Our Catholic Faith

Mary (Immaculate Conception – born without Original Sin)

Mary (The New Eve)

The Papacy – The Office of the Bishop of Rome

Ordination

Peter (Primacy, Authority and The Rock upon which the Church is Built)

Priesthood (Presbyters/Part of Hierarchy)

Relics / Saint Feast Days

Saints (Veneration)

Salvation (Through Holiness)

Salvation (Through Faith)

Scripture (Mis-use of, Distortion of)

Scripture (Development of the Canon)

Scripture or Bible (NT-Late Development)

Scripture (Identified as Inspired)

Sign of the Cross

Truth (Found in Apostolic Churches and Apostolic Succession)

Works of Law (Circumcision)

Worship (Liturgical / Ordered)

The Writings of the Church Fathers

Apostolic Succession

Clement of Rome 42 (AD 97)

And thus preaching through countries and cities, they appointed the first-fruits [of their labours], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, “I will appoint their bishops⁹ in righteousness, and their deacons in faith.”^{11, ^[1]}

Our apostlesapostles In Christian theology, the apostles were Jesus’ closest followers and primary disciples, and were responsible for spreading his teachings. also knew, through our Lord Jesus Christ, and there would be strife on account of the office¹ of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them [the apostles], or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ . . . cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate⁴ those who have blamelessly and holily fulfilled its duties [presented the offerings].⁵ Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]^[2]

Irenaeus, Against Heresies 3.3.1 (AD 180)

It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. ^[3]

Irenaeus, Against Heresies 3.3.2 (AD 180)

Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who. . . assemble in unauthorized meetings by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority . . . that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.^[4]

Tertullian (AD 203) The Prescription against Heretics 32

But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,—a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter.⁹ In exactly the same way the other churches likewise exhibit . . . as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind . . . But should they even effect the contrivance, they will not advance a step. For their very doctrine, after comparison with that of the apostles, will declare, by its own diversity and contrariety, that it had for its author neither an apostle nor an apostolic man . . .To this test, therefore will they be submitted for proof by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily) . . . Then let all the heresies, when challenged to these two¹³ tests by our apostolic church, offer their proof of how they deem themselves to be apostolic. But in truth they neither are so, nor are they able to prove themselves to be what they are not. Nor are they admitted to peaceful relations and communion by such churches as are in any way connected with apostles, inasmuch as they are in no sense themselves apostolic because of their diversity as to the mysteries [sacraments] of the faith.^{14, ^[5]}

Cyprian of Carthage (AD 258) Letter (ANF) 26.1

Our Lord, whose precepts and admonitions we ought to observe, describing the honor of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: “I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.”⁴ Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers. Since this, then, is founded on the divine law, I marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name of the Church; when the Church is established in the bishop and the clergy, and all who stand fast in the faith.^[6]

Cyprian of Carthage (AD 258) Letter (ANF) 51.8

Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian, that is, when the place of Peter³ and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without; and he cannot have the ordination of the Church who does not hold the unity of the Church^[7]

Cyprian of Carthage (AD 258)

Authority (of the Church and Successors of the Apostles – Bishops)

Tertullian (AD 208) The Prescription against Heretics 6

In the Lord’s apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine² which they had received from Christ. If, therefore, even “an angel from heaven should preach any other gospel” (than theirs), he would be called accursed³ by us.^[9]

Tertullian (AD 208) On Baptism 17 (Hierarchy of Administering)

For concluding our brief subject it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest⁹ (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. ^[10]

Cyprian of Carthage (AD 258) Letter (ANF) 75.3

But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and whom, beside the honor of the priesthood, the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition, sprang from himself. ^[11]

Baptism (Form, Rite, Chrism)

Didache (AD 70-90)

Regarding baptism, baptize thus. After giving the foregoing instructions, ‘Baptize in the name of the Father, and of the Son, and of the Holy Spirit’² in running water.³ But if you have no running water, baptize in any other;⁴ and, if you cannot in cold water, then in warm.⁵ But, if the one is lacking, pour the other three times on the head⁶ ‘in the name of the Father, and Son, and Holy Spirit.’ But, before the baptism, let the one who baptizes and the one to be baptized fast, and any others who are able to do so. And you shall require the person being baptized to fast for one or two days.^[12]

Tertullian (AD 208) On Baptism 7 (Chrism Oil)

After this, when we have issued from the font,¹⁶ we are thoroughly anointed with a blessed unction,—(a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses.¹⁷ Whence Aaron is called “Christ,”¹⁸ from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father . . . in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins^[13]

. . . our flesh—as it emerges from the font, after its old sins, flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens, where is the Church, the typified ark. (Ch 8).

Tertullian (AD 208) On Baptism 15 (cannot be repeated)

We enter, then, the font¹⁸ once: once are sins washed away, because they ought never to be repeated. ^[14]

Tertullian (AD 208) On Baptism 16 (Baptism by Blood)

We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism,”² when He had been baptized already. For He had come “by means of water and blood,”³ just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen⁴ by blood. These two baptisms He sent out from the wound in His pierced side,⁵ in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.⁶ This is the baptism which both stands in lieu of the fontal bathing⁷ when that has not been received, and restores it when lost.^[15]

Tertullian (AD 208) On Baptism 17 (Hierarchy of Administering)

For concluding our brief subject it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest⁹ (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honor of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. ^[16]

Baptism (Infant)

Irenaeus, Against Heresies 2.22.4 (AD 180)

“He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age.”

The Apostolic Tradition (Hippolytus – AD 217)

You are to baptize the little ones first. All those who are able to speak for themselves should speak. With regard to those who cannot speak for themselves their parents, or somebody who belongs to their family, should speak. ^[17]

Origen (AD 248) Homilies on Leviticus 8:3

“Every soul that is born into flesh is soiled by the filth of wickedness and sin. . . . In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous.”

Origen (AD 248) Commentaries on Romans 5:9

“The Church received from the apostles the tradition of giving baptism even to infants. The apostles, to whom were committed the secrets of the divine sacraments, knew there are in everyone innate strains of [original] sin, which must be washed away through water and the Spirit.”

Cyprian of Carthage (AD 258)

“As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born” (Letters 64:2 [A.D. 253]).

“If, in the case of the worst sinners and those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from baptism and grace, how much more, then, should an infant not be held back, who, having but recently been born, has done no sin, except that, born of the flesh according to Adam, he has contracted the contagion of that old death from his first being born. For this very reason does he [an infant] approach more easily to receive the remission of sins: because the sins forgiven him are not his own but those of another” (ibid., 64:5).

Gregory of Nazianz (AD 388)

“Do you have an infant child? Allow sin no opportunity; rather, let the infant be sanctified from childhood. From his most tender age let him be consecrated by the Spirit. Do you fear the seal [of baptism] because of the weakness of nature? Oh, what a pusillanimous mother and of how little faith!” (Oration on Holy Baptism 40:7).

“‘Well enough,’ some will say, ‘for those who ask for baptism, but what do you have to say about those who are still children, and aware neither of loss nor of grace? Shall we baptize them too?’ Certainly [I respond], if there is any pressing danger. Better that they be sanctified unaware, than that they depart unsealed and uninitiated” (ibid., 40:28).

John Chrysostom (AD 388)

“You see how many are the benefits of baptism, and some think its heavenly grace consists only in the remission of sins, but we have enumerated ten honors [it bestows]! For this reason we baptize even infants, though they are not defiled by [personal] sins, so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members” (Baptismal Catecheses in Augustine, Against Julian 1:6:21).

Augustine (AD 400)

“What the universal Church holds, not as instituted [invented] by councils but as something always held, is most correctly believed to have been handed down by apostolic authority. Since others respond for children, so that the celebration of the sacrament may be complete for them, it is certainly availing to them for their consecration, because they themselves are not able to respond” (On Baptism, Against the Donatists 4:24:31).

Augustine (AD 408)

“The custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic” (The Literal Interpretation of Genesis 10:23:39).

Augustine (AD 412)

“Cyprian was not issuing a new decree but was keeping to the most solid belief of the Church in order to correct some who thought that infants ought not be baptized before the eighth day after their birth. . . . He agreed with certain of his fellow bishops that a child is able to be duly baptized as soon as he is born” (Letters 166:8:23).

“By this grace baptized infants too are ingrafted into his [Christ’s] body, infants who certainly are not yet able to imitate anyone. Christ, in whom all are made alive . . . gives also the most hidden grace of his Spirit to believers, grace which he secretly infuses even into infants. . . . If anyone wonders why children born of the baptized should themselves be baptized, let him attend briefly to this. . . . The sacrament of baptism is most assuredly the sacrament of regeneration” (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43 [A.D. 412]).

Council of Carthage V (AD 401)

“It seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they [abandoned children] were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the [North African] legates, our brethren, since they redeem many such [abandoned children] from the barbarians” (Canon 7).

Council of Mileum II (AD 416)

“[W]hoever says that infants fresh from their mothers’ wombs ought not to be baptized, or say that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin of Adam, which is expiated in the bath of regeneration . . . let him be anathema [excommunicated]. Since what the apostle [Paul] says, ‘Through one man sin entered into the world, and death through sin, and so passed to all men, in whom all have sinned’ [Rom. 5:12], must not be understood otherwise than the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration” (Canon 3).

Baptism (Regeneration, Children of God, In the One Church, Sanctifies)

Justin Martyr (AD 155)

in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone^[18]

Justin Martyr (AD 155)

For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross^[19]

Justin Martyr (AD 155)

And this food is called among us Εὐχαριστία⁵ [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined^[20]

Justin Martyr (AD 155)

Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, “Except ye be born again, ye shall not enter into the kingdom of heaven.” ^6,^[21]

Irenaeus, Against Heresies 1.21.1 (AD 180)

And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism, which is regeneration to God, and thus to a renunciation of the whole [Christian] faith.^[22]

Irenaeus, Against Heresies 3.17.1 (AD 180)

And again, giving to the disciples the power of regeneration into God,¹⁰ He said to them, “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”^11, ^[23]

Tertullian (AD 208) On Baptism 4

All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying^[24]

The Apostolic Tradition (Hippolytus – AD 217)

And the bishop, laying his hand on them invokes, saying: “Lord God, you have made them worthy to deserve the remission of sins through the laver of regeneration: ^[25]

Cyprian of Carthage (AD 258)

The truth of our Mother⁸ the Catholic Church, brethren, hath always remained and still remains with us, and even especially in the Trinity of baptism, as our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.”⁹ Since, then, we manifestly know that heretics have not either Father, or Son, or Holy Spirit, they ought, when they come to the Church our Mother, truly to be born again and to be baptized; that the cancer which they had, and the anger of damnation, and the witchery of error, may be sanctified by the holy and heavenly laver.^[26]

Cyprian of Carthage (AD 258)

But if the baptism of heretics can have the regeneration of the second birth, those who are baptized among them must be counted not heretics, but children of God. For the second birth, which occurs in baptism, begets sons of God. But if the spouse of Christ is one, which is the Catholic Church, it is she herself who alone bears sons of God. For there are not many spouses of Christ, since the apostle says, “I have espoused you, that I may present you as a chaste virgin to Christ;”^1, ^[27]

Cyprian of Carthage, Letter (ANF) 19 (AD 258)

Since, then, they have washed away all their sin, and their former stain, by the help of the Lord, has been done away by a more powerful virtue, they ought not to lie any longer under the power of the devil

Cyprian of Carthage, Letter (ANF) 74.22 (AD 258)

And this is observed among us, that whosoever dipped by them come to us are baptized among us as strangers and having obtained nothing, with the only and true baptism of the Catholic Church, and obtain the regeneration of the laver of life. ^[28]

The Didascalia Apostolorum (AD 290)

But do you honor the bishops, who have loosed you from sins, who by the water regenerated you, who filled you with the Holy Spirit, who reared you with the word as with milk, who bred you up with doctrine, who confirmed you with admonition, and made you to partake of the holy Eucharist of God, and made you partakers and joint heirs of the promise of God. [29]

Cyril of Jerusalem (AD 350) Catechetical Lectures 3.12

sins, thou comest up quickened in righteousness. For if thou hast been united with the likeness of the Saviour’s death⁸, thou shalt also be deemed worthy of His Resurrection. For as Jesus took upon Him the sins of the world, and died, that by putting sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again walking in newness of life. ^[30]

Constitutions of the Holy Apostles 2.33 (AD 375)

How much more should the word exhort you to honour your spiritual parents, and to love them as your benefactors and ambassadors with God, who have regenerated you by water, and endued you with the fulness of the Holy Spirit^[31]

Baptism (Necessary for Salvation, In the Church, Sacrament)

Tertullian (AD 208) On Baptism 1

Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life!^[32]

Tertullian (AD 208) On Baptism 2 (Sacrament – Act and Effect)

There is absolutely nothing which makes men’s minds more obstinate that than the simplicity of the divine works which are visible in the act, when compared with the grandeur which is promised thereto in the effect; so that from the very fact, that with so great simplicity . . . a man is dipped in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much the cleaner, the consequent attainment of eternity is esteemed the more incredible.^[33]

Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life. it is not to be doubted that God has made the material substance which He has disposed throughout all His products and works, obey Him also in His own peculiar sacraments; that the material substance which governs terrestrial life acts as agent likewise in the celestial. (Ch 3)

Tertullian (AD 208) On Baptism 12

the prescript is laid down that “without baptism, salvation is attainable by none” (chiefly on the ground of that declaration of the Lord, who says, “Unless one be born of water, he hath not life”¹)^[34]

Cyprian of Carthage (AD 258)

Peter himself, showing and vindicating the unity, has commanded and warned us that we cannot be saved, except by the one only baptism of one Church. “In the ark,” says he, “of Noah, few, that is, eight souls, were saved by water, as also baptism shall in like manner save you.”⁹ In how short and spiritual a summary has he set forth the sacrament of unity! For as, in that baptism of the world in which its ancient iniquity was purged away, he who was not in the ark of Noah could not be saved by water, so neither can he appear to be saved by baptism who has not been baptized in the Church which is established in the unity of the Lord according to the sacrament of the one ark.^[35]

. . . whoever are not in the Church with Christ will perish outside, unless they are converted by penitence to the only and saving lava [laver] of the Church.^[36]

Cyril of Jerusalem (AD 350) Catechetical Lectures 3.10

If any man receive not Baptism, he hath not salvation; except only Martyrs, who even without the water receive the kingdom^[37]

Cyril of Jerusalem (AD 350) Catechetical Lectures 3.15

For all things whatsoever thou hast done shall be forgiven thee, whether it be fornication, or adultery, or any other such form of licentiousness. What can be a greater sin than to crucify Christ? Yet even of this Baptism can purify. For so spoke Peter to the three thousand who came to him, to those who had crucified the Lord, when they asked him, saying, Men and brethren, what shall we do¹⁶?. . . What salve is there for so great a wound? What cleansing for such foulness? What is the salvation for such perdition? Repent, he said, and be baptized every one of you in the name of Jesus Christ our Lord, for the remission of sins, and you shall receive the gift of the Holy Ghost¹⁸. O unspeakable loving-kindness of God! They have no hope of being saved, and yet they are thought worthy of the Holy Ghost. You see the power of Baptism! If any of you has crucified the Christ by blasphemous words; if any of you in ignorance has denied Him before men; if any by wicked works has caused the doctrine to be blasphemed; let him repent and be of good hope, for the same grace is present even now.^[38]

Bishops (Authority/Part of Hierarchy)

Ignatius to the Ephesians 6 (AD 107)

It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord.^[39]

Tertullian (AD 208) On Baptism 17 (Hierarchy of Administering)

For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest⁹ (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honor of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. ^[40]

The Catholic Church (mentioned)

Ignatius to the Smyrnaeans 8 (AD 107)

Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. ^[41]

The Martyrdom of Polycarp (AD 155)

The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, and to all the congregations² of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.^[42]

The Martyrdom of Polycarp 8 (AD 155)

Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. ^[43]

The Martyrdom of Polycarp 16 (AD 155)

And on his doing this, there came forth a dove,⁹ and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. ^[44]

The Martyrdom of Polycarp 19 (AD 155)

For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.^[45]

Irenaeus, Against Heresies 1.10.3 (AD 180)

But [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring Æon, . . . a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of Æons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.^[46] (Note: These are the teachings of the Gnostics that Irenaeus condemns)

Clement of Alexandria (AD 198-203) Miscellanies 7.17

For that the human assemblies which they held were posterior to the Catholic Church, requires not many words to show. . .

From what has been said, then, it is my opinion that the true Church, that which is really ancient, is one, and that in it those who according to God’s purpose are just, are enrolled.³

Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic⁴ Church is alone, collecting as it does into the unity of the one faith—which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord—those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous.^[47]

Tertullian, On Monogamy 2 (AD 208)

And so they upbraid the discipline of monogamy with being a heresy . . . whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the “light burden”⁶ of the Lord.^[48]

Hippolytus of Rome, The Refutation of All Heresies 9.7 (AD 217)

Behold, into how great impiety that lawless one [Callistus] has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!¹⁰ . . . During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established . . . not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians.^{^[49]}

Origen, First Principles 3 (AD 248)

The two former books on The Principles I translated not only at your instance, but even under pressure from you during the days of Lent ³. . . Let such things, however, be lightly esteemed by him who is desirous of being trained in divine learning, while retaining in its integrity the rule of the Catholic faith.⁶ ^[50]

Cyprian of Carthage (AD 258)

And yet on this account there is no departure at all from the peace and unity of the Catholic Church, such as Stephen [Pope] has now dared to make; breaking the peace against you, which his predecessors have always kept with you in mutual love and honor, even herein defaming Peter and Paul the blessed apostles, as if the very men delivered this who in their epistles execrated heretics, and warned us to avoid them. Whence it appears that this tradition is of men which maintains heretics, and asserts that they have baptism, which belongs to the Church alone.^[51]

Cyprian of Carthage, Letter (ANF) 19 (AD 258)

I have sent a book⁸ to you . . . that I wrote to the clergy and to the people, and to the martyrs also and confessors, which letters have already been sent to many of our colleagues, and have satisfied them; and they replied that they also agree with me in the same opinion according to the Catholic faith; which very thing do you also communicate to as many of our colleagues as you can, that among all these, may be observed one mode of action and one agreement, according to the Lord’s precepts. ^[52]

Cyprian of Carthage, Letter (ANF) 40.1 (AD 258)

But, as we discovered, as well from the letters which they brought with them, as from their discourse and declaration, that Novatian had been made bishop; disturbed by the wickedness of an unlawful ordination made in opposition to the Catholic Church, we considered at once that they must be restrained from communion with us . . . I and several of my colleagues . . . were awaiting the arrival of our colleagues Caldonius and Fortunatus, whom we had lately sent to you as ambassadors, and to our fellow-bishops, who were present at your ordination,⁵ in order that, when they came and reported the truth of the matter, the wickedness of the adverse party might be quelled through them, by greater authority and manifest proof.

Cyprian of Carthage, Letter (ANF) 40.2 (AD 258)

2. And lest their raging boldness should ever cease, they are striving here also to distract the members of Christ into schismatical parties, and to cut and tear the one body of the Catholic Church, so that, running about from door to door, through the houses of many, or from city to city, through certain districts, they seek for companions in their obstinacy and error to join to themselves in their schism.

Cyprian of Carthage, Letter (ANF) 41.1 (AD 258)

As was fitting for God’s servants, and especially for upright and peaceable priests, dearest brother, we recently sent our colleagues Caldonius and Fortunatus, that they might, not only by the persuasion of our letters, but by their presence and the advice of all of you, strive and labour with all their power to bring the members of the divided body into the unity of the Catholic Church, and associate them into the bond of Christian charity.

Cyprian of Carthage, Letter (ANF) 41.1 (AD 258)

But since the obstinate and inflexible pertinacity of the adverse party has not only rejected the bosom and the embrace of its root and Mother, but even, with a discord spreading and reviving itself worse and worse, has appointed a bishop for itself, and, contrary to the sacrament once delivered of the divine appointment and of Catholic Unity, has made an adulterous and opposed head outside the Church; having received your letters as well as those of our colleagues, at the coming also of our colleagues Pompeius and Stephanus, good men and very dear to us, by whom all these things were undoubtedly alleged and proved to us with general gladness,¹ in conformity with the requirements alike of the sanctity and the truth of the divine tradition and ecclesiastical institution, we have directed our letters to you.

Cyprian of Carthage, Letter (ANF) 42 (AD 258)

I have thought it both obligatory on me, and necessary for you, dearest brother, to write a short letter to the confessors who are there with you, and, seduced by the obstinacy and depravity of Novatian and Novatus,³ have departed from the Church; in which letter I might induce them, for the sake of our mutual affection, to return to their Mother, that is, to the Catholic Church.

Cyprian of Carthage, Letter (ANF) 43 (AD 258)

For it weighs me down and saddens me, and the intolerable grief of a smitten, almost prostrate, spirit seizes me, when I find that you there, contrary to ecclesiastical order, contrary to evangelical law, contrary to the unity of the Catholic institution, had consented that another bishop should be made.⁵

Cyprian of Carthage, Letter (ANF) 44.3 (AD 258)

For we, who furnish every person who sails hence with a plan that they may sail without any offence, know that we have exhorted them to acknowledge and hold the root and matrix of the Catholic Church.²

But since our province is wide-spread, and has Numidia and Mauritania attached to it; lest a schism made in the city should confuse the minds of the absent with uncertain opinions, we decided—having obtained by means of the bishops the truth of the matter, and having got a greater authority for the proof of your ordination, and so at length every scruple being got rid of from the breast of every one—that letters should be sent you by all who were placed anywhere in the province; as in fact is done, that so the whole of our colleagues might decidedly approve of and maintain both you and your communion, that is as well to the unity of the Catholic Church as to its charity.

Cyprian of Carthage, Letter (ANF) 44.4 (AD 258)

That we, with the rest of our colleagues, may steadily and firmly administer this office, and keep it in the concordant unanimity of the Catholic Church, the divine condescension will accomplish; so that the Lord who condescends to elect and appoint for Himself priests in His Church, may protect them also when elected and appointed by His good-will and help, inspiring them to govern, and supplying both vigor for restraining the contumacy of the wicked, and gentleness for cherishing the penitence of the lapsed.

Cyprian of Carthage, Letter (ANF) 45.2 (AD 258)

And to quote their very own words,—“We,” they say, “know that Cornelius is bishop of the most holy Catholic Church elected by Almighty God, and by Christ our Lord.

For we are not ignorant that there is one God; that there is one Christ the Lord whom we have confessed, and one Holy Spirit; and that in the Catholic Church there ought to be one bishop.”⁵

* Cyprian of Carthage, Letter (ANF) 68.8 (AD 258)

Whence you ought to know that the bishop is in the Church, and the Church in the bishop;¹ and if anyone be not with the bishop, that he is not in the Church, and that those flatter themselves in vain who creep in, not having peace with God’s priests, and think that they communicate secretly with some; while the Church, which is Catholic and one, is not cut nor divided, but is indeed connected and bound together by the cement of priests who cohere with one another.

Cyprian of Carthage, Letter (ANF) 69.1 (AD 258)

When we were together in council, dearest brethren, we read your letter which you wrote to us concerning those who seem to be baptized by heretics and schismatics, (asking) whether, when the come to the Catholic Church, which is one,⁶ they ought to be baptized.

Cyprian of Carthage, Letter (ANF) 74.14 (AD 258)

But if the spouse of Christ is one, which is the Catholic Church, it is she herself who alone bears sons of God.

Cyprian of Carthage, Letter (ANF) 74.22 (AD 258)

Cyprian of Carthage, Letter (ANF) 75.1 (AD 258)

They went out from us, but they were not of us; for if they had been of us, they would have continued with us.”⁶ Whence it appears, that all are adversaries of the Lord and antichrists, who are known to have departed from charity and from the unity of the Catholic Church. ^[53]

Liturgy of the Blessed Apostles (AD 375)

The Priest says this secret prayer in the sanctuary:—

O Lord God Omnipotent, Yours is the Holy Catholic Church, inasmuch as Thou, through the great passion of your Christ, didst buy the sheep of your pasture; and from the grace of the Holy Spirit, who is indeed of one nature with your glorious divinity, are granted the degrees of the true priestly ordination; and through your clemency you vouchsafe, O Lord, to make our weakness spiritual members in the great body of Thy Holy Church ^[54]

The Catholic Church (as our Mother)

Cyprian of Carthage (AD 258)

The truth of our Mother⁸ the Catholic Church, brethren, hath always remained and still remains with us, and even especially in the Trinity of baptism, as our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.”⁹ Since, then, we manifestly know that heretics have not either Father, or Son, or Holy Spirit, they ought, when they come to the Church our Mother, truly to be born again and to be baptized; that the cancer which they had, and the anger of damnation, and the witchery of error, may be sanctified by the holy and heavenly laver.^[55]

And that nothing might be wanting to aggravate the crime, infants also, in the arms of their parents, either carried or conducted, lost, while yet little ones, what in the very first beginning of their nativity they had gained.⁶ Will not they, when the day of judgment comes, say, “We have done nothing; nor have we forsaken the Lord’s bread and cup to hasten freely to a profane contact; the faithlessness of others has ruined us. We have found our parents our murderers; they have denied to us [infants] the Church as a Mother; they have denied God as a Father: so that, while we were little, and unforeseeing, and unconscious of such a crime, we were associated by others to the partnership of wickedness, and we were snared by the deceit of others?”^[56]

Cyprian of Carthage, Letter (ANF) 42 (AD 258)

I have thought it both obligatory on me, and necessary for you, dearest brother, to write a short letter to the confessors who are there with you, and, seduced by the obstinacy and depravity of Novatian and Novatus, have departed from the Church; in which letter I might induce them, for the sake of our mutual affection, to return to their Mother, that is, to the Catholic Church.

Cyprian, Letter (ANF) 63.5 (AD 258)

Let the lapsed, however, who acknowledge the greatness of their sin, not depart from entreating the Lord, nor forsake the Catholic Church, which has been appointed one and alone by the Lord; but, continuing in their atonements and entreating the Lord’s mercy, let them knock at the door of the Church, that they may be received there where once they were, and may return to Christ from whom they have departed . . .

The Catholic Church (Unity of)

Irenaeus, Against Heresies 1.10.3 (AD 180)

the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.^[57]

Irenaeus, Against Heresies 3.24.1 (AD 180)

But [it has been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples . . . and that well-grounded system which tends to man’s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel ^[58]

Clement of Alexandria (AD 198-203) Miscellanies 7.17

For that the human assemblies which they [gnostics] held were posterior to the Catholic Church, requires not many words to show . . . Such being the case, it is evident, from the high antiquity and perfect truth of the Church, that these later heresies, and those yet subsequent to them in time, were new inventions falsified [from the truth].

From what has been said, then, it is my opinion that the true Church, that which is really ancient, is one, and that in it those who according to God’s purpose are just, are enrolled.³ For from the very reason that God is one, and the Lord one, that which is in the highest degree honorable is lauded in consequence of its singleness, being an imitation of the one first principle. In the nature of the One, then, is associated in a joint heritage the one Church, which they strive to cut asunder into many sects.

Cyprian, Letter (ANF) 68.8 (AD 258)

Cyprian, Letter (ANF) 69.1 (AD 258)

Eusebius (AD 338) Life of Constantine 3.18

For our Saviour has left us one feast in commemoration of the day of our deliverance, I mean the day of his most holy passion; and he has willed that his Catholic Church should be one, the members of which, however scattered in many and diverse places, are yet cherished by one pervading spirit, that is, by the will of God. ^{^[61]}

The Church (Primacy of Rome)

Tertullian, The Prescription against Heretics 36

. . . you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! where Peter endures a passion like his Lord’s! where Paul wins his crown in a death like John’s [the Baptist]^{^[62]}

Irenaeus, Against Heresies 3.3.2 (AD 180)

Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.^[63]

Deacons (Ordination/Part of Hierarchy)

Tertullian (AD 208) On Baptism 17 (Hierarchy of Administering)

The Eucharist as Christ’s Body and Blood

Ignatius of Antioch (AD 107)

They abstain from the Eucharist and from prayer,⁸ because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. But it were better for them to treat it with respect,¹⁰ that they also might rise again.^[65]

Justin Martyr (AD 155)

For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.^[66]

Irenaeus, Against Heresies 5.2.3 (AD 180)

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him? . . . He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. ^[67]

Irenaeus, Against Heresies 4.18.5 (AD 180)

But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.^[68]

The Eucharist (Closed Communion)

Didache (AD 70-90)

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant . . And concerning the broken bread:³ We thank Thee, our Father, for the life and knowledge . . . even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom . . . But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.^[69]^{6, ^[70]}

Indulgences

Council of Clermont (AD 1095)

I say this to those who are present, it meant also for those who are absent. Moreover, Christ commands it. “All who die by the way, whether by land or by sea, or in battle against the pagans, shall have immediate remission of sins. This I grant them through the power of God with which I am invested. [71]

Lent and Easter

Irenaeus (AD 180)

Note: Irenaeus saw and heard the preaching of Polycarp.

For the controversy [when to celebrate Easter] is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves bound to fast one day, others two days, others still more, while others [do so during] forty. ^[72]

And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]^[73]

Origen, First Principles 3 (AD 248)

The Mass / Eucharist (as a Sacrifice)

The Didache (AD 70-90)

And on the Lord’s Day,¹ after you have come together, break bread and offer the Eucharist, having first confessed your offences, so that your sacrifice may be pure. But let no one who has a quarrel with his neighbor join you until he is reconciled, lest your sacrifice be defiled.² ^[75]

Clement of Rome 44 (AD 97)

We are of opinion, therefore, that those appointed by them [the apostles],³ or afterwards by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ . . . cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate⁴ those who have blamelessly and holily fulfilled its duties [presented the offerings].⁵ Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]^[76]

Ignatius of Antioch (AD 107)

Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as where Christ is, there does all the heavenly host stand by, waiting upon Him as the Chief Captain of the Lord’s might, and the Governor of every intelligent nature. It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast.^3,^[77]

Ignatius of Antioch (AD 107)

He, therefore, that separates himself from such, and does not meet in the society where sacrifices⁹ are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing,¹⁰ while he presents a mild outward appearance. ^[78]

Ignatius of Antioch (AD 107)

I . . . exhort you to have but one faith, and one [kind of] preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all [the communicants], and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellow-servants.^[79]

Justin Martyr (AD 155)

“Accordingly, God, anticipating all the sacrifices which we offer through this name, and which Jesus the Christ enjoined us to offer, i.e., in the Eucharist of the bread and the cup, and which are presented by Christians in all places throughout the world, bears witness that they are well-pleasing to Him. But He utterly rejects those presented by you and by those priests of yours, saying, ‘And I will not accept your sacrifices at your hands; for from the rising of the sun to its setting my name is glorified among the Gentiles (He says); but ye profane it.’ ^4,^[80]

Tertullian (AD 200-206)

Similarly, too, touching the days of Stations [days of fast],² most think that they must not be present at the sacrificial prayers, on the ground that the Station must be dissolved by reception of the Lord’s Body. Does, then, the Eucharist cancel a service devoted to God, or bind it more to God? Will not your Station be more solemn if you have withal stood at God’s altar?³ When the Lord’s Body has been received and reserved,⁴ each point is secured, both the participation of the sacrifice and the discharge of duty.^[81]

The Apostolic Tradition (Hippolytus – AD 217)

Now we have briefly delivered to you these things concerning the holy baptism and the holy

oblation, for you have already been instructed concerning the resurrection of the flesh and all

other things as taught in Scripture.¹⁴Yet if there is any other thing that ought to be told [to

converts], let the bishop impart it to them privately after their baptism. [This was a liturgical document describing the initiation of catechumen]

Cyprian of Carthage (AD 258)

And another woman, when she tried with unworthy hands to open her box,⁶ in which was the holy (body) of the Lord, was deterred by fire rising from it from daring to touch it. And when one,⁷ who himself was defiled, dared with the rest to receive secretly a part of the sacrifice celebrated by the priest; he could not eat nor handle the holy of the Lord, but found in his hands⁸ when opened that he had a cinder. ^[82]

Cyprian of Carthage, Letter (ANF) 71.2 (AD 258)

We add . . . with common consent and authority, that if, again, any presbyters or deacons, who either have been before ordained in the Catholic Church, and have subsequently stood forth as traitors and rebels against the Church, or who have been promoted among the heretics by a profane ordination by the hands of false bishops and antichrists contrary to the appointment of Christ, and have attempted to offer, in opposition to the one and divine altar, false and sacrilegious sacrifices without, that these also be received when they return, on this condition, that they communicate as laymen, and hold it to be enough that they should be received to peace, after having stood forth as enemies of peace; and that they ought not, on returning, to retain those arms of ordination and honor with which they rebelled against us. ^[83]

Constitutions of the Holy Apostles 8.5 (AD 375)

. . . to offer to Thee a pure and unbloody sacrifice, which by Your Christ You have appointed as the mystery of the new covenant . . . And after the prayer let one of the bishops elevate the sacrifice upon the hands of him that is ordained . . . ^[84]

The Mass – Liturgy

Justin Martyr (AD 155)

after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss.³ There is then brought to the president of the brethren⁴ bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion^[85]

Mary (Perpetual Virginity – no children)

Origen (AD 248)

But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or “The Book of James,” that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee,” might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her.^[86]

Peter of Alexandria (AD 305)

“They came to the church of the most blessed Mother of God, and ever-virgin Mary, which, as we began to say, he had constructed in the western quarter, in a suburb, for a cemetery of the martyrs” (The Genuine Acts of Peter of Alexandria).

Methodius (AD 305)

“Hail to you forever, you virgin Mother of God, our unceasing joy, for unto you do I again return. . . . Hail, you fount of the Son’s love for man. . . . Wherefore, we pray you, the most excellent among women, who boast in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate your memory, which will ever live, and never fade away” (Oration on Simeon and Anna 14 [A.D. 305]).

Cyril of Jerusalem, Catechetical Lectures 12.34 (AD 350)

Angels walking upon earth are they who practice chastity: the Virgins have their portion with Mary the Virgin. ^[87]

Hilary of Poitiers

“If they [the brethren of the Lord] had been Mary’s sons and not those taken from Joseph’s former marriage, she would never have been given over in the moment of the passion [crucifixion] to the apostle John as his mother, the Lord saying to each, ‘Woman, behold your son,’ and to John, ‘Behold your mother’ [John 19:26–27], as he bequeathed filial love to a disciple as a consolation to the one desolate” (Commentary on Matthew 1:4 [A.D. 354]).

Athanasius

“Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that he took true human flesh from the ever-virgin Mary” (Discourses Against the Arians 2:70 [A.D. 360]).

Epiphanius of Salamis (AD 374)

“who for us men and for our salvation came down and took flesh, that is, was born perfectly of the holy ever-virgin Mary by the Holy Spirit” ^[88]

For the Only-begotten alone assumed a body, and was made perfect man of the ever-virgin Mary, by the Holy Spirit, not by a man’s seed. [89]

Jerome (AD 383) The Perpetual Virginity of Blessed Mary, 2

I must call upon the Holy Spirit to express His meaning by my mouth and defend the virginity of the Blessed Mary. I must call upon the Lord Jesus to guard the sacred lodging of the womb in which He abode for ten months from all suspicion of sexual intercourse. And I must also entreat God the Father to show that the mother of His Son, who was a mother before she was a bride, continued a Virgin after her son was born. ^[90]

Jerome (AD 383) The Perpetual Virginity of Blessed Mary, 19

But as regards Victorinus, I assert what has already been proved from the Gospel—that he spoke of the brethren of the Lord not as being sons of Mary, but brethren in the sense I have explained, that is to say, brethren in point of kinship not by nature.^[91]

Didymus the Blind (AD 386) The Trinity 3:4

“It helps us to understand the terms ‘first-born’ and ‘only-begotten’ when the Evangelist tells that Mary remained a virgin ‘until she brought forth her first-born son’ [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin.”

Ambrose of Milan

“Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son” (Letters 63:111 [A.D. 388]).

Pope Siricius I

“You had good reason to be horrified at the thought that another birth might issue from the same virginal womb from which Christ was born according to the flesh. For the Lord Jesus would never have chosen to be born of a virgin if he had ever judged that she would be so incontinent as to contaminate with the seed of human intercourse the birthplace of the Lord’s body, that court of the eternal king” (Letter to Bishop Anysius [A.D. 392]).

Augustine

“In being born of a Virgin who chose to remain a Virgin even before she knew who was to be born of her, Christ wanted to approve virginity rather than to impose it. And he wanted virginity to be of free choice even in that woman in whom he took upon himself the form of a slave” (Holy Virginity 4:4 [A.D. 401]).

“It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?” (Sermons 186:1 [A.D. 411]).

“Heretics called Antidicomarites are those who contradict the perpetual virginity of Mary and affirm that after Christ was born she was joined as one with her husband” (Heresies 56 [A.D. 428]).

Leporius

“We confess, therefore, that our Lord and God, Jesus Christ, the only Son of God, born of the Father before the ages, and in times most recent, made man of the Holy Spirit and the ever-virgin Mary” (Document of Amendment 3 [A.D. 426]).

Cyril of Alexandria

“[T]he Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly he was true God. Therefore he kept his Mother a virgin even after her childbearing” (Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God 4 [A.D. 430]).

Pope Leo I

“His [Christ’s] origin is different, but his [human] nature is the same. Human usage and custom were lacking, but by divine power a Virgin conceived, a Virgin bore, and Virgin she remained” (Sermons 22:2 [A.D. 450]).

Council of Chalcedon (AD 451)

Possibly his reason for thinking that our Lord Jesus Christ was not of our nature was this—that the Angel who was sent to the blessed and ever Virgin Mary^[92]

2^nd Council of Constantinople (AD 553)

If anyone shall not call in a true acceptation, but only in a false acceptation, the holy, glorious, and ever-virgin Mary, the Mother of God,^[93]

Fragments of Papias (AD 95-110)

X.⁶

(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alphæus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord’s. James also and John were sons of another aunt (3) of the Lord’s. Mary (2), mother of James the Less and Joseph, wife of Alphæus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.^[94]

Mary (Immaculate Conception – born without Original Sin)

Justin Martyr (AD 155) – Mary as the new Eve

He [Jesus] became man by the Virgin . . . For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her:^[95]

Cyril of Jerusalem (AD 350)

Through Eve yet virgin came death; through a virgin, or rather from a virgin [Mary], must the Life appear: that as the serpent beguiled the one, so to the other Gabriel might bring good tidings^{13,^[96]}

He who formed Adam formed Eve also, and male and female were formed by God’s hands. None of the members of the body as formed from the beginning is polluted^{^[97]}

Ephraim the Syrian (AD 361)

“You alone and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?” (Nisibene Hymns 27:8).

Ambrose of Milan

“Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sarah but from Mary, a virgin not only undefiled, but a virgin whom grace had made inviolate, free of every stain of sin” (Commentary on Psalm 118:22–30 [A.D. 387]).

John the Theologian

“And from that time forth all knew that the spotless and precious body had been transferred to paradise” (The Falling Asleep of Mary [A.D. 400]).

Augustine (AD 400)

Therefore, I make an exception of the Blessed Virgin Mary, in whose case, out of respect for the Lord, I wish to raise no question at all when the discussion concerns sins—for whence do we know what an abundance of grace for entirely overcoming sin was conferred on her who had the merit to conceive and bear him who undoubtedly was without sin?^[98] (St. Augustine)

Augustine (AD 400)

The Virgin Mary therefore excepted, if we were to bring together all these saints, men and women, while they lived here and ask them whether they were without sin, what can we suppose would be their answer?^[99]

And what more undefiled than the womb of the Virgin, whose flesh, although it came from procreation tainted by sin, nevertheless did not conceive from that source?^[100]

Mary (The New Eve)

Irenaeus (AD 180) Against Heresies 3.22.4

And thus also it was that the knot of Eve’s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.^[101]

Irenaeus (AD 180) Against Heresies 5.19.1

That the Lord … was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled,—was happily announced, through means of the truth [spoken] by the angel to the Virgin Mary, who was [also espoused] to a man.⁵ For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness⁶ (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience.^[102]

Cyril of Jerusalem, Catechetical Lectures 12.15 (AD 350)

Cyril of Jerusalem, Catechetical Lectures 12.26 (AD 350)

He who formed Adam formed Eve also, and male and female were formed by God’s hands. None of the members of the body as formed from the beginning is polluted^[104]

Cyril of Jerusalem, Catechetical Lectures 12.29 (AD 350)

for Eve was begotten of Adam, and not conceived of a mother, but as it were brought forth of man alone. Mary, therefore, paid the debt, of gratitude, when not by man but of herself alone in an immaculate way she conceived of the Holy Ghost by the power of God.^[105]

Mary (Mother of God)

Cyril of Jerusalem (AD 350) Catechetical Lectures 10.19

The Father bears witness from heaven of His Son: the Holy Ghost bears witness, descending bodily in likeness of a dove: the Archangel Gabriel bears witness, bringing good tidings to Mary: the Virgin Mother of God¹⁰ bears witness: the blessed place of the manger bears witness. ^[106]

Irenaeus (AD 180)

“The Virgin Mary, being obedient to his word, received from an angel the glad tidings that she would bear God” (Against Heresies, 5:19:1).

Hippolytus (AD 217)

“[T]o all generations they [the prophets] have pictured forth the grandest subjects for contemplation and for action. Thus, too, they preached of the advent of God in the flesh to the world, his advent by the spotless and God-bearing (theotokos) Mary in the way of birth and growth” (Discourse on the End of the World 1 [A.D. 217]).

Gregory the Wonderworker

“For Luke, in the inspired Gospel narratives, delivers a testimony not to Joseph only, but also to Mary, the Mother of God, and gives this account with reference to the very family and house of David” (Four Homilies 1 [A.D. 262]).

“It is our duty to present to God, like sacrifices, all the festivals and hymnal celebrations; and first of all, [the feast of] the Annunciation to the holy Mother of God, to wit, the salutation made to her by the angel, ‘Hail, full of grace!’” (ibid., 2).

Peter of Alexandria (AD 305)

“We acknowledge the resurrection of the dead, of which Jesus Christ our Lord became the firstling; he bore a body not in appearance but in truth derived from Mary the Mother of God” (Letter to All Non-Egyptian Bishops 12 [A.D. 324]).

Methodius (AD 305)

“While the old man [Simeon] was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy Mother of God now manifestly fulfilled” (Oration on Simeon and Anna 7 [A.D. 305]).

Cyril of Jerusalem (AD 350) Catechetical Lectures 10.19

“The Father bears witness from heaven to his Son. The Holy Spirit bears witness, coming down bodily in the form of a dove. The archangel Gabriel bears witness, bringing the good tidings to Mary. The Virgin Mother of God bears witness” (Catechetical Lectures 10:19 [A.D. 350]).

Ephraim the Syrian

“Though still a virgin she carried a child in her womb, and the handmaid and work of his wisdom became the Mother of God” (Songs of Praise 1:20 [A.D. 351]).

Athanasius

“The Word begotten of the Father from on high, inexpressibly, inexplicably, incomprehensibly, and eternally, is he that is born in time here below of the Virgin Mary, the Mother of God” (The Incarnation of the Word of God 8 [A.D. 365]).

Epiphanius of Salamis

“Being perfect at the side of the Father and incarnate among us, not in appearance but in truth, he [the Son] reshaped man to perfection in himself from Mary the Mother of God through the Holy Spirit” (The Man Well-Anchored 75 [A.D. 374]).

Ambrose of Milan

“The first thing which kindles ardor in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose?” (The Virgins 2:2[7] [A.D. 377]).

Gregory of Nazianz

“If anyone does not agree that holy Mary is Mother of God, he is at odds with the Godhead” (Letter to Cledonius the Priest 101 [A.D. 382]).

Jerome

“As to how a virgin became the Mother of God, he [Rufinus] has full knowledge; as to how he himself was born, he knows nothing” (Against Rufinus 2:10 [A.D. 401]).

“Do not marvel at the novelty of the thing, if a Virgin gives birth to God” (Commentaries on Isaiah 3:7:15 [A.D. 409]).

Theodore of Mopsuestia

“When, therefore, they ask, ‘Is Mary mother of man or Mother of God?’ we answer, ‘Both!’ The one by the very nature of what was done and the other by relation” (The Incarnation 15 [A.D. 405]).

Cyril of Alexandria

“I have been amazed that some are utterly in doubt as to whether or not the holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the holy Virgin who bore him not be the Mother of God?” (Letter to the Monks of Egypt 1 [A.D. 427]).

“This expression, however, ‘the Word was made flesh’ [John 1:14], can mean nothing else but that he partook of flesh and blood like to us; he made our body his own, and came forth man from a woman, not casting off his existence as God, or his generation of God the Father, but even in taking to himself flesh remaining what he was. This the declaration of the correct faith proclaims everywhere. This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin ‘the Mother of God,’ not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word, being personally united, is said to be born according to the flesh” (First Letter to Nestorius [A.D. 430]).

“And since the holy Virgin corporeally brought forth God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh” (Third Letter to Nestorius [A.D. 430]).

“If anyone will not confess that the Emmanuel is very God, and that therefore the holy Virgin is the Mother of God, inasmuch as in the flesh she bore the Word of God made flesh [John 1:14]: let him be anathema” (ibid.).

John Cassian

“Now, you heretic, you say (whoever you are who deny that God was born of the Virgin), that Mary, the Mother of our Lord Jesus Christ, cannot be called the Mother of God, but the Mother only of Christ and not of God—for no one, you say, gives birth to one older than herself. And concerning this utterly stupid argument . . . let us prove by divine testimonies both that Christ is God and that Mary is the Mother of God” (On the Incarnation of Christ Against Nestorius 2:2 [A.D. 429]).

“You cannot then help admitting that the grace comes from God. It is God, then, who has given it. But it has been given by our Lord Jesus Christ. Therefore the Lord Jesus Christ is God. But if he is God, as he certainly is, then she who bore God is the Mother of God” (ibid., 2:5).

Council of Ephesus

“We confess, then, our Lord Jesus Christ, the only begotten Son of God, perfect God and perfect man, of a rational soul and a body, begotten before all ages from the Father in his Godhead, the same in the last days, for us and for our salvation, born of Mary the Virgin according to his humanity, one and the same consubstantial with the Father in Godhead and consubstantial with us in humanity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be the Mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her” (Formula of Union [A.D. 431]).

Vincent of Lerins

“Nestorius, whose disease is of an opposite kind, while pretending that he holds two distinct substances in Christ, brings in of a sudden two persons, and with unheard-of wickedness would have two sons of God, two Christs,—one, God, the other, man; one, begotten of his Father, the other, born of his mother. For which reason he maintains that Saint Mary ought to be called, not the Mother of God, but the Mother of Christ” (The Notebooks 12[35] [A.D. 434]).

Ordination

Cyprian of Carthage (AD 258)

10. Hence heresies not only have frequently been originated, but continue to be so; while the perverted mind has no peace—while a discordant faithlessness does not maintain unity. . .The Holy Spirit forewarns and says by the apostle, “It is needful also that there should be heresies, that they which are approved may be made manifest among you.”⁸ Thus the faithful are approved, thus the perfidious are detected . . . the souls of the righteous and of the unrighteous are already divided, and the chaff is separated from the wheat. These are they who of their own accord, without any divine arrangement, set themselves to preside among the daring strangers assembled, who appoint themselves prelates without any law of ordination, who assume to themselves the name of bishop, although no one gives them the episcopate; whom the Holy Spirit points out in the Psalms as sitting in the seat of pestilence, plagues, and spots of the faith, deceiving with serpent’s tongue, and artful in corrupting the truth . . .^[107]

Cyprian of Carthage (AD 258)

Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian [Pope], that is, when the place of Peter³ and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without;

Cyprian of Carthage, Letter (ANF) 71.1 (AD 258)

But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment;

Cyprian of Carthage, Letter (ANF) 71.2 (AD 258)

The Papacy – The Office of the Bishop of Rome

Irenaeus (AD 180) Against Heresies 1.27.1

Cerdo was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession from the apostles downwards. ^[109]

Irenaeus (AD 180) Against Heresies 3.3.2-3

2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all …by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.

3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric . . . To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telesphorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.^[110]

Tertullian (AD 203) The Prescription against Heretics 30

For it is evident that those men [Gnostics-Valentinus, Marcion] lived not so long ago,—in the reign of Antoninus, for the most part and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherius, until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled. ^[111]

Cyprian of Carthage (AD 258) Letter (ANF) 51.8

Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian [Pope], that is, when the place of Peter³ and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without; and he cannot have the ordination of the Church who does not hold the unity of the Church^[112]

Cyprian of Carthage (AD 258) Letter (ANF) 74.17

And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid, should introduce many other rocks and establish new buildings of many churches; maintaining that there is baptism in them by his authority. ^[113]

From the Synodal Roll Page 653

A Divine and sacred provincial synod, gathered together at Rome by Stephen, the blessed martyr and father¹ which excommunicated those who in an African synod had, without reason, conceded that they who came to the Catholic Church from any heresy should be re-baptized.²^{, ^[114]}

Jerome (AD 377) Letter 15.1

. . .the foxes are destroying the vines, so that amid the broken cisterns that can hold no water⁴ it is hard to discover where the fountain sealed and the garden enclosed is,⁵ therefore I have decided that I must consult the chair of Peter and the faith that was praised by the lips of the Apostle.

Jerome (AD 377) Letter 15.2

I speak with the successor of the fisherman and the disciple of the cross. Following none but Christ as my primate, I am united in communion with Your Beatitude—that is, with the chair of Peter. Upon that rock I know the Church is built. Whosoever eats a lamb outside this house is profane.¹⁵ Whoever is not in Noe’s ark will perish when the flood prevails.^{16, ^[115]}

Jerome (AD 377) Letter 130.16

While you were still quite small, bishop Anastasius of holy and blessed memory ruled the Roman church.⁴ In his days a terrible storm of heresy⁵ came from the East and strove first to corrupt and then to undermine that simple faith which an apostle has praised⁶ . . . I think, therefore, that I ought to warn you, in all kindness and affection, to hold fast the faith of the saintly Innocent, the spiritual son of Anastasius and his successor in the apostolic see; and not to receive any foreign doctrine, however wise and discerning you may take yourself to be. ^[116]

Jerome (AD 383) Against the Luciferians 23

“[Pope] Stephen . . . was the blessed Peter’s twenty-second successor in the See of Rome.”

Jerome (AD 396) Lives of Illustrious Men 15

“Clement, of whom the apostle Paul writing to the Philippians says ‘With Clement and others of my fellow-workers whose names are written in the book of life,’ the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle.”

Peter (Primacy, Authority and The Rock upon which the Church is Built)

St. Clement of Alexandria (AD 190)

On hearing these words [of Jesus], the blessed Peter, the chosen, the pre-eminent, the first among the disciples . . . (Who is the Rich Man that is Saved? 21,3)

Tertullian (AD 208) The Prescription against Heretics 22

Was anything withheld from the knowledge of Peter, who is called “the rock on which the church should be built,” who also obtained “the keys of the kingdom of heaven,” with the power of “loosing and binding in heaven and on earth?”⁸^{, ^[117]}

Tertullian (AD 208) The Prescription against Heretics 30

Where was Marcion then . . .? Where was Valentinus then, the disciple of Platonism? For it is evident that those men lived not so long ago,—in the reign of Antoninus, for the most part and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus,³ until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled.^[118]

Tertullian (AD 208) On Modesty 7.21

If, because the Lord has said to Peter, “Upon this rock will I build My Church,”⁷ “to thee have I given the keys of the heavenly kingdom;”⁸ or, “Whatsoever thou shalt have bound or loosed in earth, shall be bound or loosed in the heavens,”⁹ you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? “On thee,” He says, “will I build My Church;” and, “I will give to thee the keys,” not to the Church; and, “Whatsoever thou shalt have loosed or bound,” not what they shall have loosed or bound. For so withal the result teaches. In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): “Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you,” and so forth.¹⁰ (Peter) himself, therefore, was the first to unbar, in Christ’s baptism, the entrance to the heavenly kingdom, in which (kingdom) are “loosed” the sins that were beforetime “bound;” and those which have not been “loosed” are “bound,” in accordance with true salvation;^[119]

Tertullian (A.D 213)

Peter alone [among the Apostles] do I find married, and through mention of his mother-in-law. . . for the Church, built upon him, would for the future appoint to every degree of order none but monogamists. (on Monogamy 8,2)

Hippolytus of Rome (AD 210-230)

First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom^[120]

Origen (AD 226)

Peter, upon whom is built the Church of Christ, against which the gates of hell shall not prevail, left only one Epistle of acknowledged genuinity. (Commentaries on John 5, 3)

Origen (AD 244)

Look at the great foundation of the Church, that most solid of rocks, upon whom Christ built the Church! And what does the Lord say to him [Peter]? “O you of little faith, why did you doubt!” (Homilies on Exodus, Hom. 5,4)

Cyprian of Carthage (AD 251)

And again He says to him [Peter] after His resurrection: “Feed my sheep.” On him He builds the Church . . . and although He assigns a like power to all the Apostles, yet He founded a single chair, and He established by His own authority a source for that unity. . . a primacy was given to Peter, whereby . . . there is one Church and one chair. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? (Treatise I – “The Unity of the Catholic Church,” – Cyprian’s first edition [4] )

Cyprian of Carthage (AD 258)

Cornelius was made bishop by the judgment of God and of His Christ, by the testimony of almost all the clergy, by the suffrage of the people who were then present, and by the assembly of ancient priests and good men, when no one had been made so before him, when the place of Fabian [Pope], that is, when the place of Peter³ and the degree of the sacerdotal throne was vacant; which being occupied by the will of God, and established by the consent of all of us, whosoever now wishes to become a bishop, must needs be made from without; and he cannot have the ordination of the Church who does not hold the unity of the Church^[121]

Nor ought it, my dearest brother, to disturb anyone who is faithful and mindful of the Gospel, and retains the commands of the apostle who forewarns us; if in the last days certain persons, proud, contumacious, and enemies of God’s priests, either depart from the Church or act against the Church, since both the Lord and His apostles have previously foretold that there should be such. . . Nevertheless, Peter, upon whom by the same Lord the Church had been built, speaking one for all, and answering with the voice of the Church, says, “Lord, to whom shall we go?^[122]

Cyprian of Carthage (AD 258) Letter (ANF) 74.17

St. Ephraim (AD 306)

Simon, I have made you the foundation of my holy Church . . . you are the head of the fountain from which My teaching flows, you are the chief om My disciples. . . . I have given you the keys of my kingdom. Behold, I have given you authority over all my treasures! (Homilies, 4,1)[124]

Cyril of Jerusalem (AD 350) Catechetical Lectures 18.25

. . . the Saviour built out of the Gentiles a second Holy Church, the Church of us Christians, concerning which he said to Peter, And upon this rock I will build My Church, and the gates of hell shall not prevail against it⁸^{, ^[125]}

Jerome (AD 377) Letter 15.1

Jerome (AD 377) Letter 15.2

Priesthood (Presbyters/Part of Hierarchy)

Tertullian (AD 208) On Baptism 17 (Hierarchy of Administering)

For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest⁹ (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. ^[127]

Cyprian of Carthage (AD 258)

Apostolic Constitutions 8.12 (AD 375)

Let the high priest, therefore, together with the priests, pray⁹ by himself; and let him put on his shining garment, and stand at the altar, and make the sign of the cross upon his forehead with his hand,¹⁰ and say: The grace of Almighty God, and the love of our Lord Jesus Christ, and the fellowship of the Holy Ghost, be with you all. ^[129]

Liturgy of the Blessed Apostles (AD 375)

The Priest says this secret prayer in the sanctuary:²—

O Lord God Omnipotent, Thine is the Holy Catholic Church, inasmuch as Thou, through the great passion of Thy Christ, didst buy the sheep of Thy pasture; and from the grace of the Holy Spirit, who is indeed of one nature with Thy glorious divinity, are granted the degrees of the true priestly ordination; and through Thy clemency Thou didst vouchsafe, O Lord, to make our weakness spiritual members in the great body of Thy Holy Church^[130]

Relics / Saint Feast Days

Martyrdom of Ignatius (AD 107)

he was thus cast to the wild beasts close, beside the temple,⁶ that so by them the desire of the holy martyr Ignatius should be fulfilled, according to that which is written, “The desire of the righteous is acceptable⁷ [to God],” to the effect that he might not be troublesome to any of the brethren by the gathering of his remains, even as he had in his Epistle expressed a wish beforehand that so his end might be. For only the harder portions of his holy remains were left, which were conveyed to Antioch and wrapped in linen, as an inestimable treasure left to the holy Church by the grace which was in the martyr.^[131]

and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ,^[132]

Martyrdom of the holy polycarp (AD 150-160)

The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary⁶ of his martyrdom, both in memory of those who have already finished their course,⁷ and for the exercising and preparation of those yet to walk in their steps.^[133] (Note: in memory of the current martyr AND those past and future martyrs)

Saints (Veneration)

Martyrdom of Ignatius (AD 107)

When, therefore, we had with great joy witnessed these things, and had compared our several visions¹¹ together, we sang praise to God, the giver of all good things, and expressed our sense of the happiness of the holy [martyr]; and now we have made known to you both the day and the time [when these things happened], that, assembling ourselves together according to the time of his martyrdom, we may have fellowship with the champion and noble martyr of Christ, who trod under foot the devil, and perfected the course which, out of love to Christ, he had desired, in Christ Jesus our Lord; by whom, and with whom, be glory and power to the Father, with the Holy Spirit, for evermore!^[134]

martyrdom of the holy polycarp (AD 150-160)

it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions³ and fellow-disciples!^[135]

Saints (Intercession)

Martyrdom of Ignatius (AD 107)

Having ourselves been eye-witnesses of these things, and having spent the whole night in tears within the house, and having entreated the Lord, with bended knees and much prayer, that He would give us weak men full assurance respecting the things which were done,¹⁰ it came to pass, on our filling into a brief slumber, that some of us saw the blessed Ignatius suddenly standing by us and embracing us, while others beheld him again praying for us, and others still saw him dropping with sweat, as if he had just come from his great labor, and standing by the Lord. ^[136]

Hermas

“[The Shepherd said:] ‘But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from him?’” (The Shepherd 3:5:4 [A.D. 80]).

Clement of Alexandria

“In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him [in prayer]” (Miscellanies 7:12 [A.D. 208]).

Origen

“But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep” (Prayer 11 [A.D. 233]).

Cyprian of Carthage

“Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy” (Letters 56[60]:5 [A.D. 253]).

Anonymous

“Atticus, sleep in peace, secure in your safety, and pray anxiously for our sins” (funerary inscription near St. Sabina’s in Rome [A.D. 300]).

“Pray for your parents, Matronata Matrona. She lived one year, fifty-two days” (ibid.).

“Mother of God, [listen to] my petitions; do not disregard us in adversity, but rescue us from danger” (Rylands Papyrus 3 [A.D. 350]).

Methodius (AD 305)

“And you also, O honored and venerable Simeon, you earliest host of our holy religion, and teacher of the resurrection of the faithful, do be our patron and advocate with that Savior God, whom you were deemed worthy to receive into your arms. We, together with you, sing our praises to Christ, who has the power of life and death, saying, ‘You are the true Light, proceeding from the true Light; the true God, begotten of the true God’” (ibid.).

Cyril of Jerusalem (AD 350)

“Then [during the Eucharistic prayer] we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition” (Catechetical Lectures 23:9 [A.D. 350]).

Hilary of Poitiers

“To those who wish to stand [in God’s grace], neither the guardianship of saints nor the defenses of angels are wanting” (Commentary on the Psalms 124:5:6 [A.D. 365]).

Ephraim the Syrian

“You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us so that we may love him” (Commentary on Mark [A.D. 370]).

“Remember me, you heirs of God, you brethren of Christ; supplicate the Savior earnestly for me, that I may be freed through Christ from him that fights against me day by day” (The Fear at the End of Life [A.D. 370]).

The Liturgy of St. Basil

“By the command of your only-begotten Son we communicate with the memory of your saints . . . by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name” (Liturgy of St. Basil [A.D. 373]).

Pectorius

“Aschandius, my father, dearly beloved of my heart, with my sweet mother and my brethren, remember your Pectorius in the peace of the Fish [Christ]” (Epitaph of Pectorius [A.D. 375]).

Gregory of Nazianz

“May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock . . . gladden the Holy Trinity, before which you stand” (Orations 17[24] [A.D. 380]).

“Yes, I am well assured that [my father’s] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind” (ibid., 18:4).

Gregory of Nyssa

“[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom” (Sermon on Ephraim the Syrian [A.D. 380]).

John Chrysostom

“He that wears the purple [i.e., a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tentmaker [Paul] and the fisherman [Peter] as patrons, even though they be dead” (Homilies on Second Corinthians 26 [A.D. 392]).

“When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]” (Orations 8:6 [A.D. 396]).

Ambrose of Milan

“May Peter, who wept so efficaciously for himself, weep for us and turn towards us Christ’s benign countenance” (The Six Days Work 5:25:90 [A.D. 393]).

Jerome

“You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?” (Against Vigilantius 6 [A.D. 406]).

Augustine

“A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers” (Against Faustus the Manichean [A.D. 400]).

“At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps” (Homilies on John 84 [A.D. 416]).

“Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ” (The City of God 20:9:2 [A.D. 419]).

Salvation (Through Holiness)

Clement of Rome 21 (AD 97)

Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight^[137]

Clement of Rome 30 (AD 97)

. . . piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God—how much the spirit of pure affection can prevail with Him—how excellent and great His fear is, and how it saves all those who walk in it with a pure mind.

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” saith [the Scripture], “resists the proud, but gives grace to the humble.”⁴ Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words^[138]

Clement of Rome 34 (AD 97)

It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.” ⁵ He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work.^[139]

Clement of Rome 35 (AD 97)

Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them^[140]

Salvation (Through Faith)

Clement of Rome 32 (AD 97)

All these [the race of Judah], therefore, were highly honored, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen^[141]

Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our under-standing be fixed by faith towards God^[142] [see same quote in “Salvation (Though Holiness)”]

Scripture (Mis-use of, Distortion of)

Tertullian (AD 208) The Prescription against Heretics 14

When men, therefore, are not Christians even on their own admission, how much more (do they fail to appear such) to us! What sort of truth is that which they patronize,when they commend it to us with a lie? Well, but they actually treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. From what other source could they derive arguments concerning the things of the faith, except from the records of the faith?^[143]

Tertullian (AD 208) The Prescription against Heretics 15

They put forward the Scriptures, and by this insolence of theirs they at once influence some. In the encounter itself, however, they weary the strong, they catch the weak, and dismiss waverers with a doubt. Accordingly, we oppose to them this step above, all others, of not admitting them to any discussion of the Scriptures. If in these lie their resources, before they can use them, it ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege.^[144]

Tertullian (AD 208) The Prescription against Heretics 17

Now this heresy of yours does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of its own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text.^[145]

Scripture (Development of the Canon)

Tertullian, Against Marcion 4.5

The same authority of the apostolic churches will afford evidence to the other Gospels also, which we possess equally through their means, and according to their usage—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 usually ascribe to Paul. ^[146]

Scripture or Bible (NT-Late Development)

Clement of Rome 45 (AD 97)

You are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. 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. There you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel⁸ cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace⁹ of fire by those who observed the great and glorious worship of the Most High?^[147] [Note: Scripture mentioned quotes the OT. NT was not yet decided upon.]

Scripture (Identified as Inspired)

Clement of Rome 47 (AD 97)

Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos^[148] [Clement doesn’t associate Paul’s writings with a NT bible or collection of books.]

Sign of the Cross

Tertullian (AD 208) Against Marcion 3.22

Now the Greek letter Tau and our own letter T is the very form of the cross, which He predicted would be the sign on our foreheads in the true Catholic Jerusalem,¹ ^[149]

The Apostolic Tradition (Hippolytus – AD 217)

Then, pouring the oil of thanksgiving from his hand and putting it on his forehead, he shall say:

I anoint thee with holy oil in the Lord, the Father Almighty and Christ Jesus and [the] Holy

Ghost. And signing them on the forehead he shall say: The Lord be with thee; and he who is signed shall say: And with thy spirit.

Lactantius (AD 314)

Diocletian, as being of a timorous disposition, was a searcher into futurity, and during his abode in the East he began to slay victims, that from their livers he might obtain a prognostic of events; and while he sacrificed, some attendants of his, who were Christians, stood by, and they put the immortal sign on their foreheads. At this the demons were chased away, and the holy rites interrupted. ^[150]

Apostolic Constitutions 8.12 (AD 375)

Liturgy of the Blessed Apostles (AD 375)

He signs himself with the sign of the cross and his forehead, and does the same to those standing round him.^[152]

Truth (Found in Apostolic Churches and Apostolic Succession)

Tertullian (AD 208) The Prescription against Heretics 20

they [The Apostles] next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,⁴ and the seeds of doctrine, and are every day deriving them, that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing must necessarily revert to its original for its classification. Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion . . . ^[153]

Tertullian (AD 208) The Prescription against Heretics 21

If, then, these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic churches—those molds and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the (said) churches received from the apostles, the apostles from Christ, Christ from God. Whereas all doctrine must be prejudged as false which savors of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin in the tradition of the apostles, and whether all other doctrines do not ipso facto¹⁸ proceed from falsehood. We hold communion with the apostolic churches because our doctrine is in no respect different from theirs. This is our witness of truth.^[154]

Tertullian (AD 203) The Prescription against Heretics 26

Although, even supposing that among intimate friends, so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches,²¹—as if they spoke of one God in the Church, (and) another at home, and described one substance of Christ, publicly, (and) another secretly, and announced one hope of the resurrection before all men, (and) another before the few; although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in the church,²² seeing that they, whether Paul or others, preached the same things. ^[155]

Tertullian (AD 203) The Prescription against Heretics 32

But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records⁵ of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,—a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter.⁹ In exactly the same way the other churches likewise exhibit . . . as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind . . . But should they even effect the contrivance, they will not advance a step. For their very doctrine, after comparison with that of the apostles, will declare, by its own diversity and contrariety, that it had for its author neither an apostle nor an apostolic man . . .To this test, therefore will they be submitted for proof by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily) . . . Then let all the heresies, when challenged to these two¹³ tests by our apostolic church, offer their proof of how they deem themselves to be apostolic. But in truth they neither are so, nor are they able to prove themselves to be what they are not. Nor are they admitted to peaceful relations and communion by such churches as are in any way connected with apostles, inasmuch as they are in no sense themselves apostolic because of their diversity as to the mysteries of the faith.^{14, ^[156]}

Eusebius (AD 338) Life of Constantine 3.65

Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. ^{^[157]}

Works of Law (Circumcision)

Irenaeus, Against Heresies 4.25.1 (AD 180)

For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.^2,^[158]

Worship (Liturgical / Ordered)

Clement of Rome 40 (AD 97)

. . . it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not^[159]

Index of Writings Sorted by Author

2^nd Council of Constantinople

Mary (Perpetual Virginity – no children) , (AD 553)

Ambrose of Milan

Mary (Immaculate Conception – born without Original Sin)

Anonymous

Priesthood (Presbyters/Part of Hierarchy) , 8.12 (AD 375)

Apostolic Constitutions

Sign of the Cross, 8.12 (AD 375)

Athanasius

Mary (Immaculate Conception – born without Original Sin (AD 400)

Augustine

Baptism (Infant) , (AD 400)

Baptism (Infant) , (AD 408)

Baptism (Infant) , (AD 412)

Clement of Alexandria

The Catholic Church (mentioned) , (AD 198-203) Miscellanies 7.17

The Catholic Church (Unity of) , (AD 198-203) Miscellanies 7.17

Clement of Rome

Salvation (Through Holiness) 35 (AD 97)

on Apostolic Succession, 42 (AD 97)

Salvation (Through Faith) , 32 (AD 97)

Salvation (Through Holiness) , 21 (AD 97)

Salvation (Through Holiness) , 30 (AD 97)

Salvation (Through Holiness) , 34 (AD 97)

Scripture (Identified as Inspired) , 47 (AD 97)

Scripture or Bible (NT-Late Development) , 45 (AD 97)

The Mass / Eucharist (as a Sacrifice) , 44 (AD 97)

Worship (Liturgical / Ordered) , 40 (AD 97)

Constitutions of the Holy Apostles

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , 2.33 (AD 375)

The Mass / Eucharist (as a Sacrifice) , 8.5 (AD 375)

Council of Carthage

Baptism (Infant), V (AD 401)

Council of Chalcedon

Mary (Perpetual Virginity – no children) , (AD 451)

Council of Clermont

Indulgences, (AD 1095)

Council of Ephesus

Baptism (Infant) , (AD 416)

Council of Mileum II

Cyprian of Carthage

Apostolic Succession , (AD 258)

Apostolic Succession , (AD 258) Letter (ANF) 26.1

Apostolic Succession , (AD 258) Letter (ANF) 51.8

Authority (of the Church and Successors of the Apostles– Bishops) , (AD 258) Letter (ANF) 75.3

Baptism (Infant) , (AD 258)

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 258)

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , (AD 258)

Ordination, (AD 258)

Ordination, Letter (ANF) 71.1 (AD 258)

Ordination, Letter (ANF) 71.2 (AD 258)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 251)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 258)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 258) Letter (ANF) 74.17

Priesthood (Presbyters/Part of Hierarchy) , (AD 258)

The Mass / Eucharist (as a Sacrifice) , (AD 258)

The Papacy – The Office of the Bishop of Rome, (AD 258) Letter (ANF) 51.8

The Papacy – The Office of the Bishop of Rome, (AD 258) Letter (ANF) 74.17

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , Letter (ANF) 19 (AD 258)

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , Letter (ANF) 74.22 (AD 258)

The Catholic Church (as our Mother) , Letter (ANF) 42 (AD 258)

The Catholic Church (as our Mother) , (AD 258)

The Catholic Church (mentioned) , (AD 258)

The Catholic Church (mentioned), Letter (ANF) 19 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 40.1 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 40.2 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 41.1 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 42 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 43 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 44.3 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 44.4 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 45.2 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 68.8 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 69.1 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 74.14 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 74.22 (AD 258)

The Catholic Church (mentioned), Letter (ANF) 75.1 (AD 258)

The Mass / Eucharist (as a Sacrifice) , Letter (ANF) 71.2 (AD 258)

The Catholic Church (as our Mother) , Letter (ANF) 63.5 (AD 258)

Cyprian

The Catholic Church (Unity of) , Letter (ANF) 68.8 (AD 258)

The Catholic Church (Unity of) , Letter (ANF) 69.1 (AD 258)

Cyril of Aexandria

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 350) Catechetical Lectures 3.10

Cyril of Jerusalem

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 350) Catechetical Lectures 3.15

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , (AD 350) Catechetical Lectures 3.12

Mary (Immaculate Conception – born without Original Sin) , (AD 350)

Mary (Mother of God) , (AD 350) Catechetical Lectures 10.19

Mary (Perpetual Virginity – no children) , Catechetical Lectures 12.34 (AD 350)

Mary (The New Eve) , Catechetical Lectures 12.15 (AD 350)

Mary (The New Eve) , Catechetical Lectures 12.26 (AD 350)

Mary (The New Eve) , Catechetical Lectures 12.29 (AD 350)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 350) Catechetical Lectures 18.25

Saints (Intercession)(AD 350)

Didache

Baptism (Form, Rite, Chrism) , (AD 70-90)

The Eucharist (Closed Communion) , (AD 70-90)

The Mass / Eucharist (as a Sacrifice) , (AD 70-90)

Didymus the Blind

Mary (Perpetual Virginity – no children) , (AD 386) The Trinity 3:4

Ephriam the Syrian

Mary (Immaculate Conception – born without Original Sin) , (AD 361)

Epiphanius of Salamis

Mary (Perpetual Virginity – no children) , (AD 374)

Eusebius

The Catholic Church (Unity of) , (AD 338) Life of Constantine 3.18

Truth (Found in Apostolic Churches and Apostolic Succession) , (AD 338) Life of Constantine 3.65

Fragments of Papias

Mary (Perpetual Virginity – no children) , (AD 95-110)

From the Synodal Roll

The Papacy – The Office of the Bishop of Rome, Page 653

Gregory of Nazianz

Baptism (Infant) , (AD 388)

Gregory of Nyssa

Gregory the Wonderworker

Hermas

Hilary of Poitiers

Mary (Mother of God) , (AD 217)

Hippolytus of Rome

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 210-230)

The Catholic Church (mentioned), The Refutation of All Heresies 9.7 (AD 217)

Ignatius of Antioch

Bishops (Authority/Part of Hierarchy) , to the Ephesians 6 (AD 107)

The Eucharist as Christ’s Body and Blood, (AD 107)

The Mass / Eucharist (as a Sacrifice) , (AD 107)

The Catholic Church (mentioned), to the Smyrnaeans 8 (AD 107)

Irenaeus

Irenaeus, Apostolic Succession , Against Heresies 3.3.1 (AD 180)

Apostolic Succession , Against Heresies 3.3.2 (AD 180)

Baptism (Infant), Against Heresies 2.22.4 (AD 180)

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , Against Heresies 1.21.1 (AD 180)

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , Against Heresies 3.17.1 (AD 180)

Lent and Easter, (AD 180)

Mary (The New Eve) , (AD 180) Against Heresies 3.22.4

Mary (Mother of God) , (AD 180)

Mary (The New Eve) , (AD 180) Against Heresies 5.19.1

The Papacy – The Office of the Bishop of Rome, (AD 180) Against Heresies 3.3.2-3

The Papacy – The Office of the Bishop of Rome, (AD 180) Against Heresies 1.27.1

The Catholic Church (mentioned), Against Heresies 1.10.3 (AD 180)

The Catholic Church (Unity of) , Against Heresies 1.10.3 (AD 180)

The Catholic Church (Unity of) , Against Heresies 3.24.1 (AD 180)

The Church (Primacy of Rome) , Against Heresies 3.3.2 (AD 180)

The Eucharist as Christ’s Body and Blood, Against Heresies 5.2.3 (AD 180)

The Eucharist as Christ’s Body and Blood, Against Heresies 4.18.5 (AD 180)

Works of Law (Circumcision) , Against Heresies 4.25.1 (AD 180)

Jerome

Mary (Perpetual Virginity – no children) , (AD 383) The Perpetual Virginity of Blessed Mary, 2

Mary (Perpetual Virginity – no children) , (AD 383) The Perpetual Virginity of Blessed Mary, 19

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 377) Letter 15.1

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 377) Letter 15.2

The Papacy – The Office of the Bishop of Rome, (AD 377) Letter 15.1

The Papacy – The Office of the Bishop of Rome, (AD 377) Letter 15.2

The Papacy – The Office of the Bishop of Rome, (AD 377) Letter 130.16

The Papacy – The Office of the Bishop of Rome, (AD 383) Against the Luciferians 23

The Papacy – The Office of the Bishop of Rome, (AD 396) Lives of Illustrious Men 15

John Cassian

J Baptism (Infant) , (AD 388)

John Chrysostom

Mary (Immaculate Conception – born without Original Sin)

John the Theologian

Justin Martyr

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , (AD 155)

Mary (Immaculate Conception – born without Original Sin) , (AD 155) – Mary as the new Eve

The Eucharist as Christ’s Body and Blood, (AD 155)

The Mass – Liturgy (AD 155)

The Mass / Eucharist (as a Sacrifice) , (AD 155)

Lactantius

Sign of the Cross, (AD 314)

Leporius

Priesthood (Presbyters/Part of Hierarchy) , (AD 375)

Liturgy of the Blessed Apostles

Sign of the Cross, (AD 375)

The Catholic Church (mentioned) , (AD 375)

Martyrdom of Ignatius

Relics / Saint Feast Days, (AD 107)

Saints (Intercession) , (AD 107)

Saints (Veneration) , (AD 107)

Martyrdom of the Holy Polycarp

Relics / Saint Feast Days, (AD 150-160)

Saints (Veneration) , (AD 150-160)

Methodius

Saints (Intercession)(AD 305)

Mary (Mother of God) , (AD 305)

Mary (Perpetual Virginity – no children) , (AD 305)

Origen

Baptism (Infant) , (AD 248) Commentaries on Romans 5:9

Baptism (Infant) , (AD 248) Homilies on Leviticus 8:3

Lent and Easter, First Principles 3 (AD 248)

Mary (Perpetual Virginity – no children) , (AD 248)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 226)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 244)

The Catholic Church (mentioned), First Principles 3 (AD 248)

Pectorius

Mary (Mother of God) , (AD 305)

Peter of Alexandria

Mary (Perpetual Virginity – no children) , (AD 305)

Pope Leo I

Pope Siricius I

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 190)

St. Clement of Alexandria

St. Ephriam

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 306)

Tertullian

Apostolic Succession , (AD 203) The Prescription against Heretics 32

Authority (of the Church and Successors of the Apostles– Bishops) (AD 208) The Prescription against Heretics 6

Authority (of the Church and Successors of the Apostles– Bishops) , (AD 208) On Baptism 17 (Hierarchy of Administering)

Baptism (Form, Rite, Chrism) (AD 208) On Baptism 15 (cannot be repeated)

Baptism (Form, Rite, Chrism) (AD 208) On Baptism 16 (Baptism by Blood)

Baptism (Form, Rite, Chrism) (AD 208) On Baptism 17 (Hierarchy of Administering)

Baptism (Form, Rite, Chrism) , (AD 208) On Baptism 7 (Chrism Oil)

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 208) On Baptism 1

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 208) On Baptism 2 (Sacrament – Act and Effect)

Baptism (Necessary for Salvation, In the Church, Sacrament) , (AD 208) On Baptism 12

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) On Baptism

Bishops (Authority/Part of Hierarchy) (AD 208) On Baptism 17 (Hierarchy of Administering)

Deacons (Ordination/Part of Hierarchy) , (AD 208) On Baptism 17 (Hierarchy of Administering)

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 208) The Prescription against Heretics 22

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 208) The Prescription against Heretics 30

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (AD 208) On Modesty 7.21

Peter (Primacy, Authority and The Rock upon which the Church is Built) , (A.D 213)

Priesthood (Presbyters/Part of Hierarchy) , (AD 208) On Baptism 17 (Hierarchy of Administering)

Scripture (Mis-use of, Distortion of) , (AD 208) The Prescription against Heretics 14

Scripture (Mis-use of, Distortion of) , (AD 208) The Prescription against Heretics 15

Scripture (Mis-use of, Distortion of) , (AD 208) The Prescription against Heretics 17

Sign of the Cross, (AD 208) Against Marcion 3.22

The Mass / Eucharist (as a Sacrifice) , (AD 200-206)

The Papacy – The Office of the Bishop of Rome, (AD 203) The Prescription against Heretics 30

Truth (Found in Apostolic Churches and Apostolic Succession) , (AD 208) The Prescription against Heretics 20

Truth (Found in Apostolic Churches and Apostolic Succession) , (AD 208) The Prescription against Heretics 21

Truth (Found in Apostolic Churches and Apostolic Succession) , (AD 203) The Prescription against Heretics 26

Truth (Found in Apostolic Churches and Apostolic Succession) , (AD 203) The Prescription against Heretics 32

Scripture (Development of the Canon) Against Marcion 4.5

The Catholic Church (mentioned), On Monogamy 2 (AD 208)

The Church (Primacy of Rome) , The Prescription against Heretics 36

The Apostolic Tradition

Baptism (Infant) , (Hippolytus – AD 217)

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , (Hippolytus – AD 217)

Sign of the Cross, (Hippolytus – AD 217)

The Mass / Eucharist (as a Sacrifice) , (Hippolytus – AD 217)

The Didascalia Apostolorum

Baptism (Regeneration, Children of God, In the One Church, Sanctifies) , (AD 290)

The Liturgy of St. Basil

The Catholic Church (mentioned) , (AD 155)

The Martyrdom of Polycarp

The Catholic Church (mentioned), 16 (AD 155)

The Catholic Church (mentioned), 19 (AD 155)

The Catholic Church (mentioned), 8 (AD 155)

Theodore of Mopsuestia

Vincent of Lerins