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

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

B3. The Old Testament prophesied about Jesus *

B4. Jesus superseded some Old Testament laws *

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

B6. Some parts of the Bible are allegorical *

B7. Old Testament has types of Christ *

B8. Melchizedek was a type of Christ *

B9. Moses wrote the Law [Pentateuch] *

B10. Law and the prophets *

B11. David Wrote [some] Psalms *

B12. The Twelve [Minor Prophets] *

B13. There are only four true gospels *

B14. Matthew wrote the Gospel of Matthew *

B15. Mark wrote the Gospel of Mark *

B16. Luke wrote the Gospel of Luke *

B17. John wrote the Gospel of John *

B18. Paul’s Letters are scripture *

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

B20. The Book of Revelation is scripture *

B21. Solomon wrote Proverbs *

B22. Luke wrote Acts *

B23. Veil on many when read Moses/OT *

B24. We can understand Scripture *

B25. Acknowledge Bible Manuscript variants *

G1. There is only One True God *

G2. God is almighty (omnipotent) *

G3. God loves us or is kind *

G4. God is holy, good, or pure *

G5. God does not speak lies / is Truth *

G6. God is a Father *

G7. The Trinity: one God in three ‘Persons’ *

G8. God knows all / even the secret things *

G9. God is everywhere *

G10. God does not change *

G11. Majesty or glory of God *

G12. God is a jealous God *

G13. God/Christ rejoices over us *

G14. God wants repentance not sinner’s death *

G15. Living God *

G16. God is Invisible *

G17. The Godhead *

G18. God is incorruptible *

G19. The Most High God *

G20. God is Inscrutable/Unsearchable *

G21. God is Spirit *

G22. Calling God Abba, Father *

G23. God / Jesus before birth was incorporeal *

G24. God is our refuge *

G25. God is a consuming fire *

G26. God is our/a Rock *

T1. Jesus is the Son of God *

T2. Jesus is the Only Begotten Son of God *

T3. The Deity of Jesus our Lord *

T4. Jesus is the Word of God *

T5. Jesus was in heaven from ages past *

T6. All things were created through Christ *

T7. Jesus obedient or subject to the Father *

T8. Worship, praise, or glorify Jesus *

T9. Inseparable/Father in Son or Son in Father *

T10. Christ at right hand of God/the Father *

T11. No one knows the Father except the Son *

J1. Virgin birth of Christ *

J2. Jesus Christ was a real, sinless man *

J3. Jesus was baptized by John the Baptist *

J4. Cross’s shape or outstretched arms *

J5. Jesus was crucified or died on the cross *

J6. Jesus was hung on a tree [the cross] *

J7. Darkness and earthquake at Jesus’ death *

J8. Jesus rose from the dead *

J9. Jesus ascended to heaven or will return *

J10. Incarnation of the Word/Jesus *

t1. Jesus is the/our Lord *

t2. King of Kings and Lord of Lords *

t3. Jesus is the Alpha and Omega *

t4. Jesus is the Door or Gate *

t5. Christ is the Image of God *

t6. Jesus is the/our Rock/Stone/Cornerstone *

t7. Jesus is the Light or Light of Light *

t8. Jesus is our Shepherd *

t9. Jesus Christ is the Lamb of God *

t10. Jesus is a Lion / as a lion’s whelp *

i1. Jesus is the first-born (not just of Mary) *

i2. Christ is the Second/Last Adam *

i3. Jesus called Emmanuel (God with us) *

i4. Jesus is our High Priest *

i5. Jesus is our Physician/doctor *

i6. Jesus is the Way *

i7. Jesus is the Truth *

i8. Jesus is our/the Life *

i9. Jesus is the Bread or Bread of Life *

i10. Jesus is the Vine *

i11. Jesus is the son/descendant of David *

i12. Jesus is the son of man *

p1. Jesus sent by the Father *

p2. Christ emptied Himself *

p3. Jesus endured temptation *

p4. Jesus suffered for us *

p5. Christ suffered shame *

p6. Jesus is Lord of the Sabbath *

p7. Christ fulfilled the law *

p8. Christ is the end/fulfillment of the law *

p9. Grace and truth by Jesus Christ *

p10. Jesus is our Redeemer / redeemed us *

p11. Jesus bore our sins *

p12. Jesus forgives us / remits sins *

p13. Jesus: Mediator between God and man *

p14. Jesus was a ransom *

p15. Christ reconciled us *

p16. Christ overcame/triumphed *

p17. Jesus the Paschal Lamb *

p18. Jesus revealed the Father to us *

H1. Mention of the Holy Spirit *

H2. The Holy Spirit is God *

H3. Person of the Holy Spirit *

H4. Glorify/worship the Holy Spirit *

H5. Christ born of Mary by the Holy Spirit *

H6. Paraclete or Holy Spirit already present *

H7. Holy Spirit appeared as a dove *

H8. Baptized/washed with the Holy Spirit *

H9. The Holy Spirit seals believers *

H10. Filled with the Holy Spirit *

H11. Holy Spirit came down at Pentecost *

H12. The Power of the Holy Spirit *

H13. Holy Spirit called Spirit of truth *

H14. Holy Spirit taught us *

H15. The Comforter/Holy Spirit comforts us *

H16. The Holy Spirit is a gift *

H17. Fruit of the Spirit *

H18. Holy Spirit gives gifts *

H19. Live in the Spirit *

H20. Sevenfold spirit or seven spirits *

H21. Blasphemy against the Holy Spirit *

H22. God’s Spirit moved over the abyss/waters *

W1. God made all things in heaven and earth *

W2. Heaven and earth were created good *

W3. God created things from nothing *

W4. Six days of Creation *

W5. God imparted the breath of life *

W6. Garden of Eden *

W7. Enoch was translated without dying *

W8. Judgment of Noah’s flood / deluge *

W9. God’s appearances in the Old Testament *

W10. Judgment against Sodom or Gomorrah *

W11. Moses and the burning bush *

W12. Plagues of Egypt *

W13. The crossing of the Red Sea *

W14. [Moses] destroying the Amalekites *

W15. Hezekiah and the Assyrian army *

W16. The star [of Bethlehem] *

W17. Jesus performed miracles *

W18. Jesus fed the 5,000 *

W19. Raising Lazarus from the dead *

W20. The apostles worked miracles *

W21. Tree of knowledge *

W22. Jesus at Cana or turning water to wine *

P1. People are made in the image of God *

P2. Our bodies die but our souls are immortal *

P3. Man fell when Adam and Eve ate the fruit *

P4. Adam & Eve covered themselves for shame *

P5. We have or inherited a sinful nature *

P6. Reason/understanding was darkened *

P7. People are corrupted/corruptible *

P8. People have guilt *

P9. All have sinned; we must be born again *

P10. People are hardened *

P11. Idolators/sinners are shameful *

P12. The sinful provoke God *

P13. Works of the flesh / sinful nature *

P14. Ezekiel 18 referring to an individual *

P15. No way of salvation apart from Christ *

P16. People have the will to choose *

P17. Salvation/church for all kinds of people *

P18. Devil/demons tempt people *

P19. We should tremble at God’s Word *

P20. We are aliens awaiting our eternal home *

S1. O.T. pointed to salvation in Christ in New *

S2. Salvation is a gift of God’s grace *

S3. Jesus’ death paid for our sins *

S4. Saved by Jesus’ blood or dying for us *

S5. Even Jews who reject Jesus will perish *

S6. Believers are the elect of God *

S7. The reprobate (non-elect) will be lost *

S8. Some elect died before knowing Savior *

S9. Some follow Christ for a time, yet perish *

S10. Not saved if living in sin *

S11. Adoption as sons of God *

S12. We need to have faith *

S13. Live by faith *

S14. We are God’s chickens *

S15. Shipwrecked faith/salvation *

E1. The Antichrist will come -after 125 A.D. *

E2. Heresies and persecution come before him *

E3. Before this will be many lesser antichrists *

E4. Jesus will return in glory -after 125 A.D. *

E5. Rapture of believers *

E6. Resurrection of believers / all *

E7. Christ will judge all / quick and dead *

E8. Believers will judge the world or angels *

E9. Those who believe become sons of God *

E10. Believers will reign with Christ *

E11. Jesus returns in [literal] clouds *

R1. Seven churches in Revelation *

R2. Two witnesses come before Christ returns *

E14. Our names are written in the Book of Life *

E15. The Beast and/or His Image *

E16. The Millennium or the 1,000 years *

E17. Devil and followers cast in Lake of Fire *

E18. The Tree of Life *

E19. Fulfillment of the Cosmos has come to us *

U1. Description of God’s throne *

U2. Angels are servants of God *

U3. Guardian Angels *

U4. Mention of the angel Gabriel *

U5. Mention of the archangel Michael *

U6. Satan and/or the demons fell from heaven *

U7. Satan was a murderer from the beginning *

U8. Satan is a serpent *

U9. Referring to Satan as a dragon *

U10. The prince of this world/air is evil/Satan *

U11. Demons are worshipped by pagans *

U12. Reincarnation (transmigration) is wrong *

U13. Believers who die are with God forever *

U14. All who die rejecting Jesus go to Hell *

U15. Believers have rewards in Heaven *

U16. Paul went up to the third heaven *

U17. Concept of the Kingdom of heaven/God *

U18. Unquenchable fire *

U19. Their worm does not die *

U20. Church/Believers are Christ’s bride *

U21. The four living creatures *

O1. Cain murdered Abel *

O2. Abraham, friend of God *

O3. Abraham offered Isaac as a sacrifice *

O4. Jacob *

O5. Esau *

O6. Rachel *

O7. Joseph or his brothers *

O8. Moses led the Israelites out of Egypt *

O9. Balaam or his donkey *

O10. Joshua obeyed God to conquer Canaan *

O11. Gideon *

O12. Samson *

O13. Samuel *

O14. Saul [son of Kish] *

O15. David was godly (except adultery) *

O16. King Solomon was wise *

O17. Elijah was a godly prophet *

O18. Elisha *

O19. Jonah in the fish or warned Ninevites *

O20. Daniel *

O21. The patriarchs *

O22. Nebuchadnezzar [King of Babylonia] *

O23. Cyrus [King of Persia] *

O24. Darius [King of Persia] *

O25. Artaxerxes [King of Persia] *

O26. Jeroboam *

O27. Josiah the godly king *

O28. Ezra the scribe/prophet *

O29. Jephthah [the judge] *

O30. Aaron, brother of Moses *

O31. Rahab of Jericho *

N1. Herod’s slaughter in Bethlehem *

N2. John the Baptist was a godly forerunner *

N3. Simeon [at Jesus’ infancy] *

N4. Peter the disciple/apostle *

N5. Philip the disciple/apostle *

N6. Thomas the Apostle *

N7. Mary Magdalene *

N8. Lazarus and the Rich Man *

N9. Judas betrayed Jesus *

N10. High Priest Caiaphas/Herod tried Jesus *

N11. Pontius Pilate sentenced Jesus *

N12. Matthias *

N13. James the Lord’s brother was godly *

N14. Ethiopian eunuch *

N15. Cornelius the Centurion was saved *

N16. Stephen the martyr *

N17. Barnabas was a godly brother *

N18. Paul was a godly apostle *

N19. Apollos *

N21. Anna *

N22. Silas, companion of Paul *

X1. Our bodies are God’s temple/temples *

X2. God/Christ lives inside of Christians *

X3. Prayer to God is important *

X4. Pray at all times or in any place *

X5. Pray to Jesus *

X6. Thankfulness/gratitude to God *

X7. Fasting to God is good *

X8. Seek wisdom from God or His word *

X9. The Lord disciplines or corrects us *

X10. Be peaceful, kind, gentle, or good *

X11. Please the Lord *

X12. God renews us *

X13. God strengthens us *

X14. Glory in the Lord *

X15. Christians escape corruption *

X16. Be strong/strengthened *

X17. God’s people mourn *

X18. Lift up hands to God *

X19. We are friends of Christ *

X20. Confess to God *

X21. Not into temptation *

X22. Deliver us from evil *

X23. Believers are set free *

n1. We need to repent and come to God *

n2. Obey or love God *

n3. Follow Jesus, or His example *

n4. Bear/Take up the cross, and follow Christ *

n5. Struggle to live a victorious life *

n6. Put on the armor of God/righteousness *

n7. Faithful Christians still get sick *

n8. Suffer persecution or martyrdom *

n9. No sorcery, witchcraft, or magic *

n10. Exorcism or casting out devils *

n11. Live a worthy life *

n12. Mortify earthly nature/deeds of the body *

I1. Do not worship other gods *

I1b. Do not worship any images or idols *

I2. Stars have no influence on people *

I3. Have patience or self-control *

I4. Don’t let the sun go down on your anger *

I5. Have pure speech *

I6. Forsake lies *

I7. Do not get drunk *

I8. Eating meat is fine *

I9. Do not be a slave of your belly *

I10. Vanity, or avoid vain things *

I11. Virtue of prudence *

I12. Do not provoke God *

L1. Love all / your neighbor as yourself *

L2. Forgive others/enemies; turn other cheek *

L3. Do not get revenge *

L4. Do not be a gossip or chatterer *

L5. Do to others as you would them do to you *

L6. Do not murder *

L7. Abortion is evil/murder *

L8. Care for the sick *

L9. Practice hospitality *

L10. Love covers a multitude of sins *

A1. Christians met together on Sunday *

A2. Sing hymns to God, the Father, or Jesus *

A3. Practice water baptism *

A4. The Lord’s Supper (Eucharist) *

A5. No more animal or blood sacrifices *

A6. Offering money/possessions to God *

A7. Learn from prior church writers/councils *

A8. Cheer up/encourage other believers *

A9. Correct other believers *

A10. Calling ourselves Christians *

A11. Mention of Easter/Pascha[l] *

A12. Calling the Lord’s Supper the Eucharist *

A13. Shun alleged believers persisting in sin *

A14. Church the body of Christ *

A15. Footwashing *

C1. Obey authority of godly church leaders *

C2. The Church/Christians should have unity *

C3. Excommunicate or separate from heretics *

C4. Local bishop, elders, or deacons *

C5. Church leaders should accept each other *

C6. Reject unchristian church leader authority *

C7. Remove leaders fallen in gross sin/heresy *

C8. Concept of one universal church *

C9. Churches should greet other churches *

C10. Tradition of the apostles or the church *

C11. Mention of catechumens *

F1. Honor marriage, no extra-marital relations *

F2. No divorce, except for unfaithfulness *

F3a. We should be pure *

F3b. We should be modest *

F4. Do not watch violent or lewd shows *

F5. No homosexuality *

F6. We should honor our parents *

F7. Cherish and nurture our family *

F8. Having kids is fine within marriage *

F9. Celibacy is better than marriage *

F10. Remarriage OK after death of spouse *

F11. No incestual relations *

F12. Do not love family more than Jesus *

F13. Do not kill/expose infants *

F14. Two become one flesh *

F15. No gladiators *

K1. Honor the king or government *

K2. Obey government when not against God *

K3. Do not aid in persecuting Christians *

K4. Pay taxes *

K5. Pray for rulers and those in authority *

K6. Bless or pray for those who persecute you *

K7. Government officials ought to be just *

K8. Disobey or change unjust laws *

K9. Providence, or God governing the world *

K10. Christ is king, or kingdom of Christ *

k1. Preach the gospel to others *

k2. Bold proclamation of truth *

k3. Quoting God’s word to unbelievers *

k4. Sharing personal testimonies *

k5. Creative allegories or metaphors *

k6. Quoting poetry to share truth *

k7. Promises of heaven or God’s love *

k8. Threats of Hell or God’s wrath *

k9. Mortal life is fleeting/short *

k10. Martyrs blood is a testimony *

k11. Use of Catena of 3 or more verses *

k12. Moses is older than Homer *

k13. Christ or us speaking in parables *

a1. Answering the questions of others *

a2. Using questions *

a3. Showing misconceptions/contradictions *

a4. Ps 110:1 can only refer to Christ *

a5. Nature witnesses to God *

a6. Appeal to science *

a7. First Cause (cosmological argument) *

a8. Only one can be supreme argument *

a9. Appeal to historians *

a10. Morality vs. evil in other religions *

h1. Debate and argument in witnessing *

h2. Do not throw pearls before swine *

h3. Calling other beliefs delusion(s) *

h4. Apologetic use of Plato’s Timaeus *

h5. Apologetic use of Jupiter’s tomb *

h6. Pointing out adulteries of Greek gods *

h7. Humor or wit in witnessing *

h8. Harsh rebuke in witnessing *

h9. Calling people names *

h10. Ridicule or sarcasm in witnessing *

r1. Dispute with Ebionites (Judaizers) *

r2. Simon Magus and his heresy/error *

r3. From Marcion came many heresies *

r4. Dispute against Valentinian Gnostics *

r5. Dispute against Sethians or Ophites *

r6. Dispute against Encratite Gnostics *

r7. Dispute against other Gnostics *

r8. No mixing Christ and other religions *

r9. Avoid Docetic belief – not suffer in flesh *

r10. Dispute against Sabellians (Oneness) *

r11. Beware of wolves/ false prophets (13) *

r12. No Spiritism or the Occult *

r13. Religion can be bad *

r14. The heretic Cerinthus *

r15. Heretic Basilides *

r16. Thyestean [cannibalistic banquet] *

r17. Mention of Oedipus *

D1. Do not judge/condemn others *

D2. Dispute against Judaism *

D3. Dispute against Greco-Roman paganism *

D4. Dispute philosophy that denies one God *

D5. Dispute against the Magi / Zoroastrians *

D6. Dispute against Indian Bra[c]hmans *

D7. Dispute Egyptian myths *

D8. Dispute Chaldean/Babylonian religion *

D9. Dispute Syrian or Arabian religions *

D10. Dispute Druid or other European myths *

M1. Do not love money *

M2. No stealing or financial dishonesty *

M3. Help the poor *

M4. Help widows or orphans *

M5. Heavenly treasure; don’t fear earthly loss *

M6. Do not envy, covet or be jealous *

M7. Be humble or not proud *

M8. Be content with what you have *

M9. We rejoice when afflicted *

M10. We rejoice – besides being afflicted *

M11. No selfish ambition *

M12. No bribes *

M13. Do not lend with interest *

M14. Don’t be wise in your own eyes/conceit *

m1. God is timeless or before/ beyond time *

m2. Jesus appeared on earth prior to His birth *

m3. Mention of the laity or clergy *

m4. The church can be called the city of God *

m5. People have free will / choice *

m6. Babylon refers to Rome *

m7. There are greater/mortal and lesser sins *

m8. Christians can lose their salvation *

m9. God knows all things in the future *

m10. Jesus preached to the dead *

m11. Religion is/can be good *

m12. Drinking wine is OK *

e1. Incorrect references to Bible verses *

e2. Misquoted or unknown Bible verses *

e3. Over-allegorical Bible interpretation *

e4. Four elements make up the world *

e5. Atoms do not really exist *

e6. Errors on hyena, phoenix, or other animals *

e7. Errors on geography or tribes *

e8. Collective guilt of the Jews *

d1. Christ appeared as/can be called an angel *

d2. Seventy Septuagint translators *

d3. God is not composite *

d4. God is impassable *

d5. Some fallen angels sinned with women *

d6. Against jewelry or false/dyed hair *

d7. Christians must fast on certain days *

d8. No drinking or eating blood *

d9. No worshipping true God with images *

d10. Prophets proclaimed 2 advents of Christ *

d11. Prophesy in church after Acts *

d12. Angels for nations *

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 4:18-19,21; Jn 7:38; 12:38-40

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

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

Clement of Rome (97/98 A.D.) "Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them." 1 Clement ch.45 p.16.

Clement of Rome (97/98 A.D.) "Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…" 1 Clement 53 p.19

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

2 Clement (c.150 A.D.) vol.7 ch.14 p.521 appeals to screipture as "Scripture says", and right after that, "the Books and the Apostles"

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

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

Justin Martyr in Dialogue with Trypho ch.29 p.209 (c.135-165 A.D.) says, "Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but though you read them, do not catch the spirit that is in them."

Justin Martyr (135-165 A.D.) "I [Justin] replied again, ‘If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes…" Dialogue with Trypho the Jew ch.56 p.223

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

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) scripture has "omnipotent authority" Stromata book 1 ch.1 p.409

Clement of Alexandria (193-217/220 A.D.) "Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle [Paul] exciting what is in the soul." And then quotes 1 Corinthians 11:31,32. Stromata book 5 ch.1 p.301

Clement of Alexandria (193-217/220 A.D.) "For what things the Scripture sepaks were written for our instructin, that we, through patience and the consolation of the Scriptures, might have the hope of consolation." (Romans 15:4) Stromata book 4 ch.5 p.412

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

Tertullian (198-220 A.D.) appealed to scripture many times for his arguments, including Tertullian’s Five Books Against Marcion book 5 ch.4 p.437

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

Hippolytus bishop of Portus (222-235/6 A.D.) "There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source." Against the Heresy of One Noetus ch.9 p.227

Origen (225-254 A.D.) "…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine." Origen Against Celsus book 3 ch.45 p.482

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Athanasius (331 A.D.) quotes Matthew 22:29 "Ye do err, not knowing the Scriptures nor the power of God" Four Discourses Against the Arians Discourse 1 ch.12.52 p.337

Athanasius (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517

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

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

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

Epiphanius of Salamis (360-403 A.D.) "We can tell the solution of any question not through our own reasonings but from what follows from the Scriptures." Panarion (=Against Heresies) 65 as quoted in Examination of the Council of Trent I, p.153

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) bishop Symeon showed other Christians about to be martyred from the sacred scriptures that their death would be true life, but to live in fear and deny God would be true death.

Orosius/Hosius of Braga (414-418 A.D.) proves a point "as Scripture attests" Defense Against the Pelagians ch.15 p.133

Orosius/Hosius of Braga (414-418 A.D.) mentions the "testimony of the Scriptures" Defense Against the Pelagians ch.23 p.147

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

Augustine of Hippo (388-430 A.D.) says there are differing opinions on marriage, but we must see which of them are agreeable to the truth of divine Scriptures. On the Good of Marriage ch.2 p.399

John Cassian (410-430 A.D.) write of Paphnutius speaking of the authority of holy scripture. Conference of the Bishop Paphnutius ch.6 p.321

Marinus (c.300 A.D.) a follower of Bardesanes, "The teaching of Christians stands by faith and the scriptures, so we must convince or be convinced from Scriptures." Dialogue on the True Faith in God fourth part d12 p.144

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

The Ebionite Clementine Homilies Homily 3 ch.10 p.240 Peter says, "But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is noe other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs fromthem at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful; now gratitude is to preserve our love to Him who is the cause of our being."

Ebionite Letter of Peter to James 1 p.215 says they should only believe according to the Scriptures and mentions the prophets. They do not let anyone teach unless they have first learned how the Scriptures must be used.

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) speaks of Holy Scripture in Acts of the Apostles. Candidus’ First Letter p.56

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says we have learned from the Holy Spirit in his Candidus’ Second Letter p.57

Theodore of Mopsuestia (392-423/429 A.D.) Appeals to the authority of Scripture. Commentary on Nahum ch.1 p.250

Theodore of Mopsuestia (392-423/429 A.D.) appeals to divine scripture Commentary on Zechariah ch.11 p.377-378

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 4:18-19,21; 24:44

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

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

Clement of Rome (97/98 A.D.) "Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…" 1 Clement ch.53 vol.1 p.19 (also vol.9 p.245)

Clement of Rome (97/98 A.D.) "For thus says God: ‘Let us make man in Our image, and after Our likeness.’" 1 Clement ch.33 vol.1 p.13-14 (vol.9 p.238-239). Also quotes Isaiah 6:3 as Scripture in ch.34 vol.1 p.14 (also vol.9 p.239)

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

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

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

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

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

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

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

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

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

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

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

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

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

Origen (225-254 A.D.) "…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine." Origen Against Celsus book 3 ch.45 p.482

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

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

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

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

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

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

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

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

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

Diodorus (262-278 A.D.) mentions the Law of Moses and the Old and New Testaments in The Disputation with Manes ch.40 p.214

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

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

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

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

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

Athanasius (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517

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

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

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

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

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

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

Ebionite Letter of Peter to James 1 p.215 says they should only believe according to the Scriptures and mentions the prophets. They do not let anyone teach unless they have first learned how the Scriptures must be used.

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

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

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

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

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 24:15; Jn 12:37-40

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

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

Clement of Rome (97/98 A.D.) says that Isaiah 53 refers to Christ in 1 Clement ch.16 p.9.

Clement of Rome (97/98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

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

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

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

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

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

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

Justin Martyr (c.135-165 A.D.) Dialogue with Trypho ch.115 p.256 "But you ought to believe Zechariah when he shows in parable the mystery of Christ, and announces it obscurely." See also The First Apology of Justin Martyr (c.150 A.D.) ch.32 p.173-174.

Justin Martyr (c.135-165 A.D.) mentions how the Passover was a type of Christ who was sacrificed for our sins. Dialogue with Trypho ch.111 p.254. Also ch.68 p.232

Justin Martyr (c.135-165 A.D.) "future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua," Dialogue with Trypho ch.111 p.254

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

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

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

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

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

Tertullian’s Five Books Against Marcion ch.18 p.336 (198-220 A.D.) says that Isaac and Joseph are types of the death of Christ.

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

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

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

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

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

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

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

Cyprian of Carthage (248-258 A.D.) says in the Old Testament it was written that Christ would suffer and rise again from the dead. Treatises of Cyprian Treatise 12 book 1 ch.4 p.509. He also refers to Isaiah 7:14 in Letter 8 p.288

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

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

Adamantius (c.300 A.D.) quotes Isaiah 53:5 in Dialogue on the True Faith p.72

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

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

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

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

Athanasius (326-373 A.D.) says the Jews could find the right reason for when the Messiah would come by reading Daniel. Four Discourses Against the Arians Discourse2 ch.15.16 p.356. Also, Jesus said that Moses wrote of Jesus in To the Bishops of Egypt ch.4 p.224

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

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

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

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

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

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

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

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Mk 7:19

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

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

Ignatius (-107/116 A.D.) If we still live according to the old Jewish law, we have not received grace. Ignatius’ Letter to the Magnesians ch.8 p.62

Letter of Ignatius to the Philadelphians ch.6 p.82 (-107/116 A.D.) "But if any one preach the Jewish law unto you, listen not to him…. they are in my judgment but as monuments and sepulchers of the dead, upon which are written only the names of men."

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

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

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

Clement of Alexandria (193-217/220 A.D.) discusses Peter’s vision in Acts 10:10-15 and says "The use of them is accordingly indifferent to us. ‘For not what entereth into the mouth defileth the man,’ but the vain opinion respecting uncleanness. For God, when He created man, said, ‘All things shall be to you for meat.’" The Instructor book 2 ch.1 p.241

Tertullian (198-220 A.D.) says that faith free in Christ permits eating the meats of the Jewish Law. On Fasting ch.2 vol.4 p.103

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

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

Origen (225-254 A.D.) discusses how the Old Testament dietary laws are not applicable to those under the gospel. Origen’s Commentary on Matthew book 11 ch.12 p.440-441

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

Cyprian of Carthage (248-258 A.D.) says "That the former law, which was given by Moses, was about to cease. That a new law was to be given." Treatises of Cyprian Treatise 12 book 1 Heads p.508

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

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

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

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

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

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

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

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

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

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

Clement of Rome (97/98 A.D.) "Take up the epistle [to you Philippians] of the blessed Apostle Paul." … Truly under the inspiration of the Spirit" 1 Clement vol.1 ch.47 p.18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Mk 2:22

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

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

Justin Martyr (138-165 A.D.) "Justin well said: Before the advent of the Lord, Satan never ventured to blaspheme God, inasmuch as he was not yet sure of his own damnation, since that was announced concerning him by the prophets only in parables and allegories." Fragment 3 in Irenaeus Against Heresies book 5 ch.26. p.&&&

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

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

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

Clement of Alexandria (193-217/220 A.D.) says that in Matthew 23 Jerusalem is interpreted as "a vision of peace". Stromata book 1 ch.4 p.306

Clement of Alexandria (193-217/220 A.D.) says that Egypt and Canaan are symbols of the world. Stromata book 2 ch.10 p.358

Tertullian (198-220 A.D.) discusses the allegory of Isaac and Ishmael in Galatians "the two narratives of the sons of Abraham had an allegorical meaning in their course;". Five Books Against Marcion book 3 ch.5 p.324

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

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

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

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

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

Dionysius of Alexandria (246-265 A.D.) over-allegorizes part of the gospel accounts in &&& ch.44 p.115

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

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Jn 3:13

Clement of Rome (97/98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (also vol.9 p.233)

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

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

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

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

Tertullian (198-220 A.D.) says that Isaac and Joseph are types of the death of Christ. Five Books Against Marcion ch.18 p.336. It also mentions Moses being a type of Christ in book 2 ch.26 p.318.

Tertullian (198-220 A.D.) Five Books Against Marcion book 5 ch.7 p.443 says that the Passover was a type of Christ, in the similitude of the blood that saves,

Clement of Alexandria (193-217/220 A.D.) says that Isaac is a type of Christ Stromata book 1 ch.4 p.306

Hippolytus (222-235/6 A.D.) "And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, ‘Even Christ,’ who is God, ‘our passover was sacrificed for us.’" Homily on the Paschal Supper ch.4.3 p.&&&

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

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

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

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

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

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

Justin Martyr (135-165 A.D.) In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.' Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem?" Dialogue with Trypho a Jew ch.83 p.240

Clement of Alexandria (193-217/220 A.D.) "For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king; "and the name is a synonym for righteousness and peace." Stromata book 4 ch.25 p.439

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

Tertullian (198-220 A.D.) "Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. ‘After the order,’ says He, ‘of Melchizedek.’ Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who the blessed the circumcised Abraham after receiving from him the offerings of tiches? To Christ, however, ‘the order of Melchizedek’ will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision,…" Five Books Against Marcion book 5 ch.9 p.468

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

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

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

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

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

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

Justin Martyr (135-165 A.D.) mentions the Law of Moses in Dialogue with Trypho ch.45 p.217

Justin Martyr (135-165 A.D.) refers to Noah and the animals as "by Moses in the book of Genesis" Dialogue with Trypho the Jew ch.20 p.204

Apology of Aristides p.275 "Moses their Lawgiver"

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

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

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

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

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

Hippolytus (222-234/5 A.D.) says that Moses wrote Deuteronomy. Section 10 On Deuteronomy 33 p.&&&

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

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

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

Cyprian of Carthage (246-258 A.D.) "and even to this day, if at any time Moses is read, the veil is upon their heart. Treatises of Cyprian Treatise 12 ch.4 p.&&&

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

Victorinus bishop of Petau in Austria (martyred 304 A.D.) Moses declared the knowledge of the law to the whole world." Commentary on Revelation ch.16 p.&&&

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

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

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

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

Didymus the blind (398 A.D.) refers to the "Law of Moses" Commentary on Zechariah 12 p.300

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

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

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

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

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

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

Justin Martyr (135-165 A.D.) Justin says that we now follow Christ instead of the Law. Dialogue with Trypho the Jew ch.11 p.199-200.

Justin Martyr (135-165 A.D.) "Of these and such like words written by the prophets, O Trypho," said I, "some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold." Dialogue with Trypho the Jew ch.14 p.202

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

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

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

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

Caius (190-217 A.D.)

Clement of Alexandria (193-217/200 A.D.) Then from these He infers, ‘on this

hang the law and the prophets.’" The Instructor book 3 ch.12 p.292

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

Tertullian (198-220 A.D.) "And so in this manner the law and the prophets were until John" Five Books Against Marcion book 3 ch.23 p.&&&

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

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

Origen (225-254 A.D.)

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

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

Dionysius of Alexandria (&&&)

Archelaus (262-278 A.D.)

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

Victorinus of Pettau (martyred 304 A.D.)

Methodius (260-312 A.D.)

Lactantius (c.303-c.325 A.D.)

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

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

Clement of Rome (97/98 A.D.) "For, says the elect David, ‘I will confess unto the Lord ; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.’" 1 Clement ch.52 p.&&&

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

Justin Martyr (135-165 A.D.) "And again by David, in the forty-ninth Psalm, He thus said: `The God of gods, Dialogue with Trypho a Jew ch.22 p.205

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) "thus summarily expressed by the prophet David: "Who shall ascend to the hill of the Lord, or who shall stand in His holy place? He who is guiltless in his hands, and pure in his heart; who hath not lifted up his soul to vanity, or sworn deceitfully to his neighbour. He shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob." Stromata book 7 ch.10 p.539

Tertullian (198-220 A.D.) "But we find that that first word of David bears on this very sort of thing: "Blessed," he says, "is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners."" The Shows ch.5 p.&&&

Tertullian (198-220 A.D.) "and of David's Psalm, that He would "sit at the right hand of God." Five Books Against Marcion book 4 ch.41 p.&&&

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

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

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

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

Cyprian of Carthage (246-258 A.D.) "Also in the cxxxist Psalm: "God hath sworn the truth unto David himself," Treatises of Cyprian Treatise 12 ch.11 p.&&&

Dionysius of Alexandria (&&&) (Implied) "And David says: "Into Thy hands I commit my spirit." Metaphrase of Ecclesiastes ch.10 p.&&&

Victorinus (&&&) "And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury;" On the Creation of the World p.&&&

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

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

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

Justin Martyr (135-165 A.D.) mentions Micah one of the twelve [minor prophets]. Dialogue with Trypho the Jew ch.109 p.253

Justin Martyr (135-165 A.D.) "as Hosea, one of the twelve prophets, and Daniel, foretold." Dialogue with Trypho the Jew ch.14 p.202

Melito of Sardis (170-180 A.D.)

Clement of Alexandria (193-217/220 A.D.) "For it is expressly said by Joel, one of the twelve prophets, ‘And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy.’" Stromata book 5 ch.13 p.465

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

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

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

Cyril of Jerusalem (&&&)

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

Rufinus’ Commentary on the Apostles’ Creed (&&&)

Jerome (Implied)

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

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

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

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

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

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

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

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

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

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

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

Tertullian (198-220 A.D.) [Partial, no mention of four] Marcion "labours very hard to destroy the character of those Gospels which are published as genuine and under the name of the apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them." Tertullian’s Five Books Against Marcion book 4 ch.3 p.348. Also book 5 ch.2 p.432 and On the Resurrection of the Flesh ch.33 p.568

Tertullian (198-220 A.D.) (partial) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) "And in the Gospel according to Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord." Stromata book 1 ch.21 p.334

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

Tertullian (198-220 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

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

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

Cyprian of Carthage (246-258 A.D.) mentions "The Gospel according to Matthew" quoting Matthew 5:23,24 in Treatises of Cyprian - Testimonies ch.3 p.533.

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

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

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

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

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

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

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

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

Tertullian (198-220 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

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

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

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

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

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

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

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) quotes Luke 3:1,2,23 as the Gospel of Luke in Stromata book 1 ch.21 p.333

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

Tertullian (198-220 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tertullian (198-220 A.D.) stresses the authorship of Matthew, Mark, Luke, John, Revelation, many of Paul’s Letters in Five Books Against Marcion book 4 ch.5 p.350.

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

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

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

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

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

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

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

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

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

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

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

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

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

Clement of Rome (97/98 A.D.) says to the Corinthians, "Take up the epistle of the blessed Apostle Paul." 1 Clement ch.47 p.18 It also refers to 1 Corinthians 3:13. 1 Clement ch.47 vol.1 p.18 (also vol.9 p.243)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tertullian says "the Apostle admonishes the Romans" and quotes Romans 13:1 in Scorpiace ch.14 p.647.

Tertullian quotes 1 Corinthians 8:2 and Galatians 1:7 and 5:7 as being by the apostle in On Prescription Against Heretics ch.27 p.256.

Tertullian’s Five Books Against Marcion book 2 ch.8 p.328 refers to 2 Corinthians 6:14 as by the apostle.

Tertullian mentions Paul being the author of Galatians, Corinthians, Philippians, Thessalonians, Ephesians, Romans, and John being the author of the Apocalypse (Revelation) in Against Marcion book 14 ch.5 p.350.

Tertullian says "the most holy apostle says" quoting part of 1 Corinthians 10:23 in On Baptism ch.17 p.677

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

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

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

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

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

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

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

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

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

Cyprian of Carthage (248-258 A.D.) mentions the Epistle of Paul to the Romans in Treatises of Cyprian book 3 ch.45 p.546.

Cyprian of Carthage (248-258 A.D.) mentions the First Epistle of Paul to the Corinthians and then quotes 1 Corinthians 7:10,11 in Treatises of Cyprian Treatise 12 book 3 ch.90 p.553, and first Epistle of Paul to the Corinthians and quotes 1 Corinthians 6:9-11 in Treatises of Cyprian treatise 12 book 3 ch.65 p.551.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hippolytus references 2 Peter 3:3 p.244

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

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

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

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

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

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

Origen quotes half of 1 Peter 3:15a

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

Quote of 1 John 1:5 as John writes in his Epistle. Origen’s de Principiis book 1 ch.1.1 p.242

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tertullian (198-220 A.D.) quotes Revelation 1:16 as "the Apostle John, in the Apocalypse" in Five Books Against Marcion book 3 ch.14 p.333

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

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

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

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

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

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

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

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

Ambrose of Milan (370-390 A.D.) quotes Rev 1:8 as Scripture. On the Christian Faith book 2 ch.4.35 p.228

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

Justin Martyr (135-165 A.D.) "He speaks by Solomon the following:" and then quotes Proverbs 8:21. Dialogue with Trypho the Jew ch.61 p.227-228

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

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

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

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

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

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

Cyprian of Carthage (246-258 A.D.) In Solomon in the Proverbs: "Wisdom hath builded herself an house,…" Treatises of Cyprian Treatise 12 ch.&&& p.&&&

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

Victorinus of Pettau (martyred 304 A.D.) "as it is said in Solomon, ‘I will walk in the midst of the paths of the just,’" Commentary on Revelation from the first chapter ch.13 p.&&&

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) quotes Acts 17:22,23 saying Luke in Acts of the Apostles" The Stromata book 5 ch.12 p.464

Origen (225-254 A.D.)

Pamphilus (Implied)

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

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

Clement of Alexandria (193-217/220 A.D.) says in 2 Corinthians, "For unto this day the same veil remains on many in the reading of the Old Testament, not being uncovered by turning to the Lord." Stromata book 4 ch.16 p.427

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

Origen (225-254 A.D.) "…because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that "when Moses is read, the veil is upon their heart," Origen Against Celsus book 5 ch.60 p.&&&

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

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

Clement of Rome (97/98 A.D.) Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. 1 Clement ch.53 p.&&&

Justin Martyr (135-165 A.D.) "Then I said again, "Would you suppose, sirs, that we could ever have understood these matters in the Scriptures, if we had not received grace to discern by the will of Him whose pleasure it was?" Dialogue with Trypho the Jew ch.119 p.258

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

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

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

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

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

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

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

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

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

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

(7)

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Mt 19:17; Mk 10:18; 12:29,32; Jn 17:3

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

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

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

Clement of Rome (97/98 A.D.) says that we have only one God, one Christ, and one spirit of grace poured out on us. 1 Clement ch.46 p.17

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

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

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

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

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

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

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

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

Athenagoras (177 A.D.) said that like Christians, even some Greek poets said there is only one God. A Plea for Christians ch.5,6 p.131

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

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

Maximus of Jerusalem (185-196) "There cannot exist two uncreated substances at one and the same time". Also, "we are driven to the conclusion that there is only one uncreated substance." fragment 1 vol.8 p.767

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

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

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

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

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

Tertullian (198-220 A.D.) These [the four gospels] all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets." Tertullian’s Five Books Against Marcion 207/208 A.D. book 4 ch.2 p.347

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

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

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

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D.) p.566 quotes Ephesians 4:3-6 as keeping the unit of the Spirit and One God.

Dionysius of Alexandria (246-265 A.D.) "Now we worship the one God, who is the Creator of all things," Part 2 Letter 10 ch.5 p.105

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Ebionite Clementine Homilies Homily 3 ch.10 p.240 Peter says, "But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is noe other besides Him."

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 1:37

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

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

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

Clement of Rome (97/98 A.D.) refers to Hebrews 6:18 where nothing is impossible with God except to lie. 1 Clement ch.27 p.12 and vol.9 p.237. [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Clement of Rome (97/98 A.D.) mentions Almighty God. 1 Clement ch.1 p.229

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Victorinus bishop of Petau in Austria (martyred 304 A.D.) "but also the Word itself of God the Father Omnipotent," Commentary on the Apocalypse of the Blessed John p.348

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Clement of Rome (97/98A.D) Who can describe the [blessed] bond of the love of God…. On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls." 1 Clement ch.49 p.18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Jn 10:11

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

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

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

Clement of Rome (97/98 A.D.) God is "The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty." 1 Clement ch.35 p.14

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

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

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

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

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

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

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

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

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

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) in Who is the Rich Man That Shall Be Saved? ch.4 p.592 uses Mark 10:17-31 to show that we are to be good and give to the poor rather than trusting in riches.

Tertullian (198-220 A.D.) says, "For God alone is without sin; and the only man without sin is Christ, since Christ is also God." A Treatise on the Soul ch.41 p.221

Tertullian (198-220 A.D.) in On Modesty ch.2 p.75 simply says that God is good, and has pity, and likewise it is becoming for us to be good, pity others, and be peacemakers.

Tertullian (198-220/240 A.D.) God is good and holy. Five Books Against Marcion book 1 ch.26 p.292. God is wholly good Five Books Against Marcion book 2 ch.13 p.308

Hippolytus, pupil of Irenaeus (225-235/6 A.D.) likewise in the Refutation of All Heresies book 5 ch.2 p.50 and book 7 ch.20 p.113 uses this to prove Marcion and Gnosticism wrong. If the Father who created things is good, then all of Gnosticism falls.

Origen (225-254 A.D.) says the world was created by "This just and good God, the Father of our Lord Jesus Christ" Origen’s de Principiis Preface ch.4 p.240

Origen (225-254 A.D.) says that if Christ deferred to God the Father, how much more would the sun refuse to have anyone bow down and worship it. Origen then adds that we should pray to the Word of God, and still more to His Father. Against Celsus book 5 ch.15 p.548

Novatian (250/254-256/7) Concerning the Trinity ch.30 p.642-643 "Moreover, the Lord Himself: ‘Why askest thou me concerning that which is good? God alone is good.’ … "but in the same Scriptures Christ is also asserted to be good. There is not, then, if they rightly conclude, one good, but even two good. How, then, according to the scriptural faith, is there said to be only one good? But if they do not think that it can by any means interfere with the truth that there is one Lord, that Christ also is Lord, nor with the truth that one is our. Master, that Paul also is our master, or with the truth that one is good, that Christ also is called good; on the same reasoning, let them understand that, from the fact that God is one, no obstruction arises to the truth that Christ also is declared to be God."

Novatian (250/4-256/7 A.D.) quotes Habakkuk and say God is the Holy One. Treatise Concerning the Trinity ch.12 p.621

Archelaus (262-278 A.D.) "irrational and foolish fashion common to the mass of men, and ascribe no such confusion to the God of goodness." Disputation with Manes book 1 ch.5 p.182

Diodorus (friend of Archelaus) (262-278 A.D.) mentions that contrary to Manes thinking, the God who gave Moses the Old Testament is good. The Disputation with Manes ch.45 p.220

Alexander of Lycopolis (301 A.D.) says that God is good. Of the Manichaeans ch.19 p.249.

Methodius (260-312 A.D.) calls God "the Very Good" in Three Fragments from the Homily on the Cross and Passion of Christ fragment 2 p.400

Arnobius Against the Heathen (297-303 A.D.) book 12 ch.2 p.432 says that God is the source of all good.

Alexander of Alexandria (313-326 A.D.) says that since the Son is with Him, the Father is always perfect, "being destitute of nothing as regards good" Epistles on the Arian Heresy ch.1.7 p.293.

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

Arnobius Against the Heathen who has shown us what God is who He is, how great and how good; (1 38)

Cyprian of Carthage (246-258 A.D.) "one and true Father, good, merciful, and loving-yea, Himself Goodness and Mercy and Love-rejoice in the repentance of His own sons!" Letters of Cyprian Letter 51 ch.23 p.333

Didache (= Teaching of the Twelve Apostles) (c.125 A.D.) ch.10.2 "holy Father"

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

Methodius (260-312 A.D.) Banquet of the Ten Virgins Discourse 8 ch.1 p.334 says that it is impossible to find a greater good than God.

Dionysius of Alexandria (246-265 A.D.) "The plant that springs from the root is something distinct from that whence it grows up; and yet it is of one nature with it. And the river which flows from the fountain is something distinct from the fountain. For we cannot call either the river a fountain, or the fountain a river. Nevertheless we allow that they are both one according to nature, and also one in substance; and we admit that the fountain may be conceived of as father, and that the river is what is begotten of the fountain." On the One Substance p.&&&

Dionysius of Alexandria (246-265 A.D.) Letter 4 Epistle to Dionysius Bishop of Rome ch.7 p.93 says that God is the spring or source of all good things, and the son is a river flowing out of Him. The word is an emanation of the mind.

Athanasius (318 A.D.) speaks of "the good God." Against the Heathen ch.40 p.25. See also The Incarnation ch.1.6 p.39

Lactantius (c.303-c.325 A.D.) says the God is the chief good. The Divine Institutes book 4 ch.1 p.101

Lactantius (c.303-c.325 A.D.) says that God begat a pure and incorruptible Son. The Divine Institutes book 4 ch.6 p.105

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

Hilary of Poitiers (-367 A.D.) wrote that when the Arians point to Isaiah 65:16; Mark 10:18; 1 Timothy 6:15, leaven no truth, goodness, or power to the Son.

Gregory of Nyssa (382-383 A.D.) "It is easy, however, to show that not even the word ‘one’ separates the Father from the Son. … For He says, ‘I and the Father are one.’ [John 10:30] If, then, the good is one, and a particular kind of unity is contemplated in the Father and the Son, it follows that the Word, in predicating goodness of ‘one,’ claimed under the term ‘one’ the title of ‘good’ also for Himself, Who is one with the Father, and not severed from oneness of nature." Against Eunomius book 11 ch.2 p.232-233 in Nicene and Post-Nicene Fathers Second Series vol.5.

Augustine of Hippo (388-430 A.D.) says God has no change at all. The City of God book 11 ch.6 p.208

Augustine of Hippo (388-430 A.D.) says that Christ is God and the Son of God is "unchangeably good". On the Trinity book 13 ch.10.13 p.175

Bardaisan/Bardesan (154-224/232 A.D.) "because in the image of Elohim was he made. Therefore have these things, in the benignity of God, been given to him, that they may minister to him for a season. It has also been given to him to be guided by his own will; so that whatever he is able to do, if he will he may do it, and if he do not will he may not do it, and that so he may justify himself or condemn. … It will therefore be manifest to you, that the goodness of God is great toward man,…" The Book of the Laws of Diverse Countries p.724-725 (Bardesan was definitely no Gnostic here.)

The Ebionite Clementine Homily 3 (uncertain date) ch.57 p.248-249 they also used this verse against those who would call the Old Testament God evil. But in the Clementine literature and all Ebionite writings we have preserved, they never used this verse to deny saying that Jesus was god.

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

Nestorius (451/452 A.D.) God is good and just and wise and mighty. The Bazaar of Heracleides book 1 ch.1.86 p.78-79

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 6:18

p32 (=P. Rylands 5) Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Titus 1:2 "God, who does not lie"

p40 – Rom 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century) (partial) says they exchanged the truth of God for a lie. in Rom 1:25

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Jn 7:28; 14:6

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 7:28; 14:6

Sinaiticus (340-350 A.D.) John 7:28; 14:6

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

Clement of Rome (97/98 A.D.) "He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie." 1 Clement ch.27 vol.1 p.12 vol.9 p.237 [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Polycarp’s Letter to the Philippians (100-155 A.D.) (partial) ch.5 p.34 says we are to walk according to the truth of the Lord.

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.14 p.42 says that God is not false but true [ever-truthful] God

Justin Martyr (c.150 A.D.) says "Reason directs those who are truly pious and philosophical to honour and love only what is true, … For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong,…" First Apology of Justin Martyr ch.2 p.163.

Melito of Sardis (170-180 A.D.) says that God is Himself truth, and His word truth. Discourse to Antonius Caesar ch.1 vol.8 p.753

Melito of Sardis (170-180 A.D.) "those who love Him speak of Him thus: ‘Father, and God of Truth.’". Discourse to Antonius Caesar p.751

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

Clement of Alexandria (193-217/220 A.D.) "God, who lies not" Stromata book 6 ch.9 p.497

Clement of Alexandria (193-217/220 A.D.) (partial) says there is one authority and truth in whom we are instructed by the Son of God. Stromata book 1 ch.20 p.323

Clement of Alexandria (193-217/220 A.D.) "The Lord is the Truth." Stromata book 2 ch.11 p.359

Tertullian (220-220/240 A.D.) "God, who can neither lie nor deceive" Five Books Against Marcion book 3 ch.9 p.329. Also "He cannot lie" in Five Books Against Marcion book 4 ch.29 p.399

Tertullian (198-220 A.D.) "But our Lord Christ has surnamed Himself Truth, not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient." On the Veiling of Virgins ch.1 vol.4 p.27

Hippolytus bishop of Portus (222-235/6 A.D.) (partial) says that the tabernacle "constituted types and emblems of spiritual mysteries" so that when Christ came people could see these truths fulfilled. Fragment 1 Visions of Daniel ch.5 p.179

Origen (225-254 A.D.) in discussing Abraham and Isaac, "Or rather do you think of those well-known words, and say that it is impossible for him who promised to lie; be that as it may, the promise shall remain?" Homilies on Genesis homily 8 ch.1 p.137

Origen (225-254 A.D.) (Implied) there is no truth apart from Christ who says He is the truth, and so there is no lie apart from him who is the enemy of truth. Commentary on Matthew book 12 ch.40 p.472. See also de Principiis book 1 ch.2.7 p.248

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 refers to God as "The Truth"

Bishop Januarius of Vicus Caesaris (partial) says we are to obey the truth. The Seventh Council of Carthage (258 A.D.) p.568

Archelaus (262-278 A.D.) (partial) said that Manes was wrong to make Jesus into a liar. Disputation with Manes ch.27 p.200

Victorinus bishop of Petau in Austria (martyred 304 A.D.) "thus the truthful word of God makes it necessary, which it has promised to set forth," Commentary on the Apocalypse of the Blessed John p.354

Athanasius (318 A.D.) says we cannot call God a liar. The Incarnation ch.1.7 p.39

Lactantius (c.303-c.325 A.D.) "…they open their eyes of their mind and recognize God, in whom alone is the abode of truth;" Epitome to the Divine Institutes ch.52 p.243.

Athanasius (347 A.D.) quotes Hebrews 6:18 that it is impossible for God to lie. Easter Letter 19 ch.3 p.546

Gregory of Nyssa (382-383 A.D.) says that God cannot lie in Against Eunomius book 2 ch.4 p.104

Augustine of Hippo (388-430 A.D.) says that God is Almighty, but He cannot die, be deceived, lie, or deny Himself. On the Creed ch.2 p.371

Augustine of Hippo (388-430 A.D.) says God is not the author or creator of a lie. The City of God book 14 ch.4 p.264

John Chrysostom (partial) God knows all truth vol.14 Commentary on John Homily 42 p.152

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.43 p.237 says that God does not lie.

p52 (=John Rylands 457) Jn 18:31-35, 37-38 (c.117-138 A.D.) calls God a Father in Jn 8:38

p32 (=P. Rylands 5) Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Titus 1:4 God the Father

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 12:9

p52 Mt 26:19-52 (c.260 A.D.) Jesus speaks of the Father in Mt 26:39

p37 Mt 26:19-52 (225-275 A.D.) Jesus speaks of the Father in Mt 26:39,42

p9 – 1 Jn 4:11-12, 14-16 (3rd century) The Father sent the son. 1 Jn 4:14

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

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-25 (3rd century) mentions the Father and the Son. Mt 11:26-27

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Mt 26:39,42; Lk 9:21,22

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 9:21-22

Sinaiticus (340-350 A.D.) Luke 9:21-22

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

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Jn 10:37

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:5; 12:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 5:18; 4:21

p30 - 1 Th 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Th 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) mentions God the Father in 2 Th 2:1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions God the Father. 1 Pet 1:2; Jude 1

p75 Lk 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus addresses God as "My Father" Luke 9:21-22

0232 2 John 1-9 (ca.300 A.D.) mentions God the Father and the Father’s Son in 2 John 3

Clement of Rome (97/98 A.D.) "Let us look steadfastly to the Father and Creator of the Universe…" 1 Clement ch.36. Also ch.23 (son) 1 Clement ch.19 p.10

Letter of Barnabas (100-150 A.D.) chapter 5 (Son of God) chapter 14

Ignatius to the Ephesians (before 116 A.D.) ch.2 p.50; ch.3 p.50; ch.4 p.51; ch.5 p.51; ch.9 p.53 etc.

The Letter of Polycarp to the Philippians (100-155 A.D.) chapter 12 p.35 refers to "The God and Father of our Lord Jesus Christ"

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.10 p.380 "We thank Thee, holy Father, … and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant;"

Didache (=Teaching of the Twelve Apostles) ch.1.5 p.377 (c.125 A.D.) "For the Father wants his gifts to be universally shared). The Father is also mentioned on ch.7.1 p.379; ch.8.2 p.379; ch.9.3 p.380; ch.10.1 p.380

Letter to Diognetus (c.130 A.D.) ch. 10 p.29 mentions God the Father.

Presbyters (Papias?) (c.130-155 A.D.) Fragment 5 (2 times) mentions the Father, Son, and Spirit. fragment 5 p.154

Justin Martyr (c.150 A.D.) mentions God, the Father of righteousness and temperance and the other virtues. First Apology of Justin ch.6 p.164

First Apology of Justin Martyr (138-165 A.D.) chapter 13 (son), chapter 15 (2 times)

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

Tatian (died 172 A.D.) "…being Himself the Father of both sensible and invisible things." Address of Tatian to the Greeks ch.4 p.66. Your Father in heaven" Diatessaron section 10 p.59

2 Clement (c.150 A.D.) vol.7 ch.3 p.518 "save refusing to deny him [Jesus] through whom we came to know the Father?" Also ch.1 vol.9 p.251 and vol.9 ch.3 p.252 mention God as a Father.

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

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

Hegesippus (170-180 A.D.) ch.5 James as he was dying prayer, "I beseech Thee, Lord God our Father, forgive them"

Melito of Sardis (170-180 A.D.) says "those who love him speak of Him thus; ‘Father, and God of Truth’" in his Discourse ch.1 Ante-Nicene Fathers vol.8 p.751 See also p.755

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.3 (2 times), ch.4 p.90, book 2 ch.22 p.103; book 2 ch.34 p.108 mentions God the Father a total of 5 times.

Athenagoras’ Plea for Christians (177 A.D.) chapter 10 mentions God the Father 2 times.

The Passion of the Scillitan Martyrs (180-202 A.D.) "all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever." p.285

Christians of Vienna and Lugdunum (177 A.D.) "The servants of Christ who sojourn in Vienna and Lugdunum of Gaul to the brethren throughout Asia and Phrygia, who have the same faith and hope of redemption as ourselves, peace, grace, and glory from God the Father, and from Christ Jesus our Lord. … Then at last the holy Witnesses suffered tortures beyond all description, Satan striving eagerly that some of the evil reports might be acknowledged by them." vol.8 p.778,779

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

The Octavius of Minucius Felix (210 A.D.) ch.18 p.183 Mentions God as a Father.

Clement of Alexandria (193-217/220 A.D.) in Exhortation to the Heathen ch.6 p.199 (2 times) ch.10 p.202, ch.11 p.203 (5 times), and The Instructor book 1 ch.2 p.209-210 (4 times)

Tertullian (198-220 A.D.) mentions the Father, Son, and Spirit as well as the Trinity in numerous places. His work Against Praxeas is a definitive work on the Trinity.

Tertullian (198-220 A.D.) says that God sent His spirit into our hearts, crying Abba, Father" Tertullian’s Five Books Against Marcion book 5 ch.4 p.436

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

Origen (240 A.D.) quotes John 14:22. Commentary on the Song of Songs book 3 p.211

Origen (225-254 A.D.) "But who is it that announces the counsel of the Father to those of His creatures…" Origen’s Commentary on John book 1 ch.42 p.320

Hippolytus (222-235/6 A.D.) "for the Father Himself constituted existence, and the being born form Him [Jesus] was the cause of all things that are produced. The Logos was in the Father Himself" The Refutation of All Heresies book 10 ch.29 p.150.

Novatian (250/254-256/7 A.D.) "God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God." Treatise Concerning the Trinity ch.31 p.643

Anonymous Treatise Against Novatian (250/254-256/7 A.D.) "denying the mercy of His Father" ch.1 p.657

Anonymous Treatise on Re-Baptism (250/254-256/7 A.D.) "baptize them in the name of the Father, and of the Son, and of the Holy Spirit." ch.7 p.671

Cyprian of Carthage (246-258 A.D.) mentions God the Father in Letter 50.3 p.348, Letter 51.23 p.333, Letter 54.16 p.345, and other places.

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

Firmilian bishop of Caesarea (246-256 A.D.) "it is sufficient shortly to say in sum, that they who do not hold the true Lord the Father cannot hold the truth either of the Son or of the Holy Spirit…" Letter 74.7 p.392

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention God the Father in their letter to Cyprian. Letter 25 ch.1 vol.5 p.302.

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

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

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

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

Dionysius of Alexandria (246-265 A.D.) mentions God as our "Father and Maker" in The Books on Nature ch.4 p.88 . He also mentions the Father and Son, and he says there was never a time when God was not the Father in is Letter to Dionysius Bishop of Rome 1.2 p.92

Dionysius of Rome (259-269 A.D.) mentions the Father and the Son in his work Against the Sabellians ch.1 in Ante-Nicene Fathers vol.7 p.365 and other places.

Bishop Lucius of Castra Galbae/Gilba quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage (258 A.D.) p.566-567

Bishop Munnulus of Girba mentions the Trinity and quotes Matthew 28:19 "…in the name of the Father, of the Son, and of the Holy Spirit" The Seventh Council of Carthage (258 A.D.) p.567

Euchratius Bishop of Thenae quotes Matthew 28:19 "…in the name of the Father, of the Son, and of the Holy Spirit" and mentions heretics as blasphemy of the Trinity. The Seventh Council of Carthage (258 A.D.) p.568

Bishop Vencentius of Thibaris also quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage p.569

Bishop Clarus of Mascula also quotes Matthew 28:19 about the Father, Son, and Holy Ghost. The Seventh Council of Carthage (258 A.D.) p.572

Theognostus of Alexandria (260 A.D.) teaches how the Son relates to God the Father in Seven Books of Hypotyposes or Outlines ch.1 p.155.

Archelaus (262-278 A.D.) mentions God the Father and the Lord’s prayer in Disputation with Manes ch.20 p.194 . He also mentions God the Father in ch.31 p.203

Bishop Diodorus (262-278 A.D.) mentions God as the Father in Disputation with Manes ch.45 p.221

Pierius (275 A.D.), presbyter of Alexandria taught about the Father and son in his fragment in Ante-Nicene Fathers vol.6 p.157.

Theonas bishop of Alexandria (282-300 A.D.) mentions God your Father in Epistle to Lucianus the Chief Chamberlain ch.1 p.158.

Victorinus bishop of Petau in Austria (martyred 304 A.D.) "Finally, as He Himself is the judge appointed by the Father, on account of His assumption of humanity…" Commentary on the Apocalypse of the Blessed John p.345

Peter, Bishop of Alexandria (306,285-311 A.D.) Jesus prayed to His Father. Canonical Epistle 9 p.273

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

Martyrdom of Habib the Deacon vol.8 p.694 (events c.315) says, "O glorious Son of the adorable Father!"

Constitutions of the Holy Apostles (prior to 325 A.D.) "For our Savior Himself entreated His Father for those who had sinned, as it is written in the Gospel: and then quotes Luke 23:34 ch.16 p.402

Lactantius (c.303-c.325 A.D.) "God, the Father of the human race". The Divine Institutes book 2 ch.18 p.67. Mention of the His Son in The Divine Institutes ch.17 p.65

Lactantius (c.303-c.325 A.D.) Men should acknowledge [God] their Father and Lord. The Divine Institutes book 1 ch.7 p.17

Council of Nicea (325 A.D.) Creed p.3 "One God, the Father Almighty, maker of all things… one Lord Jesus Christ, the Son of God, the only-begotten of his Father…"

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.83 says that God is a Father.

Athanasius (326-373 A.D.) mentions the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.1 p.87

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

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

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

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

Gregory of Nyssa (382-383 A.D.) speaks of God the Father in many places. Against Eunomius book 1 ch.14 p.31; book 1 ch.23 p.63

Gregory Nazianzus (330-391) discusses God the Father, the unbegotten, and the begotten being of the same essence. On the Son ch.11 p.305

Cyril of Jerusalem (349-386 A.D.) says that God is a Father. (First Catechetical Lecture 6 ch.1 Nicene & Post-Nicene Fathers p.33)

Epiphanius of Salamis (360-403 A.D.) "The Father, truly having begotten the Son, and the Son truly having been begotten of the Father, is personally subsisting without beginning and eternal; and the Holy Spirit, as truly of the Father and the Son, being of the same Godhead…" Homily Against the Sabellians, as quoted by the Tubingen theologians in Augsburg and Constantinople, p.229

John Chrysostom (before 407 A.D.) mentions the father, and Holy ghost along with Jesus our Lord. Commentary on Philippians Introductory Discourse p.183

Orosius/Hosius of Braga (414-418 A.D.) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Orosius of Braga (414-418 A.D.) "Son of God" and the Father. Defense Against the Pelagians ch.25 p.151-152

Leo I of Rome (422-461 A.D.) discusses the Father and only-begotten Son. Sermon 68.1 p.180

Council of Constantinople II (553 A.D.) mentions the Father, Son, and Holy Ghost in a consubstantial Trinity, one Godhead to be worshipped in three substances. The Capitula of the Council ch.1 p.312

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.78 speaks of "God the Father"

The Ebionite Clementine Homilies (uncertain date) homily 1 ch.7 p.224 says the God is a Father.

The Ebionite Epistle of Peter to James starts off with "Peter to James, the lord and bishop of the holy church, under the Father of all, through Jesus Christ,…" It end with "prayed to the Father and God of all, to whom be glory for ever. Amen" ch.5 p.217

Elkesites (a type of Ebionites) (before 236 A.D.) (implied Father of the Son) baptized in the named of the Most High God, and in the name of His Son, the Mighty King. (in Hippolytus’ Refutation of All Heresies book 19 ch.10 p.132)

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

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

The Ebionite Clementine Homily (uncertain date) homily 3 ch.57 p.248 speaks of God the Father.

The First Form of the Gospel of Thomas (shorter Greek version) ch.19 p.398 has Jesus saying "I must be about my Father’s business" It concludes with "And Jesus advanced in wisdom, and stature, and grace. To whom be glory for ever and ever. Amen."

The Second Form of the Gospel of Thomas (longer Greek version) ch.11 p.399 says that Mary "rejoiced and glorified Him [Jesus], with the Father and the Holy Spirit, now and ever, and forevermore. Amen."

The Latin Form of the Gospel of Thomas ch.15 p.404 mentions "God the Father Almighty". It ends with "He is the Son of God throughout all the world. To Him is due all glory and honour for ever, who lives and reigns God through all ages of ages. Amen."

Arabic Gospel of the Infancy of the Saviour p.405 begins with "In the name of the Father, and the son, and the Holy Spirit, one God."

Theodore of Mopsuestia (392-423/429 A.D.) Refers to God the Father. Commentary on Malachi ch.3 p.416

Nestorius (451/452 A.D.) Jesus was born of God the Father. The Bazaar of Heracleides book 2 ch.1(b) p.295

Nestorius (451/452 A.D.) God is Father and God is Son and God is Holy Spirit. The Bazaar of Heracleides book 2 ch.1(b) p.309

Nestorius (451/452 A.D.) The Father is God. The Bazaar of Heracleides book 1 ch.1.47 p.38

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

(partial) Mt 28:19

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) (partial) Matthew 28:19

Sinaiticus (340-350 A.D.) (partial) Matthew 28:19

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

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.7 p.379 (partial) Baptize in the name of the Father, Son, and Holy Spirit

Justin Martyr (c.150 A.D.) (partial) says that we worship and adore the Father, Son, and the prophetic Spirit. Not use the word Trinity though. First Apology of Justin ch.6 p.164

Justin Martyr (c.150 A.D.) First Apology of Justin Martyr ch.60 p.183 (partial) mentions the Father as the first, the Son as the second, and the Spirit as the third.

Justin Martyr (c.150 A.D.) (partial) in discussing baptism "For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit…" First Apology of Justin Martyr ch.61 p.183

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 (partial) says Polycarp to God, Jesus Christ the beloved Son, and the Holy Ghost be glory now and to all coming ages.

Tatian’s Diatessaron (died 172 A.D.) (partial) section 55 p.128 in the Great Commission refers to "the Father and the Son and the Holy Spirit"

Athenagoras (177 A.D.) (partial) "Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?" A Plea for Christians ch.10 p.133 (He does not actually use the word Trinity though.)

Athenagoras "For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence, - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire;" A Plea for Christians ch.24 p.141

Athenagoras (177 A.D.) says the Father, Son, and Spirit have distinction in unity. A Plea for Christians ch.12 p.134 Note that Athenagoras talked about the Trinity in many places, and he discusses everything except he did not use the name.

Theophilus of Antioch (168-181/188 A.D.) "In like manner also the three days which were before the luminaries [sun, moon, and stars] are types of the Trinity (Greek triad), of God, and His Word, and His wisdom." To Autolycus book 2 ch.15 p.101.

Irenaeus (182-188 A.D.) (partial) "The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion [death], and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and his [future] manifestation from heaven in the glory of the Father ‘to gather all things in one,’ and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, ..." Irenaeus Against Heresies book 1 ch.10.2 p.330. (He does not actually use the word Trinity though.)

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.20.3 p.488 (partial) says "the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation. He then goes on quoting Proverb 3:19,20 and so forth, showing that the Holy Spirit is the third person.

Passion of the Scillitan Martyrs (180 A.D.) p.285 (partial) "all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever." (Mention of the three, but no mention of the word Trinity.)

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

Tertullian (198-220 A.D.) mentioned the Trinity (Latin trinitas) numerous times. One place where he talked about the Trinity, the Father, Son, and Holy Spirit is in Tertullian On Modesty ch.21 p.99

Hippolytus (222-235/6 A.D.) says mentions that it is through the Trinity that the Father is glorified. Against the Heresy of One Noetus ch.14 p.228

Origen (225-254 A.D.) speak of the three hypostases, the Father, Son and Holy Spirit. Commentary on John book 2 ch.6 p.328 (He does not actually use the word Trinity though.)

Anonymous Treatise On Rebaptism (c.250-258 A.D.) ch.7 p.671 (partial) mentions being baptized in the name of the Father, Son, and Holy Ghost. (Does not use the word Trinity though.)

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

A Sectional Statement of Faith (c.240-265 A.D.) (probably by Gregory Thaumaturgus, but it does not say) mentions the Trinity in ch.5 p.41 cgh.7p.7; ch.18 p.45; ch.20 p.45

Novatian (250/254-256/7 A.D.) wrote a whole Treatise Concerning the Trinity.

Anonymous Treatise Against Novatian (248-258 A.D.) while against Novatian, also teaches the Trinity. "Go ye and preach the Gospel to the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ That is, that that same Trinity which operated figuratively in Noah’s days through the dove, now operates in the church spiritually through the disciples." ch.3 p.658

Firmilian of Caesarea in Cappadocia to Cyprian of Carthage (256 A.D.) mentions the Trinity. Epistles of Cyprian Letter 74 .11 p.393

Bishop Munnulus of Girba mentions the Trinity and quotes Matthew 28:19 "…in the name of the Father, of the Son, and of the Holy Spirit" The Seventh Council of Carthage (258 A.D.) p.567

Euchratius Bishop of Thenae quotes Matthew 28:19 "…in the name of the Father, of the Son, and of the Holy Spirit" and mentions heretics as blasphemy of the Trinity. The Seventh Council of Carthage (258 A.D.) p.568

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

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

Peter of Alexandria (306,285-311 A.D.) (partial) "the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…" Fragment 5 p.282

Methodius (260-312 A.D.) "For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreate, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty. For not on that account is the Son of God called king, because for our sakes He was made man," Oration on Psalms ch.5 p.397. (also The Banquet of the Ten Virgins Discourse 8 ch.10 p.338 and ch.11 p.339)

Alexander of Alexandria (313-326 A.D.) says that the third day after His death Jesus rose again, bringing to us the knowledge of the Trinity. All nations of the human race were saved by Christ. Jesus was made like as to man, ascended to the height of heaven, and the Father raised him and made Jesus the judge of the peoples and King forever and ever. Epistles on the Arian Heresy Epistle 5 p.302

The Macrostich Creed (344/345 A.D.) (Implied) extensively discusses the Trinity, without using the name. Athanasius’ On the Councils (=de Synodis) part 1 ch.26 p.462-464

Synod of Seleucia in Isauria (357/258 A.D.) (partial)

Athanasius (356-360 A.D.) refers to the Holy Trinity in. Letter to the Church of Antioch ch.3 p.484

Marius Victorinus to the Arian Candidus (359-362 A.D.) (partial) mentions God the Father, and the Son Jesus Christ or Word and the Holy Spirit. (Does not use the word Trinity though.) Marius’ Letter to Candidus ch.5 (32) p.83

Hilary of Poitiers (died 367 A.D.)

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.)

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

Damasus I of Rome (386-389 A.D.)

Ambrose of Milan (370-390 A.D.)

Gregory Nazianzus (330-391) mentions the Trinity twice and discusses it. On the Son - Third Theological Oration ch.21 p.309

Pacian of Barcelona (342-379/392 A.D.) (partial) Baptize in the name of the Father, Son, and Holy Spirit. Letter 3 ch.11.1 p.51

Rufinus (374-406 A.D.)

Niceta of Remesianus (366-415 A.D.)

Orosius/Hosius of Braga (414-418 A.D.) (partial)

Jerome (373-420 A.D.)

Augustine of Hippo (388-8/28/430 A.D.)

John Cassian (410-430 A.D.)

Vincent of Lerins (c.434 A.D.)

Socrates of Constantinople Ecclesiastical History (400-439 A.D.)

Leo I of Rome (422-461 A.D.) says the divine Trinity is to be honored and worshipped in Letter 37 p.50

Leo I of Rome (422-461 A.D.) says that the Trinity has no division. Sermon 68.1 p.180

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Council of Chalcedon (451 A.D.) (Implied because affirmed the Council of Nicea)

Theodoret of Cyrus (bishop & historian) (423-458 A.D.)

Council of Constantinople II (553 A.D.) mentions the Father, Son, and Holy Ghost in a consubstantial Trinity, one Godhead to be worshipped in three substances. The Capitula of the Council ch.1 p.312

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

Pope Leo I of Rome (440-461 A.D.)

What has been called the Athanasian Creed (474-484 A.D.)

Council of Constantinople II (about 153 bishops present) (551 A.D.)

Vigilius’ letter to Constantinople II Council (551 A.D.) (Implied because affirmed the Nicene Creed)

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

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 3 ch.1 p.107 (partial) mentions the Father, Son, and Holy Spirit.

Nestorius (451/452 A.D.) spoke of the incarnation and Trinity. The Bazaar of Heracleides book 1 ch.1.34 p.25

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

Psalm 139; John 21:17

(partial) Luke 12:6

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) (partial) Lk 12:6

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Jn 21:17

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) John 21:17

Sinaiticus (340-350 A.D.) John 21:17

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

Clement of Rome (97/98 A.D.) "Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him." 1 Clement ch.21 p.11

Letter of Ignatius to the Ephesians ch.15 p.56 (-107/116 A.D.) "There is nothing which is hid from God, but our very secrets are near to Him."

Letter of Ignatius to the Magnesians ch.3 p.60 (-107/116 A.D.) God knows all secrets.

2 Clement (c.150 A.D.) vol.7 ch.9 p.519 "of a sincere heart; for He knows all things beforehand, and is acquainted with"

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.7 p.34 mentions the all-seeing God.

Justin Martyr (c.150 A.D.) The First Apology of Justin Martyr (c.150 A.D.) ch.44 p.177 says that God foreknows all that shall be done by all men.

Justin Martyr Dialogue with Trypho ch.127 "wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined"

Athenagoras (177 A.D.) (partial) says that God is witness to what we think and say both by night and by day, and since He is Light, He sees all things in our heart. A Plea for Christians ch.31 p.146

Melito of Sardis (170-180 A.D.) ch.9 p.760 "The eyes of the Lord-the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes."

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.3 p.95 "God, not only to be everywhere present, but also to see all things and to hear all…"

Irenaeus (182-188 A.D.) says that God foreknew all things. Irenaeus Against Heresies book 4 ch.29.2 p.502

Irenaeus (182-188 A.D.) (partial) says that the depth of the riches of God is unsearchable, referring to Isaiah 54:1 and Galatians 4:27. Irenaeus Against Heresies (182-188 A.D.) book 1 ch.10.3 p.331

The Octavius of Minucius Felix (210 A.D.) ch.32 p.193 says that there can be nothing secret from God.

Clement of Alexandria (193-217/220 A.D.) says people cannot escape from "the all-seeing word". The Instructor book 3 ch.8 p.282. He also quotes Jeremiah 23:23,24 as by Jeremiah in Stromata book 5 ch.14 p.472

Clement of Alexandria (193-217/220 A.D.) "For God knows all things-not those only which exist, but those also which shall be-and how each thing shall be." Stromata book 6 ch.17 p.517. He says that God knows and perceives all tings in Stromata book 7 ch.7 p.538

Tertullian (198-220 A.D.) God foreknew all things. Five Books Against Marcion book 2 ch.5 p.301

Theodotus probable Montanist (ca.240 A.D.) says that God is passionless, good, knowing all things, foreknowing all things. Excerpts from Theodotus ch.21 p.45

Origen (225-254 A.D.) "Christ Jesus, who knows the things in the hearts of men" Commentary on Matthew ch.10.14 p.421

Novatian (250/4-256/7 A.D.) Treatise Concerning the Trinity ch.6 p.616 "lineaments that are described. For when the eyes are spoken of, it is implied that He sees all things; and when the ear, it is set forth that He hears all things; and when the finger, a certain energy of His will is opened up; and when"

Cyprian of Carthage (246-258 A.D.) Treatise 4 ch.4 p.448 says that God is everywhere present, and hears and sees all.

Archelaus (262-278 A.D.) "Not thus is it with the Holy Spirit: God forbid; but He divides to all, and knows all kinds of tongues, and has understanding of all things, and is made all things to all men, so that the very thoughts of the heart cannot escape His cognizance." Disputation with Manes ch.36 p.210

Victorinus bishop of Petau in Austria (martyred 304 A.D.) says that God sees all things. Commentary on the Apocalypse of the Blessed John from the Sixth chapter 9 p.351

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.84 mentions the all-seeing God.

Augustine of Hippo (388-430 A.D.) says that God knows every future thing, otherwise He would not be God. The City of God book 5 ch.9 p.92

The Ebionite Clementine Homilies (uncertain date) homily 14 ch.13 p.315 says that God knows all things. It mentions the all-seeing God in homily 4 ch.14 p.254 and homily 8 ch.19 p.274.

Psalm 139

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

Clement of Rome (97/98 A.D.) refers to Psalm 139:7-10 as Scripture, showing that God is everywhere. 1 Clement ch.28 vol.1 p.12 (also vol.9 p.237)

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.3 p.95 "God, not only to be everywhere present, but also to see all things and to hear all…"

Clement of Alexandria (193-217/220 A.D.) says that God is everywhere in referring to Psalm 139:7-10. Stromata book 4 ch.22 p.434

Clement of Alexandria (193-217/220 A.D.) Therefore, persuaded always that God is everywhere, and fearing not to speak Stromata book 7 ch.8 p.537

The Octavius of Minucius Felix (210 A.D.) ch.32 p.193 "He can neither survey all nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if in the deep darkness."

Tertullian (198-220 A.D.) says that God is existent everywhere. Against Hermogenes ch.44 p.501

Tertullian (198-220 A.D.) "this is not a separation; it is nothing but the divine dispensation. We know, however, that God is in the bottomless depths, and exists everywhere; but then" Against Praxeas ch.23 p.619

Hippolytus bishop of Portus (222-235/6 A.D.) "illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere-who is incomprehensible to angels and invisible to men-comes to the baptism" Discourse on the Holy Theophany ch.2 p.235

Origen (225-254 A.D.) "…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine." Origen Against Celsus book 3 ch.45 p.482

Novatian (250/4-256/7 A.D.) God is everywhere. Treatise Concerning the Trinity ch.6,7 Ante-Nicene Fathers vol.8 p.616

Cyprian of Carthage (246-258 A.D.) Treatise 4 ch.4 p.448 says that God is everywhere present, and hears and sees all.

Peter of Alexandria (306,285-311 A.D.) (Implied) says that the mercy of God is everywhere great. Fragments 1.1 p.280

Archelaeus (262-278 A.D.) says that no one can say God is "not everywhere present" Disputation with Manes ch.21 p.&&&

Athanasius (318 A.D.) says that God is everywhere. The Incarnation ch.1.8 p.40. Also ch.1.7 p.7

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.31 Ante-Nicene Fathers vol.6 p.421 says God is unrestricted in locality, movement, and condition.

Alexander of Alexandria (313-326 A.D.) says that Christ ‘forsooth is working everywhere." He proves this by showing that while Jesus’ body was on the cross, his soul was in Hades, yet tombs were opening, and there was darkness covering the earth. Epistles on the Arian Heresy Epistle 3 ch.6 p.301

Lactantius (c.303-c.325 A.D.) says that the spirit and influence of God are diffused everywhere. The Divine Institutes book 2 ch.2 p.42.

Augustine of Hippo (388-430 A.D.) mentions the "omnipresent power" in The City of God book 7 ch.30 p.140

Mal 3:6a

(partial) Jms 1:17

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

Ignatius (-107/116 A.D.) mentions "an enduring and unchangeable glory" of the Father, and Jesus Christ, our God." Ignatius’ Letter to the Ephesians preface p.49

Justin Martyr (c.150 A.D.) says that God is unchangeable and eternal. First Apology of Justin Martyr ch.13 p.167

Melito of Sardis (philosopher) (170-180 A.D.) God does not change, while everything else changes. ch.1 vol.8 p.751

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.4 p.94 says that God is uncreated and unalterable.

Irenaeus (182-188 A.D.) &&&

Tertullian (198-220 A.D.) says that God would not be blessed if He were subject to change. To the Nations book 2 ch.6 p.134. See also against Praxeas ch.27 p.623

Origen (225-254 A.D.) argues how God does not change or need to undergo transformation, as Celsus thinks Christians say. Origen Against Celsus book 4 ch.14 p.502

Novatian (250/4-256/7 A.D.) God does not change Treatise Concerning the Trinity ch.4 Ante-Nicene Fathers vol.8 p.614

Adamantius (c.300 A.D.) "Because God is unchangeable, but humans are changeable; God is immortal, but humans mortal…" Dialogue on the True Faith Third Part ch.9 b p.119

Alexander of Alexandria (321 A.D.) quotes Malachi 3:6, "I am the Lord, I change not" Epistles on the Arian Heresy Epistle 2.3 p.298. See also Epistle 1 ch.12 p.295.

Alexander of Alexandria (321 A.D.) speaks of God "ummutabe nature". Epistles on the Arian Heresy ch.1.7 p.293

Lactantius (c.303-c.325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55.

Athanasius (356-360 A.D.) says the God does not change. Four Discourses Against the Arians Discourse 1 ch.10.36 p.327

Athanasius (326-373 A.D.) "as Paul in another place calls him ‘first-born of all creation’ (Col 1:15). But by calling him First-born, He shews that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body whichHe wore for our sakes is a creature." Statement of Faith ch.3 p.85

Augustine of Hippo (388-430 A.D.) says that God is not changed. The City of God book 20 ch.26 p.447. See also On Christian Doctrine ch.7.7 p.524

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

Nestorius (451/452 A.D.) (partial) "God the Word is unchangeable and immortal and He is continuously that where He is in the eternity of the Father. … there was not when he was not." The Bazaar of Heracleides book 2 ch.1 p.82

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:3

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions both Christ’s majesty and the majestic glory of God the Father. 2 Pet 1:16-17

p75 Lk 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) John 2:14; 12:28

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Jn 12:28; 17:5

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

Clement of Rome (97/98 A.D.) Majesty of God 1 Clement ch.16 p.9 and ch.59 p.21. Heavens declare the glory of God 1 Clement ch.27 p.12

Letter of Ignatius to the Romans preface p.73 (-107/116 A.D.) mentions the majesty of the Most high Father.

&&&Letter to Diognetus (c.130 A.D.)

Justin Martyr (138-165 A.D.) "He would come forth from the highest heavens, and again return to the same places, in order that you may recognise Him as God coming forth from above, and man living among men; and [how it is declared] that He will again appear, and they who pierced Him shall see Him, and shall bewail Him. [The words] are these: `The heavens declare the glory of God, and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge: They are not speeches or words whose voices are heard. Their sound has gone out through all the earth, and their words to the ends of the world." Dialogue with Trypho the Jew ch.64 p.230

&&&Evarastus’ Martyrdom of Polycarp (c.169 A.D.)

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

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

&&&Minucius Felix (210 A.D.) &&& The Octavius of Minucius Felix

Clement of Alexandria (193-217/220 A.D.) "But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: ‘Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord.’" The Instructor book 1 ch.6 p.218-219

&&&Tertullian (198-220 A.D.)

&&&Tertullian (198-220 A.D.) Five Books Against Marcion

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

Hippolytus (222-235/6 A.D.) discusses the overpowering majesty of God in creation in Refutation of All Heresies book 4 ch.43 p.40

&&&Instructions of Commodianus (c.240 A.D.)

&&&Novatian (250/254-257 A.D.)

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

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

&&&Alexander of Lycopolis (301 A.D.) &&& Of the Manichaeans

&&&Arnobius (297-303 A.D.) Arnobius Against the Heathen

&&&Victorinus bishop of Petau in Austria (martyred 304 A.D.)

&&&Methodius (260-312 A.D.)

Alexander of Alexandria (313-326 A.D.) says that Christ was "raised from the dead, taken up into heaven, seated at the right hand of majesty" Epistle on the Arian Heresy ch.12 p.&&&

&&&Lactantius (c.303-c.325 A.D.)

CyprianTreatise6.htm(197):majesty within one small building? He must be dedicated in our mind; in our

CyprianTreatise6.htm(271):power of the divine majesty. Therefore the course of events fulfilled the

CyprianTreatise7.htm(421):and majesty, lofty in stature and shining in aspect, and on whom, as he stood by

CyprianTreatise8.htm(479):their trustee; let Him be their protector, by His divine majesty, against all

CyprianTreatise9.htm(94):dear to God; the good which the Divine Majesty loves, it commends. If God is our

CyprianTreatise9.htm(100):instituted by men, in contempt of His majesty and honour, He makes the day to

CyprianTreatise9.htm(167):majesty, He also maintained the patience of His Father in the constancy of His

CyprianTreatise9.htm(215):His majesty even in His very passion itself. Even to the end, all things are

CyprianTreatise9.htm(548):announced as worthy to be reverenced for the majesty of His judgment: "God shall

DialogueWithTryphoAJew.htm(252): name=LOC_P4730_1013563>Chapter LXXVI.-From Other Passages the Same Majesty and

DialogueWithTryphoAJew.htm(3873): the Same Majesty and Government of Christ are Proved.

GenuineActsOfPeterOfAlexandria.htm(248):passion of them all, falling on the ground I adored the majesty of Christ, who

InstructionsOfCommodianus.htm(398):mystery. Thence reigning to be smitten by some deity, they sing of his majesty,

InstructionsOfCommodianus.htm(407):prophet who uttered false things might be believed; but their majesty has spoken

IrenaeusAgainstHeresies4.htm(41): Nothing from the Supreme Majesty' And Power of God, for that This Destruction

IrenaeusAgainstHeresies4.htm(508): the Great King, Diminished Nothing from the Supreme Majesty' And Power of God,

JustinsHortatoryAddressToTheGreeks.htm(518):they contemplated the majesty and power of those who were said to have invented

Lactantius (c.303-c.325 A.D.) "counsels and arrangements of that eternal majesty. And because it was impossible"

Lactantius1.htm(139):the true majesty. Nor does he deserve so well respecting the affairs of men, who

Lactantius1.htm(174):errors, and to acknowledge and honour the majesty of the one and only true

Lactantius1.htm(325):comprehend how great are the might and power of the divine majesty, if he thinks

Lactantius1.htm(334):he may consider them,-whatever magnitude, power, excellence, and majesty he may

Lactantius1.htm(402):this end were they sent by God, that they should both be heralds of His majesty,

Lactantius1.htm(542):authority and majesty of your Judge, the Ruler of the world, and the God or

Lactantius1.htm(578):things, in which be asserts the majesty of the supreme and only God, and makes

Lactantius1.htm(769):whose energy and majesty Plato in the Timaeus asserts to be so great,

Lactantius1.htm(777):such great majesty, they who worship the gods sometimes appear so blind, so

Lactantius1.htm(780):could have had anything of majesty and divine influence; since the Erythraean

Lactantius1.htm(1034):as a god, that they might not weaken the authority of his supposed majesty,

Lactantius2.htm(102):assert the majesty of the one God, undertaking the more useful and greater duty

Lactantius2.htm(119):often reflecting on the sum of affairs, am accustomed to wonder that the majesty

Lactantius2.htm(453):What majesty, then, can images have, which were altogether in the power of

Lactantius2.htm(623):avenger of the violated majesty of the gods,-carried him off, satiated at once

Lactantius2.htm(641):of His own single majesty; who girded the earth with seas, and ordered the

Lactantius2.htm(879):temples, and the more beautiful the images, so much the greater majesty are they

Lactantius2.htm(973):often displayed their majesty both by prodigies, and dreams, and auguries, and

Lactantius2.htm(1479):possessed of perfect majesty, and might, and splendour. But night, which we say

Lactantius2.htm(2162):strive to turn away from the worship and knowledge of the true Majesty, that

Lactantius2.htm(2355):am deceived, has been completed; and the majesty of heaven supplying the power

Lactantius3.htm(1121): the acknowledged majesty of the subject itself demands, he was a god, he was a

Lactantius3.htm(1467):the power and majesty of the true God, but they even increased the impiety of

Lactantius4.htm(349):of His majesty and name. But that God is Father and also Lord was unknown to

Lactantius4.htm(433):and majesty. But that there is a Son of the Most High God, who is possessed of

Lactantius4.htm(596):because God, by a certain incomprehensible energy and power of His majesty,

Lactantius4.htm(654):described the excellence and majesty of the word, as the instance before

Lactantius4.htm(701):to them by God; and in this leading out God displayed the power of His majesty.

Lactantius4.htm(981):all languages adore His name, confess His majesty, follow His teaching, and

Lactantius4.htm(983):obey His precepts. And also, when He shall come again with majesty and glory to

Lactantius4.htm(1490):majesty. Of the first David thus speaks in the seventy-first Psalm:

Lactantius4.htm(2061):the hands of men? why did He not at least in His very death reveal His majesty?

Lactantius4.htm(2155):cannot look upon and endure the glory of His majesty in His own person,

Lactantius4.htm(2328):is, to set forth the excellency and majesty of the one God-then only does it

Lactantius4.htm(2366):heavenly majesty.

Lactantius4.htm(2444):either His passion or the height of His majesty would be unknown. Therefore in

Lactantius4.htm(2519):their majesty to visit those whom they hated with immediate punishment,

Lactantius4.htm(2795):and that the Majesty of heaven could not be reduced to such weakness as to

Lactantius5.htm(276):worship of the gods, by whose power and majesty, as he said, the world is

Lactantius5.htm(636):the contempt of true majesty. For not only did they who had a superfluity fail

Lactantius5.htm(1993):majesty of Him who has power to avenge contempt shown towards Himself, as also

Lactantius5.htm(2009):religion is this, or how great must that majesty be considered, which is adored

Lactantius6.htm(117):by the mode of worship itself. For that sacred and surpassing majesty requires

Lactantius6.htm(220):appeasing the majesty of heaven, but of a pure mind and a just spirit, and a

Lactantius6.htm(898):discussing heavenly things, relates the virtue and majesty of the surpassing

Lactantius6.htm(2426):majesty of God, by saying that it is too great for the reflecting powers of the

Lactantius6.htm(2515):friend to be reverenced with gentle majesty, and always at hand? not to be

Lactantius7.htm(322):a body. And since they were unable to understand His power and majesty, they

Lactantius7.htm(563):excellence of His majesty according to the invention, the commencement, and

Lactantius7.htm(2305):into your hands, that it might be evident to all in what true majesty

LactantiusEpitome.htm(355):asserting the majesty of the one God with infinite praises, calls Him Lord and

LactantiusEpitome.htm(734):majesty, therefore, or deity can they have, which were in the power of a man,

LactantiusEpitome.htm(770):majesty, sensible beings considered that insensible objects, rational beings

LactantiusEpitome.htm(800):read in histories, that the gods appear to have displayed their majesty by

LactantiusEpitome.htm(804):according to His excellent majesty, had framed the world out of nothing, and had

LactantiusEpitome.htm(1365):excellence and majesty. He is virtue, He is reason, He is the word of God, He is

LactantiusEpitome.htm(1754):so that His majesty and power became known to all, together with His passion.

LactantiusEpitome.htm(2393):upon the altar of God the pledges of his own mind. That supreme Majesty rejoices

LactantiusOfTheMannerInWhichThePersecutorsDied.htm(287):should afterward have dared to do, or even to devise, aught against the majesty

LactantiusOfTheMannerInWhichThePersecutorsDied.htm(1114):also He might manifest the power of His majesty. Galerius, too, was purposing to

LactantiusOnTheWorkmanshipOfGod.htm(265):able to do all things: but it must be, that that most provident majesty made

LactantiusTreatiseOnTheAngerOfGod.htm(171):majesty far removed from the truth; who either deny that God has any figure, or

LactantiusTreatiseOnTheAngerOfGod.htm(208):so, that venerable majesty will now be drawn out, not to the power of the judge,

LactantiusTreatiseOnTheAngerOfGod.htm(295):impossible for Him to be injured; so that that serene and holy majesty is

LactantiusTreatiseOnTheAngerOfGod.htm(509):not reverenced. Thus it comes to pass that religion, and majesty, and honour

LactantiusTreatiseOnTheAngerOfGod.htm(909):taught in the Timaeus, whose majesty he declares to be so great, that it

LactantiusTreatiseOnTheAngerOfGod.htm(1123):his thought, that he may be able to declare the majesty of his Lord. Lastly, for

LactantiusTreatiseOnTheAngerOfGod.htm(1566):laid aside the worship of earthly things, acknowledge the majesty of the one and

LactantiusTreatiseOnTheAngerOfGod.htm(1728):human affairs, by which majesty itself exists. For this earthly, kingdom and

LactantiusTreatiseOnTheAngerOfGod.htm(1735):we suppose that the majesty of the heavenly government can exist without anger

MartyrdomOfPolycarp.htm(477):be glory, and honour, and power, and majesty, for ever. Amen. Salute all the

MartyrdomOfPolycarp.htm(492):be glory, honour, majesty, and an everlasting throne, from generation to

Melito.htm(512):"These may suffice thy Majesty; and, if they be too many, yet

Methodius (260-312 A.D.) BanquetOfTheTenVirgins0.htm(99):blended with majesty, bloomed on her countenance. It was a face," she said,

MethodiusOrationConcerningSimeonAndAnna.htm(46):majesty of the divine ark itself. To-day, the most holy assembly, bearing upon

MethodiusOrationConcerningSimeonAndAnna.htm(386):art clothed with majesty and honour.

MethodiusOrationConcerningSimeonAndAnna.htm(493):unworthy of Thy majesty and goodness to entrust to a servant the work of saving

MethodiusOrationConcerningSimeonAndAnna.htm(567):which beforehand shadowed forth thy figure endowed with divine majesty, bare God

MethodiusOrationConcerningSimeonAndAnna.htm(688):prophetic oracle, and most true saying, is concerning thy majesty; for thou

MethodiusOrationConcerningSimeonAndAnna.htm(882):the greatness, and the majesty, with the Father and the Holy Spirit, for ever.

MethodiusOrationOnThePsalms.htm(254):the second time seated on the clouds, in terrible majesty, by angels and powers

MethodiusThreeFragments.htm(134):supreme and godlike majesty, restoring him to that divine life from which he had

NovatianConcerningTheTrinity.htm(53): Divine Majesty is Not Included Within These Lineaments of Our Bodily

NovatianConcerningTheTrinity.htm(109): Divine Majesty is Again Confirmed in Christ by Other Scriptures.

NovatianConcerningTheTrinity.htm(112): Divine Majesty is in Christ, He Once More Asserts by Other Scriptures.

NovatianConcerningTheTrinity.htm(284):power that approaches the level of His majesty. For to conceive and to speak of

NovatianConcerningTheTrinity.htm(285):His majesty, as well all eloquence is with reason mute, as all mind poor. For He

NovatianConcerningTheTrinity.htm(297):power than speaking of Himself; or should you call Him Majesty, you would

NovatianConcerningTheTrinity.htm(318):than all power, and more mighty than all might, and greater than all majesty,

NovatianConcerningTheTrinity.htm(353):Who says by the same prophet "Because I will not give my majesty to

NovatianConcerningTheTrinity.htm(380):and the majesty of His works. "For the invisible things of Him," says the

NovatianConcerningTheTrinity.htm(511): the Measure of the Divine Majesty is Not Included Within These Lineaments of

NovatianConcerningTheTrinity.htm(532):our bodily nature any mode or figure of the divine majesty, but diffuse that

NovatianConcerningTheTrinity.htm(1812): Argument.-That the Same Divine Majesty is Again Confirmed in Christ by Other

NovatianConcerningTheTrinity.htm(1820):in the Gospel the Lord declared, by way of signifying His majesty, saying,

NovatianConcerningTheTrinity.htm(1909): Argument-That the Same Divine Majesty is in Christ, He Once More Asserts by

NovatianConcerningTheTrinity.htm(2732):greatness, or majesty, or power, I would not say nothing can be preferred, but

NovatianConcerningTheTrinity.htm(2822):proved to be one God; while by degrees in reciprocal transfer that majesty and

NovatianOnJewishMeats.htm(187):majesty the guilt of having made things which are abomination, especially when

OctaviusOfMinuciusFelix.htm(52): Majesty: Hence He Argues that the World is Governed by No Providence, and

OctaviusOfMinuciusFelix.htm(416): and the Divine Majesty: Hence He Argues that the World is Governed by No

OctaviusOfMinuciusFelix.htm(440):at large, and the (divine) majesty, of which so many of the multitude of sects

OctaviusOfMinuciusFelix.htm(1165):the majesty of God, while they despaired of understanding Him. Plato has a

OctaviusOfMinuciusFelix.htm(1561):not only describes the true God with fitting majesty, but the angels that are

OctaviusOfMinuciusFelix.htm(1832):wide, shall I shut up the might of so great majesty within one little building?

OctaviusOfMinuciusFelix.htm(2141):future felicity by the confidence of His present majesty. Thus we both rise

OrigenAgainstCelsus1.htm(2171):One, with Thy beauty and Thy majesty. And stretch forth, and ride prosperously,

OrigenAgainstCelsus4.htm(2914):say to them should be spoken by Him in a manner more befitting the majesty of

OrigenDePrincipiis1.htm(860):the exceeding majesty of the Holy Spirit, when he hears that he who speaks a

OrigenDePrincipiis2.htm(1071):Seeing, moreover, those declarations regarding His majesty which are contained

OrigenDePrincipiis2.htm(1093):regarding, viz., the glory and majesty of the Son of God. For it is impossible

OrigenDePrincipiis2.htm(1098):condition of majesty and become man, and tabernacled amongst men, as the grace

OrigenDePrincipiis2.htm(1112):understand or feel, how that mighty power of divine majesty, that very Word of

OrigenDePrincipiis2.htm(1406):Him to be of such power and majesty, that it says the apostles could not yet

OrigenDePrincipiis4.htm(291):not in another. But since, in conformity with the majesty of its incorporeal

OrigenDePrincipiis4.htm(324):are not to suppose that all the majesty of His divinity is confined within the

SecondApologyOfJustinMartyr.htm(173):understand. Or, if he has read them and does not understand the majesty that is

SeventhCouncilOfCarthage.htm(340):able to do so much as the adorable and venerable majesty of our Lord Jesus

TertullianATreatiseOnTheSoul.htm(2725):examine the justice, the solemnity, the majesty, and the dignity of this reputed

TertullianAgainstPraxeas.htm(1153):majesty, while we recognise the Son as visible by reason of the dispensation of

TertullianAgainstPraxeas.htm(2702):of the Divine Majesty; the Declarer of the One Monarchy of God,

TertullianAgainstTheValentinians.htm(569):of heretical sanctity and majesty, a rabble

TertullianAnAnswerToTheJews.htm(1956):their Christ is not come, because He is not come in majesty; while they are

TertullianApology.htm(885):their mates to a share of His majesty, on what ground is it that you thus

TertullianApology.htm(965):yield; nay, the more sacred is a god, the larger is the tax he pays. Majesty is

TertullianApology.htm(1045):majesty of your gods insulted, and their deity dishonored? Yet you not merely

TertullianApology.htm(1058):assailed, if they go to blot out every trace of its majesty, we must explain

TertullianApology.htm(1152):elements, bodies, spirits, for the glory of His majesty; whence also the Greeks

TertullianApology.htm(1192):further set before us the proofs He has given of His majesty in H judgments by

TertullianApology.htm(1266):even greater importance; we point to the majesty of our Scriptures, if not to

TertullianApology.htm(1375):second, which impends over the world, now near its close, in all the majesty of

TertullianApology.htm(1579):with disrespect the higher majesty of beings, whose displeasure they would feel

TertullianApology.htm(1640):ruler, endowed with absolute power and majesty? For the common way is to

TertullianApology.htm(1828):guilty of treason against a majesty more august; for you do homage with a

TertullianApology.htm(1853):on which we are charged with treason against the imperial majesty, to wit, that

TertullianApology.htm(1948):I ask it as one who deserves to get it, but also because, in keeping the majesty

TertullianApology.htm(2007):However, in the matter of this homage to a lesser majesty, in reference to which

TertullianFiveBooksAgainstMarcion1.htm(421):and powers of royalty, it must needs follow that the supreme majesty will

TertullianFiveBooksAgainstMarcion2.htm(132): This Economy. The Divine Majesty Worthily Sustained by the Almighty Father,

TertullianFiveBooksAgainstMarcion2.htm(1974): Divine Being in This Economy. The Divine Majesty Worthily Sustained by the

TertullianFiveBooksAgainstMarcion2.htm(1986):temper the strength of His majesty, which would no doubt have been incapable of

TertullianFiveBooksAgainstMarcion2.htm(2002):dignity of His majesty to such a lowliness as to undergo death, even the death

TertullianFiveBooksAgainstMarcion3.htm(574):of His majesty do His second advent, when He shall no longer remain "a stone of

TertullianFiveBooksAgainstMarcion3.htm(592):majesty."

TertullianFiveBooksAgainstMarcion3.htm(649):He has not appeared in majesty, while they ignore the fact that He was to come

TertullianFiveBooksAgainstMarcion3.htm(1106):added, "Ride on prosperously in Thy majesty,"

TertullianFiveBooksAgainstMarcion3.htm(1137):is what He says: "Ride on prosperously in Thy majesty

TertullianOnExhortationToChastity.htm(312):consideration of His majesty, a precept.

TertullianOnIdolatry.htm(1146):remain quiet. For you equally, by remaining quiet, affirm their majesty, by

TertullianOnIdolatry.htm(1147):reason of which majesty you will seem to be bound. What matters it,

TertullianOnModesty.htm(416):equal majesty of crime. Enclosed by such flanks, encircled and supported by such

TertullianOnRepentance.htm(302):that God has enjoined it. To exact the rendering of obedience the majesty of

TertullianTheSoulsTestimony.htm(259):they can appear frivolous or feeble to any one, if he reflect on the majesty of

TertullianToTheNations1.htm(975):the more holy they are, the more tribute do they pay. Their majesty is converted

TertullianToTheNations1.htm(1053):the majesty of the Divine Being on the low level of human condition, imbuing the

TertullianToTheNations1.htm(1096):the foul conduct of the gods! Their majesty is defiled in your presence in some

TertullianToTheNations1.htm(1117):His majesty? They all, indeed, have their origin

TertullianToTheNations1.htm(1496):the worship due to God, that is, the worship due to the majesty of the Cµsars,

TertullianToTheNations1.htm(1675):majesty of the gods; and together do we provoke their indignation. You too have

TertullianToTheNations2.htm(390):This term, then, is not indicative of any majesty, for it is derived from

ToDiognetus.htm(402):at all constitute His majesty. On the contrary he who takes upon himself the

TreatiseOnRebaptism.htm(471):the divine majesty its appropriate operations; and understanding how great is

Victorinus bishop of Petau in Austria (martyred 304 A.D.) CommentaryOnRevelation.htm(99):little while come to judgment manifest in majesty and glory. And what saith

Victorinus bishop of Petau in Austria (martyred 304 A.D.) CommentaryOnRevelation.htm(110):whose antiquity is immortality, and the fountain of majesty.

Tatian (died 172 A.D.) quote Lk 2:9 (the glory of the Lord shone all around) in The Diatessaron Secton 2 lines 17-18 p.46

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 10:22 "trying to arouse the Lord’s jealousy"

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

Justin Martyr (135-165 A.D.) (Implied) says that the Israelites moved God to jealousy with their idolatry. Dialogue with Trypho a Jew ch.119 p.258

Irenaeus (182-188 A.D.) (Implied) explains the false reason some Gnostics give for God saying that He is a jealous God. Irenaeus Against Heresies book 1 ch.29 p.354

Origen (225-254 A.D.) "the prediction from the song in Deuteronomy regarding the calling of the Gentiles, which is as follows, being spoken in the person of the Lord "They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people;" Origen Against Celsus book 2 ch.78 p.&&&

Origen (225-254 A.D.) says that Jesus the Son of a jealous God. Commentary on John 10

Cyprian of Carthage (246-258 A.D.) says that god is a Jealous God. Letters of Cyprian Letter 72 ch.10 p.&&&

IrenaeusAgainstHeresies1.htm(3234):a jealous God, and besides me there is no one."

TertullianFiveBooksAgainstMarcion2.htm(2180):jealous God, who has in His own right taken especial care that all things done

TertullianFiveBooksAgainstMarcion3.htm(1905):a jealous God! Yet he gained the victory. You should blush with shame, who put

TertullianFiveBooksAgainstMarcion4.htm(3617):however, a jealous God whom He here presents to me one who returns evil for

TertullianFiveBooksAgainstMarcion4.htm(4292):have found a jealous god in him who is introduced as unlike the Creator.

TertullianFiveBooksAgainstMarcion4.htm(4310):and lastly, He is a jealous God. Accordingly,

TertullianFiveBooksAgainstMarcion4.htm(6830):is no "jealous God." But let heaven and earth pass away, since their Lord has so

TertullianFiveBooksAgainstMarcion4.htm(7000):too, he gives you proof that he is a jealous God, when he destined the apostle,

TertullianFiveBooksAgainstMarcion5.htm(1095):Greeks proves that God is both a jealous God and a Judge, inasmuch as He

TertullianFiveBooksAgainstMarcion5.htm(1553):happen that, jealous God as He is, He shall punish the man who offends His

TertullianFiveBooksAgainstMarcion5.htm(3296):that his god is "a jealous god." (This being then an unquestionable position, I

TertullianOnTheVeilingOfVirgins.htm(803):near to God with head bare. But the "jealous God and Lord," who has said,

TertullianScorpiace.htm(198):because the Lord thy God is also a jealous God among you, and lest His anger

CyprianLetter72.htm(207):It is written, "The Lord thy God is a jealous God."

Theodore of Mopsuestia (392-423/429 A.D.) God is a jealous God. Commentary on Nahum ch.1 p.252

Zeph 3:17

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Jesus endured the cross because of the joy set before Him. Heb 12:2

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

Shepherd of Hermas (c.160 A.D.) book 3 ch.12 p.17 "Vigour arose within you, and ye grew strong in faith; and the Lord, seeing your strength, rejoiced."

Justin Martyr (135-165 A.D.) "people a joy; and I shall rejoice over Jerusalem, and be glad over My people. " Dialogue with Trypoh the Jew ch.81 p.239

Letter to Diognetus ch.11 p.29 (c.130 A.D.) says that the Word [Jesus] rejoices over the faithful.

Clement of Alexandria (193-217/220 A.D.) (implied) says that scripture "celebrates us" The Instructor book 1 ch.5 p.212

Tertullian (198-220 A.D.)

Novatian (250/4-256/7 A.D.)

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.18 p.663 says that the angels and Christ rejoice over our repentance.

Cyprian of Carthage (246-258 A.D.) Letter 51 ch.23 "one and true Father, good, merciful, and loving-yea, Himself Goodness and Mercy and Love-rejoice in the repentance of His own sons!"

&&&Theonas (282-300 A.D.) "servant should be faithful and prudent, so that his lord may rejoice that he has"

Methodius (260-312 A.D.) BanquetOfTheTenVirgins9.htm(101):God shall have completed the world, He shall rejoice in us.

Lactantius (c.303-c.325 A.D.) "upon the altar of God the pledges of his own mind. That supreme Majesty rejoices" Epitome of the Divine Institues ch.&&&

TertullianAgainstHermogenes.htm(1079):rejoiced when He had finished the world, and amongst the sons of men did He show

NovatianOnJewishMeats.htm(382):God rejoices in our faith alone, in our innocency alone, in our truth alone, in

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

Clement of Rome (97/98 A.D.) 1 Clement ch.8 vol.1 p.7 Also vol.9 p.231

Letter of the Christians of Vienna and Lugdunum (177 A.D) alludes to Ezekiel 18:23,32 p.782

Theophilus of Antioch (168-181/188 A.D.) quotes specifically mentions Ezekial and quotes Ezekiel 18:23,32 that God desires repentance, not the death of a sinner. Theophilus to Autolycus book 3 ch.11 p.114

Clement of Alexandria (193-217/220 A.D.) mentions that God does not desires the death of the sinner but rather that they would repent. The Instructor book 1 ch.8 p.224; Also Stromata book 6 ch.6 p.491

Tertullian (198-220 A.D.) alludes to Ezekiel 38:11 that God would rather have someone repent than the death of a sinner. Scorpiace ch.1 p.634

Tertullian (198-220 A.D.) "Besides, it were unworthy of God and of His mercy, who prefers the repentance of a sinner to his death, that they should have easier return into (the bosom of) the Church who have fallen in heat of passion, than they who have fallen in hand-to-hand combat." On Modesty ch.22 p.&&&

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) quotes as by Ezekiel ch.36:17-23 followed by referring to Ezekil 18:23-32. ch.10 p.660. It quotes Ezekiel 18:30-32 in ch.18 p.663.

Cyprian of Carthage (246-258 A.D.) alludes to Ezekiel 18:32 that God desires repentance, not the death of a sinner. Treatises of Cyprian Treatise 9 ch.4 p.485

Dionysius of Alexandria (246-265 A.D.) alludes to Ezekiel 18:23,32 that God does not desire the death of the wickedbut rather repentance. Letter 3 ch.10 p.100

Eusebius’ Ecclesiastical History (323-326 A.D.) book 5 ch.7 p.216

Athanasius (332 A.D.) specifically mentions Ezekiel and says that God desires repentance and not the death of a sinner. Paschal Letter 4 ch.4 p.514

Apostolic Constitutions (3rd-5th century) book 8 section 2 ch.9 p.484 refers to Ezekial 18 and 23.

The Ebionite Recognitions of Clement book 10 ch.49 p.205 refers to Ezekiel 18:33. God is not want death, but conversion.

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) (partial – For the word of God) Rom 9:26; 2 Cor 3:3; 6:26; 1 Th 1:9

p75 Lk 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) John 6:69

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Acts 14:15

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 3:22

Sinaitic Old Syriac most of the four gospels (3rd/4th century) Mt 26:63

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

Clement of Alexandria (193-217/220 A.D.) "’for we trust in the living God, who is the Saviour of all men, especially of those who believe.’" Exhortation to the Heathen ch.9 p.196

Theodotus the probable Montanist (ca.240 A.D.) "Hosea teaches clearly:  “And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God:"

ClementineHomily1Ch16.htm(195):to the honour of the living God, being magnanimously not ashamed, nor

ProtoevangeliumOfJames.htm(1219): Lord, the living God? and shall I bring forth as every woman =

ProtoevangeliumOfJames.htm(1771): living God; and, behold, my hand is dropping off as if burned with =

PseudoMatthewCh39.htm(409): the people the great things of the living God, that the master =

RecognitionsOfClementBook1Ch38.htm(198):living God went up to a certain mountain, and there died.  Yet

Col 1:15; 1 Tim 1:17

(Implied) Heb 11:27

(Partial) Rom 1:20

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

2 Clement (c.150 A.D.)

Irenaeus (182-188 A.D.) answers the charge that Gnostics claim the Father is invisible, yet Old Testament prophets had seen God, so that it is a different God. He says that nothing is impossible with God, and even men, both in visions and after being made immortal will be able to see the invisible God. Irenaeus Against Heresies book 4 ch.20.5-8 p.488-490

Irenaeus (182-188 A.D.) (partial) "After this invisible manner, therefore, did they see God, as also Esaias says," and quotes Isa 6:5. Irenaeus Against Heresies book 4 ch.20.8 p.490

Clement of Alexandria (193-217/220 A.D.) "And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself." Stromata book 5 ch.6 p.453

Athanasius (318 A.D.) says that God is invisible. Against the Heathen ch.29 p.19

Athanasius (318 A.D.) (partial) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Archelaus (262-278 A.D.)

Arnobius

Athenagoras

Cyprian of Carthage, (246-258 A.D.)

Shepherd of Hermas

Justin Martyr (135-165 A.D.) "Moses, then, the blessed and faithful servant of God, declares that He who appeared to Abraham under the oak in Mamre is God, sent with the two angels in His company to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: `God appeared to him under the oak in Mature, as he sat at his tent-door at noontide." Dialogue with Trypho the Jew ch.56 p.223

Gregory Thaumaturgus

Ignatius

Irenaues (182-188 A.D.)

Hippolytus (222-234/5 A.D.)

Lactantius (c.303-325 A.D.)

Origen (225-254 A.D.) says that we should not think that God [the Father] is visible. Commetnary on the Song of Songs book 3 ch.12 p.219

Peter of Alexandria (306,285-311 A.D.)

Tertullian (198-220 A.D.)

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

To Diognetus

Melito of Sardis

Novatian

Tatian

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

2Clement.htm(561):To the only God, invisible, Father of truth, who sent forth to us the Saviour

2ClementVol7.htm(677):To the only God invisible,

Archelaus.htm(86):and invisible God, praying Him to send us rains for our fields and crops.

Archelaus.htm(1992):while, however, He still continues to work at objects invisible with an inward

Archelaus.htm(2128):substance, eternal and invisible, as is known to all, and as is also borne out

ArnobiusAgainstTheHeathen1.htm(623):31. O greatest, O Supreme Creator of things invisible! O Thou who art Thyself

ArnobiusAgainstTheHeathen1.htm(1345):which is invisible, and which has no bodily substance, have come upon earth and

ArnobiusAgainstTheHeathen2.htm(1493):of things great and invisible, should be believed to have begotten souls so

ArnobiusAgainstTheHeathen7.htm(1594):and crawled to the island in the Tiber, did he immediately become invisible, and

AthenagorasAPleaForChristians.htm(477):uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is

AthenagorasOnTheResurrectionOfTheDead.htm(833):everything, invisible and visible alike, small and great, the attention of the

CyprianTreatise12.htm(809):Also Paul to the Colossians: "Who is the image of the invisible God, and the

GregoryThamauturgusADeclarationOfFaith.htm(42):of the whole creation, true Son of true Father, Invisible of Invisible, and

Hermas1.htm(159):"Lo, the God of powers, who by His invisible strong power and great wisdom has

Hermas3.htm(168):the almighty and glorious Name and it is kept together by the invisible power of

Hippolytus2.htm(1918):invisible to the world which is created, He makes Him visible; (and) uttering

Hippolytus2.htm(1923):and whereas He was visible formerly to Himself alone, and invisible to the world

Hippolytus2.htm(2559):is incomprehensible to angels and invisible to men-comes to the baptism

Hippolytus2.htm(2673):invisible; the celestial orders were filled with joy; the diseases of earth were

HippolytusFragment1.htm(231):the earth was by reason thereof "invisible" and "formless." When the Lord of all

HippolytusFragment1.htm(232):designed to make the invisible visible, He fixed then a third part of the waters

HippolytusFragment1.htm(482): He is God, and Himself maintains the whole creation, visible and invisible, in

HippolytusFragment1.htm(870):Egypt were not for the Hebrews,-those fine lice annoying with invisible bites,

HippolytusFragment1.htm(3446):that the change of the blood into bone is something invisible and intangible,

HippolytusRefutationOfAllHeresies1.htm(584):moon, and certain invisible bodies that are carried along with us; and that we

HippolytusRefutationOfAllHeresies10.htm(390):secret. And he says that all the parts of the fire, visible and invisible, have

HippolytusRefutationOfAllHeresies10.htm(517):invisible, and is called Elohim. The female principle is devoid of

HippolytusRefutationOfAllHeresies10.htm(620):are certain invisible Aeons, and that by some one of these the world below has

HippolytusRefutationOfAllHeresies10.htm(744):that He is Son and Father, visible and invisible, begotten and unbegotten,

HippolytusRefutationOfAllHeresies10.htm(757):appeared when He wished; and He is invisible when He is not seen, but visible

HippolytusRefutationOfAllHeresies4.htm(1446):invisible, he appears as if burning incense, placing around, (for this purpose,)

HippolytusRefutationOfAllHeresies4.htm(1448):in this way the skull is supposed to become invisible.

HippolytusRefutationOfAllHeresies5.htm(329):declare to be what is affirmed by the Word. "For the invisible things of Him are

HippolytusRefutationOfAllHeresies5.htm(900):moving in the depth, rent his breasts, and produced his now invisible, and

HippolytusRefutationOfAllHeresies5.htm(905):Phrygians call him "Amygdalus," from which proceeded and was born the Invisible

HippolytusRefutationOfAllHeresies5.htm(922):Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from

HippolytusRefutationOfAllHeresies5.htm(1271):to the power which along with itself distributes the downborne invisible waters,

HippolytusRefutationOfAllHeresies5.htm(1622):invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is

HippolytusRefutationOfAllHeresies5.htm(2023):and invisible. And the female (principle) is devoid of prescience, passionate,

HippolytusRefutationOfAllHeresies6.htm(344):according to Simon, and since all things are visible and invisible, (and) in

HippolytusRefutationOfAllHeresies6.htm(358):the fire, both visible and invisible, are possessed of perception and a share of

HippolytusRefutationOfAllHeresies6.htm(597):Sige, (who is) invisible (and) incomprehensible. And one of these (offshoots)

HippolytusRefutationOfAllHeresies6.htm(1096):And this, he says, is what Moses asserts: "The earth was invisible, and

HippolytusRefutationOfAllHeresies6.htm(1481):preside) over all intelligibles; (and this was) both unbegotten and invisible,

HippolytusRefutationOfAllHeresies6.htm(1485):chief and originating Ogdoad, (which is) fourth (and) invisible, by the

HippolytusRefutationOfAllHeresies6.htm(1504):Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from

HippolytusRefutationOfAllHeresies6.htm(1521):invisible and unnameable places. And very often, taking the Cup, as if offering

HippolytusRefutationOfAllHeresies6.htm(1649):(realization in) form of the Invisible One. And the pronunciation of the name

HippolytusRefutationOfAllHeresies6.htm(2050):they say, are images of the invisible decade that (emanated) from Logos and Zoe.

HippolytusRefutationOfAllHeresies8.htm(384):this (tittle) is an image of that perfect invisible man.

HippolytusRefutationOfAllHeresies8.htm(499):certain novel (tenets), and affirmed that there existed certain invisible Aeons.

HippolytusRefutationOfAllHeresies9.htm(239):though unknown and invisible to men, he asserts in these words: "An obscure

HippolytusRefutationOfAllHeresies9.htm(241):known, that which is unknown and invisible in regard of its power. And

HippolytusRefutationOfAllHeresies9.htm(245):is, <I>he prefers</I> things visible to those that are invisible. From such

HippolytusRefutationOfAllHeresies9.htm(260):honour with the invisible, as if what was visible and what was invisible were

HippolytusRefutationOfAllHeresies9.htm(265):pre-eminently honoured invisible things. Therefore neither darkness, nor light,

HippolytusRefutationOfAllHeresies9.htm(327):that when it pleased Him, He nevertheless appeared, (though invisible,)

HippolytusRefutationOfAllHeresies9.htm(328):to just men of old. For when He is not seen He is invisible; <I>and He is</I>

IgnatiusToMagnesians.htm(139):that is invisible. And all such conduct has reference not to man,

IgnatiusToMagnesians.htm(178):[in reality] seek to mock Him that is invisible, who, however, cannot be mocked

IgnatiusToPolycarp.htm(151):all time, eternal and invisible, yet who became visible for our sakes;

IgnatiusToPolycarp.htm(164):who was before time, yet appeared in time; who was invisible by nature, yet

IgnatiusToRomans.htm(248):one, of things visible or invisible, envy

IgnatiusToRomans.htm(272):no desire after anything visible or invisible, that I may attain to Jesus

IgnatiusToSmyrnaeans.htm(262):and rulers, both visible and invisible, if they believe not in the blood of

IgnatiusToTrallians.htm(203):visible and invisible. Without reference to such abstruse subjects, I am still

JustinOnTheSoleGovernmentOfGod.htm(148): While He Himself is still invisible;

JustinsHortatoryAddressToTheGreeks.htm(707): While He Himself is still invisible.

JustinsHortatoryAddressToTheGreeks.htm(755): Omnipotent, invisible, most high,

JustinsHortatoryAddressToTheGreeks.htm(1286):this sentence, "And the earth was invisible and unfashioned," he thought that it

JustinsHortatoryAddressToTheGreeks.htm(1288):because Moses said, "And the earth was invisible and unfashioned; "and he

Justin Martyr "The Lawgiver is present, yet you do not see Him;" Dialogue with Trypho the Jew ch.12 p.&&&

Lactantius3.htm(906):and subtle, and invisible, contends with those enemies who cannot be seen and

Lactantius4.htm(974):hidden and invisible treasures, that Thou mayest know that I am the Lord God,

Lactantius7.htm(1025):incorporeal, invisible, and eternal, therefore it is credible that the soul,

LactantiusEpitome.htm(361):comprehended by the imperfect, nor the invisible by the visible.

LactantiusEpitome.htm(2519):is invisible, it cannot be presented by the invisible God with any reward but

LactantiusEpitome.htm(2520):that which is invisible.

LactantiusTreatiseOnTheAngerOfGod.htm(702):In the next place, if the things which are not seen are formed from invisible

LactantiusTreatiseOnTheAngerOfGod.htm(704):does no one see them? But whether any one regards the invisible parts which are

MartyrdomOfHolyMartyrs.htm(68):beginning, the maker and fashioner of the whole creation, visible and invisible;

MartyrdomOfHolyMartyrs.htm(83):being invisible, fills heaven and earth, and everywhere is worshipped and

Melito.htm(297):For thy mind itself is His likeness: for it too is invisible and

Melito.htm(362):exists within thyself and is invisible, understand how God also moveth the whole

Melito.htm(530):mystery, then, is this? The Judge is judged, and holds his peace; the Invisible

Melito.htm(538):for man's sake the Judge was condemned, and the Invisible was seen, and the

NovatianConcerningTheTrinity.htm(62): Well Visible as Invisible is Given Both at All Times and in All Forms, by the

NovatianConcerningTheTrinity.htm(380):and the majesty of His works. "For the invisible things of Him," says the

NovatianConcerningTheTrinity.htm(388):unto the King eternal, immortal, invisible, the only God, be honour and

NovatianConcerningTheTrinity.htm(629): of Things as Well Visible as Invisible is Given Both at All Times and in All

NovatianConcerningTheTrinity.htm(633):visible as invisible gives witness; whom angels adore, stars wonder at, seas

NovatianConcerningTheTrinity.htm(1044):mights, visible things and invisible, all things subsist by Him."

NovatianConcerningTheTrinity.htm(1131):there? If Christ be only man, how are "visible things and invisible, thrones,

NovatianConcerningTheTrinity.htm(1496):seen because He has descended. For He is the image of the invisible God, as the

NovatianConcerningTheTrinity.htm(1582):because He was also touched. But although the Father, being invisible, was

NovatianConcerningTheTrinity.htm(1835):of His Father's works and powers, "the image of the invisible God; "

NovatianConcerningTheTrinity.htm(1970):in earth, and things under the earth; "nor would things visible and invisible,

NovatianConcerningTheTrinity.htm(2403):Father, when he sees Him who always imitates the invisible Father in all His

NovatianConcerningTheTrinity.htm(2469):Father, because He is invisible, is promised and pointed out as to be seen by

NovatianConcerningTheTrinity.htm(2731):beginning, invisible, infinite, immortal, eternal, is one God; to whose

NovatianConcerningTheTrinity.htm(2774):He been invisible, as compared with the Invisible, and declared equal, He would

NovatianConcerningTheTrinity.htm(2775):have shown forth two Invisibles, and thus also He would have proved them to be

OrigenAgainstCelsus3.htm(1677):and that besides these nothing else exists, whether it be called invisible or

OrigenAgainstCelsus3.htm(1682):as existing only for a season, and to hasten on to things invisible, and to have

OrigenAgainstCelsus3.htm(1693):the understanding, when he adds, "For the invisible things of God from the

OrigenAgainstCelsus3.htm(1936):and the contemplation of things that are "intelligent," and "invisible," and a

OrigenAgainstCelsus6.htm(273):manifest in them; for God hath showed it unto them. For the invisible things of

OrigenAgainstCelsus6.htm(300):"invisible things" of God and of the "archetypal forms" of things from the

OrigenAgainstCelsus6.htm(867):invisible and unknowable, because God conceals Himself in darkness, as it were,

OrigenAgainstCelsus6.htm(997):shall be ever engaged in the contemplation of the invisible things of God, which

OrigenAgainstCelsus6.htm(2116):"invisible part of the earth," and that which was "without form; "

OrigenAgainstCelsus6.htm(2517):and also to these, "For the invisible things of Him from the creation of the

OrigenAgainstCelsus6.htm(2520):-we might say that he who dwells amid the "invisible" things, and what are

OrigenAgainstCelsus6.htm(2725):"<I>invisible</I>," in these words respecting our Saviour, who is said to be

OrigenAgainstCelsus6.htm(2726):"the image of the invisible God,"

OrigenAgainstCelsus6.htm(2728):while from the term "invisible" it is indicated that He is "immaterial." It is

OrigenAgainstCelsus6.htm(2898):image of the invisible God, might preserve, even in His greatness, the image of

OrigenAgainstCelsus6.htm(2902):so to speak, and beautiful image of the invisible God, which did not at the same

OrigenAgainstCelsus6.htm(2904):invisible, because He is not a body, while He can be seen by those who see with

OrigenAgainstCelsus6.htm(3008):that it is an invisible substance, and incorporeal,-God the Word, by whom all

OrigenAgainstCelsus7.htm(229):more becoming medium of the bodily pores which are both open and invisible, but

OrigenAgainstCelsus7.htm(355):for they looked always to God and to His blessings, which, being invisible, and

OrigenAgainstCelsus7.htm(1000):and the First-born of all creation is called "the image of the invisible

OrigenAgainstCelsus7.htm(1155):is immaterial and invisible in its nature, exists in no material place, without

OrigenAgainstCelsus7.htm(1320):character and principles. For no one who has learnt that God is invisible, and

OrigenAgainstCelsus7.htm(1321):that certain of His works are invisible, that is to say, apprehended by the

OrigenAgainstCelsus7.htm(1328):commonly known among the people, that these words are written: "The invisible

OrigenAgainstCelsus7.htm(1344):Since we hold that the great God is in essence simple, invisible, and

OrigenAgainstCelsus7.htm(1548):the invisible God; "He who hath seen Me hath seen the Father who sent

OrigenAgainstCelsus7.htm(1561):will also understand how, in seeing the image of the invisible God, we see "the

OrigenAgainstCelsus7.htm(1679):being apprehended by reason, or "invisible," because they lie out of the reach

OrigenAgainstCelsus7.htm(1682):For "the invisible things of God," that is, the objects of the reason, "from the

OrigenAgainstCelsus7.htm(1685):world to the invisible things of God, they do not stay there; but after they

OrigenAgainstCelsus7.htm(2267):they cannot represent a being who is invisible and incorporeal.

OrigenAgainstCelsus8.htm(634):all statues: "the image of the invisible God," God the Only-begotten. And again,

OrigenAgainstCelsus8.htm(1033):we may call invisible husbandmen and guardians; but we deny that those invisible

OrigenAgainstCelsus8.htm(1042):whether visible or invisible, who behold them; while those who are otherwise

OrigenDePrincipiis1.htm(248):invisible

OrigenDePrincipiis1.htm(290):when, speaking of Christ, he declares, that" He is the image of the invisible

OrigenDePrincipiis1.htm(293):Not, as some suppose, that the nature of God is visible to some and invisible to

OrigenDePrincipiis1.htm(294):others: for the apostle does not say "the image of God invisible" to men or

OrigenDePrincipiis1.htm(295):"invisible" to sinners, but with unvarying constancy pronounces on the nature of

OrigenDePrincipiis1.htm(296):God in these words: "the image of the invisible God." Moreover, John, in his

OrigenDePrincipiis1.htm(304):Himself, whether the nature of God, which is naturally invisible, be not visible

OrigenDePrincipiis1.htm(321):applied to an incorporeal and invisible nature, neither is the Father, in the

OrigenDePrincipiis1.htm(480):only-begotten Son is the "image of the invisible God," and "the first-born of

OrigenDePrincipiis1.htm(498):6. Let us now see how we are to understand the expression "invisible image,"

OrigenDePrincipiis1.htm(510):invisible image of the invisible God, in the same manner as we say, according to

OrigenDePrincipiis1.htm(535):Himself invisible by nature, He also begat an image that was invisible. For the

OrigenDePrincipiis1.htm(540):Our Saviour, therefore, is the image of the invisible God, inasmuch as compared

OrigenDePrincipiis1.htm(608):invisible greatness, inasmuch as He said to His disciples, "He who sees Me, sees

OrigenDePrincipiis1.htm(626):things visible and invisible; which is sufficient for all those things which He

OrigenDePrincipiis1.htm(1582):invisible, all those beings are arranged, according to a regular plan, in the

OrigenDePrincipiis1.htm(1589):which is invisible and eternal, having travelled through, by a kind of training,

OrigenDePrincipiis1.htm(1597):others besides these invisible and eternal, we proceed to inquire how those

OrigenDePrincipiis1.htm(1653):earth, visible and invisible, whether they be thrones, or dominions, or

OrigenDePrincipiis1.htm(1659):invisible, which I regard as none other than incorporeal and spiritual powers.

OrigenDePrincipiis1.htm(1873):consequence, behold also things invisible.

OrigenDePrincipiis2.htm(555):seen," and "those things which are invisible." For those things which are

OrigenDePrincipiis2.htm(556):invisible are not only not seen, but do not even possess the property of

OrigenDePrincipiis2.htm(735):God from the Creator, is visible or invisible. And if they shall say that He is

OrigenDePrincipiis2.htm(737):says of the Saviour, "He is the image of the invisible God, the first-born of

OrigenDePrincipiis2.htm(751):can admit. But they will say, God is invisible. And what will you do? If you say

OrigenDePrincipiis2.htm(752):that He is invisible by nature, then neither ought He to be visible to the

OrigenDePrincipiis2.htm(1063):while the invisible creation is seen by faith, because human frailty can neither

OrigenDePrincipiis2.htm(1072):in holy Scripture, that He is called the "image of the invisible God, and the

OrigenDePrincipiis2.htm(1074):and invisible, whether they be thrones, or dominions, or principalities, or

OrigenDePrincipiis2.htm(1114):visible and invisible, can be believed to have existed within the limits of that

OrigenDePrincipiis2.htm(1145):of the discussion has shown, all things were made, visible and invisible,

OrigenDePrincipiis2.htm(1147):made. For since He is Himself the invisible image of the invisible God, He

OrigenDePrincipiis2.htm(1820):are also certain invisible powers to which earthly things have been entrusted

OrigenDePrincipiis2.htm(1832):things in heaven or things on earth, visible and invisible, whether they be

OrigenDePrincipiis2.htm(2536):things which are invisible, which the Apostle Paul has informed us are numerous,

OrigenDePrincipiis3.htm(2183):Scripture teaches us that there are certain invisible enemies that fight against

OrigenDePrincipiis3.htm(2187):powers exerted upon the minds of sinners, because in that invisible struggle

OrigenDePrincipiis3.htm(3217):the whole world, were brought down from those higher and invisible spheres to

OrigenDePrincipiis3.htm(3582):general natures,-a visible, i.e., a corporeal nature; and an invisible nature,

OrigenDePrincipiis3.htm(3584):That invisible and rational nature changes in mind and purpose, because it is

OrigenDePrincipiis4.htm(201):declares it to be "invisible," for Paul calls Christ the "image of the invisible

OrigenDePrincipiis4.htm(203):invisible." And by this it is declared that there are, among created things,

OrigenDePrincipiis4.htm(204):certain "substances" that are, according to their peculiar nature, invisible.

OrigenDePrincipiis4.htm(228):Seeing God the Father is invisible and inseparable from the Son, the Son is

OrigenDePrincipiis4.htm(239):Wisdom was begotten out of the invisible and incorporeal without any corporeal

OrigenDePrincipiis4.htm(310):earth, visible and invisible, whether they be thrones, or dominions, or

OrigenDePrincipiis4.htm(343):the nature of an incorporeal and invisible essence. For it is impossible to

OrigenDePrincipiis4.htm(461):the beginning God made heaven and earth; and the earth was invisible, and not

OrigenDePrincipiis4.htm(464):for by the words "invisible and not arranged" Moses would seem to mean nothing

OrigenDePrincipiis4.htm(641):great, and from things visible to things invisible, may attain to a more perfect

OrigenOnJohn1.htm(897):is the image of the invisible God, then the Father is his arche. In the same way

OrigenOnJohn1.htm(1450):of as "invisible," or "not seen," that they are ruled by the leading nature of

OrigenOnJohn1.htm(1590):second, perhaps, inasmuch as I am invisible, and the third in that I am life,

OrigenOnJohn1.htm(1994):the image of the invisible God. We may enter our agreement, therefore, with the

OrigenOnJohn2.htm(1354):"treasures of darkness," hidden, invisible, which are given to Christ by God. In

OrigenOnJohn6.htm(280):the image of the invisible God,

OrigenOnJohn6.htm(1357):nature of Christ, that He has such virtue as to be invisible in His deity,

OrigenOnJohn6.htm(1364):any one should suppose the invisible One who extends to every man, or, indeed,

OrigenOnMatthew11.htm(1444):and beauty to them; and when they see clearly "the invisible things of God

OrigenOnMatthew13.htm(646):the powers which are in the sphere of the invisible, the kingdoms which are set

OrigenOnMatthew13.htm(718):Jesus, who was "the image of the invisible God,"

OrigenOnMatthew13.htm(729):image of the invisible God.

PeterOfAlexandriaFragments.htm(236):visible and invisible creature, the only-begotten Son, and the Word co-eternal

TatianToTheGreeks.htm(263):and of the forms that are in matter; He is invisible, impalpable, being Himself

TatianToTheGreeks.htm(264):the Father of both sensible and invisible things. Him we know from His creation,

TatianToTheGreeks.htm(265):and apprehend His invisible power by His works.

TatianToTheGreeks.htm(283):Himself the necessary ground of things visible and invisible, with Him were all

TatianToTheGreeks.htm(1495):Imagining certain invisible Aeons like those of Valentinus, and denouncing

TertullianATreatiseOnTheSoul.htm(710):visibility, while others are invisible; some being weighty, others light. They

TertullianATreatiseOnTheSoul.htm(719):if the soul is invisible, it is only in strict accordance with the condition of

TertullianATreatiseOnTheSoul.htm(722):invisible. The eyes of the owl cannot endure the sun, whilst the eagle is so

TertullianATreatiseOnTheSoul.htm(726):true is it, therefore, than to one eye an object is invisible, which may be

TertullianATreatiseOnTheSoul.htm(732):difference in respect of the soul's corporeality, which is (perhaps) invisible

TertullianATreatiseOnTheSoul.htm(1515):maintains that there are certain invisible substances, incorporeal,

TertullianATreatiseOnTheSoul.htm(1534):things. From the former germ spring invisible things; from the latter, visible

TertullianATreatiseOnTheSoul.htm(1550):corporeal and things spiritual, between visible and invisible beings, between

TertullianATreatiseOnTheSoul.htm(1623):these truths are learned by means of palpable forms; in other words, invisible

TertullianATreatiseOnTheSoul.htm(1625):in his epistle: "For the invisible things of Him are clearly seen from the

TertullianATreatiseOnTheSoul.htm(1957):be the same-invisible, incapable of delineation, uniform, supreme, rational, and

TertullianAgainstHermogenes.htm(1580):existed nothing but itself and God), it could not of course have been invisible.

TertullianAgainstHermogenes.htm(1588):had been invisible, its quality would not have been by any means discoverable.

TertullianAgainstHermogenes.htm(1592):being invisible, was not palpable to his senses? If this mystery was revealed to

TertullianAgainstHermogenes.htm(1658):in its invisible condition it was then waiting

TertullianAgainstHermogenes.htm(1672):at first described as "without form (invisible) and void," it gave both

TertullianAgainstHermogenes.htm(1673):visibility and completion. Now no other Matter was "without form (invisible) and

TertullianAgainstHermogenes.htm(1683):ceased to be "without form (invisible), and void." Concerning it most certainly

TertullianAgainstHermogenes.htm(1692):Why does He command it to appear, if it were not previously invisible? <I>His

TertullianAgainstHermogenes.htm(2479):perfect by simply appearing and approaching. They are, however, His "invisible

TertullianAgainstPraxeas.htm(619):Now, even if invisible things, whatsoever they be, have both their substance and

TertullianAgainstPraxeas.htm(1133):invisible. When Moses in Egypt desired to see the face of the Lord, saying, "If

TertullianAgainstPraxeas.htm(1149):misleads us, when it makes God invisible, and when it produces Him to our sight.

TertullianAgainstPraxeas.htm(1151):seen it could not be predicated that He is invisible. It will therefore follow,

TertullianAgainstPraxeas.htm(1152):that by Him who is invisible we must understand the Father in the fulness of His

TertullianAgainstPraxeas.htm(1160):that the Son is also invisible as being the Word, <I>and</I> as being also the

TertullianAgainstPraxeas.htm(1166):the Visible and the Invisible. They then go on to argue to this effect, that if

TertullianAgainstPraxeas.htm(1168):was visible to no one, because He was Himself indeed the invisible Father in the

TertullianAgainstPraxeas.htm(1170):Invisible are one and the same, just as the Father and the Son are the same;

TertullianAgainstPraxeas.htm(1177):Therefore the Visible and the Invisible are one and the same; and both being

TertullianAgainstPraxeas.htm(1178):thus the same, it follows that He is invisible as the Father, and visible as the

TertullianAgainstPraxeas.htm(1181):however, that the Son also, considered in Himself (as the Son), is invisible, in

TertullianAgainstPraxeas.htm(1222):an imaginary form. But, (they say, ) He calls the invisible Father His face. For

TertullianAgainstPraxeas.htm(1249):in the Gospels and in the (writings of the) apostles a visible and an invisible

TertullianAgainstPraxeas.htm(1265):Visible and the Invisible? In order, however, to reconcile this diversity

TertullianAgainstPraxeas.htm(1266):between the Visible and the Invisible, will not some one on the other side argue

TertullianAgainstPraxeas.htm(1268):flesh, but was invisible before <I>His appearance in</I> the flesh; so that He

TertullianAgainstPraxeas.htm(1269):who as the Father was invisible before the flesh, is the same as the Son who was

TertullianAgainstPraxeas.htm(1270):visible in the flesh? If, however, He is the same who was invisible before the

TertullianAgainstPraxeas.htm(1274):be invisible by the apostles? <I>How, I repeat, can all this be</I>, unless it

TertullianAgainstPraxeas.htm(1295):glorified by the invisible Father. And therefore, inasmuch as he had said that

TertullianAgainstPraxeas.htm(1298):<I>and</I> in order to draw a distinction between the invisible Father and the

TertullianAgainstPraxeas.htm(1323):eternal, immortal, invisible, to the only God; "

TertullianAgainstPraxeas.htm(1344):there are two-the Visible and the Invisible. It was the Son, therefore, who was

TertullianAgainstPraxeas.htm(1425):Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in

TertullianAgainstPraxeas.htm(2139):deeds. The Father indeed was invisible, as Philip had learnt in the law, and

TertullianAgainstTheValentinians.htm(523):describe him as unbegotten, immense, infinite, invisible, and eternal; as if,

TertullianAgainstTheValentinians.htm(928):invisible manner; for how else would she make search for His light, which was as

TertullianAgainstTheValentinians.htm(1127):operated through her, so far as to give her the very image of the invisible and

TertullianAgainstTheValentinians.htm(1128):unknown Father-that is, the image which was unknown and invisible to the

TertullianAgainstTheValentinians.htm(1274):but of the invisible substance of that matter, which philosophy indeed dreams

TertullianAgainstTheValentinians.htm(1582):invisible

TertullianAgainstTheValentinians.htm(1662):(<I>Indescribable</I>) third, Aoratos (<I>Invisible</I>) fourth. Then after

TertullianAgainstTheValentinians.htm(1712):the intellectual, innascible, invisible beginning of all things, which human

TertullianApology.htm(1485):nature. As spiritual, they can do no harm; for, invisible and intangible, we are

TertullianFiveBooksAgainstMarcion1.htm(91): from the Antithesis Between Things Visible and Things Invisible. This

TertullianFiveBooksAgainstMarcion1.htm(93): One God-Maker of All Things Visible and Invisible.</A>

TertullianFiveBooksAgainstMarcion1.htm(1159): Invisible. This Antithetical Principle in Fact Characteristic of the Works of

TertullianFiveBooksAgainstMarcion1.htm(1161):Invisible.

TertullianFiveBooksAgainstMarcion1.htm(1165):to them is to divide things into the two classes of visible and invisible, with

TertullianFiveBooksAgainstMarcion1.htm(1168):the invisible for their own, (the supreme) God. But who, except an heretical

TertullianFiveBooksAgainstMarcion1.htm(1169):spirit, could ever bring his mind to believe that the invisible part of creation

TertullianFiveBooksAgainstMarcion1.htm(1171):who, by His operation on the visible world, produced a belief in the invisible

TertullianFiveBooksAgainstMarcion1.htm(1176):the invisible creation, when we come to examine him. At present (we withhold his

TertullianFiveBooksAgainstMarcion1.htm(1181):We affirm, then, that this diversity of things visible and invisible must on

TertullianFiveBooksAgainstMarcion1.htm(1193):with a reciprocal rivalry amongst its several parts, the invisible ones are due

TertullianFiveBooksAgainstMarcion1.htm(1199):believed to have created both the visible and the invisible, in just the same

TertullianFiveBooksAgainstMarcion1.htm(1202):And verily, if the invisible creatures are greater than the visible, which are

TertullianFiveBooksAgainstMarcion2.htm(2046):He means that the Father is invisible, in whose authority and in whose name was

TertullianFiveBooksAgainstMarcion2.htm(2051):be found in the Father, who is invisible and unapproachable, and placid, and (so

TertullianFiveBooksAgainstMarcion5.htm(161): Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient

TertullianFiveBooksAgainstMarcion5.htm(3804): The Image of the Invisible God Explained. Pre-Existence of Our Christ in the

TertullianFiveBooksAgainstMarcion5.htm(3831):He calls Christ "the image of the invisible God."

TertullianFiveBooksAgainstMarcion5.htm(3833):We in like manner say that the Father of Christ is invisible, for we know that

TertullianFiveBooksAgainstMarcion5.htm(3837):invisible God; because long before he wrote this we find a description of our

TertullianFiveBooksAgainstMarcion5.htm(3846):and invisible, whether they be thrones or dominions, or principalities, or

TertullianFiveBooksAgainstMarcion5.htm(3864):of the things that are visible and invisible? which consists not of thrones and

TertullianFiveBooksAgainstMarcion5.htm(4042):Christ "the image of the invisible God."

TertullianOnBaptism.htm(166):and the earth. But the earth was invisible, and unorganized,

TertullianOnTheFleshOfChrist.htm(68): Christ with a Soul Composed of Flesh-Corporeal, Though Invisible. Christ's

TertullianOnTheFleshOfChrist.htm(976): Though Invisible. Christ's Soul, Like Ours, Distinct from Flesh, Though

TertullianOnTheFleshOfChrist.htm(981):men, by enduing it with a bodily nature, although it was before invisible; of

TertullianOnTheFleshOfChrist.htm(1001):that the soul is wholly invisible (inquiring further) whether this invisibility

TertullianOnTheFleshOfChrist.htm(1003):of body peculiar to itself. And yet, although they say that it is invisible,

TertullianOnTheFleshOfChrist.htm(1004):they determine it to be corporeal, but having somewhat that is invisible. For if

TertullianOnTheFleshOfChrist.htm(1005):it has nothing invisible how can it be said to be invisible? But even its

TertullianOnTheFleshOfChrist.htm(1012):that which is non-existent. If, then, the soul has an invisible body, He who had

TertullianOnTheFleshOfChrist.htm(1017):if He had made that part of it which was accounted invisible, visible; because

TertullianOnTheFleshOfChrist.htm(1047):an invisible one-a fit incentive, no doubt, for such questions as they

TertullianOnTheFleshOfChrist.htm(1128):that the soul, although an invisible essence, is born and dies, unless it were

TertullianOnTheFleshOfChrist.htm(1138):of the soul which we were ignorant of before? What invisible part was there

TertullianOnTheResurrectionOfTheFlesh.htm(2435):invisible soul except by the resuscitation of a visible substance. They have but

TertullianOnTheResurrectionOfTheFlesh.htm(2575):preferring those eternal recompenses which are also invisible, and that "weight

TheophilusToAutolycus1.htm(34): name=LOC_P1420_411713>Chapter V.-The Invisible God Perceived Through His

TheophilusToAutolycus1.htm(159): <A name=P1420_411713></A><FONT size=3>Chapter V.-The Invisible God

TheophilusToAutolycus1.htm(161):For as the soul in man is not seen, being invisible to men, but is perceived

TheophilusToAutolycus1.htm(368):out of what has been unseen and invisible? Moreover, sometimes also a sparrow or

TheophilusToAutolycus2.htm(632):[which we see], but concerning another heaven, which is to us invisible, after

TheophilusToAutolycus2.htm(639):invisible. The earth thus becoming visible, was yet without form. God therefore

ToDiognetus.htm(231):The invisible soul is guarded by the visible body, and Christians are known

ToDiognetus.htm(232):indeed to be in the world, but their godliness remains invisible. The flesh

ToDiognetus.htm(261):things, and invisible, has sent from heaven, and placed among men, [Him who is]

TreatiseOnRebaptism.htm(811):18. And the Spirit, indeed, continues to this day invisible to men, as the

TreatiseOnRebaptism.htm(819):manifest-which, however, were only invisible nevertheless,-now also are shown to

Ebionite Homilies of Clement homily 1 ch.6 p.&&& "One in Judaea, beginning in the spring season, was preaching to the Jews the kingdom of the invisible God, and saying that whoever of them would reform his manner of living should enjoy it."

Ebionite Recognitions of Clement book 8 ch.58 p.&&& "How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,"

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Col 2:9

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

Irenaeus (182-188 A.D.) "And they [Valentinian Gnostics] state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture." Irenaeus Against Heresies book 1 ch.3.4 p.320

Clement of Alexandria (193-217/220 A.D.) "like the fragments of the loaves, but having partaken of the Lord's blessing, and breathed into them the resurrection of Godhead through the power of the Word." Stromata book 6 ch.11 p.501-502

Origen (225-254 A.D.) "contemplation fo the Godhead with pure and spiritual love." Commentary on the Song of Songs Prologue p.44

Athanasius (318 A.D.) mentions the Godhead in a number of places, including The Incarnation of the Word ch.48 p.63

Alexander of Alexandria (321 A.D.) mentions "His [Christ’s] eternal Godhead and unutterable glory with the Father". Epistles on the Arian Heresy ch.1.1 p.291

Council of Constantinople I (381 A.D.) canon 5 p.181 "the unity of the Godhead of the Father, and of the Son, and of the Holy Spirit. The synodical Letter of 382 A.D. also mentions the godhead on p.189.

Venantius (lived 530-609 A.D.) speaks of Christ as the "only offspring from the Godhead of the Father" Poem on Easter p.329

The Ebionite Clementine Homilies homily 1 ch.6 "believed that He uttered these things full of the Godhead,"

The Ebionite Clementine Homilies homily 1 ch.12 "who is sent to speak to you of the Godhead of God?"

The Ebionite Recognitions of Clement book 4 ch.36 "substance of the Godhead, which excels all things;"

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

Letter of Ignatius of Antioch to the Romans ch.7 p.77 (-107/116 A.D.) (partial) "I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God,… and I desire the drink of God, namely His blood, which is incorruptible love and eternal life."

Letter To Diognetus (c.130 A.D.) ch.9 p.&&& "He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!"

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

Justin Martyr (135-165 A.D.) "for God alone is unbegotten and incorruptible, and therefore He is God" Dialogue with Trypho the Jew ch.5 p.&&&

Theophilus of Antioch (168-181/188 A.D.) "He the Creator, incorruptible" Theophilus to Autolycus book 2 ch.36 p.&&&

Clement of Alexandria (193-217.220 A.D.) "blessed and incorruptible God" Stromata book 5 ch.11 p.460

Origen (225-254 A.D.) "For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. And with respect to His having descended among men, He was "previously in the form of God;" Origen Against Celsus book 4 ch.14 p.&&&

Novatian (250/254-257 A.D.) "He is therefore also both immortal and incorruptible, neither conscious of any kind of loss nor ending. For because He is incorruptible, He is therefore immortal; and because He is immortal, He is certainly also incorruptible,-each being involved by turns in the other, with itself and in itself, by a mutual connection, and prolonged by a vicarious concatenation to the condition of eternity; immortality arising from incorruption, as well as incorruption coming from immortality." Treatise Concerning the Trinity ch.4 p.&&&

Novatian (250/254-257 A.D.) "God may not be corrupted by them, because He cannot be corrupted." Treatise Concerning the Trinity ch.5 p.&&&

Gregory Thaumaturgus (240-265 A.D.) "true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son," A Declaration of Faith p.&&&

Methodius (260-312 A.D.) "In truth, our evil comes out of our want of resemblance to God, and our ignorance of Him; and, on the other hand, our great good consists in our resemblance to Him. And, therefore, our conversion and faith in the Being who is incorruptible and divine, seems to be truly our proper good, and ignorance and disregard of Him our evil;" Fragment of Work of Methodius Against Porphyry p.&&&

Adamantius (c.300 A.D.) (Implied) argues against Gnostics that both God and Satan cannot be incorruptible. Dialogue on the True Faith in God Third part p.114-115

Athanasius (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Lactantius (c.303-c.325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55

Lactantius (c.303-c.325 A.D.) "For if God is a title of the highest power, He must be incorruptible, perfect, incapable of suffering, and subject to no other being; therefore they are not gods whom necessity compels to obey the one greatest God." The Divine Institutes book 1 ch.3 p.&&&

Gregory of Nyssa (356-397 A.D.) "and yet it is plain to every one who has given any attention to the uses of words, that the word incorruption denotes by the privative particle that neither corruption nor birth appertains to God : just as many other words of like formation denote the absence of what is not inherent rather than the presence of what is; e.g. harmless, painless, guileless, undisturbed, passionless, sleepless, undiseased, impassible, unblamable, and the like. For all these terms are truly applicable to God,…" Against Eunomius book 2 p.264

Marinus (c.300 A.D.) a follower of Bardesanes, "I claim that god only is incorruptible." Dialogue on the True Faith in God third part c8 p.117

Pseudo-Methodius "glory of virginity, and its incorruptible crown" Oration of Simeon and Anna p.&&&

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Lk 1:76

p75 Lk 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Lk 6:35; 8:28

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Lk 6:35

Sinaitic Old Syriac most of the four gospels (3rd/4th century) Lk 1:76; 6:35

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

Clement of Rome (97/98 A.D.) mentions the Most High God. 1 Clement ch.45 p.17

IgnatiusToRomans.htm(54): (partial) obtained mercy, through the majesty of the Most High Father, and Jesus Christ,

Apology of Aristides (125 or 138-161 A.D.) p.276 The Holy Spirit acknowledged Jesus to be the Son of the Most High God.

Irenaeus (182-188 A.D.) "And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power." Irenaeus Against Heresies book 2 ch.6.2 p.365

Origen (225-254 A.D.) "homage to any object except the Most High God, and the First-born of all" Origen Against Celsus book 7 ch.&&&. See also Commentary on the Song of Songs prologue p.44

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

Lactantius4.htm(433):and majesty. But that there is a Son of the Most High God, who is possessed of

The Ebionite Protoevangelium of James "and to glorify the Most High."

PseudoMatthewCh3.htm(259):told in the presence of the Most High; and to you will God give such

RecognitionsOfClementBook2Ch42.htm(210):himself.  For the Most High God, who alone holds the power of all

RecognitionsOfClementBook2Ch42.htm(215):knowledge of the Most High God.  But holy men also, as we have

RecognitionsOfClementBook5Ch29.htm(200):of the Most High, the more powerful would never minister to the

RecognitionsOfClementBook7Ch7.htm(202):Most High God to save the souls of men, should say it to

TestamentOfTheTwelvePatriarchs_Asher.htm(233):the Most High, and yet pitieth the poor:  the Lord who commandeth

TestamentOfTheTwelvePatriarchs_Asher.htm(293):Lord, and I searched out the commandments of the Most High, walking

TestamentOfTheTwelvePatriarchs_Asher.htm(313):at nought in the Dispersion as useless water, until the Most High shall

TestamentOfTheTwelvePatriarchs_Benjamin.htm(267):aideth; him that rejecteth the Most High he admonisheth and turneth

TestamentOfTheTwelvePatriarchs_Benjamin.htm(337):all the Gentiles, until the Most High shall send forth His salvation in

TestamentOfTheTwelvePatriarchs_Gad.htm(238):truth to work righteousness, and all the law of the Most High, and not

TestamentOfTheTwelvePatriarchs_Gad.htm(283):speaketh not against any man, because the fear of the Most High

TestamentOfTheTwelvePatriarchs_Issachar.htm(241):brought them to the priest of the Most High who was at that time, and

TestamentOfTheTwelvePatriarchs_Joseph.htm(204):sick, and the Most High visited me:  I was in prison, and the

TestamentOfTheTwelvePatriarchs_Joseph.htm(266):Most High, if haply she would turn from her evil lust.

TestamentOfTheTwelvePatriarchs_Joseph.htm(358):chastity, and desireth also glory, and if the Most High knoweth that it

TestamentOfTheTwelvePatriarchs_Joseph.htm(374): And wheresoever the Most High

TestamentOfTheTwelvePatriarchs_Judah.htm(641):last.  This is the Branch of God Most High, and this the

TestamentOfTheTwelvePatriarchs_Levi.html(251):things, sin, and provoke the Most High.

TestamentOfTheTwelvePatriarchs_Levi.html(261):spoiled in the suffering of the Most High, TestamentOfTheTwelvePatriarchs_Levi.html(268):shall they be judged.  Therefore the Most High hath heard thy

TestamentOfTheTwelvePatriarchs_Levi.html(280):heaven, and I saw the holy temple, and the Most High upon a throne of

TestamentOfTheTwelvePatriarchs_Levi.html(306):was as it were awaked, and blessed the Most High, and the angel that

TestamentOfTheTwelvePatriarchs_Levi.html(404):reading of Cd. Oxon., “Prophet of the Most High.

TestamentOfTheTwelvePatriarchs_Levi.html(573):Most High will ye call a deceiver;

TestamentOfTheTwelvePatriarchs_Levi.html(629):Abraham the father of Isaac.  And the glory of the Most High shall

TestamentOfTheTwelvePatriarchs_Naphtali.htm(232):Most High.

TestamentOfTheTwelvePatriarchs_Simeon.htm(206):unfeeling:  because valour also has been given from the Most High

TestamentOfTheTwelvePatriarchs_Simeon.htm(327):spirits.  Then will I arise in joy, and will bless the Most High

Elkesites (a type of Ebionites) (before 236 A.D.) (implied Father of the Son) baptized in the named of the Most High God, and in the name of His Son, the Mighty King. (in Hippolytus’ Refutation of All Heresies book 19 ch.10 p.132)

Job 5:9; Ps 145:3; Rom 11:33

(Implied, unsearchable riches of Christ) Eph 3:8

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Rom 11:33; (Implied) Eph 3:8

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

Irenaeus (182-188 A.D.) "For in reference to these points, and others of a like nature, the apostle exclaims: ‘Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!’" Irenaeus Against Heresies book 1 ch.10.3 p.331

Tertullian (198-220 A.D.)

Origen (225-254 A.D.)

Novatian (250/4-256/7 A.D.)

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

Peter of Alexandria (306,285-311 A.D.)

Ebionite Recognitions of Clement book 8 ch.58 p.&&& (Implied) "How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,"

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

Tertullian (198-220 A.D.) "man is the image of God, that is, of spirit; for God is spirit." Five Books Against Marcion book 2 ch.9 p.&&&

Origen (225-254 A.D.) quotes all of Jn 4:24. de Prinicipiis book 1 ch.1 p.242.

Novatian (250/4-256/7 A.D.) God is spirit Treatise Concerning the Trinity ch.7 Ante-Nicene Fathers vol.8 p.616

Dionysius of Alexandria (246-265 A.D.) quotes Jn 4:24a. Letter to Dionysius bishop of Rome p.92

Athanasius (326-373 A.D.) quotes Jn 4:24a. On the Opinion of Dionysius ch.15 p.182

Gal 4:6

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

Irenaeus (182-188 A.D.) "To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father.’" He mentions this in other places too. Irenaeus Against Heresies book 3 ch.6.1 p.419

Clement of Alexandria (193-217/220 A.D.)

Tertullian (198-220 A.D.) Five Books Against Marcion

Theodotus the probably Montanist (c.240 A.D.) says that "we cry, Abba, Father." Excepts from Theodotus ch.20 p.45

Origen (225-254 A.D.)

Dionysius of Alexandria (&&&)

ClementOfAlexExhortationToTheHeathen.htm(2189):the Word, reaching and resting in the same truth, and crying Abba, Father. This,

ClementStromata3.htm(1296):filiorum, in quo clamamus, Abba Pater; "

DionysiusOfAlexandriaLuke.htm(54):something possible; for I Mark makes mention of His saying, "Abba, Father, all

DionysiusOfAlexandriaLuke2.htm(63):makes mention of His saying, "Abba, Father, all things are possible unto Thee;

OrigenAgainstCelsus1.htm(2205):adoption, whereby we cry, Abba, Father."

OrigenAgainstCelsus8.htm(321):words, but with deep effect in the inmost heart, "Abba, Father." The

TertullianFiveBooksAgainstMarcion5.htm(788):hath sent forth His Spirit into our hearts, crying, Abba, Father."

(Partial, Implied) Jn 1:14 The Word became flesh

(Partial) Jn 3:8 Holy Spirit is like the wind

Melito of Sardis (170-180 A.D.) "On these accounts He came to us; on these accounts, though He was incorporeal, He formed for Himself a body after our fashion, -appearing as a sheep, yet still remaining the Shepherd; being esteemed a servant, yet not renouncing the Sonship; being carried in the womb of Mary, yet arrayed in the nature of His Father; treading upon the earth, yet filling heaven; appearing as an infant, yet not discarding the eternity of His nature; being invested with a body, yet not circumscribing the unmixed simplicity of His Godhead; being esteemed poor, yet not divested of His riches; needing sustenance inasmuch as He was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father." From the Discourse on the Cross p.&&&

Clement of Alexandria (193-217/220 A.D.) writes that Xenophenes of Colophon rightly says, "that God is one and incorporeal," Stromata book 5 ch.14 p.&&&

Origen (225-254 A.D.) "Since we hold that the great God is in essence simple, invisible, and incorporeal," Origen Against Celsus book 7 ch.38 p.&&&

Athanasius (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Alexander of Alexandria (313-326 A.D.) "Therefore God sent down from heaven His incorporeal Son to take flesh upon Him in the Virgin's womb" Epistles on the Arian Heresy Epistle 5 ch.5 p.300

Lactantius (c.303-c.325 A.D.) (Implied) "but as corporeal offerings are necessary for corporeal beings, so manifestly an incorporeal sacrifice is necessary for an incorporeal being. But God has no need of those things" Epitome of the Divine Institutes ch.58 p.&&&

Dt 32:27; 2 Sam 22:3,31; Ps 2:12; 5:11; 9:9; 16:1; 17:7; 18:2; 31:2; 34:8; 36:7; 46:1; 62:8; 71:1; 91:2; 144:2; Pr 30:5

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

Clement of Rome (97/98 A.D.) "great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever." 1 Clement ch.20 p.&&&

Justin Martyr (135-165 A.D.) "But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel." Dialogue with Trypho the Jew ch.125 p.&&&

Clement of Alexandria (193-217/220 A.D.) "Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe. The only refuge, then, which remains for him who would reach the portals of salvation is divine wisdom. From this, as from a sacred asylum, the man who presses after salvation, can be dragged by no demon." Exhortation to the Heathen ch.4 p.&&&

Instructions of Commodianus (c.240 A.D.) ch.52 p.&&& "So Christ is fought against, even as Caesar is obeyed. Seek the refuge of the king, if thou hast been a delinquent. Do thou implore of Him; do thou prostrate confess to Him: He will grant all things whose also are all our things. The camp being replaced, beware of sinning further; do not wander long as a soldier through caves of the wild beasts. Let it be sin to thee to cease from unmeasured doing."

Origen (225-254 A.D.) "all the gods of the heathen are greedy demons, which flit around sacrifices and blood, and other sacrificial accompaniments, in order to deceive those who have not taken refuge with the God who is over all," Origen Against Celsus book 3 ch.37 p.&&&

Methodius (260-312 A.D.) (partial) "Now it is certain that those who have taken refuge and rested under the Spirit, and under the shadow of the Word, shall not be alarmed, nor frightened by him who troubles the hearts of men." Banquet of the Ten Virgins discourse 10 ch.5 p.&&&

Lactantius (c.303-325 A.D.) quotes "and the Lord is become my refuge." as of David in the 93rd Psalm. The Divine Institutes book 4 ch.18 p.&&&

Dt 4:24; Dt 9:3; Heb 12:29

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

Justin Martyr (135-165 A.D.)JustinOnTheSoleGovernmentOfGod.htm(93): He seems as a consuming fire that burns

Theodotus the probable Montanist (c.240 A.D.) says God is called ‘a consuming fire,’" Excerpts from Theodotus ch.26 p.46

Hippolytus (225-234/5 A.D.) "The Lord thy God is a burning and consuming fire." The Refutation of All Heresies book 6 ch.27 p.88

Origen (225-254 A.D.) "Our God is a consuming fire." Origen Against Celsus book 6 ch.70 p.605 (He also mentions this in 5 other places too.).

Origen (225-254 A.D.) says that God is a consuming fire. Commentary on the Song of Songs book 2 ch.2 p.112

Novatian (250/4-256/7 A.D.) (partial, not consuming) says that God is a fire. Treatise Concerning the Trinity ch.6 p.617

Pseudo-Justin Martyr (135-165 A.D.) (partial because questionable work, and positively says that Aeschylus calls God a consuming fire.) "Aeschylus, in expounding… expressed himself also as follows… He seems as a consuming fire that burns Unsated;" Justin on the Sole Government of God ch.2 p.290

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Jn 10:36

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

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

p13 (Heb 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17) (225-250 A.D.) Heb 4:16; 10:29

p65 1 Th 1:3-2:1; 2:6-13 (225-275 A.D.) (partial) We are waiting for Jesus, the Son from heaven whom God raised from the dead. 1 Th 1:10

p9 – 1 Jn 4:11-12, 14-16 (3rd century) Son of God. 1 Jn 4:15

p70 – Mt 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century) the Father called Jesus His son. Mt 3:17

0232 2 John 1-9 (ca.300 A.D.) (Implied) mentions God the Father and the Father’s Son in 2 Jn 3

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) A voice from heaven said, "this is my Son, with whom I am well pleased." Spirit. Mt 3:17

p101 – Mt 3:10-12; 3:16-4:3 (3rd century) (partial, because Satan said) Satan called Jesus the Son of God, and Jesus did not deny it. Mt 4:3

Sinaitic Syriac (SyrS) (3rd/4th century) Mt 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mk 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Lk 1:36-5:28; 6:12-24:52; Jn 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end). Lk 9:35; Jn 3:16; 10:36

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-250 A.D.) Luke 9:35; John 3:16; 10:36

Sinaiticus (340-350 A.D.) Luke 9:35; John 3:16; 10:36

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

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.7 p.379 says the baptize in the name of the Father, and of the Son, and of the Holy Spirit.

Letter of Barnabas ch.13 p.145 (100-150 A.D.) says David called Jesus Lord and Son of God.

Apology of Aristides (125 or 138-161 A.D.) p.277 "For they know of God, the Creator and Fashioner of all things through the only-begotten Son and the Holy Spirit; and beside Him they worship no other God."

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

Letter of Barnabas ch.7 p.141 (100-150 A.D.) says Jesus declares Himself to be the Son of God.

Justin Martyr Dialogue with Trypho ch.105 p.251 (c.135-165 A.D.) is expounding Psalm 22 refers to Christ as the only-begotten.

Shepherd of Hermas (c.160 A.D.) book 3 fifth similtude ch.5,6 p.35 speaks about the Son of God.

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 says that the Son of God is older than all His creatures, and "He was a fellow-councillor with the Father in His work of creation."

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.20 p.43 "To Him who is able to bring us all by His grace and goodness into his everlasting Kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever."

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 and section 32 p.93 says Jesus is the Son of God. In the Diatessaron section 55 p.128 in the Great Commission refers to "the Father and the Son and the Holy Spirit"

Athenagoras (177 A.D.) says, "Nor let any one think it ridiculous that God should have a Son. … But the Son of God is the Logos of the Father, in idea and operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son,…" A Plea for Christians ch.10 p.133