 about no divorce except for adultery. Origen’s Commentary on Matthew book 14 ch.24 p.510-511.

There are probably more besides these too.

F3. We Should Be Modest and Pure

Theophilus of Antioch (168-181/188 A.D.) says that we are not only to be chaste, but not to think evil or look upon another’s wife. Theophilus to Autolycus book 3 ch.13 p.115

Tertullian (200-240 A.D.) has a chapter on woman’s dress in On Prayer ch.20 p.687.

Clement of Alexandria (193-217/220 A.D.) discusses modesty of clothes in The Instructor book 2 ch.4 p.263-267. The Instructor book 3 ch.11 p.289-290 is also very clear.

Lactantius (writing 300 A.D.) said similar. “But if He had not assumed a human body, He would not have been able to practice what He taught, - that is, not to be angry, not to desire riches, not to be inflamed with lust, not to fear pain, to despise death. These things are plainly virtues, but they cannot be done without flesh. Therefore He assumed a body on this account, tat, since He taught that the desires of the flesh must be overcome, He might in person first practice it, that no one might allege the frailty of the flesh as an excuse.” Epitome to the Divine Institutes ch.50 p.242.

Theonas (c.300 A.D.) talking to Lucianus (a man) “You should also all be elegant and tidy in person and attire, yet, at the same time, not in such wise as to attract notice by extravagance of affectation, lest Christian modesty by scandalized.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.8 p.160

There are more besides these too.

F4. Do Not Watch Violent or Lewd Shows

Theophilus of Antioch (168-181/188 A.D.) Christians not only were falsely accused, but Christians are even forbidden to watch the shows of gladiators, lest they become partakers and abettors of murders. They cannot see other spectacles either. Theophilus to Autolycus book 3 ch.15 p.115

Tertullian (200-240 A.D.) renounced going to spectacles. Apology ch.38 p.46. He wrote an entire work called The Shows or De Spectaculis.

There are probably more besides these too.

Clement of Alexandria (193-217/220 A.D.) discusses staying away from feast of revelry in The Instructor book 2 ch.14 p.248-249.

Origen (225-254 A.D.) refers to 1 Corinthians 8:4,11 and says that we cannot go to idol feasts. Origen Against Celsus book 8 ch.24 p.648.

Lactantius (300 A.D.) says that public shows have a more powerful corrupting influence on the mind and ought to be avoided by the wise. Epitome to the Divine Institutes ch.62 p.248.

Even among heretics and spurious books

“You slaughter animals for the purpose of eating their flesh, and you purchase men [gladiators] to supply a cannibal banquet for the soul,…” Address of Tatian to the Greeks ch.23 p.75

There are probably more besides these too.

F5. No Homosexuality

Letter of Barnabas (100-150 A.D.) ch.10 p.143 says we are not be a corrupter of boys or like unto such.”

Aristides (125 A.D.) mentions unrighteous things the gods did, such as slaying one another, practicing sorceries, adultery, thefts, and intercourse with males. The Apology of Aristides p.275

Didache ch.2.1-4 p.377 (c.125 A.D.) Do not commit murder, … corrupt boys

Theophilus of Antioch (168-181/188A.D.) mentions sins such as adultery, fornication, theft, robbery, and corrupters of boys. Letter to Autolycus book 1 ch.2 p.89

Athenagoras (177 A.D.) spoke of how bad it was that in that culture even males committed shocking abominations with males. Athenagoras in A Plea for Christians ch.34 p.147

Tertullian (200-240 A.D.) “The Christian confines himself to the female sex. … The Christian husband has nothing to do with any but his own wife. Apology ch.46 p.51

Tertullian: Plato taught the only souls that went to mansions above were those that cultivated a love for boys. Tertullian remarks, “So great is the privilege which impurity obtains at the hands of philosophers!” A Treatise on the Soul ch.54 p.230

Clement of Alexandria (193-217/200 A.D.) Some Greek poets called Zeus a nefarious scoundrel. He had “adulteries of all sorts, and debauching of boys. For your gods did not even abstain from boys,… Let such gods as these be worshipped by your wives, and let them pray that their husband be such as these – so intemperate; that emulating them in the same practices, they may be like the gods. Such gods let your body be trained to worship, that they may grow up to be men with the accursed likeness of fornication on them received from the gods.” Clement of Alexandria Exhortation to the Heathen ch.2 p.180

Clement of Alexandria mentions of sins of adultery and “thou shalt not seduce boys” in Exhortation to the Heathen ch.10 p.202. Also The Instructor book 3 ch.8 p.282

The Octavius of Minucius Felix (210 A.D.) writes against homosexuality. ch.28 p.191

Tertullian (197-217 A.D.) rails against ravishers of virgins and boy-polluters. Tertullian’s Apology ch.11 p.28

Bardaisan/Bardesan (154-224-232 A.D.) says that in Gaul some many took youthful boys as wives. The Book of the Laws of Diverse Countries p.731,732

There are probably more besides these too.

Even among heretics and apocryphal books

Address of Tatian to the Greeks ch.28 p.77 “paederasty is condemned by the Barbarians, but by the Romans, who endeavour to collect herds of boys like grazing horses, it is honoured with certain privileges.”

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”

F6. We Should Honor Our Parents

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.9 p.114 We should honor our father and mother.

Athenagoras (177 A.D.) mentions the command to honor your father and mother. A Plea for Christians ch.23 p.161

Clement of Alexandria (193-217/220 A.D.) says we are to honor our father and mother. The Instructor book 3 ch.12 p.292

Cyprian (246-258 A.D.) “That we must obey parents.” Treatises of Cyprian Heads p.529

There are probably more besides these too.

F7. Cherish and Nurture Our Family

Didache ch.3.9-10 p.378 (c.125 A.D.) Teach your son and daughter the fear of God.

Cyprian (246-258 A.D.) “And that fathers ought not to be bitter against their children. Treatises of Cyprian Heads p.529

There are probably more besides these too.

F8. Having Children (within Marriage) is Fine

1 Clement (97/98 A.D.) “Thou shalt know also that thy seed shall be great, and thy children like the grass of the field.” ch.56 p.20.

Justin Martyr (150 A.D.) says that when Christians marry, it is to bring up children. First Apology of Justin Martyr ch.29 p.172

Bardaisan/Bardesan (154-224-232 A.D.) producing children is fine, but he also emphasized being pure. The Book of the Laws of Diverse Countries p.726

Tertullian (200-240 A.D.) mentions that the Creator gave people permission to marry in Tertullian Against Marcion book 4 ch.38 p.414.

Clement of Alexandria (193-217/220 A.D.) shows that marriage is fine. The Instructor book 3 ch.8 p.281 Also Exhortation to the Heathen ch.11 p.203.

Methodius (260-312 A.D.) speaks of fornication as wrong, but marriage relations are fine. The Banquet of the Ten Virgins ch.12 p.321

There are probably more besides these too.

F9. Virginity is Better than Marriage

Tertullian (200-240 A.D.) in On the Resurrection of the Flesh ch.27 p.564-565 uses Revelation 3:4 and 14:4 to show that virginity (for men) is a higher calling than marriage.

Methodius (260-312 A.D.) has a whole work the Banquet of the Ten Virgins. Among others things it says, “Consider besides how, in addition to the words already quoted, he commends the state of virginity as a gift of God.” The Banquet of the Ten Virgins ch.14 p.322

Origen (225-254 A.D.) taught that chastity is a special gift from God, and not for everyone. Origen’s Commentary on Matthew book 14 ch.25 p.511-512.

Cyprian (246-258 A.D.) discusses 1 Corinthians 7:32 and mentions virginity (for both men and women) as the glory of the church in Treatises of Cyprian Treatise 2 ch.4-5 p.431-432.

Private Practice

P1. Be Obedient to God

1 Clement (97/98 A.D.) ch.8 p.7 “Wherefore let us yield obedience to His excellent and glorious will;” Also ch.1 p.5; ch.2 p.5.

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.4 p.34 “and let us teach, first of all, ourselves to walk in the commandments of the Lord.”

Archelaus (262-278 A.D.) Disputation with Manes ch.34 p.208 “When He [Jesus] says, ‘If ye love me, keep my commandments.”

There are probably more besides these too.

P2. It is Better to Die than Worship other gods

Aristides (125 A.D.) “And they are ready to sacrifice their lives for the sake of Christ;” The Apology of Aristides p.277

Aristides (125 A.D.) “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.” The Apology of Aristides p.277

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

Justin Martyr (150 A.D.) tells the emperor that to God alone we render worship, but in other things we gladly serve him. First Apology of Justin Martyr ch.17 p.168

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.34 p.108 And they [god’s laws] taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, …”

Tertullian (200-240 A.D.) wrote an entire work called On Idolatry. “The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry.” On Idolatry ch.1 p.61

The Octavius of Minucius Felix (210 A.D.) ch.38 p.196-197 has a whole chapter on why Christians will have nothing to do with anything connected to idol worship.

Origen (225-254 A.D.) “But when the souls of those who die for the Christian faith depart from the body with great glory, they destroy the power of the demons, and frustrate their designs against men.” Origen Against Celsus book 8 ch.44 p.655

Lactantius (300 A.D.) “…death for God is glorious, and that this is a victory on our side, if, having overcome the torturers, we lay down our life in behalf of the faith and religion,” Epitome to the Divine Institutes ch.54 p.244.

There are probably more besides these too.

P3. Be Pure in Your Speech

Didache ch.5 p.379 (c.125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

Clement of Alexandria (193-217/220 A.D.) has a whole chapter on purity of speech in The Instructor book 2 ch.7 p.250-251.

Cyprian (246-258 A.D.) “Christ gave us an example, “He was reviled, reviled not again; when He suffered, threatened not,… Treatises of Cyprian Treatise 9 ch.9 p.486

There are probably more besides these too.

P4. Don’t Let the sun go down on your Anger

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.12 p.35 “It is declared then in these Scriptures, ‘Be ye angry, and sin not,’ and, ‘Let not the sun go down upon your wrath.’ Happy is he who remembers this, which I believe to be the case with you.”

Tertullian (200-220/240 A.D.) “Ever if we must be angry, our anger must not be maintained beyond sunset, as the apostle admonishes. But how rash is it either to pass a day without prayer,” On Prayer ch.11 p.685

Tertullian (200-220/240 A.D.) quotes Ephesians 4:26 “Be ye angry, and sin not;’ ‘Let not the sun go down upon your wrath.’” Tertullian Against Marcion book 5 ch.18 p.468

Clement of Alexandria (193-217/220 A.D.) “And let not the sun,’ says the Scripture, ‘go down upon your wrath.’” Stromata book 5 ch.5 p.450.

There are probably more besides these too.

P5. Be Humble

Clement of Rome (97/98 A.D.) “Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride but yielded obedience rather than extorted it, and were more willing to give than to receive.” 1 Clement ch.2 p.5

Tertullian (200-220/240 A.D.) “No one, assuredly, is ‘poor in spirit,’ except he be humble. Well, who is humble, except he be patient?’ On Patience ch.6 p.714

(The early church writers did not have a lot on humility.)

There are probably more besides these too.

P6. Be Content with What You Have

Clement of Rome (97/98 A.D.) “Content with the provision God had made for you, and carefully attending to His words, ye were inwardly filled with His doctrine,…” 1 Clement ch.2 p.5

Clement of Alexandria: (193-217/220 A.D.) “ye who, while still in the body, like the just men of old, enjoy impassibility and tranquility of soul. The Stromata book 4 ch.5 p.419

Tertullian (200-220/240 A.D.) mentions repudiating covetousness and love of money, and being patient when you have a business loss. “Willingly, therefore, let us lose things earthly, let us keep things heavenly.” On Patience ch.7 p.711-712.

There are probably more besides these too.

P7. Be Peaceful, Kind, Gentle, and Good

1 Clement (97/98 A.D.) “Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator.” It goes on to say we should be kind-hearted and peaceful. ch.14 p.8

Aristides (125 A.D.) “they [Christians] appeal to those who injure them, and try to win them as friends; they are eager to do good to their enemies; they are gentle and easy to be entreated.” The Apology of Aristides p.277

Didache ch.2.7 p.378 (c.125 A.D.) “Thou shalt not hate any man”

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 72 ch.26 p.386 mentions that priestly concord is maintained by them in gentleness and patience.

There are probably more besides these too.

P8. Be Patient

Tertullian (200-240 A.D.) has an entire work entitled: On Patience.

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 72 ch.26 p.386 mentions that priestly concord is maintained by them in gentleness and patience.

Theonas (c.300 A.D.) “Be clothed with patience and courtesy.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.159

There are probably more besides these too.

P9. Eating Meat is Fine

Bardaisan/Bardesan (154-224-232 A.D.) Eating meat is fine. The Book of the Laws of Diverse Countries p.728

Tertullian (200-240 A.D.)

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

Origen (225-254 A.D.) alludes to Luke 24:42,43 where Jesus ate a broiled fish after He rose from the dead. Origen’s Commentary on Matthew book 11 ch.2 p.432

Origen (225-254 A.D.) Eating meat is OK. Origen’s Commentary on Matthew book 11 ch.12 p.441

Novatian (250/4-256/7 A.D.) has an entire work on eating meat prohibited to Jews is fine: On Jewish Meats.

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

Lactantius (260-325 A.D.) God gave us some animals for food. The Divine Institutes book 2 ch.9 p.58

There are probably more besides these too.

P10. No Drinking or Eating Blood

Justin Martyr (c.150 A.D.) Christians were falsely accused of killing people and drinking blood. Second Apology of Justin Martyr ch.12 p.192

Tertullian (200-240 A.D.) Christians were forbidden to eat the blood of even animals. Tertullian’s Apology ch.9 p.25

The Octavius of Minucius Felix (210 A.D.) ch.30 p.192 says Christians did not even use blood of eatable animals in their food.

There are probably more besides these too.

Church Practice

C1. Obey Authority of Godly Church Leaders

Hebrews 13:17; 1 Thessalonians 5:12-23

1 Clement (97/98 A.D.) ch.43 p.16 and ch.46 p.17 show that as we follow Christ, as soldiers follow a general, we are to obey our church leaders. (also vol.9 ch.43 p.242 and ch.57 p.246)

1 Clement (97/98 A.D.) ch.44 p.17 Clement believed in episcopal succession. In other words, one way we know that the Christian church is correct vs. other groups, is that the apostles appointed bishops who appointed bishops, etc.

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.4 p.34 “Wherefore it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ.”

Ignatius (-107/116 A.D.) Be subject to the bishop and the presbytery. Ignatius’ Letter to the Ephesians ch.2 p.50 also ch.6 p.51

Ignatius (-107/116 A.D.) Do not set yourselves up in opposition to the bishop, in order that we may be subject to God. Ignatius’ Letter to the Ephesians ch.5 p.51

Ignatius (-107/116 A.D.) Look upon your bishop as you would the Lord himself. Ignatius’ Letter to the Ephesians ch.6 p.51-52. See also Letter to the Magnesians ch.13 p.64

Cyprian (248-258 A.D.) Letter 5 p.317 “watch against the snares of the devil, and, taking care for you own salvation, be diligently on your guard against this death-bearing fallacy.” 5:357 “Keep discipline, lest haply the Lord be angry, and ye perish from the right way, when His anger shall quickly burn against you.” 5:358 Nor let them think that the way of life or of salvation is still open to them, if they have refused to obey the bishops and priests..” Epistle 61.

There are probably more besides these too.

C2. The Church Should Have Unity

Ephesians 4:3-5; 1 Corinthians 3:1-10; 12:12-29

Letter of Barnabas (100-150 A.D.) ch.19 p.148 “Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together.”

Letter of Ignatius to the Magnesians ch.6 p.61 (-107/116 A.D.) “Let nothing exist among you that may divide you; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality.”

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.32.7 p.508 says that God will judge those who start schisms, and who look to their own special advantage rather than to the unity of the church. Also Against Heresies book 1 ch.10.1,2 p.330-331.

Cyprian (246-258 A.D.) mentioned maintaining the unity of the Lord in Epistle 69 p.376

Peter of Alexandria (285-310 A.D.) p.261 discusses the schism caused by Meletius.

There are probably more besides these too.

C3. Church Leaders should Accept each other

Clement of Rome (97/98 A.D.) not only warns against divisive leaders, but he also advises how the leaders of sedition can be reconciled back to the body. 1 Clement ch.54 p.19. also ch.44 p.17

Ignatius (-107/116 A.D.) wrote many letters to other churches, commending their leaders.

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 72 ch.26 p.386 mentions that priestly concord is maintained by them in gentleness and patience.

Cyprian (246-258 A.D.) wrote an entire letter (Epistle 51 p.327-328 commending the character of the fellow-priest Cornelius against the schismatic Novatian.

There are probably more besides these too.

C4. Cheer Up Other Believers

Letter of Ignatius to the Magnesians ch.1 p.59 (-107/116 A.D.) “Having been informed of your godly love, so well-ordered, I rejoiced greatly, and determined to commune with you in the faith of Jesus Christ… I commend the churches”

Tertullian (200-220/240 A.D.) has a 3-page book To the Martyrs (p.693-695). He mentions relatives accompanying the martyrs as far as the prison gate. ch.2 p.693

Clement of Alexandria (193-217/220 A.D.) quotes 1 Thessalonians 5:13-15, 19-22 and Romans 12:8-13 including “warn them who are unruly, comfort the feeble-minded, support the weak, be patient toward all men. … him that showeth mercy, with cheerfulness. Be kindly affectioned one to another with brotherly love.” The Instructor book 3 ch.12 p.294

Cyprian

There are probably more besides these too.

C5. Correct Other Believers

1 Clement (97/98 A.D.) ch.56 p.20 “Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God.”

Clement of Alexandria (193-217/220 A.D.) “Such of our brethren as transgress, we must not punish, but rebuke. ‘For he that spareth the rod hateth his son.’” (Proverbs 13:24) The Instructor book 3 ch.12 p.293 “warn them who are unruly” ibid ch.12 p.294.

Dionysius of Alexandria (246-265 A.D.) wrote some bad illustrations of the Trinity, which after correction form Dionysius of Rome, he agreed were not appropriate: Son the plant, Father the gardener, Son the boat, the Father the boat builder, a plant and what it sprouted from. Epistle to Dionysius Bishop of Rome book 1 ch.6 p.92

There are probably more besides these too.

C6. Excommunicate Heretics

Cyprian (246-258 A.D.) “That we must not speak with heretics. Treatises of Cyprian Heads p.530

Euchratius Bishop of Thenae at The Seventh Council of Carthage (258 A.D.) “Thus the false and wicked baptism of heretics must be rejected by us, and refuted with all detestation, from whose mouth is expressed poison, not life, not celestial grace, but blasphemy against the Trinity.”

Dativus of Badis at the Council of Carthage (258 A.D.) “We, as far as in us lies, do not hold communion with heretics, unless they have been baptized in the Church, and have received remission of their sins.” (p.567)

There are many more besides these too.

C7. Separate From those Who Persist in Sin

Tertullian (200-240 A.D.) “But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count them no longer Christians;” Apology ch.46 p.51

Clement of Alexandria (193-217/220 A.D.) says to separate (non conversari) with evildoers and fornicators Stromata book 3 ch.18 p.401.

Cyprian (248-258 A.D.) Epistles of Cyprian has many letters on dealing with the lapsed, and allowing them back into communion only after they have repented and after a period of time.

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 67 ch.9 p.372 specifically mentions whisperers, backbiters, haters of God, injurious, proud, boasters of themselves, inventors of evil things, we should separate from.

There are probably more besides these too.

C8. Reject Unchristian church leader Authority

Ignatius (-107/116 A.D.) “Do not err, my brethren. IF any man follows him that makes a schism in the Church, he shall not inherit the kingdom ofGod.” Ignatius’ Letter to the Philadelphians ch.3 p.80

Dionysius of Alexandria (246-265 A.D.) mentions repulsing Novatian, who rent the church and drew away some to impiety and blasphemies. Mentions the impious doctrine of God not being merciful. In Letter 8 to Dionysius of Rome p.103.

Cyprian (248-258 A.D.) Epistles of Cyprian Letter 67 ch.9 p.372 says we should “not to mingle in sacrilegious communion with profane and polluted priests, but maintain the sound and sincere constancy of your faith with religious fear.”

Caecilius of Bilta at the Council of Carthage (258 A.D.) wrote “For thus it is written: ‘One faith, one hope, one baptism;’ not among heretics, where there is no hope, and the faith is false, … the faithless gives faith; the wicked bestows pardon of sins; and Antichrist baptizes in the name of Christ…” (p.565-566)

Nemesianus of Thubunae at the Council of Carthage (258 A.D.) “That the baptism which heretics and schismatic bestow is not the true one, is everywhere declared in the Holy Scriptures, since there very leading men are false Christs and false prophets,…” (p.566)

There are many more references besides these too.

Loving Others

L1. Forgive and Love Others, even Enemies; Turn the Other Cheek

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];”

Didache ch.1.5 p.377 (c.125 A.D.) Bless, pray for, and fast for your enemies. Didache ch.2.7 p.378 (c.125 A.D.) “Thou shalt not hate any man”

To Diognetus ch.5 p.27 (c.130 A.D.) “[Christians] love all men, and are persecuted by all. They are reviled, and bless; they are insulted, and repay the insult with honour;”

To Diognetus ch.6 p.27 (c.130 A.D.) Christians likewise love those that hate them.”

Justin Martyr (c.150 A.D.) quotes Luke 6:35 (love your enemies…) saying Jesus said it. Dialogue with Trypho the Jew ch.96 p.247. Also First Apology of Justin Martyr ch.14 p.167

Justin Martyr (c.150 A.D.) If a man strikes you on one cheek, offer the other, and if someone wants to take away your clock, let him. First Apology of Justin Martyr ch.16 p.168.

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.14 p.114 has any entire chapter (174 English words) on loving our enemies who hate us.

Tertullian (200-240 A.D.) “If we are enjoined, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands? Apology ch.37 p.45

Clement of Alexandria (193-217/220 A.D.) quotes Luke 17:3-4 and says we are to forgive your brother even seven times in a day. The Instructor book 3 ch.12 p.293. Also The Stromata book 4 ch.16 p.427

Origen (225-254 A.D.) mentioned forgiving those who sin against you. Origen’s Commentary on Matthew book 14 ch.5 p.496-497

Cyprian (246-258 A.D.) “That when we have received a wrong, we must remit and forgive it. Treatises of Cyprian p.541

There are probably more besides these too.

L2. Do Not Get Revenge

To Diognetus ch.5 p.27 (c.130 A.D.) “[Christians] love all men, and are persecuted by all. They are reviled, and bless; they are insulted, and repay the insult with honour;”

Tertullian (200-220/240 A.D.) has a chapter on why revenge in wrong in On Patience ch.10 p.713-714

Lactantius (260-325 A.D.) says a Christian must “not take upon himself his revenge, but reserve it for the judgment of God.” The Divine Institutes book 6 ch.18 p.183

There are more besides these too.

L3. Do not Envy

Clement of Rome (97/98 A.D.) mentions sins of emulation, envy, strife and sedition, persecution and disorder, war and captivity in 1 Clement ch.3 p.5. He also speaks of ungodly envy in ch.3 p.6.

Ignatius (-107/116 A.D.) “Do not let envy find a dwelling place among you;” Ignatius’ Letter to the Romans ch.7 p.76

Clement of Alexandria (193-217/220 A.D.) “For ye are yet carnal; for whereas there is among you envy and strife, are ye not carnal, and walk as men?” Which things are the choice of those men who are sinners.” Stromata book 4 ch.4 p.450.

There are probably more besides these too.

L4. Do to others as you would them do to you

Luke 6:31

Didache ch.1.5 p.377 (c.125 A.D.) First love the Lord your God, and second, love your neighbor as yourself; and whatsoever though wouldst should not occur to thee, though also to another do not do.”

Tertullian (200-220/240 A.D.) “’And as ye would that men should do to you, do ye also to them likewise.’ In this command is no doubt implied its counterpart: ‘And as ye would not that men should do to you, so should ye also not do to them likewise.’” Tertullian Against Marcion book 4 ch.16

Clement of Alexandria (193-217/220 A.D.) “As ye would that men should do unto you, do ye likewise to them.” The Instructor book 3 ch.12 p.292

There are probably more besides these too.

L5. Help the Poor

Clement of Rome 97/98 A.D.) ch.38 p.15 “Let the rich man provide for the wants of the poor”

Aristides (125 A.D.) “they [Christians] abstain from all unlawful conversation and from all impurity; they despise not the widow, nor oppress the orphan; and he that has, gives ungrudgingly for the maintenance of him who has not.” The Apology of Aristides p.277

Justin Martyr (150 A.D.) “And we should communicate to the needy, and do nothing for glory, He said, ‘Give to him that asketh, and from him that would borrow turn not away.” First Apology of Justin Martyr ch.15 p.167

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.17.3 p.483 “Deal thy bread to the hungry willingly, and lead into thy house the roofless stranger.”

Tertullian (200-240 A.D.) mentioned buying poor slaves, helping poor people, and loving each other. Apology ch.38 p.46

Clement of Alexandria (193-217/220 A.D.) says renunciation of wealth and bestowing it on the poor and needy was not a new thing. Who Is the Rich Man That Shall Be Saved? Ch.11 p.594

Cyprian (246-258 A.D.) “you have always flourished in His Church, .. watchfulness in helping those that suffer, mercy in cherishing the poor, constancy in defending the truth,…” Letter 76 p.403

Lactantius (260-325 A.D.) mentions to help the poor. The Divine Institutes book 6 ch.12 p.178

There are probably more besides these too.

L6. Help Widows and Orphans

Ignatius (-107/116 A.D.) Do not neglect widows. Ignatius’ Letter to Polycarp ch.4 p.94

Justin Martyr (c.150 A.D.) We are not to be lovers of gifts, nor hunters after revenge, nor fail in doing judgment for orphans or the widow. Dialogue with Trypho the Jew ch.27 p.208

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.12 p.114 “Deal out thy bread to the hungry, and bring the houseless poor to thy home. When thou seest the naked, cover him, and hide not thyself from thine own flesh” [i.e. help relatives too].

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.17.3 “Andy oppress not the widow, and the orphan, and the proselyte, and the poor; and let none image evil against your brother in his heart.”

Clement of Alexandria (193-217/220 A.D.) “Judge for the orphan, and justify the widow.” The Instructor book 3 ch.12 p.292

Cyprian (246-258 A.D.) “That every widow that is approved ought to be honored. Treatises of Cyprian Heads p.529

Cyprian (246-258 A.D.) “That widows and orphans ought to be protected. Treatises of Cyprian Heads p.530

There are probably more besides these too.

L7. You Have Treasure in Heaven, Do Not Be Afraid To Give Treasures on Earth

Ignatius (-107/116 A.D.) There are two kinds of coinage, God’s and Satan’s. What kind of treasure are you trying to store up? Ignatius’ Letter to the Magnesians ch.5 p.61

Justin Martyr (150 A.D.) reminds us we are to take no thought as to what we eat or wear on earth, for our treasure is in heaven. First Apology of Justin Martyr ch.15 p.168

2 Clement (mid 2nd century) ch.6 vol.7 p.518 “Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those which are to come, as being good and incorruptible.”

Tertullian (200-220/240 A.D.) “Willingly, therefore, let us lose things earthly, let us keep things heavenly.” On Patience ch.7 p.711-712.

Cyprian (246-258 A.D.) “Then they sold houses and farms, and gladly and liberally presented to the apostle the proceeds to be dispensed to the poor; selling and alienating their earthly estate, they transferred their lands thither where they might receive the fruits of an eternal possession, and there prepared homes where they might being an eternal habitation.” Treatises of Cyprian Treatise 8 ch.25 p.483

There are probably more besides these too.

L8. Practice Hospitality

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.17.3 p.483 “Deal thy bread to the hungry willingly, and lead into thy house the roofless stranger.”

Cyprian (246-258 A.D.) mentions Luke 14:12-14 and reminds us to call the poor, weak, blind, and lame to your banquets. Treatises of Cyprian Heads p.532

Lactantius (260-325 A.D.) “hospitality is a principal virtue, as the philosophers also say;” The Divine Institutes book 6 ch.12 p.176

L9. Preach the Gospel to Others

Clement of Alexandria (193-217/220 A.D.) in Fragments of Cassiodorus 1 p.573 “Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Caesar’s equites…”

Origen (225-254 A.D.) mentions making disciples of all nations in Origen’s Commentary on Matthew book 2 ch.18 p.426

Euchratius of Thenae at the Council of Carthage (258 A.D.) quotes Matthew 28:18 “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” P.568

There are probably more besides these too.

Government

G1. Honor the King and Government

Concerning the Martyrdom of Polycarp (c.155 A.D.) ch.10 p.41,42 Christians should give due honor to the authorities which are ordained of God.

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.11 p.92 says to honor the king and be subject to him.

The Scillitan Martyr Donata (180-202 A.D.) “Honour to Caesar as Caesar: but fear to God.” The Passion of the Scillitan Martyrs vol.9 p.285

There are probably more besides these too.

G2. Obey Government when Not Against God

To Diognetus ch.5 p.27 (c.130 A.D.) says Christians obey the prescribed laws, and even surpass the laws by their lives.

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.11 p.92 says to honor the king and be subject to him.

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.24.1 p.552 says we are to obey the governing powers when they are not against God.

Justin Martyr (150 A.D.) tells the emperor that to God alone we render worship, but in other things we gladly serve him. First Apology of Justin Martyr ch.17 p.168

Tertullian (200-240 A.D.) Scorpiace ch.14 p.647 says to obey the governing powers, but not as an opportunity for avoiding martyrdom.

There are probably more besides these too.

G3. Pay Taxes

The Scillitan Martyr Speratus (180-202 A.D.) said they have not done wrong, paid heed to the Emperor, committed no theft, and pay their taxes. The Passion of the Scillitan Martyrs vol.9 p.285

Justin Martyr (150 A.D.) tells the emperor we should pay the taxes appointed by him, both ordinary and extraordinary. First Apology of Justin Martyr ch.17 p.168

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.14 p.115 says to render all things to all, including tribute to whom tribute.

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.24.1 p.552 refers to Romans 13:6 and says we are to pay tribute to the government

Tertullian (200-240 A.D.) Scorpiace ch.14 p.647-648 says we are bid to “pay tribute to whom tribute is due, custom to whom custom, that is, the things which are Caesar’s to Caesar, and the things which are God’s to God; but man is the property of God alone.”

Clement of Alexandria (193-217/220 A.D.) say son civil government we must render to Caesar the things which are Caesar’s; and unto God the things which are God’s.” The Instructor book 3 ch.12 p.293

Origen (225-254 A.D.) discusses giving to Caesar the things that are Caesars in Origen’s Commentary on Matthew book 13 ch.10 p.481

G4. Pray for Rulers and Those in Authority

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.12 p.36 “Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.”

Justin Martyr (150 A.D.) tells the emperor that they pray that with his kingly power he be found to possess also sound judgment. First Apology of Justin Martyr ch.17 p.168

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.14 p.115 “Moreover, concerning subjection to authorities and powers, and prayer for them” and quotes 1 Timothy 2:2b. See also book 1 ch.11 p.92

Tertullian (200-240 A.D.) mentions offering prayers for the emperor and the stability of the Roman Empire. Apology ch.32 p.42-43

G5. Pray for Those Who Persecute You

To Diognetus ch.5 p.27 (c.130 A.D.) says Christians are reviled, but they bless; they are insulted, and replay the insult with honor. They are punished as evil-doers, but they do good.

Didache ch.1.5 p.377 (c.125 A.D.) Bless, pray for, and fast for your enemies. Didache ch.2.7 p.378 (c.125 A.D.) “Thou shalt not hate any man”

Justin Martyr (150 A.D.) “Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you.” First Apology of Justin Martyr ch.15 p.167

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.14 p.115 “And the Gospel says: ‘Love your enemies, and pray for them that despitefully use you. For if ye love them who love you, what reward have ye?”

Tertullian (200-220/240 A.D.) “’praying for all,’ even for our personal enemies” On Prayer ch.3 p.682.

Clement of Alexandria (193-217/220 A.D.) reminds us that Jesus said to love our enemies, “bless them that curse us, and pray for them that despitefully use us.” turn the other cheek, and let others take your cloak also. The Instructor book 3 ch.12 p.293

There are probably more besides these too.

G6. Government Officials Ought to be Just

Athenagoras (177 A.D.) said that as different people in the Roman Empire had different religions, it should “comport with your justice” to tolerate Christians too. A Plea for Christians ch.2 p.130

Irenaeus Against Heresies (182-188 A.D.) book 5 ch.24.2 p.552 says that magistrates “having laws as a clothing of righteousness whenever they act in a just and legitimate manner, shall not be called in question for their conduct, nor be liable to punishment. But whatsoever they do to the subversion of justice, iniquitously, and impiously, and illegally, and tyrannically, in these things shall they also perish; for the just judgment of God comes equally upon all,…”

Theonas (c.300 A.D.) tells Lucianus to be watchful for the safety of the non-Christian Emperor. “He who has charge of the private moneys of the emperor ought to keep everything in an exact reckoning.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2,4 p.159

Lactantius (300 A.D.) says that people ought to have just laws. These just laws will not [completely] suppress crimes, but will check licentiousness. Epitome to the Divine Institutes ch.59 p.247.

There are more besides these too.

Refute Unorthodox Groups

U1. Dispute against Ebionites (Judaizers)

Ignatius to the Magnesians (-107/116 A.D.) ch.10 p.63 “It is absurd to profess Christ Jesus, and to Judaize. For Christianity did not embrace [believe into / merge into] Judaism, but Judaism Christianity,”

Irenaeus (182-188 A.D.) Cerinthus believed the world was made by a power separated from God and Jesus was not born of a virgin. Ebionites use only the Gospel according to Matthew, repudiate Paul, practice circumcision, are very Judaic, and adore Jerusalem as the house of God. They believe the world was made by God. Irenaeus Against Heresies book 1 ch.26.2 p.352.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.11.7 p.428 The Ebionites use only the Gospel of Matthew.

Tertullian (200-240 A.D.) mentions Ebion coming from Cerinthus. However, Cerinthus believed the world was made by angels, and Ebion said the world was made by God. Against All Heresies ch.3 p.651

Hippolytus (225/235/6 A.D.) has a chapter on the Ebionaeans (Ebionites). He says the are similar to Cerinthus and Carpocrates, except the Ebionites acknowledge that the world was made by God. They live according to the law, and say Jesus was justified by living according to the law. If anyone else had completed fulfilled the law, they would have been Christ too. When they themselves can completely fulfill the law, that can become Christs too. The Refutation of all Heresies book 7 ch.22 p.114.

Origen (225-254 A.D.) discusses two sects of Ebionites. Origen Against Celsus book 5 ch.61,65 p.570,571

U2. Simon Magus Persisted in His Heresy

Justin Martyr (c.150 A.D.) mentions Menander, disciple of Simon the Sorcerer. First Apology of Justin Martyr ch.26 p.171

Irenaeus (182-188 A.D.) mentions Cerdo, his successor Marcion, Valentinus, Simon the Sorcerer, his disciple Menander in Irenaeus Against Heresies book 3 ch.4 p.417

Tertullian (200-240 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 (200-140 A.D.) mentions Simon the Magician. Tertullian’s De Fuga Persecution ch.12 p.123 and A Treatise on the Soul ch.24-25 p.215-216.

Hippolytus bishop of Portus (222-235/6 A.D.) discusses at length the heresy of Simon Magus The Refutation of All Heresies ch.2,4-15 p.74,75-81.

There are probably more besides these too.

U3. From Marcion Came Many Heresies

Rhodon (c.180 A.D.) mentions the heretics Apelles, Potitus, Basilicus, and Marcion. Rhodon fragment p.766.

Irenaeus (182-188 A.D.) The Encratites (meaning self-controlled) came from Saturninus and Marcion. Irenaeus Against Heresies book 1 ch.28.1 p.353

Irenaeus mentions Cerdo, and his successor Marcion. Irenaeus Against Heresies book 3 ch.4 p.417

Tertullian (200-240 A.D.) has the entire work: Tertullian’s Five Books Against Marcion.

There are probably more besides these too.

Origen (225-254 A.D.) mentions Apelles the disciple of Marcion in Origen Against Celsus book 5 ch.54 p.567

There are more besides these too.

U4. Dispute against Valentinian Gnostics

Irenaeus (182-188 A.D.) mentions Cerdo, his successor Marcion, Valentinus, Simon the Sorcerer, his disciple Menander in Irenaeus Against Heresies book 3 ch.4 p.417

Tertullian (200-240 A.D.) mentions Valentinus and Marcion in The Prescription Against Heretics ch.7 p.246

Clement of Alexandria (193-217/220 A.D.) writes against Basilides and Valentinus in The Stromata book 2 ch.8 p.355

Origen (225-254 A.D.) mentions by name Basilides, Valentinus, and Marcion as those who have fallen away from the doctrines of God and the words of the church and a true mind. Origen’s Commentary on John book 11 ch.23 p.463.

There are more besides these too.

U5. Dispute against Sethians and Ophites

Irenaeus (182-188 A.D.) wrote against the Ophites p.354 and Sethians p.354

Tertullian (200-240 A.D.) discusses the Sethites/Sethians. Against All Heresies ch.2 p.651

Origen (225-254 A.D.) wrote against the Ophites. p.584,586,590

Hippolytus (225-235/6 A.D.) wrote against the Sethians (p.64,66,142) and Ophites p.74,124.

There are more besides these too.

U6. Dispute against Encratite Gnostics

Irenaeus (182-188 A.D.) The Encratites (meaning self-controlled) came from Saturninus and Marcion. Encratites were against marriage, and some among them were against animal food [meat]. Tatian, a hearer of Justin [Martyr] was the one who introduced this blasphemy. Tatian was novel in denying the salvation of Adam. Irenaeus Against Heresies book 1 ch.28.1 p.353

Tertullian (200-240 A.D.) mentions Tatian, a brother-heretic. He was a disciple of Justin Martyr, but after Justin’s death he had different opinions, and like Valentinus. Against All Heresies ch.7 p.654

Clement of Alexandria (193-217/220 A.D.) mentions that Tatian was against marriage. The Stromata book 3 ch.12 p.396

Origen (225-254 A.D.) refers to Tatian the younger Origen Against Celsus book 1 ch.16 p.403 and Encratites Origen Against Celsus book 5 ch.65 p.571

Hippolytus (225-235/6 A.D.) has a short chapter on Tatian. Tatian was a pupil of Justin Martyr but had different views. He said there were aeons, similar to Valentinus. believed “marriage is destruction” and Adam was not saved. The Refutation of All Heresies book 8 ch.9 p.122.

U7. Dispute against Other Gnostics

Justin Martyr (c.150 A.D.) mentions Menander, disciple of Simon the Sorcerer. First Apology of Justin Martyr ch.26 p.171

Rhodon (c.180 A.D.) mentions the heretics Apelles, Potitus, Basilicus, and Marcion. Rhodon fragment p.766.

Rhodon (c.180 A.D.) says that Apelles prided himself on the strictness of his life. Apelles taught there is only one first principle. Rhodon fragment p.766.

Irenaeus (182-188 A.D.) “I do this, in order that thou, obtaining an acquaintance these things, mayest in turn explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and of blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness to set for the opinions of those who are now promulgating heresy.” Irenaeus Against Heresies book 1 Preface p.315-316.

Irenaeus mentions Cerdo, his successor Marcion, Valentinus, Simon the Sorcerer, his disciple Menander in Irenaeus Against Heresies book 3 ch.4 p.417

Tertullian (200-240 A.D.) mentions Carpocrates the libertine Gnostic in A Treatise on the Soul ch.25 p.216

Tertullian mentions Marcion, Tatian, and Pythagorean heretics all in one sentence Tertullian On Fasting ch.15 vol.4 p.112

Tertullian mentions Simon Magus in Tertullian’s Apology ch.13 p.29

Tertullian mentions Apelles (the heretic, not the painter) in A Treatise on the Soul ch.36 p.217

Tertullian mentions Menander the Samaritan heretic in A Treatise on the Soul ch.50 p.227-228

Tertullian mentions Valentinus and Marcion in The Prescription Against Heretics ch.7 p.246

Tertullian mentions Ptolemy, Secundus, and Valentinus, Heracleon Against All Heresies ch.4 p.652

Tertullian mentions Colorbasus Against All Heresies ch.6 p.653

Tertullian mentions Cerdo, Marcion, Lucian, and Apelles. Against All Heresies ch.6 p.653

Tertullian mentions Tatian, pupil of Justin Martyr, Cataproclans, Cataeschinetans. Against All Heresies ch.7 p.654

Tertullian mentions Dositheus the proto-Gnostic, as the first to repudiate the prophets Against All Heresies ch.1 p.649.

Tertullian mentions Saturninus Against All Heresies ch.1 p.649.

Tertullian describes the heresy of the Gnostics Basilides and Nicolaus (Nicolatians) in Against All Heresies ch.1 p.649-650.

Tertullian mentions the Ophites. Against All Heresies ch.2 p.650

Tertullian mentions the Cainites and Sethites. Against All Heresies ch.2 p.651

Tertullian mentions Carpocrates, Cerinthus, and Ebion. Against All Heresies ch.3 p.651

Tertullian mentions Valentinus, Ptolemy, Secundus, Heracleon. Against All Heresies ch.4 p.652

Tertullian mentions the Gnostics Marcus, Colorbasus. Against All Heresies ch.v p.653 and Cerdo ch.6

Tertullian mentions the Gnostics Marcion, Lucan, Apelles. Against All Heresies ch.v p.653 and Cerdo ch.6

Tertullian mentions the Cataphrygians (Montanists) Against All Heresies ch.7 p.654

Tertullian mentions Blastus, Cataphrygians, Cataproclans, Cataeschinetans and two Theodotus’ in Against All Heresies ch.7-8 p.654

Clement of Alexandria (193-217/220 A.D.) writes against Basilides and Valentinus in The Stromata book 2 ch.8 p.355

Origen (225-231 A.D.) “And here I wonder how the dissentients can connect the two Testaments with two different Gods. These words, were there no others, are enough to convict them of their error. For how can John be the beginning of the Gospel if they suppose he belongs to a different God, if he belongs to the demiurge, and, as they hold, is not acquainted with the new deity? Origen’s Commentary on John book 1 ch.14 p.305

There are more besides these too.

U8. No Mixing Christ and Other Religions

Letter of Ignatius to the Trallians ch.6 p.68 (-107/116 A.D.) “I therefore, yet not I, but the love of Jesus Christ, entreat you that ye use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those [that are given to this] mix up Jesus Christ with their own poison, speaking things which are unworthy of credit, like those who administer a deadly drug in sweet wine, which he who is ignorant of does greedily take, with a fatal pleasure, leading to his own death.”

Irenaeus Against Heresies (182-188 A.D.) book 1 ch.1.2 p.315 “Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperience (ridiculous as the expression may seem) more true than the truth itself. … Lest, therefore, though my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men, - because they are outwardly covered with sheep’s clothing…”

Tertullian (200-240 A.D.) On Prescription Against Heretics ch.7 p.246 “…he [Paul] expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, ‘See that no one beguile you through philosophy and vain deceit, after the tradition of men and contrary to the wisdom of the Holy Ghost..

There are more besides these too.

U9. Dispute against Sabellians (Oneness)

Tertullian (200-240 A.D.) wrote an entire work: Against Praxeas.

Tertullian mentions Blastus, two Theodotuses, and Praxeas. Against All Heresies ch.8 p.654

Novatian (250/4-256/7 A.D.) “why do they shrink from being associated with the boldness of Sabellius, who says that Christ is the Father? Unless because, whether they call Him Father or Son, from his heresy, however, unwillingly” Treatise Concerning the Trinity ch.12 p.622

A Sectional Statement of Faith (c.240-265 A.D.) (probably by Gregory Thaumaturgus, but it does not say) mentions that Christians “clear ourselves” of Sabellius in ch.7 p.42

Dionysius of Alexandria (246-265 A.D.) mentions the Sabellians, calling them heretics in Letter 5 to Stephen Bishop of Rome p.102.

Dionysius of Rome (259-269 A.D.) has an entire work Against the Sabellians

There are probably more besides these too.

Dispute Against Other Errors

D1. Dispute against Judaism

Letter of Ignatius to the Philadelphians ch.6 p.82 (107/16 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.”

Justin Martyr (c.150 A.D.) had an entire Dialogue with Trypho the Jew.

Theophilus of Antioch writes against Judaism

Tertullian (200-240 A.D.) wrote an entire work: An Answer to the Jews.

Tertullian mentions Blastus, two Theodotuses, and Praxeas. Against All Heresies ch.8 p.654

Lactantius (300 A.D.) says that the Jews have been rejected By God as the sacred writings show and the Gentiles brought in. He who has not acknowledged the Son has been unable to acknowledge the Father. Epitome to the Divine Institutes ch.49 p.242.

There are probably more besides these too.

D2. Dispute against Greco-Roman Paganism

Aristides (c.150 A.D.) mentions that Greek gods did many wicked and demeaning things. Jupiter changed into various animals to debauch mortal women. The Apology of Aristides p.270

Justin Martyr (c.150 A.D.) Discourse to the Greeks ch.2 p.271 “But since, next to Homer, Hesiod wrote his Works and Days, who will believe his driveling theogony? For they say that Chronos, the son of Ouranos,… Jupiter … Neptune, … Pluto ravished Proserpine, … Ceres … Europa … Minerva … Diana.

Justin Martyr (c.150 A.D.) mentions shortcomings of the Greco-Roman gods. First Apology of Justin Martyr ch.31 p.173

Theophilus of Antioch (168-181/188 A.D.)Why worship Greek gods? Saturn was a cannibal, Jupiter was an adulterer, even with his own daughter. Mars is the “pest of mortals”, some gods got wounded, and Osiris was torn limb from limb. Atys was mutilated, Aesculapius was struck by a thunderbolt from Zeus. Theophilus’ Letter to Autolycus book 1 ch.9 p.91

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.10 p.92 has an entire chapter on the absurdities of Greco-Roman idolatry.

Tertullian (200-240 A.D.) mentions to polytheists that since Saturn and Jove (Jupiter) were born, they once dread the lightnings you put in his hand. Tertullian’s Apology ch.11 p.27

Minucius Felix (210 A.D.) When does a god begin its existence as a statue? When it is cut, fashioned, finished, worshipped, etc. The Octavius of Minucius Felix ch.25 p.187

There are probably more besides these too.

Even among heretics

It is not Christians who eat human flesh. Rather, Pelops was said to be a supper for the gods, Kronos devours his children, and Zeus swallows Metis. Address of Tatian to the Greeks (-172 A.D.) ch.25 p.76

There are probably more besides these too.

D3. Dispute Philosophy that Denies One God

Justin Martyr (135-165 A.D.) briefly describes the many-headed schools of Greek philosophy. Dialogue with Trypho the Jew ch.2 p.195

After studying Plato, Justin says in his [Justin’s] stupidity he had supposed he had become wise. Dialogue with Trypho the Jew ch.2 p.195

Theophilus of Antioch (161-181/188 A.D.) Epicurus and Chrysippus said either there is no god at all, or if there is, he cares only for himself. Letter to Autolycus book 2 ch.4 p.95

Tertullian (200-240 A.D.) in To the Nations ch.2 -3 p.130-131 discusses the absurdities of Greek philosophy.

Hippolytus (225-235/6 A.D.) mentions Anaxagoras, Anaximenes, Archelaus, Aristotle, Chrysippus, Democritus, Ecphantus, Empedocles, Epicurus, Hippo, Leucippus, Pythagoras, Thales, Heraclitus, Parmenides, Plato, Socrates, Stoics, Zeno, Brahmins/Brachmans, Celtic Druids, Hesiod. The Refutation of All Heresies Contents p.9.

Lactantius (260-325 A.D.) speaks against Arcesilas, Zeno the Stoic in The Divine Institutes book 3 ch.6 p.73. He speaks against Anaxagoras in book 3 ch.9 p.77

There are more besides these too.

D4. Use Truths of Philosophy in Evangelism

Justin Martyr (135-165 A.D.)

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

Tertullian (200-240 A.D.) A Treatise on the Soul 20 p.200 “Just as Seneca says, whom we so often find on our side:”

Clement of Alexandria (193-217/220 A.D.) in the Stromata book 1 ch.2 p.302-303 says “Our book will not shrink from making use of what is best in philosophy and other preparatory instruction”

Lactantius (260-325 A.D.) mentions that while philosophers have some truth, without the knowledge of God they are like limbs without a head. The Divine Institutes book 6 ch.9 p.172

There are probably more besides these too.

D5. Dispute against the Magi / Zoroastrians

Bardaisan/Bardesan (154-224-232 A.D.) says that Persians practiced incest. The Book of the Laws of Diverse Countries p.731,732

Clement of Alexandria (193-217/220 A.D.) refers to Zoroaster and his teaching in The Stromata book 5 ch.14 p.469

Clement of Alexandria (193-217/220 A.D.) says that Persian noble sons practiced incest and sex with courtesans. The Instructor book 1 ch.7 p.223

Minucius Felix (210 A.D.) mentions the Magi in The Octavius of Minucius Felix ch.27 p.189

Origen (225-254 A.D.) discusses the Magi. Origen Against Celsus book 1 ch.24 p.406; Origen Against Celsus book 6 ch.80 p.609-610

Origen (225-254 A.D.) refers to Zoroaster. Origen Against Celsus book 1 ch.16 p.406

There are more besides these too.

Even among heretics

Tatian (110-172 A.D.) Greeks considered incest with a mother and son unlawful, but the Persian Magi thought it most becoming according to Address of Tatian to the Greeks ch.28 p.77

D6. Dispute against Indian Bra[c]hmans

Bardaisan/Bardesan (154-224-232 A.D.) mentions the religious morals of the Brahmans of India, other Indians, the circumcision of the Arabians, the Persians, and the Gauls. The Book of the Laws of Diverse Countries p.730

Tertullian (200-240 A.D.) mentions Indian Brahmins and Gymnosophists Apology ch.42 p.49

Origen (225-254 A.D.) refers to Indian philosophers called Brahmans. Origen Against Celsus book 1 ch.24 p.406

D7. Dispute Egyptian and Druid Myths

Minucius Felix (210 A.D.) mentions Apis the ox and Egyptian religion in The Octavius of Minucius Felix ch.28 p.191

Origen (225-254 A.D.) says the Egyptian priests abstained from swine, goats, sheep, oxen, and fish. Pythagorean abstained from beans. Origen Against Celsus book 5 ch.49 p.565

Origen (225-254 A.D.) refers to Druids. Origen Against Celsus book 1 ch.16 p.406

There are more besides these too.

D8. Dispute Chaldean Religion

Aristides (c.150 A.D.) “The Chaldeans, then, not knowing God went astray after the elements and began to worship the creation more than their creator.” The Apology of Aristides ch.3 p.265

Theophilus of Antioch (168-181/8 A.D.) mentions the Egyptian and Chaldean prophets. To Autolychus book 1 ch.33 p.107

Minucius Felix (210 A.D.) mentions Eleusians worship Ceres, Phrygians Mater, the Epidaurians Aesculapius, the Chaldeans Belus (Bel), the Syrians Astarte, the Taurians Diana, the Gauls Mercurius, the Romans all deities. The Octavius of Minucius Felix ch.6 p.176

Bardaisan/Bardesan (154-224-232 A.D.) mentions the astrology of the Egyptians and Chaldeans. The Book of the Laws of Diverse Countries p.729

There are more besides these too.

D9. Dispute Syrian and Arabian Religions

Athenagoras (177 A.D.) mentions Egyptian, Roman, and Syrian gods in A Plea for Christians ch.28 p.143-144

Tertullian (200-240 A.D.) mentions the Syrian Atargatis, the African Coelestis, the Moorish Varsutina, the Arabian Obodas and Dusaris, and the Norican Belenus, or Deluentinus of Casinum, Visidianus of Narnia, Numiternus of Atina, or Ancharia of Asculum. Nortia of Vulsinii in Ad Nationes book 2 ch.8 p.136

Origen (225-254 A.D.) refers to the Arabians only worship Bacchus (as a male) and Urania (as a female), as well as mentioning the Ethiopian religion in Origen Against Celsus book 5 ch.37 p,560

There are more besides these too.