B1. Study and 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 Jesus superseded some Old Testament laws *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. There are only four true gospels *

B7. Paul’s Letters are scripture *

B8. The Gospel of John was written by John *

B9. Heb, Jms, 1,2 Pet, 1,2 Jn, or Jude scripture *

B10. The Book of Revelation is scripture *

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 *

T1. Jesus is the Son of God *

T2. Jesus is the Only Begotten Son of God *

T3. The Deity of Jesus our Lord [28+] *

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. Incarnation of the Word/Jesus *

J1. Virgin birth of Christ *

J2. Jesus Christ was a real, sinless man *

J3. Jesus endured temptation *

J4. Jesus forgives us / remits sins *

J5. Jesus was crucified or died on the cross *

J6. Jesus suffered for us *

J7. Darkness and earthquake at Jesus’ death *

J8. Jesus rose from the dead *

J9. Jesus ascended to heaven and will return *

J10. Jesus: Mediator between God and man *

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 *

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 *

i1. Christ is the Firstborn *

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 *

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. Baptized/washed with the Holy Spirit *

H8. The Holy Spirit seals believers *

H9. Filled with the Holy Spirit *

H10. Holy Spirit came down at Pentecost *

W1. God made all things in heaven and earth *

W2. Heaven and earth were created good *

W3. God created things from nothing *

W4. Enoch was translated without dying *

W5. Judgment of Noah’s flood / deluge *

W6. Judgment against Sodom or Gomorrah *

W7. The crossing of the Red Sea *

W8. God’s appearances in the Old Testament *

W9. Jesus performed miracles *

W10. Jesus preached to the dead *

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. We have inherited a sinful nature *

P5. Reason/understanding was darkened *

P6. All have sinned; we must be born again *

P7. No way of salvation apart from Christ *

P8. People have the will to choose *

P9. We are aliens awaiting our eternal home *

P10. Salvation/church for all kinds of people *

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 *

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. Two witnesses come before Christ returns *

E5. Jesus will return in glory -after 125 A.D. *

E6. Resurrection of believers / all *

E7. Christ will judge all / quick and dead *

E8. Our names are written in the Book of Life *

E9. Those who believe become sons of God *

E10. Believers will reign with Christ *

U1. Description of God’s throne *

U2. Angels are servants of God *

U3. Satan and the demons fell from heaven *

U4. The Millennium or the 1,000 years *

U5. Devil and followers cast in Lake of Fire *

U6. The prince of this world/air is evil/Satan *

U7. Reincarnation (transmigration) is wrong *

U8. Believers who die are with God forever *

U9. All who die rejecting Jesus go to Hell *

U10. Believers have rewards in Heaven *

O1. Cain murdered Abel *

O2. Abraham offered Isaac as a type of Christ *

O3. Joseph or his brothers *

O4. Moses led the Israelites out of Egypt *

O5. Joshua obeyed God to conquer Canaan *

O6. David was godly (except adultery) *

O7. King Solomon was wise *

O8. Elijah was a godly prophet *

O9. Hezekiah and the Assyrian army *

O10. Jonah in the fish and warned Ninevites *

N1. Herod’s slaughter in Bethlehem *

N2. John the Baptist was a godly forerunner *

N3. Judas betrayed Jesus *

N4. Pontius Pilate sentenced Jesus *

N5. High Priest Caiaphas/Herod tried Jesus *

N6. Peter was a godly apostle or martyr *

N7. James the Lord’s brother was godly *

N8. Cornelius the Centurion was saved *

N9. Barnabas was a godly brother *

N10. Paul was a godly Apostle of Christ *

X1. Do not worship any images or idols *

X2. God/Christ lives inside of Christians *

X3. Prayer to God is important *

X4. Pray at all times and in any place *

X5. Pray to Jesus *

X6. Follow Jesus, or His example *

X7. Fasting to God is good *

X8. The Lord disciplines and corrects us *

X9. Do not love family more than Jesus *

X10. Suffer persecution or martyrdom *

R1. We need to repent and come to God *

R2. Do not get drunk *

R3. Drinking wine is OK *

R4. No stealing or financial dishonesty *

R5. Do not love money *

R6. Forsake lies *

R7. Abortion is evil/murder *

R8. Do not murder *

R9. Stars have no influence on people *

R10. No sorcery, witchcraft, or magic *

I1. Obey or love God *

I2. Do not worship other gods *

I3. Have pure speech *

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

I5. Be humble or not proud *

I6. Be content with what you have *

I7. Be peaceful, kind, gentle, or good *

I8. Have patience or self-control *

I9. Eating meat is fine *

I10. No drinking or eating blood *

L1. Love all / your neighbor as yourself *

L2. Forgive others/enemies; turn other cheek *

L3. Do not get revenge *

L4. Do not envy, covet or be jealous *

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

L6. Help the poor *

L7. Help widows or orphans *

L8. Heavenly treasure; don’t fear earthly loss *

L9. Practice hospitality *

L10. Preach the gospel to others *

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 *

C1. Obey authority of godly church leaders *

C2. The Church 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 *

F1. Honor marriage, no extra-marital relations *

F2. No divorce except for unfaithfulness *

F3. We should be modest and pure *

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 children (within marriage) is fine *

F9. Celibacy is better than marriage *

F10. Remarriage OK after death of spouse *

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 *

V1. Bold proclamation of truth *

V2. Using questions *

V3. Showing misconceptions/contradictions *

V4. Harsh rebuke in witnessing *

V5. Debate and argument in witnessing *

V6. Answering the questions of others *

V7. Name calling *

V8. Ridicule or sarcasm in witnessing *

V9. Humor in witnessing *

V10. Quoting poetry to share truth *

Y1. Quoting God’s word to unbelievers *

Y2. Promises of heaven or God’s love *

Y3. Threats of Hell or God’s wrath *

Y4. Morality vs. evil in other religions *

Y5. Nature witnesses to God *

*Y6. Appeal to science *

Y7. First Cause (cosmological argument) *

Y8. Only one can be supreme argument *

Y9. Appeal to historians *

Y10. Martyrs blood is a testimony *

r1. Dispute with Ebionites (Judaizers) *

r2. Simon Magus persisted in his heresy *

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) *

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 *

B11. Old Testament has types of Christ *

B12. Some parts of the Bible are allegorical *

G11. Majesty or glory of God *

G12. God is a jealous God *

G13. God/Christ rejoices over us *

T11. Jesus at the right hand of God *

T12. Jesus is the first-born (not just of Mary) *

J11. Jesus was baptized by John the Baptist *

J12. Cross’s shape or outstretched arms *

H11. Sevenfold spirit or seven spirits *

H12. Blasphemy against the Holy Spirit *

H13. People can grieve the Holy Spirit *

W11. Moses and the burning bush *

W12. The apostles worked miracles *

P11. Devil/demons tempt people *

E11. The Beast and/or His ImageRapture of believers *

E12. Rapture of believers *

E13. Believers will judge the world or angels *

U11. Believers are the bride of Christ *

U12. Mention of the angel Gabriel *

U13. Mention of the archangel Michael *

O11. Melchizedek of Salem *

O12. Samson *

N11. Mary Magdalene *

N12. Thomas the Apostle *

N13. Stephen the martyr *

X11. We rejoice when afflicted *

X12. We rejoice – besides being afflicted *

X13. Put on the armor of God/righteousness *

X14. Our bodies are God’s temple/temples *

X15. Exorcism or casting out devils *

R11. Do not be a Gossip or Chatterer *

I11. Do not be a slave of your belly *

L11. Love covers a multitude of sins *

L12. Care for the sick *

A11. Calling the Lord’s Supper the Eucharist *

A12. Separate from those who persist in sin *

D11. Do not throw pearls before swine *

D12. Apologetic use of Plato’s Timaeus *

D13. Apologetic use of Jupiter’s tomb *

D14. Pointing out adulteries of Greek gods *

e1. Bible misreferences *

e2. Misquoted or unknown Bible verses *

e3. Over-allegorical interpretation *

*e5. Women less, or less intelligent *

e6. Collective guilt of the Jews *

e7. Errors on animals *

e8. Atoms do not really exist *

*e8b. Errors on nature *

e9. Errors on geography or tribes *

*e10. Errors on human reproduction *

*d11. Lording over the flock *

d1. Seventy Septuagint translators *

*d2. Esdra/Ezra recovered the Old Testament *

d3. Paul or Barnabas wrote Hebrews *

d4. God is impassable *

d5. Jesus appeared on earth prior to His birth *

U4. Some fallen angels sinned with women *

*d6. No wigs or dying hair *

*d7. No cosmetics on teeth *

*d8. No jewelry *

D9. Penance *

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

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

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."

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.

Tertullian (200-240 A.D.) Now they who reject that Scripture can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves,…" On Prescription Against Heretics ch.22 p.253.

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

Tertullian (200-240 A.D.) appealed to scripture many times for his arguments, including Tertullian’s Five Books Against Marcion book 5 ch.4 p.437

Tertullian (200-240 A.D.) "We assemble to read our sacred writings, … However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts we confirm good habits." Apology ch.39 p.46

Hippolytus bishop of Portus (225-235/6 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

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 (250/4-256/7 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 (250/4-256/7 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 (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.) says "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

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

Lactantius (315-325/330 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.

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

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

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

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

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

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)

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;"

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 ch.25 p.207 (240 A.D.) 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 (248-258 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 (248-258 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

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

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

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

Lactantius (315-325/330 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

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.

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

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

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

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 (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

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 Against Heresies (182-188 A.D.) book 1 ch.10.1 p.330 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.

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

Tertullian (200-240 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 (200-240 A.D.) says that Isaac and Joseph are types of the death of Christ.

Hippolytus (225-235/6 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 ch.25 p.207 (240 A.D.) 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 (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 ch.4 p.509

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

Lactantius (315-325/330 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.

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

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 (before 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.

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

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

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

Letter to Diognetus ch.4 p.26 (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 (200-240 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 (200-240 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 (225-235/6 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 (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 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 (315-325/330 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.

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.

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"

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

Justin Martyr (138-165 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 Against Heresies (182-188 A.D.) book 5 ch.34.1 p.563 mentions the New Testament, and the Old Testament on p.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 (225-235/6 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 (248-258 A.D.) mentions the Old and New Testaments ch.13 p.675. It mentions the New Testament in ch.2 p.668

Cyprian (246-258 A.D.) refers to Matthew as an authority in The Treatises of Cyprian Treatise 12 First Book 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 p.345 He listed the letters of Paul in ch.16 p.345

Lactantius (315-325/330 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

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".

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 (138-165 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 (200-240 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 (200-240 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 (225-235/6 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. Letter to Cyprian 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

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 (315-325/330 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

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

Clement of Rome (97/98 A.D.) says to the Corinthians, "Take up the epistle of the blessed Apostle Paul." And 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 (225-235/6 A.D.) quotes Romans 1:17 as by Paul Treatise on Christ and Antichrist ch.64 p.218

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

2 Clement (c.150 A.D.) 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. &&& p.276

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

Origen quotes 1 Thessalonians 4:17 as by the apostle. 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 (248-258 A.D.) mentions the Epistle of Paul to the Romans in Treatises of Cyprian - Testimonies ch.45 p.546.

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

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 (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 (315-325/330 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 (315-325/330 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

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 (200-240 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 (225-235/6 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 (246-258 A.D.) mentions the "Gospel according to John" and then quotes John 3:18,19 in Treatises of Cyprian - Testimonies ch.31 p.543

Peter of Alexandria (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

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.

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 (200-220/240 A.D.) quotes Hebrews 6:4-8 in On Modesty ch.20 vol.4 p.97

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

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

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

Hippolytus references 2 Peter 3:3 p.244

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

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

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

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

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

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

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 (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 (246-258 A.D.) quotes 1 John 2:3,4 as by the Apostle John. 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

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

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

Justin Martyr (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 (200-220 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 (225-235/6 A.D.) references John in the Apocalypse: Rev 1:8 Against the Heresy of One Noetus ch.6 p.225. He also quotes Revelation 22:15 as "John says" in Treatise on Christ and Antichrist ch.65 p.219.

Origen (225-254 A.D.) mentions Revelation 5:8 as from John in Revelation Origen Against Celsus book 8 ch.17 p.645 Also Origen’s Commentary on John book 1 ch.14 p.305 says that Revelation was written by John son of Zebedee. 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 (246-258 A.D.) mentions the Apocalypse and then quotes Revelation 18:4-9 in Treatises of Cyprian - Testimonies ch.36 p.544.

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

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

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

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.) mentions it proper to 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

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 To God who is alone, the name God is the whole" 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

Tertullian (200-240 A.D.) These [the four gospels] all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets." Tertullian’s Five Books Against Marcion 207/208 A.D. book 4 ch.2 p.347

Hippolytus (225-235/236 A.D.) says in The Refutation of All Heresies book 10 ch.28 p.150, "The first and only (one God) both Creator and Lord or all, had nothing coeval with Himself, not infinite chaos, nor measureless water nor solid earth, ... But He was One alone in Himself."

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

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 (315-325/330 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.

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.

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

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

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

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."

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 (200-240 A.D.) "…for I have but one true Lord, the God omnipotent and eternal, who of Lord of the emperor as well." Apology ch.34 p.43

Hippolytus bishop of Portus (225-235/6 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 (225-235/6 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 ch.3 p.203 (240 A.D.) 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." Letter 46 p.324

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

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

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.

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

Lactantius (315-325/330 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

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

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

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 (200-240 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 (225-235/6 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 (250/4-256/7 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.

Lactantius (315-325/330 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

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.

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

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

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

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.) 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.

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

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 (197-217 A.D.) says, "For God alone is without sin; and the only man without sin is Christ, since Christ is also God." A Treatise on the Soul ch.41 p.221

Tertullian (197-217 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 (200-220/240 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

Bardaisan/Bardesan (154-224-232 A.D.) mentions the goodness of God towards man and the freedom given to man. The Book of the Laws of Diverse Countries p.724-725

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)

Athenagoras (177 A.D.) that to the good that is in God, which belongs of necessity to Him, and co-exists with Him ch.24 Angels and Giants

Cyprian (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!"

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

Lactantius (315-325/330 A.D.) says the God is the chief good. The Divine Institutes book 4 ch.1 p.101

Lactantius (315-325/330 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

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

Clement of Rome (97/98 A.D.) "He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie." 1 Clement ch.27 vol.1 p.12l vol.9 p.237 [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

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.) Against Heresies book 3 ch.5.1 p.417 "Our Lord, therefore, being the truth, did not speak lies;"

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

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 (200-220/240 A.D.) "But our Lord Christ has surnamed Himself Truth, not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient." On the Veiling of Virgins ch.1 vol.4 p.27

Hippolytus bishop of Portus (225-235/6 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.) (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

Lactantius (315-325/330 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

The Ebionite Clementine Homilies (uncertain date) homily 2 ch.43 p.237 says that God does not lie.

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

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

First Clement of Rome (97/98 A.D.) chapter 23 (son) ch.36 "Let us look steadfastly to the Father and Creator of the Universe…" ch.19 p.10

Letter of Barnabas (100-150 A.D.) chapter 5 (Son of God) chapter 14

Ignatius to the Ephesians (before 116 A.D.) chapter 2, chapter 3

The Letter of Polycarp to the Philippians (100-155 A.D.) chapter 12 p.35 refers to "The God and Father of our Lord Jesus Christ"

Didache (=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 ch.3 (c.150 A.D.) "save refusing to deny him [Jesus] through whom we came to know the Father?" Also ch.1 vol.9 p.251 and 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 (200-240 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 (200-240 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 (225-254 A.D.) "But who is it that announces the counsel of the Father to those of His creatures…" Origen’s Commentary on John book 1 ch.42 p.320

Hippolytus (225-235/6 A.D.) "for the Father Himself constituted existence, and the being born form Him [Jesus] was the cause of all things that are produced. The Logos was in the Father Himself" The Refutation of All Heresies book 10 ch.29 p.150.

Novatian (250/254-256/7 A.D.) "God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God." Treatise Concerning the Trinity ch.31 p.643

Anonymous Treatise 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 (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 (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 (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 (285-311 A.D.) Jesus prayed to His Father. Canonical Epistle 9 p.273

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

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 (315-325/330 A.D.) "God, the Father of the human race". The Divine Institutes book 2 ch.18 p.67. Mention of the His Son in The Divine Institutes ch.17 p.65

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

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…"

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

Athanasius (326-373 A.D.) mentions the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.1 p.87

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

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

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."

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

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.) 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"

Theophilus of Antioch (168-181/188 A.D.) "In like manner also the three days which were before the luminaries [sun, moon, and stars] are types of the Trinity, of God, and His Word, and His wisdom." To Autolycus book 2 ch.15 p.101.

Athenagoras (177 A.D.) (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? Nor is our teaching in what relates to the divine nature confined to these points; but we recognize also a multitude of angels and ministers,…" Athenagoras in A Plea for Christians 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.

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 (200-240 A.D.) mentioned the Trinity numerous times. One place where he talked about the Trinity, the Father, Son, and Holy Spirit is in Tertullian On Modesty ch.21 p.99

Hippolytus (225-235/6 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 (250/4-256/7 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

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

Firmilian of Caesarea in Cappadocia to Cyprian (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 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 (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

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

Gregory Nazianzus (330-391) mentions the Trinity twice and discusses it. On the Son - Third Theological Oration ch.21 p.309

Leo I of Rome (422-461 A.D.) says the divine Trinity is to be honored and worshipped in Letter 37 p.50

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

Tatian’s Diatessaron (died 172 A.D.) section 55 p.128 for Matthew 28:20 mentions God 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

Clement of Rome (97/98 A.D.) ch.21 p.11 "Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him."

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.

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.

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

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 Against Heresies (182-188 A.D.) book 4 ch.29.2 p.502 says that God foreknew all tings

Irenaeus Against Heresies (182-188 A.D.) book 1 ch.10.3 p.331 (partial) says that the depth of the riches of God is unsearchable, referring to Isaiah 54:1 and Galatians 4:27.

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"

2 Clement (c.150 A.D.) ch.9 p.519 "of a sincere heart; for He knows all things beforehand, and is acquainted with"

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 (200-220/240 A.D.) God foreknew all things. Five Books Against Marcion book 2 ch.5 p.301

Origen (225-254 A.D.) "firmness of his perseverance made known, not so much to God, who knows all things before they happen," de Principiis book 3 ch.1.12 (Greek) p.312 (Latin) p.313

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

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."

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"

The Octavius of Minucius Felix (210 A.D.) ch.32 p.193 says that there can be nothing secret from God.

Cyprian (246-258 A.D.) Treatise 4 ch.4 p.448 says that God is everywhere present, and hears and sees all.

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

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

Tertullian (200-240 A.D.) says that God is existent everywhere. Against Hermogenes ch.44 p.501

Tertullian (200-240 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 (225-235/6 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 (246-258 A.D.) Treatise 4 ch.4 p.448 says that God is everywhere present, and hears and sees all.

Peter of Alexandria (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

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 (315-325/330 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

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 (180-188 A.D.) &&&

Tertullian (200-240 A.D.) says that God would not be blessed if He were subject to change. To the Nations book 2 ch.6 p.134.

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

Alexander of Alexandria (313-326 A.D.) quotes Malachi 3:6, "I am the Lord, I change not" Epistles on the Arian Heresy Epistle 2.3 p.298

Lactantius (315-325/330 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

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

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

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.

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

Tatian (died 172 A.D.) (Partial) says that the Logos was begotten of the Father, and was the first-begotten. (Does not explicitly use the word "Son" or "Son of God" though.) Address of Tatian to the Greeks ch.5 p.67

Melito of Sardis (170-180 A.D.) says "For this reason did the Father send His Son from heaven…" in From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Theophilus of Antioch (161-181/188 A.D.) says the Word of God is also His Son. Theophilus to Autolycus book 2 ch.22 p.103

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

Tertullian (200-220/240 A.D.) says Jesus is the only-begotten in Against Praxeas chapter 21 p.616

Clement of Alexandria (193-217/220 A.D.) "And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love…" Who is the Rich Man That Shall Be Saved? 37 p.601. Also The Instructor book 1 ch.3 p.211.

Tertullian (200-220/240 A.D.) says Jesus is the Son of God in Five Books Against Marcion book 2 ch.27 p.319

Hippolytus (225-235/6 A.D.) says "But we who hope for the Son of God are persecuted and trodden down by those unbelievers." The church is like a ship, and Christ is the skilled Pilot. Treatise on Christ and Antichrist ch.59 p.216

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

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made." in Origen’s de Principiis book 2 ch.6.3 p.282

Novatian (250/254-256/7 A.D.) says Jesus Christ is both Son of God and Son of man. Treatise Concerning the Trinity ch.11 p.620.

Anonymous Treatise On Rebaptism (250/4-256/7 A.D.) ch.9 p.672 refers to Matthew 16:22 and says that Peter said Jesus was the Christ, the Son of the living God.

Cyprian (246-258 A.D.) says that the Son of God suffered. Letters of Cyprian Letter 55 ch.6 p.349

Bishop Fortunatus of Tuccaboris says "Jesus Christ our Lord and God, Son of God the Father and Creator…" The Seventh Council of Carthage (258 A.D.) p.567

Gregory Thaumaturgus (240-265 A.D.) in A Declaration of Faith p.7 mentions the Father of the only-begotten Son.

Dionysius of Alexandria (246-265 A.D.) "God beget a son" Letter to Dionysius of Rome ch.2 p.92

Malchion 270 A.D. mentions Jesus Christ as the Son of God who came down from heaven. From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Archelaus (262-278 A.D.) "No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father. The Disputation with Manes ch.32 p.205

Methodius (260-312 A.D.) speaks of Christ as the only begotten in The Banquet of the Ten Virgins ch.8 p.319

Theognostus of Alexandria (260 A.D.) (partial) explains how the son is an emanation of the Father, as a reflection of light, or as the steam of water. Seven Books of Hypotyposes or Outlines ch.1 vol.6 p.155.

Peter of Alexandria (285-311 A.D.) "the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…" Fragment 5 p.282

Alexander of Alexandria (313-326 A.D.) mentions Jesus Christ the only-begotten son, but not in a corporeal manner, or by excision or division as Sabellius and Valentinus taught. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

Victorinus bishop of Petau in Austria (martyred 304 A.D.) quotes John 1:1 calls Jesus the Son of God Commentary on the Apocalypse of the Blessed John Fifth chapter p.350

Peter of Alexandria (285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Lactantius (315-325/330 A.D.) says that Jesus is the Son of God. The Divine Institutes book 4 ch.16 p.117.

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father"

Eusebius’s Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Nicene and Post-Nicene Fathers Second Series vol.1 p.82

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

Athanasius (326-373 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus is the only Begotten Son of God. Marius’ Letter to Candidus ch.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus was begotten before all things. Marius’ Letter to Candidus ch.3 (14) p.71

Gregory of Nyssa (382-383 A.D.) often emphasizes Jesus as the "Only-Begotten". For example, he speaks of "the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?" Against Eunomius book 8 ch.5 p.208

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

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

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) a Christian slave woman taught the barbarians that they should worship the Son of God.

John Chrysostom (before 407 A.D.) speaks of Jesus as the Only-Begotten in vol.14 Commentary on John Homily 3 p.13.

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) calls Jesus the Son of God, the word, and quotes John 1:12-14. On the Trinity book 13 ch.9 p.174

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 calls Jesus Christ the Son of God. He was appointed by his Father. It also mentions the Holy Spirit.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.7 p.77 says Jesus is the Son of God.

The Ebionite Clementine Homilies (uncertain date) homily 1 ch.8 p.225 and homily 1 ch.8 p.225 calls Jesus the Son of god

Epistle of Clement to James ch.1 p.218 says it was first to the apostles that the Father revealed the Son.

Elkesites (a type of Ebionite) (before 236 A.D.) baptized in the named of the Most High God, and in the name of His Son, the Mighty King. (in Hippolytus’ Refutation of All Heresies book 19 ch.10 p.132)

Hippolytus bishop of Portus (225-235/6 A.D.) discussed the Elchasaites and their teaching that Jesus was the Son of God, on astronomy [astrology], and water baptism. Refutation of All Heresies book 9 ch.8-12 p.131-134.

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."

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says that Jesus is the Son of God. Candidus’ First Letter ch.4 p.55

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) "We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…" Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Father, Son, and Holy Spirit. The Bazaar of Heracleides book 1 ch.1.34 p.25-26

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65

Nestorius (451/452 A.D.) God is Father and God is Son and God is Holy Spirit. The Bazaar of Heracleides book 2 ch.1(b) p.309

Nestorius (451/452 A.D.) Jesus was born of God the Father. The Bazaar of Heracleides book 2 ch.1(b) p.295

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.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.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35 calls Jesus the Son of God.

Justin Martyr Dialogue with Trypho ch.105 p.251 (c.135-165 A.D.) is expounding Psalm 22 refers to Christ as the only-begotten.

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."

Melito of Sardis (170-180 A.D.) (Partial) says "For this reason did the Father send His Son from heaven…" in From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Melito of Sardis (170-180 A.D.) (Partial) says that Jesus was begotten before the light; He who is Creator together with the Father" From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

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.

Clement of Alexandria (193-217/220 A.D.) "And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love…" Who is the Rich Man That Shall Be Saved? 37 p.601. Also The Instructor book 1 ch.3 p.211.

Tertullian (200-220/240 A.D.) says Jesus is the only-begotten in Against Praxeas chapter 21 p.616

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

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made." in Origen’s de Principiis book 2 ch.6.3 p.282

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the "Only-begotten of the Father, who is in Him, and who is God the Word" Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) in Part 2 letter 6.3 p.102 mentions God and Father of our Lord Jesus Christ, … His [God the Father’s] only begotten Son"

Archelaus (262-278 A.D.) "No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father. The Disputation with Manes ch.32 p.205

Methodius (260-312 A.D.) (Partial) speaks of Christ as the only begotten in The Banquet of the Ten Virgins ch.8 p.319

Theognostus of Alexandria (260 A.D.) (partial) explains how the son is an emanation of the Father, as a reflection of light, or as the steam of water. Seven Books of Hypotyposes or Outlines ch.1 vol.6 p.155.

Peter of Alexandria (285-311 A.D.) "the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…" Fragment 5 p.282

Athanasius (318 A.D.) says that Jesus the only Begotten son of the Father. The Incarnation ch.20.1 p.47

Athanasius (318 A.D.) Christ alone is the Son of the Father. Against the Heathen ch.46.4 p.29

Alexander of Alexandria (313-326 A.D.) mentions Jesus Christ the only-begotten son, but not in a corporeal manner, or by excision or division as Sabellius and Valentinus taught. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

Eusebius’s Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Nicene and Post-Nicene Fathers Second Series vol.1 p.82

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God"

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

Athanasius (326-373 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Sirmium (Greek creed) 351 A.D. (Implied, does not say "of God") only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions Christ as only begotten Son. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus is the only Begotten Son of God. Marius’ Letter to Candidus ch.2 p.60

Gregory of Nyssa (382-383 A.D.) often emphasizes Jesus as the "Only-Begotten". For example, he speaks of "the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?" Against Eunomius book 8 ch.5 p.208

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

Cyril of Jerusalem (349-386 A.D.) discusses Christ as the Only Begotten. First Catechetical Lecture 4 ch.16 Nicene & Post-Nicene Fathers p.23

Epiphanius of Salamis (360-403 A.D.) (Partial) "The Father, truly having begotten the Son, and the Son truly having been begotten of the Father, is personally subsisting without beginning and eternal; and the Holy Spirit, as truly of the Father and the Son, being of the same Godhead…" Homily Against the Sabellians, as quoted by the Tubingen theologians in Augsburg and Constantinople, p.229

John Chrysostom (before 407 A.D.) speaks of Jesus as the Only-Begotten in vol.14 Commentary on John Homily 3 p.13.

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) says that Christ Jesus is the "only-begotten Son, God co-eternal with Himself, to become man". He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) (partial) Jesus is the Son of God. Jesus is the first and original effect of God. Candidus’ First Letter ch.4 p.55

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) "We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…" Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Only begotten Son. The Bazaar of Heracleides book 1 ch.1.53 p.46-47

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:1

Ignatius (died 107 or 116 A.D.) wrote frequently of Christ as God. For example, he wrote of "the blood of God" in chapter 1 of his letter to the Ephesians.

Letter of Ignatius to the Ephesians ch.7 p.52 (-107/116 A.D.) "There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God … even Jesus Christ our Lord."

Letter to Diognetus ch.7 p.27 (c.130 A.D.) wrote of Christ sent as King, God, man, and savior.

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.5 p.34 (partial) mentions "up to God and Christ"

Justin Martyr (c.135-165 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164 plus "we ought to worship God alone" ch.16 p.168 and "To God alone with render worship" ch.17 p.168

Justin Martyr (wrote about 135-165 A.D.) "The Word of Wisdom, who is Himself this God begotten of the Father of all things, …" Dialogue with Trypho ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 says "In the beginning was the Word, and the Word was with God, and God is the Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made."

Theophilus of Antioch (161-181/188 A.D.) "John says, ‘In the beginning was the Word, and the Word was with God’ … Then he says, ‘The Word was God.’’" Theophilus to Autolycus book 2 ch.22 p.103

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

Melito of Sardis (170-180 A.D.) said of the crucifixion that "God is murdered". He also said, "He [Jesus] was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father." in his Discourse 3 Ante-Nicene Fathers vol.8 ch.2 p.756. See also ch.3 p.756

Melito of Sardis (170-180 A.D.) calls Jesus "God who is form God" Discourse ch.4 Ante-Nicene Fathers vol.8 p.757

Athenagoras (177 A.D.) "Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognize also a multitude of angels and ministers,…" A Plea for Christians (177 A.D.) ch.10 p.133

Irenaeus (182-188 A.D.) wrote in Against Heresies 3:19:2, "Jesus is Himself in His own right, ...God, and Lord, ..." "e wrote "the advent in the flesh of the Son of God, and [His] divinity (deum), and looking forward with constancy to His human nature (hominem)." Irenaeus Against Heresies book 5 ch.14.3 p.542

Caius (190-217 A.D.) ch.2.1 p.601 And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defence of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him."

Clement of Alexandria (193-217/220 A.D.) In The Instructor book 3 ch.12 composed a hymn which has: "Unto God their hymn of praise, Jesus Christ!" p.296

Clement of Alexandria (193-217/220 A.D.) "And then thou shalt look into the bosom of the Father, whom God the only-begotten Son alone hath declared. And God Himself is love…" Who is the Rich Man That Shall Be Saved? 37 p.601

Tertullian (200-220/240 A.D.) "The Word, therefore, is both always in the Father, as He says, ‘I am in the Father;’ and is always with God, according to what is written, ‘And the Word was with God;’ and never separate from the Father, or other than the Father, since ‘I and the Father are one.’" Against Praxeas chapter 8 p.603

Tertullian (197-217 A.D.) says, "For God alone is without sin; and the only man without sin is Christ, since Christ is also God." A Treatise on the Soul ch.41 p.221

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

Hippolytus (225-235/6 A.D.) "He was manifest as God and man. And it is easy to perceive the man in Him,…" Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … "And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins." Fragment from Commentary on Psalm 2 p.170.

Hippolytus bishop of Portus (225-235/6 A.D.) "even Christ, who is God." Fragment 5 p.238

Hippolytus bishop of Portus (225-235/6 A.D.) says that the Logos is God. Refutation of All Heresies book 10 ch.29 p.151

Hippolytus bishop of Portus (225-235/6 A.D.) "Our Lord Jesus Christ, who is also God." Treatise on Christ and Antichrist ch.6 p.206

2 Clement ch.1 p.229 (c.150 A.D.) says that you should think of Jesus Christ as of God, as the Jude of the living and the dead.

Origen (225-254 A.D.) mentions that John spoke that in the beginning the Word, was God the Word. Commentary on John book 1 ch.6 p.299

Novatian (250/254-256/7 A.D.) It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God." Treatise Concerning the Trinity ch.11 p.620.

Cyprian (246-258 A.D.) mentions "Jesus Christ, our God and Lord" in Treatise 9.6 on the Advantage of Patience p.485

Bishop Nemesianus of Thubunae mentions that "our Lord Jesus Christ spoke with His divine voice" The Seventh Council of Carthage (258 A.D.) p.566

Bishop Fortunatus of Tuccaboris says "Jesus Christ our Lord and God, Son of God the Father and Creator…" The Seventh Council of Carthage (258 A.D.) p.567

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

Gregory Thaumaturgus (240-265 A.D.) calls Jesus "God the Word" in Oration and Panegyric Addressed to Origen argument 4 p.24.

Dionysius of Alexandria (246-265 A.D.) mentions the Son as being the brightness of eternal Light, and "He Himself also is absolutely eternal" The Son "co-exists with him, in that, existing without a beginning, and always begotten, He always shines before Him." Letter 4 - to Dionysius Bishop of Rome ch.4 p.92. Also "Christ is consubstantial with God." ibid ch.6 p.92

Dionysius of Rome (259-269 A.D.) has an entire work (1 1/5 pages) on how Christ, the Word is united with the Holy Spirit and God the Father. "For it is essential that the Divine Word should be united to the God of all, and that the Holy Spirit should abide and dwell in God; and thus that the Divine Trinity should be reduced and gathered into one, as if into a certain head – that is, into the omnipotent God of all." Against the Sabellians p.365-365

Theognostus of Alexandria (260 A.D.) teaches how the Son is born of the substance of the Father, as the reflection of light or as the steam of water". He said Jesus was not the Father, but an emanation from the substance of the Father with no partition. "For as the sun remains the same and suffers no diminution from the rays that are poured from it, so neither did the substance of the Father undergo any change in having the Son as an image of itself." Seven Books of Hypotyposes or Outlines ch.1 p.155.

Malchion 270 A.D. "The compound is surely made up of the simple elements, even as in the instance of Jesus Christ, who was made one (person), constituted by God the Word, and a human body which is of the seed of David, and who subsists without having any manner of division between the two, but in unity." From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Archelaus (262-278 A.D.) writes "…Christ. For in Him dwelleth all the fullness of the Godhead." Quoting Colossians 2:6-9 in Disputation with Manes ch.35 p.209

Victorinus bishop of Petau in Austria (martyred 304 A.D.) quotes John 1:1 "the Word was with God, and the Word was God" Commentary on the Apocalypse of the Blessed John p.348

Theonas of Alexandria (c.300 A.D.) says that as opportunities arise Lucianus can explain the exclusive divinity of Christ. Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.7 p.160

Peter of Alexandria (285-311 A.D.) "the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…" Fragment 5 p.282

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.

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 says, "Do these, then, hear with offended ears that Christ is worshipped, and that He is accepted by us and regarded as a divine person?" ch.7 p.422 says, "We worship one who was born a man."

Lactantius (315-325/330 A.D.) "For He was with us on the earth, when He assume flesh; and He was no less God in man, and man in God. That He was both God and man was declared before by the prophets. That He was God, Isaiah thus declares:…" Epitome to the Divine Institutes ch.34 p.239. Also The Divine Institutes book 4 ch.275 p.126

Alexander of Alexandria (313-326 A.D.) speaks of the supreme and eternal godhead of Christ. Epistles on the Arian Heresy Epistle 1 ch.10 p.294

Tatian in The Diatessaron says the disciples worshipped Jesus, as Matthew 14:33 does. The Diatessaron section 19 p.73

Tatian in The Diatessaron section 36 p.99 the blind man worshipped Jesus as in John 9:38.

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) "We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…" Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Athanasius (326-373 A.D.) says that Jesus is mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God"

Eusebius’s Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Nicene and Post-Nicene Fathers Second Series vol.1 p.82

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

Athanasius (326-373 A.D.) says Jesus is Mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus was God, and He did not lie. Marius’ Letter to Candidus ch.2 p.61

Gregory of Nyssa (382-383 A.D.) discusses the Son’s Deity. Against Eunomius book 4 ch.1 p.153

Gregory Nazianzus (330-391) discusses how Jesus is God. On the Son ch.14-17 p.306-307

Augustine of Hippo (388-430 A.D.) says that Christ Jesus is the "only-begotten Son, God co-eternal with Himself, to become man". He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174

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.) says the Jesus’ miracles declared Him God in vol.10 Commentary on Matthew Homily 28 p.191.

Orosius/Hosius of Braga (414-418 A.D.) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Orosius/Hosius of Braga (414-418 A.D.) refers to the fullness of divinity in Christ Jesus. Defense Against the Pelagians ch.17 p.138

Nestorius (451/452 A.D.) Christ was man while remaining God. The Bazaar of Heracleides book 1 ch.1.29 p.23

Jn 1:1-2; Rev 19:13

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

Letter to Diognetus ch.11 p.29 (c.130 A.D.) says He ‘God the Father] sent the Word that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. … This is He who, being from everlasting, is to-day called the Son;"

Justin Martyr (wrote about 135-165 A.D.) "The Word of Wisdom, who is Himself this God begotten of the Father of all things, …" Justin also calls Jesus the logos. Dialogue with Trypho ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 says "In the beginning was the Word, and the Word was with God, and God is the Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made."

Athenagoras (177 A.D.) discusses Christ being the logos in A Plea for Christians ch.10 p.133

Melito of Sardis (170-180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;"

Irenaeus (182-188 A.D.) "He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sin; since He was a man, and since He was God, in order that since as man He suffered for us,… He has destroyed the handwriting of our debt, and fastened it to the cross" Against Heresies book 5 ch.27.3 p.545

Theophilus bishop of Antioch (168-181/188 A.D.) "John says, ‘In the beginning was the Word, and the Word was with God’ … Then he says, ‘The Word was God.’’" Theophilus to Autolycus book 2 ch.22 p.103

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?"

Caius (190-217 A.D.) ch.2.1 p.601 And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defense of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito and the rest, which declare Christ to be God and man? All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him."

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

Tertullian (200-220/240 A.D.) "The Word, therefore, is both always in the Father, as He says, ‘I am in the Father;’ and is always with God, according to what is written, ‘And the Word was with God;’ and never separate from the Father, or other than the Father, since ‘I and the Father are one.’" Against Praxeas ch.8 p.603.

Tertullian (200-220/240 A.D.) The very Word is of the Creator’s substance. Five Books Against Marcion book 4 ch.9 p.356. Also book 5 ch.19 p.470

Hippolytus (225/235/6 A.D.) mentions the "first-born Word of God… and was formed as a first-born man in the womb," Hippolytus Fragments of Discourses or Homilies 4. p.238

Origen (225-254 A.D.) mentions that John spoke that in the beginning the Word, was God the Word. Commentary on John book 1 ch.6 p.299. He has a chapter on Christ being the Logos in Origen’s Commentary on John book 1 ch.42 p.319-322

Novatian (250/4-256/7 A.D.) "But the Word of God descended which was there, - the Word of God, I say, and God by whom all tings were made, and without whom nothing was made." Treatise Concerning the Trinity ch.14 p.623-624

Gregory Thaumaturgus (240-265 A.D.) calls Jesus "God the Word" in Oration and Panegyric Addressed to Origen argument 4 p.24.

Dionysius of Rome (259-269 A.D.) has an entire work (1 1/5 pages) on how Christ, the Word is united with the Holy Spirit and God the Father. "For it is essential that the Divine Word should be united to the God of all, and that the Holy Spirit should abide and dwell in God; and thus that the Divine Trinity should be reduced and gathered into one, as if into a certain head – that is, into the omnipotent God of all." Against the Sabellians p.365-365

Alexander of Lycopolis (301 A.D.) calls Christ the Word. Of the Manichaeans ch.24 p.251.

Victorinus bishop of Petau in Austria (martyred 304 A.D.) mentions Jesus as the Word of God and quotes John 1:1 as by John the Evangelist Commentary on the Creation of the World p.342

Peter of Alexandria (285-311 A.D.) calls Jesus "God the Word". Fragment 9 p.283

Methodius (260-312 A.D.) calls Jesus the "Word of Wisdom", "Life", "Truth", and the "Word of God". Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Alexander of Alexandria (313-326 A.D.) says that all things were made through Christ Epistles on the Arian Heresy Epistle 1 ch.4 p.292

Lactantius (315-325/330 A.D.) says that it is with good reason Jesus is called the speech and word of God. The Divine Institutes book 4 ch.8 p.107.

Eusebius’s Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 "The living Word which was in the beginning with the Father and which was God, the first and only begotten of God, which was before every creature and creation visible and invisible,…" Nicene and Post-Nicene Fathers Second Series vol.1 p.82 Also ch.2 2.26 p.85

Athanasius (326-373 A.D.) says that Jesus was the Word. On Luke 10:22 (Matthew 11:27) ch.2 p.87

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the Word of God. Marius’ Letter to Candidus ch.4 (27) p.79

Cyril of Jerusalem (349-386 A.D.) speaks of Jesus as the Word. First Catechetical Lecture 4 ch.8 Nicene & Post-Nicene Fathers p.21

Gregory Nazianzus (330-391) says God, the Word was in the Beginning. He says the Son is Only-Begotten. He is the way, truth, life, and light. On the Son - Third Theological Oration ch.17 p.307

Epiphanius of Salamis (360-403 A.D.) mentions Peter saying that Jesus was crucified (Acts 2:36) and that Jesus was the uncreated Word. (Panarion 69, as quoted in Concordia Triglotta, p. 1125)

John Chrysostom (before 407 A.D.) discusses John 1:1 and Jesus being the Word of God. vol.14 Commentary on John Homily 2 p.7.

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) calls Jesus the Son of God, the word, and quotes Qojn 1:12-14. On the Trinity book 13 ch.9 p.174

Tatian (died 172 A.D.) "the Logos Himself also, who was in Him, subsists. And by His simple will the Logos springs forth; and the Logos, not coming forth in vain, becomes the first-begotten work of the Father. Him (the Logos) we know to be the beginning of the world. But He came into being by participation, not by abscission; for what is cut off is separated from the original substance, but that which comes by participation, making its choice of function, does not render him deficient from whom it is taken. For just as from one forth many fires are lighted, but the light of the first torch is not lessened by the kindling of many torches, so the Logos, coming forth from the Logos-power of the Father, has not divested of the Logos-power Him who begat Him. I myself, for instance, talk, and you hear; …" Address of Tatian to the Greeks (-172 A.D.) ch.5 p.67

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) "We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…" Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Jesus is "God the Word" The Bazaar of Heracleides book 1 ch.1.39 p37

Nestorius (451/452 A.D.) God’s Word is the conqueror for all time. The Bazaar of Heracleides book 1 ch.1.93 p.84

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 7:3

Letter of Ignatius to the Ephesians ch.7 p.52 (-107/116 A.D.) "Jesus Christ, who was with the Father before the ages, and in the end was revealed."

Letter of Ignatius to the Magnesians ch.6 p.61 (-107/116 A.D.) Jesus Christ was with the Father before the beginning of time.

Letter to Diognetus ch.11 p.29 (c.130 A.D.) says that the Son was from everlasting.

Justin Martyr (c.150 A.D.) says "He took flesh and became man." First Apology of Justin Martyr ch.32 p.173. Also Jesus took shape and became man. [These imply that he existed before.] First Apology of Justin Martyr ch.5 p.164

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 says that the Son of God is older than all His creatures, and "He was a fellow-councillor with the Father in His work of creation."

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 says "In the beginning was the Word, and the Word was with God, and God is the Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made."

Melito of Sardis (170-180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;"

Melito of Sardis (170-180 A.D.) in On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, "He was the true God existing before all ages."

Melito of Sardis (170-180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. vol.8 ch.5 p.&&&

Athenagoras (177 A.D.) says the Father was from eternity instinct [distinct] from the logos. A Plea for Christians ch.10 p.133

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.20.3 p.488 says "the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation. He then goes on quoting Proverb 3:19,20 and so forth, showing that the Holy Spirit is the third person.

Irenaeus (182-188 A.D.) "His only-begotten Word, who is always present with the human race, united to an mingled with his own creation, according to the Father’s pleasure, and who became flesh, is Himself Jesus Christ our Lord," Irenaeus Against Heresies book 3 ch.16.6 p.442

Clement of Alexandria (193-217/220 A.D.) quotes John 1:1 that in the beginning was the Word, etc. The Instructor book 1 ch.8 p.225

Tertullian (200-240 A.D.) says that Christ existed from ages past and appeared on the earth. Five Books Against Marcion book 5 ch.19 p.470

Hippolytus (225-235/6 A.D.) quotes Psalm 110:3 and says the God the Father had begotten Jesus before the morning star. Against the Heresy of One Noetus ch.15 p.229

Origen (225-254 A.D.) "there was no time when the beginning was devoid of the Word" Commentary on John 2 ch.13 p.&&&

Origen (225-254 A.D.) says that Jesus pre-existed with God, and all things were made through Him. Commentary on John book 2 ch.5 p.327-328

Novatian (250/4-256/7 A.D.) says that Jesus was in heaven before the foundation of the world. Treatise on the Trinity ch.16 p.626. All things were created and founded by the Son of God, that is, by the Word of God. And quotes John 1:3. Treatise Concerning the Trinity ch.17 p.626

Cyprian (248-256 A.D.) quotes John 1:1 Treatise of Cyprian Treatise 12 Second book ch.6 p.518

Alexander of Alexandria (313-326 A.D.) says that God sent down from heaven His incorporeal Son to take flesh. Epistles on the Arian Heresy Epistle 5.5 p.300

Lactantius (315-325/330 A.D.) mentions that Jesus was Son of God from the beginning, but born a second time by the virgin Mary. The Divine Institutes book 4 ch.8 p.106.

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made…"

Eusebius’s Ecclesiastical History (323-326 A.D.) book 1 ch.2 p.82 "The living Word which was in the beginning with the Father and which was God, the first and only begotten of God, which was before every creature and creation visible and invisible,…" Nicene and Post-Nicene Fathers Second Series vol.1 p.82. Also book 2 ch.2.28 p.85

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

Athanasius (326-373 A.D.) (Implied) says that there was never a time when God was not a Father. On the Opinion of Dionysius ch.15 p.182

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Cyril of Jerusalem (349-386 A.D.) says that God the Word was before all ages. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.20

Gregory Nazianzus (330-391) says "There never was a time when He [the Father] was not. And the same thing is true of the Son and the Holy Ghost." On the Son - Third Theological Oration ch.13 p.301

Augustine of Hippo (388-430 A.D.) says that Christ Jesus is the "only-begotten Son, God co-eternal with Himself, to become man". He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and "He became man". Book 2 ch.48 p.110 also says that Jesus was with the Father from the beginning.

Eunomius and extreme Arians (c.360-c.377 A.D.) (implied) believed Jesus was from ages past, but there was a time when Jesus did not exist. Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Christ "existed of old and exists eternally." The Bazaar of Heracleides book 2 ch.1(b) p.192

Nestorius (451/452 A.D.) Jesus was prior to Abraham, Isaac, and Jacob. The Bazaar of Heracleides book 1 ch.1.12 p.11; book 1 ch.1.25 p.19

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

Shepherd of Hermas (c.160 A.D.) book 3 ninth similitude ch.12 p.47 (Partial) says that the Son of God is older than all His creatures, and "He was a fellow-councillor with the Father in His work of creation."

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43 says "In the beginning was the Word, and the Word was with God, and God is the Word. This was in the beginning with God. Everything was by his hand, and without him not even one existing thing was made."

Tatian (died 172 A.D.) (Partial) says that the Logos begat in turn our world. (Does not explicitly say the Logos created all things though.) Address of Tatian to the Greeks ch.5 p.67

Melito of Sardis (170-180 A.D.) (partial) says Jesus made the heaven and earth, in the beginning together with the Father, fashioned man. Discourse ch.5 Ante-Nicene Fathers vol.8 p.757.

Melito of Sardis (170-180 A.D.) (Partial) says that Jesus is Creator with the Father. From the Discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

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

Theophilus to Autolycus (168-181/188 A.D.) book 2 ch.22 p.103 says that all things came into existence through the Word.

Irenaeus (182-188 A.D.) quotes John 1:3 and says all things were made through the Word, and nothing. Irenaeus Against Heresies book 1 ch.22.1 p.347. See also book 3 ch.8.3 p.421

Clement of Alexandria (193-217/220 A.D.) says that all things were made through the Word [Christ] and quotes John 1:3. The Instructor book 1 ch.11 p.234

Tertullian (200-220/240 A.D.) quotes John 1 and says without the Son nothing was made. Against Praxeas chapter 21 p.615. Also ch.15 p.611

Hippolytus bishop of Portus (225-235/6 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Origen (225-254 A.D.) quotes John 1:3a and discusses how all things were made through Christ. Commentary on John book 2 ch.6 p.328

Origen (225-254 A.D.) mentions the Only-begotten of God, through whom all things were made." in Origen’s de Principiis book 2 ch.6.3 p.282

Novatian (250/4-256/7 A.D.) says that all things were created and founded by the Son of God, that is, by the Word of God. And quotes John 1:3. Treatise Concerning the Trinity ch.17 p.626. Also ch.13 p.623

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the "Make and Ruler of all things" Oration and Panegyric Addressed to Origen argument 4 p.24

Victorinus bishop of Petau in Austria (martyred 304 A.D.) quotes John 1:1 and says that all things were made through Christ. On the Creation of the World p.342

Alexander of Alexandria (313-326 A.D.) says that all things were made through Christ Epistles on the Arian Heresy Epistle 1 ch.4 p.292

Lactantius (315-325/330 A.D.) quotes John 1:3 that all things were created through Christ. The Divine Institutes book 4 ch.8 p.107.

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made…"

Eusebius’ Ecclesiastical History (323-326 A.D.) book 1 ch.2.3 says that all things were created through Christ.

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

Athanasius (326-373 A.D.) says that all things were made through Christ. On Luke 10:22 (Matthew 11:27) ch.2 p.88

Council of Sirmium (Greek creed) 351 A.D. says that all things were made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) speaks of "the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?" Against Eunomius book 8 ch.5 p.208

Cyril of Jerusalem (349-386 A.D.) says that Jesus created all things for the Father. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.21

Leo I of Rome (422-461 A.D.) says all things were made through Christ in Letter 31.2 p.45

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) quotes John 1:1,14 and 2:3 and says all things were made through Christ. On the Trinity book 1 ch.6.9 p.21

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) "We believe … one only-begotten Son of God, God the Word, our Lord Jesus Christ, through whom are all things…" Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Nestorius (451/452 A.D.) Everything came into being by the Father through the Son. The Bazaar of Heracleides book 1 ch.1.53 p.4

(Implied) 1 Cor 11:3; 1 Cor 15:28

Justin Martyr (135-65 A.D.) As Isaiah 53 shows, Christ is the servant of the God of Israel. Dialogue with Trypho the Jew ch.13 p.&&&

Irenaeus bishop of Lyons (181-188 A.D.) "in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. "But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all."" Irenaeus Against Heresies book 5 ch.36 p.&&&

Clement of Alexandria (193-217/220 A.D.) says that God the Father is the head of Christ. Stromata book 5 ch.6 p.453

Victorinus bishop of Petau in Austria (martyred 304 A.D.) quotes 1 Cor 11:3 that "the head of Christ is God". Commentary on the Apocalypse of the Blessed John ch.13 p.344

Tertullian (200-240 A.D.) (Implied) says that Marcion’s Christ is not subject to the Father." Five Books Against Marcion book 4 ch.39 p.&&&

Hippolytus bishop of Portus (225-235/6 A.D.) quotes 1 Cor 15:23-28 about Christ being subject to the Father Against the Heresy of One Noetus ch.6 p.226

Origen (225-254 A.D.) He became obedient to the Father, not only to the death of the cross, but also, in the end of the world, embracing in Himself all whom He subjects to the Father, and who by Him come to salvation, He Himself, along with them, and in them, is said also to be subject to the Father; all things subsisting in Him, and He Himself being the Head of all things, and in Him being the salvation and the fulness of those who obtain salvation. And this consequently is what the apostle says of Him: "And when all things shall be subjected to Him, then shall the Son also Himself be subject to Him that put all things under Him, that God may be all in all." De Principiis book 3 ch.6 p.&&&

Novatian (250/4-256/7 A.D.) Jesus will again descend in obedience to the Father. Treatise Concerning the Trinity ch.11 p.621. After the resurrection itself, Christ still yields all obedience to the father. Treatise concerning the Trinity ch.22 p.633.

Cyprian of Carthage (246-258 A.D.) (Partial) quotes Psalm 45:6,7 "God, thy God…" Treatises of Cyprian - Treatise 12 second book ch.6 p.518. Also Christ "is the Angel of the Almighty" Treatises of Cyprian – Treatise 12 Second book ch.5 p.517

Cyprian (246-258 A.D.) (Partial) quotes John 14:28 that Jesus said the Fatiher is greater than I" The Treatises of Cyprian Treatise 12 book 3 ch.58 p.548

Alexander of Alexandria (313-326 A.D.) says that Jesus is only inferior to the Father in that Jesus is begotten, and this is why he said, ‘My Father is greater than I." Deposition of Arius ch.12 p.&&&

Lactantius (315-325/330 A.D.) says that Jesus was like His "Supreme Father" The Divine Institutes book 4 ch.13 p.114 and ch.14 p.114. He quotes "Therefore God, Thy God" in Psalm 45:6,7 in The Divine Institutes book 4 ch.13 p.113

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 21:15-16

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 1:6; 13:21

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 9:38; (implied) 5:22-23

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 2 Pet 3:18 glorify Jesus

Clement of Rome (97/98 A.D.) "…through Jesus Christ our Lord, to whom be glory and majesty for ever and every. Amen." 1 Clement ch.20 vol.1 p.11 (also vol.9 p.235)

Letter of Ignatius to the Ephesians ch.2 p.50 (-107/116 A.D.) "It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience…"

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.17 p.43. We adore the Son of God and will not worship another.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.14 p.42 glory to God, and Jesus Christ, and the Holy Ghost.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.20 p.&&& "into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen."

Justin Martyr (c.135-165 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164

Justin Martyr (c.150 A.D.) "Our teacher of these things is Jesus Christ, who also was born for this purpose, and was crucified under Pontius Pilate, procurator of Judea, in the times of Tiberius Caesar; and that we reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place, and the prophetic Spirit in the third, we will prove." First Apology of Justin Martyr ch.13 p.166-167

Justin Martyr (c.150 A.D.) Dialogue with Trypho ch.106 p.252 says that the Magi worshipped Jesus. He also says that we should worship him in ch.63 p.229

Melito of Sardis (170-180 A.D.) vol.8 ch.4 p.757 says that the Magi worshipped Jesus.

Tatian’s Diatessaron (died 172 A.D.) section 3 p.47 says the Magi worshipped Jesus.

Tatian’s Diatessaron (died 172 A.D.) section 19 p.73 says that the disciples in the boat worshipped Jesus.

Irenaeus Against Heresies (182-188 A.D.) book 4 ch.27.4 p.500-501 says the saints will glorify Jesus.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.9.2 p.423 says the Magi worshipped Jesus.

Clement of Alexandria (193-217/220 A.D.) wrote a Hymn to Christ the Savior. "Their hymns of praise With guileless lips to Christ their King…" The Instructor book 3 ch.12 p.295

Tertullian (200-240 A.D.) Against Praxeas ch.13 p.607 says that Isaiah prophesies that the Sabeans will worship the person of Christ, because God is in Him.

Hippolytus (225-235/6 A.D.) "He was manifest as God and man. And it is easy to perceive the man in Him,…" Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … "And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins." Fragment from Commentary on Psalm 2 p.170.

Hippolytus bishop of Portus (225-235/6 A.D.) "the adoption,-he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. To Him be the glory and the power, together with His most holy, and good, and quickening Spirit, now and ever, and to all the ages of the ages. Amen." Discourse on the Holy Theophany ch.10 p.237

Hippolytus bishop of Portus (225-235/6 A.D.) "as He [the Father] wills the son to be glorified, let us glorify Him. Against the Heresy of One Noetus ch.9 p.227

Origen (225-254 A.D.) mentions that the Canaanite woman in Tyre and Sidon worshipped Jesus as Son of God. Origen’s Commentary on Matthew book 11 ch.17 p.446

Origen (225-254 A.D.) mentions the wise men who came from the east to worship the child Jesus. Against Celsus book 1 ch.40 p.413

Novatian (250/4-256/7 A.D.) quotes John 17:5 that the Father glorified Jesus. Treatise Concerning the Trinity ch.13 p.622

Novatian (250/4-256/7 A.D.) "give thanks to God through Jesus Christ, His Son, our Lord, to whom be praise, and honour, and gory, for ever and ever. Amen. On the Jewish Meats ch.7 p.650

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6-11 ans days that at the name of Jesus every knee will bow, and every tongue confess that Jesus is Lord. Treatise Concerning the Trinity ch.22 p.633

Cyprian (248-258 A.D.) Letter 62.6 p.360 says that Christ should have praise and worship from his brothers.

Cyprian (248-258 A.D.) Treatise 9 ch.24 p.491 "God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: ‘God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath." And in the Apocalypse the angel withstands John, who wishes to worship him, and says: ‘See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord."

Gregory Thaumaturgus (246-265 A.D.) says to commit the praises and hymns in honor of the King and Superintendent of all things, … to His first-born Word. Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) "glory and dominion to the Father, Son, and Holy Spirit." Letter to Dionysius of Rome book 4 ch.16 p.94

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.

Theonas of Alexandria (c.300 A.D.) says that we do things that "the name of our God and Lord Jesus Christ may be glorified in all" Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.159. "may glorify Christ in him." Ch.4 p.159. Mention of "glorifying Christ Himself." Ch.1 p.159

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.36 p.422 "worship of Christ by us." Also book 1 ch.37 p.422

Martyrdom of Habib the Deacon p.692 (events c.315 A.D.) "worshipped and glorified" Christ

Athanasius (318 A.D.) says to worship Christ as God. The Incarnation ch.46.4 p.67

Lactantius (315-325/330 A.D.) says that the world should worship Jesus. The Divine Institutes book 4 ch.26 p.124.

Lactantius (315-325/330 A.D.) mentions the worship of the two [Father and Son]. The Epitome of the Divine Institutes ch.49 p.242

Lactantius (315-325/330 A.D.) The Divine Institutes book 4 ch.29 p.133 "He who thinks that he worships the Father only, as he does not worship the Son, so he does not worship even the Father."

Athanasius (326-373 A.D.) says that we worship "the Lord of Creation, Incarnate, the Word of God." And that the leper "worshipped God in the Body". Letter 60 ch.3 p.575

Athanasius (356-360 A.D.) says that even the angels worship Jesus and quotes Hebrews 1:6. Four Discourses Against the Arians Discourse 2 ch.16.23 p.361

Gregory of Nyssa (382-383 A.D.) says we are to worship Jesus. Against Eunomius book 3 ch.6 p.147. All should worship Jesus in Against Eunomius book 4 ch.9 p.171 and book 5 ch.1 p.172

Gregory of Nyssa says that angels worship Jesus in Hebrews. Against Eunomius book 4 ch.3 p.157.

Cyril of Jerusalem (349-386 A.D.) says that Christ crucified is worshipped. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that we are to honor and worship the Son, but not in a secondary sense. On the Son - Third Theological Oration ch.14 p.306

Gregory Nazianzus (330-391) says the Magi worshipped Jesus. On the Son - Third Theological Oration ch.19 p.308

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) a Christian slave woman taught the barbarians that they should worship the Son of God.

Augustine of Hippo (388-430 A.D.) says that they should not suppose that three gods are worshipped by Christians because there is only One God. On Faith and the Creed ch.9.16 p.327

Nestorius (451/452 A.D.) Christ is adored. The Bazaar of Heracleides book 1 ch.1.29 p.23

Tatian (died 172 A.D.) says that the Logos was in the father. Address of Tatian to the Greeks ch.5 p.67

Tatian’s Diatessaron (died 172 A.D.) section 37 p.100 Jesus says, "I and my Father are one."

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

Clement of Alexandria (193-217/220 A.D.) says that the son is in the Father and the Father in the son. The Instructor book 1 ch.7 p.222

Clement of Alexandria (193-217/220 A.D.) says that Jesus is in the Father. The Instructor book 1 ch.2 p.210

Tertullian (200-240 A.D.) Against Praxeas ch.24 p.621 "He says, ‘I am in the Father, and the Father is in me.’"

Hippolytus bishop of Portus (225-235/6 A.D.) says that Jesus is inseparable from the Father. Against the Heresy of One Noetus ch.18 p.230

Hippolytus bishop of Portus (225-235/6 A.D.) says "the Father was in the Son, and the Son in the Father, while the Son was living among men." Against the Heresy of One Noetus ch.4 p.225

Origen (225-254 A.D.) De Principiis book 1 ch.2.8 vol.4 p.249 "The Father is in Me, and I in the Father." See also Against Celsus book 1 ch.12 p.&&&

Novatian (250/4-256/7 A.D.) Concerning the Trinity ch.31 p.643 "He who was in the Father came forth from the Father"

Gregory Thaumaturgus (246-265 A.D.) says that Christ is the "Only-begotten of the Father, who is in Him, and who is God the Word" Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) says the Son and the Father cannot be separated. Letter 2 (to Dionysius of Rome) book 2.8 p.93

Dionysius bishop of Rome (259-269 A.D.) Jesus said, "I and the Father are one." Dionysius of Rome Against the Sabellians ch.3 p.366

Methodius (260-312 A.D.) "For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons," Oration on Psalms ch.5 p.397. (also The Banquet of the Ten Virgins Discourse 8 ch.10 p.338 andch.11 p.339)

Alexander of Alexandria (313-326 A.D.) quotes John 14:10 where Jesus says, "I am in the Father and the Father in Me" and "I and My Father are one" Epistles on the Arian Heresy Epistle 2.3 p.297-298

There are others besides this too.

Athanasius (326-373 A.D.) says Jesus is in the Father and the Father in Jesus. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Athanasius (326-373 A.D.) discusses "the inseparable union" between the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.4 p.89. He says Jesus and the Father are as indivisible as the brightness from the light. On the Opinion of Dionysius ch.8 p.179

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus said, "I and the Father are one" [John 10:30] Marius’ Letter to Candidus ch.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that Jesus said, "I am in the Father and the Father is in me. Marius’ Letter to Candidus ch.2 p.61

Gregory of Nyssa (382-383 A.D.) The Father is in the Son and the Son is in the Father. Against Eunomius book 8 ch.1 p.208

John Chrysostom (before 407 A.D.) discusses John 10 and how Jesus is in the Father and the Father is in Jesus. vol.14 Commentary on John Homily 61 p.224.

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the Virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.20

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) Jesus is in the Father and the Father is in Jesus. Candidus’ First Letter ch.4 p.55-56

Nestorius (451/452 A.D.) Jesus said that "I and the Father are One (John 10:30). The Bazaar of Heracleides book 1 ch.1.74 p.68

Nestorius (451/452 A.D.) The Son in the Father and the Father in the Son like the fire in the bush. The Bazaar of Heracleides book 3 ch.1 p.160

Nestorius (451/452 A.D.) "God the Word is unchangeable and immortal and He is continuously that where He is in the eternity of the Father. … there was not when he was not." The Bazaar of Heracleides book 2 ch.1 p.82

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 1:14

Ignatius of Antioch (-107/116 A.D.) "both made and not made, God existence in the flesh … both of Mary and of God; … - even Jesus Christ our Lord. Letter of Ignatius to the Ephesians ch.7 p.52

&&&Polycarp ch.7 p.&&& "For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;"

Clement of Alexandria (193-217/220 A.D.) explicitly mentions the incarnation of the word. Stromata book 1 ch.17 p.318

Justin Martyr (138-165 A.D.) Dialogue with Trypho "incarnation, and the suffering of as many afflictions as your nation put upon"

Irenaeus Against Heresies (182-188 A.D.) Against Heresies book 1 ch.16.7 p.443 "only-begotten of the Father, Christ who was announced, and the Word of God, who became incarnate …" Irenaeus mentions Jesus being incarnate in at least ten other places too.

Melito of Sardis (170-180 A.D.) On the Nature of Christ ch.7 p.760 (partial) Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages."

Tertullian (200-240 A.D.) discusses the "nativity and incarnation of God" Tertullian Against Marcion book 5 ch.6 p.440

Hippolytus bishop of Portus (225-235/6 A.D.) mentions "incarnation" in a great many places. One of them is "He remained therefore, also, after His incarnation, according to nature, God infinite, and more" Against Beron and Helix fragment 2 p.232. See also Commentary on Psalm 110 verse 2 p.171

Origen (225-254 A.D.) Jesus shown to be the Son of God both before and after His incarnation. Origen Against Celsus book 3 ch.14 p.470

Origen (225-254 A.D.) says that Jesus was incarnated through God. De Principiis book 1 ch.4 p.240

Cyprian (246-258 A.D.) Treatise 9 ch.6 p.485 "from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death"

Dionysius of Alexandria (246-256) Commentary on the Beginning of Ecclesiates ch.3.6 says the law is "Before the incarnation"

Novatian (250/4-256/7 A.D.) discussing the word became flesh in many places. One place is Concerning the Trinity ch.25 p.636 "associated as well of that which God is, as of that which man is-for "the Word was made flesh, and dwelt in us"-who cannot easily apprehend of himself, without" In ch.10 p.619 he contrasts the phantom appearance of Christ of the heretics with the reality of the body of Christ. Then he quotes John 1:14.

Victorinus bishop of Petau in Austria (martyred 304 A.D.) says that the creation of the world and man was a type of Christ. "He was incarnate in flesh" On the Creation of the World p.343

Peter of Alexandria (285-311 A.D.) "In the meanwhile the evangelist says with firmness, "The Word was made flesh, and dwelt among us" fragment 9 p.263

Lactantius (315-325/330 A.D.) Epitome of the Divine Institutes ch.50 p.242 "plainly virtues, but they cannot be done without flesh. Therefore He assumed a body on this account, that, since He taught that the desires of the flesh must"

&&&Methodius (260-312 A.D.) Banquet of the Ten Virgins book 10 these things narrated concerning souls which, before the incarnation of Christ,

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

&&&Epiphanius of Salamis (360-403 A.D.) Excerpts "[Peter said] This same Jesus whom ye crucified [Acts 2:36], in order that the holy incarnate dispensation might not be left by the impassible and uncreated Word, but might be united above to the uncreated Word. On this account God made that which was conceived of Mary and united to deity both Lord and Christ."

&&&Epiphanius of Salamis (360-403 A.D.) Excerpts "The Father gives to the Son, and the Son, who is not inferior to the Father, receives from the Father, particularly in two ways. First, that we might be led to one union with the Deity, Father, Son, and Holy Ghost, in contradistinction to a multitude of gods. And second, that we might also be led to the transfiguration, to the glory of the incarnation, and to the union with the Deity. For in the transfiguration His face, even in the flesh, since His deity was still present, shone like the sun, that is, the flesh which came from Mary and from our human race was transfigured to heavenly glory, so that it acquired, in addition to its own natural powers, the glory, honor, and perfection of the Godhead, the flesh receiving the heavenly glory here in communion with the divine Logos, which it did not have from the beginning. We must also understand in this sense the passage, He has given all judgment to the Son [John 5:22], and also the passage, He gave Him power, so that He gives life to whom He wishes [John 5:21], that in the first place ... the one deity of the Trinity is indicated ... and in the second place, that by the incarnation of the deity He assumed the gift of dignity, power, and perfection which have been given by the Father to the Son for the one spiritual union of the deity."

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and "He became man".

Letter of Ignatius to the Ephesians ch.19 p.57 (-107/116 A.D.) "Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord;"

Apology of Aristides (125 or 138-161 A.D.) p.276 Jesus was born of the virgin. He assumed flesh and revealed himself among men.

Justin Martyr (c.150 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Tatian’s Diatessaron (died 172 A.D.) section 1 p.43-44 and section 2 p.45 refers to Jesus being born of the Virgin Mary.

Melito of Sardis (170-180 A.D.) "This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…" in his Discourse 5 Ante-Nicene Fathers vol.8 p.757

Irenaeus (182-188 A.D.) "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.

Clement of Alexandria (193-217/220 A.D.) says that Jesus was the first fruit of the Virgin. The Instructor book 1 ch.6 p.220

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

Tertullian These [the four gospels] all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets." Tertullian’s Five Books Against Marcion 207/208 A.D. book 4 ch.2 p.347. Also book 5 ch.6 p.440

Hippolytus (225-235/6 A.D.) mentions the Holy Spirit and the virgin as the economy [means] of the Word [Jesus] coming to earth. Against the Heresy of One Noetus ch.4 p.225

Origen (225-254 A.D.) speaks of Jesus’ birth from the Virgin. Origen’s Commentary on John book 1 ch.34 p.315.

Novatian (250/4-256/7 A.D.) quotes Isaiah 7:14 as referring to Christ. Treatise Concerning the Trinity ch.12 p.621

Cyprian (248-258 A.D.) Letter 72 ch.5 p.380 says that the Son, Christ, was born of the Virgin Mary.

Archelaus (262-278 A.D.) says that Christ was born of the Virgin Mary. The Disputation with Manes ch.47 p.223

Victorinus bishop of Petau in Austria (martyred 304 A.D.) says that the Holy Spirit overflowed the Virgin Mary when Christ was incarnate in the flesh. On The Creation of the World ch.343

Peter of Alexandria (285-311 A.D.) "From this we learn that the angel, when he saluted the Virgin with the words, ‘Hail, thou that art highly favoured, the Lord is with thee,’ intended to signify God the Word is with three, and also to show that He would arise from her bosom, and would be made flesh…"Fragment 9 p.283.

Lactantius in his Epitome to the Divine Institutes (315-325/330 A.D.) ch.32 p.237 says "He was born a second time as man, of a virgin, without a father, that, as in His first spiritual birth, being born of God alone."

Lactantius (315-325/330 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Lactantius (315-325/330 A.D.) says that we should not by chance [profanely] imagine, as Orpheus supposed, that God is both male and female, because otherwise He would have been unable to beget. The Divine Institutes book 4 ch.8 p.106.

Alexander of Alexandria (313-326 A.D.) says that Jesus took upon flesh in the virgin’s womb. Epistles on the Arian Heresy Epistle 5.6 p.301

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

Athanasius (326-373 A.D.) mentions the virgin conceived and the Lord became man. On the Opinion of Dionysius ch.9 p.179

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , mentions the Son our Lord, begotten without passion before all ages, God the Word, only begotten Son, Jesus made all things, flesh through the Virgin Mary, suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) says Jesus was born of a virgin. Against Eunomius book 3 ch.4 p.145

Cyril of Jerusalem (349-386 A.D.) discusses the virgin birth of Christ. First Catechetical Lecture 4 ch.7 Nicene & Post-Nicene Fathers p.21

Gregory Nazianzus (330-391) mentions the virgin birth of Christ. On the Son - Third Theological Oration ch.19 p.308

A Poem on the Passion of the Lord (315-550 A.D.) refers to the virgin birth, Christ’s death on a dreadful cross, pretended kisses of a client/disciple, Pilate p.327

Pacian of Barcelona (343/377-379/392 A.D.) quotes Isaiah 7:14-15 as referring to Christ and His virgin birth. On Baptism ch.3(2) p.87

John Chrysostom (before 407 A.D.) discusses Mary and the virgin birth of Christ in vol.10 Commentary on Matthew Homily 5.3-5 p.32-33.

Augustine of Hippo (388-430 A.D.) says that Christ was born of a virgin. City of God book 2 ch.18 p.33

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the Virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.20

John Cassian (410-430 A.D.) speaks of Jesus being born of a virgin in 12 Books book 3.4 p.214

Tatian’s Diatessaron (-172 A.D.) section 1 p.43,44,45 Jesus was born of a virgin as Matthew 1:23 and Luke 1:35

X Ebionites Origen Against Celsus book 5 ch.61 p.570 says of the Ebionites, "multitude, in accordance with the Jewish law,-and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings"

X Ebionites said that Jesus was begotten by Joseph. Eusebius’ Ecclesiastical History book 5 ch.8 p.223

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

Nestorius (451/452 A.D.) Mary is the Holy Virgin, but not the mother of God. The Bazaar of Heracleides book 2 ch.1 p.149; Virgin Mary. The Bazaar of Heracleides book 2 ch.1 p.171

John 8:46; 2 Corinthians 5:21; Heb 2:14,17; 4:15

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:14,17; Heb 4:15

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 8:46

Letter of Ignatius to the Ephesians ch.19 p.57 (-107/116 A.D.) "God Himself being manifested in human form for the renewal of eternal life." Also in ch.20 p.57 "the new man, Jesus Christ"

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.8 p.35 says that Jesus was sinless.

Apology of Aristides ch.15 (125 or 138-161 A.D.) Jesus was born of the virgin, assumed flesh, and revealed himself among men.

Justin Martyr (138-165 A.D.) says that Jesus Christ, the Son of God, was born of a virgin without sin. Jesus was from Abraham. Dialogue with Trypho ch.23 p.205 (Says ch.33 but that is a typo).

Justin Martyr (c.135-165 A.D.) says "He took flesh and became man." First Apology of Justin Martyr ch.32 p.173. Also Jesus took shape and became man. [These imply that he existed before.] First Apology of Justin Martyr ch.5 p.164

Melito of Sardis (170-180 A.D.) vol.8 ch.2 p.756 in his Discourse on the Cross says that Jesus "was born man". In On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, "His soul and His body, His human nature like ours, were real, and no phantom of the imagination. … For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, … He was the true God existing before all ages."

Irenaeus (182-188 A.D.) "Now if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression." Irenaeus Against Heresies book 5 ch.14.3 p.542

Clement of Alexandria (193-217/220 A.D.) says that Jesus was man and God. The Instructor book 1 ch.3 p.210

Clement of Alexandria (193-217/220 A.D.) says that Jesus was sinless. The Instructor book 1 ch.2 p.210

Tertullian (197-217 A.D.) says, "For God alone is without sin; and the only man without sin is Christ, since Christ is also God." A Treatise on the Soul ch.41 p.221

Tertullian said that Jesus alone persevered without sin. The Prescription Against Heretics ch.3 p.244

Tertullian (200-240 A.D.) says that Jesus was constituted of human flesh. Tertullian Against Marcion book 5 ch.6 p.440

Theodotus the probable Montanist (ca.240 A.D.) (partial) says that Jesus assumed humanity. It does not say that He was sinless though. Excerpts of Theodotus ch.23 p.45

Origen (225-254 A.D.) discusses Jesus’ human nature and purchasing us back with His own blood from [the devil]. Origen’s Commentary on John book 6 ch.35 p.377

Hippolytus (225-235/6 A.D.) says Jesus came to save fallen man. Also "being by the Virgin and the Holy Spirit made a new man… For it was not in mere appearance or by conversion, but in truth, that He became man." Against the Heresy of One Noetus ch.17 p.230

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

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

Hippolytus bishop of Portus (225-235/6 A.D.) Christ did not sin. Commentary on Genesis ch.49.5 p.164

Cyprian (246-258 A.D.) Treatise 9 ch.6 p.485 "from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death"

Cyprian (246-258 A.D.) Treatise 4 ch.29 p.455 "But if He prayed who was without sin, how much more ought sinners to pray; and if He prayed continually, watching through the whole night in uninterrupted"

Novatian (250/4-256/7 A.D.) "For Scripture as much announces Christ as also God, as it announces God Himself as man." Treatise Concerning the Trinity ch.11 p.620

Anonymous Treatise on Re-Baptism ch.17 p.677 He [Christ] alone did not sin at all"

Dionysius of Alexandria (246-265 A.D.) discusses Jesus’ humanity. Commentar on Luke p.115

Dionysius of Alexandria (246-265 A.D.) (partial) says Jesus came in the flesh. Two books on the Promises ch.1.6 p.84

Malchion 270 A.D. "The compound is surely made up of the simple elements, even as in the instance of Jesus Christ, who was made one (person), constituted by God the Word, and a human body which is of the seed of David, and who subsists without having any manner of division between the two, but in unity." From the Acts of the Disputation Conducted by Malchion Against Paul of Samosata p.172

Alexander of Lycopolis (301 A.D.) (partial) mentions Christ making an entrance in the body. Of the Manichaeans ch.24 p.251.

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

Methodius (260-312 A.D.) "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.

Methodius (260-312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.37 p.422 " we worship one who has born a man."

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 ch.16 p.345. Also "It is a new thing that the Son of God should become man." p.350

Athanasius (318 A.D.) Jesus was sinless. The Incarnation ch.1.17 p.45

Lactantius (315-325/330 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

Lactantius (315-325/330 A.D.) said that when Jesus was baptized He had no sins to wash away. The Divine Institutes book 4 ch.15 p.115.

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

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made… was made man He suffered … rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead. … Holy Ghost."

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

Athanasius (326-373 A.D.) says that Jesus was made man. On the Opinion of Dionysius ch.8-9 p.179

Council of Sirmium (Greek creed) 351 A.D. (Partial, does not say sinless) says the Jesus, the only begotten Son, was a man, the word made flesh. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Gregory of Nyssa (382-383 A.D.) says that Jesus was fully human, but without sin in Against Eunomius book 2 ch.1 p.101

Cyril of Jerusalem (349-386 A.D.) says that Jesus was made man, not in appearance only but in truth. First Catechetical Lecture 4 ch.9 Nicene & Post-Nicene Fathers p.20

Gregory Nazianzus (330-391) says that Jesus was sinless. In Defense of His Flight to Pontus ch.23 p.210

Gregory Nazianzus (330-391) discusses Jesus’ manhood. On the Son - Third Theological Oration ch.19-20 p.308-309

Pacian of Barcelona (343/377-379/392 A.D.) says Christ took on the nature of man. On Baptism ch.3(4) p.89

Pacian of Barcelona (343/377-379/392 A.D.) says Christ committed no sin, no guile found in his mouth. On Baptism ch.4(1) p.90

Epiphanius of Salamis (360-403 A.D.) says that Jesus "received a true and complete human nature," and that Jesus was without sin. (Panarion, as quoted in The Two Natures in Christ, p. 358)

Augustine of Hippo (388-430 A.D.) says that Christ Jesus became man, putting on a human soul and flesh. On the Trinity book 13 ch.10.13 p.174

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.45 p.89 says that Jesus was the Son of God at the beginning of all things, and "He became man".

The Vision of Paul (c.388 A.D. – after Nicea) ch.41 p.162 "Who are these, Sir, who are put into this well? And he said to me: They are whoever shall not confess that Christ has come in the flesh and that the Virgin Mary brought him forth, and whoever says that the bread and cup of the Eucharist of blessing are not this body and blood of Christ."

Nestorius (451/452 A.D.) "God the Word, who truly became man in nature" The Bazaar of Heracleides book 1 ch.1.23 p.18

Nestorius (451/452 A.D.) Christ was man while remaining God. The Bazaar of Heracleides book 1 ch.1.29 p.23

Nestorius (451/452 A.D.) Jesus was sinless. The Bazaar of Heracleides book 1 ch.168 p.63; ch.1.91 p.81-82

Nestorius (451/452 A.D.) Christ was free from sin. The Bazaar of Heracleides book 2 ch.1(b) p.251

Nestorius (451/452 A.D.) Jesus of the seed of the House of David. The Bazaar of Heracleides book 2 ch.1(b) p.261

Mt 4:1-10; Mk 1:13; Lk 4:1-12; Heb 4:15

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 4:15

p4 + p64 + p67 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16; Mt 26:7-8,10,14-15,22-23,31-33; Mt 3:9,15; 5:20-22,25-28 -95 verses (c.150-175 A.D.) Jesus was tempted by the devil in Lk 4:2

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:-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus was tempted in the wilderness in Luke 4:2

Justin Martyr (135-165 A.D.) "when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, `Thou art my Son: this day have I begotten Thee, is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, `Worship me; 'and Christ answered him, `Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve." Dialogue with Trypho the Jew ch.103 p.&&&

Irenaeus Against Heresies (182-188 A.D.) book 5 capable of being tempted, dishonoured, crucified, and of suffering death, but

Irenaeus Against Heresies (182-188 A.D.) book 5 All Things, to Assume Human Nature, and Should Be Tempted by Satan, that He

Irenaeus Against Heresies (182-188 A.D.) book 5 Tempted by Satan, that He Might Fulfil the Promises, and Carry Off a Glorious

Tertullian (200-240 A.D.) On Prayer "He Himself, when tempted by the devil, demonstrated who it is that presides over"

Origen (225-254 A.D.) On John 1 though He was tempted in all things as we are, He was without sin, and His

Origen On John 10 "And He was in the desert forty days and forty nights tempted by Satan, and He

Dionysius of Alexandria (246-265 A.D.) fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation, but to be tempted of the devil." Commentary on Luke ch.44 p.&&&

Archelaus (262-278 A.D.) wilderness to be tempted by the devil; and as the devil had no correct knowledge

Peter of Alexandria (285-311 A.D.) mentions Jesus being baptized and then tempted of the devil, saying "Get thee behind me, Satan’" Canonical Epistle Canon 1 p.269

Lactantius (315-325/330 A.D.) "they were dispersed, nor did they feel remorse; they tempted me," The Divine Institutes book 4 ch.&&& p.&&&

Nestorius (451/452 A.D.) Jesus endured temptation. The Bazaar of Heracleides book 1 ch.1.74 p.68

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 4 ch.34 p.142 says that the prince of wickedness [Satan] tempted the King of peace [Jesus].

Clement of Rome (97/98 A.D.) "Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him" 1 Clement ch.7 p.7

Ignatius (-107/116 A.D.) "But may those that dishonoured them be forgiven through the grace of Jesus Christ!" Ignatius’ Letter to the Philadelphians ch.11 p.85

Letter of Barnabas ch.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) See also ch.8 p.142

Letter of Barnabas ch.16 p.147 (100-150 A.D.) in discussing Jesus said "Having received the forgiveness of sin, and place our trust in the name of the Lord…"

Polycarp in his Letter to the Philippians (100-155 A.D.) ch.6 p.34 "If then we entreat the Lord to forgive us, we ought also ourselves to forgive [others];"

Justin Martyr (150 A.D.) mentions that he would be called Jesus, "for He shall save His people from their sins." First Apology of Justin Martyr ch.33 p.174

Justin Martyr (138-165 A.D.) mentions that Jesus curing leprosy shows that He could also forgive sins. It also mentions Jesus dying on the cross. Fragment 10 p.301

Shepherd of Hermas (c.160 A.D.) Book 3 Similitude fifth ch.6 p.35 says that Jesus purged away the sins of the people.

Irenaeus Against Heresies (182-188 A.D.) says that Jesus gave forgiveness of sins. book 3 ch.12.5 p.431

Clement of Alexandria (193-217/220 A.D.) says that Jesus has two roles in ministering all good. As God, forgiving our sins, and as man, training us not to sin. "Man is justly dear to God." The Instructor book 1 ch.3 p.210

Tertullian (200-240 A.D.) said that the Jews rightly said that a man could not forgive sinsbut God alone. Jesus did not deny He was a man, but instead showed that He was God as well as man. Five Books Against Marcion book 4 ch.10 p.358

Hippolytus (225-235/6 A.D.) "He was manifest as God and man. And it is easy to perceive the man in Him,…" Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … "And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins." Fragment from Commentary on Psalm 2 p.170.

Hippolytus (225-235/6 A.D.) mentions that Jesus raised Lazarus to life after he had been dead four days. Did many mighty works, and forgave sins. Against the Heresy of One Noetus ch.18 p.230

Hippolytus bishop of Portus (225-235/6 A.D.) "blotting out the handwriting of sins that was against us." Commentary on Daniel ch.2.5 p.181

Origen (225-254 A.D.) (partial) says Jesus, the shepherd, Way, Door, rod is the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Novatian (250/4-256/7 A.D.) Treatise Concerning the Trinity ch.1 p.612 mentions "Christ’s previous pardon of his sins"

Anonymous Treatise On Rebaptism (250/4-256/7 A.D.) ch.18 p.677 speaks of Jesus forgiving the sins of the woman with an issue of blood.

Cyprian (246-258 A.D.) "from the Lamb, by whom we were redeemed and quickened" Treatises of Cyprian Treatise 11 ch.3 p.497

Alexander of Lycopolis (301 A.D.) says that Christ was "affixed to the cross". He says Manichaeus is wrong to deny that Christ did not suffer this. Christ gave remission of sins. Of the Manichaeans ch.24 p.251.

Peter of Alexandria (285-311 A.D.) says that Jesus is the propitiation for our sins. The Canonical Epistle Canon 11 p.276

Lactantius (315-325/330 A.D.) &&& The Divine Institutes book 2 ch.2 p.42.

Athanasius (326-373 A.D.) says that Jesus remitted sins against the paralytic. Four Discourses Against the Arians Discourse 3 ch.27.40 p.415

Gregory Nazianzus (330-391) says "He [Jesus] was baptized as Man – but He remitted sins as God" On the Son - Third Theological Oration ch.20 p.308

Matthew 27:32-56; Mark 15:21-41; Luke 23:26-49; John 19:16-30; 1 Cor 15:3; Php 2:8

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) 1 Cor 15:3; Php 2:8

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 19:16-30

Clement of Rome (97/98 A.D.) (partial) quotes Isaiah 53 and says the Christ died for us.

Ignatius (-107/116 A.D.) Jesus was truly persecuted under Pontius Pilate, truly crucified, died, and raised from the dead. Ignatius’ Letter to the Trallians ch.9 p.70

Letter of Barnabas ch.5 p.140 (100-150 A.D.) "He himself willed thus to suffer, for it was necessary that He should suffer on the tree." Also ch.6 p.141 says "Moreover, when fixed to the cross, …"

Apology of Aristides (125 or 138-161 A.D.) p.276 "He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.".

Justin Martyr (c.150 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Justin Martyr "which is significant of the power of the cross, for to it, when He was crucified,…" First Apology of Justin Martyr ch.35 p.174

Justin Martyr (135-165 A.D.) And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people?" Dialogue with Trypho ch.112 p.255

Justin Martyr: Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday]. First Apology of Justin Martyr ch.67 p.186

Hegesippus (170-180 A.D.) Concerning the Relatives of Our Savior ch.1 vol.8 p.763 says Jesus was crucified.

Tatian’s Diatessaron (died 172 A.D.) section 52 p124 says that Jesus was crucified and died.

Melito of Sardis (170-180 A.D.) "This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…" in his Discourse 5 Ante-Nicene Fathers vol.8 p.757

Claudius Apollinaris (160-180 A.D.) mentions that Jesus was crucified, and water and blood poured out of his side. Fragment of Claudius Apollinaris p.773

Christians of Vienna and Lugdunum (177 A.D). says that Jesus was crucified for them. p.778-782

Rhodon (c.180 A.D.) "For he declared that those who had rested their hope on the Crucified One would be saved, provided only they were found living in the practice of good works." Ante-Nicene Fathers vol.8 p.766.

Irenaeus (182-188 A.D.) "He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sin; since He was a man, and since He was God, in order that since as man He suffered for us,… He has destroyed the handwriting of our debt, and fastened it to the cross" Against Heresies book 5 ch.27.3 p.545

Irenaeus (182-188 A.D.) quotes from Acts "Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead," Irenaeus Against Heresies book 3 ch.12.4 p.431

Clement of Alexandria (193-217/220 A.D.) says basically that Jesus brought death to life through the cross, and wrenched us from destruction. Exhortation to the Heathen ch.11 p.203. He teaches on the importance of the cross and that he rose after his burial in The Instructor book 1 ch.5 p.216

Tertullian (197-217 A.D.) "[Christ] died according to the scriptures and according to the same scriptures he was buried. … Christ descended into hell, that we might ourselves have to descend thither. … you must take up the cross and beat it after your Master…" A Treatise on the Soul ch.55 p.231

Tertullian’s Five Books Against Marcion (200-240 A.D.) book 3 ch.18 p.336 speaks of the suffering of the cross of Christ predicted by the Creator. He also speaks of Christ’s "death on the cross" in Tertullian Against Marcion book 5 ch.6 p.440

Hippolytus (225-235/6 A.D.) "He was manifest as God and man. And it is easy to perceive the man in Him,…" Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … "And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins." Fragment from Commentary on Psalm 2 p.170.

Origen (225-254 A.D.) mentions that Jesus Christ was crucified and rose from the dead. Commentary on Matthew book 12 ch.18 p.461

Instructions of Commodianus ch.36 p.210 (240 A.D.) speaks of Jesus’ cross.

Novatian (250/4-256/7 A.D.) "[Christ] might be proved to be a sharer in our body by dying according to the laws of dissolution. And that He was raised again in the same bodily substance in which He died, is proved by the wounds of that very body, and thus He showed the laws of our resurrection in His flesh, in that He restored the same body in His resurrection which He had from us." Treatise Concerning the Trinity ch.10 p.620

Cyprian (246-258 A.D.) Letter 59.2 p.355 says that Christ redeemed us by His cross and blood.

Anatolius of Alexandria (270-280 A.D.) refers to Jesus’ death and the cross. Paschal Canon ch.10 p.147

Archelaus (262-278 A.D.) "quotes Galatians 4:4, "…before whose eyes Jesus Christ was evidently set forth, crucified" Disputation with Manes ch.49 p.226. Also ch.34 p.208

Theonas (c.300 A.D.) "and of the Son, who for our salvation was nailed to the cross, makes us safe for the everlasting redemption; and that is the greatest hope of Christians." Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.1 p.158

Alexander of Lycopolis (301 A.D.) says that Christ was "affixed to the cross". He says Manichaeus is wrong to deny that Christ did not suffer this. Christ gave remission of sins. Of the Manichaeans ch.24 p.251.

Phileas (c.307 A.D.) "He [Jesus] humbled Himself unto death, even the death of the cross." Letter of Phileas to the People of Thmuis ch.1 p.162

Methodius (260-312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Alexander of Alexandria (313-326 A.D.) mentions how Jesus was suffering on the cross, then the Lord descended to Hell by His spirit. Epistles on the Arian Heresy Epistle 5.6 p.301

Lactantius (315-325/330 A.D.) "Thus the cross exalted Him both in fact and in emblem, so that His majesty and power became know to all, together with His passion. For in that He extended His hands on the cross, He plainly stretched out His winds towards the east and the west…" Epitome to the Divine Institutes ch.51 p.243.

Lactantius (315-325/330 A.D.) says that Jesus was scourged with rod, and mocked before He was crucified. The Divine Institutes book 4 ch.18 p.120.

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

Athanasius (326-373 A.D.) says the Crucified was God. The Son of God was in the body, while it suffered. Letter 59 ch.10 p.574

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Gregory of Nyssa (382-383 A.D.) said that Jesus was crucified in Against Eunomius book 5 ch.2 p.174. Jesus bored the cross in Against Eunomius book 2 ch.3 p.176.

Gregory of Nyssa says that Peter said the Christ was crucified. Against Eunomius book 6 ch.4 p.187

Cyril of Jerusalem (349-386 A.D.) says that Christ crucified is worshipped. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that Jesus was nailed to the tree and the robber was crucified with Him. On the Son - Third Theological Oration ch.20 p.309.

Epiphanius of Salamis (360-403 A.D.) says that Christ was crucified. (Panarion 2.2:69, as quoted in Loci Theologici, p. 106)

Orosius/Hosius of Braga (414-418 A.D.) mentions Jesus’ death on the cross Defense Against the Pelagians ch.16 p.135

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.21

Augustine of Hippo (388-430 A.D.) mentions the darkness that occurred when Jesus was crucified. City of God book 3 ch.15 p.51

A Poem on the Passion of the Lord (315-550 A.D.) refers to the virgin birth, Christ’s death on a dreadful cross, pretended kisses of a client/disciple, Pilate p.327

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

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.42 p.88 says that Jesus suffered for us, the sun went dark, and the mountains torn asunder when he went to the cross. He rose again.

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.49 p.90 says that Jesus, the judge of all, was slain.

The Gospel of Peter tells details from Jesus before Herod to his crucifixion to resurrection and ascension. Ante-Nicene Fathers vol.9 p.5,7

Nestorius (451/452 A.D.) Jesus died and was crucified. The Bazaar of Heracleides book 1 ch.1.61 p.58

Heb 2:10; 1 Pet 1:11; 2:21; 4:1

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 2:10

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Speaks of the sufferings of Christ. 1 Pet 1:11; 2:21; 4:1

Clement of Rome (97/98 A.D.) quotes Isaiah 53 and shows that Christ suffered for us. 1 Clement ch.16 p.9

Ignatius to the Smyrnaeans ch.2 p.87 (-107/116 A.D.) "now He suffered all these things for our sakes, that we might be saved. And He suffered truly, even as also He truly raised up Himself, not, as certain unbelievers maintain, that He only seemed to suffer, as themselves only seem to be [Christians]."

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

Letter of Barnabas ch.5 p.139 (100-150 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb. Also ch.5 p.140 says, "He himself willed thus to suffer, for it was necessary that He should suffer on the tree." Also ch.7 p.141

2 Clement (c.150 A.D.) ch.1 p.&&& says that Jesus Christ suffered to us.

Evarestus’ Martyrdom of Polycarp (c.155 A.D.) ch.17 p.43 Christ suffers for the salvation of believers. We adore the Son of God.

Justin Martyr (c.150 A.D.) "For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory." Dialogue with Trypho ch.33 p.211

Claudius Apollinaris (160-180 A.D.) mentions that Jesus Himself suffered. Ante-Nicene Fathers vol.8 ch.772

Tatian’s Diatessaron (died 172 A.D.) section 44 p.112 Jesus says He would eat this Passover "before I suffer".

Melito of Sardis (170-180 A.D.) says that Jesus suffered for the sake of those who suffer. On Faith ch.5 Ante-Nicene Fathers vol.8 p.757

Irenaeus (182-188 A.D.) "He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sin; since He was a man, and since He was God, in order that since as man He suffered for us,… He has destroyed the handwriting of our debt, and fastened it to the cross" Against Heresies book 5 ch.27.3 p.545

Clement of Alexandria (193-217/220 A.D.) teaches on the suffering of Christ. Stromata book 4 ch.7 p.418

Tertullian’s Five Books Against Marcion (200-240 A.D.) book 3 ch.18 p.336 speaks of the suffering of the cross of Christ predicted by the Creator.

Hippolytus bishop of Portus (225-235/6 A.D.) speaks of the Savior as the true paschal lamb, as one destined to be sacrificed like sheep, even Christ, who is God. Fragment 5 p.238 Also Against Beron and Helix fragment 2 p.232

Hippolytus bishop of Portus (225-235/6 A.D.) mentions Christ’s cup of suffering. Commentary on Psalm 2 p.170.

Origen (225-254 A.D.) says Jesus truly suffered, truly died, and truly rose form the dead. De Principiis book 1 ch.4 p.240

Cyprian (246-258 A.D.) says that the Son of God suffered. Letters of Cyprian Letter 55 ch.6 p.349

Cyprian (246-258 A.D.) Treatise 9 ch.6 p.485 "from that heavenly sublimity to earthly things, the Son of God did not scorn to put on the flesh of man, and although He Himself was not a sinner, to bear the sins of others. His immortality being in the meantime laid aside, He suffers Himself to become mortal, so that the guiltless may be put to death"

Archelaus (262-278 A.D.) "But if your allegation is true, that He was not born, then it will follow undoubtedly that He did not suffer; for it is not possible for one to suffer who was not also born. But if He did not suffer, then the name of the cross is done away with. And if the cross was not endured, then Jesus did not rise from the dead. And if Jesus rose not from the dead, then no other person will rise again." Disputation with Manes ch.49 p.225

Alexander of Lycopolis (301 A.D.) says that Christ was "affixed to the cross". He says Manichaeus is wrong to deny that Christ did not suffer this. Christ gave remission of sins. Of the Manichaeans ch.24 p.251.

Victorinus bishop of Petau in Austria (martyred 304 A.D.) says that Christ suffered. On the Creation of the World p.343

Methodius (260-312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. Three Fragments from the Homily on the Cross and Passion of Christ ch.1 p.399

Lactantius (315-325/330 A.D.) said that Jesus knew He must suffer and be put to death for the salvation of many. The Divine Institutes book 4 ch.18 p.119.

Peter of Alexandria (285-311 A.D.) says the Jesus suffered for us. Canonical Epistle Canon 15 p.278

Alexander of Alexandria (313-326 A.D.) mentions how the tombs burst open, the earth was rocking and the lights were afraid and the sun and moon disappeared, the stars withdrew their shining when Jesus was suffering on the cross. Epistles on the Arian Heresy Epistle 5.6 p.301

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made… was made man He suffered … rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead."

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

Synod of Seleucia in Isauria (357/358 A.D.) says that Christ suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Athanasius (326-373 A.D.) says the Crucified was God. The Son of God was in the body, while it suffered. Letter 59 ch.10 p.574

Gregory of Nyssa (382-383 A.D.) Jesus suffered on the cross. Against Eunomius book 12 ch.3 p.244

Gregory Nazianzus (330-391) says Jesus "was God made capable of suffering to strive against sin;" On the Son - Third Theological Oration ch.21 p.309

Gregory Nazianzus (330-391) says that Jesus was tempted, hungered, thirsted, and He was bruised and wounded. On the Son - Third Theological Oration ch.20 p.308-309

Epiphanius of Salamis (360-403 A.D.) says that the Son of God suffered for people’s salvation. Since God could not suffer, that is why Jesus assumed a human body. (Panarion, as quoted in The Two Natures in Christ, p. 211)

Augustine of Hippo (388-430 A.D.) says that Jesus suffered, and rose again, and ascended into Heaven. On the Trinity book 1 ch.5.8 p.21

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.42 p.88 says that Jesus suffered for us, the sun went dark, and the mountains torn asunder when he went to the cross. He rose again.

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

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

Melito of Sardis (170-180 A.D.) says that the earth shook, the sun fled away, and the day was changed, for they could not endure their Lord hanging on a tree. From the Discourse on the Soul and the Body ch.2 Ante-Nicene Fathers vol.8 p.756

Tatian’s Diatessaron (died 172 A.D.) section 51 p.123 says there as darkness when Jesus was crucified from the 6th to the 9th hour.

Tatian’s Diatessaron (died 172 A.D.) section 52 p.123 says there was an earthquake when Jesus died.

Irenaeus in Against Heresies (182-188 A.D.) Book 4 ch.34.3 p.512 says, "And the points connected with the passion of the Lord, which were foretold, were realized in no other case. For neither did it happen at the death of any man among the ancients that the sun set at mid-day, nor was the veil of the temple rent, nor did the earth quake, nor were the rocks rent, not did the dead rise up, nor was any one of these men [of old] raised up on the third day, nor received into heaven… Therefore the prophets spake not of any one else but of the Lord, in whom all these aforesaid tokens concurred."

Irenaeus in Against Heresies (182-188 A.D.)book 4 ch.33.12 p.510 quotes Amos 8:9,10 and says it, "plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards,…"

Tertullian (200-240 A.D.) in On Fasting ch.10 vol.4 p.109, mentions the darkness accompanying Jesus’ crucifixion. He also mentions it in An Answer to the Jews ch.12 p.170.

Hippolytus bishop of Portus (225-235/6 A.D.) mentions that for Jesus’ sake the sun is darkened, the day has no light, the rocks are shattered, the veil is rent, the foundations of the earth are shaken, the graves are opened, and the dead are raised." Against the Heresy of One Noetus ch.18 p.230

Julius Africanus (235-245 A.D.) discusses the darkness and earthquake when Jesus died, as documents by the historian Thallus in his third book of his History. Five Books of the Chronology of Julius Africanus ch.18.1 p.136.

Origen (225-254 A.D.) mentions the darkness over the land, and the tombs split open in Against Celsus book 2 chapter 33 p.445.

Cyprian (248-258 A.D.) "Word of God is led silently to the slaughter. And when at the cross of the Lord the stars are confounded, the elements are disturbed, the earth quakes, night shuts out the day, the sun,…" See also Treatises of Cyprian Treatise 12 second book ch.23 p.525

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

Arnobius (297-303 A.D.) in Against the Heathen book 1 ch.53 p.428 mentions the darkness during Jesus’ death.

Lactantius (315-325/330 A.D.) earthquake the same hour that Jesus died and the sun suddenly withdrew its light and there was darkness from the sixth to ninth hours. The Divine Institutes book 4 ch.19 p.122

Alexander of Alexandria (313-326 A.D.) mentions how the tombs burst open, the earth was rocking and the lights were afraid and the sun and moon disappeared, the stars withdrew their shining when Jesus was suffering on the cross. Epistles on the Arian Heresy Epistle 5.6 p.301

Athanasius (c.371 A.D.) says "the sun withdrew his beams and the earth trembled and the rocks were rent,…" Personal Letter 61 (To Maximus) ch.2 p.578

Cyril of Jerusalem (349-386 A.D.) mentioned that the sun ran backward in Hezekiah’s time, and the sun was eclipsed for Christ. (First Catechetical Lecture 2 Nicene & Post-Nicene Fathers p.12)

Cyril of Jerusalem (349-386 A.D.) says the sun grew dark during the crucifixion. First Catechetical Lecture 4 ch.10 Nicene & Post-Nicene Fathers p.21 and the rocks were asunder. Lecture 4 ch.11 p.22

Gregory Nazianzus (330-391) in discussing Jesus’ crucifixion says "He wrapped the visible world in darkness" and "…for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. He dies, but He gives life, and by His death destroys death." On the Son - Third Theological Oration ch.20 p.309

Augustine of Hippo (388-430 A.D.) mentions the darkness that occurred when Jesus was crucified. City of God book 3 ch.15 p.51

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.42 p.88 says that Jesus suffered for us, the sun went dark, and the mountains torn asunder when he went to the cross. He rose again.

Matthew 28; Mark 16:1-6; Luke 24:1-8; John 20; 1 Cor 15:3,4,14,17,18

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 26:32; Mt 28:9-10

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 13:20; 1 Cor 15:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) Jn 20:1-19

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The resurrection of Jesus Christ. 1 Pet 1:3

p75 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:-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus predicted that He would be killed on rise again on the third day. Luke 9:22

Clement of Rome (97/98 A.D.) "Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead." 1 Clement ch.24 vol.1 p.11; vol.9 p.236. Also 1 Clement ch.42 vol.9 p.241

Ignatius (-107/116 A.D.) Jesus was raised from the dead. Ignatius’ Letter to the Magnesians ch.9 p.62. See also Letter to the Ephesians ch.20 p.57

Ignatius (-107/116 A.D.) Jesus was truly persecuted under Pontius Pilate, truly crucified, died, and raised from the dead. Ignatius’ Letter to the Trallians ch.9 p.70

Letter of Barnabas ch.10 p.143 (100-150 A.D.) says that Christians keep the "eighth day" [i.e. Sunday] because that is the day Jesus rose from the dead. He later ascended into the heavens.

Polycarp to the Philippians (100-155 A.D.) ch.2 p.33 "believed in Him who raised up our Lord Jesus Christ from the dead." Also ch.1 p.33

Letter of Barnabas ch.15 p.147 (100-150 A.D.) says that Jesus rose form the dead and ascended into the heavens.

Apology of Aristides (125 or 138-161 A.D.) p.276 "He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.".

Justin Martyr (c.135-165 A.D.) The Father raised Jesus from the dead. First Apology of Justin Martyr ch.45 p.178

Justin Martyr: Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday]. First Apology of Justin Martyr ch.67 p.186

Hegesippus (170-180 A.D.) book 5 p.763 says that while some sects "did not believe, either in a resurrection or in the coming of One to requite every man according to his works."

Tatian’s Diatessaron (died 172 A.D.) section 53 p.125 after He rose, Jesus tells Mary not to touch Him because He has not yet ascended to the Father.

Meleto/Melito of Sardis (170-180 A.D.) "This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…" in his Discourse 5 Ante-Nicene Fathers vol.8 p.757

Irenaeus (182-188 A.D.) quotes from Acts "Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead," Irenaeus Against Heresies book 3 ch.12.4 p.431

Clement of Alexandria (193-217/220 A.D.) teaches on the importance of the cross and that he rose after his burial in The Instructor book 1 ch.5 p.216. See also Stromata book 4 ch.16 p.429

Tertullian (200-240 A.D.) "Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again?" On the Flesh of Christ ch.5 p.525.

Tertullian (200-220/240 A.D.) Christ died for our sins and rose in his flesh. It is the very foundation of the gospel, our salvation. Five Books Against Marcion book 3 ch.8 p.328

Hippolytus (225-235/6 A.D.) "He was manifest as God and man. And it is easy to perceive the man in Him,…" Then he mentions Jesus being scourged by Pilate, dying, and raised by the Father on the third day. … "And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, … and works many wonders and forgives sins." Fragment from Commentary on Psalm 2 p.170.

Hippolytus bishop of Portus (225-235/6 A.D.) Jesus rose from the dead. Refutation of All Heresies book 10 ch.29 p.152

Origen (225-254 A.D.) "Simon and Cleopas too, when talking to each other about all that had happened to Jesus Christ Himself, then risen," Origen’s Commentary on John book 1 ch.6 p.300. He also mentions Jesus rising form the dead in Origen’s Commentary on Matthew book 12 ch.4 p.452.

Novatian (250/254-256/7 A.D.) He [Jesus] was raised again in the same bodily substance in which He died, is proved by the wounds of that very body, and thus He shows the laws of our resurrection in His flesh, in that He restored the same body in His resurrection which He had from us." Treatise Concerning the Trinity ch.10 p.620.

Anonymous Treatise On Rebaptism (250/4-256/7 A.D.) ch.3 p.669 speaks of Jesus breathing on the apostles to receive the Holy Ghost after Jesus’ resurrection from the dead.

Cyprian (246-258 A.D.) Letters of Cyprian Letter 24.2 p.302 says that after the Lord’s resurrection, He sent his apostles.

Lucius of Castra Galbae at the Seventh Council of Carthage (258 A.D.) p.566-567 mentions Jesus sending His apostles after His resurrection.

Dionysius of Alexandria (246-265 A.D.) says Jesus rose from the dead. Letter 1 (to Bishop Basilides p.94-95.

Archelaus (262-278 A.D.) "But if your allegation is true, that He was not born, then it will follow undoubtedly that He did not suffer; for it is not possible for one to suffer who was not also born. But if He did not suffer, then the name of the cross is done away with. And if the cross was not endured, then Jesus did not rise from the dead. And if Jesus rose not from the dead, then no other person will rise again." Disputation with Manes ch.49 p.225. See also ch.34 p.208

Anatolius of Alexandria (270-280 A.D.) refers to Easter and the Lord’s resurrection. Paschal Canon ch.3 p.147

Victorinus bishop of Petau in Austria (martyred 304 A.D.) mentions Jesus "freed us by His blood from sin" and that He rose from the dead. Commentary on the Apocalypse of the Blessed John p.344

Pamphilus (309 A.D.) "Of Christ’s teaching after His resurrection." An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

Peter of Alexandria (285-311 A.D.) God raised Jesus Christ from the dead. Canonical Epistle Canon 5 p.271

Methodius (260-312 A.D.) says that Jesus rose from the dead. Orations on the Psalms ch.7 p.398. Also Discourse on the Resurrection ch.13

Arnobius Against the Heathen (297-303 A.D.) book 1 ch.37 p.422 " we worship one who has born a man."

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

Lactantius (315-325/330 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made… was made man He suffered … rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead."

Athanasius (330 A.D.) says that Jesus rose from the dead. Easter Letter 2 ch.7 p.512

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

Council of Sirmium (Greek creed) 351 A.D. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) says that Christ suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) said that Jesus was resurrected. Against Eunomius book 6 ch.4 p.189

Cyril of Jerusalem (349-386 A.D.) teaches that Jesus rose from the dead. First Catechetical Lecture 4 ch.9 Nicene & Post-Nicene Fathers p.20

Gregory Nazianzus (330-391) that Jesus is buried but rises again. On the Son - Third Theological Oration ch.20 p.309

Pacian of Barcelona (343/377-379/392 A.D.) says that Christ rose again on the third day. On Baptism ch.4 p.91

Epiphanius of Salamis (360-403 A.D.) says that Jesus rose from the dead and assumed into heaven in the same body. Jesus sits on the right hand of God the Father. (Panarion 1.1, as quoted in The Two Natures in Christ, p. 356)

Augustine of Hippo (388-430 A.D.) says that Jesus rose on the third day. City of God book 1 ch.13 p.10

John Cassian (410-430 A.D.) mentions the Lord’s resurrection First Conference of the Abbot Moses ch.14 p.218

Jesus rose from the dead; His body was no longer there, and He later appeared to Mary, Peter, and others. The Diatessaron sections 53 p.125-126

The Ebionite Recognitions of Clement (c.211-250 A.D.) book 1 ch.42 p.88 says that Jesus suffered for us, the sun went dark, and the mountains torn asunder when he went to the cross. He rose again.

Testament of the Twelve Patriarchs – Benjamin ch.12 (888888) said Benjamin prophesied that the Messiah would rise from the grave and ascend from earth into heaven.

Gospel of Peter The fragment we have of the Gospel of Peter tells details from Jesus before Herod to his crucifixion to resurrection and ascension. Ante-Nicene Fathers vol.9 p.5,7

The Vision of Paul (c.388 A.D. – after Nicea) ch.41 p.162 punishments for those who said Christ did not rise from the dead and that the flesh will not rise again.

Nestorius (451/452 A.D.) Christ suffered and died and rose and is ready to come to judge the quick and the dead. The Bazaar of Heracleides book 2 ch.1 p.177

Nestorius (451/452 A.D.) Christ’s resurrection. The Bazaar of Heracleides book 1 ch.1.83 p.75

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

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Eph 4:8

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (Partial) Christ ascended. 1 Pet 3:22

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.16 p.382 (partial) "…but be ye ready, for ye know not the hour in which our Lord cometh."

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.16 p.382 (partial) in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves… the world-deceiver [antichrist] will appear as Son of God… Then "the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven."

Letter of Barnabas ch.15 p.147 (100-150 A.D.) says that Jesus rose form the dead and ascended into the heavens.

Apology of Aristides (125 or 138-161 A.D.) p.276 "He [Jesus] tasted death on the cross, … And after three days He came to life again and ascended into heaven.".

Justin Martyr (c.150 A.D.) Jesus, born of a virgin, died and rose again, ascended to Heaven, and was call the Son of God. First Apology of Justin Martyr ch.31 p.173

Justin Martyr "For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory." Dialogue with Trypho ch.33 p.211

Tatian’s Diatessaron (died 172 A.D.) section 53 p.125 after He rose, Jesus tells Mary not to touch Him because He has not yet ascended to the Father.

Melito of Sardis (170-180 A.D.) vol.8 ch.4 p.757 says that Jesus "was carried up to heaven" Also ch.8 p.761

Clement of Alexandria (193-217/220 A.D.) teaches that the Word ascended to heaven. The Instructor book 1 ch.5 p.213

Tertullian (200-240 A.D.) Against Praxeas ch.25 p.621 Jesus says He will ascend to His Father.

Tertullian (200-240 A.D.) in Five Books Against Marcion book 5 ch.17 p.465 discusses Jesus ascending to heaven.

Hippolytus bishop of Portus (225-235/6 A.D.) speaks of the Savior as the true paschal lamb, and who Himself first ascended to heaven. Fragment 5 p.238

Hippolytus (225-235 A.D.) quotes Revelation that the Son of Man will return on the clouds of heaven. Treatise on Christ and Antichrist ch.40 p.&&&

Origen (225-254 A.D.) mentions Jesus saying, "I have not yet ascended to My Father" Origen’s Commentary on John book 10 ch.21 p.402. See also book 6 ch.37 p.378

Origen (225-254 A.D.) has two chapters on Jesus coming again in glory Origen’s Commentary on Matthew book 12 ch.29,30 p.465-466

Novatian (250/254-256/7 A.D. ) "But He [Jesus] ascended into heaven, therefore He was there, in that He returned thither where He was before." Treatise Concerning the Trinity ch.14 p.623. Also ch.11 p.621

Victorinus bishop of Petau in Austria (martyred 304 A.D.) mentions that Jesus will come with the clouds. Commentary on the Apocalypse of the Blessed John p.344 Jesus ascended to heaven in p.347.

Pamphilus (309 A.D.) "Of the manner of Christ’s assumption." An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

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

Lactantius (315-325/330 A.D.) says that after teaching the disciples the secrets of the Scriptures, a cloud suddenly surrounded Him and carried him up to heaven. The Divine Institutes book 4 ch.21 p.123, also book 4 ch.12 p.111. Also Of the Manner in Which the Persecutors Died ch.2 discusses the ascension.

Council of Nicea (325 A.D.) Creed p.3 "one Lord Jesus Christ, the Son of God, the only-begotten of his Father… very God of Very God… By whom all things were made… was made man He suffered … rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead."

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. only begotten Son, before all ages, God of God, word made flesh [incarnation], man, virgin, crucified, died, rose on the third day, received up into heaven, first and last, all things made through Christ. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) says that Christ suffered for our sins, rose again, ascended. In Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Gregory of Nyssa (382-383 A.D.) Jesus ascended to heaven. Against Eunomius book 12 ch.1 p.242

Cyril of Jerusalem (349-386 A.D.) says that Jesus ascended into heaven. First Catechetical Lecture 4 ch.13 Nicene & Post-Nicene Fathers p.22

Gregory Nazianzus (330-391) says that Jesus ascends to Heaven and will return to judge the quick and the dead. On the Son - Third Theological Oration ch.20 p.309

Epiphanius of Salamis (360-403 A.D.) says that Jesus rose from the dead and assumed into heaven in the same body. Jesus sits on the right hand of God the Father. (Panarion 1.1, as quoted in The Two Natures in Christ, p. 356)

Orosius/Hosius of Braga (414-418 A.D.) says that the Lord will come. Defense Against the Pelagians ch.13 p.132

Augustine of Hippo (388-430 A.D.) mentions the Trinity, only one God, distinction between the three but the same substance in indivisible equality. Christ was born of the Virgin Mary, crucified under Pontius Pilate, and buried, rose again the third day, and ascended into heaven. On the Trinity book 1 ch.4.7 p.20

Leo I of Rome (422-461 A.D.) says quotes Acts and Jesus ascending to heaven in Sermon 75.4 p.189

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

Testament of the Twelve Patriarchs – Benjamin ch.12 (888888) said Benjamin prophesied that the Messiah would rise from the grave and ascend from earth into heaven.

The Clementine Homilies (uncertain date) homily 4 ch.17 p.232 says that the Antichrist must first come, and then our Jesus must be revealed to be indeed the Christ.

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 7:25; 12:24

Clement of Rome (97/98 A.D.) "This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. … By Him the Lord has willed that we should taste of immortal knowledge, 1 Clement ch.36 vol.1 p.14-15 (also vol.9 p.240)

Clement of Rome (97/98 A.D.) (partial) quoting Isaiah 53 says of Jesus "by his stripes we are healed. He was an offering for sin. Jesus Himself will carry our sins. 1 Clement ch.16 vol.1 p.9 (also vol.9 p.234)

Clement of Rome (97/98 A.D.) "Let us look stedfastly to the blood of Christ, and see how precious that blood [of Jesus] is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world." 1 Clement ch.7 vol.1 p.7 also vol.9 p.231

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

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.18.7 p.448 discusses why Christ had to be fully man as well as God to take on the role of "Mediator"

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.7.2 p.420 mentions the seed [Jesus] being a mediator.

Irenaeus Against Heresies (182-188 A.D.) book 3 ch.4.2 p.417 says that Jesus "united man through Himself to God"

Clement of Alexandria (193-217/220 A.D.) The Instructor book 3 ch.1 p.271 calls Jesus the Mediator who executes the Father’s will, the Son of God, and Savior of men.

Tertullian (200-240 A.D.) Against Praxeas ch.27 p.624 says the apostle alls Christ "the Mediator between God and man."

Hippolytus bishop of Portus (225-235/6 A.D.) speaks Christ being the mediator between God and man in his commentary on numbers p.169.

Origen (225-254 A.D.) mentions that Jesus the Mediator and High-Priest and Paraclete and the door. Origen’s Commentary on John book 2 ch.28 p.343

Novatian (250/254-256/7 A.D. ) Concerning the Trinity ch.14 p.623 "If Christ is only man, why is a man invoked in prayers as a Mediator"

Cyprian (246-258 A.D.) Treatise 6 ch.11 p.468 "He is endued with flesh; God is mingled with man. This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father."

Peter of Alexandria (285-311 A.D.) says that Jesus is our Advocate with the Father. The Canonical Epistle Canon 11 p.276

Lactantius (315-325/330 A.D.) "a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh." The Divine Institutes book 4 ch.25 p.126.

Athanasius (356-360 A.D.) says that Jesus "became Mediator between God and Men, ministering the things of God to us, and ours to God." Four Discourses Against the Arians Discourse 4 ch.6 p.435

Gregory of Nyssa (382-383 A.D.) says that Jesus is the mediator between God and man. Against Eunomius book 1 ch.6 p.33

Gregory Nazianzus (330-391) says that Jesus is the mediator between God and carnality. Letter to Cledonius Against Apollinarius p.441

Augustine of Hippo (388-430 A.D.) says that Christ Jesus is the "only-begotten Son, God co-eternal with Himself, to become man". He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174

Leo I of Rome (422-461 A.D.) says that Jesus is the mediator in Sermon 68.3 p.175

Testament of the Twelve Patriarchs – Dan (888888) (implied) says that He [Christ] who intercedes for you is the Mediator between God and man for Israel’s peace.

Nestorius (451/452 A.D.) Christ is a mediator. The Bazaar of Heracleides book 1 ch.1.24 p.19; book 1 ch.1.55 p.51; book 1 ch.1.59 p.56

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) "our Lord Jesus Christ" 1 Cor 1:2

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions "our Lord Jesus". 1 Pet 1:3; 2 Pet 3:2

p75 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:-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus asks why they call him "Lord, Lord" but not do what He says. Luke 6:46

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)

Ignatius (-107/116 A.D.) said that the Lord allowed ointment to be poured on His head. Letter to the Ephesians ch.17 p.56.

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

Apology of Aristides p.77 mentions the Lord Jesus

Tatian’s Diatessaron section 35.20 p.67 quotes Psalm 110 and Jesus is called Lord.

2 Clement ch.4 p.252 calls Jesus Lord.

Didache (=Teaching of the Twelve Apostles) (c.125 A.D.) ch.8 p.379 says to pray as the Lord commanded His disciples.

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)

Irenaeus (182-188 A.D.) refers to "Christ Jesus, our Lord, and God, and Savior, and King." Irenaeus Against Heresies book 1 ch.10.2 p.330.

Clement of Alexandria (193-217/220 A.D.) says [during the Old Testament times] the Lord God had not yet become man. The Instructor book 1 ch.7 p.223

Hippolytus (225-235/6 A.D.) says "our Lord Jesus Christ, who is also God" in Treatise on Christ and Antichrist ch.6 p.206

Anonymous Treatise Against Novatian ch.8 p.659. refers to Matthew, that many will say to Christ, Lord, Lord.

Cornelius to Cyprian CyprianLetter45 the most holy Catholic Church elected by Almighty God, and by Christ our Lord.

Cornelius to Cyprian CyprianLetter45 people, give thanks to Almighty God and to Christ our Lord. But we believe-nay,

Firmilian of Caesarea to Cyprian CyprianLetter74 "therefore Christ our Lord, setting forth that His spouse is one, and declaring"

Gregory Thaumaturgus (246-265 A.D.) There is only one Lord, who is the image and likeness of deity, efficient Word. A Declaration of Faith p.7.

Dionysius of Alexandria (246-265 A.D.) says our Lord came in the flesh. From the Two Books on the Promises ch.1.6 p.84

Dionysius of Rome (259-269 A.D.) speaks of the Son as the Lord, … who was begotten. Against the Sabellians ch.2 p.365.

Archelaus (262-278 A.D.) mentions Jesus as our Lord in his Disputation with Manes ch.27 p.200.

Anatolius of Alexandria (270-280 A.D.) says that John leaned on the Lord’s breast. Paschal Canon ch.10 p.148 and mentions the Lord’s passion in Paschal Canon ch.10 p.149.

Theonas (c 300 A.D.) mentions Christ the Lord in his Letter to Lucianus, the Chief Chamberlain ch.2 .159

Phileas (martyred 307 A.D.) mentions "the Lord Jesus Christ" in his Letter to the People of Thmuis ch.1 p.162

Instructions of Commodianus ch.32 p.209 mentions the crucifixion of the Lord

Methodius (260-312 A.D.) calls Jesus our Lord in Banquet of the Ten Virgins Discourse 3 ch.1 p.317

Alexander of Alexandria calls Jesus Christ our Lord and Savior in Letters on the Arian Heresy ch.2.6 p.299

Peter of Alexandria (306, 285-311 A.D.) says that the Lord is God the Word in fragment 2 On the Godhead p.280

Council of Gangra (partial) says for the "Lord’s sake" but it is unclear whether the Son, Father, or both are intended.

Martyrdom of Habib the Deacon vol.8 p.694 (events c.315) (partial) mentions the presence of the Lord, but not specified whether Son, Father, or God in general.

Irenaeus (182-188 A.D.) "And He hath upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords." Irenaeus Against Heresies book 4 ch.20.11 p.&&&

Tertullian (200-240 A.D.)

Scillitan Matyrs (partial)

Hippolytus

Origen

Cyprian Treatise 12 "with a rod of iron; and He shall tread the winepress of the wrath of God Almighty. Also He has on His garment and on His thigh the name written, King of kings, and Lord of lords."

Lactantius (315-325/330 A.D.) "Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah,<SUP><A" The Divine Institutes book 4 ch.12 p.&&&

Nestorius (451/452 A.D.) King of Kings and Lord of Lords. The Bazaar of Heracleides book 2 ch.1(b) p.221

Irenaeus Against All Heresies (182-188 A.D.) (partial) mentions Jesus being the Alpha in at least 13 places and Omega in five places in discussing how heretics twist scripture. However, He does not explicitly state that he believes Jesus is the Alpha and Omega. See Book 1 ch.15.2 p.339 where he implicitly says Jesus is Alpha and Omega.

Clement of Alexandria (193-217/220 A.D.) speaks of Jesus as Alpha and Omega Stromata book 4 ch.25 p.438. See also The Instructor book 1 ch.6 p.218.

Tertullian (200-240 A.D.) says that the Lord assumes in Himself Alpha and Omega, so in Christ all things are recalled to their beginning. On Monogamy ch.5 p.53

Hippolytus bishop of Portus (225-235/6 A.D.) discusses how heretics give added meanings to Jesus being the Alpha and Omega in Refutation of All Heresies book 6 ch.44,45 p.97

Origen (225-254 A.D.) discusses Jesus being the Alpha and Omega in Commentary on John book 1 ch.34 p.314-315

Cyprian (248-258 A.D.) Treatise 12 Book 2 ch.6 p.518 says that Jesus calls Himself the Alpha and Omega in the Apocalypse. Also book 2 ch.22 p.524

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

Council of Sirmium (Greek creed) 351 A.D. (partial) calls Jesus the first and last. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

&&& Tertullian (200-240 A.D.) just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it" On Monogamy ch.&&&

Clement of Rome (97/98 A.D.) "Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in…" 1 Clement ch.48 vol.1 p.18 (also vol.9 p.244)

Shepherd of Hermas (c.160 A.D.) Book 3 Similtude ninth ch.12 p.48 says that the gate to heaven is the name of God’s beloved Son. Four sentences later is says the gate is the Son of God.

Tertullian (200-240 A.D.) says that there is a gate provided by Christ, which admits and conducts to glory. Five Books Against Marcion book 3 ch.25 p.343

Origen (225-254 A.D.) has a chapter on Jesus being the door and the shepherd. Commentary on John book 1 ch.29 p.313

Arnobius Against the Heathen (297-303 A.D.) book 2 ch.65 p.459 says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light.

Victorinus bishop of Petau in Austria (martyred 304 A.D.) mentions that Jesus sets before the church as open door. Commentary on the Apocalypse of the Blessed John p.347

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Lactantius (315-325/330 A.D.) says that the Son is the ambassador, messenger, and priest. He is the door of the greatest temple. The Divine Institutes book 4 ch.29 p.133.

Cyril of Jerusalem (349-386 A.D.) says that Jesus is the Door and the Shepherd. First Catechetical Lecture 10 ch.3 Nicene & Post-Nicene Fathers p.57

Gregory Nazianzus (330-391) says that Jesus is word, door, lamb, shepherd, high priest, first born. In Defense of His Flight to Pontus ch.98 p.224

Gregory Nazianzus (330-391) (partial) says that the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise." (Jesus opens the door, but does not say Jesus is the door though.) On the Son - Third Theological Oration ch.20 p.309

Augustine of Hippo (388-430 A.D.) says that no doors bring escape except the One that says "I am the door" [Jn 10:9]. The City of God book 7 ch.8 p.127

Clement of Alexandria (193-217/220 A.D.) "For the image of God is the divine and royal Word, the impassible man" Stromata book 5

Tertullian (200-240 A.D.) after the image of God (in other words, of Christ) did He make him And the Word

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6 in On the Resurrection of the Flesh ch.6 p.&&&

Novatian: seen because He has descended. For He is the image of the invisible God, as the

Theognostus of Alexandria (260 A.D.) says that the Father had the son be of the same substance and an image of Himself. Seven Books of Outlines or Hypostases ch.1 p.155

Methodius fragment "the innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son shadowing forth the image of the begotten Son and Word of God;"

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

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The prophets prophecied about Christ. 1 Pet 2:4

Irenaeus (182-188 A.D.) calls Christ the "chief cornerstone" in Irenaeus Against Heresies book 3 ch.5.3 p.&&&. Also book 5 ch.26.2 p.&&&

Tertullian (200-240 A.D.) calls Christ "the rock" in On Baptism ch.8 p.&&&

Tertullian (200-240 A.D.) call Christ the "chief corner-stone" from the figure given in Psalms. Five Books Against Marcion book 5 ch.17 p.&&&

Hippolytus bishop of Portus (225-235/6 A.D.) says that the stone in Daniel that fills the whole earth is Christ. Fragment 1 ch.3 p.&&&

Origen (225-254 A.D.) calls Jesus Christ our Lord the chief cornerstone. Origen Against Celsus book 8 ch.19 p.&&&

Cyprian (248-256 A.D.) has a whole chapter discussed Christ being a Stone or cornerstone in Treatise of Cyprian Treatise 12 Second book ch.16 p.522

Jn 1:4; 8:12; 9:5

Clement of Rome (97.98 A.D.) says that by our Savior and High Priest Jesus Christ "our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, "who, being the brightness of His majesty,…" 1 Clement ch.36 p.14

Letter of Barnabas ch.14 p.&& (100-150 A.D.) says that Christ would rescue use from darkness. He speaks of Christ, of whom was prophesied that He would be a Light to the nations.

Justin Martyr (135-165 A.D.) says the God will give glory to no other than the one who was established as a light to the Gentiles. Dialogue with Trypho the Jew ch.65 p.&&&. In the next chapter he rpvoes form Isaiah 7:14 that this One would be born of a virgin.

Melito of Sardis (170-180 A.D.) says that Jesus is seated at the right hand of the Father, and the light of those in darkness. On Faith p.&&&

Theophilus ot Autolycus (168-181/188 A.d.) book 1 ch.3 calls the Word the Light.

Irenaeus (182-188 A.D.) says that john the baptist was not the Light, but that he testified to the Light, the son who was sent into the world. Irenaeus Against Heresies book 3 ch.11.4 p.&&&

Clement of Alexandria (193-217/220 A.D.) says that whoever denies the Savior denies life, for the light was life. Stromata book 4 ch.7 p.&&&

Clement of Alexandria (193-217/220 A.D.) called Christ the Divine word, the archetype of the light of light. Exhortation to the Heathen ch.10 p.&&&

Tertullian (200-240 A.D.) says that Christ God or God and light of light is kindled. Apology ch.21 p.&&&

Hippolytus (225-235/6 A.D.) says that the Word, the Light of Light, is brought forth into the world as it Lord. Against the Heresy of One Noetus ch.10 p.&&&

Origen (225-254 A.D.) "Now He is called the light of men and the true light and the light of the word, because He brightens and irradiates the higher parts of men" Origen on John 1 ch.25 p.&&&

Novatian (250/4-256/7 A.D.) refers to Christ as the Power, the Wisdom, the Light and the Son. Novatian concerning the Trinity ch.31 p.&&&

Cyprian (246-258 A.D.) says the Jesus taught in the Gospel that "I am the light of the world" Letter 62 p.&&&

Theognostus of Alexandria (260 A.D.) (Implied) says the sun is the same substance as the Father as a reflection is of sun. Seven Books of Outlines or Hypostases ch.1 p.155

Dionysius of Alexandria (246-265 A.D.) (Implied) says that if God is the light, Christ is the reflection. On John 8:12 p.&&&. He also says the Light of the world is our Lord in 5. Letter to Bishop Basilides Canon I p.&&&

Victorinus bishop of Petau (martyred 304 A.D.) "light of the sun is not there, because the Lamb is the light of it; and that its" Commentary on Revelation &&&

Methodius (260-312 A.D.) says that Christ is Truth and Light. The Banquet of the Ten Virgins bok 1 ch.5 p.&&&

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Alexander of Alexandria (313-326 A.D.) calls God the Word the True Light. Epistles on the Arian Heresy ch.7 p.&&&

Lactantius (315-325/6 A.D.) says that the Father tells the Son many things including He would be a light for the Gentiles and would open the eyes of the blind. The Divine Institutes book 4 ch.20 p.&&&

Venantius (lived 530-609) speaks of the presence of light and that darkness flees by the brightness of Christ. Poem on Easter p.&&&

Tatian () "comprehends the darkness. The Logos, in truth, is the light of God" Hortatory Address to the Greeks ch.

p46 Chester Beatty II – 1,680 verses 70% Paul + Heb (100-150 A.D.) Heb 13:20

p4 + p64 + p67 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16; Mt 26:7-8,10,14-15,22-23,31-33; Mt 3:9,15; 5:20-22,25-28 -95 verses (c.150-175 A.D.) Jesus shows He is our Shepherd. "Strike the shepherd and the sheep will be scattered." Mt 26:31

p45 Chester Beatty I – 833 verses (4 gospels + Acts) (200-225 A.D.) Mt 26:31

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus is our Shepherd. 1 Pet 2:25

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Elders are Shepherds. Christ is the Chief Shepherd 1 Pet 5:4

Shepherd of Hermas (160 A.D.) Book 3 Similitude fifth ch.1 p.33 calls Jesus the Shepherd.

Tertullian

Clement of Alexandria (193-217/220 A.D.) says the Christ is the Shepherd who tends the babes. The Instructor book 1 ch.7 p.222

Hippolytus (225-235/6 A.D.) calls Jesus the Chief shepherd in his Commentary on Genesis 49:12-15 p.165

Origen (225-254 A.D.) says Jesus, the shepherd, Way, Door, rod is the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Seventh Council of Carthage

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.6 p.659 calls Jesus the good Shepherd.

Methodius (260-312 A.D.) calls Jesus our chief Shepherd in Banquet of the Ten Virgins Discourse 1 ch.5 p.313

Peter of Alexandria

Athanasius (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Alexander of Alexandria