Bible Importance

Sc1. Study or obey God’s Word as an authority

Luke 4:18-19,21; John 7:38; 10:35; 12:38-40; 2 Timothy 3:16, (partial) Hebrews 4:12

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

John 2:22

2 John 5-6 the commandments that John wrote. The commandment heard from the beginning.

(partial) 1 Thessalonians 4:15 “according to the Lord’s own word”

Scripture is not just “suggestions for life”, but we must take its authority in our lives as seriously as our Lord and Biblical writers meant. John 10:35; Matthew 4:1-11; John 14:23-24; 2 Peter 1:19-21;3:16; Romans 3:1-4; 2 Timothy 3:15-16; Proverbs 30:5-6; Amos 8:11-2; Isaiah 66:5

;Ps119:74,81,89, 92,105

The entire Bible is authoritative, trustworthy, primary, and complete. Proverbs 30:5-6; 2 Timothy 3:16; 2 Samuel 22:31; Psalm 33:4;119:72,97,105,120,151; Proverbs 30:5-6

Acts 1:16 (partial) Scripture had to be fulfilled and in Acts 1:20 quotes Psalm 109:8 as by David.

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied) John 2:22; 7:38

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

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

p30 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) (partial) 1 Thessalonians 5:27 “I charge you beore the Lord to have this letter read to all the brothers.”

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

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

0232 2 John 1-9 (ca.300 A.D.) obey the commandments which John wrote, which was not a new commandment. 2 John 5-6

Clement of Rome (96-98 A.D.) “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them.” 1 Clement ch.45 p.16.

Clement of Rome (96-98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” and he quotes Exodus 32:7-10. 1 Clement ch.53 p.19

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.

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 “Hear ye now what the Scripture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (120-140 A.D.) vol.7 ch.14 p.521 appeals to scripture as “Scripture says”, and right after that, “the Books and the Apostles”

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

Justin Martyr (c.138-165 A.D.) says, “Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but though you read them, do not catch the spirit that is in them.” Dialogue with Trypho, a Jew ch.29 p.209

Justin Martyr (c.138-165 A.D.) “I [Justin] replied again, ‘If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes…’” Dialogue with Trypho, a Jew ch.56 p.223

Tatian’s Diatessaron (c.172 A.D.) (partial) 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

Melito of Sardis (170-177/180 A.D.) proves many things about Christ and His passion from the Old Testament. From the Oration on Our Lord’s Passion ch.9 p.760-761.

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

Irenaeus of Lyons (182-188 A.D.) We have learned from none others the plan of our salvation, than from those through whom the gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. Irenaeus Against Heresies book 3 ch.1.1 p.414

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

Irenaeus of Lyons (c.160-202 A.D.) proves his point by “as Scripture declares”. Proof of Apostolic Preaching ch.52. See also ch.68.

Polycrates of Ephesus (196 A.D.) “I … have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, ‘We ought to obey God rather than men. [Acts 4:19, 5:29]’” Epistle to Victor and the Roman Church vol.8 p.774

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

Apollonius of Ephesus (c.210 A.D.) “Do you not think that Scripture forbids a prophet to receive gifts and money?” Concerning Montanism ch.2 vol.8 p.776

Clement of Alexandria (193-202 A.D.) calls scripture the “omnipotent authority” Stromata book 4 ch.1 p.409

Clement of Alexandria (193-202 A.D.) “Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle [Paul] exciting what is in the soul.” And then quotes 1 Corinthians 11:31,32. Stromata book 5 ch.1 p.301

Clement of Alexandria (193-202 A.D.) “For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation.” (Romans 15:4) Stromata book 4 ch.5 p.412

Clement of Alexandria (193-202 A.D.) “And again: ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’” Stromata book 1 ch.1 p.299

Clement of Alexandria (193-217/220 A.D.) (implied) “It becomes us who truly follow Scripture.” The Instructor book 2 ch.8 p.255

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

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

Tertullian (208-220 A.D.) mentions the Old Testament as an “authority”. Tertullian on Modesty ch.2 p.76. He says to meditate on it in On Modesty ch.6 p.79.

Tertullian (207/208 A.D.) “Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the ‘New Testament’ will appertain to none other than Him who promised it - if not ‘its letter’, yet ‘its spirit;’ and herein will lie it newness.” Five Books Against Marcion book 5 ch.11 p.452

Tertullian (207/208 A.D.) appealed to scripture many times for his arguments, including Tertullian’s Five Books Against Marcion book 5 ch.4 p.437

Asterius Urbanus (c.232 A.D.) was fearful in writing lest anyone think he was trying to “add some new word or precept to the doctrine of the gospel of the New Testament”. The Exordium fragment 1 vol.7 p.335

Hippolytus of Portus (222-235/236 A.D.) “There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “Let us then look at the testimony of Scripture with respect to the announcement of the future manifestation of the Word.” Against the Heresy of One Noetus ch.12 p.228

Hippolytus of Portus (222-235/236 A.D.) “I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all.” Treatise on Christ and Antichrist ch.1 p.204

Theodotus the probable Montanist (ca.240 A.D.) “so also, when Scripture is read, one is helped to faith, another to morality, and a third is freed from superstition by the knowledge of things.” Excepts from Theodotus ch.28 p.47

Theodotus the probable Montanist (ca.240 A.D.) “We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names run out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions” Excepts from Theodotus ch.32 p.47

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

Origen (230-235 A.D.) “3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say.” Letter from Origen to Gregory ch.3 p.394

Origen (240-254 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 (225-253/254 A.D.) “If we seek to bring these words up to the Savior according to the worthiness of the Word and according to the truth, it is necessary to take the Scriptures as witnesses. For without witnesses, our interpretations and exegeses are unfaithful.” Homilies on Jeremiah Homily 1 ch.7.3 p.9

Origen (233/234 A.D.) emphasizes studying scripture. Origen On Prayer ch.29.10 p.118. See also ibid ch.6.5 p.35-36 and Origen On Prayer ch.23.3 p.78.

Origen (235 A.D.) says that God’s word is our authority. Exhortation to Martyrdom ch.2.7 p.148

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

Novatian (250/4-256/7 A.D.) “But even as we hold, and read, and believe this, thus we ought to pass over no portion of the heavenly Scriptures, since indeed also we ought by no means to reject those marks of Christ’s divinity which are laid down in the Scriptures, that we may not, by corrupting the authority of the Scriptures, be held to have corrupted the integrity of our holy faith.” Treatise Concerning the Trinity ch.30 p.642

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

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

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

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

Cyprian of Carthage (c.246-258 A.D.) “authority of scripture” Epistles of Cyprian Epistle 5 ch.2 p.283.

Cyprian of Carthage (c.246-258 A.D.) “Neither do I vouch for this on my own authority; but I promise it on the faith of the Holy Scriptures, and on the authority of the divine promise.” Treatises of Cyprian Treatise 8 ch.9 p.478

Cyprian of Carthage (c.246-258 A.D.) “a large number of bishops, whom their faith and the divine protection had preserved in soundness and safety, we met together; and the divine Scriptures being brought forward on both sides, we balance the decision with wholesome moderation,…” Epistles of Cyprian letter 51 ch.6 p.328.

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

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

How can the scriptures have authority, if you don’t know what is and is not scripture?

Januarius of Lambesis at the Seventh Council of Carthage (258 A.D.) “According to the authority of the Holy Scriptures, …” (p.566)

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”

Pontius (258 A.D.) (implied) “when he [Cyprian] had learned from the reading of Scripture certain things not according to the condition of his noviciate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God.” The Life and Passion of Cyprian ch.2 p.268

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. Dionysius of Rome Against the Sabellians (ANF vol.7) ch.2 p.365

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

Anatolius (270-280 A.D.) “are not only unable to make that good by the authority of Scripture, but turn also into the crime of sacrilege and contumacy, and incur the peril of their souls;” The Paschal Canon ch.7 p.148

Theonas of Alexandria (282-300 A.D.) “Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.9 p.161

Adamantius (c.300 A.D.) mentions the “authority of Scripture”. Dialogue on the True Faith part 5 f26 p.185

Adamantius (c.300 A.D.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173. See also ibid fourth part ch.424a p.129 on Genesis 1:2.

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

Adamantius (c.300 A.D.) “Let us be guided by the Scriptures!” Dialogue on the True Faith Fifth part b 15 p.167

Victorinus of Petau (martyred 304 A.D.) says this is what we gladly know by Scripture. Commentary on the Apocalypse from the second chapter no.18 p.347

Phileas of Thmuis (martyred 306/307 A.D.) mentions “the divine and holy Scriptures” Letter of Phileas to the People of Thmuis ch.1 p.162

Lucian of Antioch (c.300-311 A.D.) (implied) refers to Jesus as “born of a virgin, according to the Scriptures, and became man,” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) “Now the whole spiritual mediation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for ‘ye are the salt of the earth,’ said the Lord to the apostles.” [Matthew 5:13] The Banquet of the Ten Virgins book 1 discourse 1 ch.1 p.311

Theophilus (events c.315 A.D.) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ [Jeremiah 17:5] but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Theophilus (events c.315 A.D.) “Now Habib, who was of the village of Telzeha and had been made a deacon, went secretly into the churches which were in the villages, and ministered and read the Scriptures, and encouraged and strengthened many by his words,” Martyrdom of Habib the Deacon vol.8 p.690

Peter of Alexandria (306,285-310/311 A.D.) (implied) “and in this, according to the Word, when he speaks of the day of our holy festivity, which the election hath attained; but the rest have become hardened, as said the Scripture; and after other things.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.1 p.281

Athanasius of Alexandria (318 A.D.) “But the godly teaching and the faith according to Christ brands their foolish language as godlessness. Then he quotes Genesis 1:1. Incarnation of the Word ch.3.1 p.37

Athanasius of Alexandria (318 A.D.) says scripture is an “authority”. Athanasius Against the Heathen part 3 ch.45.2 p.28

Athanasius of Alexandria (318 A.D.) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Lactantius (c.303-320/325 A.D.) says that those who conspired against Jesus were ignorant of the sacred scriptures which foretold these things many age before by His prophets. The Divine Institutes book 4 ch.18 p.119.

Eusebius of Caesarea (318-325 A.D.) shows the authority of Scripture. Eusebius’ Ecclesiastical History book 1 ch.2 p.83

Among corrupt or spurious works

pseudo-Hippolytus (after 236 A.D.) says that the scriptures were instruction for us. Discourse on the End of the World ch.21 p.247

Even among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.41 p.237 appealed to scripture to judge truth.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.10 p.240 Peter says, “But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful; now gratitude is to preserve our love to Him who is the cause of our being.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.48 p.245 used scripture to prove his point.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.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 Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.42 p.203 “authority of the Scriptures”.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.75 p.134 appeals to Scripture. See also book 1 ch.68 p.95 and book 10 ch.42 p.203.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.3 p.56 appeals to scripture.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 2 ch.4 p.62 appeals to scripture.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius appeals to scripture. Dialogue on the True Faith first part ch.2 p.36 and ch.4 p.40

Marinus (c.300 A.D.) a Bardasene, in disputing with Adamantius, said to reject philosophical speculations and be guided only by the scriptures. Dialogue on the True Faith fifth part ch.b 15 p.167

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

Sc2. Old Testament has God’s words; study it

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

Joshua 1:8 (Law)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 4:12

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

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Much of Acts and the Gospels. Mt 20:24-32; 21:13-19; 25:41-26:39 [61 verses]; Mark 4:36-5:2; 5:16-26; 5:38-6:3; 2 letters of 6:15; 6:16-25, 36-50; 7:3-15; (7:44 is a bit hard to make out), 7:25-8:1; 8:10-26; 8:34-9:8; 4 letters of 9:9; 9:18-31; 11:27-12:1; 12:5-8,13-19,24-28 [147 verses]; Luke 6:31-41; 6:45-7:7; 9:26-41; 9:45-10:1; 10:6-22; 10:26-11:1; 11:6-25, 28-46; 11:50-12:13 (12:9 was never written); 12:18-37; 12:42-13:1; 13:6-24; 13:29-14:10; 14:17-33 [242 verses]; John 4:51,54; 5:21,24; 10:7-25; 2 complete out of 16 letters of 10:30; 10:31-11:10; 11:18-36,42-57 [84 verses]. Acts 4:27-36; 5:10-20; (8 out of 33 letters in 5:21) 30-39; 6:7-7:2; 7:10-21; 7:32-41; 7:52-8:1; 8:14-15, 8:34-9:6; (8:37 was never written); 9:16-27; 9:35-10:2; 10:10-23, 31-41; 11:2-13; 11:24-12:6; 12:13-22; 13:6-16,25-36; 13:46-14:3; 14:15-23; 15:2-7,9-27; 15:38-16:4; 16:15-21,32-40; 17:9-17) At Acts 15:7 this scribe lost his place and repeated from Acts 15:2. [289 verses]. Referenced Matthew 21:13,16; Acts 13:34-35 (Psalms, Isaiah).

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

p20 - James 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century A.D.) appeals to Genesis 22:9-12 in James 2:21-22

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

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

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

Clement of Rome (96-98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” 1 Clement ch.53 vol.1 p.19 (See also vol.9 p.245)

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

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

Didache (before 125 A.D.) ch.2 vol.7 p.377 discusses Exodus 20:13,14,15,16,17.

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “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)

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.138-139 quotes Exodus 31:18 and 34:28 as “Scripture says”

2 Clement (120-140 A.D.) vol.7 ch.6 p.518 (See also vol.9 p.252) “For thus also saith the Scripture in Ezekiel, ‘If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.’”

Justin Martyr (c.138-165 A.D.) quotes from Isaiah and other books in many places to establish truth in his dialogue. Dialogue with Trypho, a Jew ch.110 p.254 and many other places.

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

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

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

Theophilus of Antioch (168-181/188 A.D.) “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,…” Theophilus to Autolycus book 1 ch.14 p.93. See also book 1 ch.14 p.93

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?” Theophilus to Autolycus book 2 ch.22 p.103

Irenaeus of Lyons (182-188 A.D.) mentions the New Testament in Irenaeus Against Heresies book 5 ch.34.1 p.563, 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 (c.213 A.D.) discusses in detail Genesis 2:21,23; 3:5,19; 4:10 then says, “This is the answer I should give in defence of the Scriptures before us, for seeming here to set forth the formation of the heaven and the earth,...” Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.12 p.607 (Genesis 1:3) ch.13 p.608 (Genesis 19:24).

Tertullian (208-220 A.D.) says concerning the law, “blessed (is) the man who shall meditate by day and by night.” Tertullian on Modesty ch.6 p.79

Tertullian (207/208 A.D.) “The form of it which He uses- ‘He that despiseth you, despiseth me’ -the Creator had also addressed to Moses: ‘Not against thee have they murmured, but against me.’” [Numbers 14:27] Five Books Against Marcion book 4 ch.24 p.388

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.

Hippolytus of Portus (222-235/236 A.D.) “But not to confine ourselves to these words and arguments alone, for the purpose of convincing those who love to study the oracles of God, we shall demonstrate the matter by many other proofs. For Daniel says, ‘And these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.’” Treatise on Christ and Antichrist ch.51 p.215

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and quotes part of Hosea 5:2. Excerpts of Theodotus ch.5 p.43. He also quotes Hosea 1:2,7,10,11; 5:2,8

Theodotus the probable Montanist (ca.240 A.D.) proves his point by quoting Deuteronomy 17:6. Excerpts of Theodotus ch.13 p.44.

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

Origen (240-254 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 (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Origen’s Commentary on John (c.227-240 A.D.) book 5 ch.4 p.348.

Origen (233/234 A.D.) emphasizes studying the law and prophets. Origen On Prayer ch.29.10 p.118

Origen (233/234 A.D.) shows we should study the Old Testament in Origen On Prayer ch.22.1 p.72-73 and ch.23.5 p.80

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.

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. It then quotes from Isaiah 42:19 as by Isaiah and Numbers 5:2 as by Moses.

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “plain that he is a heretic who believes on another God, or receives another Christ than Him whom the Scriptures of the Old and New Testament manifestly declare.”

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

Pelaginaus of Luperciana at the Seventh Council of Carthage (258 A.D.) quotes parts of 1 Kings 18:21 “It is written, ‘Either the Lord is God, or Baal is God.’” Spoken by p.570

Gregory Thaumaturgus (240-265 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

Dionysius of Alexandria (246-256 A.D.) quotes part of Job 14:1 as scripture. From the Books on Nature fragment 3 p.86.

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

Anatolius of Alexandria (270-280 A.D.) quotes from the Old Testament to prove his case. “Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus, where we read: ‘In the first month, on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ From this they maintain that it is quite permissible to celebrate the Passover on the twenty-first day of the moon; understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” ch.8 p.148

Theonas of Alexandria (282-300 A.D.) (partial, does not mention Old Testament) “Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.9 p.161

Adamantius (c.300 A.D.) (implied) quotes Isaiah 53:5 as an authority to prove his point. (Adamantius is speaking) Dialogue on the True Faith First part 820a 27 p.72

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

Victorinus of Petau (martyred 304 A.D.) “And the books of the Old Testament that are received are twenty-four” Commentary on the Apocalypse from the four chapter no.8 p.349

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

Peter of Alexandria (306,285-310/311 A.D.) quotes Ecclesiastes 1:15 as “For in them is fulfilled what was spoken by the Preacher” The Canonical Epistle canon 4 p.270

Methodius (270-311/312 A.D.) mentions the Old Testament in The Banquet of the Ten Virgins discourse 10 ch.2 p.348. He specifically mentions Leviticus in The Banquet of the Ten Virgins discourse 6 ch.4 p.330

Theophilus (events c.315 A.D.) (partial) “Now Habib, who was of the village of Telzeha and had been made a deacon, went secretly into the churches which were in the villages, and ministered and read the Scriptures, and encouraged and strengthened many by his words,” Martyrdom of Habib the Deacon vol.8 p.690

Athanasius of Alexandria (318 A.D.) refers to Psalms 22:16 as one of many scriptures by “the prophets”. Incarnation of the Word ch.35.4 p.55

Athanasius of Alexandria (318 A.D.) proves his point by quoting Deuteronomy 21:23 “cursed is he who hangs on a tree.” Incarnation of the Word ch.25.2 p.49

Alexander of Alexandria (313-326 A.D.) “And to confirm this insane doctrine, playing with Holy Scripture, they [Arians] bring forward what is said in the Psalms respecting Christ:” and quote Psalm 45:7. Epistles on the Arian Heresy Epistle 1 ch.3 p.292

Eusebius of Caesarea (318-325 A.D.) (implied) proves points using the Old Testament. Eusebius’ Ecclesiastical History book 1 ch.3.4-5 p.85

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.68 p.95 appeals to the autority of the law and prophets. See also book 2 ch.38 p.107

X most Gnostics

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

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

Elchasaite Ebionites (before 236 A.D.) accepted the Old Testament. They taught that believers ought to be circumcised and live according to the law. They taught that Christ had been born on earth a number of times. This is according to Hippolytus in Refutation of All Heresies book 9 ch.9 p.132

The Ebionite Recognitions of Clement (c.211-231 A.D.) shows that the scriptures of the Jews are an authority. book 2 ch.38 p.107

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

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

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

Sc3. New Testament has God’s words; study it

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

Ignatius of Antioch (c.100-117 A.D.) (quote) quotes 1 Thessalonians 5:17 Ignatius’ Letter to Polycarp ch.1 p.93

Ignatius of Antioch quotes one-fourth of 1 Timothy 1:1 “Jesus Christ who is our hope” Ignatius’ Letter to the Magnesians ch.1 p.64

Ignatius of Antioch (c.100-117 A.D.) (partial) Paul wrote a letter to the Ephesians according to Ignatius’ Letter to the Ephesians ch.12 p.55

Didache (120-150 A.D.) vol.7 ch.1 p.377 (quote) quotes Luke 6:30 “Give to every one that asks you, and ask it not back;”

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.1 p.377 quotes one-fourth of 1 Peter 2:11.

2 Clement (120-140 A.D.) ch.2 p.517 “And another Scripture saith,” and quotes Matthew 9:13.

2 Clement (120-140 A.D.) ch.3 p.252 quotes Matthew 10:32 as by Jesus and also alludes to Matthew 22:37.

2 Clement (120-140 A.D.) ch.4 p.252 paraphrases Matthew 7:21.

2 Clement (120-140 A.D.) ch.5 p.252 quotes Matthew 5:28 as by Jesus.

2 Clement (120-140 A.D.) ch.9 p.253 paraphrases Matthew 12:50 as by Jesus

2 Clement (120-140 A.D.) ch.13 p.254 quotes loosely Luke 6:32 as the Lord is speaking. “No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you.”

2 Clement (120-140 A.D.) ch.13 p.254 quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.” 2 Clement also refers to quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Polycarp (100-155 A.D.) “He [Paul], when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you [Philippians], he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, ‘is the mother of us all.’” Polycarp’s Letter to the Philippians ch.3 p.33

Polycarp (100-155 A.D.) quotes 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) Polycarp’s Letter to the Philippians ch.12 p.35

Polycarp (100-155 A.D.) quotes half of 2 Thessalonians 3:15a (5 out of 9 Greek words) Polycarp’s Letter to the Philippians ch.11 p.35

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

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

Tatian’s Diatessaron (c.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”.

Claudius Apollinaris of Hierapolis (160-177/180 A.D.) “Wherefore their opinion is contrary to the law, and the Gospels seem to be at variance with them.” From the Book Concerning the Passover p.772

Irenaeus of Lyons (182-188 A.D.) (implied) “We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit;” Irenaeus Against Heresies book 2 ch.28.2 p.399

+ Irenaeus of Lyons (182-188 A.D.) “Wherefore also it comes to pass, that the ‘most perfect’ among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that ‘they who do such things shall not inherit the kingdom of God.’”Irenaeus Against Heresies book 1 ch.6.1 p.324

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 (198-220 A.D.) mentions the New Testament in An Answer to the Jews ch.6 p.157.

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. He also mentions the New Testament in The Exordium p.335

Hippolytus of Portus (222-235/236 A.D.) mentions the New Testament of our Savior in Commentary on Genesis 49:12-15 p.165.

Theodotus the probable Montanist (ca.240) proves his points by quoting one right after the other 2 Corinthians 4:18; Matthew 6:33,32; 27; Luke 12:25; Matthew 12:44. Excerpts of Theodotus ch.11-12 p.44

Origen (c.227-240 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.

Origen (233/234 A.D.) “Further, since every form of nourishment is called ‘bread’ in the Scirptures, as is clear from what is written concervningMoses, that for forty days he neither ate ‘bread’ nor drank water; and since the word that nourishes is manifold and vaired, for not everyone can receive the solid and strong nourishment of God’s teachings: therefore, wishing to give an athlete’s nourishment suitable to the more perfect, He says: ‘The bread that I will give is my flesh, which I will give for the life of the world.’ And a little later: ‘Except you eat the flesh fo the son of man and drink His blood, you shall not have life in you.’” Origen On Prayer ch.47.4 p.95. See also (implied) Origen On Prayer ch.25.1 p.85

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627. He proves his points by quoting Romans 1:20 and 1 Timothy 1:26 in Treatise Concerning the Trinity ch.3 p.614.

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

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

Moyses, et al. to Cyprian (250 A.D.) proves his point by quoting in succession Matthew 10:37,38; 5:10-12; 10:18 or 21:22; Revelation 3:21; and Romans 8:35. Epistles of Cyprian Letter 25 ch.4 p.303

Nemesianus of Thubunae at the Seventh Council of Carthage (85 bishops) (258 A.D.) p.566 “That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon:” and quotes Proverbs 9:12 (Septuagint). Then he quotes Proverbs 9:19; John 3:5; Ephesians 4:3-6; John 3:6; and Galatians 5:19-21.

Caecilius of Bilta at the Seventh Council of Carthage (85 bishops) (258 A.D.) p.565 proves his point by quoting the last four out of six Greek words Ephesians 4:5.

Adamantius (c.300 A.D.) “he who does not accept the Law and the Prophets does not accept the Gospel either.” Adamantius is debating Megethius the Marcionite. Dialogue on the True Faith Second part ch.10 p.87. See also ibid part 2 867a 12 p.100.

Adamantius (c.300 A.D.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173. See also ibid fourth part ch.424a p.129 on Genesis 1:2.

Adamantius (c.300 A.D.) “Let us be guided by the Scriptures!” Dialogue on the True Faith Fifth part b 15 p.167

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

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

Theophilus (events c.315) answers the governor’s questions by quoting Matthew 10:39 and Matthew 7:6 as Scripture to prove his point. Martyrdom of Habib the Deacon p.694

Athanasius of Alexandria (318 A.D.) “more, seeing the power of the Word, we receive a knowledge also of His good Father, as the Saviour Himself says, “He that hath seen Me hath seen the Father. But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to them, will be able to verify what we say.” Athanasius Against the Heathen ch.45 p.28

Alexander of Alexandria (313-326 A.D.) (implied) quotes John 10:15 to prove his argument. Epistles on the Arian Heresy Epistle 2 ch.4 p.298

Sc4. Scripture is called the word of God

Mention of the Word of God referring to Jesus is not included here.

1 Samuel 3:1,7,21

2 Samuel 22:31

1 Kings 2:27

1 Kings 12:24

1 Kings 13:1

2 Kings 23:16; 24:2

1 Chronicles 10:13; 11:3; 12:23; 15:15; 16:15; 35:6; 36:21,22;

Psalm 18:30; 33:4,6

Psalm 105:28

Psalm 119:9,11,16,17,25,28,38,-172

Psalm 138:2

Proverbs 30:5 “Do not add to his [God’s] Words, lest he rebuke you and you be found a liar.”

Word of God means just Scripture here

Mark 7:13 in speaking about Corban says, “Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.”

John 10:34-35 “Is it not written in your Law, ‘I have said you are gods’? If he called them ‘gods,’ to whom the word of God came – and the Scripture cannot be broken”

Acts 17:11,13 “Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. (13) When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too,…”

Romans 9:6 “It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, ‘It is through Isaac that your offspring will be reckoned.”

Galatians 6:6 “Anyone who receives instruction in the word must share all good things with his instructor”

Word of God means Scripture and/or truth

Isaiah 1:10 “Hear the word of the LORD, you rulers of Sodom; listen to the law of our God, your people of Gomorrah!”

Luke 11:28 “He [Jesus] replied, ‘Blessed rather are those who hear the word of God and obey it.’”

2 Corinthians 2:17 “Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God.”

2 Corinthians 4:2 “Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves in every man’s conscience in the sight of God.”

Colossians 1:25 “to present to you the word of God in its fullness”

Titus 2:5 ... so that no one will malign the word of God”

1 Peter 4:11 “If anyone speaks, he should do it as one speaking the very words of God.”

1 Thessalonians 2:13 “And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.”

Hebrews 4:12 “For the word of God is sharper than any two-edged sword…” (scripture, truth)

1 Peter 1:23,25 “for you have been born again not of seed which is perishable but imperishable that is, through the living and abiding word of God. (25) But the Word of the Lord abides forever. And this is the word which was preached to you.” (NASB) (scripture, truth)

Word of God means Jesus Christ, scripture, and/or truth

1 John 2:14 (Christ, scripture, truth)

Word of God means just Jesus Christ (not included here)

Revelation 19:13 His [Jesus’] name is the Word of God.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 2 Corinthians 4:2

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 10:34-35

Clement of Rome (96-98 A,D.) (partial since used as a play on words) Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand.” 1 Clement ch.42 p.16

Ignatius of Antioch (100-107/116 A.D.) (partial) “Now, as to Philo the deacon, of Cilicia, a man of reputation, who still ministers to me in the word of God, along with Rheus Agathopus, an elect man, who has followed me from Syria, not regarding his life,” Letter to the Philadelphians ch.11 p.85

Epistle of Barnabas (c.70-130 A.D.) ch.10 p.144 “That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.”

Justin Martyr (c.138-165 A.D.) “Then I answered, “I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you.” Dialogue with Trypho, a Jew ch.38 p.213

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

Theophilus of Antioch (168-181/188 A.D.) (partial) For the divine writing itself teaches us that Adam said that he had heard the voice.” Theophilus to Autolycus book 2 ch.22 p.103

Irenaeus of Lyons (182-188 A.D.) “In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: ‘For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;’” Irenaeus Against Heresies book 4 ch.26.4 p.498

Clement of Alexandria (c.195 A.D.) (implied) “For a boon so great, the greatest ever given by God to the human race, would never have been hated and rejected, had not you been carried away by custom, and then shut your ears against us; and just as unmanageable horses throw off the reins, and take the bit between their teeth, you rush away from the arguments addressed to you, in your eager desire to shake yourselves clear of us, who seek to guide the chariot of your life, and, impelled by your folly, dash towards the precipices of destruction, and regard the holy word of God as an accursed thing.” Exhortation to the Heathen ch.10 p.197

Tertullian (200-220 A.D.) “For herein is figuratively described the difference of doctrines, since in other passages also the word of God is likened unto seed.” Prescription Against Heretics ch.31 p.258

Tertullian (207/208 A.D.) “but the Lord said, ‘Yea, rather, blessed are they that hear the word of God, and keep it.’” Five Books Against Marcion book 4 ch.26 p.393

Commodianus (c.240 A.D.) (partial, does not say scripture) “Dost thou wish to see the former things which thou hast renounced? Art thou again conversant with them? What shall the Anointed One profit thee? Or if it is permitted, on account of weakness, that thou foolishly profane ... Love not the world, nor its contents. Such is God’s word, and it seems good to thee. Thou observest man’s command, and shunnest God’s.” Instructions of Commodianus ch.57 p.214

Origen (240-254 A.D.) “We acknowledge, however, although Celsus will not have it so, that we do desire to instruct all men in the word of God, so as to give to young men the exhortations which are appropriate to them, and to show to slaves how they may recover freedom of thought, and be ennobled by the word.” Origen Against Celsus book 3 ch.54 p.485

Origen (240-254 A.D.) “let us show from the holy Scriptures that the word of God also encourages” Origen Against Celsus book 6 ch.7 p.576

Cyprian of Carthage (c.246-258 A.D.) “For he labours thus because he believes-because he knows that what is foretold by God’s word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom.” Treatises of Cyprian Treatise 8 ch.8 p.478

Cyprian of Carthage (c.246-258 A.D.) “Also in Deuteronomy, the word of God to Moses: ‘Call the people together to me, ...’” Treatises of Cyprian Treatise 12 third part ch.20 p.540

Dionysius bishop of Rome (259-269 A.D.) “For I have heard that some who preach and teach the word of God among you are teachers of this opinion, who indeed diametrically, so to speak, are opposed to the opinion of Sabellius.” Against the Sabellians ch.1 p.365

Victorinus of Petau (martyred 304 A.D.) “For even the very word spoken to him testifies to him, saying, ‘Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.’ But he was not a prophet unto the nations; and thus the truthful word of God makes it necessary, which it has promised to set forth, that he should be a prophet to the nations.” Commentary on the Apocalypse from the eleventh chapter verse 5 p.354

Peter of Alexandria (306,285-311 A.D.) “and at Damascus he was let down by night in a basket by the wall, and escaped the hands of him who sought to take him. For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, “that we must out of much tribulation enter into the kingdom of God.’ For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, ‘unless,’ as says the apostle, ‘the time should fail me in speaking.’” Canonical Epistle Canon 9 p.273

Methodius (270-311/312 A.D.) (implied) “For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, that ‘the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;’ that is the tabernacles, for they died, being put off by their souls. ‘Then we which are alive shall be caught up together with them,’ meaning our souls.” Banquet of the Ten Virgins discourse 6 ch.4 p.330

Sc5. Divine Scripture

Justin Martyr (c.150 A.D.) (partial) “If, then, we all kill ourselves we shall become the cause, as far as in us lies, why no one should be born, or instructed in the divine doctrines, or even why the human race should not exist; and we shall, if we so act, be ourselves acting in opposition to the will of God.” Second Apology of Justin Martyr ch.3 p.189

Irenaeus of Lyons (182-188 A.D.) “and I shall plainly set forth from these divine Scriptures proofs to [satisfy] all the lovers of truth.” Irenaeus Against Heresies book 2 ch.35.4 p.413

Clement of Alexandria (183-202 A.D.) He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Stromata book 2 ch.2 p.349

Clement of Alexandria (199-217/220 A.D.) “And by and by I will fortify them with the divine Scriptures.” The Instructor book 3 ch.2 p.273

Clement of Alexandria (193-217/220 A.D.) calls Baruch 3:16-19 “divine scripture” The Instructor book 2 ch.3 p.247

Tertullian (198-220 A.D.) said that the chamberlain [Ethiopian eunuch] was reading “divine Scripture” On Baptism ch.18 p.678

Tertullian (208-220 A.D.) “By (the standard of) Idolatry we are measured; by her disjunctive intervention we are conjoined; to her, outjutting from our midst, we are united; the Divine Scripture has made us concorporate;” On Modesty ch.5 p.78

Hippolytus (222-235/236 A.D.) “‘And he [Daniel] wrote the dream.’ The things, therefore, which were revealed to the blessed prophet by the Spirit in visions, these he also recounted fully for others, that he might not appear to prophesy of the future to himself alone, but might be proved a prophet to others also, who wish to search the divine Scriptures.” Scholia on Daniel ch.7 verse 1 p.188

Origen (240 A.D.) quotes Micah 2:9 as “this is what the divine Scripture expresses”. Homilies on Jeremiah Homily 28 ch.5 p.264 (translated by Jerome)

Origen (c.227-240 A.D.) “Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, ‘Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.’” [Mark 12:26] Commentary on John book 2 ch.10 p.333

Novatian (250/4-256/7 A.D.) “Scripture has frequently declared Him [Christ] both Angel and God, so the same divine Scripture declares Him also both man and God.” Then Novatian quotes Genesis 32:24-27 to prove his point. Novatian Concerning the Trinity ch.19 p.630

Cyprian of Carthage (c.246-258 A.D.) “a large number of bishops, whom their faith and the divine protection had preserved in soundness and safety, we met together; and the divine Scriptures being brought forward on both sides, we balance the decision with wholesome moderation,…” Epistles of Cyprian letter 51 ch.6 p.328

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

Firmilian of Caesarea to Cyprian (256 A.D.) “so that of none more than of you does divine Scripture say, ‘A wrathful man stirreth up strifes, and a furious man heapeth up sins.” Epistles of Cyprian Letter 74 ch.24 p.396

Felix of Amacora At the Seventh Council of Carthage (258 A.D.) p.659 “Also another Felix of Amaccora said: And I myself, following the authority of the divine Scriptures,”

Dionysius of Alexandria (246-265 A.D.) “Moreover, divine Scripture calls us makers of those motions which proceed from the heart, when it calls us doers of the law of judgment and of justice.” Epistles of Dionysius Letter 4 ch.11 p.93

Dionysius bishop of Rome (259-269 A.D.) “For these indeed rightly know that the Trinity is declared in the divine Scripture,” in ch.1 and uses Moses in Deuteronomy [32:6] to “convict” these men. Dionysius of Rome Against the Sabellians (ANF vol.7) ch.2 p.365

Anatolius (270-280 A.D.) “And therefore we have said that those parties have committed no trivial offence who have ventured either on anticipating or on going beyond this number, which is given us in the divine Scriptures themselves.” ch.16 p.151

Theonas of Alexandria (282-300 A.D.) “On occasion also he will endeavour to laud the divine Scriptures, which, with marvellous care and most liberal expenditure, Ptolemy Philadelphus caused to be translated into our language;” ch.7 p.160

Phileas of Thmuis (martyred 306/307 A.D.) “Having before them all these examples and signs and illustrious tokens which are given us in the divine and holy Scriptures, the blessed martyrs who lived with us did not hesitate, but directing the eye of their soul in sincerity to that God who is over all, and embracing with willing mind the death which their piety cost them, they adhered steadfastly to their vocation.” Letter of Phileas to Thmuis ch.1 p.162

Lucian of Antioch (c.300-311 A.D.) refers to “divine Scriptures” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.28

Athanasius of Alexandria (318 A.D.) “For the soul is made after the image and likeness of God, as divine Scripture also shews, when it says in the person of God ‘Let us make man after our Image and likeness.’” Athanasius Against the Heathen part 2 ch.34 p.22

Athanasius of Alexandria (318 A.D.) “For which of the righteous men and holy prophets, and patriarchs, recorded in the divine Scriptures, ever had his corporal birth of a virgin only?” Incarnation of the Word ch.35.2 p.54

Alexander of Alexandria (313-326 A.D.) “By saying these things, and by unfolding the divine Scriptures, we have often refuted them [Arians].” Epistles on the Arian Heresy Letter 2 ch.5 p.298

Eusebius of Caesarea (318-325 A.D.) says some heretics have “laid their hands boldly upon the Divine Scriptures, alleging that hey have corrected them.” Eusebius’ Ecclesiastical History book 5 ch.8.16 p.248. See also book 7 ch.15.4 wher ehe mentions “divine scripture”

Eusebius of Caesarea (318-325 A.D.) (implied) speaks of the divine oracles. Preparation for the Gospel book 4 ch.21 p.31

Even among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.42 p.203 “For there are many sayings in the divine Scriptures which can be drawn to that sense which every one has preconceived for himself; and this ought not to be done.”

Sc6. Scripture is holy/sacred

Romans 1:2; 2 Timothy 3:15

(The terms “Divine Scripture” and “Holy Covenant” are not included here.)

Justin Martyr (c.148-165 A.D.) “Pay attention, therefore, to what I shall record out of the holy Scriptures, which do not need to be expounded, but only listened to.” Dialogue with Trypho, a Jew ch.55 p.222

Justin Martyr (c.138-165 A.D.) “But now, by means of the contents of those Scriptures esteemed holy and prophetic amongst you, I attempt to prove all...” Dialogue with Trypho, a Jew ch.32 p.210.

Theophilus of Antioch (168-181/188 A.D.) “Then holy Scripture gives a summary in these words: ‘This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground.’” Theophilus to Autolycus book 2 ch.19 p.102. See also book 2 ch.13 p.100.

Theophilus of Antioch (168-181/188 A.D.) “I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass” Theophilus to Autolycus book 1 ch.14 p.93

Irenaeus of Lyons (182-188 A.D.) “promised by His prophets in the holy Scriptures, concerning His Son,” Irenaeus Against Heresies book 3 ch.16.3 p.441

Polycrates of Ephesus (196 A.D.) “I … have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, ‘We ought to obey God rather than men.’” Epistle to Victor and the Roman Church vol.8 p.774

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. “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?”

Clement of Alexandria (193-217/220 A.D.) “let me act and speak In all things as Thy Holy Scriptures teach;” The Instructor book 3 To the Paedagogus p.296

Tertullian (198-220 A.D.) goes into great detail about early Christian worship. “After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing,” Tertullian’s Apology ch.39 p.47

Tertullian (208-220 A.D.) “The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law ‘blessed (is) the man who shall meditate by day and by night.’ About that (law) the same David (says) again: ‘The law of the Lord (is) unblameable converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes.’ Thus, too, the apostle: ‘And so the law indeed is holy, and the precept holy and most good’ -’Thou shalt not commit adultery,’ of course.” Tertullian on Modesty ch.6 p.79

Hippolytus of Portus (after 236 A.D.) speaks of Holy Scripture. Refutation of All Heresies book 1 Proemium p.10

Origen (c.227-240 A.D.) “Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it.” Origen’s Commentary on John ch.6.24 p.371

Origen (c.240 A.D.) speaks of “sacred scriptures” and then quotes Jeremiah 32:16 and Psalm 75:8. Homilies on Jeremiah homily 12 ch.2 p.112

Origen (230-235 A.D.) “3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say.” Letter from Origen to Gregory ch.3 p.394

Origen (240-254 A.D.) “let us show from the holy Scriptures that the word of God also encourages” Origen Against Celsus book 6 ch.7 p.576

Origen (c.227-240 A.D.) “‘I am the resurrection.’ Jesus preaches to the poor those things which are laid up for the saints, calling them to the divine promises. And the holy Scriptures bear witness to the Gospel announcements made by the Apostles and to that made by our Saviour.” Commentary on John ch.1 no.10 p.302

Origen (233/234 A.D.) “And now we must prove from Sacred Scripture what we have said,” Origen On Prayer ch.9.1 p.38.

Origen (233/234 A.D.) says Scripture is sacred in Origen On Prayer ch.23.5 p.80 and ch.29.10 p.118

Origen (235 A.D.) says that scripture is sacred. Exhortation to Martyrdom ch.1.2 p.141

Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 “Because the Holy Scripture has affirmed that they who should believe in Christ, must needs be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfectly Christians;”

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

Cyprian of Carthage (c.246-258 A.D.) “because he knows that what is foretold by God’s word is true, and the Holy Scripture cannot lie-” Treatises of Cyprian Treatise 8 ch.8 p.478

Cyprian of Carthage (c.246-258 A.D.) “For he labours thus because he believes-because he knows that what is foretold by God’s word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom.” Treatises of Cyprian Treatise 8 ch.8 p.478. See also ibid Treatise 12 part 1 Heads no.4 p.507.

Cyprian of Carthage (c.246-258 A.D.) “when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you.” Epistles of Cyprian Letter 75 ch.12 p.401

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

Felix of Gurgites at the Seventh Council of Carthage (258 A.D.) “I judge that, according to the precepts of the holy Scriptures, he who is unlawfully baptized by heretics outside the Church, when he wishes to take refuge in the Church, should obtain the grace of baptism where it is lawfully given.” (p.571)

Pontius (258 A.D.) “For although we do not read of the day of the Lord as a year in sacred Scripture, yet we regard that space of time as due in making promise of future things.” Life and Passion of Cyprian ch.13 p.272

Gregory Thaumaturgus (240-265 A.D.) quotes half of Revelation 3:7, which is like Isaiah 22:22. “And this same principle is expressed indeed in the Holy Scriptures themselves, when it is said that only He who shutteth openeth, and no other one whatever; and what is shut is opened when the word of inspiration explains mysteries.” Oration and Panegyric to Origen argument 15 p.36

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. See also Epistle to Bishop Basilides Canon 1 p.94.

Dionysius of Alexandria (246-265 A.D.) “However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose.” Letter to Bishop Basilides p.94

Anatolius (270-280 A.D.) ch.3 p.147 “who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover”

Adamantius (c.300 A.D.) “You maintain, then that figurative language has been used in regard to the term “Son of Man”? … By your [heretical] theory, either Christ is found to be a liar because He calls Himself ‘Son of Man’, although He is not man; or all the Holy Scriptures are to be understood in the spiritual sense, even if figurative language has not been used.” [Adamantius is speaking here, arguing against Megethius the Marcionite] Dialogue on the True Faith First part 808a.7 p.45. See also ibid the fifth part 12 p.164.

Phileas of Thmuis (martyred 306/307 A.D.) quotes Exodus 22:20 and 20:3 as “by the Holy Scriptures” Letter of Phileas to the People of Thmuis p.163

Methodius (270-311/312 A.D.) “for there is no contradiction nor absurdity in the Holy Scripture.” Discourse on the Resurrection part 1 ch.9 p.366

Methodius (270-311/312 A.D.) “Virginity is something supernaturally great, wonderful, and glorious; and, to speak plainly and in accordance with the Holy Scriptures, this best and noblest manner of life alone is the root of immortality” Banquet of the Ten Virgins discourse 1 ch.1 p.310

Athanasius of Alexandria (318 A.D.) “one who was named Adam in Hebrew, is described in the Holy Scriptures” Athanasius Against the Heathen ch.2 p.5

Lactantius (c.303-320/325 A.D.) “God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works.” The Divine Institutes book 7 ch.14 p.211

Lactantius (c.303-320/325 A.D.) “the writings of Holy Scripture” The Divine Institutes book 4 ch.20 p.122

Alexander of Alexandria (313-326 A.D.) “Since the body of the Catholic Church is one, and it is commanded in Holy Scripture that we should keep the bond of unanimity and peace” Epistles on the Arian Heresy Letter 2 ch.1 p.296

Eusebius of Caesarea (318-325 A.D.) says scripture is Holy. Demonstration of the Gospel book 1.5 p.8

Eusebius of Caesarea (318-325 A.D.) “as the Holy Scripture teaches, saying: "And angels came and ministered to him," and when, too, "a multitude of the heavenly host praising God said, 'Glory to God in the highest, and on earth peace, goodwill among men.' "” Demonstration of the Gospel book 4 ch.10.7

Eusebius of Caesarea (318-325 A.D.) speaks of holy scripture. Preparation for the Gospel book 4 ch.21 p.31. See also ibid book 2 ch.9 p.16 and book 3 ch.3 p.8.

Eusebius of Caesarea (318-325 A.D.) speaks of sacred scripture. Preparation for the Gospel book 5 ch.4 p.8

Eusebius of Caesarea (318-325 A.D.) “First I translated into the Greek language the names of the nations throughout the world which have Hebrew names in the sacred Scriptures.” Onomasticon ch.1 p.&&&

Eusebius of Caesarea (318-325 A.D.) “ sacred and divine Hebrew scriptures” and Ptolemy Philadelphus. Eusebius’ Ecclesiastical History book 7 ch.32.17 p.319

Sc7. We are to believe Scripture

John 2:22

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 2:22

Justin Martyr (c.138-165 A.D.) (implied) “But if I [Justin] quote frequently Scriptures, and so many of them, referring to this point, and ask you to comprehend them, you are hard-hearted in the recognition of the mind and will of God. But if you wish to remain for ever so, I would not be injured at all; and for ever retaining the same [opinions] which I had before I met with you, I shall leave you.’ And Trypho said,’ Look, my friend, you made yourself master of these [truths] with much labour and toil. And we accordingly must diligently scrutinize all that we meet with, in order to give our assent to those things which the Scriptures compel us [to believe].’” Dialogue with Trypho, a Jew ch.68 p.232

Caius (190-217 A.D.) (implied) “For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs?” ch.3 p.602

Tertullian (198-220 A.D.) “Believe, then, your own books, and as to our Scriptures so much the more believe writings which are divine, but in the witness of the soul itself give like confidence to Nature.” The Soul’s Testimony ch.6 p.179

Hippolytus of Portus (222-235/236 A.D.) (implied) “There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “… and learn that the Scripture deals falsely with us in nothing” Fragment 6 on Susannah ch.41 p.193

Hippolytus of Portus (222-235/236 A.D.) (partial, word of truth, not scripture) “9. ‘The words are closed up and sealed.’ For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints, too, shall then eagerly desire to look; so He said to him, ‘For the words are sealed until the time of the end; until many shall be chosen and tried with fire.’ And who are they who are chosen, but those who believe the word of truth, so as to be made white thereby, and to cast off the filth of sin, and put on the heavenly, pure, and glorious Holy Spirit, in order that, when the Bridegroom comes, they may go in straightway with Him?” Scholia on Daniel book 12 from chapter 12 verse 9 p.191

Origen (240-254 A.D.) “For let him believe from our own Scriptures that Peter obtained his freedom after having been bound in prison, an angel having loosed his chains; and that Paul, having been bound in the stocks along with Silas in Philippi of Macedonia, was liberated by divine power, when the gates of the prison were opened.” Origen Against Celsus book 2 ch.34 p.445

Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 (partial) “Because the Holy Scripture has affirmed that they who should believe in Christ, must needs be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfectly Christians;”

Cyprian of Carthage (c.246-258 A.D.) “Moreover, belief in divine Scripture declares to us,” Epistles of Cyprian letter 58 ch.3 p.354

Methodius (270-311/312 A.D.) (implied) “for there is no contradiction nor absurdity in the Holy Scripture.” Discourse on the Resurrection part 1 ch.9 p.366

Sc8. We can understand Scripture

Clement of Rome (96-98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God.” 1 Clement ch.53 vol.1 p.19

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

Theophilus of Antioch (168-181/188 A.D.) “For one of the prophets whom we already mentioned, Hosea by name, said, ‘Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.’ He, then, who is desirous of learning, should learn much.” Theophilus to Autolycus part 2 ch.38 p.110

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

Clement of Alexandria (193-217/220 A.D.) “With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: 'Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men.'” The Instructor book 1 ch.6 p.217

Clement of Alexandria (193-217/220 A.D.) “But we are God-taught, and glory in the name of Christ. How then are we not to regard the apostle as attaching this sense to the milk of the babes?” The Instructor book 1 ch.6 p.219

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

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

Hippolytus of Portus (225-234/235 A.D.) “Wherefore he says: ‘To understand the difficulties of words; for things spoken in strange language by the Holy Spirit become intelligible to those who have their hearts right with God.’” On Proverbs p.172

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

Origen (c.227-240 A.D.) “The student who desires to understand the Scripture must always proceed in this careful way; he must ask with regard to each speech, who is the speaker and on what occasion it was spoken. Thus only can we discern how speech harmonizes with the character of the speaker, as it does all through the sacred books.” Origen’s Commentary on John ch.6.5 p.354

Origen (c.227-240 A.D.) “Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it.” Origen’s Commentary on John ch.6.24 p.371

Cyprian of Carthage (c.246-258 A.D.) (implied) “That the Jews could understand nothing of the Scriptures unless they first believed in Christ. In Isaiah: ‘And if ye will not believe, neither will ye understand.’” Treatises of Cyprian Treatise 12 ch.5 p.509

Cyprian of Carthage (c/246-256 A.D.) “according to the saying of the apostle: 'For know this with understanding, that no whoremonger, nor unclean person, nor covetous man, whose guilt is that of idolatry, hath any inheritance in the kingdom of Christ and of God.'” Epistles of Cyprian Letter 51 ch.27 p.334

Dionysius of Alexandria (246-265 A.D.) “However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose.” Letter to bishop Basilides p.94

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

Lactantius (c.303-320/325 A.D.) “I must now use, which I have refrained from doing in the former books. Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.” The Divine Institutes book 4 ch.5 p.104

Sc9. Meditate on God’s Word/commands

Psalm 63:6; 77:3,6,12; 119:15,27,47-48,78,148

Meditate on God and His word, laws, promises, ways, wonders. Ps 104:34; 1:2; 119: 15,23,27,48,78,97,99,103,140,148; 39:3; 2 Cor 7:1; 2 Pet 1:4, and works. Ps 77:12; 143:5

-morning/night. Ps 5:3; 16:7; 63:6; 119:55,148; 92:2; 42:8; 77:6; Is26:9;Job 35:10; Gen 24:63

meditating on God pleases Him.Ps19:14;5:1;104:34 and enriches us. Js1:8; Ps1:2-3

Justin Martyr (c.150 A.D.) quotes all of Psalm 1. First Apology of Justin Martyr ch.40 p.176

Irenaeus of Lyons (182-188 A.D.) “Now the law has figuratively predicted all these, delineating man by the [various] animals: whatsoever of these, says [the Scripture], have a double hoof and ruminate, it proclaims as clean; but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God, that they may be adorned with good works: for this is the meaning of the ruminants.” Irenaeus Against Heresies book 5 ch.8.4 p.534

Clement of Alexandria (193-202 A.D.) “Again, he commands to eat that which parts the hoof and ruminates; ‘intimating,’ says [the Epistle of] Barnabas, ‘that we ought to cleave to those who fear the Lord, and meditate in their heart on that portion of the word which they have received, to those who speak and keep the Lord’s statutes, to those to whom meditation is a work of gladness, and who ruminate on the word of the Lord.” Stromata book 5 ch.8 p.456

Tertullian (208-220 A.D.) “The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law ‘blessed (is) the man who shall meditate by day and by night.’ About that (law) the same David (says) again: ‘The law of the Lord (is) unblameable converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes.’ Thus, too, the apostle: ‘And so the law indeed is holy, and the precept holy and most good’ -’Thou shalt not commit adultery,’ of course.” Tertullian on Modesty ch.6 p.79

Tertullian (207/208 A.D.) “For what could better tend to make a man happy, than having ‘his delight in the law of the Lord?’ ‘In that law would he meditate day and night.” Five Books Against Marcion book 2 ch.19 p.312

Origen (233-244 A.D.) “the point of view of those people who are zealous to studying the Scriptures and ‘meditate on the Law of the Lord day and night’” (Psalm 1:2). Homilies on Luke Homily 29 ch.2 p.159-160

Cyprian of Carthage (c.246-258 A.D.) “For that those things which are written must be done, God witnesses and admonishes, saying to Joshua the son of Nun: ‘The book of this law shall not depart out of thy mouth; but thou shalt meditate in it day and night, that thou mayest observe to do according to all that is written therein.’” Epistles of Cyprian Letter 73 ch.2 p.386

Methodius (c.270-311/312 A.D.) “If I shut my ears against detraction and slanders, and open them to the word of God, having intercourse with wise men, then have I offered up my ears to the Lord. If I keep my hands from dishonourable dealing, from acts of covetousness and of licentiousness, then are my hands kept pure to God. If I withhold my steps from going in perverse ways, then have I offered up my feet, not going to the places of public resort and banquets, where wicked men are found, but into the right way, fulfilling something of the commands. What, then, remains to me, if I also keep the heart pure, offering up all its thoughts to God; if I think no evil, if anger and wrath gain no rule over me, if I meditate in the law of the Lord day and night?” Banquet of the Ten Virgins discourse 5 ch.4 p.327

Eusebius of Caesarea (318-325 A.D.) implied) He [Moses] bids men also when lying down to sleep, and rising up, and wlaking in the way, to meditate upon the works of God, not only in word, but also by observing dictinctly their own movement and their self-consciousness…” Preparation for the Gospel book 8 ch.9 p.20

Sc10. Search the scriptures

Acts 17:11 (implied)

Irenaeus (182-188 A.D.) “Wherefore also John does appropriately relate that the Lord said to the Jews: ‘Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life.’ How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him?’ For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;’” Irenaeus Against Heresies book 4 ch.10.1 p.473

Theodotus the probable Montanist (ca.240 A.D.) “We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names run out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions” Excepts from Theodotus ch.32 p.47

Origen (c.227-240 A.D.) “Christ is written about even in the Pentateuch; He is spoken of in each of the Prophets, and in the Psalms, and, in a word, as the Saviour Himself says, in all the Scriptures. He refers us to them all, when He says: ‘Search the Scriptures, for in them ye think ye have eternal life, and these are they which testify of Me.’” Commentary on John book 5 ch.4 p.347

Athanasius of Alexandria (318 A.D.) says to Search the Scriptures. Incarnation of the Word ch.57.1 p.67

Eusebius of Caesarea (318-325 A.D.) “But whoever cares for the Saviour's bidding, "Search the Scriptures, in which ye think to have eternal life, and those are they that witness of me," let him plunge his mind in each word of the Psalm, and hunt for the exact sense of the truth expressed.” Preparation for the Gospel Fragment from the fifteenth book. Commentary on Daniel 2:31. p.&&&

Sc11. Scripture or its writers were inspired

Justin Martyr (c.150 A.D.) “And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.” First Apology of Justin Martyr ch.33 p.174

Justin Martyr (c.150 A.D.) “And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, ‘I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.’” First Apology of Justin Martyr ch.35 p.174

Athenagoras (177 A.D.) (implied) But, since the voices of the prophets confirm our arguments-for I think that you also, with your great zeal for knowledge, and your great attainments in learning, cannot be ignorant of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player breathes into a flute;-what, then, do these men say? A Plea for Christians ch.9 p.133

Theophilus of Antioch (168-181/188 A.D.) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: ‘Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.’” Theophilus to Autolycus book 3 ch.12 p.134

Clement of Alexandria (193-202 A.D.) “Accordingly, those fall from this eminence who follow not God whither He leads. And He leads us in the inspired Scriptures.” Stromata book 7 ch.16 p.553

Tertullian (198-220 A.D.) “and we read that ‘every Scripture suitable for edification is divinely inspired.’” On the Apparel of Women ch.1.3 p.16

Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. The only exception is where Paul writes “I say, and not the Lord”. Here is what Origen writes: “Consider on this point the language of St. Paul. When he declares that ‘Every Scripture is inspired of God and profitable,’ does he include his own writings? Or does he not include his dictum, ‘I say, and not the Lord,’ and ‘So I ordain in all the churches,’ and ‘What things I suffered at Antioch, at Iconium, at Lystra,’ and similar things which he writes in virtue of his own authority, and which do not quite possess the character of words flowing from divine inspiration.” Commentary on John book 1 ch.5 p.299

Cyprian of Carthage (c.246-258 A.D.) (implied) “Of this same thing, in the Acts of the Apostles, Paul says: 'It was necessary that the word of God should first be shown to you; but since ye put it from you, and judged yourselves unworthy of eternal life, lo, we turn to the Gentiles: for thus said the Lord by the Scriptures, Behold, I have set Thee a light among the nations, that Thou shouldest be for salvation even to the ends of the earth.'” Treatises of Cyprian Treatise 12 part 1 ch.21 p.514

Gregory Thaumaturgus (240-265 A.D.) (partial) says He [the Holy Spirit] inspired the prophets. Oration and Panegyric to Origen argument 15 p.36

Alexander of Lycopolis (301 A.D.) (implied) “These men, taking to themselves the Old and New Scriptures, though they lay it down that these are divinely inspired, draw their own opinions from thence; and then only think they are refuted, when it happens that anything not in accordance with these is said or done by them.” Of the Manichaeans ch.5 p.243

Athanasius of Alexandria (318 A.D.) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Eusebius of Caesarea (318-325 A.D.) says that scripture is inspired. Preparation for the Gospel book 8 ch.22 p.28

Eusebius of Caesarea (318-325 A.D.) “7. But Luke, who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us, in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles” Eusebius’ Ecclesiastical History book 3 ch.7 p.308

Sc12. Canon [of Scripture/truth/the church]

Galatians 6:16 rule (kanon)

“Canon” is a slightly different meaning than “scripture”. Canon, from the Greek word for a carpenter’s ruler (kanones) was applied to geometry and laws. Pythagoras even applied “standards” (kanonikoi) to the string lengths and musical tones of a lyre. Many religions have “scriptures” but only Judaism, Christianity, and Islam among classical religions have a “canon”. See Constantine’s Bible p.16-17 for more info.

The concept of an Old Testament canon was crystal clear with Melito of Sardis (170-180 A.D.) outlining which books were in the canon and which were not. He exclude sthe apocrypha and also Esther and Nehemiah. Fargement 4 from the Book of Extracts vol.8 p.759.

Tatian’s harmony of the gospels was called the Diatessaron, or “The Four”.

Irenaeus of Lyons said there can only be four gospels.

Clement of Rome (96-98 A.D.) (partial) “rule of ministry prescribed to him” 1 Clement ch.41 (vol.1) p.16

Apollonius of Ephesus (c.210 A.D.) (Implied) “Do you not think that all Scripture forbids a prophet to receive gifts and money?”

Caius (190-217 A.D.) ch.3 (implied) “The sacred Scriptures they have boldly falsified, and the canons of the ancient faith they have rejected, and Christ they have ignored, not inquiring what the sacred Scriptures say, but laboriously seeking to discover what form of syllogism might be contrived to establish their impiety. And should any one lay before them a word of divine Scripture, they examine whether it will make a connected or disjoined form of syllogism; and leaving the Holy Scriptures of God, they study geometry, as men who are of the earth, and speak of the earth, and are ignorant of Him who cometh from above.”

Clement of Alexandria (193-217/220 A.D.) “And those destitute of prudence, that is, those involved in heresies, 'I enjoin,' remarks Wisdom, saying, 'Touch sweetly stolen bread and the sweet water of theft;' the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church.” Stromata book 1 ch.19 p.322

Clement of Alexandria (193/217/220 A.D.) “'And what ye hear in the ear '-that is, in a hidden manner, and in a mystery (for such things are figuratively said to be spoken in the ear)-'proclaim,' He says, 'on the housetops,' understanding them sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all and sundry, but express them in parables.” Stromata book 6 ch.15 p.509

Tertullian (208-220 A.D.) “But I would yield my ground to you, if the scripture of' the Shepherd,' which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false (writings); itself adulterous, and hence a patroness of its comrades; from which in other respects, too, you derive initiation; to which, perchance, that' Shepherd,' will play the patron whom you depict upon your (sacramental) chalice, (depict, I say, as) himself withal a prostitutor of the Christian sacrament, (and hence) worthily both the idol of drunkenness, and the prize of adultery by which the chalice will quickly be followed, (a chalice) from which you sip nothing more readily than (the flavour of) the 'ewe' of (your) second repentance!” On Modesty ch.10 p.85

Tertullian (213-217 A.D.) “After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain, have wholly ceased: such (parts), however. as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees.” On Monogamy ch.7 p.63

Tertullian (c.202 A.D.) “I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either.” On the Apparel of Women part 1 ch.3 p.15

Eusebius of Caesarea (318-325 A.D.) “In his ‘Origen’s] first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, written as follows:” Eusebius’ Ecclesiastical History book 6 ch.25 p.273

Note that David L Dungan’s Constantine’s Bible p.29 says no early Christian writer used the term “canon of sacred scripture”. While that exact wording was not used, Tertullian was very close with “Divine Canon. “But I would yield my ground to you, if the scripture of' the Shepherd,' which is the only one which favours adulterers, had deserved to find a place in the Divine canon” On Modesty ch.10 p.85

Sc13. Dual meaning of some prophecies

Justin Martyr (c.138-165 A.D.) says, “For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place.” He gives examples from Isaiah 53. Dialogue with Trypho, a Jew ch.114 p.256

Justin Martyr (c.138-165 A.D.) says that Scripture sometimes uses metaphors, as in Psalm 8:3. Dialogue with Trypho, a Jew ch.114 p.256

Melito of Sardis (170-177/180 A.D.) “For the Lord was a lamb, like the ram which Abraham saw caught in the bush Sabec. But this bush represented the cross, and that place Jerusalem, and the lamb the Lord bound for slaughter. … For as a ram was He bound, says he concerning our Lord Jesus Christ, and as a lamb was He shorn, and as a sheep was He led to the slaughter, and as a lamb was He crucified; and He carried the cross on His shoulders when He was led up to the hill to be slain, as was Isaac by his father. But Christ suffered, and Isaac did not suffer: for he was but a type of Him who should suffer. Yet, even when serving only for a type of Christ, he smote men with astonishment and fear.” Catena on Genesis p.759

Hippolytus of Portus (222-234/5 A.D.) “That it is in reality out of the tribe of Dan, then, that that tyrant and king, that dread judge, that son of the devil, is destined to spring and arise, the prophet testifies when he says, ‘Dan shall judge his people, as (he is) also one tribe in Israel.’ But some one may say that this refers to Samson, who sprang from the tribe of Dan, and judged the people twenty years. Well, the prophecy had its partial fulfilment in Samson, but its complete fulfilment is reserved for Antichrist.” Treatise on Christ and Antichrist ch.15 p.207

Theodotus the probable Montanist (c.240 A.D.) “Our Pantenaus used to say, that prophecy utters its expressions indefinitely for the most part, and uses the present for the future, and again the present for the past. Which is also seen here. For ‘He hath set’ is put both for the past and the future. For the future, because, on the completion of this period, which is to run according to its present constitution, the Lord will come to restore the righteous, the faithful, in whom He rests, as in a tent, to one and the same unit; for all are one body, of the same race, and have chosen the fame faith and righteousness.” Excerpts of Theodotus ch.55 p.49

Sc14. Unbelievers don’t understand OT/scripture

Matthew 22:29; Mark 12:24 (Sadducees)

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Mark 12:24

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 (implied) “What, then, says Knowledge? Learn: ‘Trust,’ she says, ‘in Him who is to be manifested to you in the flesh-that is, Jesus.’ For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: ‘into the good land, a land flowing with milk and honey?’ Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, ‘Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?’”

Irenaeus of Lyons (c.160-202 A.D.) quotes Isaiah 7:9: “for Isaiah says: ‘If ye believe not, enither shall ye understand.’” Proof of Apostolic Preaching ch.3.

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

Origen (240-254 A.D.) (implied) “and as now we must by means of sound reasoning refute the fallacies of Celsus, who neither understands the meaning of our Scripture, nor has the capacity of judging that the meaning of our wise men is not to be determined by those individuals who make no profession of anything more than of a (simple) faith in the Christian system, let us show that men, not to be lightly esteemed on account of their reasoning powers and dialectic subtleties, have given expression to very absurd opinions.” Origen Against Celsus book 5 ch.20 p.552

Cyprian of Carthage (c.246-258 A.D.) “In Isaiah: ‘And if ye will not believe, neither will ye understand.’” Treatises of Cyprian Treatise 12 first book ch.5 p.509

Sc15. Veil on many when read Moses/OT

2 Corinthians 3:14

Justin Martyr (c.138-165 A.D.) “‘You know,’ said I, ‘that what the prophets said and did they veiled by parables and types, as you admitted to us; so that it was not easy for all to understand the most [of what they said], since they concealed the truth by these means, that those who are eager to find out and learn it might do so with much labour.’” Dialogue with Trypho, a Jew ch.90 p.244

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

Clement of Alexandria (193-202 A.D.) (partial, veiled for all) “For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit.” Stromata book 6 ch.15 p.509. See also Stromata book 4 ch.16 p.427.

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

Tertullian (207/208 A.D.) discusses the face of Moses as a figure of the veil that is on the nation still. Five Books Against Marcion book 5 ch.11 p.453

Origen (235-245 A.D.) mentions the veil when Jews read the Old Testament. Homilies on Jeremiah homily 5 ch.8.3 p.50. See also Homilies on Jeremiah homily 5 ch.7 p.49

Origen (240-254 A.D.) “And we maintain, that ‘when Moses is read, the veil is upon their heart,’ because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ.” Origen Against Celsus book 5 ch.60 p.569

Origen (239-242 A.D.) mentions the veil when reading Moses. Homilies on Ezekiel homily 13 ch.2.3 p.167

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

Eusebius of Caesarea (318-325 A.D.) says that for us the veil on Mosaic Law as been removed. Eusebius’ Ecclesiastical History book 7 ch.32.19 p.319

Among heretics

Mani (262-278 A.D.) (partial) said that Moses was from the devil. Disputation with Manes ch.29 p.202

Sc16. Some parts of the Bible are allegorical

Mark 2:22; Revelation 12

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

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

Justin Martyr (c.138-165 A.D.) “The marriages of Jacob were types of that which Christ was about to accomplish.” Dialogue with Trypho, a Jew ch.134 p.267. See also ibid ch.113 p.255

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

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

Melito of Sardis (170-177/180 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46

Theophilus of Antioch (168-181/188 A.D.) “On the fifth day the living creatures which proceed from the waters were produced, through: which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,-as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors.” Theophilus to Autolycus book 2 ch.16 p.101

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

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

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

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

Clement of Alexandria (193-217/220 A.D.) speaks of the symbols of scripture. The Instructor book 2 ch.13 p.266

Clement of Alexandria (c.195 A.D.) some people are figuratively wolves. Exhortation to the Heathen ch.1 p.172

Tertullian (208-220 A.D.) in the parable of the prodigal son says the elder brother represented the Jews and the younger borther the Christians. Tertullian on Modesty ch.8 p.81

Tertullian (207/208 A.D.) discusses the allegory of Isaac and Ishmael in Galatians “the two narratives of the sons of Abraham had an allegorical meaning in their course;”. Five Books Against Marcion book 3 ch.5 p.324. See also Five Books Against Marcion book 4 ch.9 p.357.

Hippolytus of Portus (222-235/236 A.D.) discusses the allegory in Revelation 12 of the woman, child, and dragon. He says the woman represents the church, and the child represents the message of Christ. Treatise on Christ and Antichrist ch.60-61 p.217

Hippolytus of Portus (222-235/236 A.D.) “There be three things which I cannot understand, and the fourth I know not: the tracks of an eagle flying,” i.e., Christ’s ascension; “and the ways of a serpent upon a rock,” i.e., that the devil did not find a trace of sin in the body of Christ;” Commentary on Proverbs p.174

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

Origen (c.227-240 A.D.) “Some students do not take anything at all out of the statement that the Savior is the Word; and it is important for us to assure ourselves that we are not chargeable with caprice in fixing our attention on that notion. If it admits of being taken in a metaphorical sense we ought not to take it literally.” Origen’s Comentary on John book 1 ch.24 p.312

Origen (240-254 A.D.) mentions how some things in the Bible, such as Galatians 4:21,22,24 are allegories. Origen Against Celsus book 2 ch.3 p.430

Origen (233/234 A.D.) uses allegory to interpret the Bible. Origen On Prayer ch.16.2 p.61. See also ibid ch.26.4 p.89, 27.9 p.99 and 27.10 p.99.

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

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658 “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.”

Firmilian (250-251 A.D.) (implied) says that abstaining from strange water (in Proverbs 9:19 LXX) refers to baptism. Epistles of Cyprian Letter 74 ch.23 p.396

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

Adamantius (c.300 A.D.) (implied) “After he had been deprived of his cloak by his brothers, Joseph not only parted with his tunic (in harmony with what is written it the Gospel), but also provided corn, and, in time of famine, food and a very large sum of money.” Dialogue on the True Faith first part ch.e18 p.61.

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

Methodius (270-311/312 A.D.) discusses how Eve being “bone of my bones and flesh of my flesh” is an allegory of the Lord and His church. Banquet of the Ten Virgins discourse 3 ch.1 p.316-317. See also Banquet of the Ten Virgins discourse 9 ch.1 p.345 for a discussion of the Passover and Christ.

Lactantius (c.303-320/325 A.D.) says the Passover lamb “was an image of things to come. For Christ was the white lamb without spot” and mentions the slaying of the Passover lamb is a figure of the passion. The Divine Institutes book 4 ch.26 p.129.

Eusebius of Caesarea (318-325 A.D.) says that some of the things Moses built were allegories with the true meaning fulfilled in Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.85

Among heretics

Mani (262-278 A.D.) said that a parable had a figure of souls. Disputation with Manes ch.25 p.198

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

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.16 p.231 says that Noah’s raven and dove symbolized two forms of spirits.

Sc17. Lion both good and bad in scripture

Good: Revelation 5:5

Bad: 1 Peter 5:8

Justin Martyr (c.138-165 A.D.) “Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine.” Dialogue with Trypho the Jew ch.52 p.221

Justin Martyr (c.138-165 A.D.) “Or He meant the devil by the lion roaring against Him: whom Moses calls the serpent, but in Job and Zechariah he is called the devil, and by Jesus is addressed as Satan, showing that a compounded name was acquired by him from the deeds which he performed.” Dialogue with Trypho the Jew ch.103 p.251

Justin Martyr (c.138-165 A.D.) “They opened their mouth upon me like a roaring lion,’ designates him who was then king of the Jew, and was called Herod, a successor of the Herod who, when Christ was born, slew all the infants in Bethlehem born about the same sime,” Dialogue with Trypho, a Jew ch.103 p.250-251

Hippolytus (222-235/236 A.D.) “Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence.” Treatise on Christ and Antichrist ch.6 p.206

Origen (239-242 A.D.) says the lion is both good and bad in scripture. Homilies on Ezekiel homily 11 ch.3.2 p.141 and 12.4.1 p.152

Origen (c.250 A.D.) speaks of a metaphorical lion that lies in wait for some. Homilies on Psalms Psalm 36 homily 2 ch.8 p.100

Cyprian of Carthage (c.246-258 A.D.) “and that He Himself [Christ] is the Lion of the tribe of Judah, and should couch sleeping in His passion, and should rise up, and should Himself be the hope of the Gentiles.” Epistles of Cyprian Letter 62 ch.6 p.360

Cyprian of Carthage (c.246-258) “And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” Treatises of Cyprian Treatise 12 second book ch.11 p.520.

Cyprian of Carthage (c.246-258 A.D.) “Apostle Peter, in his epistle, forewarns and teaches, saying, ‘Be sober, and watch; because your adversary the devil, as a roaring lion, goeth about seeking any one to devour.’ [1 Peter 5:8]” Treatises of Cyprian Treatise 10 ch.1 p.491

Sc18. Don’t twist/corrupt meaning of scripture

2 Peter 3:16

Just false knowledge or false teaching are not counted here.

twist

Justin Martyr (c.138-165 A.D.) “Now, if you know certain amongst us to be of this sort, do not for their sakes blaspheme the Scriptures and Christ, and do not assiduously strive to give falsified interpretations.” Dialogue with Trypho, a Jew ch.82 p.240

Irenaeus of Lyons (182-188 A.D.) “Then, again, collecting a set of expressions and names scattered here and there [in Scripture], they twist them, as we have already said, from a natural to a non-natural sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support them out of the poems of Homer, so that the ignorant imagine that Homer actually composed the verses bearing upon that hypothesis, which has, in fact, been but newly constructed; and many others are led so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not have composed them.” Irenaeus Against Heresies book 1 ch.9.4 p.330

Irenaeus of Lyons (182-188 A.D.) “In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: ‘For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;’” Irenaeus Against Heresies book 4 ch.26.4 p.498

Irenaeus of Lyons (182-188 A.D.) mentions that two Jewish proselytues, Theodotion (about 129 A.D.) and Aquila of Pontus (181 A.D.) wrote Greek translations of the Old Testament where in Isaiah 7:14 they translated “Behold, a young woman shall conceive…” Irenaeus Against Heresies book 3 ch.21.1 p.451

Caius (190-217 A.D.) “The sacred Scriptures they have boldly falsified, and the canons of the ancient faith they have rejected, and Christ they have ignored, not inquiring what the sacred Scriptures say, but laboriously seeking to discover what form of syllogism might be contrived to establish their impiety. And should any one lay before them a word of divine Scripture, they examine whether it will make a connected or disjoined form of syllogism;” ch.3 p.602

Clement of Alexandria (193-202 A.D.) “And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature.” Stromata book 7 ch.16 p.551

Tertullian (198-220 A.D.) “Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle’s expression, ‘that mortality may be swallowed up of life’ -in reference to the flesh-they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves.” On the Resurrection of the Flesh ch.54 p.587-588

Tertullian (198-220 A.D.) “Now this heresy of yours does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of it own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text. Their vain presumptions must needs refuse to acknowledge the (writings) whereby they are refuted. They rely on those which they have falsely put together, and which they have selected, because of their ambiguity. Though most skilled in the Scriptures, you will make no progress, when everything which you maintain is denied on the other side, and whatever you deny is (by them) maintained. As for yourself, indeed, you will lose nothing but your breath, and gain nothing but vexation from their blasphemy.” On Prescription Against Heretics ch.17 p.251

Tertullian (208-220 A.D.) says that unlike some they do not twist scripture. Tertullian on Modesty ch.8 p.82

Origen (240-254 A.D.) “And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.” Origen Against Celsus book 2 ch.27 p.443

Novatian (250-257/258 A.D.) “Whence they who presume Christ the Son of God and man to be only man, and not God also, do so in opposition to both Old and New Testaments, in that they corrupt the authority and the truth both of the Old and New Testaments.” Concerning the Trinity ch.17 p.627

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 “Hear, therefore, O Novatians, among whom the heavenly Scriptures are read rather than understood; well, if they are not interpolated. For your ears are closed, and your hearts darkened, seeing that ye admit no light from spiritual and saving warnings; as Isaiah says, ‘The servants of God are blinded.’ And deservedly blinded, because the desire of schismatics is not in the law;”

Cyprian of Carthage (c.246-258 A.D.) (partial, he does not mention scripture) “He has invented heresies and schisms, whereby he might subvert the faith, might corrupt the truth, might divide the unity.” Treatises of Cyprian Treatise 1 ch.3 p.422

Methodius (270-311/312 A.D.) “For men who are incontinent in consequence of the uncontrolled impulses of sensuality in them, dare to force the Scriptures beyond their true meaning, so as to twist into a defence of their incontinence the saying, ‘Increase and multiply;’ and the other, ‘Therefore shall a man leave his father and his mother;’ and they are not ashamed to run counter to the Spirit, but, as though born for this purpose, they kindle up the smouldering and lurking passion, fanning and provoking it; and therefore he, cutting off very sharply these dishonest follies and invented excuses, and having arrived at the subject of instructing them how men should behave to their wives, showing that it should be as Christ did to the Church, ‘who gave Himself for it, that He might sanctify and cleanse it by the washing of water by the Word,’” Banquet of the Ten Virgins discourse 3 ch.10 p.320

Methodius (270-311/312 A.D.) “those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.’” Banquet of the Ten Virgins discourse 2 ch.3 p.314

Methodius (270-311/312 A.D.) says the Jews misinterpreted scriptures about the Messiah. Banquet of the Ten Virgins Discourse 9 ch.1 p.344

Eusebius of Caesarea (318-325 A.D.) says some heretics have “laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them.” Eusebius’ Ecclesiastical History book 5 ch.8.16 p.248

Sc19. Acknowledge Bible copyist errors

(Issues of canonicity are not included here)

Justin Martyr (c.138-165 A.D.) says that the Jews misquoted Psalm 96 because the left out the phrase “from the wood”. Actually it is Justin who is mistaken here, and the Hebrew Masoretic text does not have “from the wood”. Dialogue with Trypho, a Jew ch.73 p.235

Justin Martyr (c.138-165 A.D.) “My friends, I now refer to the Scriptures as the Seventy have interpreted them; for when I quoted them formerly as you possess them, I made proof of you [to ascertain] how you were disposed.” Dialogue with Trypho, a Jew ch.87 p.268

Irenaeus of Lyons (182-188 A.D.) “this interpretation [of the seventy] of these Scriptures was made prior to our Lord’s descent [to earth], and came into being before the Christians appeared-for our Lord was born about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted;-[since these things are so, I say, ] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God.” Irenaeus Against Heresies book 3 ch.21.3 p.452

Caius (190-217 A.D.) says that heretics boldly falsified scripture. ch.3 p.602 “But as to those men who abuse the arts of the unbelievers to establish their own heretical doctrine, and by the craft of the impious adulterate the simple faith of the divine Scriptures, what need is there to say that these are not near the faith? For this reason is it they have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them. And that I do not state this against them falsely, any one who pleases may ascertain. For if any one should choose to collect and compare all their copies together, he would find many discrepancies among them. The copies of Asclepiades, at any rate, will be found at variance with those of Theodotus. And many such copies are to be had, because their disciples were very zealous in inserting the corrections, as they call them, i.e., the corruptions made by each of them. And again, the copies of Hermophilus do not agree with these; and as for those of Apollonius, they are not consistent even with themselves. For one may compare those which were formerly prepared by them with those which have been afterwards corrupted with a special object, and many discrepancies will be found. And as to the great audacity implied in this offence, it is not likely that even they themselves can be ignorant of that. For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs? Nor can they deny that the crime is theirs, when the copies have been written with their own hand; nor did they receive such copies of the Scriptures from those by whom they were first instructed in the faith, and they cannot produce copies from which these were transcribed. And some of them did not even think it worth while to corrupt them; but simply denying the law and the prophets for the sake of their lawless and impious doctrine, trader pretexts of grace, they sunk down to the lowest abyss of perdition.”

Tertullian (198-220 A.D.) says that heretics corrupted scripture. On Prescription Against Heretics ch.17 p.251.

Tertullian (207-220 A.D.) says that John 1:18 says “Who” should be singular not plural. Scholars today generally say the opposite though. “I shall make more use of this passage after I have confuted those who have tampered with it. They maintain that it was written thus (in the plural) Who were born, …” On the Flesh of Christ ch.19 p.537

Hippolytus of Portus (222-234/245 A.D.) Eusebius’s Ecclesiastical History book 6 ch.22 says that Hippolytus wrote on the Hexaemeron. ANF vol.5 p.163 footnote.

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

Origen (235-235 A.D.) discusses a variant in the Septuagint on Jeremiah 16:17. Homilies on Jeremiah homily 16 ch.5.2 p.172

Origen (c.227-240 A.D.) “as we have been at pains to learn from the Hebrews, comparing our own copies with theirs which have the confirmation of the versions, never subjected to corruption, or Aquila and Theodotion and Symmachus. We add a few instances to encourage students to pay more attention to such points. One of the sons of Levi, the first, is called Geson in most copies, instead of Gerson….. The second son of Juda [Judah], again, has with us the name Annan, but with the Hebrews Onan, ‘their labour.’ Once more, in the departures of the children of Israel in Numbers, we find, ‘They departed from Sochoth and pitched in Buthan’; but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra.” Origen’s Commentary on John book 6 ch.24 p.371

Origen (c.227-240 A.D.) “In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes. Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who informed themselves carefully of all matters connected with Judaea. But in a few copies we have found, ‘into the country of the Gadarenes; ‘and, on this reading, it is to be stated that Gadara is a town of Judaea, in the neighbourhood of which are the well-known hot springs, and that there is no lake there with overhanging banks, nor any sea.” Commentary on John book 6 ch.24 p.371

Origen (233-244 A.D.) on Luke 14:19 discusses the variant “I ask you” vs. “and for this reason am unable to come” Homilies on Luke fragment 212 p.213

Origen (c.227-240 A.D.) quotes Esther 4:22 as “in the Esther of the Septuagint” Origen’s Commentary on John book 2 ch.7 p.330.

Origen (c.227-240 A.D.) (implied) quotes Matthew 16:20 as “Matthew, then according to some of the manuscripts” Origen’s Commentary on Matthew book 12 ch.15 p.459.

Methodius (270-311/312 A.D.) “Since, then, it is clear, and all testify, that those who are born of adultery do come to perfection, we must not imagine that the Spirit was teaching respecting conceptions and births, but rather perhaps concerning those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.’” Banquet of the Ten Virgins discourse 2 ch.3 p.314

Eusebius of Caesarea (318-325 A.D.) “But if there should seem to any one to be a disagreement in respect to the name of the king, the time at least and the events show that the same person is meant, whether the change of name has been caused by the error of a copyist, or is due to the fact that he, like so many, bore two names.” Eusebius’ Ecclesiastical History book 2 ch.10.8 p.112.

Eusebius of Caesarea (318 A.D.) mentions Aquila and Theodotion’s translations in Preparation for the Gospel book 8 ch.37 p.16.

Among corrupt or spurious works

pseudo-Hippolytus (after 235 A.D.) (doubtful authorship) “But again, as we found in the Seventy, and in Theodotion, and in Symmachus, in some psalms, and these not a few, the word diaphalmu inserted, we endeavoured to make out whether those who placed it there meant to mark a change at those places in rhythm or melody, or any alteration in the mode of instruction, or in thought, or in force of language. Commentary on Psalms ch.8 p.201

Among heretics

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.5 p.216 says some have corrupted books

The Ebionite Clementine Homilies (-188 A.D. - uncertain date) homily 2 ch.38 vo.8 p.236 says that heretics falsified scripture.

Sc20. Some corrupted [copies of] scripture

This includes both changed the Christian scriptures and those who made their own books taking pieces of Christian scriptures.

Justin Martyr (c.138-165 A.D.) has a quote he says is from Jeremiah. Dialogue with Trypho, a Jew ch.72 p.234-235. He says the Jews cut this out of their scriptures. Here is the quote “And from the sayings of Jeremiah they have cut out the following: ‘I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.’ And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: ‘The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.’” “Irenaeus quotes this as from Jeremiah in Irenaeus Against Heresies book 2 ch.22 and as by Isaiah in Irenaeus Against Heresies book 3 ch.20.

Dionysius of Corinth (170 A.D.) “It is not wonderful, then, if some have attempted to adulterate the Lord’s writings, when they have formed designs against those which are not such.” p.765

Irenaeus of Lyons (182-188 A.D.) “And there was nothing astonishing in God having done this,-He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation.” Irenaeus Against Heresies book 3 ch.21.2 p.451

Clement of Alexandria (193-202 A.D.) (partial, interpret it wrong, but do not change the words) “And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature.”. Stromata book 7 ch.16 p.531

Tertullian (198-220 A.D.) says that heretics corrupted scripture. On Prescription Against Heretics ch.17 p.251

Tertullian (198-220 A.D.) “What Pontic mouse [Marcion] ever had such gnawing powers as he who has gnawed the Gospels to pieces? Verily, O Euxine, thou hast produced a monster more credible to philosophers than to Christians.” Five Books Against Marcion book 1 ch.1 p.272

Origen (.225-253/254 A.D.) “Now I know of no others who have altered the Gospel, save the. followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.” Origen Against Celsus book 2 ch.27 p.443

Origen (239-242 A.D.) “those who have corrupted the apostolic Scriptures” Homilies on Ezekiel homily 1 ch.7.2 p.37

Adamantius (c.300 A.D.) says that Marcion has corrupted scripture. Dialogue on the True Faith second part 829a.12 p.89.

Among heretics

The Ebionite Clementine Homilies (-188 A.D. - uncertain date) homily 2 ch.38 vo.8 p.236 says that heretics falsified scripture.

Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.12 p.91 says some accepted scripture in an altered way.

Sc21. God’s Word/Law is sweeter than honey

Psalm 19:10; 119:103

Justin Martyr (c.138-165 A.D.) “And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb,” Dialogue with Trypho the Jew ch.30 p.209

Clement of Alexandria (193-217/220 A.D.) “‘sweet is the Word that gives us light, previous above gold and gems; it is to be desired above honey and the honey-comb.’” Exhortation to the Heathen ch.11 p.203

Tertullian (207/208 A.D.) “The utterances of the Lord are sweeter than honey and honeycombs.” Five Books Against Marcion book 4 ch.17 p.373

Origen (239-242 A.D.) “let us hear how sweet are God’s words to him who understands, who says: ‘How sweet are God’s words to my taste!’” (Psalm 119:103). Homilies on Ezekiel homily 12 ch.1.1 p.147

Old and NEw Testaments

On1. The Law was excellent or good

Psalm 119:39

Romans 7:12-13,16 The Law was holy and good.

1 Timothy 1:8

1 Timothy 4:4 (partial, everything God created is good)

Justin Martyr (c.138-165 A.D.) “I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people’s hearts; was similarly recorded, and done also by those who were under the law.” Dialogue with Trypho, a Jew ch.45 p.217

Theophilus of Antioch (168-181/188 A.D.) “God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called Judaea, and gave them a law, and taught them these things. Of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed.” Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) (partial) “to do it,-some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good.” Irenaeus Against Heresies book 4 ch.37.2 p.519

Clement of Alexandria (193-202 A.D.) “‘And we know that the law is good, if a man use it lawfully.’ ‘Desiring to be teachers of the law, they understand,’ says the apostle, ‘neither what they say, nor whereof they affirm.’” Stromata book 1 ch.27 p.340

Clement of Alexandria (193-202 A.D.) (partial) the law came from God. Stromata book 2 ch.7 p.354

Clement of Alexandria (193-217/220 A.D.) says that the law was good. The Instructor book 1 ch.8 p.228

Tertullian (208-220 A.D.) says the law was unblameable. Tertullian on Modesty ch.6 p.76

Tertullian (198-220 A.D.) “However, by the support which he gave to the law, he affirmed that the law was good. For no one permits himself in the support of an evil thing.” Five Books Against Marcion book 4 ch.9 p.357

Origen (240-254 A.D.) “Paul in like manner, when he wishes to disparage the law taken literally, says, ‘If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?’ But when in another place he wishes to praise and recommend the law, he calls it ‘spiritual,’ and says, ‘We know that the law is spiritual;’ and, ‘Wherefore the law is holy, and the commandment holy, and just, and good.’” Origen Against Celsus book 7 ch.20 p.619

Adamantius (c.300 A.D.) “Yes, and it is clear and indisputable that he [the apostle] knew the law and its ordinances, for he says, ‘Therefore the Law indeed is holy; and the commandment holy, just and good.” (Adamantius is speaking) Dialogue on the True Faith Second part ch.20 p.105

Among heretics

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.1 p.215 (implied) “For his countrymen keep the same rule of monarchy and polity everywhere, being unable in any way to think otherwise, or to be led out of the way of the much-indicating Scriptures. For, according to the rule delivered to them, they endeavour to correct the discordances of the Scriptures, if any one, haply not knowing the traditions, is confounded at the various utterances of the prophets. Wherefore they charge no one to teach, unless he has first learned how the Scriptures must be used. And thus they have amongst them one God, one law, one hope.”

On2. The law is/was spiritual

Romans 7:14a “For we know that the law is spiritual”

Irenaeus (182-188 A.D.) “For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man.” Ireneaus Against Heresies book 3 ch.18.7 p.448

Clement of Alexandria (193-202 A.D.) “since, in truth, the law is spiritual and leads to felicity.” Stromata book 1 ch.26 p.339

Tertullian (207/208 A.D.) “It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation's hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort.” Five Books Against Marcion book 2 ch.19 p.312

Origen (233/234 A.D.) “For in ourselves also we are to strive, hearing the spiritual law with spiritual ears, that barrenness or sterility may not arise, but that we may like Hannah and Hezekiah be heard, being freed from barrenness or sterility, and like Mordecai and Esther and Judith be delivered from plotting enemies-in our case the spiritual powers of evil.” Origen on Prayer ch.13.2 p.49

Novatian (250/4-256/7 A.D.) “we who say that the law is spiritual do not include within these lineaments of our bodily nature any mode or figure of the divine majesty, but diffuse that” Treatise Concerning the Trinity ch.6 p.616

On3. Law a shadow of the gospel/things to come

Colossians 2:17; Hebrews 8:5; 10:1

Clement of Alexandria (193-217/220 A.D.) (implied) “Presently, therefore, Moses prophetically, giving place to the perfect Instructor the Word, predicts both the name and the office of Instructor, and committing to the people the commands of obedience, sets before them the Instructor. ‘A prophet,’ says he, ‘like Me shall God raise up to you of your brethren,’ pointing out Jesus the Son of God, by an allusion to Jesus the son of Nun; for the name of Jesus predicted in the law was a shadow of Christ.” The Instructor book 1 ch.7 p.224

Tertullian (207/208 A.D.) “The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow.” Five Books Against Marcion book 5 ch.19 p.471-472

Origen (c.227-240 A.D.) “which things those of old worshipped the type and the shadow, and what things were real of the things narrated in the histories which ‘happened to them in the way of type,’ but these things ‘were written for our sakes, upon whom the ends of the ages have come.’ With whomsoever, then, Christ has sojourned, he worships God neither at Jerusalem nor on the mountain of the Samaritans; he knows that God is a spirit, and worships Him spiritually, in spirit and in truth; no longer by type does he worship the Father and Maker of all.” Origen’s Commentary on John book 1 ch.8 p.301

Origen (c.227-240 A.D.) “‘For our Passover also was sacrificed for us, namely, Christ; ‘he does not say, ‘The Passover of the Lord was sacrificed, even Christ.’ To this we must say, either that the Apostle simply calls the passover our passover because it was sacrificed for us, or that every sacrifice which is really the Lord’s, and the passover is one of these, awaits its consummation not in this age nor upon earth, but in the coming age and in heaven when the kingdom of heaven appears. As for those feasts, one of the twelve prophets says, ‘What will ye do in the days of assembly, and in the days of the feast of the Lord? ‘But Paul says in the Epistle to the Hebrews: ‘But ye are come unto Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to ten thousands of angels, the assembly and church of the firstborn, who are written in heaven.’ And in the Epistle to the Colossians: ‘Let no one judge you in meat and in drink, or in respect of a feast-day or a new moon, or a sabbath-day; which are a shadow of the things to come.” ‘Origen’s Commentary on John book 10 ch.11 p.388

Origen (243/243 A.D.) “If the Law has a shadow of the things to come, it must be that many Sabbaths are the “shadow” of a great many days, and the new moon will be realized at definite intervals of time.” Origen On Prayer ch.27.14 p.103

Origen (230-235 A.D.) (partial) “2. Perhaps something of this kind is shadowed forth in what is written in Exodus from the mouth of God, that the children of Israel were commanded to ask...” Letter from Origen to Gregory ch.2 p.393

Novatian (250/4-256/7 A.D.) (implied) “For this Jesus Christ, I will once more say, the Son of this God, we read of as having been promised in the Old Testament, and we observe to be manifested in the New, fulfilling the shadows and figures of all the sacraments, with the presence of the truth embodied. For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David.” Concerning the Trinity ch.9 p.618

Cyprian of Carthage (c.253-258 A.D.) “For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.” Epistles of Cyprian letter 58 ch.4 p.354

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

Methodius (270-311/312 A.D.) “And let these things be said for the sake of example, showing that the Jews have wonderfully fallen from the hope of future good, because they consider things present to be only signs of things already accomplished; whilst they do not perceive that the figures represent images, and images are the representatives of truth. For the law is indeed the figure and the shadow of an image, that is, of the Gospel; but the image, namely, the Gospel, is the representative of truth itself. For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, ‘I am the truth,’ know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images.” Banquet of the Ten Virgins discourse 9 ch.2 p.345

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “that I might be taught, by the types and figures which went before, to approach with reverence and trembling to do honour to the sacred mystery which is connected with thee; and that by means of this prior shadow-painting of the law I might be restrained from boldly and irreverently contemplating with fixed gaze Him who, in His incomprehensibility, is seated far above all.” Oration Concerning Simeon and Anna ch.5 p.386

On4. Jesus superseded some Old Testament laws

Mark 7:19; (implied) Colossians 2:16; (implied) Hebrews 10:18

Romans 10:4; Galatians 3:25; Romans 8:1-4

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

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (implied) Hebrews 10:18

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

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.”

Epistle of Barnabas (c.70-130 A.D.) says that the circumcision the Jews trusted in is abolished. ch.8 p.142

Epistle to Diognetus (c.130-200 A.D.) ch.4 p.26 mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

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

Irenaeus of Lyons (182-188 A.D.) explains how the law was for sevants in bondage, not the children. Irenaeus Against Heresies book 4 ch.13.4-5 p.477-478

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 (207/208 A.D.) “I regret still to have to contend about the law – after I have so often proved that its replacement (by the gospel) affords no argument for another god, predicted as it was indeed in Christ, and in the Creator’s own plans ordained for His Christ.) Five Books Against Marcion book 5 ch.13 p.437

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

Tertullian (207/208 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. Five Books Against Marcion book 5 ch.4 p.437

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

Origen (225-253/254 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 (250/4-256/7 A.D.) discusses how it is fine to eat all the prohibited meats. On the Jewish Meats 2-3 p.646-647

Cyprian of Carthage (c.246-258 A.D.) says “That the former law, which was given by Moses, was about to cease. That a new law was to be given.” Treatises of Cyprian Treatise 12 book 1 Heads p.508

Gregory Thaumaturgus (240-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Victorinus of Petau (martyred 304 A.D.) discusses how God Himself had formerly commanded Moses about circumcision and the Sabbath, but we now follow Christ, and do not want to appear to observe any Sabbath with the Jews. On the Creation of the World p.340-341

Lactantius (c.303-320/325 A.D.) discusses the laws against eating pork, and says the Christ fulfilled these things. The Divine Institutes book 4 ch.17-18 p.119.

Eusebius of Caesarea (318-325 A.D.) says that we do not need to celebrate the Sabbath as the Hebrews do. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Among heretics

X The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.2 p.215 emphasizes that not one jot or tittle of the law would pass away.

Ebionites said that Jesus came to abolish Old Testament sacrifices.

Mani (262-278 A.D.) (partial) says that Moses was from the devil and the law was destroyed and abandoned. Disputation with Manes ch.14 p.188

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

On5. Scripture/law/prophets/gospels was fulfilled

Luke 24:44; John 19:24

“fulfilling” a passage is not included here. It has to have the word “scripture” as well as fulfilled.

Fulfilling or obeying a command is not counted here.

Justin Martyr (c.138-165 A.D.) “And as this [the triumphal entry] was done by Him in the manner in which it was prophesied in precise terms that it would be done by the Christ, and as the fulfilment was recognised, it became a clear proof that He was the Christ. And though all this happened and is proved from Scripture, you are still hard-hearted.” Dialogue with Trypho, the Jew ch.53 p.221-222

Tatian’s Diatessaron (c.172 A.D.) section 51.28-29 p.122 “Let us not rend it, but cast lots for it, whose it shall be: and the scripture was fulfilled, which saith, They divided my garments among them, And cast the lot for my vesture.” (quoted of John 19:24)

Letter of Christians of Vienna and Lugdunum (177 A.D.) p.783 “For they felt no shame that they had been overcome, for they were not possessed of human reason; but their defeat only the more inflamed their rage, and governor and people, like a wild beast, showed a like unjust hatred of us, that the Scripture might be fulfilled, `He that is unjust, let him be unjust still; and he that is righteous, let him be righteous still.’”

Hegesippus (177-180 A.D.) “Thus they fulfilled the Scripture written in Isaiah: ‘Let us away with the just man, because he is troublesome to us: therefore shall they eat the fruit of their doings.’” p.763

Irenaeus of Lyons (182-188 A.D.) “[Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, ‘I believe Jesus Christ to be the Son of God.’” Irenaeus against Heresies book 3 ch.12.8 p.433. See also book 3 ch.12.1 p.429

Clement of Alexandria (c.195 A.D.) “I could adduce ten thousand Scriptures of which not ‘one tittle shall pass away,’ without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things.” Exhortation to the Heathen ch.9 p.195

Tertullian (207/208 A.D.) “Now, although Zacchaeus was probably a Gentile, he yet from his intercourse with Jews had obtained a smattering of their Scriptures, and, more than this, had, without knowing it, fulfilled the precepts of Isaiah: ‘Deal thy bread,’ said the prophet, ‘to the hungry, and bring the poor that are cast out into thine house.’” Five Books Against Marcion book 4 ch.37.1 p.412

Hippolytus (222-235/236 A.D.) “This has been fulfilled. For after Cyrus arose Darius, and then Artaxerxes. These were the three kings; (and) the Scripture is fulfilled.” Visions of Daniel and Nebuchadnezzar ch.30 p.183

Origen (225-253/254 A.D.) “‘But how then should the Scriptures be fulfilled, that thus it must be?’ And if any one imagines these statements to be inventions of the writers of the Gospels, why should not those statements rather be regarded as inventions which proceeded from a spirit of hatred and hostility against Jesus and the Christians?” Origen Against Celsus book 2 ch.10 p.434-435

Novatian (250/254-256/7 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.” Concerning the Trinity ch.10 p.619

Cyprian of Carthage (c.246-258 A.D.) “I [the Lord] spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me.” Treatises of Cyprian Treatise 12 part 1 ch.4 p.509

Roman church leaders to Cyprian (c.246-258 A.D.) “and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, 'I am the good Shepherd, who lay down my life for the sheep.” Epistles of Cyprian Letter 2 ch.1 p.280

Victorinus of Petau (martyred 304 A.D.) “And when these things were doing, he says that all the elders fell down and adored the Lord; while the living creatures-that is, of course, the actions recorded in the Gospels and the teaching of the Lord-gave Him glory and honour. In that they had fulfilled the word that had been previously foretold by them, they worthily and with reason exult, feeling that they have ministered the mysteries and the word of the Lord.” Commentary on the Apocalypse from the fourth chapter verse 5 p.349

Lactantius (c.303-320./325 A.D.) “Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.” The Divine Institutes book 4 ch.5 p.104

Lactantius (.303-320/325 A.D.) “On this account He sent the prophets beforehand to announce His coming, that when the things which had been foretold were fulfilled in Him, then He might be believed by men to be both the Son of God and God.” Epitome of the Divine Institutes ch.49 p.242

Eusebius of Caesarea (318-325 A.D.) (partial) says that some of the things Moses built were allegories with the true meaning fulfilled in Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.85

On6. The prophets were until John

Matthew 11:13; Luke 16:16

Justin Martyr (c.138-165 A.D.) “so that you then had one who presented offerings according to the law of Moses, and observed the other legal ceremonies; also [you had] prophets in succession until John,” Dialogue with Trypho, a Jew ch.52 p.221

Irenaeus of Lyons (182-188 A.D.) “Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore ‘the law and the prophets were’ with them ‘until John.’” Irenaeus Against Heresies book 4 ch.4.2 p.466

Clement of Alexandria (193-202 A.D.) says the law and the prophets were until John. Stromata book 5 ch.8 p.457

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

Tertullian (208-220 A.D.) says that the law and the prophets ended with John. Tertullian on Modesty ch.8 p.82

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 (c.227-240 A.D.) “If the law and the prophets were until John,…” Commentary on John book 6 no.8 p.358

Origen (c.250 A.D.) says tha the law and prophets were until John. Homilies on Psalms Psalm 72 homily 2 ch.2 p.294

Cyprian of Carthage (c.246-258 A.D.) “All the prophets and the law prophesied until John.” Treatises of Cyprian Treatise 12 Part 1 ch.9 p.510

On7. The OT said the Messiah had to suffer/die

Luke 24:44-46

Acts 17:3 [Paul was] “explaining and proving that the Christ had to suffer and rise from the dead.”

Acts 26:22b-23 “I [Paul] am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles.”

Clement of Rome (96-98 A.D.) quotes all of Isaiah 53 as referring to Christ. “In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people he was brought down to death.” 1 Clement ch.16 p.9.

Justin Martyr (c.138-165 A.D.) “But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.” Dialogue with Trypho, a Jew ch.89 p.244.

Justin Martyr (c.138-165 A.D.) says, “For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place.” He gives examples from Isaiah 53. Dialogue with Trypho, a Jew ch.114 p.256

Tatian’s Diatessaron (c.172 A.D.) section 54.2-13 quotes Luke 24:36-29.

Melito of Sardis (170-177/180 A.D.) “He [Jesus] had to suffer, but not through you [Israel].” On Pascha part 75 p.58

Irenaeus of Lyons (182-188 A.D.) quotes Luke 24:44-47a 3.75 verses Irenaeus Against Heresies book 3 ch.16.5 p.442

Clement of Alexandria (193-202 A.D.) “As it is written, These things are all that He behoves to suffer, and what should be after Him.” Stromata book 6 ch.15 p.510

Tertullian (198-220 A.D.) ““That all prophets ever announced of Him that He wa to come, and had to suffer. Therefore, since the prophecy was fulfilled through His advent,…” An Answer to the Jews ch.8 p.160

Tertullian (207/208 A.D.) “Our proofs we have drawn from His doctrines, maxims, affections, feelings, miracles, sufferings, and even resurrection – as foretold by the prophets.” Five Books Against Marcion book 4 ch.43 p.423.

Origen (c.227-240 A.D.) gives the example of Philip and the eunuch of the Old Testament in Isaiah 53 prophesying about Christ. “;He was led as a lamb to the slaughter, and as a lamb before his shearer is dumb,’ and so preached to him the Lord Jesus.” Origen’s Commentary on John book 1 ch.15 p.304.

Cyprian of Carthage (c.246-258 A.D.) quotes Luke 24:44-47 as by Jesus. Treatises of Cyprian Treatise 12 part 1 ch.4 p.509

Adamantius (c.300 A.D.) quotes Isaiah 53:5 as an authority to prove his point. “He was wounded because of our sins; by His bruises we were healed.” Dialogue on the True Faith First part 820a 27 (Adamantius is speaking) p.72

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

Lactantius (c.303-320/325 A.D.) “And there He opened to His disciples again assembled the writings of Holy Scripture, that is, the secrets of the prophets; which before His suffering could by no means be understood, for they told of Him and of His passion. Therefore Moses, and the prophets also themselves, call the law which was given to the Jews a testament: for unless the testator shall have died, a testament cannot be confirmed; nor can that which is written in it be known, because it is closed and sealed. And thus, unless Christ had undergone death the testament could not have been opened; that is, the mystery of God could not have been unveiled and understood.” The Divine Institutes book 4 ch.20 p.122

On8. Old Testament has types of Christ

(Melchizedek is not included here)

John 1:51; 3:13; Romans 5:14; 1 Corinthians 10:1-4

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 10:1-4

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

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

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

Epistle of Barnabas (c.70-130 A.D.) ch.7 p.141 says that the goat in the Old Testament ritual is a type of Christ who was to suffer. See also ibid ch.12 p.145.

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 “And Moses spake unto them, saying, ‘when any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe that even though dead, it is able to give him life, and immediately he shall be restored.” And they did so.” Though hast in this also [an indication of] the glory of Jesus;”

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

Melito of Sardis (170-177/180 A.D.) says that Isaac being offered on the altar was a type of Christ From the Catena on Genesis ch.5 Ante-Nicene Fathers vol.8 p.759. See also On Pascha ch.34 p.38.

Melito of Sardis (170-177/180 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46 “For indeed the Lord’s salvation and his truth were prefigured in the people, and the decrees of the Gospel were proclaimed in advance by the law. Thus the people was a type, like a preliminary sketch, and the law was the writing of an analogy. The Gospel is the narrative and fulfillment of the law, and the church is the repository of reality.” On Pascha ch.39 p.47

Irenaeus of Lyons (c.160-202 A.D.) (implied) mentions the blood on the doorpost as Passover was symbolic of the passion. Proof of Apostolic Preaching ch.24.

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

Clement of Alexandria (193-217/220 A.D.) says that Isaac was a type of Christ. The Instructor book 1 ch.5 p.215

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

Tertullian (207/208 A.D.) “But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless they had relation to ourselves?” Five Books Against Marcion book 5 ch.7 p.443

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

Origen (c.227-240 A.D.) “Thus the son of David, who builds this house, is a type of Christ.” Commentary on John ch.10 p.404

Origen (239-242 A.D.) mentions types of Christ. Homilies on Ezekiel homily 1 ch.4.1 p.32

Cyprian of Carthage (c.246-258 A.D.) “Thus also to Abraham, when his former son was born of a bond-woman, Sarah remained long barren; and late in old age bare her son Isaac, of promise, who was the type of Christ. Thus also Jacob received two wives: the elder Leah, with weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of the Church, who also remained long barren, and afterwards brought forth Joseph, who also was himself a type of Christ.” Treatises of Cyprian Treatise 12 first part ch.20 p.512-513

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

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

Methodius (270-311/312 A.D.) “some of them [the Scriptures] give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; whilst the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former.” Banquet of the Ten Virgins discourse 9 ch.1 p.345

Eusebius of Caesarea (318-325 A.D.) discusses how Moses and other ancient prophets honored the name of Christ. “When he delivered types and symbols of heavenly things,…”. Eusebius’ Ecclesiastical History book 1 ch.3.2 p.85

Eusebius of Caesarea (318-325 A.D.) discusses how Joshua was a type of Christ. Eusebius’ Ecclesiastical History book 1 ch.3.3-5 p.85

Among heretics

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

On9. Melchizedek was a type of Christ

Genesis 14:18; Psalm 110:4: Hebrews 5:6-10; 6:20 7:1-17

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

1 Clement (96-98 A.D.) ch.36 vol.1 p.15 (partial, not a type) quotes Psalm 110:1 as referring to Jesus Christ the High Priest of all our offerings. See also vol.9.

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 (partial, is Melchizedek, not a type) “Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith,” and then quotes Psalm 110:1

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

Irenaeus of Lyons (c.160-202 A.D.) (partial) says Christ was like Melchizedek. Proof of Apostolic Preaching ch.48.

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

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

Tertullian (198-220 A.D.) (partial) mentions Melchizedek without linking him to Christ. An Answer to the Jews ch.2,3 p.152-153

Origen (233-234 A.D.) quotes Psalm 110:4 (= Hebrews 7:21) “...But I am a man of prayer.” He mentions the Order of Melchizedek. Origen On Prayer part 1 ch.15.1 p.58

Origen (225-253/254 A.D.) (partial) “Our LORD and Savior was greater than Melchizedek, whose ancestry scripture does not trace.” Homilies on Luke homily 28 ch.1 p.115

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

Lactantius (c.303-320/325 A.D.) discusses Melchizedek in The Divine Institutes book 4 ch.14 p.113.

Eusebius of Caesarea (318-325 A.D.) mentions Melchizedek as relating to Christ Demonstration of the Gospel book 1.5 p.7

Eusebius of Caesarea (318-325 A.D.) (partial) refers to Melchizedek in Preparation for the Gospel book 4 ch.17 p.14

Eusebius of Caesarea (318-325 A.D.) discusses Melchizedek being Christ in Hebrews. “Wherefore after his [Melchizedek’s] order, but not after the order of others, who received symbols and types, was our Saviour proclaimed with an appeal to an oath, Christ and priest.” Eusebius’ Ecclesiastical History book 1 ch.3.13-18 p.86-87

On10. Joshua was a type of Christ

Justin Martyr (c.138-165 A.D.) “And that it was declared by symbol, even in the time of Moses, that there would be two advents of this Christ, as I have mentioned previously, [is manifest] from the symbol of the goats presented for sacrifice during the fast. And again, by what Moses and Joshua did, the same thing was symbolically announced and told beforehand. For the one of them, stretching out his hands, remained till evening on the hill, his hands being supported; and this reveals a type of no other thing than of the cross: and the other, whose name was altered to Jesus (Joshua), led the fight, and Israel conquered.” Dialogue with Trypho, a Jew ch.111 p.254

Justin Martyr (c.138-165 A.D.) “‘What I mean is this. Jesus (Joshua), as I have now frequently remarked, who was called Oshea, when he was sent to spy out the land of Canaan, was named by Moses Jesus (Joshua). Why he did this you neither ask, nor are at a loss about it, nor make strict inquiries. Therefore Christ has escaped your notice; and though you read, you understand not; and even now, though you hear that Jesus is our Christ, you consider not that the name was bestowed on Him not purposelessly nor by chance. But you make a theological discussion as to why one ‘a’ was added to Abraham’s first name; and as to why one ‘p’ was added to Sarah’s name, you use similar high-sounding disputations. But why do you not similarly investigate the reason why the name of Oshea the son of Nave (Nun), which his father gave him, was changed to Jesus (Joshua)? But since not only was his name altered, but he was also appointed successor to Moses, being the only one of his contemporaries who came out from Egypt, he led the surviving people into the Holy Land; and as he, not Moses, led the people into the Holy Land, and as he distributed it by lot to those who entered along with him, so also Jesus the Christ will turn again the dispersion of the people, and will distribute the good land to each one, though not in the same manner. For the former gave them a temporary inheritance, seeing he was neither Christ who is God, nor the Son of God; but the latter, after the holy resurrection, shall give us the eternal possession. The former, after he had been named Jesus (Joshua), and after he had received strength from. His Spirit, caused the sun to stand still. For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I say lives for ever. For the latter is He after whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.” Dialogue with Trypho, a Jew ch.113 p.255

Tertullian (198-220 A.D.) said that Joshua was a type of Christ. An Answer to the Jews ch.9 p.163 .

Origen (c.227-c.240 A.D.) “In the spirit of this passage let us also pray that we may receive from God to understand the spiritual meaning of Joshua's passage through Jordan. Of it, also, Paul would have said, 'I would not, brethren, have you ignorant, that all our fathers went through Jordan, and were all baptized into Jesus in the spirit and in the river.' And Joshua, who succeeded Moses, was a type of Jesus Christ, who succeeds the dispensation through the law, and replaces it by the preaching of the Gospel.” Origen’s Commentary on John book 6 ch.26 p.372

Cyprian of Carthage (c.246-258 A.D.) “Thus also to Abraham, when his former son was born of a bond-woman, Sarah remained long barren; and late in old age bare her son Isaac, of promise, who was the type of Christ. Thus also Jacob received two wives: the elder Leah, with weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of the Church, who also remained long barren, and afterwards brought forth Joseph, who also was himself a type of Christ. … and Samuel being born, was a type of Christ.” Treatises of Cyprian Treatise 12 first part ch.20 p.512-513

Eusebius of Caesarea (318-325 A.D.) says that Jeshua was originally called Auses [Hoshea], but his name was changed to Jesus [Joshua] because he “bore a resemblance to our Saviour in the fast that he alone, after Moses and after the completion of the symbolical worship which had been transmitted by him, succeeded to the government of the trure religion. Eusebius’ Ecclesiastical History book 1 ch.3.4 p.85

On11. Old and/or New Covenant

Jeremiah 31:31-34; Ezekiel 26:26-28; Luke 22:20b; Hebrews 7:22,28; 8:6-13; 9:15-18; 10:9-16

p17 Hebrews 9:12-19 (late 3rd century) says that Jesus is the mediator of the new covenant in Hebrews 9:15.

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

Irenaeus of Lyons (182-188 A.D.) “And Jeremiah says: ‘Behold, I will make a new covenant, not as I made with your fathers’ [Jeremiah 31:31a] in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.” Irenaeus Against Heresies book 4 ch.9.1 p.472

Clement of Alexandria (193-202 A.D.) “For we find in the Scriptures, as the Lord says: ‘Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.’” [Jeremiah 31:31,32] Stromata book 6 ch.5 p.489. See also Stromata book 5 ch.5 p.450 where he quotes part of Jeremiah 8:6 as scripture.

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. After saying that Moses left only five books, said, “But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem around about to Illyricum, did not write epistles to all the churches he taught, and to those whom he did write he sent no more than a few lines.” Then he talks about 1 Peter. Commentary on John book 5 ch.3 p.346.

On12. Using the term “Old Testament”

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

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

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

Clement of Alexandria (193-202 A.D.) “We must know, then, that if Paul is ‘young in respect to time’ -having flourished immediately after the Lord’s ascension-yet his writings depend on the Old Testament, breathing and speaking of them.” Stromata book 4 ch.21 p.434. See also Stromata book 1 ch.5 p.305.

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

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

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

Origen (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Origen (239-242 A.D.) uses the term Old Testament. Homilies on Ezekiel homily 14 ch.2.3 p.167

Origen (233/234 A.D.) mentions the Old Testament. Origen On Prayer ch.22.1 p.72

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. See 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.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627 and ch.30 p.642-643.

Treatise on Rebaptism (250-258 A.D.) ch.12 p.674 “as it likewise has not upon the Jews who only receive the Old Testament Scriptures.”

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament referring as we would understand it in many places. He says, “That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard.” Then he quotes Deuteronomy 18:18,19 as Deuteronomy. Treatises of Cyprian Treatise 12 part 1 ch.18 p.512

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

Adamantius (c.300 A.D.) compares Mt 5:39 and Isaiah 66:5 in the “Old Scripture” and “But giving to the poor is not a new teaching, for it was commanded in the Old Testament:” and quotes Proverbs 3:27 (Septuagint) (Adamantius is speaking) Dialogue on the True Faith second part 15c-d p.94.

Alexander of Lycopolis (301 A.D.) (partial, old and New scriptures) “These men, taking to themselves the Old and New Scriptures, though they lay it down that these are divinely inspired, draw their own opinions from thence; and then only think they are refuted, when it happens that anything not in accordance with these is said or done by them.” Of the Manichaeans ch.5 p.243

Victorinus of Petau (martyred 304 A.D.) “And the books of the Old Testament that are received are twenty-four” Commentary on the Apocalypse from the four chapter no.8 p.349

Alexander of Alexandria (321 A.D.) “And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New.” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Among heretics

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

On13. Using the term “New Testament”

I have been told that the Etymology Dictionary says the word “Testament” did not come into the English language until the late 13th or early 14th century. Regardless of what might or might not be true of English, early Christians used the term frequently.

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

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

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

Irenaeus of Lyons (c.160-202 A.D.) mentions the “New Testament”. Proof of Apostolic Preaching ch.91.

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

Clement of Alexandria (193-202 A.D.) “For God is the cause of all good things; but of some primarily, as of the Old and the New Testament; and of others by consequence, as philosophy.” Stromata book 1 ch.5 p.305

Tertullian (198-220 A.D.) mentions the New Testament in An Answer to the Jews ch.6 p.157.

Tertullian (208-220 A.D.) uses the term “New Testament”. Tertullian on Modesty ch.6 p.76

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

Tertullian (207/208 A.D.) mentions the New Testament in Tertullian’s Five Books Against Marcion book 4 ch.1 p.346.

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

Hippolytus of Portus (222-235/236 A.D.) mentions the New Testament of our Savior in Commentary on Genesis 49:12-15 p.165.

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

Origen (c.227-240 A.D.) spoke of the New Testament and said there were only four gospels. Origen’s Commentary on John book 1 ch.1 p.299.

Origen (c.227-240 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.

Origen (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

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.

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament referring as we would understand it in many places. He says, “That another Prophet such as Moses was promised, to wit, one who should give a New Testament, and who rather ought to be heard.” Then he quotes Deuteronomy 18:18,19 as Deuteronomy. Treatises of Cyprian Treatise 12 18 p.512

Hymenaeus of Jerusalem (c.268 A.D.) in the opening mentions the “New Testament” (Letter of Hymenaeus (= Letter of Six Bishops)

Anatolius of Alexandria (270-280 A.D.) (partial, says Old Testament) “Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus, where we read: ‘In the first month, on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ From this they maintain that it is quite permissible to celebrate the Passover on the twenty-first day of the moon; understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” ch.8 p.148

Adamantius (c.300 A.D.) (partial) Uses the term “Old Testament” which implies a New. Dialogue on the True Faith Second part 15b p.94 (Adamantius is speaking)

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

Methodius (270-311/312 A.D.) (partial, says Old Testament) mentions the Old Testament in The Banquet of the Ten Virgins discourse 10 ch.2 p.348. He specifically mentions Leviticus in The Banquet of the Ten Virgins discourse 6 ch.4 p.330

Lactantius (c.303-c.325 A.D.) “After He had risen again on the third day, He gathered together His apostles, whom fear, at the time of His being laid hold on, had put to flight; and while He sojourned with them forty days, He opened their hearts, interpreted to them the Scripture, which hitherto had been wrapped up in obscurity, ordained and fitted them for the preaching of His word and doctrine, and regulated all things concerning the institutions of the New Testament; and this having been accomplished, a cloud and whirlwind enveloped Him, and caught Him up from the sight of men unto heaven.” Manner in Which the Persecutors Died ch.2 p.311

Eusebius of Caesarea (323-326 A.D.) discusses the books of the New Testament. He says 1 Peter is genuine. He says that Paul’s 14 letters are well-known, though the church in Rome doubted that Paul wrote Hebrews. He says that 2 Peter is disputed. The so-called Acts of Paul, [Shepherd of] Hermas, Acts of Peter, and Gospel of Peter and Preaching of Peter, and the Apocalypse are not genuine. Eusebius’ Ecclesiastical History book 3 ch.3 p.133-135 Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Among heretics

Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Marcus the Marcionite (c.300 A.D.) in debating Adamantius Eutropius. Eutropius asks “Does your party, Marcus, accept the ‘Acts of the Apostles and those called Disciples’ as genuine, or not?” Marcus answers: We do not accept anything beyond the Gospel and the Apostle” Dialogue on the True Faith second part 828d p.90.

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

On14. No more animal or blood sacrifices

Hebrews 10:18-20

(partial) Hebrews 8:13

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

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:18-20 no longer any more sacrifices.

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.137 is an entire chapter on why God does not need sacrifices, but a true sacrifice to God is a broken spirit and a heart that glorifies Him that made it.

Justin Martyr (c.138-165 A.D.) says that now there is no more need of the Sabbaths, feasts, or sacrifices. Dialogue with Trypho, a Jew ch.23 p.206

Clement of Alexandria (193-217/220 A.D.) says we are not to make any more sacrifices and refers to Psalm 51:17. The Instructor book 3 ch.12 p.293

Tertullian (198-220 A.D.) says that the sacrifices are done away with in An Answer to the Jews ch.5-6 p.156-157.

Tertullian (207/208 A.D.) (implied) “The very Old Testament of the Creator itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin? What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision.” Five Books Against Marcion book 5 ch.5 p.440

Origen (c.227-240 A.D.) discusses the Old Testament animal sacrifices and how they have been done away in Christ. Origen’s Commentary on John book 6 ch.32 p.376

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

Adamantius (c.300 A.D.) says that the One who commanded Abraham to offer Isaac, and who commanded sacrifices, not commands no sacrifices today. Dialogue on the True Faith first part ch.9 p.50.

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

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

On15. No need to celebrate the Sabbath (except can fast)

Hosea 2:11

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.138 “‘Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.’ He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”

Epistle 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.

Justin Martyr (c.138-165 A.D.) “Is there any other matter my [Jewish] friends, in which we Christians are blamed, than this: that we do not live after the law, and are not circumcised in the flesh as your forefathers were, and do not observe Sabbaths, as you do?” Dialogue with Trypho, a Jew ch.10 p.199

Justin Martyr (c.138-165 A.D.) “Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God;” Dialogue with Trypho, a Jew ch.19 p.204

Justin Martyr (c.138-165 A.D.) “There was no need of circumcision before Abraham. Nor was there need of the observance of Sabbaths, or of feasts and sacrifices, before Moses. Accordingly, there is no more need of them now.” Dialogue with Trypho, a Jew ch.33 p.206

Irenaeus of Lyons (c.160-202 A.D.) “It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man’s body, does service to God, and in every hour works righteousness.” Proof of Apostolic Preaching ch.96

Irenaeus of Lyons (182-188 A.D.) (partial) “And that man was not justified by these things, but that they were given as a sign to the people, this fact shows,-that Abraham himself, without circumcision and without observance of Sabbaths, ‘believed God, and it was imputed unto him for righteousness; and he was called the friend of God.’ Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God’s legate to the angels although he was a man, and was translated, and is preserved until now as a witness of the just judgment of God, because the angels when they had transgressed fell to the earth for judgment, but the man who pleased [God] was translated for salvation. Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.’” Irenaeus Against Heresies book 4 ch.16.2 p.481

Tertullian (198-220 A.D.) says that while Jewish feasts were the Sabbath and purification, Christians made Sunday their day of rest/festivity. Ad Nationes book 2 ch.13 p.123

Tertullian (198-220 A.D.) “It is this circumcision, therefore, and this renewal, which the apostle insisted on, when he forbade those ancient ceremonies concerning which their very founder announced that they were one day to cease; thus by Hosea: “I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts.’” (Hosea 2:11) Five Books Against Marcion book 1 ch.20 p.286

Tertullian (198-220 A.D.) “In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered ‘friends of God.’ For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, ‘the priest of the most high God,’ uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God.” An Answer to the Jews ch.2 p.153

Origen (225-253/254 A.D.) “For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it ‘until a time of reformation,’ and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, ‘in an acceptable time, and in a day of salvation.’” Commentary on Matthew book 14 ch.20 p.509

Victorinus of Petau (martyred 304 A.D.) “On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord’s day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that ‘His soul hateth;’ which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel.” On the Creation of the World p.341-342

Methodius (270-311/312 A.D.) (partial, not counted because in this allegory does not say if we still follow the Sabbath or not) “For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, ‘who hath entered into the heavens,’ as they also, after the rest of the Feast of Tabernacles, came into the land of promise, come into the heavens, not continuing to remain in tabernacles-that is, my body not remaining as it was before, but, after the space of a thousand years, changed from a human and corruptible form into angelic size and beauty, where at last we virgins, when the festival of the resurrection is consummated, shall pass froth the wonderful place of the tabernacle to greater and better things, ascending into the very house of God above the heavens, as, says the Psalmist, ‘in the voice of praise and thanksgiving, among such as keep holy day.’” Banquet of the Ten Virgins discourse 9 ch.5 p.347

Eusebius of Caesarea (318-325 A.D.) says that we do not need to celebrate the Sabbath as the Hebrews do. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Among corrupt or spurious works

Aristides (c.125 A.D.) (Syriac version, not in the Greek) “Nevertheless they too erred from true knowledge. And in their imagination they conceive that it is God they serve; whereas by their mode of observance it is to the angels and not to God that their service is rendered: - as when they celebrate Sabbaths and the beginning of the months, and feasts of unleavened bread, and a great fast; and fasting and circumcision and the purification of meats, which things, however, they do not observe perfectly.” ANF vol.9 p.276

Among heretics

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.27 p.129 “[Jesus said,] If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”

Manes in Archelaus’ Disputation with Manes (262-278 A.D.) ch.40 p.214 (Partial, this is not counted because this is what the heretic Manes taught, trying to show that the Old Testmaent God and the New Testament God are different.) “He told us, too, that there Moses commanded the man to be punished and stoned who did any work on the Sabbath, and who failed to continue in all things that were written in the law, as in fact was done to that person who, yet being ignorant, had gathered a bundle of sticks on the Sabbath-day; whereas Jesus cured a cripple on the Sabbath, and ordered him then also to take up his bed. And further, He did not restrain His disciples from plucking the ears of corn and rubbing them with their hands on the Sabbath-day, which yet was a thing which it was unlawful to do on the Sabbaths. And why should I mention other instances?”

On16. Eating meats forbidden to Jews OK

Mark 7:17-23, especially 7:19; Acts 10:9-16; Colossians 2:16; Acts 15:28-29

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

Epistle to Diognetus ch.5 p.26 (c.130-200 A.D.) “For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe.... But inhabiting Greek as well as barbarian cities, according to the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct”

Epistle to Diognetus ch.4 p.26 (c.130-200 A.D.) “But as to their [Jews’] scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and new moons, which are utterly ridiculous and unworthy of notice, I do not think that you required to learn anything from me.” (The author apparently forgot to notice that these were commanded in Old Testament times. However, he would still agree they are not to be followed today.)

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

Tertullian (198-220 A.D.) says that faith free in Christ permits eating the meats of the Jewish Law. Tertullian wrote, “whereas faith, free in Christ, loses no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market” On Fasting ch.2 vol.4 p.103

Origen (c.227-240 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

Origen (233/234 A.D.) says that eating all kinds of meat is OK. Origen On Prayer ch.27.13 p.101

Novatian (turned schismatic) (250/4-256/7 A.D.) discusses how it is fine to eat all the prohibited meats. On the Jewish Meats 2-3 p.646-647

Novatian (250/4-256/7 A.D.) has an entire work on eating meat prohibited to Jews is fine: On Jewish Meats. You can specifically see ch.5 p.648.

Gregory Thaumaturgus (240-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Lactantius (c.303-320/325 A.D.) (partial) discusses the former laws against eating pork, and says the Christ fulfilled these things. Note the past tense. “Therefore He [God] forbade them [the Israelites] to use the flesh of the pig for food, that is, not to imitate the life of swine, which are nourished only for death; lest, by devoting themselves to their appetite and pleasures, they should be useless for working righteousness, and should be visited with death. … Thus all the precepts of the Jewish law have for their object the setting forth of righteousness, since they are given in a mysterious manner, that under the figure of carnal things those which are spiritual might be known. (ch.18) When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages ago before by His prophets,…” The Divine Institutes book 4 ch.17-18 p.119.

Eusebius of Caesarea (318-325 A.D.) says that all foods are OK for us to eat. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Teachings onScripture not on the List

1. Walk according to the Word (only 1 writer: Clement of Alexandria)

2. Scripture cannot be broken (only 2 writers: Tertullian, Novatian)

3. God’s word is a lamp to our feet / light to our path (only 1 writer: Origen)

4. God’s Word is sweeter than honey (only 3 writers: Justin Martyr, Clement of Alexandria, Tertullian)

5. Heavenly scriptures (only 2 writers: Novatian, Treatise Against Novatian)

6. The Law is our teacher (only 2 writers: Clement of Alexandria, Commodianus)

7. The Law is our schoolmaster (only 1 writer: Clement of Alexandria)

8. The curse of the law Deuteronomy 27:26; Galatians 3:6-14 (only 2 writers: Irenaeus, Origen)

9. The holy covenant (only 3 writers: Jutin Martyr, The Diatessaron, Irenaeus)

10. Scripture comforts us (only 1 writer: Clement of Alexandria)

11. We have comfort in Christ (only1 writer: Origen Martyrdom ch.42 p.185)

12. Word of God is a two-edged word Hebrews 4:12 (only 3 writers: Tertullian, Origen, Victorinus of Petau, p13)

13. Scapegoats represent two natures of Christ (only 1 writer: Tertullian)

14. The Bible has no contradictions (many writers including Dionysius of Alexandria and Lactantius. However, Origen against)

OLD TESTAMENT canon

Oc1. Genesis is scripture

Clement of Rome (96-98 A.D.) (partial) “when the blessed Moses also, ‘a faithful servant in all his house,’ noted down in the sacred books all the injunctions which were given him,” 1 Clement ch.43 p.16

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 “For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 “Hear ye now what the Scripture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (120-140 A.D.) ch.14 p.255 “the body of Christ (for the Scripture, saith, ‘God created man male and female;’”

Justin Martyr (c.138-165 A.D.) “But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him:” Dialogue with Trypho, a Jew ch.138 p.268. See also ibid ch.56 p.223.

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) “Scripture teaches us, saying: ‘And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul.’” [Genesis 2:7] Theophilus to Autolycus book 2 ch.19 p.102. See also book 2 ch.10 p.98

Irenaeus of Lyons (182-188 A.D.) “Moreover, we learn from the Scripture itself” and then soon after quotes Genesis 17:9-11. Irenaeus Against Heresies book 4 ch.26.1 p.480

Irenaeus of Lyons (182-188 A.D.) “For He [God] formed him [Adam] for growth and increase, as the Scripture says: ‘Increase and multiply’” [Genesis 1:28] Irenaeus Against Heresies book 4 ch.11.2 p.474

Irenaeus of Lyons (c.160-202 A.D.) mentions Genesis as scripture. Proof of Apostolic Preaching ch.32.

Irenaeus of Lyons (c.160-202 A.D.) “And when God saw the undoubting and unwavering certainty of his spirit, He bare witness unto him by the Holy Spirit, saying in the Scripture: ‘And Abraham believed, and it was counted unto him for righteousness.’” Proof of Apostolic Preaching ch.24.

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

Clement of Alexandria (193-202 A.D.) (implied) “And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, ‘Let Us make man in Our image and likeness.’” Stromata book 5 ch.5 p.451

Clement of Alexandria (193-202 A.D.) “For with perfect propriety Scripture has said that woman is given by God as ‘a help’ to man.” Stromata book 4 ch.20 p.432

Clement of Alexandria (193-217/220 A.D.) quotes half of Genesis 46:3 as by God, the Word. The Instructor book 1 ch.7 p.224

Tertullian (c.213 A.D.) discusses in detail Genesis 2:21,23; 3:5,19; 4:10 then says, “This is the answer I should give in defence of the Scriptures before us, for seeming here to set forth the formation of the heaven and the earth,...” Against Hermogenes ch.32 p.495. See also Against Praxeas ch.12 p.607 (Genesis 1:3) ch.13 p.608 (Genesis 19:24).

Tertullian (213 A.D.) says that Genesis 2 is scripture. On Monogamy ch.2 p.61

Commodianus (c.240 A.D.) “When the Lord says that man should eat bread with groaning, here what art thou now doing, who desirest to live with joy? Thou seekest to rescind the judgment uttered by the highest God when He first formed man; thou wishest to abandon the curb of the law.” Instructions of Commodianus ch.58 p.214

Origen (c.227-240 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, “their labour.” Once more, in the departures of the children of Israel in Numbers, we find, “They departed from Sochoth and pitched in Buthan; “but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue,” Commentary on John Sixth book ch.24 p.371

Origen (233/234 A.D.) quotes Genesis 3:8 as scripture. Origen On Prayer ch.23.3 p.78

Novatian (250/4-256/7 A.D.) “And although the heavenly Scripture often turns the divine appearance into a human form, as when it says,” and quotes Psalm 34:15 “or when it says,” and quotes Genesis 8:21. “or where there are give to Moses the tables” and quotes Exodus 31:18. “or when the people of the children of Israel are set free from the land of Egypt” and quotes Psalm 136:12 “or when it says,” and quotes Isaiah 1:20. Treatise Concerning the Trinity ch.6 p.615

Cyprian of Carthage (c.246-258 A.D.) “But the Scripture, foreseeing that God justifieth the heathens by faith, foretold to Abraham that all nations should be blessed in him. Therefore they who are of faith are blessed with faithful Abraham.” Treatises of Cyprian Treatise 12 first part ch.5 p.510

Cyprian of Carthage (c.256 A.D.) “But how dangerous it is in divine matters, that any one should depart from his right and power, Holy Scripture declares when, in Genesis , Esau thence lost his birthright, nor was able afterwards to regain that which he had once given up.” Epistles of Cyprian Letter 72 ch.26 p.386

Adamantius (c.300 A.D.) quotes part of 1 Corinthians 1:24 as “The Apostle says”; John 1:3 as by “John the Evangelist”; Jeremiah 1:15 (Septuagint) as by Jeremiah, Psalm 118:73 (Septuagint) as by David, Genesis 2:7 as Genesis , and then says, “If then the Scriptures show that the Word of God moulded Man into a living creature, how is it that God accepts what is considered shameful (For you people claim that the Godhead can feel a sense of shame!), while you on your side disparage something higher and even more glorious?” Dialogue on the True Faith fourth part d 15 p.147. See also ibid first part ch.610c p.80, and ibid fifth part ch.20 b p.175 and ibid fourth part ch.424a p.129 on Genesis 1:2.

Methodius (270-311/312 A.D.) “Let us begin with Genesis, that we may give its place of antiquity and supremacy to this scripture.” Banquet of the Ten Virgins discourse 2 ch.1 p.313. See also ibid Discourse 3 ch.2 p.317.

Methodius (270-311/312 A.D.) discusses Genesis 3:21; 2:23-24 and says, “For I cannot endure the trifling of some who shamelessly do violence to Scripture, in order that their opinion, that the resurrection is without flesh, may find support;” Discourse on the Resurrection part 1 ch.1 p.364

Athanasius of Alexandria (318 A.D.) (partial) “But the godly teaching and the faith according to Christ brands their foolish language as godlessness. Then he quotes Genesis 1:1. Incarnation of the Word ch.3.1 p.37

Athanasius of Alexandria (318 A.D.) “4. exactly as the first of men created, the one who was named Adam in Hebrew, is described in the Holy Scriptures as having at the beginning had his mind to God-ward in a freedom unembarrassed by shame, and as associating with the holy ones in that contemplation of things perceived by the mind which he enjoyed in the place where he was—the place which the holy Moses called in figure a Garden.” Athanasius Against the Heathen part 1 ch.2.4 p.5

Athanasius of Alexandria (318 A.D.) “Wherefore He also persuades us and says ‘He spake and they were made, He commanded and they were created;” as the illustrious Moses also at the beginning of his account of Creation confirms what we say by his narrative saying: and God said, “let us make man in our image and after our likeness:’” Athanasius Against the Heathen ch.46.4 p.29

Alexander of Alexandria (313-326 A.D.) “And it is mutable as the Scripture recognises: ‘For when the sons of God saw the daughters of men, they took them wives,’” Letters on the Arian Heresy Letter 1 ch.8 p.294

Eusebius of Caesarea (318-325 A.D.) quotes all of Genesis 6:3 as “Sacred Scripture”. Preparation for the Gospel book 5 ch.3 p.8

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.11 p.315 quotes Genesis 1:26 as scripture.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.5 p.58 mentions Genesis 6:3 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

X Valentinians and X Marcion in John Chrysostom (died 407 A.D.) “They who receive the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the catalogue of the Divine Scriptures.” On the Priesthoods book 4 ch.4 p.65

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

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

The Bardasene Marinus (c.300 A.D.) “Just as the Scripture says: ‘Let us make Man,’ it says, ‘according to our image and likeness and God took soil from the ground and fashioned Man’” Dialogue on the True Faith fourth part d 14 p.145.

Oc2. Exodus is scripture or God says

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) has Romans 9:17 which quotes Exodus 19:16 as scripture.

Clement of Rome (96-98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” and he quotes Exodus 32:7-10. 1 Clement ch.53 p.19

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.138-139 “For the Scripture saith, ‘And Moses was fasting in the mount forty days and forty nights, [Exodus 24:18, except no fasting] and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;’ but turning away to idols, they lost it. For the Lord speaks thus to Moses: ‘Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.’” [Exodus 32:7]

Justin Martyr (c.138-165 A.D.) “For the Scripture says thus:” then Justin quotes Exodus 3:2-4. Dialogue with Trypho, a Jew ch.49 p.220

Justin Martyr (c.138-165 A.D.) calls Exodus 3:2-4 scripture in Dialogue with Trypho the Jew ch.60 p.227

Melito of Sardis (170-177/180 A.D.) “The Scripture of the exodus of the Hebrews has been read, and the words of the mystery have been declared; how the sheep was sacrificed, and how the people was saved, and how Pharaoh was flogged by the mystery.” On Pascha stanza 1 p.37

Meleto/Melito of Sardis (170-177/180 A.D.) “I shall narrate the scriptural story, how he gave command to Moses in Egypt,” On Pascha stanza 11 p.40

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) quotes Exodus 20:3; 23:6; 22:21 as God is speaking. Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) “Wherefore also He [God] says to Moses in Exodus: ‘I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people.’ (2..) And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart],” Irenaeus Against Heresies book 4 ch.15.1,2 p.480

Irenaeus of Lyons (182-188 A.D.) quotes Exodus 3:7-8 as God is speaking. Irenaeus Against Heresies book 4 ch.12.4 p.476

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

Clement of Alexandria (193-202 A.D.) “Whence the Scripture divinely says, ‘And the Lord spake to Moses, saying, Speak to the children of Israel, and thou shalt say to them, I am the Lord your God.” Stromata book 2 ch.10 p.358. See also Stromata book 2 ch.11 p.359 for his discussion of “scripture” and Exodus 16:36.

Clement of Alexandria (193-202 A.D.) “And when the Scripture says, ‘Moses entered into the thick darkness where God was,’ this shows to those capable of understanding, that God is invisible and beyond expression by words, And ‘the darkness’ -which is, in truth, the unbelief and ignorance of the multitude-obstructs the gleam of truth.” Stromata book 5 ch.7 p.454

Clement of Alexandria (193-217/220 A.D.) “It is He also who teaches Moses to act as instructor. For the Lord says, ‘If any one sin before Me, him will I blot out of My book; but now, go and lead this people into the place which I told thee.’” (Exodus 32:33,34) The Instructor book 1 ch.7 p.224. See also The Instructor book 1 ch.8 p.218 where he calls Exodus 3:8 Scripture.

Tertullian (198-220 A.D.) “Thou shalt have no other gods besides me. Thou shalt not make unto thee a likeness of those things which are in heaven, and which are in the earth beneath, and which are in the sea under the earth. Thou shalt not worship them, nor serve them. For I am the Lord thy God.” Likewise in the same book of Exodus: ‘Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.’” Scorpiace ch.2 p.634

Origen (230-235 A.D.) “2. Perhaps something of this kind is shadowed forth in what is written in Exodus from the mouth of God, that the children of Israel were commanded to ask...” Letter from Origen to Gregory ch.2 p.393

Origen (c.227-240 A.D.) “We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus: ‘For the Lord said to Moses, I am, that is My name.’ The good God says this with respect of us also who pray that we may be part of His congregation.” Commentary on John book 2 ch.7 p.330

Origen (225-253/254 A.D.) “But let us return to the subject before us, in which the Saviour abridged and expounded two commandments from the law, the one from the decalogue from Exodus, and the other from Leviticus, or the other from some one of the books of the Pentateuch. Then since we have explained in what way they made void the word of God which said, ‘Honor thy father and thy mother,’” Commentary on Matthew from the 11th chapter verse 10 p.439

Origen (240-254 A.D.) (Greek) “Having spoken thus briefly on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood,...” then he refers to Zechariah 9:10; Isaiah 7:15; Isaiah 11:6,7; Jeremiah 15:14; Exodus 20:5. He quotes 1 Samuel 15:11; Isaiah 45:7; Amos 3:6 Micah 1:12, and part of 1 Samuel 16:14; 18:10. Then Origen says, “and countless other passages like these - they have not ventured to disbelieve these as the Scriptures of God;” Origen Against Celsus book 6 ch.47 p.595

Origen (c.227-240 A.D.) “We should attend to the passover law and observe what the Lord says of it when it is first mentioned in Scripture.” [Exodus 12:1-2] Commentary on John book 10 no.11 p.387

Origen (233/234 A.D.) quotes Exodus 20:7 as scripture. Origen On Prayer ch.24.3 p.82

Origen (c.250 A.D.) mentions “Scripture in Exodus”. Homilies on Psalms Homily 36 ch.1.3 p.83.

Novatian (250/4-256/7 A.D.) “And although the heavenly Scripture often turns the divine appearance into a human form, as when it says,” and quotes Psalm 34:15 “or when it says,” and quotes Genesis 8:21. “or where there are give to Moses the tables” and quotes Exodus 31:18. “or when the people of the children of Israel are set free from the land of Egypt” and quotes Psalm 136:12 “or when it says,” and quotes Isaiah 1:20. Treatise Concerning the Trinity ch.6 p.615.

Cyprian of Carthage (c.246-258 A.D.) “Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: ‘And the more they afflicted them, so much the more they became greater, and waxed stronger.’ ... As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: ‘Who hath given a mouth to man? and who hath made the stammerer?’” Treatises of Cyprian Treatise 11 ch.10 p.502. See also ibid ch.10 p.501. and h.12 part 2 p.521-522.

Cyprian of Carthage (c.246-258 A.D.) “since the Lord God speaks in Leviticus, and says, ‘No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.’ Moreover, in Exodus, He prescribes this same thing, and says, ‘And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.’” Epistles of Cyprian Letter 71 ch.2 p.379

Cyprian of Carthage (c.246-258 A.D.) “Also in Exodus God says to Moses” and quotes Exodus 12:13. Treatises of Cyprian Treatise 12 part 2 ch.22 p.525

Anatolius (270-280 A.D.) “and the eminent Aristobulus, who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox in the middle of the first month.” Paschal Canon of Anatolius of Alexandria (ANF vol.6) ch.3 p.147

Phileas of Thmuis (martyred 306/307 A.D.) quotes Exodus 22:20 and 20:3 as “by the Holy Scriptures” Letter of Phileas to the People of Thmuis p.163

Methodius (270-311/312 A.D.) quotes Exodus 30:1-9 as He [God] says Banquet of the Ten Virgins discourse 5 ch.7 p.328

Eusebius of Caesarea (318-325 A.D.) quotes all Exodus 14:21-22 (LXX) “for Scripture says”. Preparation for the Gospel book 3 ch.1 p.2. See also ibid book 12 ch.9 p.9 “Hebrew Scripture”

Eusebius of Caesarea (318-325 A.D.) quotes Exodus 22:20 and 20:3 as “Sacred Scripture”. Eusebius’ Ecclesiastical History book 9 ch.10 p.331

Among corrupt or surious works

pseudo-Methodius (after 312 A.D.) quotes Exodus 25:22 as God says to Moses. Oration of Simeon and Anna ch.3 p.386

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 2 ch.14 p.65 quotes Exodus 15:6 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc3. Leviticus is scripture or God says

Justin Martyr (c.138-165 A.D.) “And God himself proclaimed by Moses, speaking thus: ‘And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regardeth not persons, and taketh not rewards.’ And in Leviticus: ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned.’” Dialogue with Trypho, a Jew ch.16 p.202

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

Clement of Alexandria (193-202 A.D.) quotes Leviticus 18:1-5 as scripture by Moses. Stromata book 2 ch.10 p.358

Clement of Alexandria (193-217/220 A.D.) quotes Leviticus 15:29; 12:8 as God says by Moses. The Instructor book 1 ch.5 p.212

Clement of Alexandria (193-202 A.D.) (partial) “as is written in Leviticus” and quotes Leviticus 26:30. Stromata book 1 ch.21 p.326

Tertullian (207/208 A.D.) “But that surely, is a small matter; for with the Creator there is a larger grace, when He sets no limits to forgiveness, indefinitely charging you ‘not to bear any malice against your brother,’” [Leviticus 19:28] Five Books Against Marcion book 4 ch.35 p.407

Tertullian (198-220 A.D.) “But in Leviticus He says: ‘Go not ye after idols, nor make to yourselves molten gods: I am the Lord your God.’” [Leviticus 19:4] Scorpiace ch.2 p.635

Tertullian (207/208 A.D.) “Now (Marcion), since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words?” Then Tertullian quotes in order Romans 12:9; Psalm 34:14; Romans 12:10; Leviticus 19:18; Romans 12:12; Psalm 20:1; Romans 12:12; Romans 12:16; Isaiah 5:21; Romans 12:17; Leviticus 19:17,18; Romans 12:19; Romans 12:19 quoted from Deuteronomy 32:25; Romans 12:18; Romans 13:9. Five Books Against Marcion book 5 ch.14 p.460-461

Tertullian (207/208 A.D.) (partial) “When, however, He answers the man, who alleged as an excuse his father’s burial, ‘Let the dead bury their dead, but go thou and preach the kingdom of God,’ He [Jesus] gave a clear confirmation to those two laws of the Creator-that in Leviticus, which concerns the sacerdotal office, and forbids the priests to be present at the funerals even of their parents.” Five Books Against Marcion book 4 ch.23 p.386

Origen (225-253/254 A.D.) “But let us return to the subject before us, in which the Saviour abridged and expounded two commandments from the law, the one from the decalogue from Exodus, and the other from Leviticus, or the other from some one of the books of the Pentateuch. Then since we have explained in what way they made void the word of God which said, ‘Honor thy father and thy mother,’” Commentary on Matthew from the 11th chapter verse 10 p.439

Origen (233/234 A.D.) refers to Leviticius 27:1-3 as The Lord says. Origen on Prayer ch.3.4 p.24

Cyprian of Carthage (c.246-258 A.D.) “since the Lord God speaks in Leviticus, and says, ‘No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.’ Moreover, in Exodus, He prescribes this same thing, and says, ‘And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.’” Epistles of Cyprian Letter 71 ch.2 p.379

Anatolius (270-280 A.D.) “For the Lord ascribes no less praise to the twentieth day than to the fourteenth. For in the book of Leviticus the injunction is expressed thus: ‘In the first month, on the fourteenth day of this month, at even, is the Lord’s Passover. And on the fifteenth day of this month is the feast of unleavened bread unto the Lord. Seven days ye shall eat unleavened bread. The first day shall be to you one most diligently attended and holy. Ye shall do no servile work thereon.’” Paschal Canon ch.11 p.149

Methodius (270-311/312 A.D.) “God, when He appointed to the true Israelites the legal rite of the true feast of the tabernacles, directed, in Leviticus, how they should keep and do honour to the feast; above all things, saying that each one should adorn his tabernacle with chastity. I will add the words themselves of Scripture, from which, without any doubt, it will be shown how agreeable to God, and acceptable to Him, is this ordinance of virginity: ‘In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.’” [Leviticus 23:39-42] Banquet of the Ten Virgins discourse 9 ch.1 p.344

Eusebius of Caesarea (318-325 A.D.) quotes all of Leviticus 10:9 as “Moses also anticipates this…” and “And the Lord spake to Aaron, saying”. Preparation for the Gospel book 12 ch.25 p.22

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc4. Numbers is scripture or God says

Justin Martyr (c.138-165 A.D.) “‘You perceive that God by Moses laid all such ordinances upon you...” then Justin quotes Numbers 15:38 and Deuteronomy 6:6. Dialogue with Trypho, a Jew ch.47 p.218. See also ch.126 p.263.

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

Clement of Alexandria (193-217/220 A.D.) quotes Numbers 6:9,12 as scripture. The Instructor book 1 ch.2 p.210

Tertullian (207/208 A.D.) “The form of it which He uses- ‘He that despiseth you, despiseth me’ -the Creator had also addressed to Moses: ‘Not against thee have they murmured, but against me.’” [Numbers 14:27] Five Books Against Marcion book 4 ch.24 p.388

Origen (c.227-240 A.D.) “The numbers which are recorded in the book of that name obtained a place in Scripture in accordance with some principle which determines their proportion to each thing. We ought therefore to enquire whether the book of Moses which is called Numbers teaches us, should we be able to trace it out, in some special way, the principle with regard to this matter.” Commentary on John from the Tenth book ch.1 p.381

Origen (c.227-240 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, ‘their labour’. Once more, in the departures of the children of Israel in Numbers, we find, ‘They departed from Sochoth and pitched in Buthan’; but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra. Names are not to be neglected, since indications may be gathered from them which help in the interpretation of the passages where they occur.” Commentary on John Sixth book ch.24 p.371

Origen (233/234 A.D.) refers to Numbers 6:1-3 as the Lord says. Origen on Prayer ch.3.4 p.24

Cyprian of Carthage (c.246-258 A.D.) “Since the Lord says in the book of Numbers, ‘And whatsoever the unclean person touches shall be unclean.’” Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “Concerning Moses, moreover, we find it said in the Scriptures, ‘Now the man Moses was very meek;’” Epistles of Cyprian letter 51 ch.16 p.331

Cyprian of Carthage (c.246-258 A.D.) “as in the book of Numbers the Lord commanded Moses, saying,” and quotes Numbers 20:25-26. Epistles of Cyprian letter 67 ch.4 p.370

Methodius (270-311/312 A.D.) quotes Numbers 6:1-2 as The Lord speaking to Moses. In chapter 2 he refers to that quote as Scripture. Banquet of the Ten Virgins discourse 5 ch.1-2 p.325

Eusebius of Caesarea (318-325 A.D.) quotes Num 11:16m (not 5 8 not 26 words quotes); Num 11:17m (not 15 12 not 14 words quoted); Num 11:1824m (not 121 9 not 6 words quoted) “for Scripture says”. Preparation for the Gospel book 3 ch.1 p.3

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc5. Deuteronomy is scripture or God says

Justin Martyr (c.138-165 A.D.) “To this I replied, ‘Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ And he said, ‘Certainly.’” Dialogue with Trypho, a Jew ch.49 p.220

Justin Martyr (c.138-165 A.D.) “‘You perceive that God by Moses laid all such ordinances upon you...” then Justin quotes Numbers 15:38 and Deuteronomy 6:6. Dialogue with Trypho, a Jew ch.47 p.218.

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

Clement of Alexandria (193-217/220 A.D.) quotes Deuteronomy 32:13-14 as “Wherefore also the Scripture says” The Instructor book 1 ch.6 p.222

Tertullian (213 A.D.) “After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. ... If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees; men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts of the law which have been cancelled.” (Deuteronomy 25:5-6) On Monogamy ch.7 p.63-64

Tertullian (198-220 A.D.) “...it is not credible that God should have exposed His own Son ... But the reason of the case antecedently explains the sense of this malediction; He [God] says in Deuteronomy:” and quotes Deuteronomy 21:22,23 from the Septuagint. An Answer to the Jews ch.10 p.164. See also Scorpiace ch.2 p.635 “He [the Lord] says”

Hippolytus of Portus (222-235/236 A.D.) “Thus did the Scriptures preach beforehand of this lion and lion’s whelp. Then he quotes Deuteronomy 33:22 as by Moses.” Treatise on Christ and Antichrist ch.14 p.207

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. He says that Moses left only five books. Commentary on John book 5 ch.2 p.346.

+ Origen (c.227-240 A.D.) “Now the Lord Jehovah, according to Moses, is Faithful and True.” [Deuteronomy 32:4] Commentary on John book 2 no.4 p.326

Origen (240-254 A.D.) “In short, in the self-same Deuteronomy, when bidding precaution to be taken against the self-same cause, He [the Lord] says:” and quotes Deuteronomy 8:12-14. Origen Against Celsus book 6 ch.47 p.595

Origen (243/243 A.D.) “the Lord says in the book of Job and what is written in Deuteronomy”. Origen On Prayer ch.29.17 p.125. See also ibid 23.4 p.79 and 24.3 p.82

Novatian (250/4-256/7 A.D.) “And yet in Deuteronomy we observe that God told these things, and that God said, where it is written, ‘When He scattered abroad the children of Adam, He determined the bounds of the nations according to the number of the angels of God.’” Concerning the Trinity ch.17 p.627

Cyprian of Carthage (c.246-258 A.D.) “In Deuteronomy the Lord God speaks, saying, ‘And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly.’” Epistles of Cyprian letter 54 ch.4 p.340

Cyprian of Carthage (c.246-258 A.D.) “In Deuteronomy God said to Moses: ‘And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it.’” Treatises of Cyprian Treatise 12 first part no.18 p.512

Adamantius (c.300 A.D.) “I will show in many cases where the Apostle speaks and uses the scriptures of old. He says in the first epistle to the Corinthians [1 Corinthians 1:29-31]: ‘To no glory is all flesh in the presence of him. From him are ye in Christ Jesus, who is made unto us wisdom by God and justice and sanctification and redemption. That, as it has been written, He that glories, in the Lord let him glory’. And again I show from the same epistle, where he says [1Cor.9:7-10]: ‘Who grazes the herd and of the milk does not eat? Now according to man do I speak, or does not also the law say these things? In the law of Moses it has been written: You shall not bridle the mouth of the ox which treads the corn.” [Deuteronomy 25:4]” Dialogue on the True Faith first part ch.22b p.65

Adamantius (c.300 A.D.) “the ‘how’ is not a denial but an inquiry. In fact, this word occurs in the Scriptures, not once, but often to express not denial but an inquiry. For instance: ‘How can one chase a thousand [Deuteronomy 32:30 LXX]. Again, ‘How has the faithful city Sion [Zion] become a prostitute?’ [Isaiah 1:21 LXX]. And, ‘How has Lucifer fallen from heaven, who used to rise in the morning?’ [Isaiah 14:12]. Christ did not say ‘how’ to deny but to make an inquiry.” Dialogue on the True Faith Fifth part F13 p.164.

Eusebius of Caesarea (318-325 A.D.) quotes all of Deuteronomy 18:18-19 (LXX) as spoken by God Himself. Then he quotes Deuteronomy 18:15 (full quote); 18:16a (15/32 words quoted). Then he shows why this refers to Jesus and not any other prophet. Preparation for the Gospel book 3 ch.1 p.2

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.7 p.314 quotes Deuteronomy 6:4 as scripture.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.1 p.107 says Deuteronomy 4:2 is scripture.

Early Christians warning against the Ebionites (182-325 A.D.) book 2 ch.43 p.109 (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc6. Joshua is scripture or the Lord says

Justin Martyr (c.136-165 A.D.) (partial) “But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as Offspring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the following from the book of Joshua, that what I say may become manifest to you; it is this: `And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him.” Dialogue with Trypho, a Jew ch.62 p.

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Irenaeus of Lyons (182-188 A.D.) speaks of the five Amorite kings Joshua shut up in a cave as “scripture”. Irenaeus Against Heresies book 2 ch.24.4 p.395

Origen (225-253/254 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, “their labour.” Once more, in the departures of the children of Israel in Numbers, we find, “They departed from Sochoth and pitched in Buthan; “but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra. Names are not to be neglected, since indications may be gathered from them which help in the interpretation of the passages where they occur.” Commentary on John book 6 ch.24 p.371

Origen (235 A.D.) quotes Joshua 24:14 as scripture. Exhortation to Martyrdom book 3 ch.17 p.157

From Nicea to Ephesus (325-431 A.D.)

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

Oc7. 1 or 2 Samuel is scripture or God says

Irenaeus of Lyons (182-188 A.D.) “of which God hath spoken by His holy prophets. For Moses truly said unto our fathers, ‘Your Lord God Shall raise up to you a Prophet from your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pass, that every soul, whosoever will not hear that Prophet, shall be destroyed from among the people. And all [the prophets] from Samuel, and henceforth, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers,’” Irenaeus Against Heresies book 3 ch.12.3 p.430-431

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

Clement of Alexandria (193-217/220 A.D.) (Implied, Word is Christ) says The Word by way of Samual says and quotes 1 Samuel 8:23. The Instructor book 3 ch.4 p.278

Clement of Alexandria (193-202 A.D.) (partial) “as is contained in the second book of kings. [meaning 2 Samuel]” Stromata book 1 ch.21 p.326

Tertullian (ca.208 A.D.) quotes 1 Samuel 16:14, calling it scripture. On Flight in Persecution p.117

Tertullian (207/208 A.D.) “Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, ‘The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;’” Five Books Against Marcion book 2 ch.24 p.316

Origen (240-254 A.D.) (Greek) “Having spoken thus briefly on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood,...” then he refers to Zechariah 9:10; Isaiah 7:15; Isaiah 11:6,7; Jeremiah 15:14; Exodus 20:5. He quotes 1 Samuel 15:11; Isaiah 45:7; Amos 3:6 Micah 1:12, and part of 1 Samuel 16:14; 18:10. Then Origen says, “and countless other passages like these - they have not ventured to disbelieve these as the Scriptures of God;” Origen Against Celsus book 6 ch.47 p.595

Origen (233/234 A.D.) mentions “in the Scriptures” to Anna [Hannah] in 1 Kings (to us 1 Samuel). Origen on Prayer ch.2.5 p.21.

Origen (c.233/234 A.D.) mentions by name the books of Daniel, Anna [Hannah] First Kings [1 Samuel], Habacuc [Habakkuk], book of Jonas [Jonah] and quotes Jonah 2:2. On Prayer ch.14.4 p.55.

Origen (233/234 A.D.) discusses David and Nathan in “the Second Book of Kings” 2 Samuel 7:18-21. Origen On Prayer ch.33.3 p.138-139

Cyprian of Carthage (c.246-258 A.D.) “Moreover, to Samuel when he was despised by the Jews, God says; ‘They have not despised thee, but they have despised me.’” Epistles of Cyprian letter 54 ch.4 p.340

Gregory Thaumaturgus (240-265 A.D.) quotes part of 1 Samuel 18:1 as scripture. Oration and Panegyric Addressed to Origen ch.6 p.28

Eusebius of Caesarea (318-325 A.D.) refers to 1 Samuel 21:7 as scripture. “For the Scripture says in Kingdoms, ‘And one of the servants of Saul was there that day.’ And this indicates the time at which David came into the house of Abimelech” Commentary on Psalm 51.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.8 p.58 quotes 1 Samuel 16:14 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc8. 1 or 2 Kings is scripture or the Holy Spirit says

Philo the Jew of Alexandria (15/20 B.C.-50 A.D.) (partial) refers to 1 Kings 17:10,18 in his work, On the Unchangeableness of God p.169.

Clement of Rome (96-98 A.D.) (partial) alludes to 1 Kings 18:8, etc. “Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul King of Israel.” 1 Clement ch.4 p.6

Justin Martyr (c.138-165 A.D.) (partial) quotes 1 Kings 19:14,18 as “Elijah said”. Dialogue with Trypho, a Jew ch.39 p.214.

Meleto/Melito of Sardis (170-177/180 A.D.) refers to the “Four books of Kingdoms” [1, 2 Samuel, 1,2 Kings] among the books of the Old Testament in his letter to Onesimus. On Pascha p.72. Preserved in Eusebius’ Ecclesiastical History book 4 ch.26.

Irenaeus of Lyons (182-188 A.D.) quotes all of 1 Kings 11:4 as scripture. Irenaeus Against Heresies book 4 ch.27.1 p.499

Irenaeus of Lyons (182-188 A.D.) (partial) quotes 1 Kings 18:36 in Irenaeus Against Heresies book 3 ch.6.3 p.419

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

Clement of Alexandria (193-217/220 A.D.) (partial) 1 Kings 8:27 “Solomon the son of David, in the books styled ‘The Reigns of the Kings,’ comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, … Will God in very deed dwell with men on the earth?” Fragment by Nicephorus of Constantinople quoting Clement of Alexandria against the Judaizers. p.584

Tertullian (207/208 A.D.) (partial) refers to Elijah and the widow in 1 Kings 17:7-16 as “the third book of Kings” Five Books Against Marcion book 4 ch.21 p.381

Hippolytus of Portus (222-235/236 A.D.) (partial) quotes 1 Kings 3:12 in Commentary on Proverbs p.172

Origen (c.227-c.240 A.D.) quotes a fourth of 2 Kings 1:8 as “the words of scripture”. Origen's Commentary on John book 6 ch.7 p.357

Origen (c.240 A.D.) “Therefore the Holy Spirit says:” and quotes 1 Kings 28:11. Homily on 1 Kings 28 ch.4 p.322 (translated by Jerome)

Origen (240-254 A.D.) (partial) refers to 2 Kings 4:17, calling it “the fourth book of Kings” (1 and 2 Samuel were sometimes called 1 and 2 Kings.) This implies a third book of Kings. Origen Against Celsus book 8 ch.46 p.656

Origen (233/234 A.D.) (partial) mentions 1 Kings 2:25 as 3 Kings (which we call 1 Kings). Origen On Prayer ch.28.3 p.107

Origen (233/234 A.D.) (partial) quotes 1 Kings 1:9-11 as the First book of Kings (he should have said 3 Kings). Origen On Prayer ch.4.1 p.25-26

Treatise On Rebaptism (c.248-258 A.D.) (partial) “Further, also in the book of Judges, and in the books of Kings too, we observe … Gothoniel [Othoniel], Gideon, Jephthah, Samson, Saul, David, and many others.” ch.15 p.676

Cyprian of Carthage (c.246-258 A.D.) quotes from 2 Kings 17:20,21 as “Holy Scripture declares in the books of Kings” Epistles of Cyprian Letter 75 ch.6 p.399

Cyprian of Carthage (c.246-258 A.D.) quotes from 2 Kings 17:20,21 as “Holy Scripture declares in the books of Kings” Epistles of Cyprian Letter 75 ch.6 p.399

Cyprian of Carthage (c.246-258 A.D.) “Moreover, belief in divine Scripture declares to us, that among all, whether infants or those who are older, there is the same equality of the divine gift. Elisha, beseeching God, so laid himself upon the infant son of the widow, who was lying dead, that his head was applied to his head, and his face to his face, and the limbs of Elisha were spread over and joined to each of the limbs of the child, and his feet to his feet. If this thing be considered with respect to the inequality of our birth and our body, an infant could not be made equal with a person grown up and mature, nor could its little limbs fit and be equal to the larger limbs of a man.” [2 Kings 4:34-35] Epistles of Cyprian letter 58 ch.3 p.354

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes 1 Kings 19:10 calling it third Kings. (1 and 2 Samuel are sometimes known as 1 and 2 Kings). The Treatises of Cyprian Treatise 12 First book ch.2 p.508

Cyprian of Carthage (c.246-258 A.D.) (partial) “Moreover, belief in divine Scripture declares to us, that among all, whether infants or those who are older, there is the same equality of the divine gift. Elisha, beseeching God, so laid himself upon the infant son of the widow, who was lying dead, that his head was applied to his head, and his face to his face, and the limbs of Elisha were spread over and joined to each of the limbs of the child, and his feet to his feet. If this thing be considered with respect to the inequality of our birth and our body, an infant could not be made equal with a person grown up and mature, nor could its little limbs fit and be equal to the larger limbs of a man.” [2 Kings 4:34-35] Epistles of Cyprian letter 58 ch.3 p.354

Seventh Council of Carthage (85 bishops) (258 A.D.) (partial) quotes parts of 1 Kings 18:21 “It is written, ‘Either the Lord is God, or Baal is God.’” Spoken by Pelaginaus of Luperciana p.570

Dionysius of Alexandria (246-265 A.D.) (partial) alludes to 1 Kings 4:32 in Exegetical Fragment 1 p.111

Methodius of Olympus and Patara (270-311/312 A.D.) “Hence the Scripture relates the Elijah, fleeing from the face of the woman Jezebel, at first came under a bramble” [1 Kings 19:4] The Banquet of the Ten Virgins discourse 10 ch.3 p.349.

Lactantius (c.303-320/325 A.D.) quotes 1 Kings 19:10 as “in the third book of Kings” The Divine Institutes book 4 ch.11 p.109.

Lactantius (c.303-320/325 A.D.) (partial) quotes 1 Kings 9:7-9. Epitome of the Divine Institutes ch.46 p.41

Eusebius of Caesarea (318-325 A.D.) quotes 1 Kings 4:32-34 as scripture. Preparation for the Gospel book 11 ch.7 p.12

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.69 p.95 (partial) references Kings.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc9. Reference to 1 or 2 Chr. as Chronicles

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

Hippolytus of Portus (222-235/236 A.D.) “For so also the book of Chronicles indicates, saying, ‘And Solomon began to build the house of God. In length its first measure was sixty cubits, and its breadth twenty cubits, and its height one hundred and twenty; and he overlaid it within with pure gold.’” On Jeremiah and Ezekiel p.177

Origen (225-254 A.D.) “Any one, moreover, who reads in the second book of Kings of the ‘wrath’ of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the ‘wrath’ is mentioned, of which ‘wrath,’ as the Apostle Paul declares, all men are children: ‘We were by nature children of wrath, even as others.’” Origen Against Celsus book 4 ch.72 p.529

Cyprian of Carthage (c.246-258 A.D.) “In the book of Chronicles: ‘The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you.’” Treatises of Cyprian Treatise 11 ch.8 p.500

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says the Ebionites accepted the Old Testament.

Oc10. Job is scripture or the Lord says

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

Origen (243/243 A.D.) “the Lord says in the book of Job and what is written in Deuteronomy”. Origen On Prayer ch.29.17 p.125

Origen (233-244 A.D.) says Job 8:21 is scripture. Homilies on Luke homily 110 p.172.

Origen (240-254 A.D.) (partial) quotes Job 1 and 2 as “in the Book of Job”. Origen Against Celsus book 6 ch.43 p.593

Cyprian of Carthage (c.246-258 A.D.) “The Holy Scripture proves this, saying: ‘Job, a true and righteous man, had seven sons and three daughters, and cleansed them, offering for them victims to God according to the number of them, and for their sins one calf.’” Treatises of Cyprian Treatise 8 ch.18 p.481

Dionysius of Alexandria (246-256 A.D.) quotes part of Job 14:1 as scripture. “And among these is man himself, as a certain holy scripture says of him: ‘Man that is born of woman is of few days.’” [Job 14:1] From the Books on Nature fragment 3 p.86.

Methodius (270-311/312 A.D.) “which the Almighty Himself is not ashamed to make use of in working with His undefiled hands; for He says to Jeremiah, ‘Before I formed thee in the belly I knew thee;’ and to Job, ‘Didst thou take clay and form a living creature, and make it speak upon the earth?’” Banquet of the Ten Virgins discourse 2 ch.2 p.314

Eusebius of Caesarea (318-325 A.D.) quotes Job 2:1a (23/26 words), Job 2:2f (4/25 words) as “their [the Hebrews’] Scripture”. Preparation for the Gospel book 11 ch.26 p.34.

Eusebius of Caesarea (318-325 A.D.) quotes Job 14:1a (6/8 words)as “Holy Scripture” to show that we only have a short time to live. Preparation for the Gospel book 14 ch.25 p.45

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc11. Psalms are scripture or God/Spirit spoke

Mark 12:10-11 quotes Psalm 118:22,23 as scripture.

John 10:34-35 Jesus quotes Psalm 82:6 as scripture.

John 13:18 Jesus quotes Psalm 41:9 as scripture.

Acts 1:16 Scripture had to be fulfilled and in Acts 1:20 quotes Psalm 109:8 as by David.

1 Peter 2:6-7 quotes Isaiah 28:16; Psalm 118:22; and Isaiah 8:14 as scripture

Jesus quoted Psalm 41:9 as scripture, in John 13:18.

Clement of Rome (96-98 A.D.) “For the Scripture saith in a certain place, ‘Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.’” (quote of Psalm 139) 1 Clement ch.28 vol.1 p.12

Clement of Rome (96-98 A.D.) “For the Scripture saith, ‘But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and didst make thy portion with adulterers.’” [Psalm 50:16-23] 1 Clement ch.35 p.14

Justin Martyr (c.138-165 A.D.) “and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him [the dignity]; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts;” Dialogue with Trypho, a Jew ch.85 p.241.

Justin Martyr (c.138-165 A.D.) “Further, to persuade you that you have not understood anything of the Scriptures, I will remind you of another psalm, dictated to David by the Holy Spirit,” then he quotes Psalm 72. Dialogue with Trypho, a Jew ch.85 p.241.

Justin Martyr (c.150 A.D.) “These were spoken from the person of the Father, through Isaiah the prophet.” First Apology of Justin Martyr ch.37p.175

Justin Martyr (c.138-165 A.D.) quotes Jeremiah 9:25f; Malachi 1:10, etc., Psalm 18:43. Then he says, “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours.” Dialogue with Trypho, a Jew ch.29 p.208-209.

Irenaeus of Lyons (182-188 A.D.) “both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, “As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.’” [Psalm 44:22] Irenaeus Against Heresies book 2 ch.22.2 p.390

Irenaeus of Lyons (c.160-202 A.D.) quotes Psalm 1:1a as the Holy Spirit saying by David. Proof of Apostolic Preaching ch.2.

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

Clement of Alexandria (193-202 A.D.) “To such an one Scripture says, ‘Thou thoughtest that I would be like thee.’” (one-fourth of Psalm 50:21] Stromata book 4 ch.24 p.437.

Clement of Alexandria (193-202 A.D.) “Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, ‘Hear, O My people, My law: incline your ear to the words of My mouth.’” Stromata book 5 ch.4 p.450

Clement of Alexandria (193-217/220 A.D.) says “the Holy Spirit says” and quotes Psalm 8:4. The Instructor book 1 ch.9 p.207-208

Clement of Alexandria (c.195 A.D.) “For the Scripture somewhere says, ‘To-day, if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness, when your fathers proved Me by trial.’” [Psalm 95:6-9] Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (c.195 A.D.) quotes Psalm 58:4-5 as the Lord says. Exhortation to the Heathen ch.10 p.201

Tertullian (c.213 A.D.) “But I find in Scripture the name Lord also applied to them Both: ‘The Lord said unto my Lord, Sit Thou on my right hand.’” [Psalm 110:1] Against Praxeas ch.13 p.607. See also Against Praxeas ch.7 p.601.

Tertullian (207/208 A.D.) quotes Psalm 8:7 as “For in another passage the Spirit says to the Father concerning the Son” Five Books Against Marcion book 5 ch.17 p.465.

Tertullian (207/208 A.D.) “‘Precious in the sight of the Lord is the death of His saints.’ [Psalm 116:15] ‘The Lord keepeth all their bones; not one of them shall be broken.’ [paraphrase of Psalm 34:20] … We have adduced these few quotations from a mass of the Creator’s Scriptures;” Five Books Against Marcion book 2 ch.19 p.312. He also quotes Psalm 2:78 as “Scripture clearly says” in ibid book 4 ch.25 p.390.

Origen (c.240 A.D.) speaks of “sacred scriptures” and then quotes Jeremiah 332:16 and Psalm 75:8. Homilies on Jeremiah homily 12 ch.2 p.112

Origen (233/234 A.D.) quotes Psalm 16 as scripture. Origen On Prayer ch.2.6 p.21

Origen (233/234 A.D.) mentions Psalms as scripture. Origen On Prayer ch.24.3 p.82

Novatian (250/254-257 A.D.) quotes Psalm 139:8-10 and says, “For we recognise the plan of the divine Scriptures according to the proportion of its arrangement.” Treatise Concerning the Trinity ch.5 p.616

Treatise On Rebaptism (c.250-258 A.D.) ch.17 p.677 “which is the Spirit of the Angel, as saith the Scripture” and he quotes Psalm 104:4.

Cyprian of Carthage (c.246-258 A.D.) “This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, ‘God, who maketh men to dwell with one mind in a house.’” Treatises of Cyprian Treatise 1 ch.8 p.424

Rhodon (c.180 A.D.) &&&

Firmilian of Caesarea &&&

Victorinus of Petau (martyred 304 A.D.) (partial, allusion)

Methodius (270-311/312 A.D.) (partial, sacred writings) “For we find in the Sacred Writings” and quotes parts of Jeremiah 24:3; Psalm 104:15; Deuteronomy 32:33.

Athanasius of Alexandria (318 A.D.) refers to Psalms 22:16 as one of many scriptures by “the prophets”. Incarnation of the Word ch.35.4 p.55

Athanasius of Alexandria (318 A.D.) quotes Psalm 115:5 as “Holy Scripture”. Athanasius Against the Heathen ch.14 p.11

Alexander of Alexandria (313-326 A.D.) “And to confirm this insane doctrine, playing with Holy Scripture, they bring forward what is said in the Psalms respecting Christ: “Thou lovest righteousness, and hatest wickedness: therefore God, Thy God, both anointed Thee with the oil of gladness above Thy fellows,” Epistles on the Arian Heresy Letter 1 to Alexander of Constantinople ch.3 p.292

Eusebius of Caesarea (318-325 A.D.) quotes all of Psalm 104:4 (= Hebrews 1:7f (12/18 words) as “where it [their scripture] says”. Preparation for the Gospel book 11 ch.26 p.34

Eusebius of Caesarea (318-325 A.D.) calls Psalm 45:6-7 scripture, written by David, and prophesies of Christ. Eusebius’ Ecclesiastical History book 1 ch.3.14 p.86

Eusebius of Caesarea (318-325 A.D.) alludes to Psalm 19:4 as “the divine Scriptures” Eusebius’ Ecclesiastical History book 2 ch.3 p.107

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc12. Proverbs are scripture or the Lord says

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “Now, the Scripture saith, ‘Not unjustly are nets spread out for birds.’ [Proverbs 1:17 Septuagint] This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness.”

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

Clement of Alexandria (193-202 A.D.) “the Scripture cries, though they listen not, ‘He that heareth Me shall rest with confidence in peace, andshall be tranquil, fearless of all evil.’” [Proverbs 1:33] Stromata book 2 ch.8 p.356

Clement of Alexandria (193-217/220 A.D.) quotes half of Proverbs 20:1 as Scripture. The Instructor book 2 ch.2 p.245.

Clement of Alexandria (c.195 A.D.) “I could adduce ten thousand Scriptures of which not ‘one tittle shall pass away,’ without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things. ‘Do not any longer,’ he says, ‘my son, despise the chastening of the Lord, nor faint when thou art rebuked of Him.’” [Proverbs 3:11] Exhortation to the Heathen ch.9 p.195

Tertullian (198-220 A.D.) (implied) “This is the answer I should give in defence of the Scripture before us, ... It is therefore because of such persons, that Scripture in other passages teaches us of the creation of the individual parts.” Then he starts on a long list of scriptural passages by first quoting Proverbs 8:24. Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.6 p.601.

Tertullian (198-220 A.D.) “‘When He prepared the heavens,’ so says (the Scripture), ‘I was present with Him; and when He strengthened above the winds the lofty clouds, and when He secured the fountains which are under the heaven, I was present...I daily rejoiced in His presence; for He rejoiced when He had finished the world, and amongst the sons of men did He show” [Proverbs 8:27-31] Against Hermogenes ch.18 p.487

Origen (225-253/254 A.D.) “But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, ‘Thou shall find the knowledge of God;’” [Proverbs 2:5] Origen Against Celsus book 1 ch.48 p.416

Cyprian of Carthage (c.246-258 A.D.) “And again, sacred Scripture warns, and says, ‘Keep thee from the strange water, and drink not form a fountain of strange water.’” (Proverbs 9:19 (Septuagint) Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “And the Holy Spirit speaks by Solomon, saying, ‘A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire.’ Also again, he warneth us, and says, ‘Hedge in thy ears with thorns, and hearken not to a wicked tongue.’” [Proverbs 16:27; 17:4] Epistles of Cyprian letter 54 ch.21 p.346

Firmilian of Caesarea to Cyprian (256 A.D.) quotes Proverbs 29:22 as scripture. (Letter 74 ch.23 p.396)

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D.) p.566 “That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: ‘He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.’”

Dionysius of Rome (259-269 A.D.) “The leaders of this view seem to me to have given very little heed to these things, and for that reason to have strayed absolutely, by explaining the passage otherwise than as the divine and prophetic Scripture demands. ‘The Lord created me the beginning of His ways.’” [Proverbs 8:22] Against the Sabellians (ANF vol.7) ch.2 p.365

Methodius (270-311/312 A.D.) says what God commanded in Leviticus and says, “we should consider the naked truth itself, for He saith,” and quotes Proverbs 1:5-6. Banquet of the Ten Virgins discourse 9 ch.1 p.344-345.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc13. Isaiah is scripture or the Lord/Spirit says

Mark 15:28 quotes Isaiah 53:12 as Scripture

Luke 4:18-21 quotes Isaiah 49:8-9; 61:1-2 as Scripure.

1 Peter 2:6-7 quotes Isaiah 28:16; Psalm 118:22; and Isaiah 8:14 as scripture

Romans 10:11 quotes Isaiah 28:16 as scripture.

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.139 quotes Isaiah 5:21 as “Scripture says”.

Justin Martyr (c.138-165 A.D.) Justin quotes Daniel 7:9-29. “When I had ceased, Trypho said, ‘These and such like Scriptures, sir, compel us to wait for Him who, as Son of man, received from the Ancient of days the everlasting kingdom. But this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified.’ Then I [Justin] replied to him, ‘If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed, [verses from Isaiah 53] ...’” Dialogue with Trypho, a Jew ch.31 p.209-210.

Justin Martyr (c.138-165 A.D.) “‘You know, then, sirs,’ I said, ‘that God has said in Isaiah to Jerusalem: ‘I saved thee in the deluge of Noah.’” Dialogue with Trypho, a Jew ch.138 p.268

Hegesippus (170-180 A.D.) “Thus they fulfilled the Scripture written in Isaiah: ‘Let us away with the just man, because he is troublesome to us: therefore shall they eat the fruit of their doings.’” (Hegesippus is mistaken about this being in Isaiah.) ch.1 Fragments of Five books of Commentaries on the Acts of the Church p.763

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: ‘Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.’ And again the same prophet said: ‘Loose every band of wickedness, dissolve every oppressive contract, let the oppressed go free, and tear up every unrighteous bond. Deal out thy bread to the hungry, and bring the houseless poor to thy home. When thou seest the naked, cover him, and hide not thyself from thine own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee.’ In like manner also Jeremiah says: ‘Stand in the ways, and see, and ask which is the good way of the Lord your God, and walk in it and ye shall find rest for your souls. Judge just judgment, for in this is the will of the Lord your God.’ So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.134

Irenaeus of Lyons (182-188 A.D.) quotes Isaiah 7:14 as Scripture. Irenaeus Against Heresies book 3 ch.21.1 p.451

Irenaeus of Lyons (182-188 A.D.) quotes Isaiah 7:10-17 and says, “Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this).” Irenaeus Against Heresies book 3 ch.21.4 p.452

Irenaeus of Lyons (c.160-202 A.D.) quotes from Isaiah 53 as scripture. Proof of Apostolic Preaching ch.71.

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

Clement of Alexandria (193-202 A.D.) “And he paraphrases those prophetic Scripture-that in Isaiah, ‘I am He that fixes the thunder, and creates the wind; whose hands have rounded the host of heaven;’” Stromata book 5 ch.14 p.473

Clement of Alexandria (193-202 A.D.) (implied) “‘To whom have ye likened the Lord? or to what likeness have ye likened Him?’ says the Scripture.” [Isaiah 40:18,25] Stromata book 5 ch.14 p.471

Clement of Alexandria (193-217/220 A.D.) says Isaiah 53:2-3 is by the Spirit.. The Instructor book 3 ch.2 p.272

Clement of Alexandria (c.195 A.D.) quotes from Isaiah as the Lord says. Exhortation to the Heathen ch.8 p.194

Tertullian (207/208 A.D.) “With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: ‘O my people, they who call you happy mislead you, and disturb the paths of your feet.’” Five Books Against Marcion book 4 ch.15 p.369. See also Five Books Against Marcion book 5 ch.14 p.460 and book 5 ch.11 p.453.

Tertullian (207/208 A.D.) (implied) “Similarly against the daughters of Sion does He [God] inveigh by Isaiah, when they were haughty through their pomp and the abundance of their riches,” Five Books Against Marcion book 4 ch.15 p.369

Tertullian (198-220 A.D.) “Of darkness, indeed, the Lord Himself by Isaiah says, ‘I formed the light, and I created darkness.’” Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.20 p.615.

Hippolytus of Portus (222-235/236 A.D.) quotes Matthew 25:34; Revelation 22:15; Isaiah 66:24, and 1 Thessalonians 4:12 and then says, “These things, then I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men,” Treatise on Christ and Antichrist ch.67 p.219.

Origen (225-253/254 A.D.) “As in the case of the fishes that fall into the net, some are found in one part of the net and some in another part, and each at the part at which it was caught, so in the case of those who have come into the net of the Scriptures you would find some caught in the prophetic net; for example, of Isaiah, according to this expression, or of Jeremiah or of Daniel; and others in the net of the law, and others in the Gospel net, and some in the apostolic net; for when one is first captured by the Word or seems to be captured, he is taken from some part of the whole net.” Commentary on Matthew chapter 10 verse 12 p.420

Origen (c.227-240 A.D.) “is called the Word came to certain persons; as ‘The Word of the Lord which came to Hosea, the son of Beeri,’ and ‘The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,’ and ‘The Word which came to Jeremiah concerning the drought.’ We must enquire how this Word came to Hosea, and how it came also to Isaiah the son of Amos, and again to Jeremiah concerning the drought;” Commentary on John book 2 verse 1 p.322

Origen (225-253/254 A.D.) “for the Lord says, ‘He hath taken away from Judaea and from Jerusalem,’ according to the word of Isaiah, ‘Him that is mighty, and her that is mighty, a powerful giant,’ etc., down to the words, ‘a prudent hearer.’” Commentary on Matthew book 14 ch.19 p.508

Origen (233/234 A.D.) quotes Isaiah 1:12,15 as the Lord says. Origen On Prayer ch.32.7 p.135

Cyprian of Carthage (c.246-258 A.D.) “But the day of judgment is still future which the Holy Scripture denounces, saying,” and then quotes Isaiah 13:6-9.Treatises of Cyprian Treatise 5 ch.22 p.375-404

Cyprian of Carthage (c.246-258 A.D.) quotes Isaiah 66:24. Treatises of Cyprian Treatise 5 ch.24 p.404

Adamantius (c.300 A.D.) “Your knowledge of Scripture is very small if you imagine that this was said only by the Saviour: Listen to Isaiah:” then he quotes Isaiah 1:3. Dialogue on the True Faith first part ch.23 p.66

Adamantius (c.300 A.D.) “the ‘how’ is not a denial but an inquiry. In fact, this word occurs in the Scriptures, not once, but often to express not denial but an inquiry. For instance: ‘How can one chase a thousand [Deuteronomy 32:30 LXX]. Again, ‘How has the faithful city Sion become a prostitute?’ [Isaiah 1:21 LXX]. And, ‘How has Lucifer fallen from heaven, who used to rise in the morning?’ [Isaiah 14:12]. Christ did not say ‘how’ to deny but to make an inquiry.” Dialogue on the True Faith Fifth part F13 p.164. See also the First Part 23 p.66.

Adamantius (c.300 A.D.) “What has been reasonably stated in the Scriptures you want to interpret unreasonably. The Prophets and the Gospel plainly speak of two Advents of Christ - the first in humility, and the one after this, in glory. Isaiah spoke in this way of the first: [Isaiah 53:2-3] ... This is just what has been clearly indicated in the Gospel: that He came into Jerusalem, seated upon an ass.” [Matthew 21:7] (Adamantius is speaking) Dialogue on the True Faith ch.25 p.68-69

Athanasius of Alexandria (318 A.D.) “But better testimony about all this is furnished by Holy Scripture, which tells us beforehand when it says “Their idols are silver and gold, the work of men’s hands. Eyes have they and will not see; a mouth have they and will not speak; ears have they and will not hear; noses have they and will not smell; hands have they and will not handle; feet have they and will not walk; they will not speak through their throat. Like unto them be they that make them.” (Isaiah 44:9 Septuagint) Athanasius Against the Heathen part 1 ch.14 p.11 See also Incarantion of the Word ch.45 p.61 quoting Isaiah 11:9 as scripture.

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: “I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Alexander of Alexandria (313-326 A.D.) “And in another place: ‘I have nourished and brought up children, but they have rebelled against Me,’ as we find God speaking by the prophet Isaiah.” Letters on the Arian Heresy Letter 1 ch.8 p.294

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.71 p.314 quotes Isaiah 49:28 as scripture.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

Noetus according to Hippolytus (222-235/236 A.D.) quotes Isaiah 14:14 and says, “Do you see, he [Noetus] says, how the Scriptures proclaim one God.” Against the Heresy of One Noetus ch.2 p.224

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc14. Jeremiah is scripture or the Lord says

2 Clement (120-140 A.D.) ch.14 p.254 “but if we shall not do the will of the Lord, we shall come under the Scripture which saith, ‘My house became a den of robbers.’” [Jeremiah 7:11]

Justin Martyr (c.138-165 A.D.) “And we are such; but you cannot comprehend this, because you cannot drink of the living fountain of God, but of broken cisterns which can hold no water, as the Scripture says.” Dialogue with Trypho, a Jew ch.140 p.269

Justin Martyr (c.138-165 A.D.) “Then I [Justin] said, ‘Since I bring from the Scriptures and the facts themselves both the proofs and the inculcation of them, do not delay or hesitate to put faith in me, although I am an uncircumcised man; so short a time is left you in which to become proselytes. If Christ’s coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear yon. ‘Break up your fallow ground, ‘Jeremiah has cried to the people, ‘and sow not among thorns.” Dialogue with Trypho, a Jew ch.28 p.208

Irenaeus of Lyons (182-188 A.D.) “But inasmuch as God is merciful, He did not cut them off from good counsel. For after He had said by Jeremiah, ‘To what purpose bring ye Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me;’” Irenaeus Against Heresies book 4 ch.17.2 p.483

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

Clement of Alexandria (193-202 A.D.) “And that Scripture calls the senseless and disobedient ‘earth,’ will be made clear by Jeremiah the prophet, saying, in reference to Joachim and his brethren ‘Earth, earth, hear the word of the Lord; Write this man, as man excommunicated.’” Stromata book 4 ch.26 p.440. See also Jeremiah 31:31-32 in Stromata book 6 ch.5 p.489

Clement of Alexandria (193-202 A.D.) “For we find in the Scriptures, as the Lord says: ‘Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.’” [Jeremiah 31:31,32] Stromata book 6 ch.5 p.489. See also Stromata book 5 ch.5 p.450 where he quotes part of Jeremiah 8:6 as scripture.

Clement of Alexandria (193-217/220 A.D.) refers to Jeremiah as scripture. The Instructor book 1 ch.11 p.218-219

Clement of Alexandria (c.195 A.D.) “Jeremiah the prophet, gifted with consummate wisdom, or rather the Holy Spirit in Jeremiah, exhibits God.” Then he quotes Jeremiah 23:23. Exhortation to the Heathen ch.8 p.194

Tertullian (198-220 A.D.) “Accordingly you read the word of God which was spoken to Jeremiah, ‘Before I formed thee in the belly, I knew thee.’” [Jeremiah 1:5a] Treatise on the Soul ch.26 p.207

Tertullian (207/208 A.D.) (implied) “So by Jeremiah likewise did He [God] say: ‘Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.’” Five Books Against Marcion book 4 ch.15 p.369

Hippolytus of Portus (222-235/236 A.D.) “In his case is fulfilled the prophecy of Jeremiah, saying, ‘(As) I live, saith the Lord, though Jeconiah son of Jehoiakim king of Judah should become the signet upon my right hand, yet will I pluck thee thence;...’” On Daniel p.178

Hippolytus of Portus (222-235/236 A.D.) “quotes Jeremiah 23:18 and Acts 10:36 then immediately says, “These things then, brethren, are declared by the Scriptures.” Against the Heresy of One Noetus ch.13-14 p.228

Origen (240-254 A.D.) “And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: ‘Behold, I have put My words in thy mouth as fire.’” Origen Against Celsus book 4 ch.1 p.497. See also Homilies on Jeremiah homily 12 ch.2 p.112 and homily 9 ch.1 p.85.

Cyprian of Carthage (c.246-258 A.D.) “And it is written in the words of the Lord,” and quotes Jeremiah 2:13. “And again, sacred Scripture warns,” Epistles of Cyprian letter 69 ch.1 p.375-376

Adamantius (c.300 A.D.) “Your knowledge of Scripture is very small if you imagine that this was said only by the Savior. Listen to Isaiah: ... [Isaiah 1:3] Jeremiah also states that of old He was not known: he says, ‘All shall know Me from the least even to the greatest of them.’” [Jeremiah 31:34 LXX 3834] Dialogue on the True Faith First part 23 p.66

Methodius (270-311/312 A.D.) (partial, sacred writings) “For we find in the Sacred Writings that there are two kinds of fig-trees and vines,” and quotes Jeremiah 24:3. Banquet of the Ten Virgins discourse 10 ch.5 p.349

Theophilus (events c.315 A.D.) quotes the first third of Jeremiah 17:5 as “Scripture teaches me” Martyrdom of Habib the Deacon vol.8 p.693

Lactantius (c.303-320/325 A.D.) “As the prophet Jeremiah testifies when he speaks such things: ‘Behold, the days come, saith the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, saith the Lord.’” The Divine Institutes book 4 ch.20 p.123

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: “I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Eusebius of Caesarea (318-325 A.D.) quotes Jeremiah 23:23m (3 not 2 4 words) and Jeremiah 23:24a (10/18 words) as “So God speaks by Jeremiah.” Preparation for the Gospel book 13 ch.13 p.47.

Among heretics

Ebionite Clementine Homilies (-188 A.D.- uncertain date) quotes Jeremiah 10:11 as scripture. Homily 16 ch.8 p.315

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc15. Ezekiel is scripture or the Lord says

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.141 quotes Ezekiel 11:19; 36:26 as he [the Lord] says by another prophet.

Justin Martyr (c.138-165 A.D.) “God testified by Ezekiel, when He [God] said, ‘I have made thee a watchman to the house of Judah....’” Justin quotes Ezekiel 3:17-19. Dialogue with Trypho, a Jew ch.82 p.240.

Justin Martyr (c.138-165 A.D.) “God enjoined you … narrated by Ezekiel” and then quotes Ezekiel 20:19-26. Dialogue with Trypho, a Jew ch.21 p.204-205.

Justin Martyr (c.138-165 A.D.) “And that this is so, God makes known in Ezekiel, [when] He said concerning it: ‘If Noah and Jacob and Daniel should beg either sons or daughters, the request would not be granted them.’” Dialogue with Trypho, a Jew ch.44 p.217

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

Clement of Alexandria (193-217/220 A.D.) says “Scripture admonishes” and quotes Jeremiah 3:9, etc.). Then Clement writes, “He [God] notwithstanding exhorts them to repentance, and says by Ezekiel,” and quotes Ezekiel 2:6-7. The Instructor book 1 ch.9 p.228

Tertullian (198-220 A.D.) “and He signed them with that very seal of which Ezekiel spake: ‘The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark tau upon the foreheads of the men.’” Five Books Against Marcion book 3 ch.22 p.340

Origen (c.227-240 A.D.) “But to most of us the mystery of the resurrection is a great one, and difficult of contemplation; it is spoken of in many other passages of Scripture, and is specially announced in the following passage of Ezekiel: ‘And the hand of the Lord was upon me, and He led me out in the Spirit of the Lord, and set me in the midst of the plain, and it was full of human bones.’” Commentary on John book 10 ch.20 p.400

Origen (240-254 A.D.) “And are there not revilings in Ezekiel directed against the people, when the Lord says to the prophet, ‘Thou dwellest in the midst of scorpions?’” [Ezekiel 2:6] Origen Against Celsus book 2 ch.76 p.462

Treatise Against Novatian (250/4-256/7 A.D.) ch.14 p.661 “according to the faith of the Scripture which says, ‘but if the wicked will turn from all his sins which he hath committed, and will do righteousness, he shall live in eternal life, and shall not die in his wickedness.’” (Ezekiel 18:21)

Cyprian of Carthage (c.246-258 A.D.) “because the Lord says by Ezekiel the prophet: ‘Then will I sprinkle clean water upon you, and ye shall be cleansed from all your filthiness; and from all your idols will I cleanse you: a new heart also will I give you, and a new spirit will I put within you.’” Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “when they obtain the Lord’s grace, when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, ‘Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you.’” Epistles of Cyprian Letter 75 ch.13 p.401

Methodius of Olympus and Patara (270-311/312 A.D.) (partial) alludes to Ezekiel 17:3. “which the Word called the ‘wings of a great eagle.’” The Banquet of the Ten Virgins discourse 8 ch.12 p.339

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says they accepted the Old Testament.

Oc16. Daniel is scripture or God showed

Irenaeus of Lyons (182-188 A.D.) “If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, ‘The God of heaven shall raise up a kingdom which shall never be destroyed,’ -let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers.” Irenaeus Against Heresies book 5 ch.26.2 p.555

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

Clement of Alexandria (193-202 A.D.) (partial) “And Daniel the prophet says,” and quotes Daniel 2:27-28. “Here he terms the Babylonians wise. And that Scripture calls every secular sience or art by one name wisdom... will be clear if we adduce the following” Stromata book 1 ch.4 p.304

Tertullian (207/208 A.D.) “He also was revealed to Daniel himself expressly as ‘the Son of man, coming in the clouds of heaven’ as a Judge, as also the Scripture shows.” Five Books Against Marcion book 4 ch.10 p.359

Tertullian (198-220 A.D.) “let us put a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel’s prediction we have proved that the Christ is come already who was the them of announcement.” An Answer to the Jews ch.13 p.169

Hippolytus of Portus (222-235/236 A.D.) “And the Scripture is fulfilled, as Daniel says: And he shall carry off into Egypt their gods, and their cast-works, and all their precious (vessels of) gold.” Commentary on Daniel ch.36 p.183

Julius Africanus (232-245 A.D.) “As far, then, as is in our power, we have taken from Scripture, I think, correctly;” and refers to Daniel 8:1 and Daniel 8:13,14 to compute from Daniel when the Lord would be cut off. Fragment 18 ch.4 p.137

Origen (240-254 A.D.) quotes 2 Thessalonians 2:1-12 as by Paul. Then he quotes Daniel 9:29. “So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of holy Scripture, which gives us information concerning the devil and Antichrist;” Origen Against Celsus book 6 ch.47 p.595

Origen (225-253/254 A.D.) “As in the case of the fishes that fall into the net, some are found in one part of the net and some in another part, and each at the part at which it was caught, so in the case of those who have come into the net of the Scriptures you would find some caught in the prophetic net; for example, of Isaiah, according to this expression, or of Jeremiah or of Daniel; and others in the net of the law, and others in the Gospel net, and some in the apostolic net; for when one is first captured by the Word or seems to be captured, he is taken from some part of the whole net.” Commentary on Matthew chapter 10 verse 12 p.420

Cyprian (c.246-258 A.D.) (partial) “And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: ‘I worship nothing but the Lord my God, who founded the heaven and the earth.’” Treatises of Cyprian Treatise 11 second part ch.11 p.503

Adamantius (c.300 A.D.) “Which rightly in the holy scriptures is spoken, yet by no willingness rightly understood.” (Daniel 2:34-35) Dialogue on the True Faith ch.25 p.68-69

Victorinus of Petau (martyred 304 A.D.) “Thence here he places, and by and by here he renews, that of which the Lord, admonishing His churches concerning the last times and their dangers, says: ‘But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand.’” Commentary on the Apocalypse from the 13th chapter no.13 p.357

Eusebius of Caesarea (318-325 A.D.) “For the Scripture, in the book of Daniel, having expressly mentioned a certain number of weeks until the coming of Christ…” Eusebius’ Ecclesiastical History book 1 ch.6.11 p.90

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc17. Hosea is scripture or God/the Word says

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

Melito of Sardis (170-177/180 A.D.) (implied) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. ... So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.114-115

Irenaeus of Lyons (182-188 A.D.) “As God, when teaching them His will in Hosea the prophet, said, ‘I desire mercy rather than sacrifice, and the knowledge of God more than burnt-offerings.’” Irenaeus Against Heresies book 4 ch.17.4 p.

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

Clement of Alexandria (193-217/220 A.D.) “With the greatest clearness, accordingly, the Word has spoken respecting Himself by Hosea: ‘I am your Instructor.’” The Instructor book 1 ch.7 p.223

Tertullian (207/208 A.D.) “and again by Hosea, ‘I [God] will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies.’” Five Books Against Marcion book 5 ch.4 p.436

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and quotes part of Hosea 5:2. Excerpts of Theodotus ch.5 p.43.

Origen (c.227-240 A.D.) “is called the Word came to certain persons; as “The Word of the Lord which came to Hosea, the son of Beeri,” and “The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,” and “The Word which came to Jeremiah concerning the drought.” We must enquire how this Word came to Hosea, and how it came also to Isaiah the son of Amos, and again to Jeremiah concerning the drought;” Commentary on John book 2 verse 1 p.322

Novatian (250/4-256/7 A.D.) “Why shall the truth of faith hesitate in that wherein the authority of Scripture has never hesitated? For, behold, Hosea the prophet says in the person of the Father: “I will not now save them by bow, nor by horses, nor by horsemen; but I will save them by the Lord their God.’” Concerning the Trinity ch.12 p.621

Cyprian of Carthage (c.246-258 A.D.) “God Himself manifests by Hosea the prophet, saying, ‘They have set up for themselves a king, but not by me.’” Epistles of Cyprian letter 67 ch.4 p.353

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc18. Joel is scripture or God says

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. ... So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.114-115

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

Tertullian (198-220 A.D.) “You hold to the scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it; direct your eyes also to that which elevates it. ‘All flesh is grass.’ Well, but Isaiah was not content to say only this; but he also declared, ‘All flesh shall see the salvation of God.’ They notice God when He says in Genesis , ‘My Spirit shall not remain among these men, because they are flesh;’ but then He [God] is also heard saying by Joel, ‘I will pour I out of my Spirit upon all flesh.’” On the Resurrection of the Flesh ch.10 p.552

Tertullian (207/208 A.D.) “Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, ‘I will pour out of my Spirit upon all flesh.’” [Joel 2:28] Five Books Against Marcion book 5 ch.11 p.452

Novatian (250-257 A.D.) “Moreover, the order of reason, and the authority of the faith in the disposition of the words and in the Scriptures of the Lord, admonish us after these things to believe also on the Holy Spirit, once promised to the Church, and in the appointed occasions of times given. For He was promised by Joel the prophet, but given by Christ. ‘In the last days,’ says the prophet, ‘I will pour out of my Spirit upon my servants and my handmaids.’” Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) “Thus also He [the Lord] cries by Joel the prophet, and says, ‘And now, thus saith the Lord your God, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil appointed.’” Epistles of Cyprian letter 51 ch.22 p.333

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc19. Amos is scripture or God says

Justin Martyr (c.138-165 A.D.) “And that you may learn that it was for the sins of your own nation, and for their idolatries and not because there was any necessity for such sacrifices, that they were likewise enjoined, listen to the manner in which He [God] speaks of these by Amos, one of the twelve, saying: ‘Woe unto you that desire the day of the Lord! to what end is this day of the Lord for you?” Dialogue with Trypho, a Jew ch.22 p.205

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

Clement of Alexandria (193-217/220 A.D.) “Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, ‘I have overthrown you, as God overthrew Sodom and Gomorrah; and ye shall be as a brand plucked from the fire: and yet ye have not returned unto me, saith the Lord.’” The Instructor book 1 ch.8 p.227

Clement of Alexandria (193-217/220 A.D.) quotes part of Amos 6:4,6 as scripture. The Instructor book 2 ch.2 p.244

Tertullian (198-220 A.D.) “For that which happened at His passion, that mid-day grew dark, the prophet Amos announces, saying, ‘And it shall be,’ he says, ‘in that day, saith the Lord, the sun shall set at mid-day, and the day of light shall grow dark over the land: and I will convert your festive days into grief, and all your canticles into lamentation; and I will lay upon your loins sackcloth, and upon every head baldness; and I will make the grief like that for a beloved (son), and them that are with him like a day of mourning.’” An Answer to the Jews ch.10 p.167.

Origen (239-242 A.D.) quotes Amos 7:12-13 as scripture. Homilies on Ezekiel homily 2 ch.3.4 p.50

Cyprian of Carthage (c.246-258 A.D.) “Seek ye the Lord, even late; for long ago, God, forewarning by His prophet, exhorts and says, ‘Seek ye the Lord, and your soul shall live.’” [Amos 5:23] Treatises of Cyprian Treatise 5 ch.23 p.404

Eusebius of Caesarea (318-325 A.D.) quotes Amos 4:13a (8/33 words quoted) as spoken by Hosea (oops!) as “the prophetic Scriptures”. Preparation for the Gospel book 13 ch.13 p.52

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc20. Micah is scripture

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

Clement of Alexandria (193-202 A.D.) “Such are they of whom Micah the prophet says, “Hear the word of the Lord, ye peoples who dwell with pangs.’” Stromata book 4 ch.26 p.440

Tertullian (198-220 A.D.) “Therefore, since the sons of Israel affirm that we err in receiving the Christ, who is already come, let us put in a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel’s prediction we have proved that the Christ is come already who was the theme of announcement. Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: ‘And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel.’” [Micah 5:2] An Answer to the Jews ch.12 p.169

Origen (240 A.D.) quotes Micah 2:9 as “this is what the divine Scripture expresses”. Homilies on Jeremiah Homily 28 ch.5 p.264 (translated by Jerome)

Origen (225-253/254 A.D.) “Now the Scripture speaks, respecting the place of the Saviour’s birth-that the Ruler was to come forth from Bethlehem-in the following manner: ‘And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto Me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting.’” Origen Against Celsus book 1 ch.51 p.418

Origen (225-253/254 A.D.) “the prophet Micah will prove when he says,” and quotes Micah 6:8. de Principiis [Greek] book 3 ch.1.6 p.305

Origen (239-242 A.D.) quotes Micah 7:1-2 as God is speaking. Homilies on Ezekiel homily 1 ch.5.7 p.35

Treatise Against Novatian (250/4-256/7 A.D.) ch.12 p.661 (implied) quotes Micah 7:8-10 as by the Holy Spirit.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc21. Habakkuk is scripture or God says

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

Tertullian (198-220 A.D.) “But even if the stimulus of her repentance proceeded from her faith, she heard her justification by faith through her repentance pronounced in the words, “Thy faith hath saved thee,” by Him who had declared by Habakkuk, “The just shall live by his faith.’” Five Books Against Marcion book 4 ch.18 p.376

Novatian (250-257 A.D.) “He [God] says by Habakkuk the prophet: ‘God shall come from the south, and the Holy One from the dark and dense mountain.’” Concerning the Trinity ch.12 p.621

Cyprian of Carthage (c.246-258 A.D.) “even as the Holy Spirit speaks through the prophet,...” and quotes Habakkuk 3:17. Treatises of Cyprian Treatise 5 ch.20 p.463

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc22. Zechariah is scripture or God says

Justin Martyr (c.138-165 A.D.) quotes Jeremiah 9:25f; Malachi 1:10, etc., Psalm 18:43. Then he says, “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours.” Dialogue with Trypho, a Jew ch.29 p.208-209.

Irenaeus of Lyons (182-188 A.D.) “And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: ‘These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart.’” Irenaeus Against Heresies book 4 ch.17.3 p.483

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

Tertullian (207/208 A.D.) “When by Zechariah He [God] commanded” and quotes Zechariah 7:16 followed by Zechariah 8:17. Five Books Against Marcion book 4 ch.16 p.370

Origen (c.250 A.D.) speaks of “scriptural wording in Zechariah” and then quotes Zechariah 3:1. Homilies on Psalms Homily 15 ch.2.6 p.68

Origen (240-254 A.D.) (partial) “I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls ‘those fanatical and utterly unintelligible passages.’” Origen Against Celsus book 7 ch.11 p.615

Cyprian of Carthage (c.246-258 A.D.) “Also in Zechariah God says: ‘And they shall cross over through the narrow sea, and they shall smite the waves in the sea, and they shall dry up all the depths of the rivers; and all the haughtiness of the Assyrians shall be confounded, and the sceptre of Egypt shall be taken away.’” Treatises of Cyprian Treatise 12 second book ch.6 p.518

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc23. Malachi is scripture or God/Spirit says

Clement of Rome (96-98 A.D.) “Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, ‘Speedily will He come, and will not tarry;’ and, ‘The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.’” [Malachi 3:1] 1 Clement ch.23 p.11

Justin Martyr (c.138-165 A.D.) “And then, as the Scriptures show, at the time when Malachi wrote this, your dispersion over all the earth, which now exists, had not taken place.” Dialogue with Trypho, a Jew ch.117 p.258

Justin Martyr (c.137-165 A.D.) (partial) “Then I [Justin] inquired of him, ‘Does not Scripture, in the book of Zechariah, say that Elijah shall come before the great and terrible day of the Lord?’ [Malachi 4:5] And he answered, ‘Certainly.’” Dialogue with Trypho, a Jew ch.49 p.219

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

Clement of Alexandria (193-202 A.D.) “And Malachi the prophet plainly exhibits God saying, ‘I will not accept sacrifice at your hands. For from the rising of the sun to its going down, My name is glorified among the Gentiles; and in every place sacrifice is offered to Me.’” (Malachi 1:10,11,14) Stromata book 5 ch.14 p.475

Tertullian (198-220 A.D.) “As He [God] says through the angel Malachi, one of the twelve prophets: ‘I will not receive sacrifice from your hands; for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name.’” An Answer to the Jews ch.5 p.156

Hippolytus of Portus (222-235/236 A.D.) “For by the mouth of Malachi also He [the Lord] speaks thus: ‘And unto you that fear my name shall the Sun of righteousness arise with healing in His wings.’” Treatise on Christ and Antichrist ch.61 p.217

Origen (240-254 A.D.) “And if he had read the writings of the prophets, David on the one hand saying, ‘But Thou art the same,’ and Malachi on the other, ‘I am (the Lord), and change not,’” Origen Against Celsus book 6 ch.62 p.602

Cyprian of Carthage (c.246-258 A.D.) “22. But when shall come the divine vengeance for the righteous blood, the Holy Spirit declares by Malachi the prophet, saying, ‘Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all the wicked shall be stubble; and the day that cometh shall burn them up, saith the Lord.’” Treatises of Cyprian Treatise 9 ch.22 p.490. See also Treatise 4 ch.35 p.457.

Cyprian of Carthage (c.246-258 A.D.) “Likewise in Malachi: ‘I have no pleasure concerning you, saith the Lord, and I will not have an accepted offering from your hands. Because from the rising of the sun, even unto the going down of the same, my name is glorified among the Gentiles; and in every place odours of incense are offered to my name, and a pure sacrifice, because great is my name among the nations, saith the Lord.’” Treatises of Cyprian Treatise 12 first part ch.16 p.512. See also Treatises of Cyprian Treatise 5 ch.22 p.404.

Victorinus of Petau (martyred 304 A.D.) “for He [God/Christ] says by Malachi:” and quotes Malachi 4:5-6 Commentary on the Apocalypse from the seventh no.2 p.352

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: ‘I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says the Ebionites accepted the Old Testament.

Oc24. The Twelve [Minor Prophets]

Justin Martyr (c.138-165 A.D.) mentions Micah as one of the twelve [minor prophets]. Dialogue with Trypho, a Jew ch.109 p.253. See also Zechariah in ch.53 p.222

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

Irenaeus of Lyons (182-188 A.D.) “concerning which Malachi, among the twelve prophets, thus spoke beforehand: ‘I have no pleasure in you, saith the Lord Omnipotent, and I will not accept sacrifice at your hands.’” Irenaeus Against Heresies book 4 ch.17.5 p.785

Irenaeus of Lyons (c.160-202 A.D.) mentions “the Twelve” in Proof of Apostolic Preaching ch.77 and ch.93.

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

Clement of Alexandria (193-202 A.D.) “For it is expressly said by Joel, one of the twelve prophets, ‘And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy.’” As referring to Christ. [quote of Acts 2:17m (6 not 3 17 not 12 words quoted, Joel 2:28a] Stromata book 5 ch.13 p.465

Clement of Alexandria (193-202 A.D.) Jeremiah and Ambacum [Habakkuk] were still prophesying in the time of Zedekiah. In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve. After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, the son of Acheli the Israelite, built the city of Jerusalem and restored the temple. Stromata book 1 ch.21 p.328. See also Stromata book 1 ch.21 p.331.

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

Origen (240-254 A.D.) “I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls ‘those fanatical and utterly unintelligible passages.’” Origen Against Celsus book 7 ch.11 p.615

Origen (233/234 A.D.) quotes Hosea 7:6 as one of the Twelve.. Origen On Prayer ch.30.3 p.129

Cyprian of Carthage (c.246-258 A.D.) “such as are made contrary to the ordinance and tradition of the Gospel, as the Lord Himself in the twelve prophets asserts, saying, ‘They have set up a king for themselves, and not by me.’ And again: ‘Their sacrifices are as the bread of mourning; all that eat thereof shall be polluted.’” Epistles of Cyprian letter 54 ch.5 p.340-341

Victorinus of Petau (martyred 304 A.D.) “‘These are the two candlesticks standing before the Lord of the earth.’] These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: ‘These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth;’” Commentary on the Apocalypse From the eleventh chapter verse 4 p.354

Lactantius (c.303-320/325 A.D.) “Hosea also, the first of the twelve prophets, testified of His resurrection:” The Divine Institutes book 4 ch.19 p.122

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says the Ebionites accepted the Old Testament.

Oc25. The Law and the prophets

Matthew 11:12-15; Romans 3:21b

Haggai 2:10 (partial, the law)

Hebrews 1:1 (partial, prophets) “God spoke to our forefathers throguh the prophets”

p12 Hebrews 1:1 (285-300 A.D.)

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 3:21 which mentions the “law and the prophets”

Justin Martyr (c.138-165 A.D.) “The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffereth violence, and the violent take it by force.” Dialogue with Trypho, a Jew ch.51 p.221

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

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

Tatian’s Diatessaron (c.172 A.D.) (implied) section 8.46 p.57 mentions not against the law or the prophets.

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God;” On Faith ch.4 vol.8 p.756

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

Theophilus of Antioch (168-181/188 A.D.) “And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in Conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets.” Theophilus to Autolycus book 2 ch.37 p.110

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

Caius (190-217 A.D.) “but simply denying the law and the prophets for the sake of their lawless and impious doctrine,” vol.5 ch.3 p.602

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

Clement of Alexandria (193-202 A.D.) “But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel.” Stromata book 6 ch.6 p.490. See also the prophets and the law in Stomata book 5 ch.6 p.452. See also Stromata book 4 ch.1 p.409.

Tertullian (198-220 A.D.) And justly does the evangelist write, ‘The law and the prophets (were) until John’ the Baptist.” Answer to the Jews ch.8 p.160. See also On Fasting ch.2 vol.4 p.103

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

Tertullian (208-220 A.D.) refers to the law and the prophets. Tertullian on Modesty ch.6 p.78

Hippolytus of Portus (222-235/236 A.D.) says that Jesus was preached by the law and the prophets. Against the Heresy of One Noetus ch.17 p.230

Commodianus (c.240 A.D.) (partial) mentions just the law, and then a little later mentions the prophets. Instructions of Commodianus ch.56 p.214

Origen (240-254 A.D.) “It is shown from the declarations concerning Jesus, contained in the law and the prophets, that both Moses and the prophets were truly prophets of God.” Origen Against Celsus book 1 ch.45 p.415

Origen (233/234 A.D.) refers to the law and the prophets. Origen on Prayer ch.2.3 p.18. See also ibid ch.2.4 p.40.

Origen (233/234 A.D.) emphasized studying the law and prophets. Origen On Prayer ch.29.10 p.118

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

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “Christ who is announced by the law and the prophets”

Cyprian of Carthage (c.246-258 A.D.) “In the Gospel also: ‘All the prophets and the law prophesied until John.’” Treatises of Cyprian Treatise 12 first book testimonies ch.9 p.511

Roman Church leaders to Cyprian (250-251 A.D.) “then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches,” Epistles of Cyprian Letter 2 ch.1 p.280

Dionysius of Alexandria (246-265 A.D.) “and there are unquestionably some teachers, who hold that the law and the prophets are of no importance, and who decline to follow the Gospels, and who depreciate the epistles of the apostles, and who have also made large promises regarding the doctrine of this composition, as though it were some great and hidden mystery, and who, at the same time, do not allow that our simpler brethren have any sublime and elevated conceptions either of our Lord’s appearing in His glory and His true divinity, or of our own resurrection from the dead, and of our being gathered together to Him, and assimilated to Him, but, on the contrary, endeavour to lead them to hope for things which are trivial and corruptible, and only such as what we find at present in the kingdom of God. And since this is the case, it becomes necessary for us to discuss this subject with our brother Nepos just as if he were present.” From the Two Books on the Promises ch.1 p.81

Hymenaeus of Jerusalem (c.268 A.D.) in the opening mentions the law and the prophets (Letter of Hymenaeus (= Letter of Six Bishops)

Adamantius (c.300 A.D.) quotes Exodus 20:13-15,16. He also mentions the Law and the Prophets and the Old Testament. Dialogue on the True Faith Second Part 15 b p.94.

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

Methodius (270-311/312 A.D.) “Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets;” Banquet of the Ten Virgins discourse 9 ch.1 p.345

Peter of Alexandria (306,285-310/311 A.D.) “I came not to destroy the law, or the prophets, but to fulfil them’ the Saviour Himself said in the Gospel.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.7 p.282

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “If any one preaches the one God of the law and the prophets,” Epistle to the Philadelphians ch.6 p.82

pseudo-Methodius (after 312 A.D.) “It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace.” Oration of Simeon and Anna ch.3 p.385

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) (partial) homily 2 ch.20 p.332 refers to the law.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) (partial) ch.2 p.215 mentions the Law of Moses.

The Ebionite Recognitions of Clement (c.211-231 A.D.) homily 1 ch.68 p.95 “Then he, with difficulty, at length overcome by reason, answered, that it must be derived from the law; and afterwards he made mention also of the prophets.” See also book 2 ch.50 p.111.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Revised Valentinian Tripartite Tract (200-250 A.D.) (partial) ch.12.112 p.90-91 said that the Hebrew prophets were good.

X Marcus the Marcionite debating Adamantius (c.300 A.D.) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle [Paul].” Dialogue on the True Faith Second part 828a p.89. Ses also mentions Christ and Paul abolishing the law and the Prophets in Dialogue on the True Faith Second part 15 p.93.

Oc26. The “Old Testament” is scripture

Lk 24:44-45

Mentioned a particular book of the Old Testament as scripture is not included here.

Tertullian (c.213 A.D.) “For as in the Old Testament Scriptures they lay hold of nothing else than, ‘I am God, and beside me there is no God;’ so in the Gospel they simply keep in view the Lord’s answer to Philip, ‘I and my Father are one;’ and, ‘He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.’” Against Praxeas ch.20 p.615

Novatian (250/4-256/7 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. As with reason I might truly and constantly say to that fanciful-I know not what-of those heretics who reject the authority of the Old Testament,” Concerning the Trinity ch.10 p.619

Treatise on Rebaptism (250-258 A.D.) ch.12 p.674 “And with these they prescribe the Holy Scriptures-whether all or only some of them-to discuss still more boldly concerning the truth than with the Gentiles upon whom the name of the Lord Jesus, the Son of the living God, has not been invoked, as it likewise has not upon the Jews who only receive the Old Testament Scriptures.”

Anatolius (270-280 A.D.) “A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” The Paschal Canon of Anatolius ch.8 p.148

Victorinus of Petau (martyred 304 A.D.) “but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. ‘The time,’ says he, ‘is at hand.’ For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.” Commentary on the Apocalypse from the Tenth chapter verse 3 p.353

Alexander of Alexandria (313-326 A.D.) “And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New.” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Oc27. The Ten Commandments / Decalogue

Epistle of Barnabas (c.70-130 A.D.) ch.15 p.147 “Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, ‘And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.’”

Irenaeus of Lyons (182-188 A.D.) “They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy,” Irenaeus Against Heresies book 4 ch.15.1 p.479

Irenaeus of Lyons (182-188 A.D.) “the Lord Himself did speak in his own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us, receiving by means of His [Christ’s] advent in the flesh, extension and increase, but no abrogation.” Irenaeus Against Heresies book 4 ch.16.4 p.482

Irenaeus of Lyons (c.160-202 A.D.) mentions the tablet of the Ten Commandments. Proof of Apostolic Preaching ch.26

Clement of Alexandria (193-202 A.D.) says there were ten commandments because it was an image of heaven, embracing the sun, moon, stars, clouds, light, wind, water, air, darkness, and fire. It is also a representation on earth of men, cattle, reptiles, wild beasts, water dwellers, fishes, and whales, winged animals, carnivorous, animals that eat mild food. Stromata book 6 ch.16 p.510-511

Clement of Alexandria (193-217/220 A.D.) mentions the Decalogue. The Instructor book 3 ch.12 p.292

Clement of Alexandria (193-217/220 A.D.) “Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: ‘Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother.’ And so forth. These things are to be observed, and whatever else is commanded in reading the Bible.” The Instructor book 3 ch.12 p.292

Tertullian (198-220 A.D.) “For my own part, I prefer viewing this measure of time in reference to God, as if implying that the ten months rather initiated man into the ten commandments; so that the numerical estimate of the time needed to consummate our natural birth should correspond to the numerical classification of the rules of our regenerate life.” Treatise on the Soul ch.37 p.218

Novatian (250/4-256/7 A.D.) “Then too that the law was given to the children of Israel for this purpose, that they might profit by it, and return to those virtuous manners which, although they had received them from their fathers, they had corrupted in Egypt by reason of their intercourse with a barbarous people. Finally, also, those ten commandments on the tables teach nothing new, but remind them of what had been obliterated-that righteousness in them, which had been put to sleep, might revive again as it were by the afflatus of the law, after the manner of a smothered fire.” On Jewish Meats ch.3 p.647

Adamantius (c.300 A.D.) (implied) quotes many of the ten commandments and then says, “Love therefore is the fulfilment of the Law.” After Marcus and Eutropius respond, Admantius says, “The Saviour will more clearly convince you of this in the Gospel.” Dialogue on the True Faith Second Part e17 and 832a p.97.

Victorinus of Petau (martyred 304 A.D.) “The tenfold number signifies the decalogue [Ten commandments], and the hundredfold sets forth the crown of virginity: for he who shall have kept the undertaking of virginity completely, and shall have faithfully fulfilled the precepts of the decalogue, and shall have destroyed the untrained nature or impure thoughts within the retirement of the heart, that they may not rule over him, this is the true priest of Christ, and accomplishing the millenary number thoroughly, is thought to reign with Christ; and truly in his case the devil is bound.” Commentary on the Apocalypse from the twentieth chapter verse 6 p.359

Methodius (c.260-312 A.D.) “Moreover, the ten horns and stings which he was said to have upon his heads are the ten opposites, O virgins, to the Decalogue, by which he was accustomed to gore and cast down the souls of many imagining and contriving things in opposition to the law, ‘Thou shalt love the Lord thy God,’ and to the other precepts which follow. Consider now the fiery and bitter horn of fornication, by which he casts down the incontinent; consider adultery, consider falsehood, covetousness, theft, and the other sister and related vices, which flourish by nature around his murderous heads, which if you root out with the aid of Christ, you will receive, as it were, divine heads, and will bloom with the crowns gained from the dragon.” Banquet of the Ten Virgins discourse 8 ch.13 p.340

Among Heretics

The Gnostic Monoimus (before 235/236 A.D.) according to Hippolytus “Man, he [Monoimus] says, bursts forth, and is forcibly separated from man by being severed by a certain stroke. (And this takes place) in order that (man) may be generated, and may declare the law which Moses ordained, who received (it) from God. Conformably with that one tittle, the law constitutes the series of the ten commandments which expresses allegorically the divine mysteries of (those) precepts.” Refutation of All Heresies book 8 ch.7 p.121-122

NEW TESTAMENT canon

Nc1. Matthew is scripture

(Jesus / the Lord / the Savior said is not counted.)

Clement of Rome (96-98 A.D.) (partial Matthew or Mark) quotes Mark 7:6f (15/19 words quoting Isaiah) Mark 7:7 (full quote); Matthew 15:8 (full quote) as “Scripture says in a certain place” 1 Clement ch.15 vol.1 p.9

2 Clement (120-140 A.D.) ch.13 p.254 (partial) quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.’” 2 Clement also quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Irenaeus of Lyons (182-188 A.D.) (partial) “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

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

Clement of Alexandria (193-202 A.D.) “After abandoning idols, then, they will hear the Scripture, ‘Unless your righteousness exceed the righteousness of the scribes and Pharisees’” [Matthew 5:20] Stromata book 6 ch.18 p.519

Clement of Alexandria (193-217/220 A.D.) quote a fourth of Matthew 15:14 as scripture. The Instructor book 1 ch.3 p.211

Hippolytus of Portus (222-235/236 A.D.) (partial, the Lord says) quotes Matthew 24:15 as the Lord says. Treatise on Christ and Antichrist ch.62 p.217

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are four. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299. See also Commentary on Matthew ch.13 p.421.

Origen (225-253/254 A.D.) discusses in detail Matthew 18:23-34 as “scripture”. Commentary on Matthew book 14 ch.6 p.498

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Dionysius of Alexandria (246-265 A.D.) “But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre one after another, and all have declared that they found the Lord risen already. It was ‘in the end of the Sabbath,’ as Matthew has said; it was ‘early, when it was yet dark,’ as John writes; it was ‘very early in the morning,’ as Luke puts it; and it was ‘very early in the morning, at the rising of the sun,’ as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” letter 5 to Bishop Basilides canon 5 p.94

Treatise on Rebaptism ch.1,2 p.668 (250-258 A.D.) “And therefore we shall, as is needful, collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject.” Then in chapter 2 he quotes Matthew 3:11b and Acts 1:4,5 as Acts of the Apostles, Acts 11:15-17, Acts 15:5,8

Cornelius to Cyprian (c.246-256 A.D.) (partial) quotes Matthew 5:8 as “the evangelical word” Letter 45 ch.2 p.323

Dionysius of Alexandria (246-265 A.D.) “For this reason, the other scripture says, ‘All things are possible unto Thee.’” [Matthew 19:26] Commentary on Luke ch.12 verse 42 p.115

Adamantius (c.300 A.D.) “What has been reasonably stated in the Scriptures you want to interpret unreasonably. The Prophets and the Gospel plainly speak of two Advents of Christ - the first in humility, and the one after this, in glory. Isaiah spoke in this way of the first: [Isaiah 53:2-3] ... This is just what has been clearly indicated in the Gospel: that He came into Jerusalem, seated upon an ass.” [Matthew 21:7] (Adamantius is speaking) Dialogue on the True Faith ch.25 p.68-69

Adamantius (c.300 A.D.) (partial, both Matthew and Luke) “But I declare what the scripture says: ‘No one can’, it says, ‘serve two lords; for either the one he will hold hate and love the other, or he will hold to the one, and hate the other. You cannot serve God and mammon.” [Matthew 6:24; Luke 16:13] (Adamantius is speaking) Dialogue on the True Faith first part ch.28 p.74

Theophilus (events c.315 A.D.) quotes Matthew 10:39 and Matthew 7:6 calling them Scripture. Martyrdom of Habib the Deacon vol.8 p.694

Lactantius (c.303-320/325 A.D.) (partial) alludes to Matthew 8, Mark 4, and Luke 8 when he speaks of “sacred writings” teaching that Jesus “compelled the winds to obey, the seas to serve Him, diseases to depart, the dead to be submissive.” The Divine Institutes book 4 ch.15 p.116

Among heretics

Cerinthus used part of the Gospel of Matthew according to Epiphanius of Salamis (360-403 A.D.). The Panarion section 2 ch.28,5,1 p.109

Nc2. Mark is scripture or God says

Irenaeus of Lyons (182-188 A.D.) (implied) “Also, towards the conclusion of his Gospel, Mark says : ‘So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;’” [Mark 16:19] Irenaeus Against Heresies book 3 ch.10 verse 5. p.425

+ Irenaeus of Lyons (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

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

Origen (240-254 A.D.) “But when the Word of God says, ‘No man knows the Father but the Son, and he to whomsoever the Son will reveal Him,’ He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration.” Origen Against Celsus book 7 ch.43 p.628

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are found. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “if a man should survive and amend his faith, as our God, in the Gospel according to Luke, spoke to His disciples, saying,” and quotes Luke 12:50. “Also, according to Mark He said, with the same purpose, to the sons of Zebedee:” and quotes Mark 10:38.

Dionysius of Alexandria (246-265 A.D.) “It is something possible; for Mark makes mention of His saying, ‘Abba, Father, all things are possible unto Thee.’ [Mark 14:36]. And they are possible if He wills them; for Luke tells us that He said, ‘Father, if Thou be willing, remove this cup from me.’ The Holy Spirit, therefore, apportioned among the evangelists, makes up the full account of our Saviour’s whole disposition by the expressions of these several narrators together. ... For this reason, the other scripture says, ‘All things are possible unto Thee.’” [Matthew 19:26] Commentary on Luke ch.12 verse 42 p.115

Dionysius of Alexandria (246-265 A.D.) “But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre one after another, and all have declared that they found the Lord risen already. It was ‘in the end of the Sabbath,’ as Matthew has said; it was ‘early, when it was yet dark,’ as John writes; it was ‘very early in the morning,’ as Luke puts it; and it was ‘very early in the morning, at the rising of the sun,’ as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” letter 5 to Bishop Basilides canon 5 p.94

Nc3. Luke is scripture or God says

(Jesus / the Lord / the Savior said is not counted.)

2 Clement (120-140 A.D.) ch.13 p.254 (partial) quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.” 2 Clement also quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Irenaeus of Lyons (182-188 A.D.) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

Irenaeus of Lyons (182-188 A.D.) quotes all of Luke 2:29-32 as scripture. Irenaeus Against Heresies book 3 ch.16.4 p.441

Muratorian Canon 1. (190-217 A.D.) Third book of the gospels is Luke.

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Treatise On Rebaptism (c.250-258 A.D.) ch.14 p.675 “if a man should survive and amend his faith, as our God, in the Gospel according to Luke, spoke to His disciples, saying,” and then quotes Luke 12:50.

Athanasius of Alexandria (318 A.D.) quotes Luke 17:12 as scripture. Against the Heathen part 2 ch.30 p.20

Nc4. John is scripture

(Jesus / the Lord / the Savior said is not counted.)

Muratorian Canon 1. (190-217 A.D.) Fourth Gospel is that of John.

Clement of Alexandria (193-217/220 A.D.) quotes John 21:4-5 as scripture. The Instructor book 1 ch.5 p.212

Tertullian (c.213 A.D.) “And the Scripture narrative goes on to explain in an exoteric manner, that ‘they understood not that He spake to them concerning the Father,’” [John 8:27] Against Praxeas ch.22 p.617. See also Against Praxeas ch.20 p.615; ch.23 p.619 [John 13:32].

Origen (240-254 A.D.) “To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, ‘All that ever came before Me are thieves and robbers: but the sheep did not hear them;’ and again, ‘The thief cometh not, but for to steal, and to kill, and to destroy;’” [John10:8-10] Origen Against Celsus book 7 ch.70 p.639

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are four. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299. See also Commentary on John book 6 no.2 p.351.

Treatise on Rebaptism (250-258 A.D.) ch.2,3 p.668 “Even as the Holy Scriptures declare to us, from which we shall adduce evident proofs throughout each individual instance of those things which we shall narrate. (3) And to these things though perchance, who art bringing in some novelty, mayest immediately and impatiently replay, as though art wont, that the Lord said in the Gospel: ‘Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of Heaven.’” [John 3:3,5]

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “as says the Scripture” and quotes John 7:38. He also quotes John 3:16 “even as God also says” in ch.13 p.765.

Dionysius of Alexandria (246-265 A.D.) “For which reason the Holy Scriptures, that indicate in many various ways the dire distressfulness of life, designate it as a valley of weeping. And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: ‘In the world ye shall have tribulation.’” [John 16:33] Commentary on Luke ch.22 verse 46 p.116

Eusebius of Caesarea (318-325 A.D.) quotes John 1:1 and 1:3 as Scripture. Eusebius’ Ecclesiastical History book 1 ch.2.3 p.82

Nc5. Acts is scripture

The Muratorian Canon (190-217 A.D.) ANF vol.5 ch.2 p.603 “Moreover, the Acts of the Apostles are comprised by Luke in one book,”

Clement of Alexandria (197-217/220 A.D.) &&&

Hippolytus of Portus (222-235/236 A.D.) “quotes Jeremiah 23:18 and Acts 10:36 then immediately says, “These things then, brethren, are declared by the Scriptures.” Against the Heresy of One Noetus ch.13-14 p.228

Origen (233-244 A.D.) says Acts is scripture and quotes Acts 2:4. Homilies on Luke homily 29 ch.1 p.119

Cyprian of Carthage (c.246-258 A.D.) “divine Scripture proves this, when it says, ‘But the multitude of them which believed were of one heart and of one soul.’ [Acts 4:32] And again: ‘These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren.’” [Acts 1:14] Treatises of Cyprian Treatise 1 ch.25 p.429

Eusebius of Caesarea (318-325 A.D.) refers to Acts 12:3 as “as the divine Scripture says” Eusebius’ Ecclesiastical History book 2 ch.9 p.111

Among heretics

Nc6. Paul’s letters are authoritative

2 Peter 3:15-16 (scripture)

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 Peter 3:15-16

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

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

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

Presbyters (Papias?) (95-117 A.D.) quotes 1 Corinthians 15:25,26 as said by the apostle fragment 5 p.154

Ignatius of Antioch (-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 Ephesians ch.12 p.55

Ignatius of Antioch (-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 of Ignatius to the Romans ch.4 p.75

2 Clement (120-140 A.D.) vol.7 ch.11 p.520 quotes half of 1 Corinthians 2:9

Polycarp (100-155 A.D.) 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) Polycarp’s Letter to the Philippians ch.12 p.35

Polycarp (100-155 A.D.) “For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter , which, if you carefully study, you will find to be the means of building you up in that faith which has been given you,…” Polycarp’s Letter to the Philippians ch.3 p.33

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

Epistle to Diognetus (c.130-200 A.D.) (partial) alludes to Galatians 4:10 ch.4 p.26 “observing months and days”, Philippians 3:20 “citizens of heaven” Epistle to Diognetus ch.5 p.27, 1 Timothy 3:16 ch.11 Epistle to Diognetus p.29

Epistle of Barnabas (c.70-130 A.D.) has allusions to Paul’s letters in Ephesians 2:21 in ch.6 p.141, Colossians 1:15 in ch.12 p.145; Ephesians 6:9 in ch.19 p.148

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…”

Christians of Vienna and Lugdunum (177 A.D.) (implied) 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

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

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

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

Irenaeus of Lyons (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.) ANF vol.9 p.285 (implied) “What are the things in your chest? Speratus said, Books and epistles of Paul, a just man.”

The Muratorian Canon (190-217 A.D.) ch.3 p.603 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.

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 (c.195 A.D.) mentions Philippians 4:5 as by the apostle of the Lord. Exhortation to the Heathen ch.9 p.196

Tertullian (205 A.D.) says “the Apostle admonishes the Romans” and quotes Romans 13:1 in Scorpiace ch.14 p.647.

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

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

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

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

Hippolytus of Portus (222-235/236 A.D.) (implied) quotes Romans 1:17 as by Paul. Treatise on Christ and Antichrist ch.64 p.218

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

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. After saying that Moses left only five books, said, “But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem around about to Illyricum, did not write epistles to all the churches he taught, and to those whom he did write he sent no more than a few lines.” Then he talks about 1 Peter. Commentary on John book 5 ch.3 p.346.

Novatian (250/4-256/7 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

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

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

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

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

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

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

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

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

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

Theonas of Alexandria (282-300 A.D.) (implied) quotes loosely half of Colossians 4:6 in ch.8 p.161

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as Galatians 1 (Paul sent to the Galatians) on Dialog of the True Faith first part p.44 and quoting Ephesians 2:11-13 as by the apostle to the Ephesians in Dialog of the True Faith second part ch.867a p.99.

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

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

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

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

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

Methodius (270-311/312 A.D.) mentions “Paul said” and discusses 1 Corinthians 15:50,54 Discourse on the Resurrection part 1 ch.14 p.368.

Lactantius (c.303-320/325 A.D.) quotes half of Ephesians 4:26 as “God has enjoined us not to let the sun go down upon our wrath.” The Divine Institutes book 6 ch.18 p.185

Lactantius (c.303-320/325 A.D.) mentions Peter and Paul preaching at Rome. The Divine Institutes book 4 ch.21 p.123.

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

Among heretics

Tatian (c.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

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

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

Marcus the Marcionite (c.300 A.D.) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle”. Adamantius asks which Apostle? Marcus answers “Paul.” Dialogue on the True Faith 2nd part ch.12 c p.89-90

Marcus the Marcionite (c.300 A.D.) in debating Adamantius Eutropius. Eutropius asks “Does your party, Marcus, accept the ‘Acts of the Apostles and those called Disciples’ as genuine, or not?” Marcus answers: We do not accept anything beyond the Gospel and the Apostle” Dialogue on the True Faith second part 828d p.90.

Nc7. Romans is scripture

Irenaeus of Lyons (182-188 A.D.) (implied) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Romans 1:1-4 as by Paul writing to the Romans. Irenaeus Against Heresies book 3 ch.16.3 p.441. See also ibid book 3 ch.16.8 p.443.

Irenaeus of Lyons (182-188 A.D.) “And Paul likewise declares, ‘And so all Israel shall be saved;’ [Romans 11:26] but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. [Galatians 3:24]” Irenaeus Against Heresies book 4 ch.2.7 p.465

Clement of Alexandria (193-202 A.D.) “‘With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved.’” Stromata book 4 ch.16 p.427

Tertullian (207/208 A.D.) “Now (Marcion), since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words?” Then Tertullian quotes in order Romans 12:9; Psalm 34:14; Romans 12:10; Leviticus 19:18; Romans 12:12; Psalm 20:1; Romans 12:12; Romans 12:16; Isaiah 5:21; Romans 12:17; Leviticus 19:17,18; Romans 12:19; Romans 12:19 quoted from Deuteronomy 32:25; Romans 12:18; Romans 13:9. Five Books Against Marcion book 5 ch.14 p.460-461

Tertullian (c.213 A.D.) quotes Romans 8:11 discusses it, and then says, “Silence! Silence on such blasphemy. Let us be content with saying that Christ died, the Son of the Father; and let this suffice, because the Scriptures have told us so much.” Against Praxeas ch.29 p.625

Origen (240-254 A.D.) quotes Romans 9:16 as “in Paul” [both Latin and Greek versions] Origen Against Celsus book 3 ch.1 p.307

+ Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. Origen argues that the name “gospel” can also be applied to Paul’s epistles in one sense, because the gospels are the first fruits of all the New Testament. Commentary on John book 1 ch.5 p.299

Among heretics

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.8 p.58 quotes Romans 7:9 as scripture.

The heretic Manes (262-278 A.D.) accepts as scripture Archelaus quoting Romans 5:14. Disputation with Manes ch.29 p.202

Marcus the Marcionite (c.300 A.D.) (implied) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle”. Adamantius asks which Apostle? Marcus answers “Paul.” Dialogue on the True Faith 2nd part ch.12 c p.89-90

Nc8. 1 Corinthians is scripture

+ Irenaeus of Lyons (182-188 A.D.) “yet as to us ‘there are diversities of gifts, differences of administrations, and diversities of operations;’ and we, while upon the earth, as Paul also declares, ‘know in part, and prophesy in part.’” Irenaeus Against Heresies book 2 ch.28.7 p.401

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

Clement of Alexandria (193-202 A.D.) “Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, ‘Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning.’ [Psalm 73:1,2] Similarly speaks the noble apostle to the following effect: ‘Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory.’” [1 Corinthians 2:6-8] Stromata book 4 ch.4 p.450.

Clement of Alexandria (c.195 A.D.) calls 1 Corinthians 2:9a scripture. Exhortation to the Heathen ch.10 p.198

Hippolytus of Portus (222-235/236 A.D.) quotes part of 1 Corinthians 2:13 as Scripture in The Refutation of All Heresies book 7 ch.14 p.107.

Origen (c.240 A.D.) says that 1 Corinthians 3:6 is scripture. Homilies on Jeremiah homily 5 ch.13 p.56

Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. Origen argues that the name “gospel” can also be applied to Paul’s epistles in one sense, because the gospels are the first fruits of all the New Testament. Commentary on John book 1 ch.5 p.299

Adamantius (c.300 A.D.) calls 1 Corinthians 3:2-3 scripture. Dialogue on the True Faith first part ch.9c p.49-50

Adamantius (c.300 A.D.) quotes part of 1 Corinthians 1:24 as “The Apostle says”; John 1:3 as by “John the Evangelist”; Jeremiah 1:15 (Septuagint) as by Jeremiah, Psalm 118:73 (Septuagint) as by David, Genesis 2:7 as Genesis , and then says, “If then the Scriptures show that the Word of God moulded Man into a living creature, how is it that God accepts what is considered shameful (For you people claim that the Godhead can feel a sense of shame!), while you on your side disparage something higher and even more glorious?” Dialogue on the True Faith fourth part d 15 p.147.

Among heretics

Nc9. 2 Corinthians is scripture or God says

Clement of Alexandria (193-202 A.D.) quotes 4/11 words changing “himself” to “devil” as scripture. Stromata book 6 ch.8 p.496

Clement of Alexandria (193-202 A.D.) quotes 2 Corinthians 7:1, 6:16,17,18 as God is speaking. Stromata book 4 ch.21 p.433

Tertullian (207/208 A.D.) in speaking of what the Creator says writes, “Of Israel he says, ‘Even unto this day the same veil is upon their heart;” [2 Corinthians 3:13] Five Books Against Marcion book 5 ch.11 p.453

Hippolytus of Portus (222-235/236 A.D.) “The Scriptures speak what is right; but Noetus is of a different mind from them.” ... He soon after quotes Ephesians 3:15 and 1 Corinthians 8:6. Against the Heresy of One Noetus ch.3 p.224

Origen quotes 2 Corinthians 4:17,18 as by Paul, in the Second Epistle to the Corinthians in Origen Against Celsus book 6 ch.19 p.582

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as 2 Corinthians 1:20 in Dialog of the True Faith second part ch.867a p.99-100.

Among heretics

Nc10. Galatians is scripture

Epistle to Diognetus (c.130-200 A.D.) ch.4 p.26 (partial) alludes to Galatians 4:10 “to their observing months and days”

Irenaeus of Lyons (182-188 A.D.) quoted all of Galatians 3:5-9 as scripture “in the Epistle to the Galatians” Irenaeus Against Heresies book 4 ch.20.12 p.492

Irenaeus of Lyons (182-188 A.D.) (implied) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

+ Irenaeus of Lyons (182-188 A.D.) “And Paul likewise declares, ‘And so all Israel shall be saved;’ [Romans 11:26] but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. [Galatians 3:24]” Irenaeus Against Heresies book 4 ch.2.7 p.465

Origen (240-254 A.D.) refers to Galatians 2:12 as by Paul in the Letter to the Galatians. Origen Against Celsus book 2 ch.1 p.429

Nemesiansus of Thubunae at The Seventh Council of Carthage (c.28 A.D.) p.566 (partial) quotes all of Galatians 5:19-21 as “the apostle says”.

Adamantius (c.300 A.D.) quotes Galatians 6:7 as scripture. Dialogue on the True Faith 2nd part 824a p.81.

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as Galatians 1 (Paul sent to the Galatians) on Dialog of the True Faith first part p.44

Athanasius of Alexandria (c.318 A.D.) (partial) quotes half of Galatians 3:13. Incarnation of the Word ch.25 p.49

Among heretics

Nc11. Ephesians is scripture

Polycarp (100-155 A.D.) quotes 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) Polycarp’s Letter to the Philippians ch.12 p.35

Irenaeus of Lyons (182-199 A.D.) quoted all of Ephesians 4:6 as scripture. Irenaeus Against Heresies book 4 ch.20.2 p.488

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Ephesians 4:5-6 as by Paul. Irenaeus Against Heresies book 4 ch.32.1 p.506

Clement of Alexandria (193-202 A.D.) “‘And let not the sun,’ says the Scripture, ‘go down upon your wrath.’” [2/3 of Ephesians 4:26] Stromata book 5 ch.5 p.450

Tertullian (207/208 A.D.) “Since Christ, then, is the person of the Creator, who said, ‘Let there be light,’ it follows that Christ and the apostles, and the gospel, and the veil, and Moses - nay, the whole of the dispensations - belong to the God who is the Creator of this world, ...I here pass over discussion about another epistle, which we hold to have be en written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember”, and then he discusses Ephesians 2:12. Five Books Against Marcion book 5 ch.11 p.454

Hippolytus of Portus (222-235/236 A.D.) quotes Ephesians 5:14f (14/21 words quoted) as Scripture in The Refutation of All Heresies book 5 ch.2 p.51.

Hippolytus of Portus (222-235/236 A.D.) “The Scriptures speak what is right; but Noetus is of a different mind from them.” ... He soon after quotes Ephesians 3:15 and 1 Corinthians 8:6. Against the Heresy of One Noetus ch.3 p.224

Origen (240-254 A.D.) quotes Ephesians 5:16 as by Paul. Origen Against Celsus book 6 ch.55 p.598

Gregory Thaumaturgus (240-265 A.D.) paraphrases Ephesians 5:5-13 saying, “Scripture says” in Canonical Epistle ch.2 p.18.

Methodius (270-311/312 A.D.) quotes Ephesians 5:28-32 as Scripture, by Paul. Banquet of the Ten Virgins discourse 3 ch.1 p.317

Lactantius (c.303-320/325 A.D.) quotes half of Ephesians 4:26 as “God has enjoined us not to let the sun go down upon our wrath.” The Divine Institutes book 6 ch.18 p.185

Alexander of Alexandria (313-326 A.D.) “Since the body of the Catholic Church is one, and it is commanded in Holy Scripture that we should keep the bond of unanimity and peace,” [Ephesians 4:3] Letters on the Arian Heresy Letter 2 ch.1 p.297

Eusebius of Caesarea (318-325 A.D.) quotes Ephesians 6:12m (not 11 15 not 3 words quoted) as “holy Scripture”. Preparation for the Gospel book 7 ch.16 p.22

Among heretics

Nc12. Philippians is scripture

+ Irenaeus of Lyons (182-188 A.D.) “Wherefore also Paul says,” and he quotes part of Philippians 4:17. Irenaeus Against Heresies book 4 ch.8.2 p.471

Origen (240-254 A.D.) “And the Divine Word, well knowing this, speaks to that effect in many passages of Scriptures, although it is sufficient at present to quote one testimony of Paul to the following effect:” and then he quotes Philippians 2:5-9. Origen Against Celsus book 4 ch.18 p.504.

Treatise Against Novatian (250/4-256/7 A.D.) ch.1 p.657 quotes two-thirds of Philippians 3:2 as scripture.

Eusebius (318-325 A.D.) quotes Philippians 2:6 in Eusebius’ Ecclesiastical History book 5 ch.2 p.216. He quotes Philippians 2:6-8 as “Sacred Scriptures in book 8 ch.10 p.330-331. He says that Paul referred to other Christians as “fellow laborers” in book 3 ch.4 p.136

Among heretics

Nc13. Colossians is scripture

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Colossians 4:14 as by Paul. Irenaeus Against Heresies book 3 ch.14.1 p.438

Clement of Alexandria (193-217/220 A.D.) “‘And let the peace of God rule in your hearts, to which ye are called in one body; and be thankful.’ [Colossians 3:15] For there is no obstacle to adducing frequently the same Scripture in order to put Marcion to the blush, if perchance he be persuaded and converted; by learning that the faithful ought to be grateful to God the Creator, who hath called us, and who preached the Gospel in the body.” Stromata book 4 ch.8 p.421

Origen (240-254 A.D.) quotes of Colossians 2:8 as by Paul. Origen Against Celsus book 1 preface no.5 p.396

Adamantius (c.300 A.D.) “‘These only to me are fellow-workers unto the kingdom of God, who were to me a consolation’. And the rest. And again [Col.4:14]: ‘Salute you Luke and Demas’. Out of this scripture [it] is made clear that the apostle Paul himself offers this testimony.” Dialogue on the Truth Faith first part ch.5 p.42-43

Alexander of Alexandria (313-326 A.D.) “For according to them, the space of time in which they say that the Son had not yet been made by the Father, preceded the wisdom of God that fashioned all things, and the Scripture speaks falsely according to them, which calls Him ‘the First-born of every creature.’ Conformable to which, that which the majestically-speaking Paul says of Him: ‘Whom He hath appointed heir of all things. By whom also He made the worlds. But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things.’” Epistles on the Arian Heresy Epistle 1 ch.6 p.293

Among heretics

Nc14. 1 Thessalonians is scripture

Clement of Alexandria (193-217/220 A.D.) quotes all of 1 Thessalonians 5:5-7 and the first five of fourteen Greek words of 1 Thessalonians 5:8 as scripture. The Instructor book 2 ch.9 p.258

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

Hippolytus of Portus (222-235/236 A.D.) quotes Matthew 25:34; Revelation 22:15; Isaiah 66:24, and 1 Thessalonians 4:12 and then says, “These things, then I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou may keep thyself void of offence both toward God and toward men,” Treatise on Christ and Antichrist ch.67 p.219.

Origen (225-253/254 A.D.) “And by Paul in the First Epistle to the Thessalonians like things are said: ‘For ye brethren became imitators of the churches of God which are in Judaea in Christ Jesus, for ye also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men.’” [1 Thessalonians 2:14-15] Commentary on Matthew book 10 ch.18 p.425

+ Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. The only exception is where Paul writes “I say, and not the Lord”. Here is what Origen writes: “Consider on this point the language of St. Paul. When he declares that ‘Every Scripture is inspired of God and profitable,’ does he include his own writings? Or does he not include his dictum, ‘I say, and not the Lord,’ and ‘So I ordain in all the churches,’ and ‘What things I suffered at Antioch, at Iconium, at Lystra,’ and similar things which he writes in virtue of his own authority, and which do not quite possess the character of words flowing from divine inspiration.” Commentary on John book 1 ch.5 p.299

Among heretics

Nc15. 1 Timothy is scripture

Clement of Alexandria (193-202 A.D.) quotes 1 Timothy 6:20,21 as by the Apostle. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (225-253/254 A.D.) quotes the first half of 1 Timothy 1:7 and discusses the second half as “mentioned by Paul”. Commentary on Matthew book 12 ch.41 p.472

Origen (233/234 A.D.) “And now we must prove form Sacred Scripture what we have said, as follows. … The next scripture he quotes … “Paul teaches this in his First Episle to Timothy when he says, ‘I will therefore that men pray in every plac,e liftying up pure hands, without anger and contention.’” (1 Timothy 2:8) Origen on Prayer ch.9.1 p.38

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc16. 2 Timothy is scripture

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes 2 Timothy 4:10-11 as by Paul. Irenaeus Against Heresies book 3 ch.14.1 p.438

Clement of Alexandria (193-202 A.D.) quotes 1 Timothy 6:20,21 as by the Apostle. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (c.240 A.D.) quotes Isaiah 11:2-3 and then 2 Timothy 1:7. “And you yourself can bring together from the Scriptures these winds.” Homilies on Jeremiah Homily 8 ch.5 p.81

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc17. Titus is scripture

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (c.240 A.D.) “But Paul, the Apostle from Israel, one blameless according to the justice in the Law, does say” add quotes Titus 3:3. Homilies on Jeremiah Homily 5 ch.1 p.41 (translated by Jerome)

Cyprian of Carthage (c.246-258 A.D.) (implied) “Moreover, belief in divine Scripture declares to us,...” Epistles of Cyprian letter 58 ch.3 p.354 + “For it is written” and quotes Titus 1:15. Epistles of Cyprian letter 58 ch.4 p.354

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc18. Revelation is scripture or the Lord says

Revelation 1:1;22:18-19

Clement of Rome (96-98 A.D.) (partial) quotes Revelation 22:12 p.14 (Also Isaiah 40:10; 62:11) 1 Clement ch.34 p.14

Justin Martyr (c.138-165 A.D.) “repent before the great day of judgment come, wherein all those of your tribes who have pierced this Christ shall mourn as I have shown has been declared by the Scriptures.” Dialogue with Trypho, a Jew ch.118 p.258

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

Christians of Vienna and Lugdunum (Lyons) (177 A.D.) “for they felt no shame that they had been overcome, for they were not possessed of human reason; but their defeat only the more inflamed their range, and governor and people, like a wild beast, showed a like unjust hatred of us, that the Scripture might be fulfilled, ‘He that is unjust, let him be unjust still; and he that is righteous, let him be righteous still.’” [Revelation 22:11] vol.8 p.783

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

Irenaeus of Lyons (182-188 A.D.) “For it is said, ‘He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done.’” Irenaeus Against Heresies book 5 ch.35.2 p.566

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

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

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

Tertullian (208-220 A.D.) discusses in detail Revelation 2:18,20-22 as by John in the Apocalypse and the Holy Spirit teaching. Tertullian on Modesty ch.19 p.95

Tertullian (198-220 A.D.) “Scripture says…” and then refers to the Revelation of John. On the Resurrection of the Flesh ch.27 p.564

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

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

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

Origen (239-243 A.D.) “- and he seeks for these twelve stones and the others in the Scriptures, he will also find them named in the Aposalypse in the same manner and order.” Then Origen refers to Revelation 21:10-21 Homilies on Ezekiel homily 13 ch.3.2 p.163

Origen (c.227-240 A.D.) (implied, … other prophets) “gathered from John in the Apocalypse, though the other prophets also do not by any means conceal the state of matters from those who have the faculty of heaving them. John speaks as follows:” and then quotes Revelation 14:1-5. Commentary on John book 1 ch.1 p.297

Origen (225-253/254 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 (c.227-240 A.D.) book 1 ch.14 p.305 says that Revelation was written by John son of Zebedee.

Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.661 “although the Scripture cries aloud and says, ‘Remember whence thou hast fallen, and repent, or else I will come to thee except thou repent.’” (Revelation 2:5)

Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.663 (partial) 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

Treatise Against Novatian (254-256 A.D.) ch.4 p.658 (partial) quotes part of Revelation 17:15 as in the Apocalypse.

Cyprian of Carthage (c.246-258 A.D.) “the divine Scripture in the Apocalypse declares that the waters signify the people, saying,” and quotes Revelation 17:15. Epistles of Cyprian letter 62 ch.12 p.361-362

Cyprian of Carthage (c.246-258 A.D.) “And in the Apocalypse the Lord directs His divine and heavenly precepts to the seven churches and their angels, which number is now found in this case,” Treatise of Cyprian Treatise 11 ch.11 p.503

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

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

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

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

Victorinus of Petau (martyred 304 A.D.) “After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.” Commentary on the Apocalypse from the tenth chapter no.3 p.353

Methodius (270-311/312 A.D.) “John, in the course of the Apocalypse, says:” and quotes Revelation 12:1-6 calling it scripture. Banquet of the Ten Virgins discourse 8 ch.4 p.336

Lactantius (c.303-320/325 A.D.) refers to Revelation 19:12: “his name is known to none, except to Himself and the Father, as John teaches in the Revelation.” The Epitome of the Divine Institutes ch.41 p.238.

Lactantius (c.303-320/325 A.D.) alludes to Revelation 13 in The Divine Institutes book 7 ch.17 p.214. Lactantius alludes to Revelation 217 and 22:17 in The Divine Institutes book 7 ch.27 p.223. These are all of his references to Revelation.

X Eusebius of Caesarea (318-325 A.D.) discusses the books of the New Testament. He says the Apocalypse is not genuine. Eusebius’ Ecclesiastical History book 3 ch.3 p.133-135 Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Among heretics

Nc20. The “New Testament” is scripture

Mentioning just a verse or portion of the New Testament is not counted here.

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

Origen (225-253/254 A.D.) “But the Gospel, which is the new covenant, having delivered us from the oldness of the letter, lights up for us, by the light of knowledge, the newness of the spirit, a thing which never grows old, which has its home in the New Testament, but is also present in all the Scriptures.” Commentary on John book 1 ch.8 p.301

Novatian (250/4-256/7 A.D.) “And I should have enough to do were I to endeavour to gather together all the passages whatever on this side; since the divine Scripture, not so much of the Old as also of the New Testament,” Concerning the Trinity ch.26 p.637

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “that thereby it appears and is plain that he is a heretic who believes on another God, or receives another Christ than Him whom the Scriptures of the Old and New Testament manifestly declare, which announce without any obscurity the Father omnipotent, Creator of all things, and His Son.”

Lactantius (c.303-320/325 A.D.) “But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited.” The Divine Institutes book 4 ch.20 p.122

Teachings on the Bible Canon not on the list

1. Old Testament sacrifices covered over sin (no writers mentioned this)

2. Canon of scripture (only 1 writer: Clement of Alexandria)

3. Do not add to God’s word (only 2 writers: The Didache, Tertullian)

4. Referencing 2 Timothy 3:16 (only 2 writers: Clement of Alexandria, Tertullian)

5. Ezra/Esdras recovered the Old Testament (only 3 writers: Irenaeus, Clement of Alexandria, Tertullian. Hippolytus is partial.)

6. Don’t add falsehood to scripture (only 1 writer:Asterius Urbanus (implied))

8. Judges is scripture (only 3 writers: Meleto of Sardis, Irenaeus, Origen)

9. Ruth is scripture (only 1 writer: Meleto of Sardis)

10. Chronicles is scripture (only 2 writers: Meleto, Origen. Muratorian canon is partial.)

11. Ezra is scripture (only 2 writers: Meleto, Origen. Muratorian canon is partial.)

12. Ecclesiastes is scripture or God says (only 2 writers: Melito, Origen)

13. Song of Songs is scripture or the Holy Spirit says (only 1 writer: Cyprian)

14. Lamentations is scripture (only 2 writers: Origen, Eusebius)

15. Obadiah is scripture (no writers)

16. Jonah is scripture (only 3 writers: Meleto, Irenaeus, Origen. Muratorian canon is partial.)

17. Zephaniah is scripture or God says (3 writers: Melito of Sardis (implied), Clement of Alexandria, Eusebius of Caesarea)

18. Haggai is scripture or God says (only 3 writers: Clement of Alexandria, Origen, Cyprian)

19. 2 Thessalonians is scripture (only 3 writers: Irenaeus, Muratorian Canon, Origen)

20. Hebrews is scripture (only 3 writers: Irenaeus, Origen, Treatise Against Novatian. Gnostic heretic Basilides rejected it according to Jerome.)

21. James is scripture (no writers, though six writes quoted from James. Clement of Rome, Ignatius, Irenaeus, Clement of Alexandria, Against Novatian, Dionysius of Alexandria)

22. 1 Peter is scripture (only 2 writers: Tertullian and Adamantius. Others quote 1 Peter.)

23. 2 Peter is scripture (no writers. Cyprian and others quote it though.)

24. 1 John is scripture (only 3 writers: Muratorian Canon, Origen, Dionysius of Alexandria. Others quote it though.)

25. 2 John is scripture (no writers)

26. 3 John is scripture (no writers)

27. Jude is scripture (only 2 writers: Muratorian Canon and Origen)

Divergences

1. Divergence: Apocryphal Book of Sirach (Ecclesaisticus) is scripture (For (2): Clement of Alexandria, Origen. Against (1): Melito)

2. Divergence: Apocryphal Book of Judith is scripture (For (1): Origen. Against (1): Melito)

3. Divergence: The Book of Enoch is scripture (1 writer for, 1 against. 1 writer mixed. For: Tertullian. Against: Melito. Mixed Origen quotes from it “if any one cares to accept that book as sacred”)

4. Divergence: Nehemiah is scripture (2 for, 1 against. Clement of Alexandria, Julius Africanus. 1 against: Melito)

5. Divergence: Esther is scripture (no writers, though many allude to Esther. 1 against: Melito)

6. Divergence: Gospel of the Egyptians is scripture (2 writers for, 6 against. For: 2 Clement, Clement of Alexandria. Against: (only 4 gospels), Tatian’s Diatessaron, Muratorian Canon, Irenaeus, Adamantius, Victorinus of Petau, Methodius)

7. Divergence: Gospel of the Hebrews is scripture (1 writers for, 6 against. For: Clement of Alexandria. Against: (only 4 gospels), Tatian’s Diatessaron, Muratorian Canon, Irenaeus, Adamantius, Victorinus of Petau, Methodius)

8. Divergence: Only four true gospels (9 writers for, 2 against. for: Tatian’s Diatessaron, Theophilus of Antioch, Muratorian Canon, Irenaeus, Origen, Adamantius, Victorinus of Petau, Methodius, Athanasius of Alexandria. Against: 2 Clement, Clement of Alexandria)

9. Divergence: John the Apostle wrote Revelation (Justin Martyr, Muratorian Canon, Tertullian, Origen, and others for. Dionysius of Alexandria had doubts)

X Must not read from the list of forbidden books (no writers)

X Laity must not possess scripture (no writers)

X Laity must not interpret scripture (no writers)

OLD TESTAMENT AUTHORS

Oa1. Moses wrote Genesis

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

Justin Martyr (c.150 A.D.) (implied) “hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spake thus: 'In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters.” First Apology of Justin Martyr ch.59 p.182

Melito of Sardis (170-177/180 A.D.) “I have set them down below, and herewith send you the list. Their names are as follows:-The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, ...” From the Book of Extracts p.759

Irenaeus of Lyons (c.160-202 A.D.) quotes Genesis 49:10 referring to Christ, and as by Moses. Proof of Apostolic Preaching ch.57.

Irenaeus of Lyons (c.160-202 A.D.) quotes Genesis 1:26 (made in God’s image) as “in the first book of Moses which is entitled Genesis”. Proof of Apostolic Preaching ch.55

Origen (240-254 A.D.) “moreover, of Sodom and Gomorrah on account of their sins, related by Moses in Genesis ,” Origen Against Celsus book 4 ch.21 p.505

Novatian 254-256 A.D. (implied) “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. See also, He was promised before by the Creator, in the Scriptures of the Old Testament” Treatise on the Trinity ch.10 p.619

Treatise Against Novatian (250/4-256/7 A.D.) ch.4 p.658 refers to Genesis 6:5-7 “as said Moses”.

Athanasius of Alexandria (318 A.D.) “as the illustrious Moses also at the beginning of his account of Creation” and quotes Genesis 1:20. Athanasius Against the Heathen ch.46.4 p.29

Eusebius of Caesarea (318-325 A.D.) quotes Genesis 1:27a (11/16 words) as “Moses in fact says”. Preparation for the Gospel book 11 ch.23 p.31-32. See also ibid book 12 ch.11 p.11

Eusebius of Caesarea (318-325 A.D.) says Moses wrote Genesis 1:26. Eusebius’ Ecclesiastical History book 1 ch.2 p.82

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) “Moses wrote thus” and quotes Genesis 1:1. Hortatory Address to the Greeks ch.30 p.286

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.49 p.247 says Moses wrote the first book of the Law.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 7 ch.7 p.154 says that Moses wrote Genesis 1:1-2.

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.22 p.117-118 says Moses wrote Genesis 2:21.

Oa2. Moses wrote Exodus

Justin Martyr (c.150 A.D.) “From the writings of Moses also this will be manifest; for thus it is written in them, ‘And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people.’” [Exodus 3:6] First Apology of Justin Martyr ch.63 p.184

Justin Martyr (c.138-165 A.D.) “for Moses says somewhere in Exodus” and quotes Exodus 6:2 ff in Dialogue with Trypho, a Jew ch.126 p.263

Irenaeus of Lyons (182-188 A.D.) “Wherefore also He says to Moses in Exodus: ‘I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people.’” Irenaeus Against Heresies book 4 ch.15.1 p.480

Clement of Alexandria (193-202 A.D.) quotes Exodus 33:20 as “in Moses” Stromata book 5 ch.1 p.446

Origen (c.227-240 A.D.) “But Moses also bears witness to the unity of the sacred book, when he says:” and quotes Exodus 32:32. Commentary on John book 5 no.4 p.348.

Origen (240-254 A.D.) “And, further, who else could the destroying angel mentioned in the Exodus of Moses be, than he who was the author of destruction to them that obeyed him,” Origen Against Celsus book 6 ch.43 p.592.

Origen (233/234 A.D.) quotes Exodus 19:5 as by Moses. Origen On Prayer ch.27.7 p.96

Novatian (250/4-256/7 A.D.) quotes Exodus 4:13 as by Moses. Treatise Concerning the Trinity ch.9 p.618

Cyprian of Carthage (c.246-258 A.D.) “Moses in Exodus prays for the people, and does not obtain his prayer, saying: “I pray, O Lord, this people hath sinned a great sin.” Treatises of Cyprian Treatise 11 ch.4 p.499. See also ibid treatise 12 part 2 ch.15 p.521-522.

Cyprian of Carthage (c.246-258 A.D.) “Also in Exodus God says to Moses” and quotes Exodus 12:13. Treatises of Cyprian Treatise 12 part 2 ch.22 p.525

Victorinus of Petau (martyred 304 A.D.) quotes half of Exodus 24:8 as by Moses. Commentary on the Apocalypse from the fifth chapter verse 5 p.350.

Eusebius of Caesarea (318-325 A.D.) quotes all of Exodus 4:13 as “The Hebrew Scripture introduces Moses at first a ” Numbers 24:7a (10/19 woprds quoted) as “Moses knew by the Divine Spirit”. Preparation for the Gospel book 12 ch.9 p.9.

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) says that Moses wrote Exodus 30:9 Hortatory Address to the Greeks ch.29 p.285

Among heretics

Marcionite heretic Megethius (c.300 A.D.) “The God who had spoken beforehand in Genesis which instructed Moses to escape from Egypt, says [Exodus 12:11; 3:22; 11:2; 12:35)]: ‘Make ready to eat! with your loins girded and feet shod, and rod in hand’, [Exodus 3:22] and bags on their back and much gold (and) much silver of all the Egyptians that they can bear to carry.” Dialogue on the True Faith first part ch.10 p.51

Oa3. Moses wrote Leviticus

In Luke 5:14 Jesus refers to Leviticus 14:2-12 as “Moses commanded”.

In Romans 10:5 Paul quotes Leviticus 18:5 as by Moses.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 10:5

Clement of Alexandria (193-202 A.D.) quotes Leviticus 18:1-5 as scripture by Moses. Stromata book 2 ch.10 p.358

Clement of Alexandria (193-217/220 A.D.) quotes Leviticus 20:29; 12:8 as God says by Moses. The Instructor book 1 ch.5 p.212

Tertullian (198-220 A.D.) “In short, when the sacerdotal law was being drawn up, through Moses, in Leviticus, we find it prescribed to the people of Israel that sacrifices should in no other place be offered to God than in the land of promise; which the Lord God was about to give to ‘the people’ Israel and to their brethren, in order that, on Israel’s introduction thither, there should there be celebrated sacrifices and holocausts, as well for sins as for souls; and nowhere else but in the holy land.” An Answer to the Jews ch.5 p.156

Origen (225-253/254 A.D.) (implied) quotes Leviticus 19:31 as from the Mosaic Law. Origen Against Celsus book 1 ch.26 p.407.

Origen (235 A.D.) says that Moses wrote Leviticus 21:17-21. Exhortation to Martyrdom book 5 ch.30 p.171

Methodius (270-311/312 A.D.) “For what was the purpose of the theologian Moses, in introducing, under a mystical sense, the Feast of Tabernacles in the Book of Leviticus? Was it that we may keep a feast to God, as the Jews with their low view of the Scriptures interpret it? as if God took pleasure in such tabernacles, decked out with fruits and boughs and leaves, which immediately wither and lose their verdure. We cannot say so.” Discourse on the Resurrection part 1 ch.14 p.368

Methodius (270-311/312 A.D.) “For what was the purpose of the theologian Moses, in introducing, under a mystical sense, the Feast of Tabernacles in the Book of Leviticus?” Discourse on the Resurrection part 1 ch.13 p.368

Eusebius of Caesarea (318-325 A.D.) Leviticus was given through Moses Demonstration of the Gospel book 3 p.3

Eusebius of Caesarea (318-325 A.D.) quotes all of Leviticus 10:9 as “Moses also anticipates this…” and “And the Lord spake to Aaron, saying”. Preparation for the Gospel book 12 ch.25 p.22

Oa4. Moses wrote Numbers

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 refers to Numbers 21:8-9 “And Moses spoke unto them, saying, ‘when any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe that even though dead, it is able to give him life, and immediately he shall be restored.’ And they did so. Though hast in this also [an indication of] the glory of Jesus;”

Justin Martyr (151-155 A.D.) also tells of the brass serpent in Numbers 21:6-9. He begins with “for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps…” First Apology of Justin Martyr ch.50 p.183.

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

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

Origen (225-253/254 A.D.) “let him read the book of Moses entitled Numbers” Origen Against Celsus book 6 ch.23 p.583-584.

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 quotes Numbers 5:2 as by Moses.

Treatise on Rebaptism (c.248-256 A.D.) ch.15 p.676 quotes Numbers 11:17 as said by God to Moses in the Old Testament.

Athanasius of Alexandria (318 A.D.) quotes from Numbers 24:5-17 as by Moses. Incarnation of the Word ch.33.4 p.54

Lactantius (c.303-320/325 A.D.) “But Moses also, in Numbers, thus speaks: ‘There shall arise a star out of Jacob, and a man shall spring forth from Israel.’” The Divine Institutes book 4 ch.13 p.112

Lactantius (c.303-320/325 A.D.) “Moses in Numbers”. Epitome of the Divine Institutes ch.44 p.239

Eusebius of Caesarea (318-325 A.D.) quotes Numbers 24:7a (10/19 woprds quoted) as “Moses knew by the Divine Spirit”. Preparation for the Gospel book 1 ch.1 p.4

Oa5. Moses wrote Deuteronomy

In Matthew 19:7-8 Jesus refers to Deuteronomy 24:1-4 as “Moses Command”

Matthew 8:4

Matthew 22:24

Mark 1:44

Mark 7:10

Mark 10:4

Mark 12:19,26

Luke 20:28

Acts 3:22

Acts 7:37 quotes Deuteronomy 18:15 as by Moses

Others too

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 9:19 which quotes Deuteronomy 32:21 as by Moses.

Justin Martyr (c.138-165 A.D.) quotes Deuteronomy 32:15 as “by Moses” in Dialogue with Trypho, a Jew ch.20 p.204. He also quotes from Deuteronomy 10:16 as by Moses in the same work ch.126 p.262

Irenaeus of Lyons (182-188 A.D.) quotes Deuteronomy 5:8 as “Moses said” Irenaeus Against Heresies book 3 ch.6.5 p.420. See also ibid book 4 ch.15.1 p.479 where he quotes Deuteronomy 5:22 as “Moses says”.

Irenaeus of Lyons (c.160-202 A.D.) quotes from Deuteronomy as by Moses. Proof of Apostolic Preaching ch.28. See also ch.95.

Clement of Alexandria (c.195 A.D.) quotes from Deuteronomy in many places, including Deuteronomy 6:4 as by Moses in Exhortation to the Heathen ch.8 p.195 and the same verse in Stromata book 5 ch.14 p.471.

Clement of Alexandria (193-217/220 A.D.) quotes Deuteronomy 31:20 as by Moses. The Instructor book 1 ch.10 p.232-233

Clement of Alexandria (c.195 A.D.) says that Moses wrote Deuteronomy 25:13,15. Exhortation to the Heathen ch.6 p.191

Hippolytus of Portus (222-235/236 A.D.) quotes Deuteronomy 9:3 as by Moses in Refutation of All Heresies book 6 ch.27 p.88. He also discusses Deuteronomy 5:22 as “And Moses has not been silent on this point, when he says, that there are three words of God, ‘darkness, gloom, tempest, and added no more.” Refutation of All Heresies book 8 ch.1 p.118

Origen (c.227-240 A.D.) “Now the Lord Jehovah, according to Moses, is Faithful and True.” [Deuteronomy 32:4] Commentary on John book 2 no.4 p.326

Dionysius of Rome (259-269 A.D.) mentions “Moses in the great song of Deuteronomy” Against the Sabellians (ANF vol.7) ch.2 p.365.

Adamantius (c.300 A.D.) (implied) quotes Deuteronomy 25:4 as from the Law of Moses. Dialogue on the True Faith first part ch.22b p.65

Methodius of Olympus and Patara (270-311/312 A.D.) quotes from Deuteronomy 32:32,33 as by Moses. The Banquet of the Ten Virgins discourse 5 ch.5 p.327

Athanasius of Alexandria (318 A.D.) quotes part of Deuteronomy 30:14 as by Moses. Athanasius Against the Heathen ch.30.1 p.29

Lactantius (315-325/330 A.D.) “Moses also says in Deuteronomy” and quotes Deuteronomy 28:66 in Epitome of the Divine Institutes ch.46 p.241

Eusebius of Caesarea (318-325 A.D.) quotes all of Deuteronomy 6:4 “As Moses declared”. Preparation for the Gospel book 11 ch.13 p.19. He also quotes Deuteronomy 18:18-19 and Detueronomy 18:15 in Preparation for the Gospel book 3 ch.1 p.2.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.53 p.248 says Moses wrote Deuteronomy 34:15-19.

Oa6. David a writer of Psalms

Psalm 72:20

Others too

In Mathew 22:23-24 Jesus quotes Psalm 110:1 as by David

Mark 12:36-37

Luke 20:42,44

Acts 1:16

Acts 2:25

Acts 4:25

Romans 4:6

Romans 11:9

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 11:9

Clement of Rome (96-98 A.D.) “For, says the elect David, ‘I will confess unto the Lord ; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.’” 1 Clement ch.52 vol.1 p.19

Epistle of Barnabas (c.70-130 A.D.) ch.10 p.143 “David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: ‘Blessed is the man who hath not walked in the counsel of the ungodly,’”

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

Melito of Sardis (170-177/180 A.D.) “Psalms of David, the Proverbs of Solomon” From the Book of Extracts vol.8 p.759

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

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

Irenaeus of Lyons (c.160-202 A.D.) quotes Psalm 1:1a as the Holy Spirit saying by David. Proof of Apostolic Preaching ch.2.

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

Clement of Alexandria (193-217/220 A.D.) quotes Psalm 104:2 as by David. The Instructor book 2 ch.12 p.266

Clement of Alexandria (193-217/220 A.D.) quotes Psalm 45:7-8 as by David. The Instructor book 2 ch.8 p.254

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

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

Hippolytus of Portus (222-235/236 A.D.) “the Psalmist David says: ‘In the sun he hath placed his tabernacle, and himself (is) as a bridegroom coming forth from his nuptial chamber, (and) he will rejoice as a giant to run his course.’” Against All Heresies book 8 ch.10 p.123

Origen (225-253/254 A.D.) “…David says, ‘Great peace have they that love Thy law, and there is no stumbling-block to them.’” Origen’s Commentary on Matthew 12 ch.23 p.463

Origen (233/234 A.D.) says Psalm 16 is called “a Psalm of David”. Origen on Prayer ch.2.5 p.21

Origen (233/234 A.D.) quotes Psalm 33:20 as by David. Origen On Prayer ch.29.3 p.114

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

Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 Implied) “Let us hear what the Holy Spirit testifies by David: ‘If his children forsake my law, and walk not in my commandments; if they should profane my righteousness, and should not keep my precepts; I will visit their crimes with a rod, and their sins with stripes. But my mercy will I not utterly disperse from them.’”

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

Dionysius of Alexandria (246-265 A.D.) (implied) “And David says: ‘Into Thy hands I commit my spirit.’” Metaphrase of Ecclesiastes ch.10 p.16

Adamantius (c.300 A.D.) quotes Psalm 105:4-5 as by David. Dialogue on the True Faith First part ch.24 p.68

Victorinus of Petau (martyred 304 A.D.) “And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury;” On the Creation of the World p.342. For Psalm 62:11 see Commentary on the Apocalypse from the first chapter no.16 p.345

Methodius (270-311/312 A.D.) “as King David, openly confessing with tears in the mountains, cried out, ‘My wounds stink and are corrupt,’” The Banquet of the Ten Virgins discourse 1 ch.1 p.311

Lactantius (c.303-320/325 A.D.) “David also in the seventeenth Psalm says:” The Divine Institutes book 4 ch.11 p.109

Lactantius (c.303-320/325 A.D.) “Now, that He would not remain in bell, but rise again on the third day, had been foretold by the prophets. David says, in the fifteenth Psalm: ‘Thou wilt not leave my soul in hell; neither wilt Thou suffer Thine holy one to see corruption.” Also in the third Psalm: ‘I laid me down to sleep, and took my rest, and rose again, for the Lord sustained me.’ Hosea also, the first of the twelve prophets, testified of His resurrection: ‘This my Son is wise, therefore He will not remain in the anguish of His sons: and I will redeem Him from the power of the grave. Where is thy judgment, O death? or where is thy sting?’ The same also in another place: ‘After two days, He will revive us in the third day.’” The Divine Institutes book 4 ch.19 p.122

Eusebius of Caesarea (318-325 A.D.) quotes all of Psalm 110:1a (10/20 words quoted) as by David. Preparation for the Gospel book 11 ch.14 p.20. See also ibid book 12 ch.18 p.16 for Psalm 34:11-14.

Eusebius of Caesarea (318-325 A.D.) says that David wrote Psalm 2:1-2. Eusebius’ Ecclesiastical History book 1 ch.3.6 p.86

Among heretics

Marcionite heretic Megethius quotes Psalm 2:1-2 as by David. Dialogue on the True Faith First Part 815a ch.24 p.67

Oa7. Solomon a writer of Proverbs

Proverbs 1:1

(No New Testament books)

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

Melito of Sardis (170-177/180 A.D.) “Psalms of David, the Proverbs of Solomon” From the Book of Extracts p.759

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

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

Clement of Alexandria (193-202 A.D.) “And Solomon again says: ‘She is a tree of immortality to those who take hold of her.’” Stromata book 5 ch.11 p.461

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

Tertullian (208-220 A.D.) “For even in the Proverbs, which we call Paroemiae, Solomon specially (treats) of the adulterer” Tertullian on Modesty ch.18 p.94

Hippolytus of Portus (222-235/236 A.D.) the proverbs of “Solomon” fragment 1 On Proverbs p.172

Origen (240-254 A.D.) “I might quote the words of Solomon from the book of Proverbs, which run thus: ‘There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, though leaning upon its hands, and being easily captured, dwelleth in kings’ fortresses.’” Origen Against Celsus book 4 ch.87 p.536. See also Origen On Modesty ch.18 p.94.

Origen (233/234 A.D.) says Solomon wrote Proverbs 15:17 (Septuagint). Origen On Prayer ch.27.6 p.95-96

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

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D. p.566) (paraphrase) “as the Lord says by Solomon: ‘He who trusteth in that which is false, he feeds the winds;’” (Proverbs 9:12 (Septuagint))

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

Methodius (270-311/312 A.D.) (partial, does not say Proverbs) “For if you will look at the books of Moses, or David, or Solomon, or Isaiah, or of the prophets who follow,” The Banquet of the Ten Virgins discourse 7 ch.4 p.333

Lactantius (c.303-320/325 A.D.) “by that most wise King Solomon, full of divine inspiration, spake these things” and quotes Proverbs 8:22-31 in the Septuagint. The Divine Institutes book 4 ch.6 p.105

Eusebius of Caesarea (318-325 A.D.) quotes all of Proverbs 1:3, then later all of PRovers 1:4-6 as by “Solomon … in the beginning of his book of Proverbs”. Preparation for the Gospel book 7 ch.16 p.22 and book 7 ch.12 p.16

Eusebius of Caesarea (318-325 A.D.) says that Solomon wrote Proverbs 8:12,14,16. Eusebius’ Ecclesiastical History book 1 ch.2.14 p.83-84

Oa8. Solomon, writer of Ecclesiastes

Implied Ecclesiastes 1:1,12; 2:9

(No New Testament books)

Origen (c.227-240 A.D.) “For Solomon says in Ecclesiastes, ‘My son, beware of making many books; there is no end of it, and much study is a weariness of the flesh.’” Commentary on John book 5 ch.1 p.346

Origen (233/234 A.D.) sais that Solomon wrote Ecclesiastes. Exhortation to Martyrdom ch.4.23 p.164.

Origen (233/234 A.D.) says that Solomon wrote Eccleiastes 4:22 (LXX). Exhortation to Martyrdom ch.4.22 p.162.

Gregory Thaumaturgus (240-265 A.D.) wrote an entire work: Metaphrase of Ecclesiastes. He attributes Ecclesiastes to Solomon in the first chapter.

Dionysius of Alexandria (246-265 A.D.) “For in this Solomon had also an experience surpassing prudence, and above the measure of all the ancients. Consequently he shows the vanity of it, as what follows in like manner demonstrates: ‘And my heart uttered many things: I knew wisdom, and knowledge, and parables, and sciences.’” Commentary on the Beginning of Ecclesiastes ch.1 verse 18 p.111

Alexander of Alexandria (313-326 A.D.) “And Solomon says, that it is not possible that it should come to pass that a man should comprehend with his understanding ‘the way of a serpent upon a rock,’ which is Christ, according to the opinion of Paul.” Epistles on the Arian Heresy letter 1 ch.7 p.294

Eusebius of Caesarea (318-325 A.D.) quotes Ecclesiastes 1:2f (5/10 words quoted), 1:3 (full quote) as “Solomon… says in Ecclesiastes”. Preparation for the Gospel book 11 ch.7 p.12

Oa9. Isaiah/Esias wrote or said Isaiah

Isaiah 1:1

Matthew 3:3; 4:14; 8:17; 12:17; 13:14; 15:7

Mark 7:6

Luke 3:4-6 says that Isaiah 40:3-5 is by Isaiah

Luke 4:17

John 1:23; 12:38;12:39; 12:41

Acts 8:28; 8:30

Romans 8:27; 8:29; 10:16; 10:20; 15:12

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 10:16; 10:20; 15:12

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:23; 12:38; 12:39; 12:41

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) quotes John 1:23

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 9:27 which quotes Isaiah 10:22 as by Isaiah.

p131 (250 A.D.) Rom 9:18-21; 9:22-10:3. Rom 9:27-29

Justin Martyr (c.150 A.D.) And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks:” and then he quotes Isaiah 1:16-20. First Apology of Justin Martyr ch.61 p.183

Tatian’s Diatessaron (c.172 A.D.) section 6.37-39 p.53 quotes from Isaiah as Isaiah.

Irenaeus of Lyons (182-188 A.D.) “But what Isaiah said,” and quotes Isaiah 7:11 Irenaeus Against Heresies book 3 ch.21.5 p.453

Irenaeus of Lyons (c.160-202 A.D.) quotes from Isaiah as by Isaiah. Proof of Apostolic Preaching ch.3.

Clement of Alexandria (193-202 A.D.) “‘Ye that thirst, go to the waters,’ says Esaias [Isaiah], And ‘drink water from thine own vessels,’” and he quotes Saiah 55:1. Stromata book 1 ch.1 p.301

Clement of Alexandria (c.195 A.D.) says that Iaiah wrote a verse of Isaiah. Exhortation to the Heathen ch.8 p.194

Clement of Alexandria (193-217/220 A.D.) quotes Isaiah 24:15 as by Isaiah. The Instructor book 2 ch.11 p.263

Tertullian (198-220 A.D.) “Of darkness, indeed, the Lord Himself by Isaiah says, ‘I formed the light, and I created darkness.’ Of the wind also Amos says, ‘He that strengtheneth the thunder, and createth the wind, and declareth His Christ unto men;’” Against Hermogenes ch.32 p.495. See also Isaiah 53:1 in Against Praxeas (c.213 A.D.) ch.13 p.607.

Tertullian (207/208 A.D.) “as says Isaiah” and quotes Isaiah 40:8. Five Books Against Marcion book 4 ch.33 p.404

Hippolytus of Portus (222-235/236 A.D.) “For Isaiah says, ‘There shall come forth a rod out of the root of Jesse, and a flower shall grow up out of it.’ That which is called by Isaiah a flower, Jacob calls a shoot. For first he shot forth, and then he flourished in the world. And the expression, ‘he stooped down, he couched as a lion, and as a lion’s whelp,’ refers to the three days’ sleep (death, couching) of Christ;” Treatise on Christ and Antichrist ch.8 p.206

Commodianus (c.240 A.D.) [To the Jews] “Isaiah said that ye were of hardened heart. Ye look upon the law which Moses in wrath dashed to pieces; and the same Lord gave to him a second law. In that he placed his hope; but ye, half healed, reject it, and therefore ye shall not be worthy of the kingdom of heaven.” Instructions of Commodianus ch.38 p.210

Origen (c.240 A.D.) says that Isaiah wrote Isaiah 53:7. Homilies on Jeremiah homily 10 ch.1 p.95

Origen (233/234 A.D.) says Isaiah wrote Isaiah 45:3f (Septuagint) in Origen On Modesty ch.13 p.153

Origen (c.250 A.D.) said Isaiah 41:22-23 by Isaiah. Homilies on Psalms Psalm 77 homily 1 ch.1 p.287-288

Novatian (250/4-256/7 A.D.) “For in the same way as Isaiah says, ‘Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel, which is, interpreted, God with us;’” Concerning the Trinity ch.12 p.612

Cyprian of Carthage (c.246-258 A.D.) “Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: 'Fear not; for I have redeemed thee, and called thee by thy name: thou art mine.” Treatises of Cyprian Treatise 11 ch.10 p.502

Victorinus of Petau (martyred 304 A.D.) “There came one of the seven angels, which have the seven bowls, and spake with me, saying, Come, I will show thee the judgment of that great whore who sitteth upon many waters. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs.’ The decrees of that senate are always accomplished against all, contrary to the preaching of the true faith; and now already mercy being cast aside, itself here gave the decree among all nations.(paragraph) 3. ‘And I saw the woman herself sitting upon the scarlet-coloured beast, full of names of blasphemy.’ But to sit upon the scarlet beast, the author of murders, is the image of the devil. Where also is treated of his captivity, concerning which we have fully considered. I remember, indeed, that this is called Babylon also in the Apocalypse, on account of confusion; and in Isaiah also; and Ezekiel called it Sodom. In fine, if you compare what is said against Sodom, and what Isaiah says against Babylon, and what the Apocalypse says, you will find that they are all one.” Commentary on the Apocalypse from the 17th chapter no.1-6 p.357. For Isaiah 11:4 see Commentary on the Apocalypse from the first chapter no.16 p.346

Peter of Alexandria (306,285-311 A.D.) “will happen unto them what is spoken by Esias the prophet:” and then quotes Isaiah 66:24 and 57:20-21. The Canonical Epistle canon 4 p.270

Methodius (270-311/312 A.D.) “Isaiah says, too, ‘For as the new heaven and the new earth which I make, remaineth before me, saith the Lord, so shall your seed and your name be;’ and again, ‘Thus saith the Lord that created the heaven, it is He who prepared the earth and created it, He determined it; He created it not in vain, but formed it to be inhabited.’” Discourse on the Resurrection part 1 ch.8 p.366

Methodius (270-311/312 A.D.) quotes Isaiah 16:7-8 as by Isaiah. Banquet of the Ten Virgins discourse 8 ch.7 p.337

Lactantius (c.303-320/325 A.D.) quote from Isaiah as by Isaiah. Epitome of the Divine Institutes ch.44 p.239

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 11:1-10 as “From Isaiah”. Demonstration of the Gospel book 7 ch.3 p.14

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 11:1 (full quote); 11:2a (5/9 words quoted) by Isaiah. Preparation for the Gospel book 3 ch.1 p.4

Eusebius of Caesarea (318-325 A.D.) says Isaiah wrote Isaiah 61:1 (Septuagint). Eusebius’ Ecclesiastical History book 1 ch.3.13 p.86

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) says Isaiah wrote Isaiah 6:1-9. Oration of Simeon and Anna ch.2 p.384

Oa10. Jeremiah wrote or said Jeremiah

Jeremiah 1:1-2

Matthew 2:17; 27:9

Theophilus of Antioch (168-181/188 A.D.) “In like manner also Jeremiah says: ‘Stand in the ways, and see, and ask which is the good way of the Lord your God, and walk in it and ye shall find rest for your souls. Judge just judgment, for in this is the will of the Lord your God.’” Theophilus to Autolycus book 3 ch.12 p.115

Irenaeus of Lyons (c.160-202 A.D.) quotes from Jeremiah as by Jeremiah. Proof of Apostolic Preaching ch.43.

Clement of Alexandria (193-202 A.D.) “let him hear the Spirit interpreting the matter in question by Jeremiah,” and then Clement quotes Jeremiah 13:24-27. Stromata book 4 ch.26 p.439. See also ibid book 4 ch.25 p.438.

Clement of Alexandria (193-217/220 A.D.) quotes Jeremiah 5:8-9 as by Jeremiah. The Instructor book 1 ch.9 p.229

Clement of Alexandria (c.195 A.D.) says that Jeremiah wrote a verse of Jeremiah. Exhortation to the Heathen ch.8 p.194

Tertullian (198-220 A.D.) “But, moreover, when Jeremiah says, ‘And I will gather them together from the extremities of the land in the feast-day,’ he signifies the day of the Passover and of Pentecost, which is properly a ‘feast-day.’” [Jeremiah 31:8; 38:8 Septuagint) On Baptism ch.19 p.678

Tertullian (207/208 A.D.) “Jeremiah said, “Cursed is the man that trusteth in man.” [Jeremiah 17:5] Five Books Against Marcion book 4 ch.33 p.403

Hippolytus of Portus (222-235/236 A.D.) “Now Jeremiah says, ‘Who hath stood in the counsel of the Lord, and hath perceived His Word?’” Against the Heresy of One Noetus ch.13 p.228

Origen (239-242 A.D.) quotes Jeremiah 1:9-10 as by Jeremiah. Homilies on Ezekiel homily 1 ch.12.2 p.41

Origen (233/234 A.D.) quotes a combination of Jeremiah 7:22 and Zechariah 7:10 as by Jeremias. Origen On Prayer ch.9.3 p.40

Cyprian of Carthage (c.246-258 A.D.) “Moreover, when Jeremiah besought for the people, the Lord speaks to him, saying: 'And pray not thou for this people, and entreat not for them in prayer and supplication; because I will not hear in the time wherein they shall call upon me in the time of their affliction.'” Epistles of Cyprian Letter 11 ch.4 p.499

Adamantius (c.300 A.D.) “Jeremiah also states that of old He was not known: he says, ‘All shall know Me fro the least even to the greatest of them.’” [Jeremiah 31:34 (LXX 38:34) but has gnusontai instead of eidusouain.] Dialogue on the True Faith first part ch.23 p.66

Methodius (270-311/312 A.D.) “Now Jeremiah says, ‘It is good for a man that he bear the yoke in his youth;’ and ‘that his soul should not depart from the Lord.’” Banquet of the Ten Virgins discourse 5 ch.3 p.326

Lactantius (c.303-320/325 A.D.) “For the prophet Jeremiah says: ‘I sent to you my servants the prophets; I sent them before the morning light; but ye did not hearken, nor incline your ears to hear, when I spake unto you: let every one of you turn from his evil way, and from your most corrupt affections; and ye shall dwell in the land which I gave to you and to your fathers for ever. Walk ye not after strange gods, to serve them; and provoke me not to anger with the works of your hands, that I should destroy you.’ [Jeremiah 25:406] The Divine Institutes book 4 ch.11 p.109

Eusebius of Caesarea (318-325 A.D.) quotes Jeremiah 23:6-8; 30:8-9 “From Jeremiah” and “Jeremiah prophesies”. Demonstration of the Gospel book 7 ch.3 p.14

Eusebius of Caesarea (318-325 A.D.) quotes Jeremiah 36:3a (8/20 word quoted) by Jeremiah. Preparation for the Gospel book 6 ch.11 p.45

Eusebius of Caesarea (318-325 A.D.) quotes Jeremiah 23:23m (3 not 2 4 words) and Jeremiah 23:24a (10/18 words) as “So God speaks by Jeremiah.” Preparation for the Gospel book 13 ch.13 p.47.

Among heretics

The Exegesis on the Soul (Gnostic) The Gnostic Bible p.407 “The prophet Jeremiah said,” and quotes Jeremiah 3:1-4.

Oa11. Ezekiel is by Ezekiel

Ezekiel 1:3

(No New Testament books)

Justin Martyr (c.138-165 A.D.) “God enjoined you … narrated by Ezekiel” and then quotes Ezekiel 20:19-26. Dialogue with Trypho, a Jew ch.21 p.204-205.

Theophilus of Antioch (168-181/188 A.D.) “And another prophet, Ezekiel, says: ‘If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die.’” Theophilus to Autolycus book 3 ch.11 p.114

Irenaeus of Lyons (182-188 A.D.) quotes Ezekiel 20:24 as by Ezekiel. Irenaeus Against Heresies book 4 ch.15.1 p.479

Irenaeus of Lyons (c.160-202 A.D.) quotes from Ezekiel 11:19 as by Ezekiel.. Proof of Apostolic Preaching ch.93.

Clement of Alexandria (193-202 A.D.) “Then Zedekiah reigned for eleven years; and up to his time Jeremiah continued to prophesy. Along with him Ezekiel the son of Buzi, and Urias the son of Samaeus, and Ambacum prophesied.” Stromata book 1 ch.21 p.328

Clement of Alexandria (193-202 A.D.) “You will find in Ezekiel the like, as follows: and he quotes Ezekiel 18:4-9. Stromata book 2 ch.21 p.376.

Clement of Alexandria (193-217/220 A.D.) quotes Ezekiel 2:16-17 as by Ezekiel. The Instructor book 1 ch.9 p.220

Tertullian (198-220 A.D.) “Ezekiel announces your ruin as about to come: and not only in this age -a ruin which has already befallen-but in the ‘day of retribution,’ which will be subsequent. From which ruin none will be freed but he who shall have been frontally sealed with the passion of the Christ whom you have rejected.” An Answer to the Jews ch.11 p.167

Hippolytus of Portus (222-235/236 A.D.) “Ezekiel also speaks of him to the same effect, thus: ‘Thus saith the Lord God, Because thine heart is lifted up,’” Treatise on Christ and Antichrist ch.18 p.208

Origen (225-253/254 A.D.) “‘And, to compare history with history, I would say to the Jew, ‘Even your own Ezekiel writes, saying, ‘The heavens were opened, and I saw a vision of God.’” Origen Against Celsus book 1 ch.43 p.414

Origen (c.227-240 A.D.) says Ezekiel wrote Ezekiel 34:23 Commentary on John book 1 ch.23 p.310

Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 “Words like to these we read that the Lord said also by Ezekiel: ‘Son of man, the house of Israel has dwelt on its own land, and they have defiled it by their crimes: their uncleanness has become like that of a menstruous woman before my face.’”

Cyprian of Carthage (c.246-258 A.D.) “when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, ‘Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you.’” Epistles of Cyprian Letter 75 ch.12 p.401

Victorinus of Petau (martyred 304 A.D.) “I remember, indeed, that this is called Babylon also in the Apocalypse, on account of confusion; and in Isaiah also; and Ezekiel called it Sodom.” Commentary on the Apocalypse from the 17th chapter no.3 p.357. See also from the 11th chapter verse 7 p.354.

Methodius (270-311/312 A.D.) “And, when Origen allegorises that which is said by the prophet Ezekiel concerning the resurrection of the dead, and perverts it to the return of the Israelites from their captivity in Babylon,” Discourse on the Resurrection ch.2.18 p.376

Eusebius of Caesarea (318-325 A.D.) quotes Ezekiel 1:4a (9/37 words quoted); 1:5 (full quote); 1:6a (4/9 wordss wuoted); 1:10 (full quote) by “The prophet Ezekiel”. Preparation for the Gospel book 12 ch.46 p.34

Among heretics

Marcionite heretic Megethius in Adamantius Dialogue on the True Faith first part ch.23 p.66 (c.300 A.D.) “Thus how could Ezekiel say [Ez. 20:5]: ‘And I made myself known to the fathers in the desert?’”

The Exegesis on the Soul (Gnostic) The Gnostic Bible p.408 “again in Ezekiel he said,” and quotes Ezekiel 16:23-26.

Oa12. Daniel spoke or wrote Daniel

Matthew 13:14

In Matthew 24:15 Jesus refers to Daniel 9:27 as spoken of by Daniel.

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.138 “In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.’”

Irenaeus of Lyons (182-188 A.D.) “Then Daniel also says this very thing: ‘And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.’” Irenaeus Against Heresies book 5 ch.34.2 p.564

Irenaeus of Lyons (182-188 A.D.) “On this account also, Daniel, foreseeing His [Christ’s] advent, said…” and discusses half of Daniel 2:34. Irenaeus Against Heresies book 3 ch.21.6 p.453

Clement of Alexandria (193-202 A.D.) “And Daniel the prophet says, ‘The mystery which the king asks, it is not in the power of the wise, the Magi, the diviners, the Gazarenes, to tell the king; but it is God in heaven who revealeth it.’” Stromata book 1 ch.4 p.304

Clement of Alexandria (193-202 A.D.) “For the two years are added to the seventeen months and eighteen days of Otho, and Galba, and Vitellius; and the result is three years and six months, which is ‘the half of the week,’ as Daniel the prophet said. For he said that there were two thousand three hundred days from the time that the abomination of Nero stood in the holy city, till its destruction. For thus the declaration, which is subjoined, shows: “How long shall be the vision, the sacrifice taken away, the abomination of desolation,” Stromata book 1 ch.21 p.334

Clement of Alexandria (193-217/220 A.D.) quotes Daniel 7:9 as by Daniel. The Instructor book 2 ch.11 p.265

Tertullian (207/208 A.D.) “and is Himself ‘blessed by all things’ as Daniel tells us.” [Daniel 2:19,20; 3:28; 4:34,37] Five Books Against Marcion book 5 ch.11 p.452

Hippolytus of Portus (222-235/236 A.D.) “These words then being thus presented, let us observe somewhat in detail what Daniel says in his visions.” Treatise on Christ and Antichrist ch.19 p.208

Origen (225-253/254 A.D.) “And in the passage, ‘There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory: so also is the resurrection of the dead,’ the Apostle says the same thing as Daniel, taking this thought from his prophecy.” Commentary on Matthew Book 10 no.3 p.415

Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.662-663 “Like things to these also says Daniel: ‘ I beheld a throne placed, and the Ancient of days sat upon it, and His clothing was as it were snow, and the hairs of His head as it were white wool: His throne was a flame of fire, its wheels were burning fire. A river of fire came forth before Him: thousand thousands ministered to Him, and thousand thousands stood before Him: He sat to judgment, and the books were opened.’”

Cyprian of Carthage (c.246-258 A.D.) “And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: ‘I worship nothing but the Lord my God, who founded the heaven and the earth.’” Treatises of Cyprian Treatise 11 ch.11 p.503

Adamantius (c.300 A.D.) “Which rightly in the holy scriptures is spoken, yet by no willingness rightly understood.” or “What has been reasonably stated in the Scriptures you want to interpret unreasonably.” (Adamantius is speaking right after Megethius quotes Daniel 2:34,35) Dialogue on the True Faith first part ch.25 p.68

Victorinus of Petau (martyred 304 A.D.) “Thence here he places, and by and by here he renews, that of which the Lord, admonishing His churches concerning the last times and their dangers, says: “But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand.” [Daniel 11:45] Commentary on the Apocalypse from the thirteenth chapter no.13 p.357. For Daniel 11:37 see Commentary on the Apocalypse from the seventeenth chapter no.16 p.358.

Athanasius of Alexandria (318 A.D.) says Daniel wrote Daniel 9:24. Incarnation of the Word ch.39.2 p.57

Lactantius (c.303-320/325 A.D.) “as Daniel had shown that it would be, saying: ‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days.’” The Divine Institutes book 4 ch.21 p.123

Lactantius (c.303-320/325 A.D.) “Daniel had long before shown this, saying, ‘I saw in the night vision, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they who stood beside Him brought Him near before Him. And there was given Him a kingdom, and glory, and dominion, and all people, tribes, and languages shall serve Him; and His power is an everlasting one, which shall not pass away, and His kingdom that which shall not be destroyed.’ Also David in the cixth Psalm: ‘The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.’” Epitome of the Divine Institutes ch.47 p.241

Eusebius of Caesarea (318-325 A.D.) “because in the prophecy of Daniel it is said the Nebuchadnezzar, walking ithe palace of his kingdom in Babylon, …”. Preparation for the Gospel book 9 ch.41 p.55

Among corrupt or spurious works

pseudo-Cyprian (after 258 A.D.) quotes Daniel 4:34 as in Daniel. Exhortation to Repentance p.594.

Among heretics

Marcionite heretic Megethius (c.300 A.D.) “Daniel declared [Dan.2:34,35]: ‘You have seen, even beheld a stone that is cut from a mountain without hands, and striking an image and its feet were as dust, which is blown in the wind’.” or “Daniel says, ‘I saw, and behold, a stone was cut out of a mountain without hands, and it struck the image and made it like a cloud of dust, and it was blown away by the wind.’” Dialogue on the True Faith first part ch.25 p.68

Oa13. Hosea wrote or spoke Hosea

Hosea 1:1

(No New Testament books)

p131 (250 A.D.) Rom 9:18-21; 9:22-10:3. Rom 9:14-26

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

Theophilus of Antioch (168-181/188 A.D.) “So also says Hosea:” and then quotes Hosea 12:6. Theophilus to Autolycus book 3 ch.12 p.115

Irenaeus of Lyons (c.160-202 A.D.) quotes of Hoses 2:23 as by Hosea. Proof of Apostolic Preaching ch.93.

Clement of Alexandria (193-202 A.D.) (partial) mentions Hosea. Stromata book 1 ch.21 p.327

Tertullian (207/208 A.D.) “and again by Hosea, ‘I [God] will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies. ‘“ Five Books Against Marcion book 5 ch.4 p.436

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and quotes part of Hosea 5:2. Excerpts of Theodotus ch.5 p.43. He also quotes Hosea 1:2,7,10,11; 5:2,8

Origen (c.227-240 A.D.) “is called the Word came to certain persons; as ‘The Word of the Lord which came to Hosea, the son of Beeri,’ and ‘The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,’ and ‘The Word which came to Jeremiah concerning the drought.’ We must enquire how this Word came to Hosea, and how it came also to Isaiah the son of Amos, and again to Jeremiah concerning the drought;” Commentary on John book 2 verse 1 p.322

Novatian (250/4-256/7 A.D.) “Why shall the truth of faith hesitate in that wherein the authority of Scripture has never hesitated? For, behold, Hosea the prophet says in the person of the Father: ‘I will not now save them by bow, nor by horses, nor by horsemen; but I will save them by the Lord their God.’” Concerning the Trinity ch.12 p.621

Athanasius of Alexandria (318 A.D.) (partial), mentions Jacob, Jeremy [Jeremiah], Ezekiel, David, Solomon, Gad, Asaph, Nathan, Osee [Hosea], Amos. Incarnation of the Word ch.40 p.57

Lactantius (c.303-320/325 A.D.) “Hosea also, the first of the twelve prophets, testified of His resurrection:” The Divine Institutes book 4 ch.19 p.122

Lactantius (c.303-320/325 A.D.) “Likewise Hosea: This my Son is wise, therefore He shall not stay long in the anguish of His sons: and I will ransom Him from the hand of the grave. Where is thy judgment, O death, where is thy sting?” Epitome of the Divine Institutes ch.47 p.241

Eusebius of Caesarea (318-325 A.D.) says that Daniel prophesied the number of weeks before the coming of Christ. Eusebius’ Ecclesiastical History book 1 ch.6 p.90

Among corrupt or spurious works

pseudo-Cyprian (after 258 A.D.) quotes Hosea 14:2 as in Hosea. Exhortation to Repentance p.594.

Among heretics

The Exegesis on the Soul (Gnostic) The Gnostic Bible p.407 “It is also written in the prophet hosea” and quotes Hoses 2:2-7.

Oa14. Joel wrote Joel

Joel 1:1

Acts 2:16

Theophilus of Antioch (168-181/188 A.D.) “And another, Joel, spoke in agreement with these: “Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet,” Theophilus to Autolycus book 3 ch.12 p.115

Tertullian (207/208 A.D.) “‘Since, then, Christ was announced by the Creator, ‘who formeth the lightning, and createth the wind, and declareth unto man His Christ,’ as the prophet Joel says,” Five Books Against Marcion book 3 ch.6 p.325

Tertullian (198-220 A.D.) “For Joel withal exclaimed: ‘Sanctify a fast, and a religious service;’” On Fasting ch.16 p.112

Novatian (250/254-257 A.D.) “scriptures … and in the appointed occasions of times given. For He was promised by Joel the prophet” and [Joel 2:28m (10 not 4 4 not 16 words quoted); Acts 2:17m (6 not 3 5 not 5 6 not 23 words quoted)]. Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) “Joel the prophet, and says, ‘And now, thus saith the Lord your God, Turn ye even...’” Epistles of Cyprian letter 51 ch.22 p.333

Methodius (270-311/312 A.D.) “So both the true fig-tree and the true vine yield fruit after that the power of chastity has laid hold upon all men, as Joel the prophet preaches, saying: ‘Fear not, O land; be glad and rejoice, for the Lord will do great things.’” Banquet of the Ten Virgins discourse 10 ch.4 p.349

Oa15. Amos wrote Amos

Amos 1:1

(No New Testament books)

Justin Martyr (c.138-165 A.D.) “these by Amos, one of the twelve, saying:” and then quotes Amos 5:18-20. Dialogue with Trypho, a Jew ch.22 p.205

Irenaeus of Lyons (182-188 A.D.) (immediately after the previous reference: “And again, specifying the place of His advent, he [Amos] says: ‘The Lord hath spoken from Zion, and He has uttered His voice from Jerusalem.’” [Joel 3:16; Amos 1:2] Irenaeus Against Heresies book 3 ch.20 p.451

Irenaeus of Lyons (182-188 A.D.) (partial) “And Amos (Micah) the prophet declares the same: ‘He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea.’” [Micah 7:9] Irenaeus Against Heresies book 3 ch.20 p.451

Tertullian (198-220 A.D.) “at His passion, that mid-day grew dark, the prophet Amos announces, saying,” and quotes Amos 8:9-10 An Answer to the Jews ch.10 p.167

Tertullian (207/208 A.D.) “Of this Amos says: ‘He buildeth His ascensions into heaven;’” Five Books Against Marcion book 3 ch.25 p.343

Origen (c.250 A.D.) says that Amos wrote Amos 8:10. Homilies on Psalms Psalm 71 homily 1 ch.8 p.188

Cyprian of Carthage (c.246-258 A.D.) “In Amos: ‘And it shall come to pass in that day, saith the Lord, the sun’” Treatises of Cyprian Treatise 12 part 2 ch.23 p.525

Athanasius of Alexandria (318 A.D.) (partial), mentions Jacob, Jeremy [Jeremiah], Ezekiel, David, Solomon, Gad, Asaph, Nathan, Osee [Hosea], Amos. Incarnation of the Word ch.40 p.57

Lactantius (c.303-320/325 A.D.) “At the same hour there was an earthquake; and the veil of the temple, which separated the two tabernacles, was rent into two parts; and the sun withdrew its light, and there was darkness from the sixth even to the ninth hour. Of which event the prophet Amos testifies:” (Amos 8:9-10) The Divine Institutes book 4 ch.19 p.122

Lactantius (c.303-320/325 A.D.) “Amos thus speaks of the obscuring of the sun: ‘In that day, saith the Lord, the sun shall go down at noon, and the clear day shall be dark; and I will turn your feasts into mourning, and your songs into lamentation.’” (Amos 8:9-10) The Epitome of the Divine Institutes ch.46 p.241

Oa16. Micah wrote or said Micah

Micah 1:1

(No New Testament books)

“In Micah”, in Melito of Sardis and Cyprian of Carthage, is not counted.

Justin Martyr (c.138-165 A.D.) “quoting a short statement from the prophecy of Micah, one of the twelve [minor prophets]. This is as follows: ‘And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains; it shall be exalted above the hills, arid people shall flow unto it.’” Dialogue with Trypho, a Jew ch.109 p.253

Irenaeus of Lyons (c.160-202 A.D.) quotes Micah 5:2 as by the prophet Micah and referring to Christ. Proof of Apostolic Preaching ch.63.

Clement of Alexandria (193-202 A.D.) “Such are they of whom Micah the prophet says, ‘Hear the word of the Lord, ye peoples who dwell with pangs.’” Stromata book 4 ch.26 p.440

Tertullian (207/208 A.D.) “Concerning the forgiveness of sins, Micah also says,” and quotes Micah 7:18-19. Five Books Against Marcion book 4 ch.10 p.358

Tertullian (198-220 A.D.) (partial) quotes Micah 5:2 as by the prophet. “Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: ‘And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel.’ But if hitherto he has not been born, what ‘leader’ was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behooves him to proceed from the tribe of Judah and from Bethlehem.” An Answer to the Jews ch.13 p.169

Hippolytus of Portus (222-235/236 A.D.) “through which the impassable Word of God came under suffering, as also the prophets testify to me. For thus speaks the blessed Micah:” and quotes Micah 2:7,8. Against the Heresy of One Noetus ch.13-14 p.228

Hippolytus of Portus (222-235/236 A.D.) “For thus speaks the blessed Micah: ‘The house of Jacob provoked the Spirit of the Lord to anger. These are their pursuits. Are not His words good with them, and do they walk rightly? And they have risen up in enmity against His countenance of peace, and they have stripped off His glory. ‘“ Against the Heresy of One Noetus ch.15 p.229

Origen (225-253/254 A.D.) (implied) “the prophet Micah will prove when he says: ‘If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?’” [in both Latin and Greek] de Principiis book 3 ch.1.6 p.305

Origen (239-242 A.D.) refers to Micah as by Micah. Homilies on Ezekiel homily 10 ch.4.2 p.135

Methodius (270-311/312 A.D.) “Micah also says, ‘They shall sit every man under his vine and under his fig-tree; and none shall make them afraid.’” Banquet of the Ten Virgins discourse 10 ch.5 p.350

Lactantius (c.303-320/325 A.D.) “For Micah announced that He would give a new law, in these terms: ‘The law shall go forth of Zion, and the word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations.’” The Divine Institutes book 4 ch.17 p.118

Eusebius of Caesarea (318-325 A.D.) quotes Micah 5:2-6 as “From Micah”. Preparation for the Gospel book 7 ch.2 p.10

Among corrupt or spurious works

pseudo-Cyprian (after 258 A.D.) quotes Micah 7:1,2,3,8 as in Micah. Exhortation to Repentance p.594.

Oa17. Habakkuk wrote Habakkuk

Habakkuk 1:1

(No New Testament books)

“In Habakkuk”, per Cyprian and Melito of Sardis, is not counted here.

Theophilus of Antioch (168-181/188 A.D.) “The same, too, says David: ‘They are corrupt, they have done abominable works; there is none that doeth good, no, not one; they have all gone aside, they have together become profitless.’ So also Habakkuk: ‘What profiteth the graven image that he has graven it a lying image? Woe to him that saith to the stone, Awake; and to the wood, Arise.’ Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously?” Theophilus to Autolycus book 2 ch.35 p.108

Irenaeus of Lyons (182-188 A.D.) “thus says the prophet Habakkuk: ‘God shall come from the south, and the Holy One from Mount, Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.’” Irenaeus Against Heresies book3 ch.20.4 p.451

Clement of Alexandria (193-202 A.D.) (partial) quotes Habakkuk 2:3 as by the prophet. Stromata book 2 ch.4 p.349.

Tertullian (207/208 A.D.) “When He disperses its waves, Habakkuk’s words are fulfilled, where he says, ‘Scattering the waters in His passage.’” Five Books Against Marcion book 4 ch.20 p.379. See also Five Books Against Marcion book 4 ch.18 p.376 [Habakkuk 2:4]

Origen (233/234 A.D.) quotes Habakkuk 3:1f in the Septuagint as by Habakkuk. Origen on Prayer ch.14.4 p.55

Novatian (250-257 A.D.) “He [God] says by Habakkuk the prophet: ‘God shall come from the south, and the Holy One from the dark and dense mountain.’” Concerning the Trinity ch.12 p.621

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) says Habakkuk 3:2 (Septuagint) is by Habakkuk. Oration of Simeon and Anna ch.4 p.385-386

Oa18. Zephaniah is by Zephaniah/Sophonias

(No New Testament books)

Epistle of Barnabas (c.70-130 A.D.) (partial) alludes to Zephaniah 3:19 as by the prophet.

Justin Martyr (c.150 A.D.) quotes Zechariah 9:9 as by Zephaniah. First Apology of Justin Martyr ch.35 p.175

Clement of Alexandria (193-217/220 A.D.) quotes Zephaniah 1:18 as “the Spirit prophesies by Zephaniah” The Instructor book 2 ch.13 p.269

Clement of Alexandria (193-202 A.D.) (partial) “Contemporaneous with the law, Moses and Aaron; and after these prophesied Jesus the son of Nave, Samuel, Gad, Nathan, Achias, Samaeas, Jehu, Elias, Michaeas, Abdiu, Elisaeus, Abbadonai, Amos, Esaias, Osee, Jonas, Joel, Jeremias, Sophonias the son of Buzi, Ezekiel, Urias, Ambacum, Naum, Daniel, Misael, who wrote the syllogisms, Aggai, Zacharias, and the angel among the twelve. These are, in all, five-and-thirty prophets.” Stromata book 1 ch.21 p.331

Origen (225-253/254 A.D.) “but it will be enough for our present purpose to quote the following passage from Zephaniah: ‘Prepare and rise early; all the gleanings of their vineyards are destroyed.’ As the Lord is speaking.” Origen Against Celsus book 8 ch.72 p.667

Cyprian of Carthage (c.246-258 A.D.) “Of which sacrifice Sophonias said:” and quotes Zephaniah 1:7. Treatises of Cyprian Treatise 12 part 2 ch.20 p.524

Eusebius of Caesarea (318-325 A.D.) says Zephaniah is by Zephaniah. Demonstration of the Gospel book 1.6 p.10

Eusebius of Caesarea (318-325 A.D.) “And the blessing assured thereby to all nations came, to lead those who came to it from the first step and from the first elements of the Mosaic worship to a better and more perfect life. Yes, the religion of those blessed and godly men, who did not worship in any one place exclusively, neither by symbols nor types, but as our Lord and Saviour requires ‘in spirit and in truth’, by our Saviour's appearance became the possession of all the nations, as the prophets of old foresaw. For Zephaniah says the very same thing: ‘The Lord shall appear against them, and shall utterly destroy all the gods of the nations of the earth. And they shall worship him each one from his own place.’ ” Demonstration of the Gospel book 1 ch.33

Among corrupt or spurious works

Exhortation to Repentance (pseudo-Cyprian) (after 258 A.D. )p.594. quotes Zephaniah 2:1 (Septuagint) as by Zephaniah

Oa19. Zechariah wrote Zechariah

Zechariah 1:1; 7:4; 8:1

(No New Testament books)

Justin Martyr (c.138-165 A.D.) refers to Zechariah 3:1 as by Zechariah in Dialogue with Trypho, a Jew ch.79 p.238

Irenaeus of Lyons (c.160-202 A.D.) quotes from Zechariah as in Zechariah. Proof of Apostolic Preaching ch.76.

Clement of Alexandria (193-202 A.D.) “In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve. After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, the son of Acheli the Israelite, built the city of Jerusalem and restored the temple.” Stromata book 1 ch.21 p.328

Clement of Alexandria (c.195 A.D.) says that Zechariahwrote Zechariah 3:2. Exhortation to the Heathen ch.10 p.197

Tertullian (198-220 A.D.) quotes Zechariah 14:14 as by Zechariah. An Answer to the Jews ch.9 p.162.

Tertullian (207/208 A.D.) discusses Zechariah 3 as by Zechariah. Five Books Against Marcion book 3 ch.7 p.325.He also alludes ot Zechariah 8:16 as by Zechariah in ibid book 4 ch.29 p.399.

Origen (c.227-240 A.D.) “And how does Zechariah prophesy about Christ when he says,” and quotes Zechariah 9:9. Commentary on John book 10 no.17 p.395

Novatian (250/254-256/7 A.D.) quotes Zechariah 7:6 (Septuagint) as by Zechariah. On Jewish Meats ch.5 p.649

Treatise Against Novatian ch.14 p.662 (c.248-258 A.D.) quotes Zechariah 11:16 as by Zechariah.

Adamantius (c.300 A.D.) (partial) paraphrases Zechariah 7:10; 8:17 as by the prophet. Dialogue on the True Faith First Part no.13 p.56. (Adamantius is speaking)

Adamantius (c.300 A.D.) (partial) quotes Zechariah 9:9; 8:17 as “by the prophet”. Dialogue on the True Faith First Part no.25 p.69. (Adamantius is speaking) (These are the only references to Zechariah in Adamantius)

Victorinus of Petau (martyred 304 A.D.) quotes Zechariah 4:14 as by Zechariah in Commentary on the Apocalypse from the 11th chapter verse 4 p.354.

Methodius of Olympus and Patara (270-311/312 A.D.) quotes Zechariah 4:1-3 as by Zechariah. The Banquet of the Ten Virgins discourse 10 p.350

Lactantius (c.303-320/325 A.D.) “But who this was about to be, to whom God promised an everlasting priesthood, Zechariah most plainly teaches, even mentioning His name: ‘And the Lord God showed me Jesus the great Priest standing before the face of the angel of the Lord, and the adversary was standing at His right hand to resist Him.’” The Divine Institutes book 4 ch.14 p.113-114

Lactantius (c.303-320/325 A.D.) “Also Zechariah says: ‘And they shall look on me whom they pierced.’” (Zechariah 12:10) The Epitome of the Divine Institutes ch.46 p.241. See also book 4 ch.14 p.113.

Eusebius of Caesarea (318-325 A.D.) quotes Zechariah as “And Zechariah prophesying”. Demonstration of the Gospel book 7 ch.3 p.14

Among corrupt or spurious works

pseudo-Cyprian (after 258 A.D.) quotes Zechariah 1:3 as in Zechariah Exhortation to Repentance p.594.

Oa20. Malachi wrote Malachi

Malachi 1:1

(No New Testament books)

Justin Martyr (c.138-165 A.D.) mentions what Malachi wrote in Scriptures in Dialogue with Trypho, a Jew ch.117 p.258

Justin Martyr (c.138-165 A.D.) quotes Mal 1:1-11 as by Malachi, one of the twelve prophets. Dialogue with Trypho, a Jew ch.28 p.208

Theophilus of Antioch (168-181/188 A.D.) quotes Malachi 4:1 as “Malachi the prophet foretold” in Theophilus to Autolycus book 2 ch.37 p.110

Clement of Alexandria (193-202 A.D.) quotes Malachi 1:10,11,14 as by “Malachi the prophet” in Stromata book 4 ch.14 p.475. He also quotes Malachi 2:17 as by Malachi in Stromata book 3 ch.4 p.388

Tertullian (198-220 A.D.) says that Malachi 4:2-3 was by Malachi. On the Resurrection of the Flesh ch.31 p.567

Hippolytus of Portus (232-235/236 A.D.) “For by the mouth of Malachi also He speaks thus: ‘And unto you that fear my name shall the Sun of righteousness arise with healing in His wings.’” [Malachi 4:2] Treatise on Christ and Antichrist ch.61 p.217

Origen (225-253/254 A.D.) quotes Malachi 3:6 as by Malachi. Origen Against Celsus ch.62 p.602

Origen (239-242 A.D.) refers to Malachi as by Malachi. Homilies on Ezekiel homily 10 ch.4.2 p.135

Origen (233/234 A.D.) quotes Malachi 1:6 as by Malachi. Origen On Prayer ch.22.1 p.73

Cyprian of Carthage (c.246-258 A.D.) “Also the prophet Malachi testifies that He is called the Sun, when he says, ‘But to you that fear the name of the Lord shall the Sun of righteousness arise, and there is healing in His wings.’” Treatise of Cyprian Treatise 4 ch.35 p.457.

Cyprian of Carthage (c.246-258 A.D.) quotes Malachi 1:14 in Treatises of Cyprian Treatise 12 part 2 ch.29 p.527, and Malach 2:1-2 in Epistles of Cyprian Epistle 54 ch.13 p.344.

Adamantius (c.300 A.D.) (partial) quotes Malachi 2:10 (from the Septuagint) as “by the prophet”. Dialogue on the True Faith second part section c p.104

Victorinus of Petau (martyred 304 A.D.) “We read that these things are predicted in the opening of the Old and New Testament; for He says by Malachi: ‘Lo, I will send to you Elias the Tishbite, to turn the hearts of the fathers to the children, according to the time of calling, to recall the Jews to the faith of the people that succeed them.’” [Malachi 4:5-6] Commentary on the Apocalypse from the Seventh chapter no.2 p.351-352

Lactantius (c.303-320/325 A.D.) “And He had long before threatened that He would do this, as the prophet Malachi shows, saying: ‘I have no pleasure in you, saith the Lord, and I will not accept an offering from your hands; for from the rising of the sun even unto its setting, my name shall be great among the Gentiles.’” The Divine Institutes book 4 ch.11 p.109

Alexander of Alexandria (313-326 A.D.) (partial) quotes Malachi 3:6 as “by the prophet” in Epistles on the Arian Heresy Letter 2 ch.3 p.298

Oa21. OT has writing in Hebrew

Justin Martyr (150 A.D.) “There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language.” First Apology of Justin Martyr ch.31 p.173

Theophilus of Antioch (168-181/188 A.D.) (implied) “And the Hebrew word Eden signifies ‘delight.’ And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us-those called Tigris and Euphrates-for these border on our own regions.” Theophilus to Autolycus book 2 ch.24 p.108

Irenaeus of Lyons (c.160-202 A.D.) speaks of a verse in Hebrew. Proof of Apostolic Preaching ch.43.

Irenaeus of Lyons (182-188 A.D.) (partial) “saying, as Luke relates, ‘All these will I give thee,-for they are delivered to me; and to whom I will, I give them,-if thou wilt fall down and worship me.’ The Lord then, exposing him in his true character, says, ‘Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.’ He both revealed him by this name, and showed [at the same time] who He Himself was. For the Hebrew word Satan signifies an apostate.” Irenaeus Against Heresies book 5 ch.21.2 p.549

Irenaeus of Lyons (182-188 A.D.) (partial) “Ptolemy the son of Lagus, being anxious to adorn the library which he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language.” Irenaeus Against Heresies book 3 ch.21.2 p.451

Clement of Alexandria (193-202 A.D.) “It is said that the Scriptures both of the law and of the prophets were translated from the dialect of the Hebrews into the Greek language in the reign of Ptolemy the son of Lagos, or, according to others, of Ptolemy surnamed Philadelphus; Demetrius Phalereus bringing to this task the greatest earnestness, and employing painstaking accuracy on the materials for the translation.” Stromata book 1 ch.22 p.334

Clement of Alexandria (193-202 A.D.) (implied) “But I think it better to regard the ark, so called from the Hebrew word Thebotha as signifying something else.” Stromata book 5 ch.6 p.453

Tertullian (198-220 A.D.) “Now in ancient times the people we call Jews bare the name of Hebrews, and so both their writings and their speech were Hebrew.” Tertullian’s Apology ch.18 p.32

Origen (240-254 A.D.) “-whose names, being Hebrew, are an evidence to the Hebrews, who have their sacred books written in the Hebrew language and letters, that their nation is akin to these men.” Origen Against Celsus book 4 ch.34 p.512

Origen (240-254 A.D.) “For Hebrew was the language of their fathers before their descent into Egypt; and the Hebrew letters, employed by Moses in writing those five books which are deemed sacred by the Jews, were different from those of the Egyptians.” Origen Against Celsus book 3 ch.6 p.467

Origen (240-254 A.D.) “Now it is absolutely certain that, being descended, as the Mosaic history records, from Hebrew ancestors, they employed a language from which they also took the names which they conferred upon their children.” Origen Against Celsus book 3 ch.8 p.467

Origen (233/234 A.D.) (implied) says that the passage on the prayer of the three holy children is “obelized” because it is not in the Hebrew text. Origen On Prayer ch.14.3 p.55. See also ibid ch.14.4 p.85.

Athanasius of Alexandria (318 A.D.) says that Adam originally meant in the Hebrew. Athanasius Against the Heathen part 1 ch.2.4 p.5

Lactantius (c.303-320/325 A.D.) (partial) “on this account we call Him Christ, that is, the Anointed, who in Hebrew is called the Messias. Hence in some Greek writings, which are badly translated from the Hebrew, the word eleimmenos is found written, from the word aleiphesthai anointing.” The Divine Institutes book 4 ch.7 p.106

Eusebius of Caesarea (318-325 A.D.) speaks of the scripture in Hebrew. Preparation for the Gospel book 8 ch.3 p.3

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.30 p.85 (partial) says that early people spoke Hebrew.

Oa22. Moses wrote the Law [Pentateuch]

Matthew 8:4 (partial, Moses commanded)

Mark 1:44 (partial, Moses commanded)

Luke 2:22

John 1:17

John 7:19

John 7:23

John 8:5

Acts 13:39; 28:23

Acts 13:39

Acts 15:5

Acts 28:23

1 Corinthians 9:9. Law of Moses

Hebrews 10:28

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:17; 7:23

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

p130 Heb 9:9-12,19-23 (300 A.D.) Hebrews 9:19

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

Apology of Aristides (125 or 138-161 A.D.) p.275 “Moses their Lawgiver”

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

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

Tatian’s Diatessaron (c.172 A.D.) section 2 ch.30 p.46 mentions the Law of Moses.

Tatian’s Diatessaron (c.172 A.D.) section 3 ch.56 p.48 saysthe Law was given by Moses.

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

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

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

Irenaeus of Lyons (c.160-202 A.D.) (partial) mentions “the legislation of Moses”. Proof of Apostolic Preaching ch.89.

Clement of Alexandria (193-217/220 A.D.) “And the Instructor, as I think, very beautifully says, through Moses: ‘If any one die suddenly by him, straightway the head of his consecration shall be polluted, and shall be shaved,’” [Numbers 6:9] The Instructor book 1 ch.2 p.210. See also The Instructor book 3 ch.11 p.284.

Tertullian (198-220 A.D.) mentions “the Law of Moses” An Answer to the Jews ch.2 p.152

Origen (235-245 A.D.) mentions the Law of Moses. Homilies on Jeremiah homily 19 ch.15.9 p.220. See also homily 5 ch.14 p.56

Origen (240-254 A.D.) “listen to the writings of Moses and the prophets,” Origen Against Celsus book 4 ch.55 p.522

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

Treatise Against Novatian (250/4-256/7 A.D.) ch.4 p.658 “as said Moses” and quotes Genesis 6:5-7.

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

Adamantius (c.300 A.D.) “The law was given through Moses” Dialogue on the True Faith fifth paart ch.11 p.160

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

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

Methodius of Olympus and Patara (270-311/312 A.D.) mentions the Law of Moses. The Banquet of the Ten Virgins discourse 10 p.350

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

Lactantius (c.303-320/325 A.D.) “years, under the leadership of Moses, through whom the law was afterwards given to them by God;” The Divine Institutes book 4 ch.10 p.108

Eusebius of Caesarea (318-325 A.D.) The law was given through Moses. Demonstration of the Gospel book 2.3 and 1.6 p.8

Eusebius of Caesarea (318-325 A.D.) says that God gave the Law through Moses. Preparation for the Gospel book 6 ch.10 p.37. See also ibid book 8 ch.9 p.18, book 9 ch.26 p.25 and book 7 ch.6 p.5.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.38 p.236 says Moses wrote the Law.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.2 p.215 says the Law of God spoken by Moses.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.61 p.130 mentions “Moses the lawgiver”

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

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

NEW TESTAMENT AUTHORS

Na1. Matthew wrote the Gospel of Matthew

Papias (95-110 A.D.) refers by name to the books of Matthew and Mark. fragment 6 from Eusebius’ Ecclesiastical History book 3 ch.39.

Claudius Apollinaris (177, 160-180 A.D.) mentions Matthew, the Gospels, and the law. Ante-Nicene Fathers vol.8 p.772

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

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

Tertullian (c.213 A.D.) “Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact: ‘Away with Matthew; away with Luke!’” Against Praxeas ch.1 p.597

Tertullian (207/208 A.D.) says, “I mean the Gospels of John and Matthew – whilst that which Mark published may be affirmed to be Peter’s whose interpreter Mark was. For even Luke’s form of the Gospel men unusually ascribe to Paul. And it may well seem that the works which disciples publish belong to their masters.” Five Books Against Marcion book 4 ch.5 p.350

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

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

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

Origen (c.227-240 A.D.) “From Bethphage Matthew says the disciples are sent out who are to fetch the ass and the colt;” Origen’s Commentary on John book 10 no.18 p.398

Origen (225-253/254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Origen (233/234 A.D.) quotes Matthew 6:9-13 as by Matthew. Origen on Prayer ch.18.2 p.65

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

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

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

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

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

Eusebius of Caesarea (318-325 A.D.) quotes Matthew 2:1-12 as by Matthew. Demonstration of the Gospel book 7 ch.2 p.10

Eusebius of Caesarea (318-325 A.D.) discusses the four gospels: Matthew, Mark, Luke, and John. Eusebius’ Ecclesiastical History book 3 ch.24 p.152 Nicene and Post-Nicene Fathers Second Series vol.1 p.152

Na2. Mark wrote the Gospel of Mark

Papias (95-110 A.D.) refers by name to the books of Matthew and Mark. fragment 6 from Eusebius’ Ecclesiastical History book 3 ch.39.

Irenaeus of Lyons (182-188 A.D.) quotes Mark 1:1-2 as by “Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative:”. Irenaeus Against Heresies book 3 ch.16.3 p.441.

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

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

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

Hippolytus of Portus (222-234/235 A.D.) “that neither Paul the apostle nor Mark, he of the maimed finger, announced such (tenets). For none of these (doctrines) has been written in the Gospel according to Mark.” Refutation of All Heresies book 7 ch.18 p.112

Origen (c.227-240 A.D.) “But there were some person standing beside the tied-up foal, as Mark says; those, I suppose, who had tied it; as Luke records.” Origen’s Commentary on John book 10 ch.18 p.398. See also ibid ch.18 p.399.

Origen (c.227-240 A.D.) “For the same Mark says: ‘The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet, Behold I send my messenger before thy face, who shall prepare thy way.” Commentary on John book 1 ch.14 p.305-306

Origen (225-253/254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Origen (233/234 A.D.) quotes Mark 1:35 as by Mark On Prayer ch.13.1 p.48

Origen (235 A.D.) refers to the gospel by Mark. Exhortation to Martyrdom ch.3.14 p.155

Treatise On Rebaptism (c.250-258 A.D.) ch.14 p.675 “Also according to Mark He said, with the same purpose, to the sons of Zebedee”

Cyprian of Carthage (c.246-258 A.D.) says “Also according to Mark” and quotes Mark 4:24 in Treatises of Cyprian Treatise 3 - Testimonies ch.22 p.541. See also ibid ch.28 p.542

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

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

Eusebius of Caesarea (318-325 A.D.) discusses the four gospels: Matthew, Mark, Luke, and John. Eusebius’ Ecclesiastical History book 3 ch.24 p.152 Nicene and Post-Nicene Fathers Second Series vol.1 p.152

Na3. Luke wrote the Gospel of Luke

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

Muratorian Canon (190-217 A.D.) Third book of the gospels is Luke. Muratorian Canon 1.

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

Tertullian (c.213 A.D.) “Or perhaps, after all, he was only reproaching the Gospels with a lie, saying in fact: ‘Away with Matthew; away with Luke!’” Against Praxeas ch.1 p.597

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

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

Origen (225-253/254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568.

Origen (233/234 A.D.) quotes Luke 11:2-4 as by Luke. Origen on Prayer ch.18.2 p.65

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

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

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

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

Pamphilus (martyred 309 A.D.) (implied, Luke is the evangelist) “after the history of Luke, the evangelist and historian” An Exposition of the Chapters of the Acts of the Apostles Introduction p.166

Eusebius of Caesarea (318-325 A.D.) quotes Luke 2:1-18 as “So Luke writes”. Demonstration of the Gospel book 7 ch.2 p.10

Na4. John wrote the Gospel of John

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

Irenaeus of Lyons (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.

Irenaeus of Lyons (c.160-202 A.D.) quotes John 1:1 as by his disciple John. Proof of Apostolic Preaching ch.43.

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

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

Clement of Alexandria (193-217/220 A.D.) quotes John 6:54 as by John. The Instructor book 1 ch.6 p.219

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

Hippolytus of Portus (222-235/236 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 (225-253/254 A.D.) mentions Matthew, Mark, Luke, and John. Origen Against Celsus book 5 ch.56 p.568

Origen (233/234 A.D.) quotes John 17:1 as by John. Origen on Prayer ch.13.1 p.48.

Origen (233/234 A.D.) quotes John 13:1,3; 14:28; 16:8; 20:17 all as by John in Origen On Prayer ch.23.1-2 p.77-78

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

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.657 says John 10:1 is by John, the gospel.

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

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

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

Athanasius of Alexandria (318 A.D.) mentions John’s Gospel as “in the words of John”. Incarnation of the Word ch.2.6 p.37

Na5. Luke wrote Acts

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

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

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

Origen (c.227-240 A.D.) “…as Luke relates in the Acts of the Apostles” Origen Against Celsus book 6 ch.11 p.578. See also Origen’s Commentary on John book 1 ch.23 p.310.

Pamphilus (martyred 309 A.D.) (implied) “We make this exposition, therefore, after the history of Luke, the evangelist and historian.” An Exposition of the Chapters of Acts of the Apostles Prologue (ANF vol.6) p.166

Eusebius of Caesarea (318-325 A.D.) says that is in “the sacred book of Acts” Eusebius’ Ecclesiastical History book 2 ch.18 p.122 in Nicene and Post-Nicene Fathers Second Series vol.1 p.122 Luke wrote Acts of the Apostles. ibid ch.22 p.124

Na6. Paul wrote Romans

Romans 1:1

Irenaeus of Lyons (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. See also Romans 8:36 as by Paul in his letter address to the Romans in Irenaeus Against Heresies book 2 ch.22.2 p.390

Irenaeus of Lyons (182-188 A.D.) “therefore, when Paul sets forth human infirmity, he says: ‘For I know that there dwelleth in my flesh no good thing,’ showing that the ‘good thing’ of our salvation is not from us, but from God. And again: ‘Wretched man that I am, who shall deliver me from the body of this death?’ [Romans 7:24] Then he introduces the Deliverer, [saying, ] ‘The grace of Jesus Christ our Lord.’” Irenaeus Against Heresies book 3 ch.20.3 p.450

Irenaeus of Lyons (c.160-202 A.D.) says “the apostle Paul” said part of Romans 13:10. Proof of Apostolic Preaching ch.87.

The Muratorian Canon (170-210 A.D.) section 8 34-39 (ANF vol.5) p.603 mentions that Paul wrote to seven churches in his epistles, Corinthians (2 letters), Ephesians, Philippians, Colossians, Galatians, Thessalonians (2 letters), Romans. Paul wrote Philemon, Titus, two letters to Timothy.

Clement of Alexandria (193-202 A.D.) quotes Romans 6:2,6” as Paul wrote in the Letter to the Romans. Stromata book 3 ch.11 p.393

Clement of Alexandria (193-217/220 A.D.) quotes Romans 16:19 as by Paul. The Instructor book 1 ch.5 p.214

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

Tertullian (c.213 A.D.) quotes Romans 1:8 and Galatians 1:1 as by Paul. Against Praxeas ch.28 p.625

Tertullian (198-220 A.D.) “But how Paul, ... As also in his Epistle to the Romans: ‘And not only so`, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed.’ [Romans 5:3-5a] And again: ‘And if children, then heirs, heirs indeed of God, and joint-heirs with Christ: if so be that we suffer with Him, that we may be also glorified together. For I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us.’ And therefore he afterward says: ‘Who shall separate us from the love of God? Shall tribulation, or distress, or famine, or nakedness, or peril, or sword? (As it is written: For Thy sake we are killed all the day long; we have been counted as sheep for the slaughter), Nay, in all these things we are more than conquerors, through Him who loved us. For we are persuaded, that neither death, nor life, nor power, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’” [Romans 8:17-39] Scorpiace ch.13 p.646

Hippolytus of Portus (222-235/236 A.D.) quotes Romans 1:17 as by Paul Treatise on Christ and Antichrist ch.64 p.218. See also Against the Heresy of One Noetus ch.4 p.225

Origen (225-253/254 A.D.) quotes Romans 9:16 as “in Paul” [both Latin and Greek versions] Origen Against Celsus book 3 ch.1 p.307

Origen (233/234 A.D.) says Paul wrote Romans 1:26. Origen On Prayer ch.29.12 p.119

Origen (233/234 A.D.) says Paul wrote Romans 6:12. Origen On Prayer ch.23.1 p.85

Novatian (250-257A.D.) mentions Romans 1:20 as by the apostle Paul. Treatise Concerning the Trinity ch.3 p.614

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

At the Seventh Council of Carthage (258 A.D.) (partial) Paulus of Obba quotes half of two verses, Romans 3:3b-4a, as by the apostle on p.570

Adamantius (c.300 A.D.) Adamantius quotes Romans 7:12 as by Paul. Dialogue on the True Faith second part ch.20 p.105. See also ibid first part ch.21 p.64

Victorinus of Petau (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 as Romans, Corinthians, Galatians, Ephesians, Thessalonians, Philippians, Colossians, Timothy and quotes 1 Timothy 3:15 in ch.16 p.345 He goes on to quote 1 Corinthians 15:53 on p.346

Methodius (270-311/312 A.D.) quotes Romans 8:19-21 as “Paul clearly testifies”. Discourse on the Resurrection part 1 ch.8 p.365

Athanasius of Alexandria (c.318 A.D.) quotes Romans 1:26 “as Paul said, the holy minister of Christ” Athanasius Against the Heathen ch.26 p.17

Alexander of Alexandria (313-326 A.D.) quotes Romans 8:32 as by St. Paul. Epistles on the Arian Heresy Epistle 1 ch.8 p.294

Eusebius of Caesarea (318-325 A.D.) (implied) “Paul’s fourteen epistles are well known and undisputed.” Then he says some dispute whether Paul wrote Hebrews or not. He also says in book 3 ch.25 p.155 that the letters of Paul are scripture. Eusebius’ Ecclesiastical History book 3 ch.3 p.134 Nicene and Post-Nicene Fathers Second Series vol.1 p.155.

Among heretics

Marcion (c.160 A.D.) refers to Romans as by Paul, according to Adamantius and Tertullian.

Na7. Paul wrote 1 Corinthians

1 Corinthians 1:1

Clement of Rome (96-98 A.D.) (implied) alludes to 1 Corinthians as by Paul. “Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you.” 1 Clement ch.47 p.18

Irenaeus of Lyons (182-188 A.D.) quotes 1 Corinthians 10:11 as by Paul. Irenaeus Against Heresies book 4 ch.14.3 p.479

Irenaeus of Lyons (182-188 A.D.) quotes 1 Corinthians 6:12 as by Paul in Irenaeus Against Heresies book 4 ch.37.4 p.519

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

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. Paul wrote Philemon, Titus, two letters to Timothy.

Clement of Alexandria (193-202 A.D.) asked what the wisdom of this world was that Paul warned us against in 1 Corinthians 3:19-21. Stromata 1:11

Clement of Alexandria (193-217/220 A.D.) says “the blessed Paul… in his First Epistle to the Corinthians” and quotes 1 Corinthians 14:20. The Instructor book 1 ch.6 p.217. See also Fragments from Cassiodorus (fragment 1) ch.1 p.572.

Tertullian (208-220 A.D.) says 1 Cor 1:5 is by Paul. Tertullian on Modesty ch.13 p.86. See also ibid ch.13,14 p.87.88 and On Monogamy (213 A.D.) ch.6 p.63.

Hippolytus of Portus (222-235/236 A.D.) “And in like manner Paul also, in setting forth the truth that all things are delivered unto Him, said,” and quotes 1 Corinthians 15:23-28. Against the Heresy of One Noetus ch.6 p.226

Origen (225-253/254 A.D.) quotes 1 Corinthians 15:3-8 as by Paul in the concluding portion of the first Epistle to the Corinthians. Origen Against Celsus book 2 ch.63 p.456

Origen (c.227-240 A.D.) “Paul shows that the world is something more than men when he writes to the Corinthians in his first Epistle” and then quotes 1 Corinthians 4:9. Origen’s Commentary on John book 1 ch.24 p.311

Origen (233/234 A.D.) quotes 1 Corinthians 11:4f as by Paul. Origen on Prayer ch.2.2 p.18. HE says Paul wrote 1 Corinthians 12:8 in Origen On Prayer 22.2 p.74

Origen (239-242 A.D.) refers to 1 Corinthians as by Paul. Homilies on Ezekiel homily 7 ch.10.2 p.107-108

Cyprian of Carthage (c.246-258 A.D.) mentions the First Epistle of Paul to the Corinthians and then quotes 1 Corinthians 7:10,11 in Treatises of Cyprian - Testimonies ch.90 p.553. He also refers to Paul and his first Epistle to the Corinthians in Treatise 12 Second book ch.1 p.516. See also Epistles of Cyprian Letter 70 ch.3 p.378 and Epistles of Cyprian letter 59 ch.2 p.355 for Paul writing 1 Corinthians 3:16.

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

Adamantius (c.300 A.D.) quotes 1 Corinthians 3:2-3 as by the Apostle Paul. Dialogue on the True Faith first part ch.9 p.50

Adamantius (c.300 A.D.) quotes 1 Corinthians 10:16 as by Paul. Dialogue on the True Faith 2nd part 868a 10 p.106

Adamantius (c.300 A.D.) (implied) Eutropius the adjuticator says that Adamantius’ quote of 1 Corinthians is by Paul. Neither Adamantius nor his opponents disagree. Dialogue on the True Faith first part ch.22b p.65

Adamantius (c.300 A.D.) (partial) quotes 1 Corinthians 10:1-4 as by “the apostle” “writing to the Corinthians” Dialogue on the True Faith Second Part ch.867a p.109

Victorinus of Petau (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 as Romans, Corinthians, Galatians, Ephesians, Thessalonians, Philippians, Colossians, Timothy and quotes 1 Timothy 3:15 as by Paul to Timothy in ch.16 (2nd time) p.345 He goes on to quote 1 Corinthians 15:53 on p.346

Methodius (270-311/312 A.D.) quotes 1 Corinthians 7:34 as by Paul. Banquet of the Ten Virgins discourse 1 ch.1 p.311.

Methodius (270-311/312 A.D.) “When, then, Paul says that ‘flesh and blood cannot inherit the kingdom of God,’ [1 Corinthians 15:50] he does not give a disparaging opinion of the regeneration of the flesh, but would teach that the kingdom of God, which is eternal life, is not possessed by the body, but the body by the life.” Discourse on the Resurrection ch.13 p.368

Methodius (270-311/312 A.D.) quotes 1 Corinthians 15:41-42 as by Paul. Banquet of the Ten Virgins discourse 7 ch.3 p.332

Athanasius of Alexandria (318 A.D.) quotes half of 1 Corinthians 2:8 as by Paul in Incarnation of the Word ch.54 p.65

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

Among heretics

Mani/Manes (262-278 A.D.) “As Paul, too, has given these further testimonies, that” and quotes part of 2 Corinthians 3:6-7, 1 Corinthians 15:56. (Manes is speaking) Disputation with Manes ch.31 p.203

The Exegesis on the Soul (Gnostic) The Gnostic Bible p.408 “So Paul, writing to the Corinthians, said,” and quotes 1 Corinthians 5:9.

Na8. Paul wrote 2 Corinthians

2 Corinthians 1:1

Irenaeus of Lyons (182-188 A.D.) quotes 2 Corinthians 7:7-9 as by Paul in the Second to the Corinthians in Irenaeus Against Heresies book 5 p.3.1 p.529

Clement of Alexandria (193-202 A.D.) quotes 2 Corinthians 7:1 as by Paul. Stromata book 3 ch.11 p.394

Clement of Alexandria (193-217/220 A.D.) (partiaL, a second implies a first) says “the blessed Paul… in his First Epistle to the Corinthians” and quotes 1 Corinthians 14:20. The Instructor book 1 ch.6 p.217. See also Fragments from Cassiodorus (fragment 1) ch.1 p.572.

Tertullian (198-220 A.D.) “But how Paul, an apostle, ... But further, in recounting his own sufferings to the Corinthians, he certainly decided that suffering must be borne: ‘In labours, (he says,) more abundant, in prisons very frequent, in deaths oft. Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned,’ and the rest. And if these severities will seem to be more grievous than martyrdoms, yet once more he says: ‘Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.’ [2 Corinthians 11:23] He also says, in verses occurring in a previous part of the epistle: ‘Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ.’ ‘But though,’ says he, ‘our outward man perisheth’-the flesh doubtless, by the violence of persecutions-’yet the inward man is renewed day by day’-the soul, doubtless, by hope in the promises. ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal’-he is speaking of troubles; ‘but the things which are not seen are eternal’-he is promising rewards.” [2 Corinthians 11:10] Scorpiace ch.13 p.646-647

Tertullian (208-220 A.D.) says 2 Corinthians 2:5-11 does not say plainly to whom Paul was referring. Tertullian on Modesty ch.14 p.89.

Hippolytus of Portus (222-235/236 A.D.) quotes 2 Corinthians 12:2 as by Paul in The Refutation of All Heresies book 5 ch.3 p.54

Origen (c.240 A.D.) Paul wrote 2 Corinthians 12:9 and 11:23-24. Homilies on Jeremiah homily 11 ch.4 p.106

Origen (225-253/254 A.D.) quotes 2 Corinthians 4:17,18 as by Paul, in the Second Epistle to the Corinthians in Origen Against Celsus book 6 ch.19 p.582

Origen (c.227-240 A.D.) (implies a second) “Paul shows that the world is something more than men when he writes to the Corinthians in his first Epistle” and then quotes 1 Corinthians 4:9. Origen’s Commentary on John book 1 ch.24 p.311

Origen (239-242 A.D.) says Paul wrote 2 Corinthians 11:3. Homilies on Ezekiel homily 7 ch.6.1 p.105

Origen (233/234 A.D.) says Paul wrote 2 Corinthians 4:8 in Origen On Prayer ch.30.1 p.127

Cyprian of Carthage (c.246-258 A.D.) “Also in the second Epistle of Paul to the Corinthians: ‘We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil.’”

Victorinus of Petau (martyred 304 A.D.) (partial, does not say 2 Corinthians) mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John p.345 He listed the letters of Paul as Romans, Corinthians, Galatians, Ephesians, Thessalonians, Philippians, Colossians, Timothy and quotes 1 Timothy 3:15 in ch.16 p.345 He goes on to quote 1 Corinthians 15:53 on p.346

Athanasius of Alexandria (318 A.D.) says 2 Corinthians 5:10 is by the blessed Paul. Incarnation of the Word ch.56 p.66-67.

Alexander of Alexandria (313-326 A.D.) (partial, apostle) quotes 2 Corinthians 6:14f (6/16 words) and 6:15a (6/123 words quoted) 2:9 as by the apostle in Epistles on the Arian Heresy Epistle 1 ch.7 p.294-295

Among corrupt or spurious works

pseudo-Cyprian (after 258 A.D.) quotes 1 Cor 7:10; 2:10; 12:21; 13:2 as “in the second Epistle of the blessed Paul to the Corinthians”. Exhortation to Repentance p.594.

Among heretics

Na9. Paul wrote Galatians

Galatians 1:1

Irenaeus of Lyons (182-188 A.D.) quotes Galatians 4:4-5 as by Paul writing to the Galatians. Irenaeus Against Heresies book 3 ch.16.3 p.441

Clement of Alexandria (193-202 A.D.) “‘We,’ then, according to the noble apostle, ‘wait for the hope of righteousness by faith. For in Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’ [Gal 5:5-6] And we desire that every one of you show the same diligence to the full assurance of hope,’ down to ‘made an high priest for ever, after the order of Melchizedek.’ [Hebrews 6:11-20) Similarly with Paul ‘the All-virtuous Wisdom’ says, ‘He, that heareth me shall dwell trusting in hope.’ [Proverbs 1:33]” Stromata book 2 ch.22 p.377

Clement of Alexandria quotes Galatians 3:19,23,24 as by Paul in Stromata book 1 ch.27 p.338. He also refers to Galatians 3:24 as Paul saying in The Instructor book 1 ch.11 p.234.

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

Hippolytus of Portus (222-235/236 A.D.) quotes of half of Galatians 1:1 as by Paul “And that is just what David and Paul both refer to, as when Paul says, ‘and God the Father, who raised Him from the dead.’” [Galatians 1:1] Treatise on Christ and Antichrist ch.8 p.206

Origen (wrote 225-253/254 A.D.) refers to Galatians 2:12 as by Paul in the Letter to the Galatians. Origen Against Celsus book 2 ch.1 p.429

Novatian (250-257A.D.) says Galatians 1:1 and 1:12 as by Paul. Treatise on the Trinity ch.13 p.622

Cyprian of Carthage (c.246-258 A.D.) mentions “Paul to the Galatians” in Treatises of Cyprian - Testimonies ch.64 p.551. See also Epistles of Cyprian letter 59 ch.2 p.355 for Paul writing Galatians 3:27.

Adamantius (c.300 A.D.) Adamantius, his opponents, and the adjudicator Eutropis all agree that Paul wrote Galatians 1:9. Dialogue on the True Faith first part ch.6 p.43

Alexander of Alexandria (313-326 A.D.) quotes Galatians 1:9f (12/19 quotes) as by Paul. Epistles on the Arian Heresy Letter 1:12 p.296

Na10. Paul wrote Ephesians

Ephesians 1:1

Ignatius of Antioch (c.110-117 A.D.) Paul wrote a letter to the Ephesians according to Ignatius’ Letter to the Ephesians ch.12 p.55

Irenaeus of Lyons (182-188 A.D.) quotes Ephesians 5:30 as by Paul in his letter to the Ephesians in Irenaeus Against Heresies book 5 ch.2.2 p.528

Irenaeus of Lyons (c.160-202 A.D.) quotes Ephesians 4:6 as “Well also does Paul the apostle say:”. Proof of Apostolic Preaching ch.5

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. Paul wrote Philemon, Titus, two letters to Timothy.

Clement of Alexandria (193-217/220 A.D.) (implied) mentions the apostle writing to the Ephesians and quoting Ephesians 4:13-15. The Instructor book 1 ch.5 p.213

Tertullian (c.213 A.D.) quotes Romans 1:8 and Galatians 1:1 as by Paul. Against Praxeas ch.28 p.625

Origen (225-253/254 A.D.) quotes Ephesians 5:16 as by Paul. Origen Against Celsus book 6 ch.54 p.598

Origen (239-242 A.D.) says Paul wrote Ephesians. Homilies on Ezekiel homily 7 ch.10.3 p.108

Origen (233/234 A.D.) says Paul wrote Ephesians 3:14f in Origen On Prayer ch.31.3 p.132

Origen (233/234 A.D.) says Paul wrote Ephesians. Origen On Prayer ch.22.2 p.73-74

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

Cyprian of Carthage (c.246-258 A.D.) mentions Paul writing Ephesians, First Letter to Timothy, and Titus in Treatises of Cyprian Treatise 12 part 3 ch.70-78 p.552. See also ibid ch.7 p.534 and ibid part 3 ch.41 p.545.

Firmilian (250-251 A.D.) quotes Ephesians 4:5,6 as by “the Apostle Paul.” Epistles of Cyprian Letter 74 ch.26 p.396

Adamantius (c.300 A.D.) quotes Ephesians 2:17-18 as by Paul Dialogue on the True Faith 2nd part 868a d p.102

Adamantius (c.300 A.D.) alludes to Ephesians 2:12,16 and Colossians 1:21-22 as by Paul. Dialogue on the True Faith fifth part e p.151

Adamantius (c.300 A.D.) (partial) refers to Ephesians 2:11-13 as by “the apostle” “writing to the Ephesians” Dialogue on the True Faith Second Part ch.867a p.99

Peter of Alexandria (285-311 A.D.) (implied) quotes from Ephesians 2:8-9 as by the apostle in fragment 2 On the Godhead p.280.

Methodius (270-311/312 A.D.) quotes Ephesians 5:28-32 as Scripture, by Paul. Banquet of the Ten Virgins discourse 3 ch.1 p.317

Among heretics

The Exegesis on the Soul (Gnostic) The Gnostic Bible p.408-409 write after saying Paul wrote 1 Corinthians 5:9 says, “Here he is speaking spiritually:” and quotes Ephesians 6:12.

Na11. Paul wrote Philippians

Philippians 1:1

Polycarp (100-155 A.D.) says that the blessed and glorified Paul wrote the Philippians a letter. Polycarp’s Letter to the Philippians ch.3 p.33 He also alludes to Philippians 2:16 in ch.9 p.35

Irenaeus of Lyons (182-188 A.D.) quotes Philippians 4:18 as “Paul also says to the Philippians” in Irenaeus Against Heresies book 4 ch.18.4 p.485. He also quotes from Philippians 2:11

Clement of Alexandria (193-217/220 A.D.) “according to Paul” and then quotes Philippians 2:15 The Instructor book 3 ch.12 p.295. See also The Instructor book 3 ch.1 p.271.

Clement of Alexandria (c.195 A.D.) (partial) mentions Philippians 4:5 as by the apostle of the Lord. Exhortation to the Heathen ch.9 p.196

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

Hippolytus of Portus (222-235/236 A.D.) refers to Paul and quotes half of Philippians 3:2a fragment 10 p.244

Origen (225-253/254 A.D.) “And the Divine Word, well knowing this, speaks to that effect in many passages of Scriptures, although it is sufficient at present to quote one testimony of Paul to the following effect:” and then he quotes Philippians 2:5-9. Origen Against Celsus book 4 ch.18 p.504.

Novatian (250-257A.D.) (partial) quotes Philippians 2:6-11 as by the apostle in Treatise on the Trinity ch.22 p.632

Treatise On Rebaptism (250/4-256/7 A.D.) ch.6 p.670 quotes Philippians 2:9b-11 as by Paul.

Cyprian of Carthage (c.246-258 A.D.) mentions Philippians and quotes Philippians 2:21; 3:19-21 in Treatises of Cyprian Treatise 12 part 3 - Testimonies ch.11 p.536. See also ibid ch.26 p.542.

Cyprian of Carthage (c.246-258 A.D.) “Also in the Epistle of Paul to the Philippians: ‘But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God.’” Treatises of Cyprian Treatise 12 third book testimonies ch.14 p.537

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

Athanasius of Alexandria (318 A.D.) quotes Philippians 3:14 as by Paul in Athanasius Against the Heathen ch.5 p.6

Eusebius of Caesarea (318-325 A.D.) quotes Philippians 2:6 in Eusebius’ Ecclesiastical History book 5 ch.2 p.216. He quotes Philippians 2:6-8 as “Sacred Scriptures” in book 8 ch.10 p.330-331. He says that Paul referred to other Christians as “fellow laborers” in book 3 ch.4 p.136

Na12. Paul wrote Colossians

Colossians 1:1

Irenaeus of Lyons (182-188 A.D.) (implied) quotes Colossians 3:5 as by the apostle in the letter to the Colossians. Irenaeus Against Heresies book 5 ch.12.3 p.538

Clement of Alexandria (193-202 A.D.) (implied) Colossians by the Apostle. Stromata book p.463

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

Tertullian (198-220 A.D.) (implied) paraphrases Colossians 1:21 as the “apostle … his Epistle to the Colossians” in On the Resurrection of the Flesh ch.23 p.561

Origen (225-253/254 A.D.) quotes of Colossians 2:8 as by Paul. Origen Against Celsus book 1 preface no.5 p.396

Cyprian of Carthage (c.246-258 A.D.) quotes Colossians 1:15,18 as by Paul in Colossians in Treatise 12 Second book ch.1 p.516.

Adamantius (c.300 A.D.) alludes to Ephesians 2:12,16 and Colossians 1:21-22 as by Paul. Dialogue on the True Faith fifth part e p.151

Adamantius (c.300 A.D.) “I choose the last part of the epistle of Paul to the Colossians: ‘Salutes you’, it says, ‘Aristarchus, my fellow-prisoner, and Mark, the cousin of Barnabas, concerning whom ye received orders that he comes to you.’” (Colossians 4:10,11) Dialogue on the True Faith first part 5d p.42-43

Methodius (270-311/312 A.D.) alludes to Colossians 1:15 as by Paul. The Banquet of the Ten Virgins discourse 3 ch.3 p.317. Paul is mentioned at the very end of chapter 2 and the very start of chapter 4.

Alexander of Alexandria (313-326 A.D.) “Conformable to which, that which the majestically-speaking Paul says of Him: ‘Whom He hath appointed heir of all things. By whom also He made the worlds. But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things.’” Epistles on the Arian Heresy Letter 1 to Alexander of Constantinople ch.6 p.293

Among heretics

The heretic Marcion according to Tertullian

Na13. Paul wrote 1 Thessalonians

1 Thessalonians 1:1

p65 1 Thessalonians 1:3-2:1; 2:6-13 (225-275 A.D.) Paul says he is an apostle in 1 Thessalonians 2:6

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

Origen (c.250 A.D.) quotes 1 Thessalonians 5:17 “as Paul the divine says.” Homilies on Psalms fragment 205 p.210

Cyprian of Carthage (c.246-258 A.D.) “And in the Epistle of Paul to the Thessalonians: ‘But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him.’” [1 Thessalonians 4:13-14] Treatises of Cyprian Treatise 12 part 3 ch.58 p.548

Methodius (270-311/312 A.D.) quotes 1 Thessalonians 4:16-17 as by Paul. Banquet of the Ten Virgins discourse 6 ch.4 p.330

Na14. Paul wrote 2 Thessalonians

Paul’s authorship of 2 Thessalonians was never challenged until the 19th century by rationalist critics, according to the Bible Knowledge Commentary : Old Testament p.713.

2 Thessalonians 1:1

p30 - 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) 2 Thessalonians 1:1

Tertullian (208-220 A.D.) “But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, -how he, (I say, ) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, ‘So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer! [2 Thessalonians 1:4] ... But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake. ‘Having,’ says he, ‘the same conflict which ye both saw in me, and now hear to be in me.’ ‘For though I are offered upon the sacrifice, I joy and rejoice with you all; in like manner do ye also joy and rejoice with me.’ [Philippians 2:29-30] You see what he decides the bliss of martyrdom to be, in honour of which he is providing a festival of mutual joy.” Scorpiace ch.13 p.646-647. See also “the Apostle Paul” writing to the Thessalonians and quoting 2 Thessalonians 3:14,15 in Tertullian on Modesty ch.13 p.87.

Hippolytus of Portus (222-235/236 A.D.) “And the blessed Apostle Paul, writing to the Thessalonians, says: ‘Now we beseech you, brethren, concerning the coming of our Lord Jesus Christ, and our gathering together at it, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letters as from us, as that the day of the Lord is at hand. Let no man deceive you by any means; for (that day shall not come) except there come the falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time.’” [2 Thessalonians 2:1-11] Treatise on Christ and Antichrist ch.63 p.218

Origen (225-253/254 A.D.) quotes 2 Thessalonians 2:1-12 as by Paul. Then he quotes Daniel 9:29. “So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of holy Scripture, which gives us information concerning the devil and Antichrist;” Origen Against Celsus book 6 ch.47 p.595

Cyprian of Carthage (c.246-258 A.D.) Paul to the Thessalonians: ‘But we have commanded you, in the name of Jesus Christ, that ye depart from all brethren who walk disorderly, and not according to the tradition which they have received from us.’” [2 Thessalonians 3:6] Treatises of Cyprian Treatise 12 part 3 ch.68 p.551

Victorinus of Petau (martyred 304 A.D.) “Paul the apostle says: ‘Except there come a falling away first, and the man of sin shall appear, the son of perdition; and the adversary who exalted himself above all which is called God, or which is worshipped.’” [2 Thessalonians 2:3b-4] Commentary on the Apocalypse from the 12th chapter v.7-9 p.356.

Victorinus of Petau (martyred 304 A.D.) “And Paul, speaking of Antichrist to the Thessalonians, says:” and quotes 2 Thessalonians 2:8. Commentary on the Apocalypse from the first chapter verse 16 (first time) p.345.

Na15. Paul wrote 1 Timothy

1 Timothy 1:1

Irenaeus of Lyons (182-188 A.D.) “Of this Linus, Paul makes mention in the Epistles to Timothy.” Irenaeus Against Heresies book 3 ch.3.3 p.416

Clement of Alexandria (193-217/220 A.D.) says 1 Timothy 6:16 is by Paul and 1 John 4:16 by John. Clement of Alexandria fragment 3 p.575

Tertullian (198-220 A.D.) “because Paul addressed even this expression to Timothy: ‘O Timothy, guard that which is entrusted to thee;’ and again: ‘That good thing which was committed unto thee keep.’” Prescription Against Heretics ch.25 p.255

Tertullian (208-220 A.D.) “Plainly, the selfsame apostle [Paul] delivered to Satan Hymenaeus and Alexander, ‘that they might be emended into not blaspheming,’ as he writes to his Timotheus [Timothy 1:20].” Tertullian on Modesty ch.13 p.87. See also Tertullian On Modesty ch.18 p.95

Tertullian (198-220 A.D.) “But how Paul, an apostle, ... When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy: ‘For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day’” [1 Timothy 4:6] Scorpiace ch.13 p.646-647

Tertullian (207/208 A.D.) (partial) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Hippolytus of Portus (222-235/236 A.D.) “But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: ‘The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer.’” (1 Timothy 4:1-5) Refutation of All Heresies book 8 ch.13 p.124

Origen (225-253/254 A.D.) quotes the first half of 1 Timothy 1:7 and discusses the second half as “mentioned by Paul”. Commentary on Matthew book 12 ch.41 p.472

Origen (233/234 A.D.) quotes 1 Timothy 2:8 as by Paul in 1 Timothy. Origen on Prayer ch.9.1 p.38. He also says 1 Timothy 2:8 is by Paul in Origen On Prayer ch.31.1 p.130.

Novatian (250/254-257 A.D.) “says the Apostle Paul, ‘from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; so that the human mind, learning hidden things from those that are manifest, from the greatness of the works which it should behold, might with the eyes of the mind consider the greatness of the Architect.’ [allusion to Romans 1:20a] Of whom the same apostle, ‘Now unto the King eternal, immortal, invisible, the only God, be honour and glory.’ [1 Timothy 1:17]” Concerning the Trinity ch.3 p.614

Cyprian of Carthage (c.246-258 A.D.) (implied, since a second) “Of this same thing, Paul in the second Epistle to Timothy: ‘I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.’” [2 Timothy 4:6-8] Treatises of Cyprian Treatise 12 third part ch.16 p.539

Pontius (258 A.D.) (partial) alludes to 1 Timothy 3:6 as by the apostle. “the apostle’s epistle says that novices should be passed over, else by the stupor of heathenism that yet clings to their unconfirmed minds, their untaught inexperience should in any respect sin against God.” Life and Passion of Cyprian ch.2 p.268

Victorinus of Petau (martyred 304 A.D.) “In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: ‘That thou mayest know how thou oughtest to behave thyself in the Church of the living God.’” [1/2 of 1 Timothy 3:15] Commentary on the Apocalypse from the first chapter no.16 p.345

Methodius (270-311/312 A.D.) (partial) quotes 1 Timothy 2:4 as by the apostle. Banquet of the Ten Virgins ch.7 p.316

Alexander of Alexandria (313-326 A.D.) quotes 1 Timothy 4:1 as by Paul. Epistles on the Arian Heresy Epistle 2 ch.4 p.298

Na16. Paul wrote a 2nd letter to Timothy

2 Timothy 1:1

Irenaeus of Lyons (182-188 A.D.) “Of this Linus, Paul makes mention in the Epistles to Timothy.” Irenaeus Against Heresies book 3 ch.3.3 p.416

Irenaeus of Lyons (182-188 A.D.) quotes 2 Timothy 4:10,11 as by Paul in the epistles. Irenaeus Against Heresies book 3 14.1 p.438

Clement of Alexandria (193-202 A.D.) (partial, apostle) quotes 1 Timothy 6:20,21 as by the apostle to Timothy. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) (partial) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (225-253/254 A.D.) (implied) quotes 2 Timothy 3:6-7 as by Paul. Origen Against Celsus book 6 ch.24 p.584

Origen (239-242 A.D.) (partial) quotes part of 2 Timothy 3:4 as by the apostle. Homilies on Ezekiel homily 3 ch.5.2 p.59

Origen (233/234 A.D.) (1 Timoth implies a 2 Timothy) quotes 1 Timothy 2:8 as by Paul in 1 Timothy. Prayer ch.9.1 p.38

Cyprian of Carthage (c.246-258 A.D.) “Of this same thing, Paul in the second Epistle to Timothy: ‘I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.’” [2 Timothy 4:6-8] Treatises of Cyprian Treatise 12 third part ch.16 p.539. See also Treatise 12 third part ch.67 p.551.

Cyprian of Carthage (c.246-258 A.D.) “Looking forward to which, the blessed Apostle Paul writes to Timothy, and warns him that a bishop must not be ‘litigious, nor contentious, but gentle and teachable.’” [2 Timothy 2:24] Epistles of Cyprian Letter 73 ch.10 p.389

Cyprian of Carthage (c.246-258 A.D.) (implied, if a first, then a second) “The apostle in his First Epistle to Timothy: ‘But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.’” Treatises of Cyprian Treatise 12 part 3 ch.75 p.552

Alexander of Alexandria (313-326 A.D.) quotes half of 2 Timothy 3:4. It is at the end of a long catena of three verses introduced as “according to the blessed Paul”. Epistles on the Arian Heresy Epistle 1 ch.13 p.296

Eusebius of Caesarea (318-325 A.D.) says Paul wrote in his second letter to Timothy. Eusebius’ Ecclesiastical History book 2 ch.22.6 p.124

Eusebius of Caesarea (318-325 A.D.) (implied) “Paul’s fourteen epistles are well known and undisputed.” Then he says some dispute whether Paul wrote Hebrews or not. He also says in book 3 ch.25 p.155 that the letters of Paul are scripture. Eusebius’ Ecclesiastical History book 3 ch.3 p.134 Nicene and Post-Nicene Fathers Second Series vol.1 p.155.

Na17. Paul wrote Titus

Titus 1:1

Clement of Alexandrdia (193-202 A.D.) “Cretan, whom Paul knew as a Greek prophet, whom he mentions in the Epistle to Titus, where he speaks thus: ‘One of themselves, a prophet of their own, said, ‘The Cretans are always liars, evil beasts, slow bellies.’ And this witness is true.’” Stromata book 1 ch.14 p.313

Tertullian (207/208 A.D.) (implied) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes Titus 3:2 as “in the Epistle of Paul to the Colossians” Treatises of Cyprian Treatise 12 part 3 ch.107 p.555

Na18. Peter wrote 1 Peter

1 Peter 1:1

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

Irenaeus of Lyons (182-188 A.D.) quotes all of 1 Peter 1:8 as “Peter says in his Epistle” Irenaeus Against Heresies book 4 ch.9.2 p.472

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

Clement of Alexandria (193-217/220 A.D.) quotes 1 Peter 4:3 as by Peter. The Instructor book 3 ch.12 p.291

Clement of Alexandria (193-202 A.D.) quotes 1 Peter 1:21,22 as by Peter in his Epistle. Stromata book 3 ch.18 p.402

Tertullian (205 A.D.) quotes 1 Peter 2:20 saying “Addressing the Christians of Pontus, Peter, at all events, says,” in Scorpiace ch.12 p.645. He quotes 1 Peter 4:12 in the same chapter on p.645 also.

Origen (c.240 A.D.) says that Peter wrote 1 Peter 5:8-9. Homilies on Jeremiah homily 5 ch.16 p.60

Origen (c.227-240 A.D.) quotes 1 Peter 3:18-20 as by Peter. Origen’s Commentary on John book 6 ch.18 vol.9 p.368

Origen (c.227-240 A.D.) alludes to 1 Peter 2:5 as by Peter. Origen’s Commentary on John ch.23 vol.9 p.404

Origen (c.227-240 A.D.) says that Peter left “only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful.” Origen’s Commentary on John from the Fifth book ch.3 p.346

Origen (233/234 A.D.) says Paul wrote 1 Peter.. Origen’s Exhortation to Martyrdom ch.35 p.182

Cyprian of Carthage (c.246-258 A.D.) mentions “the Epistle of Peter to them in Pontus” and then quotes 1 Peter 4:15-16 in Treatises of Cyprian Treatise 12 part 3 ch.39 p.545.

Cyprian of Carthage (c.246-258 A.D.) “Peter also, His apostle, … For he wrote in his epistle, and said” and quotes 1 Peter 4:12-14. Epistles of Cyprian letter 55 ch.2 p.347-348

Firmilian of Caesarea to Cyprian (256 A.D.) refers to 1 Peter. “Even as also the Apostle Peter laid down, saying, ‘Thus also shall baptism in like manner make you safe;’” (1 Peter 3:21) Letter 74 ch.15 p.394

Victorinus of Petau (martyred 304 A.D.) quotes part of 1 Peter 2:9 as by the apostle Peter Commentary on the Apocalypse of the Blessed John p.344

Victorinus of Petau (martyred 304 A.D.) “6. ‘ And He made us a kingdom and priests unto God and His Father.’] That is to say, a Church of all believers; as also the Apostle Peter says: ‘A holy nation, a royal priesthood.’” Commentary on the Apocalypse from the first chapter no.6 p.344

Eusebius of Caesarea (318-325 A.D.) (implied) discusses the books of the New Testament. He says 1 Peter is genuine. He says that Paul’s 14 letters are well-known, though the church in Rome doubted that Paul wrote Hebrews. He says that 2 Peter is disputed. The so-called Acts of Paul, [Shepherd of] Hermas, Acts of Peter, and Gospel of Peter and Preaching of Peter, and the Apocalypse are not genuine. Eusebius’ Ecclesiastical History book 3 ch.3 p.133-135 Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Na19. John wrote 1 John

Irenaeus of Lyons (182-188 A.D.) (partial) quotes 1 John 4:1,2 and 1 John 5:1 as by “his disciple in his epistle”. He also quotes from John as from his disciple in the gospel. Irenaeus Against Heresies book 3 16.8 p.443

Clement of Alexandria (193-217/220 A.D.) quotes 1 John 3:14,15 as by John. Who is the Rich Man That Shall Be Saved? Ch.37 p.601.

Clement of Alexandria (193-202 A.D.) quotes 1 John 5:16,17 as by John. Stromata book 2 ch.15 p.363

Clement of Alexandria (193-217/220 A.D.) says 1 Timothy 6:16 is by Paul and 1 John 4:16 by John. Clement of Alexandria fragment 3 p.575

Tertullian (c.203 A.D.) quotes part of 1 John 1:1 as a “Testimony of John” in A Treatise on the Soul ch.17 p.197

Tertullian (198/217/220 A.D.) quotes not 4 2 not 7 words of 1 John 4:3 as “in John’s Epistle” Prescription Against Heretics ch.34 p.259

Tertullian (205 A.D.) quotes 1 John 4:18 as by John. Scorpiace ch.12 p.645-646

Origen (c.227-240 A.D.) quotes that God is light from “the Catholic Epistle of John” (1 John 1:5) Origen’s Commentary on John book 2 ch.18 p.336

Origen (233/234 A.D.) says John wrote 1 John 3:8f. Origen On Prayer ch.22.4 p.75. See also ibid ch.22.2 p.74

Origen (c.250 A.D.) quotes 1 John 3:8a (8/27 words quoted) “as John says in an epistle” Homilies on Psalms Psalm 67 Homily 2 ch.7 p.172

Novatian (250-257 A.D.) quotes half of 1 John 4:12 as by John. Treatise on the Trinity ch.18 p.627

Treatise On Rebaptism (c.250-258 A.D.) ch.15 p.675 “For John says of our Lord in his epistle, teaching us: ‘This is He who came by water and blood, Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth.’”

Cyprian of Carthage (c.246-258 A.D.) mentions “the Epistle of John and then quotes 1 John 2:21,22 in Treatises of Cyprian Treatise 12 part 3 ch.79 p.552.

Cyprian of Carthage (c.246-258 A.D.) The word of the blessed Apostle John is: ‘God,’ saith he, ‘is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him.’ Treatises of Cyprian Treatise 1 ch.14 p.426

Eusebius of Caesarea (318-325 A.D.) discusses John writing in his gospel and his epistle, and then quotes from John 1 and 1 John 1. Eusebius’ Ecclesiastical History book 7 ch.25.17-20 p.310

Among corrupt or spurious works

pseudo-Hippolytus (222-235/236 A.D.) refers to 1 John 2:18 as by John. Section 10 p.244

Na20. Jude wrote Jude

Jude 1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jude 1.

The Muratorian Canon (190-217 A.D.) “John wrote the Apocalypse. Two letters belonging to John, or bearing the name John. The Epistle of Jude.” ANF vol.5 p.603.

Clement of Alexandria (193-217/220 A.D.) quotes Jude 5,6 as by Jude. The Instructor book 3 ch.8 p.282

Clement of Alexandria (193-202 A.D.) quotes part of Jude 19,22b,23a Stromata book 6 ch.8 p.495

Clement of Alexandria (193-202 A.D.) refers to Jude 8-17 as Jude prophesied. Stromata book 3 ch.2 p.383

Clement of Alexandria (193-217/220 A.D.) quotes Jude 1,4-14,19 as by Jude in fragments from Cassiodorus p.573.

Tertullian (198-220 A.D.) “To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude.” On the Apparel of Women book 1 ch.3 p.16

Origen (225-253/254 A.D.) in discussing scriptural books, quotes Jude 1a (7/17 words quoted) as by Jude. Origen’s Commentary on Matthew book 10 ch.17 p.424. He also quotes part of Jude 1 as by Jude in his Commentary on Matthew book 13 ch.27 p.491.

m Eusebius of Caesarea (318-325 A.D.) says that James and Jude are said to have written the letters that bear their names, though this is disputed. Eusebius’ Ecclesiastical History book 2 ch.23 p.128 Nicene and Post-Nicene Fathers Second Series vol.1 p.128

Na21. At least 1 NT word originally in Greek

Clement of Alexandria (198-220 A.D.) (implied) “and cried, saying, ‘Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord;’ light, and glory, and praise, with supplication to the Lord: for this is the meaning of the expression Hosanna when rendered in Greek. And the Scripture appears to me, in allusion to the prophecy just mentioned, reproachfully to upbraid the thoughtless: ‘Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?’” The Instructor book 1 ch.5 p.212

Tertullian (198-220 A.D.) “And so truly is this the case, that he therefore adds, ‘only in the Lord;’ because the question in agitation was about her who had had a heathen (husband), and had believed subsequently to losing him: for fear, to wit, that she might presume herself able to marry a heathen even after believing; albeit not even this is an object of care to the Psychics. Let us plainly know that, in the Greek original, it does not stand in the form which (through the either crafty or simple alteration of two syllables) has gone out into common use, ‘But if her husband shall have fallen asleep,’ as if it were speaking of the future, and thereby seemed to pertain to her who has lost her husband when already in a believing state.” On Monogamy ch.11 p.68-69

Tertullian (198-220 A.D.) “On the other hand, if we were to make such a statement as this, for example, ‘In the beginning the potter made a basin or a water-jug,’ the word beginning will not here indicate a material substance (for I have not mentioned the clay, which is the beginning in this sense, but only the order of the work, meaning that the potter made the basin and the jug first, before anything else-intending afterwards to make the rest. It is, then, to the order of the works that the word beginning has reference, not to the origin of their substances. I might also explain this word beginning in another way, which would not, however, be inapposite. The Greek term for beginning, which is arkh, admits the sense not only of priority of order, but of power as well; whence princes and magistrates are called archon.” Against Hermogenes ch.19 p.488

Tertullian (207/208 A.D.) “‘Blessed are the needy’ (for no less than this is required for interpreting the word in the Greek), ‘because theirs is the kingdom of heaven.’” Five Books Against Marcion book 4 ch.14 p.365

Origen (c.227-240 A.D.) “The New Testament gives Hebrew names and Greek form and treats them as Greek words; Jacob is changed into Jacobus, Symeon into Simon, and Joannes is the same as Joa.” Commentary on John book 2 ch.27 p.342

Origen (233/234 A.D.) mentions the Greek of the New Testament in Origen On Prayer ch.27.7 p.96.

Novatian (250/254-257 A.D.) “And because the Lord was about to depart to the heavens, He gave the Paraclete out of necessity to the disciples; so as not to leave them in any degree orphans, which was little desirable, and forsake them without an advocate and some kind of protector.” Treatise on the Trinity ch.29 p.640

Victorinus of Petau (martyred 304 A.D.) (partial) discussed 666 and a Greek codex. However, he also discusses Latin and Gothic letters too, so this is not proof that he thought the New Testament was written in Greek. Commentary on the Apocalypse from the thirteenth chapter no.18 p.356.

Na22. The evangelists [gospel writers]

Irenaeus of Lyons (182-188 A.D.) “And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected.” Irenaeus Against Heresies book 1 ch.3.6 p.320

Clement of Alexandria (193-202 A.D.) (partial, evangelists just doing evangelism) “And since the omnipotent God Himself ‘gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,” Stromata book 4 ch.21 p.433

Tertullian (199-220 A.D.) “One Lord God does she [the church] acknowledge, the Creator of the universe, and Christ Jesus (born) of the Virgin Mary, the Son of God the Creator; and the Resurrection of the flesh; the law and the prophets she unites in one volume with the writings of evangelists and apostles, from which she drinks in her faith.” Prescription Against Heretics ch.36 p.260

Hippolytus of Portus (222-235/236 A.D.) “Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomedto instruct His disciples, saying, ‘Go not into the way of the Gentiles;’ and this signifies that they should not attend to the futile doctrine of the Gentiles.” Refutation of All Heresies book 5 ch.18 p.69

Julius Africanus (235-245 A.D.) “The evangelists, therefore, would thus have spoken falsely, affirming what was not truth, but a fictitious commendation. And for this reason the one traced the pedigree of Jacob the father of Joseph from David through Solomon; the other traced that of Heli also, though in a different way, the father of Joseph, from Nathan the son of David.” Epistle to Aristides ch.1 p.125

Origen (225-253/254 A.D.) “Nay, even one of the evangelists-Mark-says: ‘The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah” Origen Against Celsus book 2 ch.4 p.431

Origen (233/234 A.D.) the evangelists [writers of the gospels]. On Prayer book 27 ch.7 p.91.

Adamantius (c.300 A.D.) (implied) discusses what if Jesus only suffered in appearance. “If He suffered in appearance, and not in reality, Herod sat in judgment only in appearance; …. Even His blood was poured out in appearance; the Evangelists preached the Gospel in appearance; Christ came from Heaven in appearance, and He ascended in appearance. The salvation of mankind was also in appearance, and not in truth. Why then does Christ say, ‘I am the truth?’” Dialogue on the True Faith fifth part ch.851a p.149

Victorinus of Petau (martyred 303 A.D.) “Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent.” Commentary on the Apocalypse from the fourth chapter verses 7-10 p.348

Peter of Alexandria (306,285-310/311 A.D.) “according to what is written by the blessed Paul: ‘For even Christ our Passover is sacrificed for us;’ and not as some who, carried along by ignorance, confidently affirm that after He had eaten the Passover, He was betrayed; which we neither learn from the holy evangelists, nor has any of the blessed apostles handed it down to us.” Fragment 5 That Up to the Time of the Destruction of Jerusalem ch.7 p.282

Alexander of Alexandria (-326 A.D.) “Not that the Word is unbegotten, for the Father alone is unbegotten, but because the inexplicable subsistence of the only-begotten Son transcends the acute comprehension of the evangelists, and perhaps also of angels.” Epistles on the Arian Heresy Letter 1 ch.4 p.292

Eusebius of Caesarea (318-325 A.D.) “It is my purpose to write an account of the successions of the holy apostles, as well as of the times which have elapsed from the days of our Saviour to our own; and to relate the many important events which are said to have occurred in the history of the Church; and to mention those who have governed and presided over the Church in the most prominent parishes, and those who in each generation have proclaimed the divine word either orally or in writing... When Nero was in the eighth year of his reign, Annianus succeeded Mark the evangelist in the administration of the parish of Alexandria...Linus ...was Peter’s successor in the episcopate of the church there...Clement also, who was appointed third bishop of the church at Rome.” Eusebius’ Ecclesiastical History book 1 ch.1 p.81-82.

Messianic Prophecies

Mp1. Genesis 49:10 prophesies of Christ

Genesis 49:10. Luke 3:33 says that Jesus is from Judah.

Justin Martyr (c.138-165 A.D.) “He [God] speaks therefore in the passage relating to Judah: 'A prince shall not fail from Judah, nor a ruler from his thighs, till that which is laid up for him come; and He shall be the expectation of the nations.' And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: 'Till He come for whom this is laid up, and He shall be the expectation of nations.'” Dialogue with Trypho, a Jew ch.10 p.199

Justin Martyr (c.150 A.D.) quotes Genesis 49:10 as referring to Christ. First Apology of Justin Martyr ch.32 p.173

Irenaeus of Lyons (c.160-202 A.D.) quotes Genesis 49:10 referring to Christ, and as by Moses. Proof of Apostolic Preaching ch.57.

Hippolytus of Portus (222-235/236 A.D.) quotes Genesis 49:10 as referring to our Lord.” Treatise on Christ and Antichrist ch.7 p.206.

Origen (225-253/254 A.D.) “And if we should ask for a second prophecy, which may appear to us to have a clear reference to Jesus, we would quote that which was written by Moses very many years before the advent of Christ, when he makes Jacob, on his departure from this life, to have uttered predictions regarding each of his sons, and to have said of Judah along with the others: ‘The ruler will not fail from Judah, and the governor from his loins, until that which is reserved for him come.’” Origen Against Celsus book 1 ch.53 p.419.

Origen (c.227-240 A.D.) quotes Genesis 49:10 in Origen’s Commentary on John Book 1 ch.23 p.309

Athanasius of Alexandria (318 A.D.) mentions Jacob’s prophesy in Genesis 49:10 as referring to Christ Incarnation of the Word ch.40 p.57

Eusebius of Caesarea (318-325 A.D.) quotes Genesius 49:8-10 a prophesying of Christ. Demonstration of the Gospel book 7 ch.3 p.15.

Eusebius of Caesarea (318-325 A.D.) quotes all of Genesis 49:10 (Septuagint) as Moses speaking prophetically about Christ. Preparation for the Gospel book 3 ch.1 p.4

Among Jewish works

The Jews themselves understood Genesis 40:10 as a Messianic prophecy. In the Babylonian Talmud, Sanhedrin, Chap.4 following 37, recto. Rabbi Rachman said, “When the members of the Sanhedrin found themselves deprived of the/their right over life and death, a general consternation took possession of them; they covered their heads with ashes, and their bodies with sackcloth, exclaiming: ‘Woe unto us, for the scepter has departed from Judah, and the Messiah has not come!’”

In a Dead Sea Scroll Commentary on Genesis (4Q252 [=4QpGen^a), fragment 2 in discussing Genesis 49:10, says “Whenever Israel rules, there shall [not] fail to be a descendant of David upon the throne. For the ruler’s staff is the Covenant of kingship, [and the clans] of Israel are the divisions, until the Messiah of Righteousness comes, the Branch of David.” See The Dead Sea Scrolls in English 4th ed. p.300-302, which also points out that this commentary sees the Jewish Hasmonean kings as illegitimate rulers, since they were not from Judah.

Babylonian Talmud, Sanhedrin 98b, Rabbi Johanan wrote, “The world was created for the sake of the Messiah, what is this Messiah’s name? The school of Rabbi Shila said ‘his name is Shiloh, for it is written; until Shiloh come.”

Jerusalem Talmud, Sanhedrin folio 24. “A little more than forty years before the destruction of the Temple, the power of pronouncing capital sentences was taken away from the Jews.”

Targum Onkelos says, “The transmission of dominion shall not cease from the house of Judah, nor the scribe from his children’s children, forever, until Messiah comes.”

Targum Pseudo-Jonathan on Genesis 49:11a, “Kings and rulers shall not cease from the house of Judah … until King Messiah comes”

An additional Jewish source that indicates the Jews understood this was a Messianic prophecy are Targum Jonathan on Genesis 49:10,11a.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.49 p.247 discusses Genesis 49:10 (Shiloh) and Peter and Simon Magus both agreed this refers to Jesus.

Mp2. Deuteronomy 18:15 prophesies of Christ

Acts 3:22 and 7:37 quote Deuteronomy 18:15 as by Moses referring to Christ

Clement of Alexandria (193-217/220 A.D.) quotes Deuteronomy 18:15 as referring to Jesus. The Instructor book 1 ch.8 p.224

Tertullian (204/205 A.D.) quotes Deuteronomy 18:15,19 as referring to Christ. Five Books Against Marcion book 4 ch.23 p.384

Origen (c.227-240 A.D.) quotes Deuteronomy 18:15 as referring to Christ. Origen's Commentary on John book 6 ch.4 p.353

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

Eusebius of Caesarea (318-325 A.D.) quotes all of Deuteronomy 18:15 (Acts 3:23 (full quote) as prophesying of Christ. Demonstration of the Gospel book 8 ch.3 p.6

Eusebius of Caesarea (318-325 A.D.) says that Deuteronomy 18:15 refers to Christ. Demonstration of the Gospel book 1.7 p.12

Eusebius of Caesarea (318-325 A.D.) quotes all of Deuteronomy 18:18-19 (LXX) as spoken by God Himself. Then he quotes Deuteronomy18:15 (full quote); 18:16a (15/32 words quoted). Then he shows why this refers to Jesus and not any other prophet. Preparation for the Gospel book 3 ch.1 p.2

Mp3. Psalm 2 prophesies of Christ

The phrase “anointed one” in Psalm 2:2 is the Hebrew word is “Messiah”.

Acts 4:25-26 quotes Psalm 2:1-2

Acts 13:33 quotes Psalm 2:7

Hebrews 5:5 quotes Psalm 2:7

Revlation 2:27 quotes Psalm 2:9.

A pesher commentary found at Qumran called 4QFlorilegium also brings together Psalm 2:7 and 2 Samuel 7:14 as talking about the Messiah. See The Expositor’s Bible Commentary vol.98 p.426 for more info.

Clement of Rome (96-98 A.D.) quotes Psalm 2:7,8 and Hebrews 1:b6, as well as other Messianic verses, as referring to Christ. 1 Clement ch.36 p.15

Justin Martyr (c.138-165 A.D.) quotes Psalm 2:7 as referring to Christ. Dialogue with Trypho, a Jew ch.88 p.244

Melito of Sardis (170-177/180 A.D.) quotes Psalm 2:1-2 in stanza 62 Jeremiah 11:19 in stanza 63, Isaiah 53:7-8 in stanza 64 as “Many other things were proclaimed by many prophets concerning the mystery of the Pascha, who is Christand other Messianic propheciesas On Pascha p.53-54.

Irenaeus of Lyons (182-188 A.D.) quotes Psalm 2:2 as the Father addressing Christ. Irenaeus Against Heresies book 4 ch.21.3 p.493

Irenaeus of Lyons (c.160-202 A.D.) quotes Psalm 2:1 as referring to Christ Proof of Apostolic Preaching ch.74

Clement of Alexandria (193-202 A.D.) (partial) quotes Psalm 2:8a as referring to the Lord, but it is not clear here that it prophesies of Christ. Stromata book 4 ch.22 p.434

Tertullian (198-220 A.D.) quotes Psalm 2:7-8 as referring to Christ. An Answer to the Jews ch.12 p.168

Tertullian (207/208 A.D.) quotes Psalm 2:3, and 2:1-2 as referring to Christ. Five Books Against Marcion book 5 ch.4 p.434

Hippolytus of Portus (222-235/236 A.D.) wrote an entire work on relating Psalm 2 to Christ. fragment from Commentary on Psalm 2 p.170.

Origen (225-253/254 A.D.) quotes Psalm 2:8 as asked of the Savior by the Father. Origen Against Celsus book 4 ch.8 p.500

Novatian (250/4-256/7 A.D.) quotes Psalm 2:8 as referring toe Christ, the Son of God. Treatise on the Trinity ch.9 p.619

Cyprian of Carthage (c.246-258 A.D.) quotes Psalm 2:1-3 as referring to Christ. Treatises of Cyprian Treatise 12 part 2 ch.13 p.511

Adamantius (c.300 A.D.) Megethius quotes Psalm 2:1-2 as “David announced regarding Him [Christ]”. Dialogue on the True Faith first part ch.25 p.67. Adamantius then says, “What have been reasonably stated in the Scriptures you want to interpret unreasonably.” Dialogue on the True Faith first part ch.25 p.68

Methodius (c.260-311/312 A.D.) quotes Psalm 2:7 as referring to Christ. Banquet of the Ten Virgins discourse 8 ch.9 p.338

Lactantius (c.303-320/325 A.D.) quotes Psalm 2:7 as by Christ as foretold by David. The Divine Institutes book 4 ch.15 p.115

Eusebius of Caesarea (318-325 A.D.) quotes parts of Psalm 2:1-2 and 2:7-8 as referring to Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.86

Among heretics

Marcionite heretic Megethius quotes Psalm 2:1-2 as “David announced regarding Him [Christ]”. Dialogue on the True Faith first part ch.25 p.67.

Mp4. Psalm 16:8-11 prophesies of Christ

Acts 2:25-28 quotes Psalm 16:8-11

Irenaeus of Lyons (182-188 A.D.) quotes all of Acts 2:22-27 (Psalm 16:9-11) as by Peter. Irenaeus Against Heresies book 3 ch.12.2 p.430

Clement of Alexandria (193-202 A.D.) quotes all of Acts 2:26-28 (Psalm 16:9-11) in Stromata book 6 ch.6 p.451

Hippolytus (222-235/236 A.D.) quotes Psalm 16:10 as “Christ prayed all this economically as man; being however, true God.” Expository Treatise Against the Jews ch.3-4 p.220.

Origen (225-253 A.D.) quotes Psalm 16:9-10. Origen Against Celsus book 2 ch.62 p.456

Cyprian of Carthage (c.246-258 A.D.) in discussing all the messianic prophecies of Christ, quotes Psalm 30:3; 16:10; 3:5; and then John 10:18 in Treatises of Cyprian Treatise 12 part 2 ch.24 p.525

Lactantius (c.303-325 A.D.) quotes Psalm 16:10, referring to Jesus, as “David says, in the fifteenth Psalm” The Divine Institutes book 4 ch.19 p.122

Lactantius (c.303-325 A.D.) quotes Psalm 16:10, referring to Jesus, as “David, in the fifteenth Psalm” Epitome of the Divine Institutes ch.47 p.241

&&&Eusebius of Caesarea???

Mp5. Psalm 22 prophesies of Christ

Matthew 27:35f quotes Psalm 22:18

Hebrews 2:12 quotes Psalm 22:22

Clement of Rome (96-98 A.D.) quotes Psalm 22:6-8 as referring to Christ. 1 Clement ch.16 p.9

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 quotes Psalm 22:18b as referring to Christ.

2 Clement (120-140 A.D.) ch.17 p.233-234 quotes all of Isaiah 53, Psalm 22:6-8 as referring to Christ.

Justin Martyr (c.150 A.D.) quotes Psalm 22:16 as by David, and says that this did not happen to David but to Christ. First Apology of Justin Martyr ch.35 p.175

Irenaeus of Lyons (182-188 A.D.) quotes Psalm 22:7, 18, 15 as referring to Christ. Irenaeus Against Heresies book 4 ch.33.12 p.510

Irenaeus of Lyons (c.160-202 A.D.) alludes to Psalm 22 as referring not to David but to Christ. Proof of Apostolic Preaching ch.68

Clement of Alexandria (193-202 A.D.) (partial) refers to Psalm 22:26 as by David, but Clement does not say it prophesies of Christ. Stromata book 5 ch.1 p.447

Tertullian (198-220 A.D.) quotes Psalm 22:6-7 as referring to Christ. An Answer to the Jews ch.12 p.169

Tertullian (204/205 A.D.) quotes Psalm 45:2 and 22:6 as referring to the rod of Jesse, my Christ. Five Books Against Marcion book 3 ch.17 p.335

Origen (233-244 A.D.) says that “the Savior Himself says” and quotes Psalm 22:6. Homilies on Luke Homily 14 ch.8 p.60

Origen (225-253/254 A.D.) (partial) quotes Psalm 22:15 but does not say it prophesies of Christ. Origen Against Celsus book 7 ch.49 p.631

Novatian (250/4-256/7 A.D.) quotes Isaiah 8:3; Isaiah 9:6 (LXX); Isaiah 53:7; Isaiah 65:2; Psalm 69:21; Psalm 22:18,17 as referring to Christ. Treatise Concerning the Trinity ch.28 p.639

Methodius (c.260-311/312 A.D.) alludes to Psalm 22:15 as “Christ saying”. From the Discourse on the Resurrection ch.9 p.375

Athanasius of Alexandria (c.318 A.D.) quotes Psalm 22:16 and Isaiah 11:10 as referring to Christ. Incarnation of the Word ch.35.4 p.55

Lactantius (c.303-320/325 A.D.) quotes Psalm 22:16-18 and says it does not refer to David but rather to Christ. The Divine Institutes book 4 ch..18 p.121

Lactantius (c.303-320/325 A.D.) quotes Psalm 69:21 as referring to Christ. Then he quotes Psalm 22:16-18 as “Also respecting the cross of Christ. Then he quotes Zechariah 12:10 and Amos 8:9-10 as referring to Christ and His crucifixion. Epitome of the Divine Institutes ch.46 p.240-241.

Eusebius of Caesarea (318-325 A.D.) quoted Psalm 22:27-28 (botht he Masoretic and LXX text are the same) as “divine oracles” referring to Christ. Demonstration of the Gospel book 1 ch.1 p.2

Eusebius of Caesarea (318-325 A.D.) says that Psalm 22 refers to Christ. Demonstration of the Gospel book 1.7 p.12

Mp6. Psalm 45 prophesies of Christ

Hebrews 1:9 quotes Psalm 45:6-7 as referring to Christ

Justin Martyr (c.138-165 A.D.) quotes Psalm 45:6-11 as referring to Christ. Dialogue with Trypho, a Jew ch.64 p.229

Irenaeus of Lyons (182-188 A.D.) quotes Psalm 45:6 and Psalm 82:1 as referring to the Son. Irenaeus Against Heresies book 3 ch.6.1 p.418-419

Clement of Alexandria (193-217/220 A.D.) (partial) quotes Psalm 45:7-8 as by David. However, he does not say that it prophesies of Christ. Stromata book 5 ch.1 p.447

Tertullian (198-220 A.D.) quotes Psalm 45:5 as referring to the Christ of God. An Answer to the Jews ch.9 p.163

Tertullian (204/205 A.D.) quotes Daniel 7:13-14; Psalm 45:2-3; Psalm 8:5-6l Zechariah 12:10-12; and Isaiah 53:8 as referring to Christ. Five Books Against Marcion book 3 ch.7 p.326-327.

Hippolytus of Portus (222-235/236 A.D.) (partial) quotes Psalm 45:11 but does not say it prophesies of Christ.

Origen (225-253/254 A.D.) references Psalm 45:1-2 as referring to Christ. de Principiis (both Greek and Latin) book 4 ch.3 p.352.

Novatian (250/4-256/7 A.D.) quotes Psalm 45:7 as referring to Christ. Treatise Concerning the Trinity ch.29 p.641.

Victorinus of Petau (martyred 304 A.D.) quotes Psalm 45:1 as referring to Jesus. On the Creation of the World p.342

Methodius (c.260-311/312 A.D.) quotes Psalm 45:15,10 as referring to “the Word at the right hand of the Father”. Banquet of the Ten Virgins Discourse 7 ch.9 p.334

Lactantius (c.303-320/325 A.D.) quotes Psalm 45:1 as referring to the Son alone, the Word of God. The Divine Institutes book 4 ch.8 p.107.

Eusebius of Caesarea (318-325 A.D.) calls Psalm 45:6-7 scripture, written by David, and prophesies of Christ. Eusebius’ Ecclesiastical History book 1 ch.3.14 p.86

Among heretics

The Ebionite Clementine Homilies (uncertain date) Homily 13 ch.16 (partial) alludes to Psalm 45:11, but does not say it prophesies of Christ.

Mp7. Psalm 110:1-2 can only refer to Christ

Matthew 22:44; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35; Hebrews 1:13; 5:10, and extensively discussed in Hebrews 7:1-28

p91 Acts 2:30-37; 2:46-47; 3:1-2 (250 A.D.) quotes Psalm 110:1 saying it refers to Christ in Acts 2:35-36.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 1:13

1 Clement (96-98 A.D.) ch.36 vol.1 p.15 quotes Psalm 110:1 as referring to Jesus Christ the High Priest of all our offerings. See also vol.9.

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 quotes Psalm 110:1 says this prophesies of Christ, the Son of God.

Justin Martyr (c.138-165 A.D.) quotes Psalm 110:1 in showing the pre-existence of Christ. Dialogue with Trypho, a Jew ch.45 p.178. See also ibid ch.56 p.224, ch.127 p.263, and ch.83.

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

Melito of Sardis (170-177/180 A.D.) (partial) quotes Psalm 110:3 as referring to Christ. Fragment 9 (from The Key) p.761

Tatian’s Diatessaron (c.172 A.D.) section 35.20 p.67 quotes Psalm 110 and Jesus is called Lord.

Irenaeus of Lyons (182-188 A.D.) quotes Psalm 110:1 about the Son sitting at the right hand of God. Irenaeus Against Heresies book 2 ch.28.7 p.401

Irenaeus of Lyons (c.160-202 A.D.) quotes Psalm 110:1 as “again David says” referring to Christ. Proof of Apostolic Preaching ch.47

Clement of Alexandria (193-217/220 A.D.) says that Psalm 110:2 prophesies of Christ (the rod of Jesse). The Instructor book 1 ch.7 p.224-225

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

Hippolytus of Portus (222-235/236 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. See also The Refutation of All Heresies book 10 ch.29 p.151

Origen (225-253/254 A.D.) quotes Psalm 110:4 as referring to Christ. Origen On Prayer ch.15.1 p.58

Origen (225-253/254 A.D.) (partial) “Our LORD and Savior was greater than Melchizedek, whose ancestry scripture does not trace.” Homilies on Luke homily 28 ch.1 p.115

Novatian (250/4-256/7 A.D.) “And in the same manner as He [Jesus] is as man the ‘Son of David,’ so as God He is proclaimed David’s Lord.” Treatise on the Trinity ch.11 p.620

Adamantius (c.300 A.D.) and Marinus the Bardasene discuss how Psalm 110 prophesies of Christ. Adamantius maintains it includes biological descent. Marinus says that since Psalm 110 is in the form of a question, it is denying that Jesus was descended from David. Dialogue on the True Faith 5th part ch.f 13 a-b p.164-165

Lactantius (c.303-320/325 A.D.) “But that Christ, after His passion and resurrection, was about to ascend to God the Father, David bore witness in these words in the cixth Psalm:” and then quotes Psalm 110 (in our numbering). The Divine Institutes book 4 ch.12 p.111

Alexander of Alexandria (313-326 A.D.) quotes the last half of Psalm 110:3 as referring to Christ. Epistles on the Arian Heresy Epistle 2 p.297

Eusebius of Caesarea (318-325 A.D.) says Psalm 110 prophesies of Christ in Preparation for the Gospel book 7 ch.12 p.17.

Eusebius of Caesarea (318-325 A.D.) quotes Psalm 110 as referring to Christ. Eusebius’ Ecclesiastical History book 1 ch.3.16 p.86

Among heretics

Adamantius (c.300 A.D.) and Marinus the Bardasene discuss how Psalm 110 prophesies of Christ. Adamantius maintains it includes biological descent. Marinus says that since Psalm 110 is in the form of a question, it is denying that Jesus was descended from David. Dialogue on the True Faith 5th part ch.f 13 a-b p.164-165

Mp8. Isaiah 7:14 prophesies of Christ

Matthew 1:22-23 quotes Isaiah 7:14 as referring to Christ.

Justin Martyr (c.138-165 A.D.) says the God will give glory to no other than the one who was established as a light to the Gentiles. Dialogue with Trypho, a Jew ch.65 p.231. In the next chapter he proves from Isaiah 7:14 that this One would be born of a virgin.

Justin Martyr (c.138-165 A.D.) shows why it is it is a perversion to say that the special sign in Isaiah 7:14 referred to a firstborn son born the usual, non-special way. Dialogue with Trypho, a Jew ch.84 p.241

Irenaeus of Lyons (182-188 A.D.) quotes Isaiah 7:10-14 as referring to Christ. Irenaeus Against Heresies book 3 ch.21.4 p.452

Irenaeus of Lyons (c.160-202 A.D.) quotes Isaiah 7:14 as referring to Christ. Proof of Apostolic Preaching ch.54

Tertullian (207-220 A.D.) quotes Isaiah 7:14 as referring to Jesus. On the Flesh of Christ ch.17 p.536

Origen (225-253/254 A.D.) quotes Isaiah 7:14 referring to Christ. Origen Against Celsus book 1 ch.35 p.411. See also Homilies on Jeremiah Homily 1 ch.7.4 p.9.

Novatian (250-257/258 A.D.) in discussing Messianic prophecies says, “Isaiah alludes to: ‘There shall go forth a rod from the root of Jesse, and a flower shall grow up from his root.’ The same also when he says: ‘Behold, a virgin shall conceive, and bear a son.’” Novatian Concerning the Trinity ch.9 p.618

Novatian (250/4-256/7 A.D.) quotes Isaiah 7:14 as referring to Christ. Treatise Concerning the Trinity ch.12 p.621. See also Treatise Concerning the Trinity ch.9 p.218.

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

Athanasius of Alexandria (c.318 A.D.) quotes Isaiah 7:14 “Emmanuel, God with us.” Incarnation of the Word ch.33 p.54

Lactantius (c.303-325 A.D.) quotes Isaiah 7:14 as by Isaiah. “What can be more manifest than this? This was read by the Jews, who denied Him [Jesus].” The Divine Institutes book 4 ch.12 p.110

Lactantius (c.303-320/325 A.D.) David prophesied about Jesus in Psalm16:10 as did Daniel 7:13. Epitome of the Divine Institutes ch.47 p.241. He also discusses Isaiah 7:14 in the Epitome of the Divine Institutes ch.44 p.239.

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 7:14f 15/21 words quoted) as referring to Christ. Preparation for the Gospel book 1 ch.1 p.5

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 7:14 as scripture and says it prophesies of Christ. Eusebius’ Ecclesiastical History book 5 ch.8.10 p.223

Mp9. Isaiah 9:6 prophesies of Christ

Luke 1:32-33 quotes Isaiah 9:7 as referring to Christ.

Justin Martyr (c.150 A.D.) quotes Isaiah 9:6; Isaiah 65:2; Isaiah 58:2; Ps 22:16 as referring to Christ. First Apology of Justin Martyr ch.35 p.175

Irenaeus of Lyons (82-188 A.D.) quotes Isaiah 9:6 (LXX) as referring to Christ. Irenaeus Against Heresies book 3 ch.16.3 p.441

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

Origen (c.250 A.D.) implies that Isaiah 9:6 prophesies of Christ. Homilies on Psalms Psalm 15 homily 1 ch.4 p.45

Novatian (250/4-256/7 A.D.) quotes Isaiah 8:3; Isaiah 9:6 (LXX); Isaiah 53:7; Isaiah 65:2; Psalm 69:21; Psalm 22:18,17 as referring to Christ. Treatise Concerning the Trinity ch.28 p.639

Peter of Alexandria (after 311 A.D.) quotes Isaiah 9:6 as referring to Christ. Canonical Epistle canon 5 p.271

Eusebius of Caesarea (318-325 A.D.) shows that Isaiah 9:6 refers to Christ. Preparation for the Gospel ch.&&&

Eusebius of Caesarea (318-325 A.D.) (partial) refers to the “Angel fo the great Council” in Isaiah 9:6 as Christ. Eusebius’ Eccleisastical History book 10 ch.4.14 p.372

Mp10. Isaiah 11 prophesies of Christ

Isaiah 11

Justin Martyr (c.150 A.D.) quotes Isaiah 11:1 as by Isaiah and referring to Christ. First Apology of Justin Martyr ch.32 p.174

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

Irenaeus of Lyons (c.160-202 A.D.) “Wherefore also the Spirit of God is manifold in (His) indwelling, and in seven forms of service is He reckoned by the prophet Isaiah, as resting on the Son of God, that is the Word, in His coming as a man. Then he quotes Isaiah 11:2. Proof of Apostolic Preaching ch.9.

Origen (233-244 A.D.) quotes Isaiah 11:5 as referring to Christ. Homilies on Luke fragment 198 p.205. Ditto for Homilies on Luke fragment 199 p.206

Origen (250 A.D.) Isaiah 11 prophesies of Christ Orations on Psalms 77.2 p.304-305

Novatian (250/4-256/7 A.D.) mentions Isaiah 11:1; Isaiah 7:13; Isaiah 35:3-6; Isaiah 42:2,3; Isaiah 55:3-5 as referring to Christ. Treatise Concerning the Trinity ch.9 p.618

Athanasius of Alexandria (318 A.D.) quotes Psalm 22:16 and Isaiah 11:10 as referring to Christ. Incarnation of the Word ch.35.4 p.55

Eusebius of Caesarea (318-325 A.D.) quotes all of Isaiah 11:1, and Isaiah 11:2a (5/9 words quoted) as referring to Christ. Preparation for the Gospel book 3 ch.1 p.4

Mp11. Isaiah 53 prophesies of Christ

1 Peter 2:22 quote Isaiah 53:9 as referring to Christ

Crosby-Schoyen Coptic ms. All of 1 Peter and Jonah (3rd/4th century) quotes 1 Peter 2:6 (Isaiah 28:16), 1 Peter 2:8 (Isaiah 8:14), and 12 Peter 2:22 (Isaiah 53:9) as prophesying of Christ.

p72 (=Bodmer 7,8) All of 1,2 Peter, Jude (191 verses) (c.300 A.D.) quotes 1 Peter 2:6 (Isaiah 28:16), 1 Peter 2:8 (Isaiah 8:14), and 12 Peter 2:22 (Isaiah 53:9) as prophesying of Christ.

In the Middle Ages, the Jew Nachmanides, in his debate with a Catholic, said that Isaiah 53 referred to the Messiah, but claimed that the Messiah was willing to die, but did not actually die. (Answering Jewish Objections to Jesus vol.2 p.226).

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

Epistle of Barnabas ch.5 p.139 (c.70-130 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)

2 Clement (120-140 A.D.) ch.17 p.233-234 quotes all of Isaiah 53, Psalm 22:6-8 as referring to Christ.

Justin Martyr (c.138-165 A.D.) As Isaiah 53 shows, Christ is the servant of the God of Israel. Dialogue with Trypho, a Jew ch.13 p.200

Irenaeus of Lyons (c.160-202 A.D.) quotes Isaiah 53 as “Isaiah says thus” referring to Christ. Proof of Apostolic Preaching ch.68

Tertullian (204/205 A.D.) quotes Daniel 7:13-14; Psalm 45:2-3; Psalm 8:5-6; Zechariah 12:10-12; and Isaiah 53:8 as referring to Christ. Five Books Against Marcion book 3 ch.7 p.326-327.

Hippolytus of Portus (222-235/236 A.D.) quotes Isaiah 53:2-5 as referring to our Lord and Savior. Treatise on Christ and Antichrist ch.44 p.213.

Origen (c.227-240 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. Origen’s Commentary on John book 1 ch.14 p.303. See also book 2 ch.28 p.342

Cyprian of Carthage (c.246-258 A.D.) quotes Isaiah 53:7-9,12 as in Isaiah referring to Christ. Treatises of Cyprian Treatise 12 part 2 ch.15 p.521

Cyprian of Carthage (250 A.D.) quotes Isaiah 53:7 as referring to our Lord. Epistles of Cyprian Letter 6 ch.4 p.284

Adamantius (c.300 A.D.) (implied) quotes Isaiah 53:5 as an authority to prove his point. Dialogue on the True Faith pFirst part 820a 27 (Adamantius is speaking) p.72

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

Athanasius of Alexandria (318 A.D.) Isaiah 53 prophesies of Christ. Incarnation of the Word ch.34.2 p.54

Alexander of Alexandria (313-326 A.D.) quotes Isaiah 53:8 about Christ as “according to the words of the prophet cited above” Epistles on the Arian Heresy letter 7 ch.12 p.295

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 53:8f (9/29 words) and then after that Isaiah 53:9a (14/25 words) as referring to Christ. Preparation for the Gospel book 1 ch.1 p.4

Mp12. Isaiah 61:1-2 prophesies of Christ

Isaiah 61:1-2; Luke 4:17-21

Epistle of Barnabas (100-150 A.D.) ch.14 p.146quoted all of Isaiah 61:1 (replacing “poor” with “humble” and Isaiah 61:2m (4 not 4 4 words quoted) and Luk 4:18-19 (full quote) as referring to Christ.

Hippolytus of Portus (222-235/236 A.D.) quotes Isaiah 61:1a (8/27 words) and Luke 4:18a (half quote) as referring to Christ. On the Vision of Daniel and Nebuchadnezzar ch.15 p181

Origen (c.227-240 A.D.) quoted Isaiah 61:1a (8/27 words quoted) as “in Isaiah” referring to the Logos. Origen’s Commentary on John book 6 ch.23 p.369

Novatian (250-254-257 A.D.) quotes Isaiah 61:1a (17/27 words) as by Isaiah in discussing Christ Treatise Concerning the Trinity ch.29 p.641

Cyprian of Carthage (c.246-258 A.D.) quotes all of Isaiah 61:1 and Isaih 61:2a (4/12 words) as “by Isaiah” in referring to Christ.

Peter of Alexandria (306,285-310/311 A.D.) quotes all of Isaiah 61:1 and Isaiah 61:2a (8/12 words quoted) Luk 4:18-19 (full quote) as referring to Christ.

Eusebius of Caesarea (318-325 A.D.) quoted Isaiah 61:1 in Preparation for the Gospel book 3 ch.1 p.1 and book 4.

Mp13. Isaiah 65:1-2 prophesies of Christ

Romans 10:21 quotres Isaiah 65:1-2 as referring to Christ

Epistle of Barnabas (100-150 A.D.) ch.12 p.145. Isaiah 65:2a (12/22 words quoted) by another prophet in showing the cross in the Old Testament.

Justin Martyr (c.150 A.D.) Isa 65:2a (19/22 words quoted); 50:6 by the Spirit of prophecy "speaking from the person of Christ". First Apology of Justin Martyr ch.38 p.175

Justin Martyr (c.150 A.D.) Isa 65:1-2 (full quote except for "all day"; Isa 65:3a (9/24 words quoted) by the same Isaiah showing how God prophesied rejection by the Jews. First Apology of Justin Martyr ch.49 p.179

Justin Martyr (c.138-165 A.D.) Isa 65:1-2 (full quote except for "all day"; Isa 65:3a (9/24 words quoted) "He [God] exclaims by Isaiah" Dialogue with Trypho, a Jew ch.24 p.206

Clement of Alexandria (190-202 A.D.) quotes Rom 10:20a (1/17 words quoted); 10:20f (14/17 words quoted); 10:21f (12/17 words quoted); Isaiah 65:1a (11/22 words quoted); Isa 65:2a (12/22 words quoted) as referring to Christ. The Stromata book 2 ch.9 p.357

Origen (225-253/254 A.D.) Isaiah 65 prophesies of Christ. Origen Against Celsus book 2 ch.78 p.463-464

Cyprian of Carthage (c.246-258 A.D.) Isa 65:1 (full quote) "in the same [Isaiah]"showing that the Gentiles and not Jews should believe in Christ. Treatises of Cyprian Treatise 12 part 1 ch.21 p.514

Cyprian of Carthage (c.246-258 A.D.) Isa 65:2 (full quote) "In Isaiah" that Jesus would be rejected. Treatises of Cyprian Treatise 12 part 2 ch.20 p.524

Athanasius of Alexandria (c.318 A.D.) Isa 65:1 (full quote); Isa 65:2a (12/22 words quoted); Rom 10:20f (12/17 words quoted); Rom 10:21f (13/18 words quoted) On the Incarnation of the Word ch.38 p.56

Eusebius of Caesarea (318-325 A.D.) quotes Isaiah 65:17; 66:32 as referring to Christ. Preparation for the Gospel book 11

Mp14. Jeremiah 11:19 prophesies of Christ

Jeremiah 11:19 (Masoretic and LXX)

Justin Martyr (c.138-165 A.D.) “And from the sayings of Jeremiah they have cut out the following: ‘I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.’” Dialogue with Trypho the Jew ch.72 p.234. In ch.73 Justin says that the Jews took “on the wood” out of their Old Testament. It is in the Septuagint but not the Masoretic text.

Melito of Sardis (170-180 A.D.) “they planned evil for me saying: come let us put wood on his bread and let us rub him out from the land of the living. And his name shall not be remembered.” [Jeremiah 11:19] Stanza 63 in OnPascha p.53, saying it was about Christ on p.54.

Origen (225-253/254A.D.) Jeremiah 11 prophesies of Christ. Homilies on Jeremiah homily 10 ch.1 p.95

Cyprian of Carthage (c.246-258 A.D.) quotes the following as prophesying the Jews would fasten the Savior to the cross. Isaiah 65:2; Jeremiah 11:19 LXX (not 10 14 not 14 words quoted) as “and in Jeremiah”; Deuteronomy 28:66; Psalm 22:16-22; Psalm 119:120; Psalm 141:2; Zephaniah 1:7; Zechariah 12:10; Psalm 88:9. Treatises of Cyprian Treatise 12 part 2 ch.20 p.524

Cyprian of Carthage (c.246-258 A.D.) quotes Jeremiah 11:18-19 LXX (full quote) as “Also in Jeremiah” as referring to Christ. Treatises of Cyprian Treatise 12 part 2 ch.15 p.521

Athanasius of Alexandria (318 A.D.) has a catena of Deuteronomy 28:66; Jeremiah 11:19a (30/38 words quoted) as “the prophets witness”; Psalm 22:16; Isaiah 11:10. Incarnation of the Word ch.35 p.55

Mp15. Daniels’ 70 weeks messianic prophecy

Daniel 9:27-29 + Nehemiah 2:1-10 (445/4 B.C.)

Jewish writers Maimonides in Igeret Teiman and Rabbi Moses Abraham Levi in The Messiah of the Targums, Talmuds and Rabbinical Writers. Daniel 9:20-27 is messianic.

Justin Martyr (c.138-165 A.D.) quotes Daniel 7:9-28 as “Daniel foretold” as referring to Christ. Dialogue with Trypho, a Jew ch.31 p.209-210

Justin Martyr (c.150 A.D.) quotes Daniel 7:13 where he mistakenly says it is by Jeremiah.

Irenaeus of Lyons (182-188 A.D.) discusses Daniels’ prophecies and says “and shall purpose to change times and laws; an [everything] shall be given into his hand until a time of times and half time.,’ that is, for three years six months, during which time, when he comes, he shall reign over the earth.” Irenaeus Against Heresies book 5 ch.25.3 p.553-554

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

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

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

Hippolytus of Portus (222-235/236 A.D.) “‘Seventy weeks are determined upon thy people, and upon the holy city, to seal up sins and to blot out transgressions, and to seal up vision and prophet, and to anoint the Most Holy; and thou shalt know and understand, that from the going forth of words for the answer, and for the building of Jerusalem, unto Christ the Prince, shall be seven weeks, and threescore and two weeks.’” Visions of Daniel and Nebuchadnezzar ch.12 p.180

Hippolytus of Portus (222-235/236 A.D.) “for when the threec ore and two weeks are fulfilled, and Christ is come, and the Gospel is preached in every place, the times being then accomplished, there will remain only one week, the last, in which Elias will appear, and Enoch, and in the midst of it the abomination of desolation will be manifested.” Commentary on the Prophet Daniel ch.2.22 p.182

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. He says the starting point is during Nehemiah’s time on p.135.

Origen (225-253/254 A.D.) discusses Daniel 9:27-29. Origen Against Celsus book 6 ch.46 p.594-595

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

Lactantius (c.303-320/325 A.D.) David prophesied about Jesus in Psalm16:10 as did Daniel 7:13. Epitome of the Divine Institutes ch.47 p.241. He also discusses Isaiah 7:14 in the Epitome of the Divine Institutes ch.44 p.239.

Eusebius of Caesarea (318-325 A.D.) quotes Daniel 9:20-27 as prophesying of Christ. Demonstration of the Gospel book 8 ch.2 p.6

Eusebius of Caesarea (318-325 A.D.) says the seventy weeks refer to Christ in Demonstration of the Gospel 126 (http://www.intratest.com/X/ENG0882)

Eusebius of Caesarea (318-325 A.D.) says that Daniel prophesied the number of weeks before the coming of Christ. Eusebius’ Ecclesiastical History book 1 ch.6 p.90

Eusebius of Caesarea (318-325 A.D.) mentions that the Christian writer Judas discoursed on the AntiChrist and the seventy weeks of Daniel. Eusebius’ Ecclesiastical History book 6 ch.7 p.254

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

Mp16. Joel 2:28-30 prophesies of Christ

Acts 2:17-18 quotes Joel 2:28-32

Acts 2:19 quotes Joel 2:30

Tertullian (207/208 A.D.) quoted Acts 2:17m (not 9 8 not 21 words quoted), when “the Gospel will be found in Christ”; Joel 2:28 by Joel. Five Books Against Marcion book 5 ch.17 p.465

Tertullian (207/208 A.D.) quoted Acts 2:17a (3/5 quote); 2:18a (4/5 quote); Joel 2:28m (18 not 16 words quoted; Joel 2:29m (9 not 3 7 words quoted) as referring to Christ Five Books Against Marcion book 5 ch.8 p.446

Origen (225-253/254 A.D.) (partial) says that Joel 2:28-30 was fulfilled. Commentary on Matthew book 10 ch.18 p.426.

Treatise on Rebaptism (c.250-258 A.D.) ch.15 p.676 quotes Acts 2:17 (full quote); Acts 2:18a (2/3 quote)

Mp17. Micah 5 prophesies of Christ

Matthew 2:5-6 quotes Micah 5:2 as referring to Christ.

Justin Martyr (c.150 A.D.) quotes Micah 5:2 as referring to Christ. First Apology of Justin Martyr ch.34 p.175

Irenaeus of Lyons (c.160-202 A.D.) quotes Micah 5:2 as by the prophet Micah and referring to Christ. Proof of Apostolic Preaching ch.63.

Tertullian (198-220 A.D.) quotes Micah 5:2 as by the prophet. “Now it behoved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: ‘And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel.’ But if hitherto he has not been born, what ‘leader’ was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behoves him to proceed from the tribe of Judah and from Bethlehem.” An Answer to the Jews ch.13 p.169

Origen (225-253/254 A.D.) “Now the Scripture speaks, respecting the place of the Saviour’s birth-that the Ruler was to come forth from Bethlehem-in the following manner: ‘And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto Me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting.’” Origen Against Celsus book 1 ch.51 p.418

Treatise on Rebaptism (c.250-258 A.D.) ch.8 p.671 (implied) “For that our Lord was born, and that He was the Christ, appeared by many reasons to be believed, not unjustly, by His disciples, because He had been born of the tribe of Judah, of the family of David, and in the city of Bethlehem;”

Cyprian of Carthage (c.246-258 A.D.) “In Micah: ‘And thou, Bethlehem, house of Ephrata, art not little, that thou shouldst be appointed among the thousands of Judah. Out of thee shall He come forth to me, that He may be a prince in Israel, and His goings forth from the beginning from the days of old.’” Treatises of Cyprian Treatise 2 second part ch.12 p.520

Eusebius of Caesarea (318-325 A.D.) quotes all of Micah 5:2 changing “shall shepherd” to “Shall feed” to prove “that the Gentiles will hope in Christ”. Preparation for the Gospel book 1 ch.1 p.4

Eusebius of Caesarea (318-325 A.D.) quotes Micah 5:2-6 as “From Micah”. Preparation for the Gospel book 7 ch.2 p.10

Eusebius of Caesarea (318-325 A.D.) (implied) refers to Micah’s prophesy as by the prophet. Eusebius’ Ecclesiastical History book 1 ch.5.2 p.88

Mp18. Zechariah 3:1-8 prophesies of Christ

Zechariah 3:1-8

Tertullian (204/205 A.D.) “So also in Zechariah, Christ Jesus, the true High Priest of the Father, in the person of Joshua, nay, in the very mystery of His name, is portrayed in a twofold dress with reference to both His advents. At first He is clad in sordid garments, that is to say, in the lowliness of suffering and mortal flesh: then the devil resisted Him, as the instigator of the traitor Judas, not to mention his tempting Him after His baptism: afterwards He was stripped of His first filthy raiment, and adorned with the priestly robe and mitre, and a pure diadem; in other words, with the glory and honour of His second advent.” Five Books Against Marcion book 3 ch.7 p.327

Origen (c.250 A.D.) (implied) metaphorically shows that just as Jesus/Joshua the priest had his stained clothes removed, Jesus in the Gospels had put on soiled clothing (our sins) and then took them off. In both cases the devil was standing at the right hand opposing them. Homilies on Psalms Psalm 15 Homily 2 ch.6 p.68-69

Cyprian of Carthage (246-258 A.D.) quotes Zechariah 3:1,3,5 as by Zechariah and referring to Christ. Treatises of Cyprian Treatise 12 part 2 ch.13 p.521.

Lactantius (c.303-325 A.D.) “But who this was bout to be, to whom God promised na everlasting priesthood, Zechariah most plainly teaches, even mentioning His name:” and then quotes Zechariah 3:1-8 as referring to Christ. The Divine Institutes book 4 ch.14 p.113-113

Mp19. Zechariah 9:9 prophesies of Christ

Matthew 21:5 quotes Zechariah 9:9 as referring to Christ

Justin Martyr (c.150 A.D.) quotes Zechariah 9:9 as by Zephaniah. “He [Christ] was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. Then he quotes Zechariah 9:9. First Apology of Justin Martyr ch.35 p.175

Origen (c.227-240 A.D.) “And how does Zechariah prophesy about Christ when he says,” and quotes Zechariah 9:9. Commentary on John book 10 no.17 p.395

Cyprian of Carthage (c.246-258 A.D.) quotes Zechariah 9:9 as referring to Jesus. Treatises of Cyprian Treatise 2 part 2 ch.28 p.527

Adamantius (c.300 A.D.) quotes Zechariah 9:9; 8:17 as “by the prophet” that Jesus rode on a donkey to Jerusalem. Dialogue on the True Faith First Part no.25 p.69 and ibid part 1 815a ch.25 p.69 (Adamantius is speaking)

Eusebius of Caesarea (318-325 A.D.) quotes Zecharian 9:9 m (4 not 3 6 not 2 8 words quoted) which is also the last 18/20 words of Matthew 21:5 a prophesying of Christ. Demonstration of the Gospel book 8 ch.1 p.6

Mp20. Zechariah 12:10-12 prophesies of Christ

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

Irenaeus of Lyons (182-188 A.D.) quotes the messianic prophecy Zechariah 12:10 in Irenaeus Against Heresies book 24 ch.9 p.508.

Tertullian (198-220 A.D.) wrote on Zechariah 12:10,12 referring to Christ “...whom they pierced, and shall beat their breasts, tribe by tribe.” An Answer to the Jews ch.14 p.172.

Tertullian (204/205 A.D.) quotes Daniel 7:13-14; Psalm 45:2-3; Psalm 8:5-6l Zechairah 12:10-12; and Isaiah 53:8 as referring to Christ. Five Books Against Marcion book 3 ch.7 p.326-327.

Cyprian of Carthage (c.246-258 A.D.) quotes the following as prophesying the Jews would fasten the Savior to the cross. Isaiah 65:2; Jeremiah 11:19; Deuteronomy 28:66; Psalm 22:16-22; Psalm 119:120; Psalm 141:2; Zephaniah 1:7; Zechariah 12:10; Psalm 88:9. Treatises of Cyprian Treatise 12 part 2 ch.20 p.524

Lactantius (c.303-320/325 A.D.) quotes the messianic prophecy Zechariah 12:10 as by Zechariah in Epitome of the Divine Institutes ch.46 p.241

Among corrupt or spurious works

pseudo-Hippolytus (225-235/6 A.D.) quotes half of Zechariah 12:10 as referring to Christ in fragment 40 p.252. This has Hippolytus’ style, but other than that we do not know whether or not it was by Hippolytus.

Mp21. Mal 3:1-2 prophesies of Christ

Malachi 3:1-2

Clement of Rome (96-98 A.D.) In discussing Christ’s coming again, says, “First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, ‘Speedily will He come, and will not tarry;’ and, ‘The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.’ [Malachi 3:1]” 1 Clement ch.23 p.1 See also vol.9.

Epistle to Diognetus ch.7 p.27 (c.130-200 A.D.) says the God will yet send Christ to judge us, and who shall endure His appearing (allusion to Malachi 3:2)

Tertullian (207/208 A.D.) quotes Malachi 3:1-3; Luke 7:26f (7/11 words quoted); Luke 7:27f (15/20 words quoted) as scrpture prophesying of Christ. Five Books Against Marcion book 4 ch.18 p.376

Origen (c.227-240 A.D.) quotes Malachi 3:1a (first 1/3 quoted); Mark 1:2m (middle 1/3 quote) as referring to Jesus. Origen's Commentary on John book 2 ch.17 p.336

Eusebius of Caesarea (318-325 A.D.) quotes Malachi 3:1-2 speaking of the Lord coming into His own temple. Demonstration of the Gospel book 5 ch.28 p.16

Mp22. The Old Testament prophesied about Jesus

Matthew 26:31; Luke 24:26-27; John 1:23; 12:37-40; 19:37; Hebrews 1:5-13; 2:6-8,12,13; 1 Peter 1:10-12

Isaiah 40:3

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

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

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Matthew 26:31

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

p91 Acts 2:30-37; 2:46-47; 3:1-2 (250 A.D.) quotes Psalm 110:1 saying it refers to Christ in Acts 2:35-36.

p53 (c.260 A.D.) Matthew 26:29-40; Acts 9:33-10:1 quotes Matthew 29:31, where it is written about Jesus.

p72 (=Bodmer 7,8) All of 1,2 Peter, Jude (191 verses) (c.300 A.D.) quotes 1 Peter 2:6 (Isaiah 28:16), 1 Peter 2:8 (Isaiah 8:14), and 12 Peter 2:22 (Isaiah 53:9) as prophesying of Christ.

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) quotes Isaiah 40:3 as referring to Jesus in John 1:23.

Crosby-Schoyen Coptic ms. All of 1 Peter and Jonah (3rd/4th century) quotes 1 Peter 2:6 (Isaiah 28:16), 1 Peter 2:8 (Isaiah 8:14), and 12 Peter 2:22 (Isaiah 53:9) as prophesying of Christ.

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

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

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 says that the prophets prophesied concerning Jesus.

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb.

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

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

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

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

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

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

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

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

Irenaeus of Lyons (182-188 A.D.) quotes the messianic prophecy Zechariah 12:10 in Irenaeus Against Heresies book 24 ch.9 p.508.

Irenaeus of Lyons (c.160-202 A.D.) says the prophets proclaimed Christ. Proof of Apostolic Preaching ch.24, 40, 86. See also ch.5.

Caius and the Muratorian Canon (190-217 A.D.) ch.1 p.601 (Against the Heresy of Artemon in Eusebius’ Ecclesiastical History book 5 ch.28) All the psalms, too, and hymns of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him.”

Clement of Alexandria (193-202 A.D.) “We must know, then, that if Paul is’ young in respect to time -having flourished immediately after the Lord’s ascension-yet his writings depend on the Old Testament, breathing and speaking of them. For faith in Christ and the knowledge of the Gospel are the explanation and fulfilment of the law; and therefore it was said to the Hebrews, ‘If ye believe not, neither shall you understand;’ that is, unless you believe what is prophesied in the law, and oracularly delivered by the law, you will not understand the Old Testament, which He by His coming expounded.” Stromata book 4 ch.21 p.434

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

Tertullian (198-220 A.D.) says that Isaac was 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 (198-220 A.D.) wrote on Zechariah 12:10,12 “...whom they pierced, and shall beat their breasts, tribe by tribe.” An Answer to the Jews ch.14 p.172

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

Hippolytus of Portus (222-235/236 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.

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 “Rusticus the prefect said, ‘Are those the doctrines that please you, you utterly wretched man?’ Justin said, ‘Yes, since I adhere to them with right dogma.’ Rusticus the prefect said, ‘What is the dogma?’ Justin said, ‘That according to which we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and the Jesus Christ, the Son of God, who had also been preached beforehand by the prophets as about to be present with the race of men,’”

Origen (c.227-240 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. See also book 2 ch.28 p.342

Origen (c.227-240 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

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

Novatian (250/4-256/7 A.D.) quotes Isaiah 7:14 as referring to Christ. Treatise Concerning the Trinity ch.12 p.621. See also Treatise Concerning the Trinity ch.9 p.218.

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “Christ who is announced by the law and the prophets”

Cyprian of Carthage (c.246-258 A.D.) quotes the following as prophesying the Jews would fasten the Savior to the cross. Isaiah 65:2; Jeremiah 11:19; Deuteronomy 28:66; Psalm 22:16-22; Psalm 119:120; Psalm 141:2; Zephaniah 1:7; Zechariah 12:10; Psalm 88:9. Treatises of Cyprian Treatise 12 part 2 ch.20 p.524

Cyprian of Carthage (c.246-258 A.D.) “Also in Isaiah: ‘The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.’” (Isaiah 61:1 full quote); Isaiah 62a (4/12 words quoted) Treatises of Cyprian Treatise 12 second part ch.10 p.519

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

Victorinus of Petau (martyred 304 A.D.) “And he now gathers from Him [Jesus] what had been foretold in Similitudes by the law, and associates with this scripture all the former prophets, and opens up the Scriptures.” Commentary on the Apocalypse from the fourth chapter no.1 p.348

Peter of Alexandria (after 311 A.D.) quotes Isaiah 9:6 as referring to Christ. Canonical Epistle canon 5 p.271

Methodius (270-311/312 A.D.) says the prophets referred to Jesus. The Banquet of the Ten Virgins discourse 7 ch.6 p.333.

Methodius (270-311/312 A.D.) “And so the prophets and apostles, who spoke more fully concerning the Son of God, … And this is quite clear, in the Song of Songs, to any one who is willing to see it, where Christ Himself, praising those who are firmly established in virginity says, ‘As the lily among thorns, so is my love among the daughters;” Banquet of the Ten Virgins discourse 7 ch.1 p.331

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

Athanasius of Alexandria (318 A.D.) quotes Genesis 49:10 as referring to Christ Incarnation of the Word ch.40 p.57

Lactantius (c.303-320/325 A.D.) quotes the messianic prophecy Zechariah 12:10 as by Zechariah in Epitome of the Divine Institutes ch.46 p.241

Lactantius (c.303-320/325 A.D.) David prophesied about Jesus in Psalm 16:10 as did Daniel 7:13. Epitome of the Divine Institutes ch.47 p.241.

Lactantius (c.303-320/325 A.D.) discusses Isaiah 7:14 in the Epitome of the Divine Institutes ch.44 p.239.

Alexander of Alexandria (313-326 A.D.) quotes Isaiah 53:8 about Christ as “according to the words of the prophet cited above” Epistles on the Arian Heresy letter 7 ch.12 p.295

Eusebius of Caesarea (318-325 A.D.) quotes Genesius 49:8-10 a prophesying of Christ. Demonstration of the Gospel book 7 ch.3 p.15.

Eusebius of Caesarea (318-325 A.D.) speaks of OT prophecies of Christ. Demonstration of the Gospel book 1 p.2, 1.7 p.22

Eusebius of Caesarea (318-325 A.D.) quotes all of Genesis 49:10 (Septuagint) as Moses speaking prophetically about Christ. Preparation for the Gospel book 3 ch.1 p.4. See also ibid book 7 ch.8 p.11 and book 1 ch.3 p.5 (implied).

Eusebius of Caesarea (318-325 A.D.) “"behold, Judas, one of the twelve, came, and with him a great multitude with swords and staves from the chief priests and elders of the people! To whom the Lord said, Are ye come out as against a thief with swords and staves to take me? I sat daily with you teaching in the Temple, and ye laid no hold on me. But this is all come to pass, that the scriptures of the prophets might be fulfilled.” Preparation for the Gospel ch.3 p.&&&

Eusebius of Casesarea (318-325 A.D.) says that Daniel prophesied the number of weeks before the coming of Christ. Eusebius’ Ecclesiastical History book 1 ch.6 p.90

Among corrupt or spurious works

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.53 p.248 says that Deuteroomy 38:15-19 refers to Jesus.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.49 p.247 discusses Genesis 49:10 (Shiloh) and Peter and Simon Magus both agreed this refers to Jesus.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.32 p.89 says that Jesus is the one prophesied by Moses. See also book 1 ch.39 p.85; book 1 ch.40 p.88; book 1 ch.69 p.95; and book 5 ch.10 p.145.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.40 p.88 says that Moses foretold the prophet who was to come. (i.e. Deuteronomy 18:15)

Mani (262-278 A.D.) mentions that the law was until John. Disputation with Manes ch.14 p.188

Teachings on Bible Authors not on the list

1. Moses the author of Leviticus (only 3 writers: Melito of Sardis, Tertullian, Methodius)

2. Solomon wrote Song of Songs (3 writers for. For: Gregory Thaumaturgus, Dionysius of Alexandria, Methodius.)

2. Obadiah wrote Obadiah (no writers)

3. Haggai wrote Haggai (only 1 writer: Cyprian of Carthage)

4. Paul wrote Philemon (only 2 writers: Muratorian Canon, Origen)

5. Law can refer to Psalms as well as the Torah. (Jn 10:34 + Ps 82:6) (only 2 writers: Tatian’s Diatessaron, Tertullian)

Divergences

1. Divergence: Moses wrote the book of Job (only 1 writer had this unusual view: Methodius)

2. Divergence: (disputed) Paul wrote Hebrews (6 writers for, 1 writer against. For: Irenaeus, Clement of Alexandria, Origen, Dionysius of Alexandria, Adamantius, Athanasius of Alexandria. Against: Tertullian thought Hebrews might have been written by Barnabas.

3. Divergence: Peter wrote 2 Peter (only 1 writer for and 1 against: Adamantius. Hippolytus is partial. Origen said it is doubtful.)

4. Divergence: John the Apostle wrote Revelation (10 writers for, 1 against. for: Irenaeus, Muratorian Canon, Clement of Alexandria, Tertullian, Origen, Treatise Against Novatian, Cyprian of Carthage, Victorinus of Petau, Methodius, Lactantius. Against: Dionysius of Alexandria said by another John.)

God’s TranscendEnce

G1. There is only One True God

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

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

p20 - James 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century A.D.) James 2:19

p15 1 Corinthians 7:18-8:4 (late 3rd century) 1 Corinthians 8:4

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

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

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

Ignatius (-107/116 A.D.) “‘You [Emperor Trajan] 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 [Ignatius] 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.

Epistle to Diognetus ch.3 p.26 (c.130-200 A.D.) (implied) mentions it proper that the Jews worship the one God as being Lord of all.

Justin Martyr (c.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, a Jew ch.11 p.199

Shepherd of Hermas (c.115-155 A.D.) book 2 first commandment p.20 says there is one God who created and finished all things, and made all things out of nothing.

Tatian’s Diatessaron (c.172 A.D.) section 34.28 p.96 quotes Jesus speaking the two greatest commandments.

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

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

Theophilus of Antioch (168-181/188 A.D.) “sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God.” Theophilus to Autolycus book 2 ch.34 p.108

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

Irenaeus of Lyons (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.

Irenaeus of Lyons (c.160-202 A.D.) says there is only One God. Proof of Apostolic Preaching ch.4, 5.

pseudo-Justin Martyr (168-200 A.D.) speaks of the one and only God. Hortatory Address to the Greeks ch.38 p.287

Minucius Felix (210 A.D.) says that God is alone. The Octavius of Minucius Felix ch.18 p.183. See also ibid 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. See also see The Instructor book 1 ch.5 p.213

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

Clement of Alexandria (c.195 A.D.) quotes Isaiah 45:21-23 that there is none besides God. Exhortation to the Heathen ch.8 p.194

Clement of Alexandria (c.195 A.D.) “God, who alone is truly God.” Exhortation to the Heathen ch.4 p.186

Tertullian (188-220 A.D.) “The object of our worship is the One God, He who by His commanding word, His arranging wisdom, His mighty power, brought forth from nothing this entire mass of our world, with all its array of elements, bodies, spirits, for the glory of His majesty;” Tertullian’s Apology ch.17 p.31

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

Hippolytus of Portus (222-235/236 A.D.) says, “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.” The Refutation of All Heresies book 10 ch.28 p.150

Theodotus the probable Montanist (ca.240 A.D.) “For this is the one God, who has measured both the beginning and the end of events suitably to each one.” Excerpts from Theodotus ch.18 p.45

Commodianus (c.240 A.D.) “Believe in the one God, that when dead thou mayest live, and mayest rise in His kingdom, when there shall be the resurrection to the just.” Instructions of Commodianus ch.34 p.209. See also ibid ch.33 p.209.

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.3 p.306 “I too am a Christian, for I worship and reverence the only True God”

Origen (c.227-240 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

Origen (233/234 A.D.) speaks of “the True God”. Origen On Prayer ch.29.10 p.118

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

Cyprian of Carthage (c.246-258 A.D.) “The Lord in His Gospel, when He would direct the way of our hope and faith in a brief summary, said, ‘The Lord thy God is one God: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength.” Treatises of Cyprian Treatise 1 ch.15 p.426. See also ibid Treatise 5 ch.1 p.458.

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.

Gregory Thaumaturgus (240-265 A.D.) “There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image: perfect Begetter of the perfect Begotten, Father of the only-begotten Son.” A Declaration of Faith p.7

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 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 (ANF vol.7) ch.1 p.365

Adamantius (c.300 A.D.) “I believe in One God, Creator and Maker of all thing; and in God the Word, who was born of Him, of the same essence, and exists eternally.” Dialogue on the True Faith ch.2 p.37

Adamantius (c.300 A.D.) (alternate translation) “There is One God, Creator and Architect of everything, in whom I believe, and his Word, his essence, is even co-eternal.” Dialogue on the True Faith ch.2

Arnobius of Sicca (297-303 A.D.) says there is only one true God. Arnobius Against the Heathen book 2 ch.75 p.463

Lucian of Antioch (c.300-311 A.D.) “One God the Father Almighty, the Maker and Provider of all things” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Athanasius of Alexandria (c.318 A.D.) “Therefore their worship and deification is no part of religion, but the bringing in of godlessness and of all impiety, and a sign of a wide departure from the knowledge of the one true God, namely the Father of Christ.” Athanasius Against the Heathen part 1 ch.29 p.19

Lactantius (c.303-320/325 A.D.) There is only one God The Divine Institutes book 1 ch.4 p.13

Lactantius (c.303-320/325 A.D.) “But he who shall follow the guidance of reason will understand that there cannot be a Lord except one, nor a Father except one. For if God, who made all things, is also Lord and Father, He must be one only, so that the same may be the head and source of all things. Nor is it possible for the world to exist unless all things be referred to one person, unless one hold the rudder, unless one guide the reins, and, as it were, one mind direct all the members of the body.” Epitome of the Divine Institutes ch.2 p.224. See also ibid ch.4 p.225.

Eusebius of Caesarea (318-325 A.D.) “He alone is God”. Preparation for the Gospel book 2 ch.6 p.18

Eusebius of Caesarea (318-325 A.D.) “For he [Moses] explained first of all that God is One along, …” Preparation for the Gospel book 8 ch.9 p.17

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) speaks of the one and only God. Hortatory Address to the Greeks ch.38 p.287

Acts of Paul and Thecla (before 207 A.D.) p.491 “And the women shouted aloud, and with one mouth returned thanks to God, saying: There is one God, the God of Thecla;”

Among heretics

The Encratite Tatian (c.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

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.7 p.78 says One God created the heavens and earth. See also ibid book 2 ch.36 p.107; book 3 ch.75 p.134.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.40 p.236 says there is only one and good God, maker of the world. See also homily 2 ch.12,16 p.230-231, homily 3 ch.10 p.240, and homily 10 ch.19 p.283.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.10 p.240 Peter says, “But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is none other besides Him.”

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.)

X Naasene Sermon (188-235 A.D.) says the world proper came into existence apart from the highest God. It “was made by the third and fourth gods.” TGB p.485

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.13 p.60 says there is One God.

X Valentinians (after 150 A.D.) “And on this account, he (the Demiurge), being incapable of recognising any spiritual essences, imagined himself to be God alone, and declared through the prophets, ‘I am God, and besides me there is none else.’” according to Irenaeus Against Heresies book 1 ch.5.4 p.323

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

X The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.10 p.112 is against there being only One God.

G2. Living God

Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26,33; 2 Kings 19:4,16; Psalm 42:2; 84:2; Isaiah 37:4,17; Jeremiah 10:10; 23:36; Daniel 6:20,26; Hosea 1:10

Matthew 16:26; 26:63; John 6:69; Acts 14:15; Romans 9:26; 2 Corinthians 3:3; 6:16; 1 Thessalonians 1:9; 3:15; 4:10; 6:27; Hebrews 3:22; 9:14; 10:31; 12:22; Revelation 7:2

The Lord lives. Psalm 18:46

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – For the word of God) Romans 9:26; 2 Corinthians 3:3; 6:26; 1 Thessalonians 1:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 6:69

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 14:15

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 3:22

Ignatius (100-107/116 A.D.) “infinite meekness of the Living God.” Letter to the Philadelphians ch.1 p.79

2 Clement (120-140 A.D.) ch.20 p.523 “But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waits for it. For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness.”

Shepherd of Hermas (c.115-155 A.D.) part 3 Similitude 6 ch.2 p.36-37 “‘This,’ he answered, ‘is the angel of luxury and deceit: he wears out the souls of the servants of God, and perverts them from the truth, deceiving them with wicked desires, through which they will perish; for they forget the commandments of the living God, and walk in deceits and empty luxuries; and they are ruined by the angel, some being brought to death, others to corruption:’”

Tatian’s Diatessaron (c.172 A.D.) section 20.10 p.74 calls Jesus “son of the living God”

Christians of Vienna and Lugdunum (Lyons) (177 A.D.) p.782 “that He might persuade those who trust in Him that every one that has suffered for the glory of Christ has eternal communion with the living God.”

Melito of Sardis (170-177/180 A.D.) “and let not that which is only made be put by thee in the place of Him who is not made, but let Him, the ever-living God, be constantly present to thy mind.” fragment 1 p.753

Theophilus of Antioch (168-181/188 A.D.) “But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place;” Theophilus to Autolycus book 2 ch.4 p.95

Irenaeus of Lyons (182-188 A.D.) says Daniel said, “‘Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.’ Again did he say, ‘I will adore the Lord my God, because He is the living God.’” Irenaeus Against Heresies book 4 ch.5.2 p.467

Irenaeus of Lyons (c.160-202 A.D.) “It shall come to pass that in the place where it was called not my people, there shall they be called sons of the Living God.” Proof of Apostolic Preaching ch.93.

Clement of Alexandria (c.195 A.D.) “‘for we trust in the living God, who is the Saviour of all men, especially of those who believe.’” Exhortation to the Heathen ch.9 p.196

Tertullian (198-220 A.D.) “Satan will not be at liberty to do anything against the servants of the living God unless the Lord grant leave,” Fleeing Persecution ch.2 p.117

Tertullian (213 A.D.) (implied) says that God lives. Tertullian on Monogamy ch.7 p.64. See also Tertullian on Modesty (208-220 A.D.) ch.15 p.90.

Hippolytus of Portus (222-2335/236 A.D.) “By this Spirit Peter spake that blessed word, ‘Thou art the Christ, the Son of the living God.’” Discourse on the Holy Theophany ch.9 p.237

Origen (235-245 A.D.) mentions “the Living God” Homilies on Jeremiah homily 4 ch.2 p.34

Origen (233/234 A.D.) (implied) mentions “the Living Father”. Origen On Prayer ch.27.4 p.94

Commodianus (c.240 A.D.) “To Those Who Resist the Law of Christ the Living God.” Instructions of Commodianus ch.26 p.207

Theodotus the probable Montanist (ca.240 A.D.) “Hosea teaches clearly: ‘And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God:’”

Novatian (250/4-256/7 A.D.) “Or when the voice from heaven is: ‘I have both glorified Him, and I will glorify Him again?’ Or when by Peter it is answered and said: ‘Thou art the Son of the living God?’” Concerning the Trinity ch.26 p.637

Treatise On Rebaptism (c.250-258 A.D.) ch.9 p.672 “For when he [Peter], together with the others, had been asked by the Lord what he thought about Him, that is, whom he thought Him to be, and had first of all confessed the truth, saying that He was the Christ the Son of the living God,”

Cyprian of Carthage (c.246-258 A.D.) “‘Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God.’” Epistles of Cyprian letter 68.8 p.374

Adamantius (c.300 A.D.) mentions the Living God twice. Dialogue on the True Faith part 5 ch.27 p.187

Victorinus of Petau (martyred 304 A.D.) “That you may know how you ought to behave yourself in the Church of the living God.” Commentary on the Apocalypse from the first chapter verse 16 p.345

Athanasius of Alexandria (318 A.D.) mentions the Living God. Athanasius Against the Heathen ch.34.3 p.23

Lactantius (c.303-320/325 A.D.) “Avoid unlawful services, and serve the living God. Abstain from adultery and impurity; bring up a pure generation of children; do not kill: for the Immortal will be angry with every one who may sin.” Treatise on the Anger of God ch.22 p.278

Lactantius (c.303-320/325 A.D.) “For on this account he is called anthropos, because he looks upward. But he looks upward who looks up to the true and living God, who is in heaven;” Epitome of the Divine Institutes ch.25 p.230

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) “For it was necessary, I think, that he who was to be the ruler and leader of the Hebrew people should first of all know the living God.” Hortatory Address to the Greeks ch.20 p.281

Acts of Paul and Thecla (before 207 A.D.) p.491 “O Christ Jesus, the Son of the Living God, my help in the fire, my help among the wild beasts, Thou are glorified for ever.”

Among heretics

The Ebionite Clementine Homilies homily 1 ch.16 p.227 “to the honour of the living God, being magnanimously not ashamed, nor”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 17 ch.18 p.323 appealed to scripture to judge truth.

The Ebionite Protoevangelium of James (145-248 A.D.) ch.20 p.365 “And Salome [a midwife] put in her finger, and cried out, and said: Woe is me for mine iniquity and mine unbelief, because I have tempted the living God; and, behold, my hand is dropping off as if burned with fire.” See also ibid ch.11 p.363

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.38 p.87 “…by the command of the living God [Moses] went up to a certain mountain, and there died.”

Acts of Thomas (early form) (pre-Nicene) p.537 mentions the living God.

G3. God / Jesus before birth was incorporeal

(partial, Implied) John 1:14 The Word became flesh

(partial) John 3:8 Holy Spirit is like the wind

Melito of Sardis (170-177/180 A.D.) “On these accounts He came to us; on these accounts, though He was incorporeal, He formed for Himself a body after our fashion, -appearing as a sheep, yet still remaining the Shepherd; being esteemed a servant, yet not renouncing the Sonship; being carried in the womb of Mary, yet arrayed in the nature of His Father; treading upon the earth, yet filling heaven; appearing as an infant, yet not discarding the eternity of His nature; being invested with a body, yet not circumscribing the unmixed simplicity of His Godhead; being esteemed poor, yet not divested of His riches; needing sustenance inasmuch as He was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father.” From the Discourse on the Cross p.756

Clement of Alexandria (193-202 A.D.) writes that Xenophenes of Colophon rightly says, “that God is one and incorporeal,” Stromata book 5 ch.14 p.470

Clement of Alexandria (193-217/220 A.D.) also say that God is incorporeal. Fragment 5 p.580

Hippolytus of Portus (222-235/236 A.D.) (implied) quotes John 1:14. Fragments from Commentaries Another Fragment p.175.

Origen (225-253/254 A.D.) “Since we hold that the great God is in essence simple, invisible, and incorporeal,” Origen Against Celsus book 7 ch.38 p.626

Athanasius of Alexandria (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Athanasius Against the Heathen ch.22 p.16. See also Athanasius Against the Heathen ch.29.1 p.19

Lactantius (c.303-320/325 A.D.) (implied) “but as corporeal offerings are necessary for corporeal beings, so manifestly an incorporeal sacrifice is necessary for an incorporeal being. But God has no need of those things” Epitome of the Divine Institutes ch.58 p.246

Alexander of Alexandria (313-326 A.D.) “Therefore God sent down from heaven His incorporeal Son to take flesh upon Him in the Virgin’s womb” Epistles on the Arian Heresy Epistle 5 ch.5 p.300

Eusebius of Caesarea (318-325 A.D.) says that God is incorporeal. Preparation for the Gospel book 3 ch.6 p.4

G4. God is holy, good, or pure

Habakkuk 1:13; Mark 10:18; Hebrews 12:10

(implied) John 10:11

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

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

p104 – John 17:1-2,11 (3 verses (3rd century) John 17:11

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

Clement of Rome (96-98 A.D.) “since God is good, He corrects us, that we may be admonished by His Holy chastisement.” 1 Clement ch.56 vol.1 p.20

Ignatius of Antioch (-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” Epistle of Ignatius to the Smyrnaeans ch.7 p.89

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

Epistle of Barnabas (c.70-130 A.D.) ch.7 mentions the “good Lord”

Evarestus (c.169 A.D.) refers to God’s grace and goodness. Martyrdom of Polycarp ch.20 p.43

2 Clement (120-140 A.D.) vol.7 ch.19 p.523 “on behalf of piety and the goodness of God.”

Epistle to Diognetus ch.8 p.28 (c.130-200 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;”

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho, a Jew 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

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

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

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

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

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

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

Irenaeus of Lyons (c.160-202 A.D.) speaks of “the goodness of God”. Proof of Apostolic Preaching ch.8.

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

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

Clement of Alexandria (193-217/220 A.D.) says that God is good. The Instructor book 1 ch.7 p.225

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 (c.203 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 (208-220 A.D.) simply says that God is good, and has pity, and likewise it is becoming for us to be good, pity others, and be peacemakers. Tertullian on Modesty ch.2 p.75 and ch.2 p.76.

Tertullian (207/208 A.D.) God is good and holy. Five Books Against Marcion book 1 ch.26 p.292. God is wholly good Five Books Against Marcion book 2 ch.13 p.308

Hippolytus of Portus (225-235/236 A.D.) likewise in the Refutation of All Heresies book 5 ch.2 p.50 and book 7 ch.20 p.113 uses this to prove Marcion and Gnosticism wrong. If the Father who created things is good, then all of Gnosticism falls.

Origen (235-245 A.D.) “God who is good” Homilies on Jeremiah homily 12 ch.6 p.119

Origen (225-253/254 A.D.) says that if Christ deferred to God the Father, how much more would the sun refuse to have anyone bow down and worship it. Origen then adds that we should pray to the Word of God, and still more to His Father. Origen Against Celsus book 5 ch.15 p.548

Origen (233/234 A.D.) says that God is Holy. Origen On Prayer ch.24.1 p.80-81 and ch.24.2 p.81

Origen (235 A.D.) says that God is holy. Exhortation to Martyrdom book 3 ch.17 p.157

Origen (235 A.D.) says that God is good. Exhortation to Martyrdom book 2 ch.7 p.148

Novatian (250/254-256/7) “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.” Concerning the Trinity ch.30 p.642-643

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

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

Dionysius of Alexandria (246-265 A.D.) “The plant that springs from the root is something distinct from that whence it grows up; and yet it is of one nature with it. And the river which flows from the fountain is something distinct from the fountain. For we cannot call either the river a fountain, or the fountain a river. Nevertheless we allow that they are both one according to nature, and also one in substance; and we admit that the fountain may be conceived of as father, and that the river is what is begotten of the fountain.” On the One Substance p.120

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

Adamantius (c.300 A.D.) says, “Truth is un conquerable and immortal, for she is the offspring of the Good God.” Dialogue on the True Faith First Part ch.13 p.56. See also ibid second part ch.832a p.97.

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

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

Methodius (270-311/312 A.D.) calls God “the Very Good” in Three Fragments from the homily on the Cross and Passion of Christ fragment 2 p.400

Methodius (270-311/312 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.

Athanasius of Alexandria (318 A.D.) speaks of “the good God.” Athanasius Against the Heathen oart 3 ch.40 p.25. See also The Incarnation ch.1.6 p.39

Lactantius (c.303-320/325 A.D.) says the God is the chief good. The Divine Institutes book 4 ch.1 p.101

Lactantius (c.303-320/325 A.D.) says that God begat a pure and incorruptible Son. The Divine Institutes book 4 ch.6 p.105

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.

Eusebius of Caesarea (318-325 A.D.) “Ye shall be holy, for the Lord your God is holy.” Preparation for the Gospel book 12 ch.30 p.28

Eusebius of Caesarea (318-325 A.D.) [The Word is] “moreover from the Godhead and rule of His Father; and is the good offspring of the good Father, and the common Saviour of all.” Theophania ch.23 p.5

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) says God is holy. book 4 ch.23 p.21

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.10 p.220 says tht God is good.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.37 p.127 says that God is good.

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

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.2 p.61 says that God is good.

Mani (262-278 A.D.) says God is goodness. Disputation with Manes ch.5 p.182

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius believes in three divine beings, but discusses the good god. Dialogue on the True Faith first part ch.1 803 1 p.36

Valentinian heretic Droserius (c.300 A.D.) the Valentinian Gnostic, in disputing Adamantius, has Valentinian read, where the evil Thyestean banquet is alluded to. Dialogue on the True Faith 4th part ch.841a p.126

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) Homily 3 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 (-188 A.D.- uncertain date) homily 2 ch.40 p.236 says there is only one and good God, maker of the world. See also homily 2 ch.45 p.237.

G5. God does not speak lies / is Truth

Numbers 23:19; 1 Samuel 15:24; John 7:28; 14:6; Titus 1:2; Hebrews 6:18

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 7:28; 14:6

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

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

Clement of Rome (96-98 A.D.) “He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.” 1 Clement ch.26 vol.1 p.12 vol.9 p.237 [Actually two other things Scriptures says are impossible with God too: to deny Himself and to be tempted.]

Clement of Rome (96-98 A.D.) (partial) “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.17

Polycarp (100-155 A.D.) (partial) says we are to walk according to the truth of the Lord. Polycarp’s Letter to the Philippians ch.5 p.34

Evarestus (c.169 A.D.) says that God is not false but true [ever-truthful] God. Martyrdom of Polycarp ch.14 p.42

2 Clement (120-140 A.D.) ch.20 p.523 (implied) “To the only God invisible, the Father of truth, who sent forth to use the Saviour and Prince of incorruption, through whom also He manifested to us the truth and the heavenly life...”

Justin Martyr (c.150 A.D.) says “Reason directs those who are truly pious and philosophical to honour and love only what is true, … For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong,…” First Apology of Justin Martyr ch.2 p.163.

Melito of Sardis (170-177/180 A.D.) says that God is Himself truth, and His word truth. discourse to Antonius Caesar ch.1 vol.8 p.753

Melito of Sardis (170-177/180 A.D.) “those who love Him speak of Him thus: ‘Father, and God of Truth.’”. discourse to Antonius Caesar p.751

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

Irenaeus of Lyons (c.160-202 A.D.) “For in all things God is true.” Proof of Apostolic Preaching ch.43

Clement of Alexandria (193-202 A.D.) “God, who lies not” Stromata book 6 ch.9 p.497

Clement of Alexandria (193-202 A.D.) (partial) says there is one authority and truth in whom we are instructed by the Son of God. Stromata book 1 ch.20 p.323

Clement of Alexandria (193-202 A.D.) “The Lord is the Truth.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) “God, who can neither lie nor deceive” Five Books Against Marcion book 3 ch.9 p.329. See also “He cannot lie” in Five Books Against Marcion book 4 ch.29 p.399

Tertullian (198-220 A.D.) “But our Lord Christ has surnamed Himself Truth, not Custom. If Christ is always, and prior to all, equally truth is a thing sempiternal and ancient.” On the Veiling of Virgins ch.1 vol.4 p.27

Hippolytus of Portus (222-235/236 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 and Nebuchadnezzar ch.5 p.179

Origen (225-253/254 A.D.) in discussing Abraham and Isaac, “Or rather do you think of those well-known words, and say that it is impossible for him who promised to lie; be that as it may, the promise shall remain?” Homilies on Genesis homily 8 ch.1 p.137

Origen (225-253/254 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.

However, Origen (235-245 A.D.) in discussing Jeremiah 20:7 brings up the idea that that “perhaps” God is like a father who sometimes deceives his son for the son’s best interest, or the physician who deceives the patient about the pain of the surgery. Homilies on Jeremiah homily 20 ch.3.2 p.226.

Origen (235 A.D.) says that God is truth. Exhortation to Martyrdom ch.7.47 p.191

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 refers to God as “The Truth”

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

Cyprian of Carthage (c.246-258 A.D.) (partial) “God’s promises are true” Treatises of Cyprian Treatise 7 ch.6 p.470.

Bishop Januarius of Vicus Caesaris (partial) says we are to obey the truth. The Seventh Council of Carthage (258 A.D.) p.568

Victorinus of Petau (martyred 304 A.D.) “thus the truthful word of God makes it necessary, which it has promised to set forth,” Commentary on the Apocalypse of the Blessed John from the eleventh chapter verse 5 p.354

Athanasius of Alexandria (318 A.D.) says we cannot call God a liar. The Incarnation ch.1.7 p.39.

Athanasius of Alexandria (318 A.D.) (implied) says that God’s word cannot be false. The Incarnation ch.6.3 p.38 and 7.1 p.39

Lactantius (c.303-320/325 A.D.) “…they open their eyes of their mind and recognize God, in whom alone is the abode of truth;” Epitome of the Divine Institutes ch.52 p.243.

Eusebius of Caesarea (318-325 A.D.) God cannot lie. Preparation for the Gospel book 6 ch.11 p.44

Among heretics

Sethian Gnostic Baptismal Ceremony of the Gospel of the Egyptians (before 185 A.D.) p.223 You [god] who are forever in truth truly.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.43 p.237 says that God does not lie.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.21 p.139 says that “what is spoken by the True God … is always true.”

Valentinian Gospel of Truth (c.150-4th century) The Gnostic Bible p.248 “Each one loves truth because truth is the mouth of the father. His tongue is the holy spirit. Whoever touches truth touches the mouth of the father by his tongue at the time when one will receive the holy spirit.”

G6. God is a Father

First person Isaiah 63:16 (twice); 64:8

2 Samuel 7:14; 1 Chronicles 17:11-14; 22:10; 28:6; Psalm 2:7; 89:26; Proverbs 3:12; 30:4f; Isaiah 9:6; Jeremiah 3:4; 3:19; 31:9; Hosea 11:1; Malachi 1:6; 2:10; others

Matthew 10:32; 26:39,42; Luke 9:21-22;

2 Thessalonians 1:2; Titus 1:4; Hebrews 12:9, 1 Peter 1:2,17; others

John 15:26; 16:23,27,28,32

(implied) Hebrews 12:6-7

p52 (=John Rylands 457) John 18:31-35, 37-38 (c.117-138 A.D.) calls God a Father in John 8:38

p32 (=P. Rylands 5) Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Titus 1:4 God the Father

p23 James 1:10-12, 15-18 (7 verses) (ca.200 A.D.) “Father of lights” in James 1:17

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 12:9

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26; 16:23,27,28,32

p52 Matthew 26:19-52 (c.260 A.D.) Jesus speaks of the Father in Matthew 26:39

p37 Matthew 26:19-52 (225-275 A.D.) Jesus speaks of the Father in Matthew 26:39,42

p18 Revelation 1:4-7 (4 verses) (300 A.D.) “his God and Father” Revelation 1:6

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) John 16:23,27,28

p30 (1 Thessalonians 4:12-13, 16-17; 5:3, 8-10, 12-18, 25-28; 2 Thessalonians 1:1-2; 2:1, 9-11 25 verses) 2 Thessalonians 1:2

p9 – 1 John 4:11-12, 14-16 (3rd century A.D.) The Father sent the son. 1 John 4:14

p20 - James 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century A.D.) mentions the Father. James 3:9

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-25 (3rd century A.D.) mentions the Father and the Son. Matthew 11:26-27

p107 – John 17:1-2,11 (3 verses) (3rd century) John 17:1

p115 (=Papyrus Oxyrhynchus 4499) 119 verses of Revelation. 2:1-3,13-15,27-29; 3:10-12; 5:8-9; 6:5-6; 8:3-8,11-13; 9:1-5,7-16,18-21; 10:1-4,8-11; 11:1-5,8-15,18-19; 12:1-5,8-10,12-17; 13:1-3,6-16,18; 14:1-3,5-7,10-11,14-15,18-20; 15:1,4-7 (middle to late 3rd century) Revelation 2:27

0171 Mt 10:17-23,25-32; Lk 22:44-50,52-56,61,63-64 (ca.300 A.D.) Matthew 10:32

Crosby-Schoyen Coptic ms. All of 1 Peter and Jonah (3rd/4th century) mentions “God the Father” in 1 Peter 1:2.

p72 (=Bodmer 7,8) All of 1,2 Peter, Jude (191 verses) (c.300 A.D.) mentions “God the Father” in 1 Peter 1:2.

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 10:37

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 1:5; 12:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 5:18; 4:21

p30 - 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) mentions God the Father in 2 Thessalonians 2:1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions God the Father. 1 Peter 1:2; Jude 1

0232 2 John 1-9 (ca.300 A.D.) mentions God the Father and the Father’s Son in 2 John 3

Clement of Rome (96-98 A.D.) “Let us look steadfastly to the Father and Creator of the Universe…” 1 Clement ch.36. See also ibid ch.23 (son) 1 Clement ch.19 p.10

Epistle of Barnabas (c.70-130 A.D.) ch.5 (Son of God) ch.14

Ignatius to the Ephesians (before 116 A.D.) ch.2 p.50; ch.3 p.50; ch.4 p.51; ch.5 p.51; ch.9 p.53 etc.

Polycarp (100-155 A.D.) refers to “The God and Father of our Lord Jesus Christ” Polycarp’s Letter to the Philippians ch.12 p.35

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.10 p.380 “We thank Thee, holy Father, … and for the knowledge and faith and immortality, which Thou madest known to us through Jesus Thy Servant;”

Didache (=Teaching of the Twelve Apostles) ch.1.5 p.377 (before 125 A.D.) “For the Father wants his gifts to be universally shared). The Father is also mentioned on vol.7 ch.7.1 p.379; ch.8.2 p.379; ch.9.3 p.380; ch.10.1 p.380

Presbyters (Papias?) (95-117 A.D.) fragment 5 (2 times) mentions the Father, Son, and Spirit. fragment 5 p.154

Epistle to Diognetus (c.130-200 A.D.) ch.10 p.29 mentions God the Father.

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

Justin Martyr (c.150 A.D.) First Apology of Justin Martyr ch.13 (son), ch.15 (2 times)

Justin Martyr (c.138-165 A.D.) “Yet we do not hate you or those who, by your means, have conceived such prejudices against us; but we pray that even now all of you may repent and obtain mercy from God, the compassionate and long-suffering Father of all.” Dialogue with Trypho, a Jew ch.108 p.253

2 Clement (120-140 A.D.) vol.7 ch.3 p.518 “save refusing to deny him [Jesus] through whom we came to know the Father?” Also ch.1 vol.9 p.251 and vol.9 ch.3 p.252 mention God as a Father.

Shepherd of Hermas (c.115-155 A.D.) book 3 ch.6 p.35 says that God gave them to His Son. See also, Jesus received from His Father.

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

Athenagoras (177 A.D.) mentions God the Father 2 times. A Plea for Christians ch.10 p.133

Tatian’s Diatessaron (c.172 A.D.) section 10 p.59 “Your Father in heaven”

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

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

Melito of Sardis (170-177/180 A.D.) says “those who love him speak of Him thus; ‘Father, and God of Truth’” in his discourse ch.1 Ante-Nicene Fathers vol.8 p.751 See also p.755

Hegesippus (170-180 A.D.) “James as he was dying prayer, ‘I beseech Thee, Lord God our Father, forgive them’” Five Books of Commentaries on the Acts of the Church section 1 p.763

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.

The Passion of the Scillitan Martyrs (180-202 A.D.) ANF vol.9 p.285 “all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.”

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

Irenaeus of Lyons (c.160-202 A.D.) mentions God the Father in many places including Proof of Apostolic Preaching ch.6.

Passion of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) ch.6.4 p.706 “God the Father Omnipotent, and His Son Jesus Christ our Lord”

Minucius Felix (210 A.D.) Mentions God as a Father. The Octavius of Minucius Felix ch. 18 p.183

Clement of Alexandria (193-202 A.D.) “So that when he says, ‘Around the king of all, all things are, and because of Him are all things; and he [or that] is the cause of all good things; and around the second are the things second in order; and around the third, the third,’ I understand nothing else than the Holy Trinity to be meant; for the third is the Holy Spirit, and the Son is the second, by whom all things were made according to the will of the Father.” Stromata book 5 ch.14 p.468. See also Stromata book 1 ch.1 p.302.

Clement of Alexandria (c.195 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)

Clement of Alexandria (c.195 A.D.) says God is the Father. Exhortation to the Heathen ch.5 p.191

Tertullian (c.213 A.D.) mentions the Father, Son, and Spirit as well as the Trinity in numerous places. His work Against Praxeas (c.213 A.D.) is a definitive work on the Trinity.

Tertullian (207/208 A.D.) says that God sent His spirit into our hearts, crying Abba, Father” Five Books Against Marcion book 5 ch.4 p.436

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

Origen (c.227-240 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

Origen (233/234 A.D.) speaks of God our Father. Prayer ch.5.5 p.29

Hippolytus of Portus (222-235/236 A.D.) “for the Father Himself constituted existence, and the being born from 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

Treatise Against Novatian (250/254-256/7 A.D.) “denying the mercy of His Father” ch.1 p.657

Treatise on Rebaptism (250/254-256/7 A.D.) “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” ch.7 p.671

Cyprian of Carthage (c.246-258 A.D.) mentions God the Father in letter 50.3 p.348, letter 51.23 p.333, letter 54.16 p.345, and other places.

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

Firmilian bishop of Caesarea (246-256 A.D.) “it is sufficient shortly to say in sum, that they who do not hold the true Lord the Father cannot hold the truth either of the Son or of the Holy Spirit…” Letter 74.7 p.392

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention God the Father in their letter to Cyprian. Letter 25 ch.1 vol.5 p.302.

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

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

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

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

Dionysius of Alexandria (246-265 A.D.) mentions God as our “Father and Maker” in The Books on Nature ch.4 p.88 . He also mentions the Father and Son, and he says there was never a time when God was not the Father in is Letter to Dionysius Bishop of Rome 1.2 p.92

Hymenaeus of Jerusalem (c.268 A.D.) “And all the divinely inspired writings declare the Son of God to be God; these we now undertake to cite at length. We believe him, who was always with the Father, to have fulfilled the paternal purpose by the creation of all things. For "he spoke and they were made; he commanded and they were created." Now one who commands something, commands someone; which "someone," we are convinced, is none other than God the only begotten Son of God, to whom he said, "Let us make man according to our image and likeness.” (Letter of Hymenaeus (= Letter of Six Bishops) Quoted from Thomas Ferrar at https://blog.dianoigo.com/2017/11/early-christian-interpretation-of-us-of.html#mysec2_3_4

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.

Pierius (275 A.D.), presbyter of Alexandria taught about the Father and son in his fragment in Ante-Nicene Fathers vol.6 p.157.

Theonas Bishop of Alexandria (282-300 A.D.) mentions God your Father in Epistle to Lucianus the Chief Chamberlain ch.1 p.158.

Adamantius (c.300 A.D.) says “The Father of the Word – that is, of Christ?” in questioning Marinus. Dialogue on the True Faith fourth part d 14 p.145

Arnobius of Sicca (297-303 A.D.) “God is the parent and father of our sons” Arnobius Against the Heathen book 2 ch.47-48 p.451-452

Arnobius of Sicca (297-303 A.D.) “God is the Father of Ages” Arnobius Against the Heathen book 1 ch.34 p.421

Victorinus of Petau (martyred 304 A.D.) “Finally, as He Himself is the judge appointed by the Father, on account of His assumption of humanity…” Commentary on the Apocalypse of the Blessed John from the First chapter verse 16 p.345. See also from the Fifth chapter no.8,9 p.350

Lucian of Antioch (c.300-311 A.D.) “One God the Father Almighty, the Maker and Provider of all things” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Peter, Bishop of Alexandria (306,285-311 A.D.) Jesus prayed to His Father. Canonical Epistle 9 p.273

Methodius (270-311/312 A.D.) God is a Father The Banquet of the Ten Virgins discourse 1 ch.3 p.312

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.392 “being baptized in the Father and the Son and the Holy Ghost, … But if, on being questioned as to the Creed, he does not give the Trinity in answer,…”

Theophilus (events c.315 A.D.) “And, when he [Habib] was arrived at the place where they were going to burn him, he stood up and prayed, as did all those who came out with him; and he said, ‘O King Christ, since Thine is this world, and Thine the world to come, behold and see, that, while I might have fled from these afflictions, I did not flee, in order that I might not fall into the hands of Thy justice: may this fire, in which I am to be burned, serve me for a recompense before thee, so that I may be delivered from the fire that is not quenched; and receive thou my spirit into Thy presence, through the Divine Spirit, O glorious Son of the adorable Father!’” Martyrdom of Habib the Deacon p.694

Athanasius of Alexandria (318 A.D.) mentions God the Father of Jesus Christ. Athanasius Against the Heathen part 1 ch.6.4 p.7

Lactantius (c.303-320/325 A.D.) “God, the Father of the human race”. The Divine Institutes book 2 ch.18 p.67. Mention of the His Son in The Divine Institutes ch.17 p.65

Lactantius (c.303-320/325 A.D.) Men should acknowledge [God] their Father and Lord. The Divine Institutes book 1 ch.7 p.17

Alexander of Alexandria (313-326 A.D.) says Jesus said, “I am in the Father, and the Father in Me.” Deposition of Arius ch.3 p.70

Eusebius of Caesarea (318-325 A.D.) says God is a Father. Preparation for the Gospel book 6 ch.11 p.39. See also ibid book 7 ch.13 p.28

Eusebius of Caesarea (318-325 A.D.) says that God is a Father. Eusebius’ Ecclesiastical History book 1 ch.2 p.83

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.487 says God is a Father.

pseudo-Methodius (after 312 A.D.) “Before Thee was no other god begotten of God the Father;” Oration of Simeon and Anna ch.6 p.387

Among heretics

Tatian (c.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. “…being Himself the Father of both sensible and invisible things.” Address of Tatian to the Greeks ch.4 p.66.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.7 p.224 says the God is a Father. Se also homily 2 ch.45 p.237.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.57 p.248 speaks of God the Father.

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.2 p.218 says that God is “Father of All”

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) 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

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.7 p.78 speaks of “God the Father”. See also ibid book 4 ch.36 p.142; book 6 ch.10p.155.

A Naasene Sermon (188-235 A.D.) “Jesus said, Look, father, she [the soul] says she is wandering the earth and evil is trying to catch her.” TGB p.493

A Naasene Sermon (188-235 A.D.) mentions ineffable mysteries of the spirit. quotes imperfectly John 6:44: “No one can come to me unless my heavenly father draws him”. TGB p.488

Justin’s Book of Baruch (185-225 A.D.) TGB p.132 says that Jesus plac ed his spirit in the hands of the father

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)

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) says that Jesus was a mere man, born of a virgin, according to the counsel of the Father. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

Nag Hammadi Apocalypse of Peter (3rd century A.D.) Nag Hammadi Library in English p.373 Jesus mentions His Father.

Mani (262-278 A.D.) says the God is a Father. Disputation with Manes ch.5 p.182. See also ibid ch.13 p.187

The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) 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.” See also (implied) ch.76,83 p.135; ch.98 p.126; ch.99 p.126-127

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 (after 235 A.D.) 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.”

Other Gnostics (c.150-4th century) “His purpose is your eternal life. Your perfection is incorruptible. Be rich in god the father” Songs of Solomon Song 9 p.364

Revised Valentinian Tripartite Tractate (200-250 A.D.) part 1 ch.1 p.40 “As for what we can say about the things which are exalted, what is fitting is that we begin with the Father, who is the root of the Totality,” See also part 1 ch.2 p.60-61 and part 2 ch.15 p.92.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius mentions the good god as “The Father of Christ”. Dialogue on the True Faith first part ch.23 p.66

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, said “the Father together with the Word” created man. Dialogue on the True Faith 4th part ch.850a p.171-145

Valentinian Letter of Peter to Philip (c.300 A.D.) stanza 133 The Nag Hammadi Library in English p.434 “Then, when the apostles had come together, and had thrown themselves upon their knees, they prayed thus saying, ‘Father, Father, Father of the light, who possesses the incorruptions, hear us just as [thou hast] [take pleasure] in thy holy child Jesus Christ.” See also ibid stanza 135 p.435.

Acts of Thomas (early form) (pre-Nicene) p.536 “they shall glorify the Father of the universe”.

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.2 p.106 speaks of a Father God.

&&&There are more besides these too among heretics.

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

(partial) Matthew 28:19

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.7 p.379 (partial) Baptize in the name of the Father, Son, and Holy Spirit

Justin Martyr (c.150 A.D.) (partial) says that we worship and adore the Father, Son, and the prophetic Spirit. He did not use the word Trinity though. First Apology of Justin ch.6 p.164

Justin Martyr (c.150 A.D.) First Apology of Justin Martyr ch.60 p.183 (partial) mentions the Father as the first, the Son as the second, and the Spirit as the third.

Justin Martyr (c.150 A.D.) (partial) in discussing baptism “For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit…” First Apology of Justin Martyr ch.61 p.183

Evarestus (c.169 A.D.) (partial) says Polycarp to God, Jesus Christ the beloved Son, and the Holy Ghost be glory now and to all coming ages. Martyrdom of Polycarp ch.14 p.42

Tatian’s Diatessaron (c.172 A.D.) section 55 p.128 (partial) for Matthew 28:20 in the Great Commisson refers to “The Father and the Son and the Holy Spirit”

Athenagoras (177 A.D.) (partial) “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?” A Plea for Christians ch.10 p.133 (He does not actually use the word Trinity though.)

Athenagoras (177 A.D.) “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 word “Trinity”.

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

Irenaeus of Lyons (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 of Lyons (182-188 A.D.) (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. Irenaeus Against Heresies book 4 ch.20.3 p.488

Passion of the Scillitan Martyrs (180 A.D.) ANF vol.9 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 (183-217/220 A.D.) (partial) mentions the Father, Son, and Holy Spirit. Who is the Rich Man That Will Be Saved? Ch.34 p.601

Tertullian (208-220 A.D.) mentioned the Trinity (Latin trinitas) numerous times. One place where he talked about the Trinity, the Father, Son, and Holy Spirit is in Tertullian on Modesty ch.21 p.99. See also ibid ch.8 p.82.

Hippolytus of Portus (222-235/236 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 (c.227-240 A.D.) “so the washing with water which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts; for ‘there are diversities of gifts.’” Commentary on John book 6 ch.17 p.366

Origen (c.227-240 A.D.) (implied) speak of the three hypostases, the Father, Son and Holy Spirit. Commentary on John book 2 ch.6 p.328

Origen (233/234 A.D.) says God is the Father of all.. Origen On Prayer ch.8.2 p.38. See also Exhortation to Martyrdom ch.2.7 p.48.

Treatise On Rebaptism (c.250-258 A.D.) ch.7 p.671 (partial) mentions being baptized in the name of the Father, Son, and Holy Ghost. (He does not use the word Trinity though.)

The schismatic Novatian (250/254-256/7 A.D.) wrote a whole Treatise Concerning the Trinity.

Treatise Against Novatian (250/4-256/7 A.D.) while against Novatian, also teaches the Trinity. “‘Go ye and preach the Gospel to the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ That is, that that same Trinity which operated figuratively in Noah’s days through the dove, now operates in the church spiritually through the disciples.” ch.3 p.658

Cyprian of Carthage (256 A.D.) after quoting Jesus speaking Matthew 28:18-19, says “He [Jesus] suggests the Trinity, in whose sacrament the nations were to be baptized.” Epistles of Cyprian Letter 72 ch.5 p.380.

Firmilian of Caesarea in Cappadocia to Cyprian of Carthage (256 A.D.) mentions the Trinity. Epistles of Cyprian Letter 74 ch.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 blaspheming the Trinity. The Seventh Council of Carthage (258 A.D.) p.568

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 ch.7 p.7; ch.18 p.45; ch.20 p.45

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

Peter of Alexandria (306,285-311 A.D.) (partial) “the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…” fragment 5 p.282

Methodius (270-311/312 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. (See 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.) “Then the Lord, the third day after His death, rose again, thus bringing man to a knowledge of the Trinity. Then all the nations of the human race were saved by Christ. ... Moreover, He being made like to man whom He had saved, ascended to the height of heaven, to offer before His Father, not gold or silver, or precious stones, but the man whom He had formed after His own image and similitude; and the Father, raising Him to His right hand, hath seated Him upon a throne on high, and hath made Him to be judge of the peoples,...” Epistles on the Arian Heresy Epistle 5 p.302

Eusebius of Caesarea (318-325 A.D.) speaks of the Trinity. Preparation for the Gospel book 11 ch.20 p.28

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.492 (partial) “Father, Son, and Holy Spirit”

pseudo-Methodius (after 312 A.D.) mentions “the Sacred Trinity”. Oration of Simeon and Anna ch.2 p.384

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.1 p.107 (partial) mentions the Father, Son, and Holy Spirit.

The Revised Valentinian Tripartite Tract (200-250 A.D.) (partial) ch.15 p.93 mentions the Father, Son, and Holy Spirit.

G8. God is the Father of all [things]

Just saying God is a/the Father is not counted here.

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

Ignatius of Antioch (100-107/116 A.D.) “And do ye reverence them as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly of the apostles of Christ.” Epistle of Ignatius to the Trallians ch.3 p.67

Justin Martyr (c.150 A.D.) “That all these things should come to pass, I say, our Teacher foretold, He who is both Son and Apostle of God the Father of all and the Ruler, Jesus Christ; from whom also we have the name of Christians.” First Apology of Justin Martyr ch.12 p.166

Melito of Sardis (170-177/180 A.D.) “But, as for thy children, speak to them thus: There is a God, the Father of all, who never came into being, neither was ever made, and by whose will all things subsist.” Fragment 1 p.755

Theophilus of Antioch (168-181/188 A.D.) “But if it is right that children be subject to parents, how much more to the God and Father of all things?” Theophilus to Autolycus book 2 ch.25 p.104

Irenaeus of Lyons (c.160-202 A.D.) “Now this God is glorified by His Word who is His Son continually, and by the Holy Spirit who is the Wisdom of the Father of all: and the power(s) of these, (namely) of the Word and Wisdom, which are called Cherubim and Seraphim, with unceasing voices glorify God; and every created thing that is in the heavens offers glory to God the Father of all.” Proof of Apostolic Preaching ch.10

Irenaeus of Lyons (c.160-202 A.D.) “One God, the Father, who is over all and through all and in us all [Eph 4:6]”. Proof of Apostolic Preaching ch.5.

Clement of Alexandria (193-217/220 A.D.) “and that the Father of all alone is perfect, for the Son is in Him, and the Father is in the Son; it is time for us in due course to say who our Instructor is.” The Instructor book 1 ch.7 p.222

Clement of Alexandria (c.195 A.D.) “The father of this sect [the Peripatetics], not knowing the Father of all things, thinks that He who is called the Highest is the soul of the universe; that is, he supposes the soul of the world to be God, and so is pierced by his own sword.” Exhortation to the Heathen ch.5 p.191

Tertullian (198-220 A.D.) “These two names, left to the care of the divine mercy, in proportion as they are destitute of human aid, the Father of all undertakes to defend.” To His Wife book 1 ch.8 p.42

Origen (225.253/254 A.D.) “for He [Jesus Christ] announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion,” Origen Against Celsus book 5 ch.53 p.566-567

Firmilian of Caesarea (c.246-258 A.D.) “There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all.’” Epistles of Cyprian Letter 74 ch.24 p.396

Gregory Thaumaturgus (240-265 A.D.) “For He alone is able most perfectly to fulfil the whole meed of honour which is proper to Him, inasmuch as the Father of all things has made Him [the Son] one with Himself,” Oration and Panegyric to Origen argument 4 p.24

Arnobius of Sicca (297-303 A.D.) “Are they attached to a better cause who adore the Lares Grundules, the Aii Locutii, and the Limentini, than we who worship God the Father of all things, and demand of Him protection in danger and distress?” Arnobius Against the Heathen book 1 ch.28 p.419-420

Methodius (270-311/312 A.D.) “And thus we must consider that the God and Father of all acted towards our forefathers.” Banquet of the Ten Virgins discourse 1 ch.2 p.311

Lactantius (c.303-320/325 A.D.) “From this it is evident that souls are not given by parents, but by one and the same God and Father of all,” On the Workmanship of God ch.19 p.299

Eusebius of Caesarea (318-325 A.D.) says God is the Father of all things. Preparation for the Gospel book 6 ch.11 p.39

Eusebius of Caesarea (318-339-340 A.D.) says that God is the Father of all things. Eusebius’ Ecclesiastical History book 1 ch.2 p.82.

Among corrupt or spurious works

pseudo-Ignatius (after 116 A.D.) “Since also ‘there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all.’” Epistle of Igantius to the Ephesians [Latin translation] ch.6 p.52

Among heretics

The Gnostic Heraclitus according to Hippolytus (222-235/236 A.D.) “And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: ‘Contrariety is a progenitor of all things, and king of all; and it exhibited some as gods, but others as men, and made some slaves, whereas others free.’” Refutation of All Heresies book 9 ch.4 p.126

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.2 p.218 says that God is “Father of All”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.32 p.141 says God is the “Father of all”

G9. God/The Father is perfect

Saying the law or Christ is perfect is not included here.

Tatian’s Diatessaron (c.172 A.D.) section 9.21 p.58 says that the Father is perfect.

Irenaeus of Lyons (182-188 A.D.) “For the Uncreated is perfect, that is, God.” Irenaeus Against Heresies book 4 ch.38.3 p.522

Clement of Alexandria (193-202 A.D.) says that the Father is perfect. Stromata book 4 ch.23 p.434

Clement of Alexandria (193-217/220 A.D.) “and that the Father of all alone is perfect, for the Son is in Him, and the Father is in the Son; it is time for us in due course to say who our Instructor is.” The Instructor book 1 ch.7 p.222

Tertullian (207/208 A.D.) “But as God is eternal and rational, so, I think, He is perfect in all things. ‘Be ye perfect, even as your Father which is in heaven is perfect.’” Five Books Against Marcion book 1 ch.24 p.289

Origen (225-253/254 A.D.) “It remains, therefore, that that which is ‘after the image of God’ must be understood to be in our ‘inner man,’ which is also renewed, and whose nature it is to be ‘after the image of Him who created it,’ when a man becomes ‘perfect,’ as ‘our Father in heaven is perfect,’ and hears the command, ‘Be ye holy, for I the Lord your God am holy,’ and learning the precept, ‘Be ye followers of God,’ receives into his virtuous soul the traits of God’s image.” Origen Against Celsus book 6 ch.63 p.602

Novatian (250/4-256/7 A.D.) “Thus there is never in Him [God] any accession or increase of any part or honour, lest anything should appear to have ever been wanting to His perfection, nor is any loss sustained in Him, lest a degree of mortality should appear to have been suffered by Him. But what He is, He always is; and who He is, He is always Himself; and what character He has, He always has.” Concerning the Trinity ch.4 p.614

Cyprian of Carthage (c.246-258 A.D.) “Be ye therefore perfect, even as your Father in heaven is perfect.’” Treatise of Cyprian Treatise 9 ch.5 p.485

Methodius (c.270-311/312 A.D.) “‘We must not then say that God is perfect, and Creator, and Almighty, through the world?’ ‘No; for He must surely by Himself, and not by the world, and that changeable, be found perfect by Himself. ‘Quite so.’” Extracts from the Work on Thing Created ch.2 p.379

Athanasius of Alexandria (318 A.D.) says that God is all-perfect. Athanasius Against the Heathen part 3 ch.42.1 p.26

Lactantius (c.303-325/325 A.D.) “But if man, in whom nothing is perfect, nevertheless effects more by skill than his feeble strength would permit, what reason is there why it should appear to you incredible, when it is alleged that the world was made by God, in whom, since He is perfect, wisdom can have no limit, and strength no measure?” The Divine Institutes book 2 ch.9 p.56

Eusebius of Caesarea (318-325 A.D.) calls God “the Most Perfect” Preparation for the Gospel book 11 ch.17 p.23

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “Wherefore ‘He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;’ of whose kindness the Lord, wishing us also to be imitators, says, ‘Be ye perfect, even as also your Father that is in heaven is perfect.’” Epistle of Ignatius to the Philadelphians (Latin version) ch.3 p.80

Among heretics

The Gnostic Valentinus (c.150 A.D.) “For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect.” according to Hippolytus (222-234/235 A.D.) Refutation of All Heresies book 6 ch.24 p.85

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.2 p.61 says that God is perfect.

G10. Sun / beam / ray analogy of the Trinity

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139-140 (partial) “For if He [Jesus] had not come in the flesh, how could men have been saved by beholding Him? Since looking upon the sun which is to cease to exist, and is the work of His hands, their eyes are not able to bear his rays.”

Justin Martyr (138-165 A.D.) “is called a Man, and a human being, because He appears strayed in such forms as the Father pleases; and they call Him the Word, because He carries tidings from the Father to men: but maintain that this power is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself.” Dialogue with Trypho, a Jew ch.128 p.264

Athenagoras (177 A.D.) “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back like a beam of the son.” A Plea for Christians ch.10 p.133

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

Clement of Alexandria (c.195 A.D.) (partial, sun is Christ, not the Father) “-Christ, the Sun of the Resurrection, He ‘who was born before the morning star,’ and with His beams bestows life.” Exhortation to the Heathen ch.9 p.196

Tertullian (198-220 A.D.) “We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun-there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one.” Tertullian’s Apology ch.28 p.41

Hippolytus of Portus (222-234/245 A.D.) “I do not mean that there are two Gods, but that it is only as light of light, or as water from a fountain, or as a ray from the sun. For there is but one power, which is from the All; and the Father is the All, from whom cometh this Power, the Word. And this is the mind which came forth into the world, and was manifested as the Son of God.” Against the Heresy of One Noetus ch.11 p.227

Theognostus of Alexandria (260 A.D.) 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.

Athanasius of Alexandria (318 A.D.) (partial) in discussing the Father and the Word says that even a blind man can feel the warmth of the sun. Incarnation of the Word ch.32.3 p.53

Lactantius (c.303-320/325 A.D.) “Since, therefore, the Father makes the Son, and the Son the Father, they both have one mind, one spirit, one substance; but the former is as it were an overflowing fountain, the latter as a stream flowing forth from it: the former as the sun, the latter as it were a ray extended from the sun. And since He is both faithful to the Most High Father, and beloved by Him, He is not separated from Him; just as the stream is not separated from the fountain, nor the ray from the sun: for the water of the fountain is in the stream, and the light of the sun is in the ray: just as the voice cannot be separated from the mouth, nor the strength or hand from the body.” The Divine Institutes book 4 ch.29 p.132

Among heretics

The modern (orthodox) Christian writer R.C. Sproul claims Sabellius used this illustration, but I do not see it in the writings about Sabellius.

G11. Majesty or glory of God

Psalm 19:1; Zechariah 2:5; Micah 5:4

Matthew 24:30; Mark 13:26; Luke 2:9; 21:27; John 1:14; 2:14; 7:18; 12:28; 17:5; Romans 1:23; 3:7,23; 11:36; 15:7; 16:27; 1 Corinthians 10:31; 2 Corinthians 1:20; 4:6; 4:15; 8:19; Galatians 1:5; Ephesians 3:21; Philippians 4:19; Colossians 1:17; 2 Thessalonians 1:9; Titus 2:13; Hebrews 1:3; 1 Peter 4:13,14; 2 Peter 1:17

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:14; 12:28

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions both Christ’s majesty and the majestic glory of God the Father. 2 Peter 1:16-17

Clement of Rome (96-98 A.D.) Majesty of God. 1 Clement ch.16 p.9 and ch.59 p.21. “The heavens declare the glory of God” 1 Clement ch.27 p.12

Clement of Rome (96-98 A.D.) “Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, ‘I am but dust and ashes.’” 1 Clement ch.17 p.9

Letter of Ignatius to the Romans preamble p.73 (-107/116 A.D.) mentions the majesty of the Most high Father.

Epistle to Diognetus (c.130-200 A.D.) ch.10 p.29 “nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God.”

Justin Martyr (c.138-165 A.D.) “He would come forth from the highest heavens, and again return to the same places, in order that you may recognise Him as God coming forth from above, and man living among men; and [how it is declared] that He will again appear, and they who pierced Him shall see Him, and shall bewail Him. [The words] are these: ‘The heavens declare the glory of God, and the firmament shows His handiwork. Day unto day utters speech, and night unto night shows knowledge: They are not speeches or words whose voices are heard. Their sound has gone out through all the earth, and their words to the ends of the world.’” Dialogue with Trypho, a Jew ch.64 p.230

Evarestus (c.169 A.D.) “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. Amen.” Martyrdom of Polycarp ch.20 p.43

Tatian’s Diatessaron (c.172 A.D.) Section 2 lines 17-18 p.46 quotes Luke 2:9 (the glory of the Lord shone all around)

Athenagoras (177 A.D.) “it is a greater thing to know beforehand that which has not yet come to pass; but, viewed relatively to the majesty and wisdom of God, both are according to nature, and it is equally easy to know beforehand things that have not yet come into existence, and to know things which have been dissolved.” On the Resurrection of the Dead ch.2 p.150

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

Minucius Felix (210 A.D.) “but we wear one living with eternal flowers from God, since we, being both ate and secure in the liberality of our God, are animated to the hope of future felicity by the confidence of His present majesty.” The Octavius of Minucius Felix ch.38 p.197. See also ibid ch.19 p.184.

Irenaeus of Lyons (c.160-202 A.D.) “glory to the Father” Proof of Apostolic Preaching ch.10.

Clement of Alexandria (193-217/220 A.D.) “But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: ‘Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glory in the Lord.’” The Instructor book 1 ch.6 p.218-219

Tertullian (c.213 A.D.) “It will therefore follow, that by Him who is invisible we must understand the Father in the fullness of His majesty, while we recognise the Son as visible by reason of the dispensation of His derived existence; even as it is not permitted us to contemplate, the sun, in the full amount of his substance which is in the heavens, but we can only endure with our eyes a ray, by reason of the tempered condition of this portion which is projected from him to the earth. Against Praxeas ch.14 p.609

Tertullian (207/208 A.D.) “temper the strength of His majesty, which would no doubt” Five Books Against Marcion book 2 ch.27 p.318

Hippolytus of Portus (222-235/236 A.D.) discusses the overpowering majesty of God in creation in Refutation of All Heresies book 4 ch.43 p.40

Origen (225-253/254 A.D.) quotes by name Psalm 45 “…Gird Thy sword on Thy thigh, O mighty One, with Thy beauty and Thy majesty….” Origen Against Celsus book 1 ch.56 p.421

Novatian (250/254-257 A.D.) “And since by the gaze of our eyes we cannot see Him, we rightly learn of Him from the greatness, and the power, and the majesty of His works. ‘For the invisible things of Him,’ says the Apostle Paul, ‘from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; so that the human mind, learning hidden things from those that are manifest, from the greatness of the works which it should behold, might with the eyes of the mind consider the greatness of the Architect.’ [allusion t Romans 1:20a] Of whom the same apostle, ‘Now unto the King eternal, immortal, invisible, the only God, be honour and glory.’ [1 Timothy 1:17]” Concerning the Trinity ch.3 p.614. See also ibid ch.3 p.613.

Treatise On Rebaptism (c.250-258 A.D.) ch.10 p.673 “And yet, O excellent man, let us attribute and allow to the heavenly agencies their power, and let us concede to the condescension of the divine majesty its appropriate operations; and understanding how great is the advantage therein, let us gladly acquiesce in it.”

Cyprian of Carthage (c.246-258 A.D.) “our brethren, protected by the majesty of the Lord, may be preserved safe from perils of this kind.” Epistles of Cyprian letter 59 ch.4 p.355-356

Cyprian of Carthage (c.246-258) “And king Ahab endeavoured to oppress Elias, who firmly and bravely asserted the majesty of God.” Treatises of Cyprian Treatise 12 second book ch.11 p.520.

Roman Clergy to Cyprian (250-251 A.D.) “entreat the divine majesty, and ask peace for the Church’s name.” Epistles of Cyprian Letter 30 ch.6 p.310

Another Felix of Uthina at the Seventh Council of Carthage (258 A.D.) p.568 “able to do so much as the adorable and venerable majesty of our Lord Jesus”

Arnobius of Sicca (297-303 A.D.) “Now, since Christ has not only promised it, but also shown by His virtues, which were so great, that it can be made good, what strange thing do we do, and on what grounds are we charged with folly, if we bow down and worship His name and majesty from whom we expect to receive both these blessings, that we may at once escape a death of suffering, and be enriched with eternal life?” Arnobius Against the Heathen book 2 ch.34 p.447

Victorinus of Petau (martyred 304 A.D.) “Behold, He shall come with clouds, and every eye shall see Him.” For He who at first came hidden in the manhood that He had undertaken, shall after a little while come to judgment manifest in majesty and glory.” Commentary on the Apocalypse from the first chapter verse 7 p.344

Methodius (270-311/312 A.D.) “Thy goings have been seen, O God; even the goings of my God, my King, in the sanctuary; but at the second time seated on the clouds, in terrible majesty, by angels and powers attended.” Orations on the Psalms ch.5 p.396

Peter of Alexandria (306,285-311 A.D.) (partial Christ not God) “falling on the ground I adored the majesty of Christ,” p.264

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.392 mentions the pascha of the Lord and bishops

Lactantius (c.303-320/325 A.D.) “to acknowledge and honour the majesty of the one and only true God.” The Divine Institutes book 1 ch.1 p.10.

Lactantius (c.303-320/325 A.D.) “God, therefore, the contriver and founder of all things, as we have said in the second book, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit, whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name, as being powerful in His Father’s excellence and majesty. But that there is a Son of the Most High God, who is possessed of the greatest power,” The Divine Institutes book 4 ch.6 p.105

Lactantius (c.303-320/325 A.D.) “corresponding to His [the Son’s] excellence and majesty.” The Epitome of the Divine Institutes ch.42 p.238. See also ibid ch.67 p.251.

Alexander of Alexandria (313-326 A.D.) says that Christ was “raised from the dead, taken up into heaven, seated at the right hand of majesty” Epistle on the Arian Heresy ch.12 p.295

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 3 ch.18 p.16 speaks of the majesty of the Lord.

The Revised Valentinian Tripartite Tract (200-250 A.D.) (implied) part 1 ch.2 p.62 says that God is glorious.

G12. God is a jealous God

Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; 6:15; Joshua 24:19; Nahum 1:2; Zechariah 8:1; 1 Corinthians 10:22

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 10:22 “trying to arouse the Lord’s jealousy”

Justin Martyr (c.138-165 A.D.) (implied) says that the Israelites moved God to jealousy with their idolatry. Dialogue with Trypho, a Jew ch.119 p.258

Irenaeus of Lyons (182-188 A.D.) (implied) explains the false reason some Gnostics give for God saying that He is a jealous God. Irenaeus Against Heresies book 1 ch.29 p.354

Irenaeus of Lyons (c.160-202 A.D.) quotes Deuteronomy about God being jealous. “And again he says: ‘Ye provoked me to jealousy with those that are no gods, and angered me with your idols: and I will provoke you to jealousy with that which is no nation, and with a foolish nation will I anger you.’ Because they forsook the God who is, and worshipped and served the gods who are not; and they slew the prophets of God, and prophesied for Baal, who was the idol of the Canaanites.” Proof of Apostolic Preaching ch.95.

Tertullian (205 A.D.) quotes Deuteronomy 6:12 as from the Law. “because the Lord thy God is also a jealous God among you,” Scorpiace ch.2 p.635.

Tertullian (208-220 A.D.) “For God is ‘jealous’, and is One who is not contemptuously derided” Tertullian on Modesty ch.2 p.76

Tertullian (207/208 A.D.) “and lastly, He is a jealous God.” Five Books Against Marcion book 4 ch.25 p.389

Origen (225-253/254 A.D.) “the prediction from the song in Deuteronomy regarding the calling of the Gentiles, which is as follows, being spoken in the person of the Lord “They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people;” Origen Against Celsus book 2 ch.78 p.464

Origen (c.227-240 A.D.) says of Jesus “for He is the Son of a jealous God.” Commentary on John 10 no.19 p.400

Origen (235 A.D.) says that God is jealous. Exhortation to Martyrdom ch.2.9 p.149

Cyprian of Carthage (256 A.D.) “It is written, ‘The Lord thy God is a jealous God.’” Epistles of Cyprian Letter 72 ch.10 p.381

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.492 “jealous God”

Among heretics

X The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.13 p.112 says it was the bad god Yaltabaoth that was jealous.

G13. Genesis 1:26 refers to the Father & Son

Genesis 1:26

Justin Martyr (c.138-165 A.D.) “In saying, therefore, ‘as one of us, ‘[Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy which is said to be among you (The Jews had their own heresies which supplied many things to the Christian heresies) is true, or that the teachers of it can prove that [God] spoke to angels, or that the human frame was the workmanship of angels. But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures.” Dialogue of Justin Martyr with Trypho, a Jew ch.62 p.228

Irenaeus of Lyons (182-188 A.D.) “It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, ‘Let Us make man after Our image and likeness;’” [Genesis 1:26] Irenaeus Against Heresies book 4 ch.20.1 p.487

Tertullian (c.213 A.D.) “If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, ‘let us make man in our own image, and after our own likeness;’ whereas He ought to have said, ‘Let me make man in my own image, and after my own likeness,’ as being a unique and singular Being? In the following passage, however, ‘Behold the man is become as one of us,’ He is either deceiving or amusing us in speaking plurally, if He is One only and singular. Or was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He spoke to Himself in plural terms, making Himself plural on that very account? Nay, it was because He had already His Son close at His side, as a second Person, His own Word, and a third Person also, the Spirit in the Word, that He purposely adopted the plural phrase, ‘Let us make;’ and, ‘in our image;’ and, ‘become as one of us.’” Against Praxeas ch.12 p.606

Tertullian (198-220 A.D.) “In the first place, because all things were made by the Word of God, and without Him was nothing made. Now the flesh, too, had its existence from the Word of God, because of the principle, that here should be nothing without that Word. ‘Let us make man,’ said He, before He created him, and added, ‘with our hand,’ for the sake of his pre-eminence, that so he might not be compared with the rest of creation.” On the Resurrection of the Flesh ch.5 p.549

Tertullian (198-220 A.D.) “Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, ‘Let us make man in our own image, after our likeness’), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head” Five Books Against Marcion book 5 ch.8 p.445

Origen (250-254 A.D.) “For the Son of God, ‘the First-born of all creation,’ although He seemed recently to have become incarnate, is not by any means on that account recent. For the holy Scriptures know Him to be the most ancient of all the works of creation; for it was to Him that God said regarding the creation of man, ‘Let Us make man in Our image, after Our likeness.’” Origen Against Celsus book 5 ch.37 p.560

Novatian (250-257 A.D.) “For who does not acknowledge that the person of the Son is second after the Father, when he reads that it was said by the Father, consequently to the Son, ‘Let us make man in our image and our likeness;’ and that after this it was related, ‘And God made man, in the image of God made He him?’ Or when he holds in his hands: ‘The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord from heaven?’” Concerning the Trinity ch.26. p.636

Athanasius of Alexandria (c.318 A.D.) “But in fact He did not do so; but He gives the command thus: “Let us make man,” and “let the green herb come forth.” By which God is proved to be speaking about them to some one at hand: it follows then that some one was with Him to Whom He spoke when He made all things. 6. Who then could it be, save His Word? For to whom could God be said to speak, except His Word? Or who was with Him when He made all created Existence, except His Wisdom, which says “When He was making the heaven and the earth I was present with Him?” But in the mention of heaven and earth, all created things in heaven and earth are included as well. 7. But being present with Him as His Wisdom and His Word, looking at the Father He fashioned the Universe, and organised it and gave it order; and, as He is the power of the Father, He gave all things strength to be, as the Saviour says “What things soever I see the Father doing, I also do in like manner.” And His holy disciples teach that all things were made “through Him and unto Him;’” Athanasius Against the Heathen ch.46 p.29

Among heretics

The Gnostic Saturnilus (c.150 A.D.) (partial) quotes Genesis 1:26 but says it is the Father and angels. (in Hippolytus Refutation of All Heresies (222-235/236 A.D.) book 7 ch.16 p.109.

G14. God is Light

Isaiah 49:6; 60:19,20; John 1:4-9; John 8:12; 2 Corinthians 4:6; 1 John 1:5

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 2 Corinthians 4:6

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:4-9

Justin Martyr (c.138-165 A.D.) “but maintain that this power is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself.” Dialogue with Trypho, a Jew ch.128 p.264

Tatian’s Diatessaron (c.172 A.D.) section 1 ch.1-5 p.43 quotes John 1:1-5.

Athenagoras (177 A.D.) 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 of Antioch (168-181/188 A.D.) “For if I say He is Light, I name but His own work; if I call Him Word, I name but His sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak of His breath; if I call Him Wisdom, I speak of His offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I am mentioning His activity; if Providence, I but mention His goodness; if I call Him Kingdom, I but mention His glory; if I call Him Lord, I mention His being judge; if I call Him Judge, I speak of Him as being just; if I call Him Father, I speak of all things as being from Him;” Theophilus to Autolycus book 1 ch.3 p.90

Irenaeus of Lyons (182-188 A.D.) “condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things” Irenaeus Against Heresies book 4 ch.39.4 p.523

Clement of Alexandria (193-217/220 A.D.) “But John himself also in this same Epistle says, ‘God is love: ‘ pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous,” fragment 3 Cassiodorus’ fragment from 1 John p.574

Clement of Alexandria (198-217/220 A.D.) (implied) “therefore, we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father.” The Instructor book 1 ch.6 p.217

Tertullian (198-220 A.D.) says that “God is light.” On Repentance ch.6 p.661

Tertullian (198-220 A.D.) “We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun-there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one.” Tertullian’s Apology ch.28 p.41

Tertullian (207/208 A.D.) (partial) “‘The light of Thy countenance, O Lord, hath been displayed upon us.’ Now the countenance (or person) of the Lord here is Christ.” Five Books Against Marcion book 5 ch.11 p.454

Hippolytus of Portus (222-235/236 A.D.) “-after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. ‘There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire.’” Discourse on the Holy Theophany ch.3 p.235

Origen (c.227-240 A.D.) “The Saviour is here called simply light. But in the Catholic Epistle of this same John we read that God is light.” Commentary on John book 2 no.18 p.336

Origen (225-253/254 A.D.) “He, treating of Deity, stated to His true disciples the doctrine regarding God; and we, discovering traces of such teaching in the Scripture narratives, take occasion from such to aid our theological conceptions, hearing it declared in one passage, that “God is light, and in Him there is no darkness at all;’ and in another, ‘God is a Spirit, and they that worship Him must worship Him in spirit and in truth.’” Origen Against Celsus book 2 ch.71 p.460

Novatian (250/4-256/7 A.D.) “For neither members nor the offices of members are needful to Him to whose sole judgment, even unexpressed, all things serve and are present. For why should He require eyes who is Himself the light? or why should He ask for feet who is everywhere?” Concerning the Trinity ch.6 p.616

Treatise Against Novatian (250/4-256/7 A.D.) ch.12 p.661 “the Lord is my light.”

Cyprian of Carthage (c.246-258 A.D.) “the world has shone forth irradiated by the light of the Lord.” Treatises of Cyprian Treatise 3 ch.1 p.437

Theognostus of Alexandria (260 A.D.) 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.

Dionysius of Alexandria (246-265 A.D.) “if they all agree that the light of the world, our Lord, rose on that one night” Letter to Bishop Basilides canon 1 p.95

Dionysius of Alexandria (246-265 A.D.) “But God is eternal light, having neither beginning nor end. And along with Him there is the reflection, also without beginning, and everlasting. The Father, then, being eternal, the Son is also eternal, being light of light; and if God is the light, Christ is the reflection; and if God is also a Spirit, as it is written, ‘God is a Spirit,’ Christ, again, is called analogously Spirit.” On John 8 no.12 p.120

Victorinus of Petau (-307 A.D.) “Creator as the immaculate light shines in the midst of it” Commentary on the Apocalypse from the 21 and 22 chapters no.16 p.359

Athanasius of Alexandria (318 A.D.) (implied) “But these men seem to me quite as bad a one who should traduce the sun when covered by clouds, while yet wondering at this light, seeing how the whole of creation is illumined by him. For as the light is noble, and the sun, the chief cause of light, is nobler still, so, as it is a divine thing for the whole world to be filled with his knowledge, it follows that the orderer and chief cause of such and achievement is God and the Word of God.” Against the Heathen ch.1 no.5-6 p.4

Eusebius of Caesarea (318-325 A.D.) mentions the Light that was before the world (Christ). Eusebius’ Ecclesiastical History book 1 ch.2.2 p.82

Among heretics

[Gnostic] Sophia ch.1 TGB p.224 says that God is light.

Revised Valentinian Tripartite Tractate (200-250 A.D.) ch.4 “and the god of those who exist, the light of those whom he illumines”

Naaseni Gospel of Thomas (188-236) ch.83 The Gnostic Scriptures p.394-395 “And the light within these (images) is hidden by the image of the father’s light: it will be disclosed. And his image is hidden by his light.”

G15. God of Jesus/Christ

Ephesians 1:3, 17; 1 Peter 1:3; Hebrews 1:9

Revelation 1:6 (God of Jesus)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 1:3,17

p18 Revelation 1:4-7 (4 verses) (300 A.D.) “his God and Father” Revelation 1:6

p114 (Hebrews 1:7-12) (6 verses) (3rd century A.D.) Hebrews 1:9

Tatian’s Diatessaron (c.172 A.D.) section 53 p.125 “for I [Jesus] have not ascended uet unto my Father: go to my brethren, and say unto them, I ascend unto my Father and your Father, and my God and your God.”

Clement of Alexandria (193-217/220 A.D.) “Now, O you, mychildren, our Instructor is like His Father God, whose son He is, sinless, blameless, and with a soul devoid of passion; God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the father’s right hand, and with the form of God is God.” The Instructor book 1 ch.2 p.209-210

Tertullian (207/208 A.D.) “‘whilst he has not his own righteousness, which is of the law, but that which is through Him,’ i.e. Christ, “the righteousness which is of God.’ Then, say you, according to this distinction the law did not proceed from the God of Christ. Subtle enough!” Five Books Against Marcion book 5 ch.20 p.473

Tertullian (c.213 A.D.) “And if, to quote another passage, ‘Thus saith the Lord to my Lord Christ,’ the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, ‘That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,’ He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts. And once for all, that we may not wander through every passage, He ‘who raised up Christ from the dead, and is also to raise up our mortal bodies,’ must certainly be, as the quickener, different from the dead Father, or even from the quickened Father, if Christ who died is the Father.” Against Praxeas ch.28 p.625

Hippolytus of Portus (222-235/236 A.D.) “by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: ‘I go to my Father and your Father, and to my God and your God.’ [John 20:17]” Against the Heresy of One Noetus ch.6 p.226

Origen (c.227-240 A.D.) in discussing Jesus going to the Temple, (His Father’s house), and driving out the moneychangers says, “How, too, could the disciples, if the house was not that of the same God with the God of Christ,” Commentary on John book 10 ch.19 p.400

Cyprian of Carthage (c.246-258 A.D.) “and him who with a profane will boldly rebels against the Church, or with impious voice blasphemes against the Father and God of Christ and the Creator of the whole world.” Epistles of Cyprian Letter 74 ch.22 p.395

Alexander of Alexandria (313-326 A.D.) quotes Psalm 45:7 as “God, Thy God, etc. Epistles on the Arian Heresy Epistle 1 ch.3 p.292

G16. God’s Holy Name

Clement of Rome (96-98 A.D.) “grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.” 1 Clement ch.58 p.21

Didache (before 125 A.D.) (ANF vol.7) ch.10 p.380 “thus give thanks: 2. ‘We thank Thee, holy Father, for Thy holy name which Thou’”

Shepherd of Hermas (c.115-155 A.D.) third part simultude 9 ch.12 p.47 “‘I saw, sir,’ I replied. ‘In like manner,’ he continued, ‘no one shall enter into the kingdom of God unless he receive His holy name.’”

Clement of Alexandria (193-202 A.D.) “‘For it behoves those who praise in the holy name of the Lord,’ according to the prophet, ‘to rejoice in heart, seeking, the Lord.’” Stromata book 6 ch.10 p.499

Tertullian (207/208 A.D.) “hostile to the devil, arming us against the spiritual enemies of all wickedness and concupiscence, and cutting us off from the dearest objects for the sake of God’s holy name.” Five Books Against Marcion book 3 ch.14 p.333

Origen (233/234 A.D.) mentions God’s Holy Name. Origen On Prayer ch.24.2 p.87

Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 “‘This is the people of the Lord, I have spared them, because of my holy name, which the house of Israel despised among the nations.’”

G17. The Godhead

Acts 17:29; Romans 1:20; Colossians 2:9

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Colossians 2:9

Shepherd of Hermas (c.115-155 A.D.) part 2 commandment tenth ch.1 p.26 “Those, on the other hand, who have the fear of God, and search after Godhead and truth,”

Irenaeus of Lyons (182-188 A.D.) “And they [Valentinian Gnostics] state that it was clearly on this account that Paul said, ‘And He Himself is all things;’ and again, ‘All things are to Him, and of Him are all things;’ and further, ‘In Him dwelleth all the fullness of the Godhead;’ and yet again, ‘All things are gathered together by God in Christ.’ Thus do they interpret these and any like passages to be found in Scripture.” Irenaeus Against Heresies book 1 ch.3.4 p.320

Clement of Alexandria (193-202 A.D.) “like the fragments of the loaves, but having partaken of the Lord’s blessing, and breathed into them the resurrection of Godhead through the power of the Word.” Stromata book 6 ch.11 p.501-502

Tertullian (c.213 A.D.) “Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit-the Third Name in the Godhead, and the Third Degree of the Divine Majesty;” Against Praxeas ch.30 p.627

Tertullian (207/208 A.D.) “Let us with similar care consider also this aspect of the question, whether diversity (in the Godhead) can at any rate contain two, since equality therein failed to do so. Here again the same rule about the great Supreme will protect us, inasmuch as it settles the entire condition of the Godhead. Now, challenging, and in a certain sense arresting the meaning of our adversary, who does not deny that the Creator is God, I most fairly object against him that he has no room for any diversity in his gods, because, having once confessed that they are on a par, he cannot now pronounce them different; not indeed that human beings may not be very different under the same designation, be because the Divine Being can be neither said nor believed to be God, except as the great Supreme.” Five Books Against Marcion book 1 ch.6 p.275

Hippolytus of Portus (222-235/236 A.D.) “that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other.” Exegetical fragment 1 Another fragment p.175

Origen (225-2545 A.D.) quotes Romans 1:20. Origen Against Celsus book 3 ch.47 p.483

Novatian (250/4-256/7 A.D.) “‘For the invisible things of Him,’ says the Apostle Paul,’ from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead;’” [Romans 1:20] Concerning the Trinity ch.3 p.614

Gregory Thaumaturgus (240-265 A.D.) “and therein also to express my thanksgivings to the Godhead,” Panegyric to Origen argument 2 p.22

Adamantius (c.300 A.D.) “The Word of God experiences some passion if the Godhead feels shame.” (Adamantius is speaking) Dialogue on the True Faith fourth part d 14 p.144. See also ibid p.145.

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Door, unchangeable and unalterable, the immutable likeness of the Godhead,... the firstborn of all creation, ... the Divine Logos, ... born of a virgin, according to the Scriptures, and became man, the Mediator between God and man, ... who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Athanasius of Alexandria (318 A.D.) mentions the Godhead in a number of places, including The Incarnation of the Word ch.44.3 p.60 and ch.48 p.63. See also Athanasius Against the Heathen ch.21.3 p.15

Alexander of Alexandria (321 A.D.) mentions “His [Christ’s] eternal Godhead and unutterable glory with the Father”. Epistles on the Arian Heresy Letter 1 ch.1 p.291. See also ibid ch.12 p.296.

Alexander of Alexandria (321 A.D.) mentions the Godhead in Epistles on the Arian Heresy Letter 1 ch.12 p.295

Eusebius of Caesarea (c.318-325 A.D.) refers to the Godhead in Preparation for the Gospel book 3 ch.10 p.17

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.6 p.224 “And in order that He [Jesus] might be believed that He uttered these things full of the Godhead,” Se also homily 9 ch.16 p.278.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.12 “How shall you be able to obtain pardon, who scorn him who is sent to speak to you of the Godhead of God?”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.36 p.142 “substance of the Godhead, which excels all things;”

Eusebius of Caesarea (318-325 A.D.) quotes a poem by Aratus about Zeus “whose godhead fills all streets” Preparation for the Gospel book 13 ch.12 p.26. See also ibid book 13 ch.13 p.15.

G18. God is a consuming fire

Deuteronomy 4:24; Deuteronomy 9:3; Hebrews 12:29

Justin Martyr (c.138-165 A.D.) quotes the Psalm 50 (Psalm 49 to him) as by David. “Out of Zion is the perfection of His beauty. God, even our God, shall come openly, and shall not keep silence. Fire shall burn before Him” Dialogue with Trypho, a Jew ch.22 p.205

Hippolytus of Portus (225-234/5 A.D.) “The Lord thy God is a burning and consuming fire.” The Refutation of All Heresies book 6 ch.27 p.88

Theodotus the probable Montanist (ca.240 A.D.) says God is called “a consuming fire,” Excerpts of Theodotus ch.26 p.46

Origen (225-253/254 A.D.) “Our God is a consuming fire.” Origen Against Celsus book 6 ch.70 p.605 (He also mentions this in 5 other places too.).

Origen (235-245 A.D.) says that God is a consuming fire. Homilies on Jeremiah homily 16 ch.6.1 p.174

Novatian (250/4-256/7 A.D.) (partial, not consuming) says that God is a fire. Treatise Concerning the Trinity ch.6 p.617

Among heretics

Mani (262-278 A.D.) “The God of the Old Testament is the inventor of evil, who speaks thus of Himself: ‘I am a consuming fire.’” (Manes is speaking) fragment from Cyril of Disputation with Manes ch.1 p.234

G19. God is blessed

Justin Martyr (c.138-165 A.D.) “Blessed be the Lord, the God of Israel, who only doeth wondrous things; and blessed be His glorious name for ever, and for ever and ever;” Dialogue with Trypho, a Jew ch.34 p.211

Irenaeus of Lyons (182-188 A.D.) “But Zacharias prophesying, exclaimed, ‘Blessed be the Lord God of Israel; for He hath visited and redeemed His people,” Irenaeus Against Heresies book 3 ch.10.2 p.424

Hippolytus of Portus (222-235/236 A.D.) says that “God is blessed forever.” Against the Heresy of One Noetus ch.6 p.225

Cyprian of Carthage (c.246-258 A.D.) “Blessed be the Lord God of truth!” Letters of Cyprian Letter 73 ch.9 p.389

Among corrupt or spurious works

pseudo-Ignatius (afte 117 A.D.) “Blessed be God, who has granted unto you, who are yourselves so excellent, to obtain such an excellent bishop.” Epistle of Ignatius to the Ephesians [Latin translation] ch.1 p.49

pseudo-Hippolytus (after 235 A.D.) “For they judged that each psalm closing with the words, ‘Blessed be the Lord, Amen, amen,’ formed the conclusion of a book.” On the Psalms book 1 ch.8 p.201

pseudo-Methodius (after 312 A.D.) “as in the Psalms it is sung: ‘Blessed be the Lord God of Israel, and the whole earth shall be filled with His glory.’” Oration Concerning Simeon and Anna ch.5 p.387

G20. God is Spirit

John 4:24a

Irenaeus of Lyons (c.160-202 A.D.) says that God is Spirit. Proof of Apostolic Preaching ch.5

Tertullian (207/208 A.D.) “man is the image of God, that is, of spirit; for God is spirit.” Five Books Against Marcion book 2 ch.9 p.304

Origen (225-253/254 A.D.) quotes all of John 4:24 and 1 John 1:5 as scripture. Origen Against Celsus book 2 ch.71 p.460

Novatian (250/4-256/7 A.D.) God is spirit Treatise Concerning the Trinity ch.7 Ante-Nicene Fathers vol.8 p.616

Novatian (250/4-256/7 A.D.) quotes all of John 4:24. Treatise Concerning the Trinity ch.6 p.616

Dionysius of Alexandria (246-265 A.D.) quotes John 4:24a. Letter to Dionysius bishop of Rome p.92

Among corrupt or spurious works

pseudo-Gregory Thaumaturgus (240-265 A.D.) (author unknown but could be Gregory Thaumaturgus) quotes John 4:24 in A Sectional Confession of Faith ch.10 p.43.

Among heretics

Tatian (c.172 A.D.) quotes John 4:24a in Address of Tatian to the Greeks ch.4 p.66

A Naasene Sermon (188-235 A.D.) says “God is spirit.” TGB p.492

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.5 p.107 mentions “the invisible, virginal Spirit – that is Barbelo”

G21. Fragrance of Heaven/God/Christ/Holy Spirit

2 Corinthians 2:15-16 (implied) (we are the aroma of Christ)

Eph 5:2b [Christ was] “an offering and a sacrificed ot God for a sweet-smelling aroma.”

Christians of Vienna and Lugdunum (177 A.D.) vol.8 p.781 “And they [the martyrs] breathed at the same time the fragrance of Christ, so that some even thought that they were anointed with this world’s perfume.”

Athenagoras (177 A.D.) “for as much as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man.” A Plea for Christians ch.13 p.135

Clement of Alexandria (193-217/220 A.D.) “Then the ointment breathed on them its fragrance, and the work of sweet savour reaching to all was proclaimed; for the passion of the Lord has filled us with sweet fragrance, and the Hebrews with guilt. This the apostle most clearly showed, when he said, ‘thanks be to God, who always makes us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life.’” The Instructor book 2 ch.8 p.254

Tertullian (198-220 A.D.) (partial, sarcastic about believers who don’t fast.) “your cook the priest, and your fragrant smell the Holy Spirit, and your condiments spiritual gifts, and your belching prophecy.” On Fasting ch.16 p.113

Hippolytus of Portus (222-235/236 A.D.) “‘And hath raised her seven pillars;’ that is, the fragrant grace of the all-holy Spirit, as Isaiah says: ‘And the seven spirits of God shall rest upon Him,’” On Proverbs 9:1 p.175

Methodius (270-311/312 A.D.) “And, moreover, she must be undefiled and unpolluted, as a garden sealed, in which all the odours of the fragrance of heaven are grown, that Christ alone may come and gather them, blooming with incorporeal seeds.” Banquet of the Ten Virgins discourse 7 ch.1 p.331

Eusebius of Caesarea (318-325 A.D.) “Has not the holy apostle described himself and those like him as "a fragrance of Christ," by their participation in the Spirit of Christ; and is not the heavenly Bridegroom in the Canticles addressed as "Ointment poured forth"?” Demonstration of the Gospel book 5 ch.1

Among heretics

Sethians (c.150-4th century) “It is not spirit, as a current of wind or a certain gentle breeze which may be felt, but just as if some fragrance of ointment or incense made out of a refined mixture,-a power diffusing itself by some impulse of fragrance which is inconceivable and superior to what one can express.” according to Hippolytus (222-235/236 A.D.) Refutation of All Heresies book 10 ch.7 p.142

G22. God is not in everything; pantheism is wrong

Athenagoras (177 A.D.) “As regards, first of all, the allegation that we are atheists-for I will meet the charges one by one, that we may not be ridiculed for having no answer to give to those who make them-with reason did the Athenians adjudge Diagoras guilty of atheism, in that he not only divulged the Orphic doctrine, and published the mysteries of Eleusis and of the Cabiri, and chopped up the wooden statue of Hercules to boil his turnips, but openly declared that there was no God at all. But to us, who distinguish God from matter, and teach that matter is one thing and God another, and that they are separated by a wide interval (for that the Deity is uncreated and eternal, to be beheld by the understanding and reason alone, while matter is created and perishable), is it not absurd to apply the name of atheism?” A Plea for Christians ch.4 p.130-131

Clement of Alexandria (c.195 A.D.) says God does not permeate matter. Exhortation to the Heathen ch.5 p.191

Athanasius of Alexandria (c.318 A.D.) “But, perhaps, if divided and taken by themselves, our opponents themselves will admit that they are dependent, the demonstration being an ocular one. But they will combine all together, as constituting a single body, and will say that the whole is God. For the whole once put together, they will no longer need external help, but the whole will be sufficient for itself and independent in all respects; so at least the would-be philosophers will tell us, only to be refuted here once more.” Athanasius Against the Heathen ch.28 p.18-19

Lactantius (cd.303-320/325 A.D.) “Thus arguments drawn from a false source always lead to foolish and absurd conclusions. Why should I mention that the same philosophers assert that the world was constructed for the sake of gods and men as a common dwelling? Therefore the world is neither god, nor living, if it has been made: for a living ‘creature is not made, but born; and if it has been built, it has been built as a house or ship is built. Therefore there is a builder of the world, even God; and the world which has been made is distinct from Him who made it. Now, how inconsistent and absurd is it, that when they affirm that the heavenly fires and the other elements of the world are gods, they also say that the world itself is God! How is it possible that out of a great heap of gods one God can be made up? If the stars are gods, it follows that the world is not God, but the dwelling-place of gods.” The Divine Institutes book 2 ch.6 p.49

Among heretics

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.77 p.135 says that God is in everything.

X Mani (262-278 A.D.) (founder of Manichaeism)

G23. God fills heaven and earth

Irenaeus of Lyons (182-188 A.D.) “For he says, 'Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?' For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.” Irenaeus Against Heresies book 4 ch.19.2 p.487

Martyrdom of the Holy Martyrs (before 250 A.D.) ch.2 (ANF vol.1) p.305 “Not so; because the God of the Christians is not circumscribed by place; but being invisible, fills heaven and earth, and everywhere is worshipped and glorified by the faithful.'”

Clement of Alexandria (195 A.D.) “Jeremiah the prophet, gifted with consummate wisdom, or rather the Holy Spirit in Jeremiah, exhibits God. 'Am I a God at hand,' he says, 'and not a God afar off? Shall a man do ought in secret, and I not see him? Do I not fill heaven and earth? Saith the Lord.'” Exhortation to the Heathen ch.8 p.194

Origen (224-253/254 A.D) “And it is absurd, when He who fills heaven and earth, and who said, 'Do I not fill heaven and earth? saith the Lord,' is with us, and near us (for I believe Him when He says, 'I am a God nigh at hand, and not afar off, saith the Lord' to seek to pray to sun or moon, or one of the stars, whose influence does not reach the whole of the world.” Origen Against Celsus book 5 ch.12 p.548

Origen (233/234 A.D.) “The man who prays in this way and who has already received such benefits, becomes more fitted to be united with the Spirit of the Lord who fills the whole world and with Him who fills the whole earth and heavens and hwo speaks by the mouth of the prophet: ‘Do not I fill heaven and earth? Saith the Lord.’” Origen on Prayer ch.10.2 p.41. See also Origen on Prayer ch.23.3 p.78

Cyprian of Carthage (c.246-258 A.D.) “If a man be hidden in secret places, shall not I therefore see him? Do not I fill heaven and earth?'” Treatises of Cyprian Treatise 3 ch.27 p.445

Eusebius of Caesarea (318-325 A.D.) says God fills Heaven and earth. Preparation for the Gospel book 7 ch.11 p.14

Eusebius of Caesarea (318-325 A.D.) “every place being filled with His dominion; and nothing that is secretly done by men on earth escapes His knowledge;” Preparation for the Gospel book 8 ch.9 p.17

Among heretics

Hegemonius (4th century) in Archelaus’ Disputation with Manes: The Heretic Manes (268-272 A.D.) “For if we say that there is but a monarchy of one nature, and that God fills all things, and that there is no location outside of Him, what will be the sustainer of the creature, i.e., creation? Where will be the Gehenna of fire? Where the outer darkness? where the weeping? Shall I say in Himself? God forbid; else He Himself will also be made to stiffer in and with these. Entertain no such” (Manes is speaking) Archelaus’ Disputation with Manes ch.14 p.188

God’s Eternal Power

Ge1. God is everywhere

Psalm 139

Clement of Rome (96-98 A.D.) refers to Psalm 139:7-10 as Scripture, showing that God is everywhere. 1 Clement ch.28 vol.1 p.12 (See also vol.9 p.237)

Theophilus of Antioch (168-181/188 A.D.) “God, not only to be everywhere present, but also to see all things and to hear all…” Theophilus to Autolycus book 2 ch.3 p.95

Clement of Alexandria (193-202 A.D.) says that God is everywhere in referring to Psalm 139:7-10. Stromata book 4 ch.22 p.434

Clement of Alexandria (193-202 A.D.) Therefore, persuaded always that God is everywhere, and fearing not to speak Stromata book 7 ch.8 p.537

Clement of Alexandria (c.195 A.D.) in discussing Jeremiah 23:23-24 says that God fills the heaven and earth. Exhortation to the Heathen ch.8 p.194

Minucius Felix (210 A.D.) “He can neither survey all nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if in the deep darkness.” The Octavius of Minucius Felix ch.32 p.193. See also ch.19 p.183.

Tertullian (198-220 A.D.) says that God is existent everywhere. Against Hermogenes ch.44 p.501

Tertullian (c.213 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;” Against Praxeas ch.23 p.619

Hippolytus of Portus (222-235/236 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 (225-253/254 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 (233/234 A.D.) (implied) “Do not I [God] fill heaven and earth.” Prayer homily 23 ch.3 p.78

Novatian (250/4-256/7 A.D.) quotes Psalm 139:8-10. God is everywhere. Treatise Concerning the Trinity ch.6,7 Ante-Nicene Fathers vol.8 p.616

Cyprian of Carthage (c.246-258 A.D.) says that God is everywhere present, and hears and sees all. Treatises of Cyprian Treatise 4 ch.4 p.448. See also Treatises of Cyprian Treatise 6 ch.9 p.467.

Peter of Alexandria (306,285-311 A.D.) (implied) says that the mercy of God is everywhere great. fragments 1.1 p.280

Athanasius of Alexandria (318 A.D.) says that God is everywhere. The Incarnation ch.8.1 p.40. See also ibid ch.1.7 p.7 and ibid ch.42.1 p.59.

Arnobius of Sicca (297-303 A.D.) says God is unrestricted in locality, movement, and condition. Arnobius Against the Heathen book 1 ch.31 Ante-Nicene Fathers vol.6 p.421

Lactantius (c.303-320/325 A.D.) “But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous.” The Divine Institutes book 2 ch.2 p.42. See also On the Workmanship of God ch.16 p.296

Eusebius of Caesarea (318-325 A.D.) “for God is everywhere.” Preparation for the Gospel book 8 ch.10 p.23

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

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) (implied) book 2 ch.22 p.103 says the Prophet is with us at all times.

Ge2. God is almighty (omnipotent)

Job 42:2; Luke 1:37; Romans 9:29; Revelation 11:17; 15:3; 16:7,14; 19:15; 21:22

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 9:29

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

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

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

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

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

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

Shepherd of Hermas (c.115-155 A.D.) book 1 vision 3 ch.3 p.14 mentions the word of the almighty and glorious Name.

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

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

Evarestus (c.169 A.D.) “And he [Polycarp], placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, ‘O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I [Polycarp] should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost.” Martyrdom of Polycarp ch.14 p.42

Tatian’s Diatessaron (c.172 A.D.) section 48.9 p.117 says the Father can do all things.

Meleto/Melito of Sardis (170-177/180 A.D.) “believe in Him who is in reality God, and to Him lay open thy mind, and to Him commit thy soul, and He is able to give thee immortal life for ever, for everything is possible to Him;” Discourse in the Presence of Antoninus Caesar p.753

Theophilus of Antioch (168-181/188 A.D.) “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.” Theophilus to Autolycus book 1 ch.14 p.90. See also book 2 ch.13 p.99

Irenaeus of Lyons (c.160-202 A.D.) says that God is almighty. Proof of Apostolic Preaching ch.3.

Irenaeus of Lyons (c.160-202 A.D.) “And by the Spirit the Father is called Most High and Almighty and Lord of hosts;” Proof of Apostolic Preaching ch.8

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

Passion of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) ch.6.4 p.706 “God the Father Omnipotent, and His Son Jesus Christ our Lord”

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

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

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

Tertullian (c.206/207 A.D.) “And therefore it was said to him, ‘Thy faith hath made thee whole,’ because he had discovered that it was his duty to render the true oblation to Almighty God-even thanksgiving-in His true temple, and before His true High Priest Jesus Christ.” Five Books Against Marcion book 4 ch.35 p.409

Hippolytus of Portus (222-235/236 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 of Portus (222-235/236 A.D.) “By the omnipotent will of God all things are made”. Against Beron and Helix fragment 1 p.231

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

Commodianus (c.240 A.D.) mentions Almighty God. Instructions of Commodianus ch.3 p.202 and ch.57 p.214. See also ibid ch.29 p.208. God is omnipotent in ibid ch.8 p.204.

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

Origen (225-253/254 A.D.) “We, however, have learned who the Son of God is, and know that He is ‘the brightness of His glory, and the express image of His person,’ and ‘the breath of the power of God, and a pure influence flowing from the glory of the Almighty; ‘moreover, ‘the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.’” Origen Against Celsus book 8 ch.14 p.644

Origen (233/234 A.D.) says God is almighty. On Prayer ch.14.3 p.54

Origen (239-242 A.D.) says God is almighty. Homilies on Ezekiel homily 7 ch.10.2 p.107

Origen (235 A.D.) says that God is almighty. Exhortation to Martyrdom ch.4.25 p.166

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

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

Cyprian of Carthage (c.246-258 A.D.) “We give thanks, O Lord God omnipotent,” Treatises of Cyprian Treatise 12 first part ch.20 p.540

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

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.

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

Theonas of Alexandria (282-300 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

Adamantius (c.300 A.D.) in debating Droserius calls God “Almighty” and discusses free will. Dialogue on the True Faith fourth part ch.11 p.140

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

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

Lucian of Antioch (c.300-311 A.D.) “One God the Father Almighty, the Maker and Provider of all things” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Methodius (270-311/312 A.D.) “Very God, in the name of the Very God, the Omnipotent from the Omnipotent, the Son in the name of the Father.” Oration on Psalms ch.5 p.396.

Methodius (270-311/312 A.D.) says the God is the Almighty in The Banquet of the Ten Virgins discourse 2 ch.2 p.314

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

Lactantius (c.303-320/325 A.D.) calls God the Omnipotent in The Divine Institutes book 1 ch.10 p.180

Lactantius (c.303-320/325 A.D.) calls God the omnipotent Father. The Divine Institutes book 1 ch.1 p.10

Lactantius (c.303-320/325 A.D.) says that God is omnipotent. Epitome of the Divine Institutes ch.2 p.225

Eusebius of Caesarea (318-325 A.D.) says that God is omnipotent. Demonstration of the Gospel book 1.5 p.8

Eusebius of Caesarea (318-325 A.D.) says that God is Almighty. Demonstration of the Gospel book 1.6 p.10

Eusebius of Caesarea (318-325 A.D.) speaks of “Almighty God”. Preparation for the Gospel book 2 ch.4 p.16

Eusebius of Caesarea (318-325 A.D.) says that none can resist God’s will. Preparation for the Gospel book 6 ch.10 p.38.

Eusebius of Caesarea (318-325 A.D.) mentions God Almighty. Eusebius’ Ecclesiastical History book 1 ch.2.8 p.82

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “by the true and omnipotent God” Oration of Simeon and Anna ch.8 p.389

pseudo-Methodius (after 312 A.D.) “omnipotent God” Oration on the Psalms ch.396

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.43 p.237 speaks of the omnipotent God.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.22 p.77 says God is almighty. See also ibid book 1 ch.9 p.79; book 1 ch.11 p.80; book 1 ch.18 p.82; book 3 ch.49 p.127.

[Gnostic] Sophia ch.1 TGB p.234 says Almighty God is Almighty.

Ge3. God is sovereign / God’s sovereignty

Genesis 15:2,8; Psalm 68:20; Daniel 4:17,25,32; 5:21; 7:14; 2 Peter 2:1; Jude 4; many others

Justin Martyr (c.138-165 A.D.) “Sing unto the Lord a new song: His sovereignty [is] from the end of the earth.” Dialogue with Trypho, a Jew ch.65 p.230

Melito of Sardis (170-177/180 A.D.) “The throne of the Lord – angels, or saints, or simply sovereign dominion. In the Psalm : ‘Thy throne, O God, is for ever and ever.’ Sate – the same as above, the angels or saints, because the Lord sits upon these.’ In the Psalm : ‘The Lord sat upon His holy seat.’”. From the Oration on Our Lord’s Passion ch.9 p.761.

Irenaeus of Lyons (182-188 A.D.) “not seen Him who is God over all, to know His power and sovereignty.” Irenaeus Against Heresies book 2 ch.6.3 p.366

Clement of Alexandria (198-202 A.D.) “For it is written in the Epistle to the Corinthians, ‘Through Jesus Christ our foolish and darkened mind springs up to the light. By Him the Sovereign Lord wished us to taste the knowledge that is immortal.’” Stromata book 4 ch.17 p.429

Clement of Alexandria (c.195 A.D.) “Then why darest thou, while luxuriating in the bounties of the Lord, to ignore the Sovereign Ruler?’ Leave my earth,’ the Lord will say to thee.” Exhortation to the Heathen ch.10 p.200

Clement of Alexandria (198-217/220 A.D.) (partial) “‘But ye are a chosen generation, a royal priesthood.’ That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.” Fragments from Cassiodorus (fragment 1) p.572

Tertullian (198-220 A.D.) “It also was first with God, as God, too, was first with it; it, however, is not comparable with God, as God, too, is not to be compared with it; with God also it was the Author (of all things), and with God their Sovereign.” Against Hermogenes ch.6 p.480

Gregory Thaumaturgus (240-265 A.D.) “in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged.” Declaration of Faith p.7

Methodius (270-311/312 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)

Lactantius (c.303-320/325 A.D.) “may learn how the Almighty manifested His power and sovereign greatness in rooting out and utterly destroying the enemies of His name.” The Manner in Which the Persecutors Died ch.1 p.301

Eusebius of Caesarea (318-325 A.D.) (implied) sepaks of the all-ruling God. Preparation for the Gospel book 6 ch.3 p.6

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.28 p.150 says that God cares for us.

The Marcionite Megethius debating Adamantius (c.300 A.D.) (implied) says there are three principles. “The Good Principle exercises authority ovef the Christians; the Creative Principle over the Jews, and the Evil Principle over the heathen.” Dialogue on the truth Faith First part 3 p.38.

Ge4. Most High God

(El Elyon in Hebrew)

Genesis 14:18,19,20,22; Psalm 9:17; 57:2; 78:56; 91:1; Daniel 3:26; 4:17,24,32,34; 5:18,21; 7:18,22,25,27; Hosea 7:16; 11:7

Mark 5:7; Luke 1:32,35,76; 6:35; 8:28; Acts 7:48

Most high: Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; 21:7; 46:4; 50:14; 56:2; 73:11; 77:10; 78:17; 82:6; 83:18; 91:9; 92:1,8; Lamentations 3:35,38

Lord Most High Psalm 7:17; 47:2

God most High: Psalm 57:2

(implied) Isaiah 40:18,25

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Luke 1:76

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Luke 6:35

Clement of Rome (96-98 A.D.) “Were Ananias, and Azarias, and Michael shut up in a furnace of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought!” 1 Clement ch.45 p.17

Clement of Rome (96-98 A.D.) “Offer unto God the sacrifice of praise, and pay they vows unto the Most High.” 1 Clement ch.52 vol.1 p.19

Ignatius of Antioch (100-107/116 A.D.) (partial) obtained mercy, through the majesty of the Most High Father, and Jesus Christ,” [Greek version] Letter of Ignatius to the Romans preamble p.73

Justin Martyr (c.138-165 A.D.) (implied) “the Holy Ghost speaks of this people, saying that they are all sons of the Highest;” Dialogue with Trypho, a Jew ch.124 p.261. See also ibid ch.31 p.210.

Apology of Aristides (125 or 138-161 A.D.) p.276 The Holy Spirit acknowledged Jesus to be the Son of the Most High God.

Tatian’s Diatessaron (c.172 A.D.) section 1.33 p.44 mentions the “Most High”

Melito of Sardis (170-177/180 A.D.) (implied) “The Lord … the Most High gave voice” On Pascha stanza 98 p.64.

Theophilus of Antioch (168-181/188 A.D.) calls Melcisedek [Melchizedek] was the first priests of all priests of the Most High God. Theophilus to Autolycus book 2 ch.31 p.107

Irenaeus of Lyons (182-188 A.D.) “And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power.” Irenaeus Against Heresies book 2 ch.6.2 p.365

Irenaeus of Lyons (182-188 A.D.) “I will stretch forth my hand to the most high God, who made the heaven and the earth.” Irenaeus Against Heresies book 4 ch.5.5. p.467

Irenaeus of Lyons (c.160-202 A.D.) “And by the Spirit the Father is called Most high and Almighty and Lord of hosts;” Proof of Apostolic Preaching ch.8

Clement of Alexandria (193-202 A.D.) “Melchizedek king of Salem, priest of the most high God,” Stromata book 4 ch.25 p.439

Clement of Alexandria (193-217/220 A.D.) speaks of the Most High. The Instructor book 1 ch.9 p.231

Tertullian (c.213 A.D.) “It was therefore always the Son (of whom we read) under the designation of the Almighty and Most High God, and King, and Lord.” Against Praxeas ch.21 p.616

Hippolytus of Portus (225-234/5 A.D.) quotes Daniel 7, including “most high”. Interpretation of the visions of Daniel and Nebuchadnezzar ch.2 p.178

Commodianus (c.240 A.D.) speaks of God as the “Highest” Instructions of Commodianus ch.3 p.203.

Origen (235-245 A.D.) mentions God Most High. Homilies on Jeremiah homily 15 ch.6.1 p.164

Origen (225-253/254 A.D.) “To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, ‘All that ever came before Me are thieves and robbers: but the sheep did not hear them;’ and again, ‘The thief cometh not, but for to steal, and to kill, and to destroy;’” [John10:8-10] Origen Against Celsus book 7 ch.70 p.639

Lactantius (c.303-320/325 A.D.) “God, therefore, the contriver and founder of all things, as we have said in the second hook, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit, whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name, as being powerful in His Father’s excellence and majesty. But that there is a Son of the Most High God, who is possessed of the greatest power,” The Divine Institutes book 4 ch.6 p.105

Lactantius (c.303-320/325 A.D.) says “Most High God”. The Divine Institutes book 1 prefact page 9. ibid book 1 ch.1 p.10.

Lactantius (c.303-320/325 A.D.) (implied) “Supreme God” The Epitome of the Divine Institutes ch.49 p.242

Eusebius of Caesarea (318-325 A.D.) refers to the Most High God Demonstration of the Gospel book 1.5 p.7

Eusebius of Caesarea (318-325 A.D.) indicating “the Most High God by the first LORD, and the second to Him by the second title.” Preparation for the Gospel book 11 ch.14 p.20. See also ibid book 1 ch.2 p.6 and book 8 ch.4 p.4.

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.490 speaks of the Most High.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.17 p.316 mentions the “Most High”.

The Ebionite Protoevangelium of James (145-248 A.D.) ch.14 p.366 mentions the “Most High”

The Ebionite Recognitions of Clement (c.211-250 AD.) book 2 ch.42 p.109 “For the Most High God, who alone holds the power of all” See also ibid book 1 ch.21 p.83.

Testaments of the Twelve Patriarchs (70-135 A.D.) book 10 (Testament of Asher) ch.2 p.31 says not to swear falsely “against the Most High”

Elkesites/Elchesaites (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)

Ge5. God is above all

Ephesians 4:6

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – for the word of God) Ephesians 4:6

Justin Martyr (c.138-165 A.D.) (implied) “For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens.” Dialogue with Trypho, a Jew ch.73 p.235

Theophilus of Antioch (168-181 A.D.) “But He is Lord, because He rules over the universe; Father, because he is before all things; Fashioner and Maker, because 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. For the heights of heaven, and the depths of the abysses, and the ends of the earth, are in His hand, and there is no place of His rest.” Theophilus to Autolycus book 1 ch.4 p.90

Irenaeus of Lyons (182-188 A.D.) “Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, [saying,] ‘There is one God, the Father, who is above all, and through all things, and in us all.’” Irenaeus Against Heresies book 2 ch.2.1 p.361

Irenaeus of Lyons (c.160-202 A.D.) above which no other God. Proof of Apostolic Preaching ch.5.

Clement of Alexandria (193-202 A.D.) “Well, if imperfect, how could the work of a perfect God-above all, that work being man-be imperfect?” Stromata book 6 ch.12 p.502

Tertullian (198-220 A.D.) “What will be principal, if that is not which is above all things, before all things, and from which all things proceed? By possessing these He is God alone, and by His sole possession of them He is One.” Against Hermogenes ch.4 p.479

Hippolytus of Portus (222-235/236 A.D.) says that Christ is over all. Against the Heresy of One Noetus ch.2 p.224

Hippolytus of Portus (222-235/236 A.D.) (Partial, above all in italics) “It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all.” Against the Heresy of One Noetus ch.14 p.228

Commodianus (c.240 A.D.) mentions the Supreme God. Instructions of Commodianus ch.68 p.216

Origen (225-253/254 A.D.) “Supreme God through the High Priest, who is above all the angels, the living” Origen Against Celsus book 5 ch.4 p.544

Origen (225-253/254 A.D.) But the Jews, who live according to the law of Moses, although they may not know how to receive the secret meaning of the law, which is conveyed in obscure language, will not maintain that either the heaven or the angels are God.” Origen Against Celsus book 5 ch.7 p.546

Novatian (250/4-256/7 A.D.) “For since it belongs to God alone to be above all things, it follows that the name which is that God’s who is above all things, is above every name; which name by consequence is certainly His who, although He was ‘in the form of God, thought it not robbery for Him to be equal with God.’” Concerning the Trinity ch.22 p.633

Cyprian of Carthage (c.246-258 A.D.) “There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all.’” [Ephesians 4:6] Epistles of Cyprian Letter 74 ch.24 p.396

Gregory Thaumaturgus (240-265 A.D.) “in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all.” Declaration of Faith p.7

Dionysius of Alexandria (246-265 A.D.) “and if such disposition relates also to what is in consideration hidden as if by settled purpose, how say some that the Lord, who is above all these things, bears a gnomic will?” Commentary on Luke ch.22 v.44-48 no.44 p.116

Lactantius (c.303-320/325 A.D.) calls God the “supreme Majesty”. Epitome of the Divine Institutes ch.46 p.241

Eusebius of Caesarea (318-325 A.D.) says that God is above all. Demonstration of the Gospel book 1.6 p.10 and ibid book 8 ch.1 p.2.

Among heretics

Cerinthus (c.150 A.D. -) “Cerinthus, however, himself having been trained in Egypt, determined that the world was not made by the first God, but by a certain angelic power. And this power was far separated and distant from that sovereignty which is above the entire circle of existence, and it knows not the God (that is) above all things.” According to Hippolytus Refutation of All Heresies book 10 ch.17 p.147

Justinus (c.150 A.D. -) and other Gnostics believed in a being above all. “Now the oath [of Justinian heretics] is couched in these terms: ‘I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature.’” Hippolytus (222-235/236 A.D.) Refutation of All Heresies book 5 ch.22 p.73

Ge6. God or His power is incomparable

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

Clement of Alexandria (c.195 A.D.) says that no one else is like God. Exhortation to the Heathen ch.6 p.192

Tertullian (198-220 A.D.) “He [Hermogenes] declares that God’s attribute is still safe to Him, of being the only God, and the First, and the Author of all things, and the Lord of all things, and being incomparable to any-qualities which he straightway ascribes to Matter also. He is God, to be sure. God shall also attest the same; but He has also sworn sometimes by Himself, that there is no other God like Him.” Against Hermogenes ch.6 p.480

Hippolytus of Portus (222-235/236 A.D.) “For the divine is just the same after the incarnation that it was before the incarnation; in its essence infinite, illimitable, impassible, incomparable, unchangeable, inconvertable, self-potent, and, in short, subsisting in essence alone the infinitely worthy good.” Against Beron and Helix fragment 1 p.232

Alexander of Alexandria (313-326 A.D.) “For just as it has been shown that His inexplicable subsistence excels by an incomparable excellence all other things to which He has given existence, so also His Sonship, which is according to the nature of the Godhead of the Father, transcends, by an ineffable excellence, the sonship of those who have been adopted by Him.” Epistles on the Arian Heresy Letter 1 ch.7 p.293

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “the kingdom of the Lord, and above all, the incomparable majesty of Almighty God-though I am acquainted with these things, yet am I not therefore by any means perfect;” Epistle of Ignatius to the Trallians [Latin version] ch.5 p.68

Among heretics

Revised Valentinian Tripartite Tract (200-250 A.D.) ch.4 p.66 says that God is incomparable.

Ge7. God does not change / is unchangeable

Malachi 3:6a

(partial) James 1:17

Ignatius (-107/116 A.D.) mentions “an enduring and unchangeable glory” of the Father, and Jesus Christ, our God.” Ignatius’ Letter to the Ephesians preface p.49

Justin Martyr (c.150 A.D.) says that God is unchangeable and eternal. First Apology of Justin Martyr ch.13 p.167

Melito of Sardis (philosopher) (170-177/180 A.D.) God does not change, while everything else changes. ch.1 vol.8 p.751

Theophilus of Antioch (168-181/188 A.D.) says that God is uncreated and unalterable. Theophilus to Autolycus book 2 ch.4 p.94. See also book 1 ch.3 p.90

Irenaeus of Lyons (182-188 A.D.) says that God is “always remaining the same unchangeable Being.” Irenaeus Against Heresies book 2 ch.34.2 p.411

Tertullian (c.213 A.D.) says that God would not be blessed if He were subject to change. To the Nations book 2 ch.6 p.134. See also Against Praxeas (c.213 A.D.) ch.27 p.623

Tertullian (188-220 A.D.) says that God does not change in Against Hermogenes ch.2 p.47

Origen (225-253/254 A.D.) argues how God does not change or need to undergo transformation, as Celsus thinks Christians say. Origen Against Celsus book 4 ch.14 p.502

Novatian (250/4-256/7 A.D.) God does not change Treatise Concerning the Trinity ch.4 Ante-Nicene Fathers vol.8 p.614

Adamantius (c.300 A.D.) “Because God is unchangeable, but humans are changeable; God is immortal, but humans mortal…” Dialogue on the True Faith Third Part ch.9 b p.119

Athanasius of Alexandria (318 A.D.) (partial) Christ is unchanging. Athanasius Against the Heathen ch.41.1 p.26

Lactantius (c.303-320/325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55.

Alexander of Alexandria (321 A.D.) quotes Malachi 3:6, “I am the Lord, I change not” Epistles on the Arian Heresy Epistle 2.3 p.298. See also Epistle 1 ch.12 p.295.

Alexander of Alexandria (321 A.D.) speaks of God “ummutabe nature”. Epistles on the Arian Heresy ch.1.7 p.293

Eusebius of Caesarea (318-325 A.D.) says that God is unchangeable. Preparation for the Gospel book 8 ch.8 p.11. See also ibid book 13 ch.3 p.12.

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.54 p.122 says that God is unchangeable.

Revised Valentinian Tripartite Tractate (200-250 A.D.) part 1 ch.2 p.60-61 syas that God is “unchanged” and “immutable”.

Ge8. God is uncreated

Genesis 1:1 “In the beginning, God...”

John 1:1 (In the beginning was the word...”

(implied) God alone Isaiah 44:8,24

(implied) John 1:3; Colossians 1:16

(implied) Titus 1:2 (before the beginning of time)

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

Tatian’s Diatessaron (c.172 A.D.) section 1 ch.1-5 p.43 quotes John 1:1-5.

Athenagoras (177 A.D.) “But, since our doctrine acknowledges one God, the Maker of this universe, who is Himself uncreated (for that which is does not come to be, but that which is not) but has made all things by the Logos which is from Him, we are treated unreasonably in both respects, in that we are both defamed and persecuted.” A Plea for Christians ch.4 p.131

Athenagoras (177 A.D.) “That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being-I have sufficiently demonstrated. [I say ‘His Logos’], for we acknowledge also a Son of God.” A Plea for Christians ch.10 p.133

Rhodon (c.180 A.D.) (implied) “On my [Rhodon’s] thereupon conjuring him to speak the truth, he [the heretic Apelles] solemnly declared that he was expressing his real sentiments; and that he did not know ‘how’ there could be one uncreated God, but that he believed the fact.” p.766

Theophilus of Antioch (168-181/188 A.D.) (implied) “But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone.” Theophilus to Autolycus book 2 ch.4 p.95

Theophilus of Antioch (168-181/188 A.D.) “And he [God] is without beginning, because He is ungebotten.” Theophilus to Autolycus book 1 ch.3 p.90

Irenaeus of Lyons (182-188 A.D.) “If, however, any one do not discover the cause of all those things which become objects of investigation, let him reflect that man is infinitely inferior to God; that he has received grace only in part, and is not yet equal or similar to his Maker; and, moreover, that he cannot have experience or form a conception of all things like God; but in the same proportion as he who was formed but to-day, and received the beginning of his creation, is inferior to Him who is uncreated, and who is always the same, in that proportion is he, as respects knowledge and the faculty of investigating the causes of all things, inferior to Him who made him. For thou, O man, art not an uncreated being, nor didst thou always co-exist with God, as did His own Word;” Irenaeus Against Heresies book 2 ch.25.3 p.396-397

Irenaeus of Lyons (c.160-202 A.D.) “For He Himself was not made by any, and by Him all things were made.” Proof of Apostolic Preaching ch.4

Tertullian (198-220 A.D.) “any other being than God alone who is unbegotten and uncreated.” Against Hermogenes ch.18 p.493

Tertullian (207/208 A.D.) “So far as a human being can form a definition of God, I adduce one which the conscience of all men will also acknowledge,-that God is the great Supreme existing in eternity, unbegotten, unmade without beginning, without end.” Five Books Against Marcion book 1 ch.3 p.273

Origen (225-253/254 A.D.) “the uncreated nature of God” Origen Against Celsus book 4 ch.38 p.514

Arnobius of Sicca (297-303 A.D.) “does the Almighty and Supreme God seem to you to be something new; and do those who adore and worship Him seem to you to support and introduce an unheard-of, unknown, and upstart religion? Is there anything older than Him? or can anything be found preceding Him in being, time, name? Is not He alone uncreated, immortal, and everlasting? Who is the head and fountain of things? is not He?” Arnobius Against the Heathen book 2 ch.72 p.461

Methodius (270-311/312 A.D.) “Well, then, I do not suppose you are ignorant that it is impossible for two uncreated things to exist together, although you seem to have expressed nearly as much as this in an earlier part of the conversation. Assuredly we must of necessity say one of two things: either that God is separate from matter, or, on the other hand, that He is inseparable from it.” (Orthodoxus is speaking) Concerning Free Will p.358

Lactantius (c.303-320/325 A.D.) “‘One God, who is alone, most mighty, uncreated.’ This is the only supreme God, who made the heaven, and decked it with lights.’” The Divine Institutes book 1 ch.6 p.16

Eusebius of Caesarea (318-325 A.D.) says that God is uncreated. Demonstration of the Gospel book 1.5 p.8

Eusebius of Caesarea (318-325 A.D.) says God is “uncreated”. Preparation for the Gospel book 8 ch.8 p.11

Among heretics

[Gnostic] Sophia ch.1 TGB p.224 says God is unbegotten.

Revised Valentinian Tripartite Tractate (200-250 A.D.) (implied) part 1 ch.2 p.60-61, “For he is unbegotten, and there is no other who begot him, nor another who created him.”

Ge9. God is eternal

1 Timothy 1:17; Hebrews 1:12

The Father is eternal in Psalm 90:2; 93:2.

The Son is eternal in Hebrews 7:3; 13:8

The Spirit is eternal in Hebrews 9:14.

p114 (Hebrews 1:7-12) (6 verses) (3rd century A.D.) Hebrews 1:12 “and your years will never end”

Clement of Rome (96-98 A.D.) “The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting.” 1 Clement ch.49 p.18

Ignatius (-107/116 A.D.) (implied) “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

Justin Martyr (c.150 A.D.) “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. For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the Creator of all; for they do not discern the mystery that is herein, to which, as we make it plain to you, we pray you to give heed.” First Apology of Justin Martyr ch.13 p.166-167

Athenagoras (177 A.D.) “That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being-I have sufficiently demonstrated. [I say ‘His Logos’], for we acknowledge also a Son of God.” A Plea for Christians ch.10 p.133

Irenaeus of Lyons (c.160-202 A.D.) speaks of the eternal God. Proof of Apostolic Preaching ch.3

Clement of Alexandria (193-202 A,D.) “but now manifested by the prophetic Scriptures, according to the command of the eternal God,” Stromata book 5 ch.10 p.459

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

Hippolytus of Portus (222-235/236 A.D.) “they killed the Son of their Benefactor, for He is coeternal with the Father.” Expository Treatise Against the Jews ch.7 p.220

Origen (225-253/254 A.D.) (implied, eternal power) “But Paul, as a lover of truth, says of certain wise men among the Greeks, when their statements are true, that ‘although they knew God, they glorified Him not as God, neither were thankful.’ And he bears witness that they knew God, and says, too, that this did not happen to them without divine permission, in these words: ‘For God showed it unto them;’ dimly alluding, I think, to those who ascend from things of sense to those of the understanding, when he adds, ‘For the invisible things of God from the creation of the world are Clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful.’” [Romans 1:19-21a] Origen Against Celsus book 3 ch.47 p.483

Cyprian of Carthage (c.246-258 A.D.) “which will abide with us always, eternal with God in the kingdom of heaven.” Treatises of Cyprian Treatise 9 ch.15 p.488

Dionysius of Alexandria (246-265 A.D.) “Being the brightness of the eternal Light, He Himself also is absolutely eternal.” Letter 4 Letter to Dionysius, bishop of Rome ch.3 p.92

Adamantius (c.300 A.D.) “I believe in One God, creator and Maker of all things; and in God the Word, Who was born of Him, of the same Essence, and exists eternally.” Dialogue on the True Faith first part ch.2 p.37

Adamantius (c.300 A.D.) (implied, alternate translation) “There is One God, Creator and Architect of everything, in whom I believe, and his Word, his essence, is even co-eternal.” Dialogue on the True Faith first part ch.2 (on-line)

Peter of Alexandria (306,285-311 A.D.) “the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…” fragment 5 p.282

Methodius (270-311/312 A.D.) “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.” 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)

Athanasius of Alexandria (318 A.D.) (implied) Christ is the eternal Word. Athanasius Against the Heathen ch.41.3 p.26

Lactantius (c.303-320/325 A.D.) “But if destruction is far removed from God, because He is incorruptible and eternal, it follows that the divine power is incapable of division.” The Divine Institutes book 1 ch.3 p.12

Lactantius (c.303-320/325 A.D.) says that God is eternal. Epitome of the Divine Institutes ch.3 p.225

Alexander of Alexandria (313-326 A.D.) (implied, eternal Godhead) “ignoring altogether the passages in which His eternal Godhead and unutterable glory with the Father is set forth.” Epistle on the Arian Heresy letter 1 ch.1 p.291

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) speaks of the “King Eternal” Oration Concerning Simeon and Anna ch.8 p.388

Among heretics

Tatian (c.172 A.D.) “For the heavenly Logos, a spirit emanating from the Father and a Logos from the Logos-power, in imitation of the Father who begat Him made man an image of immortality, so that, as incorruption is with God, in like manner, man, sharing in a part of God, might have the immortal principle also.” Tatian’s Address to the Greeks ch.7 p.67

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.54 p.128 says that God is eternal. See also ibid book 1ch.29 p.122.

The Revised Valentinian Tripartite Tract (200-250 A.D.) ch.3 p.61 says that the Father is eternal. See also ibid ch.2 p.61.

[Gnostic] Sophia ch.1 TGB p.224 says that God is eternal.

Ge10. God had no beginning / was unoriginated

Hebrews 7:3

John 1:2 (implied)

2 Timothy 1:9 (implied)

Titus 1:2 (implied)

1 John 2:13-14 (implied)

Revelation 21:6 (implied)

Revelation 22:13 (implied)

Minucius Felix (210 A.D.) “when it is manifest that God, the Parent of all, has neither beginning nor end-that He who gives birth to all gives perpetuity to Himself-that He who was before the world, was Himself to Himself instead of the world?” The Octavius of Minucius Felix ch.18 p.183

Clement of Alexandria (193-202 A.D.) “the most ancient philosophy and primeval prophecy; and among intellectual ideas, what is oldest in origin, the timeless and unoriginated First Principle, and Beginning of existence”-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all;” Stromata book 7 ch.1 (=ch.50 on-line) Ante-Nicene Fathers vol.3 p.523

Clement of Alexandria (193-202 A.D.) calls the Father the timeless and unoriginated First Principle Stromata book 7 ch.1 (=ch.50 on-line) Ante-Nicene Fathers vol.3 p.523

Tertullian (198-220 A.D.) “For Matter will be such a God as He-being unmade, unborn, without beginning, and without end. God will say, ‘I am the first!’ Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. Is then, Matter also the first? ‘I,’ says the Lord, ‘have stretched out the heavens alone.’” Against Hermogenes ch.6 p.480

Hippolytus of Portus (222-235/236 A.D.) “For there is one God in whom we must believe, but unoriginated, impassible, immortal, doing all things as He wills, in the way He wills, and when He wills.” Against the Heresy of One Noetus ch.8 p.226

Origen (245-248 A.D.) says it is impossible to find a beginning for God. Commentary on Isaiah homily 4 p.67

Novatian (250/4-256/7 A.D.) “Thus God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God; to whose greatness, or majesty, or power, I would not say nothing can be preferred, but nothing can be compared; of whom, when He willed it, the Son, the Word,” Concerning the Trinity ch.31 p.643

Methodius (270-311/312 A.D.) “O blessed One, who inhabited the undefiled seats of heaven without beginning, who governed all things by everlasting power, O Father, with Thy Son, we are here, receive us also within the gates of life.” Banquet of the Ten Virgins discourse 11 ch.2.24 p.353

Lactantius (c.303-c.325 A.D.) (implied) “And since He [God] is possessed of sensibility, intelligence, providence, power, and vigour, He is able to create and make both animated and inanimate objects, because He has the means of making everything. But matter cannot always have existed, for if it had existed it would be incapable of change. For that which always was, does not cease always to be; and that which had no beginning must of necessity be without an end. Moreover, it is easier for that which had a beginning to be without an end, than for that which had no beginning to have an end. Therefore if matter was not made, nothing can be made from it. But if nothing can be made from it, then matter itself can have no existence. For matter is that out of which something is made. But everything out of which anything is made, inasmuch as it has received the hand of the artificer, is destroyed, and begins to be some other thing. Therefore, since matter had an end, at the time when the world was made out of it, it also had a beginning. For that which is destroyed was previously built up; that which is loosened was previously bound up; that which is brought to an end was begun. If, then, it is inferred from its change and end, that matter had a beginning, from whom could that beginning have been, except from God? God, therefore, is the only being who was not made; and therefore He can destroy other things, but He Himself cannot be destroyed.” The Divine Institutes book 2 ch.9 p.54-55

Eusebius of Caesarea (318-325 A.D.) says God is “unoriginated”. Preparation for the Gospel book 7 ch.9 p.25

Among heretics

Tatian (c.172 A.D.) “For matter is not, like God, without beginning, nor, as having no beginning, is of equal power with God; it is begotten, and not produced by any other being, but brought into existence by the Framer of all things alone.” Address of Tatian to the Greeks ch.5 p.67

Gnostics (c.150-4th century) believed there was one being with no beginning. Irenaeus Against Heresies book 1 ch.2.1 p.317

The Gnostic Marcus (c.150-188 A.D.) according to Irenaeus. “This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:-He spoke the first word of it, which was the beginning [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters.” Irenaeus Against Heresies book 1 ch.14.1 p.336

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.2 p.61 says that the Father was unbegotten.

Manes (262-278 A.D.) Archelaus speaking about Manes. “If you are desirous of being instructed in the faith of Manes by me, attend to me for a short space. That man worships two deities, unoriginated, self-existent, eternal, opposed the one to the other. Of these he represents the one as good, and the other as evil, and assigns the name of Light to the former, and that of Darkness to the latter.” Disputation with Manes ch.6 p.182

Ge11. God is incorruptible

Romans 1:23; 1 Timothy 1:17 (incorruptible aphthartou)

2 Timothy 1:10 (incorruption aphtharsian)

(implied) Acts 2:27,31

(partial) 1 Corinthians 15:42,50,53,54; 1 Peter 1:4,23

Ignatius of Antioch (-107/116 A.D.) (partial) “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God,… and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.” Letter of Ignatius of Antioch to the Romans ch.7 p.77

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

Epistle to Diognetus (c.130-200 A.D.) ch.9 p.28 “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!”

Justin Martyr (c.138-165 A.D.) “for God alone is unbegotten and incorruptible, and therefore He is God” Dialogue with Trypho, a Jew ch.5 p.197

Theophilus of Antioch (168-181/188 A.D.) “He the Creator, incorruptible” Theophilus to Autolycus book 2 ch.36 p.109

Clement of Alexandria (193-202 A.D.) “blessed and incorruptible God” Stromata book 5 ch.11 p.460

Tertullian (207/208 A.D.) “These sensations in the human being are rendered just as corrupt by the corruptibility of man’s substance, as in God they are rendered incorruptible by the incorruption of the divine essence.” Five Books Against Marcion book 2 ch.16 p.310

Hippolytus of Portus (225-235/236 A.D.) (implied) “For whereas the Word of God was without flesh, He took upon Himself the holy flesh by the holy Virgin, and prepared a robe which He wove for Himself, like a bridegroom, in the sufferings of the cross, in order that by uniting His own power with our mortal body, and by mixing the incorruptible with the corruptible, and the strong with the weak, He might save perishing man. The web-beam, therefore, is the pass on of the Lord upon the cross, and the warp on it is the power of the Holy Spirit, and the woof is the holy flesh wrought (woven) by the Spirit, and the thread is the grace which by the love of Christ binds and unites the two in one, and the combs or (rods) are the Word; and the workers are the patriarchs and prophets who weave the fair, long, perfect tunic for Christ; and the Word passing through these, like the combs or (rods), completes through them that which His Father willeth.” Treatise on Christ and Antichrist ch.4 p.205. See also Refutation of All Heresies book 4 ch.2 p.49.

Origen (225-253/254 A.D.) “For even the Stoics were unable distinctly to comprehend the natural idea of God, as of a being altogether incorruptible and simple, and uncompounded and indivisible. And with respect to His having descended among men, He was ‘previously in the form of God;’” Origen Against Celsus book 4 ch.14 p.503

Origen (233/234 A.D.) says God is incorruptible. Origen On Prayer ch.29.15 p.123

Novatian (250/254-257 A.D.) “He is therefore also both immortal and incorruptible, neither conscious of any kind of loss nor ending. For because He is incorruptible, He is therefore immortal; and because He is immortal, He is certainly also incorruptible,-each being involved by turns in the other, with itself and in itself, by a mutual connection, and prolonged by a vicarious concatenation to the condition of eternity; immortality arising from incorruption, as well as incorruption coming from immortality.” Treatise Concerning the Trinity ch.4 p.615

Novatian (250/254-257 A.D.) “God may not be corrupted by them, because He cannot be corrupted.” Treatise Concerning the Trinity ch.5 p.616

Gregory Thaumaturgus (240-265 A.D.) “true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, [to wit to men:] Image of the Son,” A Declaration of Faith p.7

Gregory Thaumaturgus [or Dionysius of Alexandria] (240-265 A.D.) (partial) “But as to those everlasting and incorruptible things which God hath firmly established, it is not possible either to take aught from them or to add aught to them. And to men in general, those things, in sooth, are fearful and wonderful;” Metaphrase of Ecclesiastes ch.3 p.11

Adamantius (c.300 A.D.) (implied) argues against Gnostics that both God and Satan cannot be incorruptible. Dialogue on the True Faith in God Third part p.114-117. See also the Third part ch.8 p.117.

Lucian of Antioch (c.300-311 A.D.) (partial, implied referring to Christ) refers to Jesus as “the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Door, unchangeable and unalterable, the immutable likeness of the Godhead,... the firstborn of all creation, ... the Divine Logos, ... born of a virgin, according to the Scriptures, and became man, the Mediator between God and man, ... who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) “In truth, our evil comes out of our want of resemblance to God, and our ignorance of Him; and, on the other hand, our great good consists in our resemblance to Him. And, therefore, our conversion and faith in the Being who is incorruptible and divine, seems to be truly our proper good, and ignorance and disregard of Him our evil;” fragment of Work of Methodius Against Porphyry p.382

Athanasius of Alexandria (318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22.3 p.16

Athanasius of Alexandria (318 A.D.) (implied, said of Word of God, not God) says that Christ was impassable and incorruptible. Incarnation of the Word ch.54 p.65

Lactantius (c.303-320/325 A.D.) says that God is incapable of suffering, unchangeable, incorruptible, blessed and eternal. The Divine Institutes book 2 ch.9 p.55

Lactantius (c.303-320/325 A.D.) “For if God is a title of the highest power, He must be incorruptible, perfect, incapable of suffering, and subject to no other being; therefore they are not gods whom necessity compels to obey the one greatest God.” The Divine Institutes book 1 ch.3 p.13

Lactantius (c.303-320/325 A.D.) “God, who is incorruptible,” The Divine Institutes book 7 ch.3 p.197

Lactantius (c.303-320/325 A.D.) says that God is incorruptible. Epitome of the Divine Institutes ch.3 p.225

Eusebius of Caesarea (318-325 A.D.) says God is “incorruptible”. Preparation for the Gospel book 3 ch.13 p.26

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.58 p.181 (implied) “Hence I think it ridiculous when men judge of the power of God in natural ways, and think that this is possible and that impossible to Him, or this greater and that less, while they are ignorant of everything; who, being unrighteous men, judge the righteous God; unskilled, judge the contriver; corrupt, judge the incorruptible; creatures, judge the Creator.” See also book 2 ch.14 p.101.

Valentinian The Gospel of Truth (200-250 A.D.) ch.1.31 p.46 says that God is incorruptible.

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.4 p.107 says that God is incorruptible

Other Gnostics (c.150-4th century) “His purpose is your eternal life. Your perfection is incorruptible. Be rich in god the father” Songs of Solomon Song 9 in The Gnostic Bible p.364

The Bardesene Marinus (c.300 A.D.) in disputing with Adamantius, said that God only was incorruptible. Dialogue on the True Faith 3rd part ch.8 p.117

Ge12. God is the Ancient of Days

Daniel 7:9, 13, 22

Isaiah 43:13 (partial) “Yes, and from ancient days I am he.”

Justin Martyr (c.138-365 A.D.) “I saw in the vision of the night, and, behold, one like the Son of man coming with the clouds of heaven; and He came to the Ancient of days, and stood before Him. And they who stood by brought Him near;” Dialogue with Trypho, a Jew ch.31 p.209

Melito of Sardis (170-177/180 A.D.) “He is the Beginning and Creator of all things : in Daniel. The white hair of the Lord, because He is ‘the Ancient of Days:’ as above.” From the Oration on Our Lord’s Passion vol.8 p.760

Irenaeus of Lyons (182-188 A.D.) “Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. ‘His dominion,’ it is said, ‘is an everlasting dominion, and His kingdom shall not perish.’” Irenaeus Against Heresies book 4 ch.20.11 p.491

Clement of Alexandria (198-217/220 A.D.) “since He is the eternal aged One, He who is older than all things. Prophecy has called him the ‘Ancient of days; and the hair of His head was as pure wool,’ says the prophet.” The Instructor book 3 ch.3 p.275

Tertullian (207/208 A.D.) “the clouds of heaven, and came to the Ancient of days;” Five Books Against Marcion book 3 ch.7 p.326

Hippolytus of Portus (222-235/236 A.D.) “coming with the clouds of heaven, and came to the Ancient of days, and was” Treatise on Christ and Antichrist ch.22 p.209

Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.662 “Ancient of days sat upon it, and His clothing was as it were snow,”

Cyprian of Carthage (c.246-258 A.D.) “coming in the clouds of heaven, came even to the Ancient of days, and stood” Treatises of Cyprian Treatise 12 second part ch.26 p.525

Lactantius (c.303-320/325 A.D.) “For the prophet said in addition: And came even to the Ancient of days, and was presented to Him. He called the Most High God the Ancient of days, whose age and origin cannot be comprehended; for He alone was from generations, and He will be always to generations. But that Christ, after His passion and resurrection, was about to ascend to God the Father,” The Divine Institutes book 4 ch.12 p.111

Lactantius (c.303-320/325 A.D.) quotes Daniel 7:13 as by Daniel. The Divine Institutes book 4 ch.21 p.123

Eusebius of Caesarea (318-325 A.D.) calls God “the Ancient of Days”. Preparation for the Gospel book 11 ch.38 p.49

Eusebius of Caesarea (318-325 A.D.) says that God is the Ancient of Days. Eusebius’ Ecclesiastical History book 1 ch.2.20 p.85

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God,” Oration Concerning Simeon and Anna ch.8 p.388

Ge13. God / Jesus is immortal

1 Timothy 6:16 (immortality athanasian);

... Romans 1:23; 1 Timothy 1:17 and 2 Timothy are actually incorruptible.

Justin Martyr (probably by Justin by anonymous) (c.138-165 A.D.) “Henceforth, ye Grees, come and partake of incomparable wisdom, and be instructed by the Divine Word, and acquaint yousleves with the King immortal” Discourse to the Greeks ch.3 p.272

Irenaeus of Lyons (182-188 A.D.) “that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal;” Irenaeus Against Heresies book 3 ch.20.2 p.450

Origen (233/234 A.D.) mentions “the immortality of the Father”. Origen On Prayer ch.25.3 p.87

Novatian (250/254-257 A.D.) “And since by the gaze of our eyes we cannot see Him, we rightly learn of Him from the greatness, and the power, and the majesty of His works. ‘For the invisible things of Him,’ says the Apostle Paul,” from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; so that the human mind, learning hidden things from those that are manifest, from the greatness of the works which it should behold, might with the eyes of the mind consider the greatness of the Architect. Of whom the same apostle, ‘Now unto the King eternal, immortal, invisible, the only God, be honour and glory.’” Concerning the Trinity ch.3 p.614

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

Adamantius (c.300 A.D.) “Because God is unchangeable, but humans are changeable; God is immortal, but humans mortal…” Dialogue on the True Faith Third Part ch.9 b p.119

Arnobius of Sicca (297-303 A.D.) “should never cease to feel and to return thanks; that it should throughout the whole of life fall on bended knee, and offer supplication with never-ceasing prayers. For Thou art the first cause; in Thee created things exist, and Thou art the space in which rest the foundations of all things, whatever they be. Thou art illimitable, unbegotten, immortal, enduring for aye, God Thyself alone,” Arnobius Against the Heathen book 1 ch.31 p.421

Athanasius of Alexandria (c.318 A.D.) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.45 p.237 says that God is immortal.

The Revised Valentinian Tripartite Tract (200-250 A.D.) ch.2 p.61 says that God is immortal.

Ge14. God is inscrutable/unsearchable

Job 5:9; Psalm 145:3; Romans 11:33

God’s ways are unsearchable. Rom 11:33

(implied, unsearchable riches of Christ) Ephesians 3:8

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 11:33; (implied) Ephesians 3:8

Irenaeus of Lyons (182-188 A.D.) “For in reference to these points, and others of a like nature, the apostle exclaims: ‘Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!’” Irenaeus Against Heresies book 1 ch.10.3 p.331

Tertullian (207/208 A.D.) “With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!” Five Books Against Marcion book 2 ch.2 p.298

Origen (225-253/254 A.D.) “beginning from the time that he is yoked along with the man who was foreknown and foreordained to believe at that time, the judgments of God, which are unspeakable and unsearchable and like to the depths, fitly bringing together all this harmonious relationship-angels with men.” Commentary on Matthew book 13 no.28 p.491

Novatian (250/4-256/7 A.D.) “so that rightly we also are now disposed to exclaim with the apostle, as he admires both the Architect and His works: ‘Oh the depth of the riches of the wisdom and knowledge of God! how inscrutable are His judgments, and His ways past finding out!’ And the rest.” Concerning the Trinity ch.8 p.618

Cyprian of Carthage (c.246-258 A.D.) “Also in the Epistle of Paul to the Romans: ‘Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways!’” Treatises of Cyprian Treatise 12 third book ch.53 p.547

Lactantius (c.303-320/325 A.D.) (implied) says that God is incomprehensible by eyes and minds. Epitome of the Divine Institutes ch.58 p.246

Among heretics

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.2 p.106 says that God is unsearchable.

Valentinian The Gospel of Truth (c.150-4th century A.D.) ch.1 p.40 says that God is unknowable and incomprehensible.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.60 p.181 “for, being mortal, he shall not be able to trace the counsel of God, and to scan immensity itself.”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.58 p.181 (implied) “How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,”

Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.2 p.61 says that God is inscrutable.

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.2 p.63 says that God’s wisdom is unsearchable.

Ge15. God knows all / even the secret things

Psalm 44:21; 139; John 21:17; 1 Corinthians 14:25; 1 Chronicles 28:9; Ecclesiastes 12:14

Jeremiah 23:24 “‘Can anyone hide in the secret places so that I cannot see him?’ declares the LORD.”

(partial) Isaiah 44:7, (partial) Luke 12:6, (partial) Romans 2:16

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) (partial) Luke 12:6

Clement of Rome (96-98 A.D.) “Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him.” 1 Clement ch.21 p.11. See also 1 Clement ch.23 (vol.1) p.11 and 1 Clement ch.27 p.12

Ignatius of Antioch (-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 Ephesians ch.15 p.56

Ignatius of Antioch (c.100-107/116 A.D.) “And all such conduct has reference not to man, but to God, who knows all secrets.” Letter to the Magnesians ch.3 p.60

2 Clement (120-140 A.D.) vol.7 ch.9 p.519 “of a sincere heart; for He knows all things beforehand, and is acquainted with”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.7 p.34 mentions the all-seeing God.

Justin Martyr (c.150 A.D.) The First Apology of Justin Martyr (c.150 A.D.) ch.44 p.177 says that God foreknows all that shall be done by all men.

Justin Martyr “wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined” Dialogue with Trypho, a Jew ch.127 p.263

Athenagoras (177 A.D.) (partial) says that God is witness to what we think and say both by night and by day, and since He is Light, He sees all things in our heart. A Plea for Christians ch.31 p.146

Shepherd of Hermas (c.115-155 A.D.) book 2 commandment fourth ch.3 p.22 “For the Lord, knowing the heart, and foreknowing all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God, and would act wickedly towards them.”

Melito of Sardis (170-177/180 A.D.) ch.9 p.760 “The eyes of the Lord-the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes.”

Theophilus of Antioch (168-181/188 A.D.) “God, not only to be everywhere present, but also to see all things and to hear all…” Theophilus to Autolycus book 2 ch.3 p.95

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

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

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

Minucius Felix (210 A.D.) (implied) “God has no need of information.” The Octavius of Minucius Felix ch.33 p.193.

Clement of Alexandria (193-217/220 A.D.) says people cannot escape from “the all-seeing word”. The Instructor book 3 ch.8 p.282. He also quotes Jeremiah 23:23,24 as by Jeremiah in Stromata (193-202 A.D.) book 5 ch.14 p.472

Clement of Alexandria (193-202 A.D.) “For God knows all things-not those only which exist, but those also which shall be-and how each thing shall be.” Stromata book 6 ch.17 p.517. He says that God knows and perceives all things in Stromata book 7 ch.7 p.538. See also Stromata book 7 ch.7 p.533

Clement of Alexandria (193-202 A.D.) “Does not the light of power shine down to the very bottom of the whole soul; ‘the map of knowledge,’ as the Scripture says, searching ‘the recesses’? God is all ear and all eye, if we may be permitted to use these expressions.” Stromata book 7 ch.7 p.533

Clement of Alexandria (c.195 A.D.) calls God “all-wise”. Exhortation to the Heathen ch.1 p.171

Tertullian (207/208 A.D.) God foreknew all things. Five Books Against Marcion book 2 ch.5 p.301

Tertullian (207/208 A.D.) “If, then, God will judge the secrets of men-both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law) -surely the God who shall judge is He to whom belong both the law, and that nature which is the rule to them who know not the law. But how will He conduct this judgment? ‘According to my gospel,’ says (the apostle), ‘by (Jesus) Christ.’” Five Books Against Marcion book 5 ch.13 p.457

Hippolytus of Portus (222-235/236 A.D.) “He who knows the secrets of all, and searcheth the thoughts of the hearts, revealed to him by means of the image the things that were to be. And He hid from him the vision, in order that the counsels of God might not be interpreted by the wise men of Babylon, but that by the blessed Daniel, as a prophet of God, things kept secret from all might be made manifest.” Scholia on Daniel ch.29 p.183

Theodotus the probable Montanist (ca.240 A.D.) says that God is passionless, good, knowing all things, foreknowing all things. Excerpts of Theodotus ch.21 p.45

Origen (c.227-240 A.D.) “Christ Jesus, who knows the things in the hearts of men” Commentary on Matthew ch.10.14 p.421

Origen (233/234 A.D.) God knows all before it happens. Origen on Prayer ch.5.2 p.27 and ch.5.3 p.28.

Origen (235 A.D.) says that God Almighty sees all. Exhortation to Martyrdom book 4 ch.25 p.166. God beholds all things in ibid ch.26 p.166.

Novatian (250/4-256/7 A.D.) “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;” Treatise Concerning the Trinity ch.6 p.616

Novatian (250/4-256/7 A.D.) “Moreover, if, whereas it is the property of none but God to know the secrets of the heart, Christ beholds the secrets of the heart; and if, whereas it belongs to none but God to remit sins, the same Christ remits sins;” Treatise Concerning the Trinity ch.13 p.622

Treatise Against Novatian (250/4-256/7 A.D.) ch.8 p.659 “its meaning is assuredly with respect to future time-to the time at which the Lord shall begin to judge the secrets of men-to the time at which we must all stand before the judgment-seat of Christ”

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

Cyprian of Carthage (c.246-258 A.D.) “Concerning these the Discerner and Searcher of hidden things judges, and He will quickly come and judge of the secrets and hidden things of the heart.” Epistles of Cyprian letter 53 ch.3 p.337

Victorinus of Petau (martyred 304 A.D.) says that God sees all things. Commentary on the Apocalypse of the Blessed John from the Sixth chapter 9 p.351

Victorinus of Petau (martyred 304 A.D.) “Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without.” Commentary on the Apocalypse from the fourth chapter v.8 p.349

Lactantius (c.303-320/325 A.D.) “by Him who regards not the outward appearance, as man does, but the innermost secrets of the heart.” The Divine Institutes book 4 ch.17 p.119

Eusebius of Caesarea (318-325 A.D.) says that God knows all. Preparation for the Gospel book 6 ch.10 p.41. See also ibib book 7 ch.10 p.12 wehre God is all-wise.

Eusebius of Caesarea (318-325 A.D.) mentions the all-seeing God. Eusebius’ Ecclesiastical History book 1 ch.2 p.84

Eusebius of Caesarea (318-325 A.D.) “every place being filled with His dominion; and nothing that is secretly done by men on earth escapes His knowledge; Preparation for the Gospel book 8 ch.9 p.17

Eusebius of Caesarea (318-325 A.D.) “anticipating the future by His foreknowledge as God” Preparation for the Gospel book 8 ch.1 p.2

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 4 ch.20 p.20 (partial) says that nothing is hidden from Him.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 9 ch.13 p.186 says that God knows all things.

The Ebionite Recognitions of Clement (c.211-231 A.D.) (partial) book 5 ch.59 p.181 says the Prophet knows all things.

The Ebionite Clementine Homilies (-188 A.D.- 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. See also homily 2 ch.50 p.238.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date ) Homily 3 ch.55 p.248 “And to those who believe, as the Scriptures say, that He does not see all things, He said, ‘Pray in secret, and your Father, who seeth secret things, will rewards you.”

Ge16. God is all-seeing

Proverbs 15:3; Hebrews 4:13-14

Polycarp (100-155 A.D.)”beseeching in our supplications the all-seeing God ‘not to lead us into temptation,’ as the Lord has said: ‘The spirit truly is willing, but the flesh is weak.’” Letter to the Philippians ch.7 p.34-35

Justin Martyr (c.138-165 A.D.) “wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined” Dialogue with Trypho, a Jew ch.127 p.263

Athenagoras (177 A.D.) 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 of Antioch (168-181/188 A.D.) “God, not only to be everywhere present, but also to see all things and to hear all…” Theophilus to Autolycus book 2 ch.3 p.95

Epitaph of Abercius (190-210 A.D.) (implied) “The citizen of a chosen city, this [monument] I made [while] living, that there I might have in time a resting-place of my body, [I] being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both] on mountains and on plains, who has great eyes that see everywhere.”

Clement of Alexandria (193-202 A.D.) says God “is the Invisible, who sees all things; incapable of being contained, who contains all things; needing nothing, whom all things need, and by whom they are; incomprehensible, everlasting, unmade,” Stromata book 6 ch.5 p.489

Tertullian (198-220 A.D.) “No doubt about it, we, who receive our awards under the judgment of an all-seeing God,” Tertullian’s Apology ch.45 p.50

Origen (233/234 A.D.) sees all things before they came to be. Origen on Prayer ch.5.2 p.27

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

Victorinus of Petau (martyred 304 A.D.) says that God sees all things. Commentary on the Apocalypse of the Blessed John from the Sixth chapter 9 p.351

Eusebius of Caesarea (318-325 A.D.) says that God sees all. Preparation for the Gospel book 7 ch.11 p.14. See albo ibid book 13 ch.13 p.47.

Eusebius of Caesarea (318-325 A.D.) mentions the all-seeing God. Eusebius’ Ecclesiastical History book 1 ch.2.20 p.84

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.55 p.248 says that God is all-seeing.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.31 p.141 says that God is all-seeing.

Ge17. God is invisible

Colossians 1:15; 1 Timothy 1:17

(implied) Hebrews 11:27

(partial) Romans 1:20

1 John 4:12

p9 (1 John 4:11-12,14-17 ) (third century) No one has ever seen God (1 John 4:12)

Ignatius of Antioch (100-107/116 A.D.) “And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.” Letter of Ignatius to Polycarp ch.3 p.94

2 Clement (120-140 A.D.) ch.20 p.523 “To the only God invisible, the Father of truth, who sent forth to use the Saviour and Prince of incorruption, through whom also He manifested to us the truth and the heavenly life...”

Epistle to Diognetus (c.130-200 A.D.) ch.7 p.27 “but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts.”

Shepherd of Hermas (c.115-155 A.D.) book 1 vision first ch.3 p.10 “Lo, the God of powers, who by His invisible strong power and great wisdom has created the world,”

Justin Martyr (c.138-165 A.D.) “Moses, then, the blessed and faithful servant of God, declares that He who appeared to Abraham under the oak in Mamre is God, sent with the two angels in His company to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: ‘God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide.’” Dialogue with Trypho, a Jew ch.56 p.223

Justin Martyr (c.138-165 A.D.) “The Lawgiver is present, yet you do not see Him;” Dialogue with Trypho, a Jew ch.12 p.200

Meleto/Melito of Sardis (170-177/180 A.D.) “and let not that which is only made be put by thee in the place of Him who is not made, but let Him, the ever-living God, be constantly present to thy mind. For thy mind itself is His likeness: for it too is invisible and impalpable, and not to be represented by any form, yet by its will is the whole bodily frame moved.” fragment 1 p.753

Theophilus of Antioch (168-181/188 A.D.) says that God is not visible Theophilus to Autolycus book 1 ch.5 p.90

Irenaeus of Lyons (182-188 A.D.) answers the charge that Gnostics claim the Father is invisible, yet Old Testament prophets had seen God, so that it is a different God. He says that nothing is impossible with God, and even men, both in visions and after being made immortal will be able to see the invisible God. Irenaeus Against Heresies book 4 ch.20.5-8 p.488-490

Irenaeus of Lyons (182-188 A.D.) (partial) “After this invisible manner, therefore, did they see God, as also Esaias says,” and quotes Isa 6:5. Irenaeus Against Heresies book 4 ch.20.8 p.490

Irenaeus of Lyons (c.160-202 A.D.) says that God is invisible. Proof of Apostolic Preaching ch.5,6

Minucius Felix (210 A.D.) says that God cannot be seen. The Octavius of Minucius Felix ch.18 p.183.

Clement of Alexandria (193-202 A.D.) “And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself.” Stromata book 5 ch.6 p.453. See also Stromata book 5 ch.11 p.462

Tertullian (c.213 A.D.) calls God the Father “the Almighty, Invisible God” Against Praxeas ch.16 p.612

Tertullian (c.213 A.D.) quotes 1 Timothy 1:17 in Against Praxeas ch.15 p.611

Tertullian (c.213 A.D.) “It will therefore follow, that by Him who is invisible we must understand the Father in the fullness of His majesty,…” Against Praxeas ch.14 p.609

Tertullian (207/208 A.D.) “Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable,” Five Books Against Marcion book 2 ch.27 p.

Hippolytus of Portus (222-234/235 A.D.) “When He wills, He does; and when He thinks, He executes; and when He speaks, He manifests; when He fashions, He contrives in wisdom. For all things that are made He forms by reason and wisdom-creating them in reason, and arranging them in wisdom. He made them, then, as He pleased, for He was God. And as the Author, and fellow-Counsellor, and Framer of the things that are in formation, He begat the Word; and as He bears this Word in Himself, and that, too, as (yet) invisible to the world which is created, He makes Him visible; (and) uttering the voice first, and begetting Him as Light of Light, He set Him forth to the world as its Lord, (and) His own mind; and whereas He was visible formerly to Himself alone, and invisible to the world which is made, He makes Him visible in order that the world might see Him in His manifestation, and be capable of being saved.” Against the Heresy of One Noetus ch.10 p.227

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.2 p.305 “Not so; because the God of the Christians is not circumscribed by place; but being invisible, fills heaven and earth,”

Origen (225-253/254 A.D.) “to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is ‘substance’, yet He is said be in His nature ‘invisible’, in these words respecting our Saviour, who is said to be ‘the image of the invisible God,’ while from the term ‘invisible’ it is indicated that He is ‘immaterial.’” Origen Against Celsus book 6 ch.64 p.603

Origen (233/234 A.D.) mentions the invisible God. Origen On Prayer ch.22.4 p.75. See also ibid ch.22.3 p.75

Origen (233/234 A.D.) says that God is invisible. Origen’s Exhortation to Martyrdom ch.35 p.178

Novatian (250/254-257 A.D.) “Of whom the same apostle, ‘Now unto the King eternal, immortal, invisible, the only God, be honour and glory.’” [1 Timothy 1:17] Concerning the Trinity ch.3 p.614

Treatise On Rebaptism (c.250-258 A.D.) ch.19 p.677 (implied) “And the Spirit, indeed, continues to this day invisible to men, as the Lord says, “The Spirit breathes where He will; and thou knowest not whence He cometh, or whither He goeth.”

Cyprian of Carthage (c.246-258 A.D.) “Also Paul to the Colossians: ‘Who is the image of the invisible God,’” Treatises of Cyprian Treatise 12 second book ch.1 p.516

Gregory Thaumaturgus (240-265 A.D.) “There is one Lord, Only of the Only, God of God, Image and Likeness of Deity, Efficient Word, Wisdom comprehensive of the constitution of all things, and Power formative of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal.” A Declaration of Faith p.7

Arnobius of Sicca (297-303 A.D.) “O greatest, O Supreme Creator of things invisible! O Thou who art Thyself unseen, and who art incomprehensible! Thou art worthy, Thou art verily worthy-if only mortal tongue may speak of Thee-that all breathing and intelligent nature should never cease to feel and to return thanks; that it should throughout the whole of life fall on bended knee, and offer supplication with never-ceasing prayers.” Arnobius Against the Heathen book 1 ch.31 p.421

Peter of Alexandria (306,285-311 A.D.) “visible and invisible creature, the only-begotten Son, and the Word co-eternal” fragment 7 p.282

Athanasius of Alexandria (318 A.D.) says that God is invisible. Against the Heathen ch.29 p.19

Athanasius of Alexandria (318 A.D.) (partial) says that God is incorporeal, incorruptible, and immortal. Against the Heathen ch.22 p.16

Lactantius (c.303-320/325 A.D.) “Therefore God is to be worshipped, that by means of religion, which is also justice, man may receive from God immortality, nor is there any other reward of a pious mind; and if this is invisible, it cannot be presented by the invisible God with any reward but that which is invisible.” Epitome of the Divine Institutes ch.69 p.252-253

Eusebius of Caesarea (318-325 A.D.) calls God invisible. Preparation for the Gospel book 13 ch.13 p.50.

Eusebius of Caesarea (318-325 A.D.) says that God is invisible. Eusebius’ Ecclesiastical History book 1 ch.2.1-3 p.82

Among heretics

Tatian (c.172 A.D.) “and of the forms that are in matter; He is invisible, impalpable, being Himself” Tatian’s Address to the Greeks ch.4 p.66

Valentinus and Tatian according to Hippolytus (222-234/235 A.D.) “Tatian, however, similarly with Valentinus and the others, says that there are certain invisible Aeons, and that by some one of these the world below has been created, and the things existing in it.” Refutation of All Heresies book 10 ch.14 p.146

Basilides and his pupils (132-135-4th century) &&&

Sethians/Borborites (c.150-4th century) &&&

Hermetic Gnostics (c.150-4th century) &&&

[Gnostic] Second Apocryphon of James (c.150-4th century) TGB p.274 says that God is invisible

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.6 p.224 “One in Judaea, beginning in the spring season, was preaching to the Jews the kingdom of the invisible God, and saying that whoever of them would reform his manner of living should enjoy it.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.6 p.224 and homily 11 ch.4 p.285 says that God is invisible.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.58 p.181 “How much more must it be, that no one can know the mind or the work of the invisible and incomprehensible God, unless He Himself send a prophet to declare His purpose,”

Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.4 p.61 says that God is invisible. See also ibid part 1 ch.2 p.62.

Ge18. God is Lord of heaven and earth

Act 17:24

Tatian’s Diatessaron (c.172 A.D.) section 15.37 p.67 “And in that hour Jesus rejoiced in the Holy Spirit, and said, I acknowledge thee, my Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto children: yea, my Father; so was thy will.”

Irenaeus (182-188 A.D.) “with freedom of speech-he said to them: ‘God, who made the world, and all things therein, He, being Lord of heaven and earth, dwelleth not in temples made with hands; neither is He touched by men’s hands, as though He needed anything, seeing He giveth to all life, and breath, and all things; who hath made from one blood the whole race of men to dwell upon the face of the whole earth, predetermining the times according to the boundary of their habitation, to seek the Deity, if by any means they might be able to track Him out, or find Him, although He be not far from each of us.” Irenaeus Against Heresies book 3 ch.12.9 p.433

Clement of Alexandria (193-202 A.D.) “Whom therefore ye ignorantly worship, Him declare I unto you. God, that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men’s hands, as though He needed anything, seeing He giveth to all life, and breath, and all things;” Stromata book 1 ch.19 p.321

Tertullian (207/208 A.D.) “Who shall be invoked as the Lord of heaven, that does not first show Himself to have been the maker thereof? For He says, ‘I thank thee, (O Father, )and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes.’” Five Books Against Marcion book 4 ch.5 p.350

Origen (233/234 A.D.) mentions the Lord of the whole world, of the earth and heaven. Origen On Prayer ch.10.2 p.41

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

Athanasius of Alexandria (c.318 A.D.) “To begin with, our Lord and Saviour Jesus Christ says in His own gospels confirming the words of Moses: ‘The Lord God is one;’ and ‘I thank thee, Father, Lord of heaven and earth’ But if God is one, and at the same time Lord of heaven and earth, how could there be another God beside Him?” Athanasius Against the Heathen ch.6.4 p.7

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.5 p.136 God is Lord of heaven and earth

Bardesan/Bardesaines of Syria (154-224/232 A.D.) (partial) “For every being in existence is in need of the Lord of all; of His gifts also there is no end.” The Book of Laws of Divers Countries p.727

Ge19. Calling God “I Am”

John 8:58b

Justin Martyr (c.150 A.D.) “And that which was said out of the bush to Moses, ‘I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers,’” First Apology of Justin Martyr ch.63 p.184.

Tatian’s Diatessaron (c.172 A.D.) section 36.8 p.98 quotes John 18:58

Irenaeus of Lyons (182-188 A.D.) quotes the last half of John 8:58. Irenaeus Against Heresies book 4 ch.13.4 p.478

Clement of Alexandria (c.195 A.D.) calls God “I am”. Exhortation to the Heathen ch.8 p.194

Origen (225-253/254 A.D.) quotes John 5:28. Origen Against Celsus book 8 ch.12 p.643

Novatian (250/254-256/257 A.D.) (implied) “If Christ was only man, how did He say, ‘Before Abraham was, I Am?’” Treatise Concerning the Trinity ch.15 p.624-625

Among corrupt or spurious works

pseudo-Ignatius of Antioch (after 117 A.D.) quotes John 8:58. Epistle of Ignatius to the Magnesians (Latin version) ch.8 p.62

pseudo-Gregory Thaumaturgus (after 265 A.D.) quotes John 8:58. Twelve Topics on Faith Topic 5 p.51

God’s IMMINENCE

Gi1. God is worthy

2 Samuel 22:4; 1 Chronicles 16:25; Psalm 18:3; 48:1; 96:4; 145:3; Hebrews 3:3; Revelation 4:11; 5:9,12

Athenagoras (177 A.D.) “For that which is not accordant with His will is so either as being unjust or as unworthy of Him.” On the Resurrection of the Dead ch.10 p.153

Theophilus of Antioch (168-181/188 A.D.) (implied) “For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands.” Theophilus to Autolycus book 2 ch.18 p.101

Irenaeus of Lyons (180-188 A.D.) “For, to attribute the substance of created things to the power and will of Him who is God of all, is worthy both of credit and acceptance.” Irenaeus Against Heresies book 2 ch.10.4 p.370

Clement of Alexandria (183-217/220 A.D.) “God alone is wise, from whom cometh wisdom, and alone perfect, and therefore alone worthy of praise.” The Instructor book 1 ch.10 p.233

Tertullian (207/208 A.D.) “Proper also was it that there should be something worthy of knowing God. What could be found so worthy as the image and likeness of God?” Five Books Against Marcion book 2 ch.6 p.301

Origen (225-253/254 A.D.) “Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set forth how worthy it is of God;” Origen Against Celsus book 7 ch.31 p.623

Treatise on Rebaptism (250-258 A.D.) ch.15 p.676 “So that the same Spirit is, moreover, sometimes found to be upon those who are unworthy of Him; not certainly in vain or without reason, but for the sake of some needful operation; as He was upon Saul, upon whom came the Spirit of God, and he prophesied.”

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: “And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right. hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups full of odours of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth.” Treatises of Cyprian Treatise 12 second book ch.15 p.522

Alexander of Lycopolis (301 A.D.) (partial) “But I think it far more dignified and worthy of the excellence of God,” Of the Manichaeans ch.12 p.246

Arnobius of Sicca (297-303 A.D.) “And yet it is agreed on that Christ performed all those miracles which He wrought without any aid from external things, without the observance of any ceremonial, without any definite mode of procedure, but solely by the inherent might of His authority; and as was the proper duty of the true God, as was consistent with His nature, as was worthy of Him,” Arnobius Against the Heathen book 1 ch.44 p.425

Arnobius of Sicca (297-303 A.D.) “-We Christians are nothing else than worshippers of the Supreme King and Head, under our Master, Christ. If you examine carefully, you will find that nothing else is implied in that religion. This is the sum of all that we do; this is the proposed end and limit of sacred duties. Before Him we all prostrate ourselves, according to our custom; Him we adore in joint prayers; from Him we beg things just and honourable, and worthy of His ear.” Arnobius Against the Heathen book 1 ch.27 p.419

Lactantius (c.303-320/325 A.D.) “He raised the bodies of the dead as they lay prostrate; and calling them aloud by their names, He brought them back from death. What is more suitable to God, what more worthy of the wonder of all ages, than to have recalled the life which has run its course, to have added times to the completed times of men, to have revealed the secrets of death?” The Divine Institutes book 4 ch.26 p.128

Gi2. God needs nothing from us

Acts 17:25

Psalm 50:9-13 (implied)

Clement of Rome (96-98 A.D.) “The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him.” 1 Clement ch.52 p.19

Athenagoras (177 A.D.) “for He is in want of nothing. But to a Being absolutely in need of nothing, no one of His works can contribute anything to His own use. Neither, again, did He make man for the sake of any of the other works which He has made.” On the Resurrection of the Dead ch.12 p.155

Epistle to Diognetus (c.130-200 A.D.) supposing that they can give anything to Him who stands in need of nothing,

Theophilus (168-181/188 A.D.) created is also needy; but he that is uncreated stands in need of nothing. God, Theophilus to Autolycus book 2 ch.10 p.98

Irenaeus of Lyons (182-188 A.D.) “God, however, standing in no need of anything from man.” Irenaeus Against Heresies book 4 ch.16.3 p.481. See also book 4 ch.14.1 p.478

Clement of Alexandria (193-202 A.D.) says God needs nothing. Stromata book 2 ch.6 p.353

Clement of Alexandria (193-217/220 A.D.) “Now, God alone is in need of nothing, and rejoices most when He sees us” The Instructor book 3 ch.1 p.271

Tertullian (c.207 A.D.) “need of nothing if you “attend upon the Lord;” Tertullian To His Wife book 1 ch.1 p.39

Origen (225-253/254 A.D.) whereas God stands in need of nothing.” To this he adds, as if saying something” Origen Against Celsus book 6 ch.52 p.597

Cyprian of Carthage (c.246-258 A.D.) (partial) “In Isaiah: ‘For what purpose to me is the multitude of your sacrifices? saith the Lord: I am full; I will not have the burnt sacrifices of rams, and fat of lambs, and blood of bulls and goats.” Treatises of Cyprian Treatise 12 ch.1.16 p.512

Methodius (270-311/312 A.D.) “not old and has need of nothing, He resting in Himself, and in the very light” Banquet of the Ten Virgins discourse 6 ch.1 p.329

Athanasius of Alexandria (318 A.D.) says that God needs nothing for any purpose. Athanasius Against the Heathen part 1 ch.22.3 p.16

Lactantius (c.303-320/325 A.D.) “because He stands in need of nothing, but on account of man, who might fitly make use of them.” The Divine Institutes book 7 ch.4 p.199

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.488 says God needs nothing from us.

Gi3. God is just / not unjust

Deuteronomy 32:4; 2 Chronicles 12:6; Job 36:3; Psalm 9:6; 33:5; 45:6; 99:4; 101:1; 140:12; 29:26; Isaiah 5:16; 30:18; 42:4; 61:8; Jeremiah 10:24; 30:11; 48:28; Ezekiel 33:19-20

Matthew 12:18; Luke 11:42; 18:7-8; Romans 3:25-26; 2 Thessalonians 1:6; 1 John 1:9; Revelation 15:3; 16:5,7; 19:2,11

partial: Malachi 2:17

Irenaeus of Lyons (182-188 A.D.) “In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just.” Irenaeus Against Heresies book 5 ch.26.2 p.555

Clement of Alexandria (193-217/220 A.D.) “But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove,” The Instructor book 1 ch.8 p.227

Tertullian (198-220 A.D.) “you who learn of a God who is both supremely good as well as just; supremely good from His own (character), just in consequence of ours.” On the Resurrection of the Flesh ch.14 p.554

Tertullian (205 A.D.) “As therefore God is a just God, He spared not impious” Five Books Against Marcion book 4 ch.23 p.386

Origen (225-253/254 A.D.) “For he who believes that the Scriptures are true, and that God is just, must necessarily endeavour, if he be honest, to show how God, in using such expressions, may be distinctly understood to be just.” de Principiis [Greek] book 3 ch.9 p.309

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.13 p.221 says that God is righteous and just, and punishes justly. Se also homily 2 ch.43 p.237.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.14 p.138 says that God is just. Recognitions of Clement book 3 ch.39 p.134 also says that God is just.

pseudo-Methodius (after 312 A.D.) “grace of Christ and God is justified in baptism. For Anna is, by interpretation, grace” Oration Concerning Simeon and Anna ch.12 p.392

Gi4. God will judge/reward people’s secrets / secret things

(Only mentioning that God knows secrets is not counted here)

Romans 2:16

1 Corinthians 14:25

Tertullian (207/208 A.D.) “If, then, God will judge the secrets of men-both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law) -surely the God who shall judge is He to whom belong both the law, and that nature which is the rule to them who know not the law. But how will He conduct this judgment? ‘According to my gospel,’ says (the apostle), ‘by (Jesus) Christ.’” Five Books Against Marcion book 5 ch.13 p.457

Origen (225-253/254 A.D.) (implied) “universally, everything that is done with the consciousness in the doer that he will be glorified by men, has no reward from Him who beholds in secret, and renders the reward to those who are pure, in secret.” Commentary on Matthew book 11 ch.15 p.444

Novatian (250/4-256/7 A.D.) (partial) “Moreover, if, whereas it is the property of none but God to know the secrets of the heart, Christ beholds the secrets of the heart; and if, whereas it belongs to none but God to remit sins, the same Christ remits sins;” Concerning the Trinity ch.13 p.622

Cyprian of Carthage (c.246-258 A.D.) “He looks through secret things… judge” Epistles of Cyprian Letter 8 p.289

Victorinus of Petau (martyred 304 A.D.) (partial) “Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without.” Commentary on the Apocalypse from the fourth chapter v.8 p.349

Lactantius (c.303-320/325 A.D.) (implied) “by Him who regards not the outward appearance, as man does, but the innermost secrets of the heart.” The Divine Institutes book 4 ch.17 p.119

Lactantius (c.303-320/325 A.D.) (partial) says that God is a judge to the ungodly. The Divine Institutes book 1 ch.1 p.10

Lactantius (c.303-320/325 A.D.) (partial) says that God is judge. “may gain for himself incorruptible treasures by good works, that he may be able, with God for his judge, to gain for the merits of his virtue either the crown of faith, or the reward of immortality.” Epitome of the Divine Institutes ch.73 p.255

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.48 p.170 and book 10 ch.48 p.204 says that God judges secret things.

The Ebionite Recognitions of Clement (c.211-231 A.D.) (partial) book 2 ch.36 p.107 says that God is a judge

Gi5. God punishes

Genesis 3:14-19; 4:13; 15:14; Exodus 32:34; Leviticus 18:25; 26:18,28; Deuteronomy 22:18; 1 Samuel 15:2; 2 Samuel 7:14; Job 21:19; 37:13; Psalm 59:5; 89:32; 94:10; Isaiah 10:12; 13:11; 24:21; 26:21; 27:1; Jeremiah 5:9; 29; 6:15; 9:9,25; 11:22; 14:10; 21:14; 23:34; 27:8; Ezekiel 5:8-10; Zechariah 10:3;

(implied) Zephaniah 3:15

Matthew 25:36; Acts 7:7; 2 Corinthians 10:6; 1 Thessalonians 4:6; 2 Thessalonians 1:8-9; Hebrews 2:2; 4:18; 10:29; 12:6; Jude 7; Revelation 17:1

punish Babylon Jeremiah 25:12

Clement of Rome (96-98 A.D.) “and through his instrumentality, God punished Egypt” 1 Clement ch.17 p.10

Epistle of Barnabas (c.70-130 A.D.) ch.20 p.149 (implied) “But the way of darkness is crooked, and full of cursing; for it is the way of eternal death with punishment, in which way are the things that destroy the soul, viz., idolatry, over-confidence, the arrogance of power, hypocrisy, double-heartedness, adultery, murder, rapine, haughtiness, transgression, deceit, malice, self-sufficiency, poisoning, magic, avarice, want of the fear of God.”

2 Clement (120-140 A.D.) ch.6 p.518 “For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments.”

Shepherd of Hermas (c.115-155 A.D.) book 3 Similitude 6 ch.3 p.37 “‘This,’ he replied, ‘is the angel of punishment; and he belongs to the just angels, and is appointed to punish. He accordingly takes those who wander away from God, and who have walked in the desires and deceits of this world, and chastises them as they deserve with terrible and diverse punishments.’”

Justin Martyr (c.138-165 A.D.) “God alone is unbegotten and incorruptible, and therefore He is God, but all other things after Him are created and corruptible. For this reason souls both die and are punished:” Dialogue with Trypho, a Jew ch.5 p.197

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.2 p.39 (not counted) “And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. “

Athenagoras (177 A.D.) “God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated. On these grounds it is not likely that we should wish to do evil, or deliver ourselves over to the great Judge to be punished.” A Plea for Christians ch.31 p.146

Melito of Sardis (170-177/180 A.D.) “The anger and wrath of the Lord - the vengeance of the Deity upon sinners, when He bears with them with a view to punishment, does not at once judge them according to strict equity. As in the Psalm: ‘In His anger and in His wrath will He trouble them.’” On the Lord’s Passion p.761

Christians of Vienna and Lugdunum (177 A.D.) p.780 (partial) “But she [Biblias], in the midst of the tortures, came again to a sound state of mind, and awoke as it were out of a deep sleep; for the temporary suffering reminded her of the eternal punishment in Gehenna,”

Theophilus of Antioch (168-181/188 A.D.) “Yes; He [God] is angry with those who act wickedly, but He is good, and kind, and merciful, to those who love and fear Him; for He is a chastener of the godly, and father of the righteous; but he is a judge and punisher of the impious.” Theophilus to Autolycus book 1 ch.3 p.90

Irenaeus of Lyons (182-188 A.D.) “He pronounced no curse against Adam personally, but against the ground, in reference to his works, as a certain person among the ancients has observed: ‘God did indeed transfer the curse to the earth, that it might not remain in man.’ But man received, as the punishment of his transgression, the toilsome task of tilling the earth, and to eat bread in the sweat of his face, and to return to the dust from whence he was taken.” Irenaeus Against Heresies book 3 ch.23.3 p.456

Clement of Alexandria (193-217/220 A.D.) “And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account.” The Instructor book 1 ch.8 p.226

Tertullian (198-220 A.D.) “No doubt about it, we, who receive our awards under the judgment of an all-seeing God, and who look forward to eternal punishment from Him for sin, -we alone make real effort to attain a blameless life,” Tertullian’s Apology ch.45 p.50

Tertullian (207/208 A.D.) “For as the apostle declares that the Lord will come ‘to take vengeance on them that know not God and that obey not the gospel, who,’ he says, ‘shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power’ [2 Thessalonians 1:8-9] -it follows that, as He comes to inflict punishment, He must require ‘the flaming fire.’” Five Books Against Marcion book 5 ch.16 p.463

Hippolytus of Portus (222-235/236 A.D.) “and how the sudden appearing of the Lord shall be revealed froth heaven; and what the conflagration of the whole world shall be; and what the glorious and heavenly kingdom of the saints is to be, when they reign together with Christ; and what the punishment of the wicked by fire.” Treatise of Christ and Antichrist ch.5 p.205

Commodianus (c.240 A.D.) “Dost thou, last of all, hope to laugh at the God of heaven and the Ruler of the sky, by whom all things were made? Thou ragest, thou art mad, and now thou takest away the name of God, from whom, moreover, thou shalt not escape; and He will award punishments according to your deeds. Now I would have you be cautious that thou come not to the burning of fire. Give thyself up at once to Christ, that goodness may attend thee.” Instructions of Commodianus ch.28 p.208

Origen (225-253/254 A.D.) For if ‘we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he hath done, whether it be good or bad,’ let each one with all his power do what he can so that he may not receive punishment for more evil things done in the body, Commentary on Matthew book 13 ch.30 p.493

Origen (235 A.D.) (implied) says God will punish the Seleucids who tortured and killed Jews in Maccabees. Exhortation to Martyrdom ch.4.25-27 p.165-167

Origen (233/234 A.D.) says that God punishes. On Prayer book 24 ch.2 p.81-82

Novatian (250/254-257 A.D.) Still, nevertheless, God indulgently tempered his punishment by cursing, not so much himself, as his [Adam’s] labours upon earth. Concerning the Trinity ch.1 p.612

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “Then, finally, contrary to their notion, they are condemned to eternal punishment by Christ, the Son of God the Father omnipotent, the Creator whom they have blasphemed, when God shall begin to judge the hidden things of men according to the Gospel by Christ Jesus, because they did not believe in Him, although they were washed in His name.”

Cyprian of Carthage (c.246-258 A.D.) “Whence also divine Scripture threatens a like punishment to such in another place, and says, ‘For the day of the Lord of hosts shall be upon every one that is injurious and proud, and upon every one that is lifted up, and lofty.’” Epistles of Cyprian letter 54 ch.2 p.339

Cornelius to Cyprian (c.246-256 A.D.) “That nothing might be wanting to the future punishment of this wretched man, when cast down by the powers of God,” Epistles of Cyprian Letter 47 p.324

Sattius of Sicilibba at the Seventh Council of Carthage (256 A.D.) p.569 (implied) “For since, in the day of judgment, they are sins which are punished, there is nothing which the heretics can fear from Christ’s judgment, if they have already obtained remission of their sins.”

Theognostus of Alexandria (260 A.D.) “Theognostus of Alexandria, moreover, himself adds words to this effect: He who has offended against the first term and the second, may be judged to deserve smaller punishment; but he who has also despised the third, can no longer find pardon. For by the first term and the second, he says, is meant the teaching concerning the Father and the Son; but by the third is meant the doctrine committed to us with respect to the perfection and the partaking of the Spirit.” Seven Books of Hypotyposes or Outlines ch.1 vol.6 p.155.

Gregory Thaumaturgus (240-265 A.D.) “shall speak with the weakest voice, like the tiniest bird; and all the impure women shall sink into the earth; and cities and their blood-stained governments shall wait for the vengeance that comes from above, while the most bitter and bloody of all times hangs over them like a blossoming almond, and continuous punishments impend like a multitude of flying locusts, and the transgressors are cast out of the way like a black and despicable caper-plant.” Metaphrase of Ecclesiastes ch.12 p.17

Methodius of Olympas (270-311/312 A.D.) “But virtue is lovable and praiseworthy, God having appointed a law for the punishment of the wicked. Therefore there is no Fate.” Banquet of the Ten Virgins discourse 8 ch.16 p.343

Athanasius of Alexandria (318 A.D.) (implied) “We repeat then what we said before, that just as men denied God, and worship things without soul, so also in thinking they have not a rational soul, they receive at once the punishment of their folly, namely, to be reckoned among irrational creatures: and so, since as though from lack of a soul of their own they superstitiously worship soulless gods, they are worthy of pity and guidance.” Athanasius Against the Heathen ch.34 p.22

Lactantius (c.303-320/325 A.D.) “And presently Valerian also, in a mood alike frantic, lifted up his impious hands to assault God, and, although his time was short, shed much righteous blood. But God punished him in a new and extraordinary manner, that it might be a lesson to future ages that the adversaries of Heaven always receive the just recompense of their iniquities.” The Manner in Which the Persecutors Died ch.5 p.302

Eusebius of Caesarea (318-325 A.D.) (partial) “the God and Lord who judges all the earth.” Eusebius’ Ecclesiastical History book 1 ch.2.8 p.83

Among heretics

Tatian (c.172 A.D.) And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Such is the constitution of things in reference to angels and men. Address of Tatian to the Greeks ch.7 p.67

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.27 p.120 (partial, not say by God) mentions eternal punishment.

Bardesan/Bardesaines of Syria (154-224/232 A.D.) “say that whatsoever a man does he does of his own will, in the exercise of the freedom which has been given to him, and that the faults and blemishes and other untoward things which befall him he receives as punishment from God.” The Book of the Laws of Divers Countries p.727

Gi6. God is not mocked

Galatians 6:7

Polycarp (100-155 A.D.) “Knowing, then, that ‘God is not mocked,’” Polycarp’s Letter to the Philippians ch.5 p.34

Clement of Alexandria (193-217/220 A.D.) “burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked.” The Instructor book 3 ch.12 p.294

Tertullian (207/208 A.D.) “God is not mocked.” Five Books Against Marcion book 5 ch.4 p.438

Origen (235-245 A.D.) quotes Galatians 6:7. Homilies on Jeremiah Homily 20 ch.3.3 p.226-227.

Cyprian of Carthage (c.246-258 A.D.) “If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man’s heart, will judge of those things which we have imperfectly looked into,” Epistles of Cyprian letter 51 ch.18 p.331

Cyprian of Carthage (c.246-258 A.D.) “when God, who is the judge of our conscience, and who only is to be feared cannot at all be mocked nor deceived.” Treatises of Cyprian Treatise 11 ch.11 p.505.

Gi7. God sends evildoers delusion(s)

2 Thessalonians 2:11

Irenaeus of Lyons (182-188 A.D.) “quote 2 Thessalonians 2:8. “‘And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity.’” Irenaeus Against Heresies book 5 ch.25.3 p.554

Tertullian (207/208 A.D.) “saved; for which cause God shall send them an instinct of delusion (to believe a lie)” Five Books Against Marcion book 5 ch.16 p.464

Tertullian (207/208 A.D.) “and ‘the sending of the strong delusion,’ on those who despise and mock, as well as upon those who are ignorant of Him;” Five Books Against Marcion book 5 ch.16 p.464

Hippolytus of Portus (222-235/236 A.D.) says that God sends delusions that they should believe lies. Treatise on Christ and Antichrist ch.63 p.218

Origen (225-253/254 A.D.) quotes 2 Thessalonians 2:1-12. Origen Against Celsus book 6 ch.47 p.595

Cyprian of Carthage (c.246-258 A.D.) “And for this cause God shall send them strong delusion, that they should” Epistles of Cyprian letter 54 ch.13 p.343

Adamantius (c.300 A.D.) (partial) “The Creator God blinds these who come to Him without faith. Now observe how Christ (who, you say, is superior to the Creator) orders unbelievers to be cast out ‘into outer darkness. Where there will be weeping, and gnashing of teeth.’” Dialogue on the True Faith Second Part ch.21 p.108

Gi8. God can be offended

Ezekiel 8:6-18

Clement of Rome (96-98 A.D.) “Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God.” 1 Clement ch.21 p.11

Tertullian (207/208 A.D.) “The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter.” Five Books Against Marcion book 4 ch.6 p.351

Origen (c.250 A.D.) as God is speaking “they have made me jealous of what is not a god,they have made me angry over their idols…” quoting Deuteronomy 32.1. Homilies on Psalms Homily 36 ch.1.1 p.78

Cyprian of Carthage (c.246-258 A.D.) “was not of so much consequence to gain the short moments of life, and so incur eternal punishment from an offended God.” Treatises of Cyprian Treatise 11 ch.10 p.505. See also letter 54 ch.8 p.341

Theonas of Alexandria (282-300 A.D.) “Consider that every command of the emperor which does not offend God has proceeded from God Himself; and execute it in love as well as in fear, and with all cheerfullness.”

Lactantius (c.303-320/325 A.D.) “With which sin and crime God was offended, and justly visited the impious and ungrateful people with severe punishments, and made them subject to the law which He had given by Moses.” The Divine Institutes book 4 ch.10 p.108

Gi9. God is merciful

Exodus 20:6; Numbers 14:18; 1 Chronicles 16:34; Psalm 115:1; 116:5; 118:1; 119:41; Jonah 4:2; Luke 1:72; 6:36; 18:13; Hebrews 4:16, Romans 9:16,18,23, others

Green Collection #425 Romans 9:18-21 some Romans 10 (early 3rd century) Romans 9:18

Clement of Rome (96-98 A.D.) “Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect.” 1 Clement ch.29 p.13

Polycarp (100-155 A.D.) (implied) “forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;” Polycarp’s Letter to the Philippians ch.2 p.33

2 Clement (120-140 A.D.) ch.1 p.517 “mercifully saved us, observing the many errors in which we were entangled,”

Shepherd of Hermas (c.115-155 A.D.) book 2 commandment 4th ch.3 p.22 “The Lord, therefore, being merciful, has had mercy on the work of His hand,”

Justin Martyr (c.138-165 A.D.) “For we see that the Almighty God is kind and merciful, causing His sun to rise on the unthankful and on the righteous, and sending rain on the holy and on the wicked; all of whom He has taught us He will judge.” Dialogue with Trypho, a Jew ch.96 p.247

Tatian’s Diatessaron (c.172 A.D.) section 9.19-20 p.58 quotes Luke 6:36, says that the Father is merciful.

Christians of Vienna and Lugdunum (177 A.D.) p.782 “while that God who wishes not the death of the sinner, but mercifully calls to repentance, put sweetness: into their souls.”

Irenaeus of Lyons (182-188 A.D.) “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.” Irenaeus Against Heresies book 4 ch.20.8 p.490

Irenaeus of Lyons (c.160-202 A.D.) says that God is merciful. Proof of Apostolic Preaching ch.8. See also ch.38.

Caius (190-217 A.D.) “For our merciful God and Lord Jesus Christ was not willing that a witness of His own sufferings should perish, being without the Church” Against the Heresy of Artemon ch.2 p.602

Clement of Alexandria (193-202 A.D.) “For the Lord is merciful and pitiful; and gracious is the Lord to all” Stromata book 2 ch.15 p.363

Clement of Alexandria (193-217/220 A.D.) says that God is merciful. The Instructor book 1 ch.8 p.227

Tertullian (208-220 A.D.) “No doubt the Lord is ‘kind’ to ‘the unthankful,’ rather than to the ignorant! and ‘merciful’ to the ‘reprobates’” Tertullian on Modesty ch.10 p.84

Tertullian (207/208 A.D.) quotes Jonah 4:2. Five Books Against Marcion book 2 ch.24 p.315

Commodianus (c.240 A.D.) “Thou art become a penitent; pray night and day; yet from thy Mother the Church do not far depart, and the Highest will be able to be merciful to thee.” Instructions of Commodianus ch.49 p.212

Origen (225-253/254 A.D.) “when we have found that all thoughtful persons must say in their prayers, that ‘the earth is full of the mercy of the Lord,’ and that ‘the mercy of the Lord is upon all flesh;’ and that God, being good, ‘maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;’ and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men?” Origen Against Celsus book 4 ch.28 p.508

Novatian (250/254-257 A.D.) “For that God is angry, arises from no vice in Him. But He is so for our advantage; for He is merciful even then when He threatens, because by these threats men are recalled to rectitude.” Concerning the Trinity ch.5 p.615

Treatise Against Novatian (250/254-256/257 A.D.) ch.9 p.659-660 “be ye converted to the Lord your God: for He is merciful, and one who pities with great compassion’”

Cyprian of Carthage (c.246-258 A.D.) “and although we deserved more for our sins, yet the most merciful Lord has so moderated all things, that all which has happened has rather seemed a trial than a persecution.” Treatises of Cyprian Treatise 3 ch.5 p.438

Dionysius of Alexandria (246-265 A.D.) “[Novatian] who has brought into the world a most impious doctrine concerning God, and calumniates our most merciful Lord Jesus Christ as if He were unmerciful;” Epistle 8 to Dionysius p.103

Arnobius of Sicca (297-303 A.D.) (implied) “Nay, my opponent says, if God is powerful, merciful, willing to save us, let Him change our dispositions, and compel us to trust in His promises. This, then, is violence, not kindness nor the bounty of the Supreme God, but a childish and vain strife in seeking to get the mastery. For what is so unjust as to force men who are reluctant and unwilling, to reverse their inclinations; to impress forcibly on their minds what they are unwilling to receive, and shrink from; to injure before benefiting, and to bring to another way of thinking and feeling, by taking away the former?” Arnobius Against the Heathen book 2 ch.65 p.458-459

Peter of Alexandria (306,285-311 A.D.) (implied) (He is saying this to justify despising God’s patience) “Wretch that I am! I have not remembered that God observes the mind, and hears the voice of the soul. I turned consciously to sin, saying to myself, God is merciful, and will bear with me; and when I was not instantly smitten, I ceased not, but rather despised His forbearance, and exhausted the long-suffering of God.” fragment 7 p.283

Methodius (270-311/312 A.D.) “God thus mercifully bringing to our race the needful help in due season,” Banquet of the Ten Virgins discourse 1 ch.2 p.311

Lactantius (c.303-320/325 A.D.) “But since God is kind and merciful to His people, He sent Him to those very persons whom He hated, that He might not close the way of salvation against them for ever, but might give them a free opportunity of following God,” The Divine Institutes book 4 ch.11 p.110

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “God, be merciful to me a sinner” Letter to the Magnesians (Latin translation) ch.12 p.64

Testaments of the Twelve Patriarchs (70-135 A.D.) book 6 ch.9 p.25 says that God is merciful and full of compassion.

pseudo-Methodius (after 312 A.D.) “Or what for God, who delights in man, is more magnificent than this merciful assumption of the manhood,” Oration Concerning Simeon and Anna ch.6 p.387

Acts of Paul and Thecla (before 207 A.D.) p.491 “Wherefore God sent His own Son, whom I preach, and in whom I teach men to rest their hope, who alone has had compassion upon a world led astray, that they many be no longer under judgment, O proconsul, but may have faith, and the fear of God, and the knowledge of holiness, and the love of truth.” (Paul is speaking)

Among heretics

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.8 p.219 speaks of God’s eternal mercy.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.45 p.237 says that God is merciful.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 5 ch.13 p.146 says that God is merciful.

Valentinian The Gospel of Truth (c.150-4th century A.D.) ch.1.24 p.43 says that the Father is merciful.

Marcionite heretic Megethius (c.300 A.D.) (partial, not the good god) a self-labeled follower of Marcion, in his debate with Adamantius says that there are three principles: the good, the creative (the Demiurge), and the evil. He says the Demiurge is compassionate and merciful. Dialogue on the True Faith first part 805 3d p.37-39

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.20 p.116 says that God is merciful.

Gi10. God wants repentance not sinner’s death

Ezekiel 18:23,32; 2 Peter 3:9

p77 (Matthew 23:30-39) (200 A.D.) (implied) Matthew 23:37b Jesus had longed to gather them under His wings.

Clement of Rome (96-98 A.D.) “The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;” 1 Clement ch.8 vol.1 p.7 Also vol.9 p.231

Justin Martyr (c.138-165 A.D.) (implied) “that He continually proclaims them, in order that, even in this way, if you repented, you might please Him,” Dialogue with Trypho, a Jew ch.27 p.208

Christians of Vienna and Lugdunum (Lyons) (177 A.D.) alludes to Ezekiel 18:23,32. “while that God who wishes not the death of the sinner, but mercifully calls to repentance, put sweetness into their souls.” vol.8 p.782

Theophilus of Antioch (168-181/188 A.D.) quotes specifically mentions Ezekiel and quotes Ezekiel 18:23,32 that God desires repentance, not the death of a sinner. Theophilus to Autolycus book 3 ch.11 p.114

Clement of Alexandria (193-217/220 A.D.) mentions that God does not desire the death of the sinner but rather that they would repent. The Instructor book 1 ch.8 p.224; Also Stromata (193-202 A.D.) book 2 ch.21 p.376, and book 6 ch.6 p.491. See also Exhortation to the Heathen (c.195 A.D.) ch.10 p.197 and ch.1 p.172.

Clement of Alexandria (193-217/220 A.D.) (partial) quotes Ezekiel 18:4-9. The Instructor book 1 ch.10 p.233. See also The Instructor book 1 ch.7 p.224 and book 3 ch.12 p.291.

Tertullian (205 A.D.) alludes to Ezekiel 38:11 that God would rather have someone repent than the death of a sinner. Scorpiace ch.1 p.634

Tertullian (208-220 A.D.) “Besides, it were unworthy of God and of His mercy, who prefers the repentance of a sinner to his death, that they should have easier return into (the bosom of) the Church who have fallen in heat of passion, than they who have fallen in hand-to-hand combat.” Tertullian on Modesty ch.22 p.100-101

Tertullian (207/208 A.D.) “How prompt in pardoning David on his confession of his sin -preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.” Five Books Against Marcion book 5 ch.11 p.452

Tertullian (207/208 A.D.) “He prefers mercy to sacrifice; be feared because He dislikes sin; be loved, because He prefers the sinner’s repentance to his death; be feared, because He dislikes sinners who do not repent.” Five Books Against Marcion book 2 ch.13 p.308

Origen (235-245 A.D.) (implied) says that God does not delight in the destruction of living things. Homilies on Jeremiah homily 2 ch.1.1 p.23

Treatise Against Novatian (250/4-256/7 A.D.) quotes as by Ezekiel ch.36:17-23 followed by referring to Ezekiel 18:23-32. ch.10 p.660. It quotes Ezekiel 18:30-32 in ch.18 p.663.

Cyprian of Carthage (c.246-258 A.D.) alludes to Ezekiel 18:32 that God desires repentance, not the death of a sinner. Treatises of Cyprian Treatise 9 ch.4 p.485

Dionysius of Alexandria (246-265 A.D.) alludes to Ezekiel 18:23,32 that God does not desire the death of the wicked but rather repentance. Letter 3 ch.10 p.100

Athanasius of Alexandria (318 A.D.) says that God wants people to repent. Incarnation of the Word ch.9.10 p.40-41

Lactantius (c.320-324/325 A.D.) (partial) “For God especially desires that men shall be cleansed from their sins, and therefore He commands them to repent.” The Divine Institutes book 6 ch.13 p.178

Lactantius (c.303-320/325 A.D.) (partial) discusses how God desires to show mercy to sinners, except those who persist in error. Epitome of the Divine Institutes ch.67 p.151

Eusebius of Caesarea (318-325 A.D.) “It is also the doctrine of the Hebrews that God is not the author of evils, inasmuch as God made not death, neither hath He pleasure in the destruction of the living:” Preparation for the Gospel book 13 ch.3 p.12

Eusebius of Caesarea (318-325 A.D.) Eusebius’ Ecclesiastical History book 5 ch.7 p.216

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.49 p.205 refers to Ezekiel 18:33. God does not want death, but conversion.

Gi11. God / Christ is heals /is healer

Matthew 8:14-15; 8:16; 8:17

Epistle to Diognetus (c.130 A.D.) ch.9 p.28 “He [God] desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life”

Clement of Alexandria (193-217/220 A.D.) “But the good Instructor, the Wisdom, the Word of the Father, who made man, cares for the whole nature of His creature; the all-sufficient Physician of humanity, the Saviour, heals both body and soul.” The Instructor book 1 ch.2 p.210

Tertullian (198-202 A.D.) “So amply sufficient a Depositary of patience is God. If it be a wrong which you deposit in His care, He is an Avenger; if a loss, He is a Restorer; if pain, He is a Healer; if death, He is a Reviver.” Of Patience ch.15 p.716

Tertullian (207/208 A.D.) “He was therefore the very Christ of Isaiah, the healer of our sicknesses. ‘Surely,’ says he, ‘He hath borne our griefs and carried our sorrows.’” Five Books Against Marcion book 4 ch.8 p.354

Hippolytus of Portus (222-235/236 A.D.) “‘This is my beloved Son’ - He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head, and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten, and yet confers liberty on the world; who is pierced in the side, and yet repairs the side of Adam.” Discourse on the Holy Theophany ch.8 p.237

Origen (225-253/254 A.D.) “And I am persuaded these things contain reasons concerning the verse kinds of souls which Jesus vivifies and heals.” Commentary on Matthew book 11 ch.17 p.445

Origen (225-253/254 A.D.) “And along with these you will investigate when the Saviour heals of Himself and unasked by any one, as for example, the paralytic; for these cures, when compared with one another for this very purpose,” Commentary on Matthew book 13 ch.3 p.477

Cyprian of Carthage (c.246-258 A.D.) “Also in Isaiah: ‘The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.’” Treatises of Cyprian Treatise 12 second part ch.10 p.519

Gregory Thaumaturgus (240-265 A.D.) “But let us commit the praises and hymns in honour of the King and Superintendent of all things, the perennial Fount of all blessings, to the hand of Him who, in this matter as in all others, is the Healer of our infirmity,” Oration and Panegyric to Origen argument 4 p.24

Gi12. God is our protector

Clement of Rome (96-98 A.D.) “the well-pleasing of His Name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore.” 1 Clement ch.58 p.21

Tertullian (198-220 A.D.) “Why do you not rather on this, the side of constancy and trust in God, say, I do my part; I depart not; God, if He choose, will Himself be my protector?” Fleeing Persecution ch.5 p.119

Cyprian of Carthage (c.246-258 A.D.) “Neither should you think that he is father to your children who is both changeable and infirm, but you should obtain Him who is the eternal and unchanging Father of spiritual children. Assign to Him your wealth which you are saving up for your heirs. Let Him be the guardian for your children; let Him be their trustee; let Him be their protector, by His divine majesty, against all worldly injuries.” Treatises of Cyprian Treatise 8 ch.19 p.481

Gregory Thaumaturgus (240-265 A.D.) “But why should I utter such lamentations? There lives still the Saviour of all men, even of the half-dead and the despoiled, the Protector and Physician for all, the Word, that sleepless Keeper of all.” Oration and Panegyric to Origen ch.17 p.38

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses” Oration of Simeon and Anna ch.6 p.387

Acts of Paul and Thecla (before 207 A.D.) p.490 speaks of God miraculously delivering Thecla.

Gi13. God is our refuge

Deuteronomy 32:27; 2 Samuel 22:3,31; Psalm 2:12; 5:11; 9:9; 16:1; 17:7; 18:2; 31:2; 34:8; 36:7; 46:1; 62:8; 71:1; 91:2; 144:2; Proverbs 30:5

4Q29 (= 4QDeut b) (Deuteronomy 29:24-27; 30:3-14; 31:9-17, 31:24-32:3) (dated 150-100 B.C.)

Clement of Rome (96-98 A.D.) “great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever.” 1 Clement ch.20 p.11

Justin Martyr (c.138-165 A.D.) “But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel.” Dialogue with Trypho, a Jew ch.125 p.262

Clement of Alexandria (c.195 A.D.) “Let none of you worship the sun, but set his desires on the Maker of the sun; nor deify the universe, but seek after the Creator of the universe. The only refuge, then, which remains for him who would reach the portals of salvation is divine wisdom. From this, as from a sacred asylum, the man who presses after salvation, can be dragged by no demon.” Exhortation to the Heathen ch.4 p.190

Commodianus (c.240 A.D.) “So Christ is fought against, even as Caesar is obeyed. Seek the refuge of the king, if thou hast been a delinquent. Do thou implore of Him; do thou prostrate confess to Him: He will grant all things whose also are all our things. The camp being replaced, beware of sinning further; do not wander long as a soldier through caves of the wild beasts. Let it be sin to thee to cease from unmeasured doing.” Instructions of Commodianus ch.52 p.213

Origen (225-253/254 A.D.) “all the gods of the heathen are greedy demons, which flit around sacrifices and blood, and other sacrificial accompaniments, in order to deceive those who have not taken refuge with the God who is over all,” Origen Against Celsus book 3 ch.37 p.479

Methodius (270-311/312 A.D.) (partial) “Now it is certain that those who have taken refuge and rested under the Spirit, and under the shadow of the Word, shall not be alarmed, nor frightened by him who troubles the hearts of men.” Banquet of the Ten Virgins discourse 10 ch.5 p.350

Lactantius (c.303-320/325 A.D.) quotes “and the Lord is become my refuge.” as of David in the 93rd Psalm. The Divine Institutes book 4 ch.18 p.121

Among corrupt or spurious works

Testaments of the Twelve Patriarchs (70-135 A.D.) book 11 ch.1 p.32 Joseph says, “He [God] rescued me.”

Testaments of the Twelve Patriarchs (70-135 A.D.) book 11 ch.9 p.33 Joseph says, “And the Lord guarded me from her [Potiphar’s wife’s] devices.”

Acts of Paul and Thecla (before 207 A.D.) p.490 says God is our refuge.

Gi14. God is our deliverer

Melito of Sardis (170-177/180 A.D.) “the light of those that are in darkness; the deliverer of those that are captive” On Faith vol.8 ch.4 p.756

Irenaeus of Lyons (182-188 A.D.) “therefore, when Paul sets forth human infirmity, he says: ‘For I know that there dwelleth in my flesh no good thing,’ showing that the ‘good thing’ of our salvation is not from us, but from God. And again: ‘Wretched man that I am, who shall deliver me from the body of this death?’ [Romans 7:24] Then he introduces the Deliverer, [saying, ] ‘The grace of Jesus Christ our Lord.’” Irenaeus Against Heresies book 3 ch.20.3 p.450

Cyprian of Carthage (c.246-258 A.D.) “Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, ‘I came down from heaven, not to do my own will, but the will of Him that sent me.’ But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church’s mouth, ‘He that saith he abideth in Christ.” Treatises of Cyprian Treatise 2 ch.7 p.432

Arnobius of Sicca (297-303 A.D.) “in that we hold Him [the Supreme Ruler] fast who assures us that He will be our deliverer from such danger, embrace Him, and entrust our souls to His care, if only that interchange is right? You rest the salvation of your souls on yourselves, and are assured that by your own exertions alone you become gods; but we, on the contrary hold out no hope to ourselves from our own weakness, for we see that our nature has no strength, and is overcome by its own passions in every strife for anything.” Arnobius Against the Heathen book 2 ch.32 p.446

Lactantius (c.303-320/325 A.D.) “For He is the Deliverer, and Judge, and Avenger, and King, and God, whom we call Christ” The Divine Institutes book 4 ch.19 p.122

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “I have seen Him who is by nature my Lord and Deliverer;” Oration of Simeon and Anna ch.8 p.389

pseudo-Methodius (after 312 A.D.) speaks of the “King Eternal” Oration Concerning Simeon and Anna ch.8 p.388

Acts of Paul and Thecla (before 207 A.D.) p.490 speaks of the God delivering Thecla.

Gi15. God/Christ rejoices over us

Zephaniah 3:17

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Jesus endured the cross because of the joy set before Him. Hebrews 12:2

Epistle to Diognetus (c.130-200 A.D.) ch.11 p.29 says that the Word [Jesus] rejoices over the faithful.

Justin Martyr (c.138-165 A.D.) “For, Behold, I [God] make Jerusalem a rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be glad over My people.” Dialogue with Trypho, a Jew ch.81 p.239

Shepherd of Hermas (c.115-155 A.D.) book 3 ch.12 p.17 “Vigour arose within you, and ye grew strong in faith; and the Lord, seeing your strength, rejoiced.”

Melito of Sardis (170-177/180 A.D.) (implied) “His [God’s] delight in the prayers or works of the saints.” From the Oration on our Lord’s Passion vol.8 ch.9 p.760

Clement of Alexandria (193-217/220 A.D.) (implied) says that scripture “celebrates us” The Instructor book 1 ch.5 p.212

Tertullian (198-220 A.D.) “‘When He prepared the heavens,’ so says (the Scripture), ‘I was present with Him; and when He strengthened above the winds the lofty clouds, and when He secured the fountains which are under the heaven, I was present...I daily rejoiced in His presence; for He rejoiced when He had finished the world, and amongst the sons of men did He show” [Proverbs 8:27-31] Against Hermogenes ch.18 p.487

Origen (235-245 A.D.) (implied) shows that God rejoices over us. Homilies on Jeremiah homily 15 ch.4.1 p.161

Novatian (250/4-256/7 A.D.) “God rejoices in our faith alone, in our innocency alone, in our truth alone, in our virtues alone.” On Jewish Meats ch.5 p.649

Treatise Against Novatian (250/4-256/7 A.D.) ch.18 p.663 says that the angels and Christ rejoice over our repentance.

Anatolius (270-280 A.D.) “as He Himself also says: ‘Rejoice with Me; for I have found the sheep which I had lost.’” Paschal Canon ch.10 p.149

Methodius (270-311/312 A.D.) alludes to Psalm 104:31. “God shall have completed the world, He shall rejoice in us.” Banquet of the Ten Virgins discourse 9 ch.1 p.344

Lactantius (c.303-320/325 A.D.) “That supreme Majesty rejoices in such a worshipper as this, as it takes him as a son and bestows upon him the befitting reward of immortality, concerning which I must now speak, and refute the persuasion of those who think that the soul is destroyed together with the body.” Epitome of the Divine Institutes ch.67 p.151

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 9 ch.3 p.183 “whom He [God] might choose friends for His Son, with whom He might rejoice”

Gi16. Calling God Abba, Father

Mark 14:36; Romans 8:15; Galatians 4:6

Irenaeus of Lyons (182-188 A.D.) “To those, no doubt, who have received the grace of the “adoption, by which we cry, Abba Father.’” He mentions this in other places too. Irenaeus Against Heresies book 3 ch.6.1 p.419

Irenaeus of Lyons (c.160-202 A.D.) calls God Abba, Father. Proof of Apostolic Preaching ch.5

Clement of Alexandria (193-202 A.D.) “filiorum, in quo clamamus, Abba Pater;” “of the Son, in whom we exclaim, Abba Father;” Stromata book 3 ch.11 p.395

Clement of Alexandria (c.195 A.D.) “the Word, reaching and resting in the same truth, and crying Abba, Father.” Exhortation to the Heathen ch.9 p.197

Tertullian (207/208 A.D.) “therefore the assurance that we are the children of God, ‘He hath sent forth His Spirit into our hearts, crying, Abba, Father.’” Five Books Against Marcion book 5 ch.4 p.436

Theodotus the probable Montanist (c.240 A.D.) says that “we cry, Abba, Father.” Excepts from Theodotus ch.20 p.45

Origen (225-253/254 A.D.) “adoption, whereby we cry, Abba, Father.” Origen Against Celsus book 1 ch.57 p.421

Origen (233/234 A.D.) “For the Spirit that in the hearts of the blessed cries: ‘Abba, Father, knows well that the groans in the earthly habitation are likely only to press down upon them that have fallen or strayed from the way.” Origen On Prayer ch.2.3 p.19

Origen (233/234 A.D.) (partial) says that Christ called Him Abba. Origen’s Exhortation to Martyrdom p.66

Dionysius of Alexandria (246-265 A.D.) “makes mention of His saying, “Abba, Father, all things are possible unto Thee;” Commentary on Luke 22:42, etc. p.117

Gi17. God of Abraham

Exodus 3:6; Matthew 23:32; Acts 7:32

Justin Martyr (c.138-165 A.D.) “Nor have we trusted in any other (for there is no other), but in Him in whom you also have trusted, the God of Abraham, and of Isaac, and of Jacob.” Dialogue with Trypho, a Jew ch.11 p.199. See also ibid ch.126 p.263.

Justin Martyr (c.150 A.D.) “From the writings of Moses also this will be manifest; for thus it is written in them, ‘And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people.’” [Exodus 3:6] First Apology of Justin Martyr ch.63 p.184

Tatian’s Diatessaron (c.172 A.D.) section 14.34 p.66 mentions the God of Abraham, the God of Isaac, and the God of Jacob. See also section 34.20 p.96.

Irenaeus of Lyons (182-188 A.D.) “whom invoking, he exclaimed, ‘LORD God of Abraham, God of Isaac, and God of Jacob, hear me to-day, and let all this people know that Thou art the God of Israel.’” [1 Kings 18:36] Irenaeus Against Heresies book 3 ch.6.5 p.419. See also book 3 ch.12.3 p.430.

Irenaeus of Lyons (c.160-202 A.D.) “This is He who is called in the Law the God of Abraham and the God of Isaac and the God of Jacob, the God of the living; although the sublimity and greatness of this God is unspeakable.” Proof of Apostolic Preaching ch.8. see also ch.21.

Clement of Alexandria (193-217/220 A.D.) “And that he is beloved of God, God intimates when He says, ‘The God of Abraham, the God of Isaac, the God of Jacob.’ For the first is found to have been expressly called ‘friend;’ and the second is shown to have received a new name, signifying ‘he that sees God;’” Stromata book 2 ch.5 p.351. See also Stromata book 5 ch.10 p.459.

Tertullian (198-220 A.D.) “‘Ask, and ye shall receive,’ is suitably said to one who was aware from whom he ought to ask,-by whom also some promise had been given; that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises.” Prescription Against Heretics ch.8 p.247

Hippolytus of Portus (222-235/236 A.D.) (partial) “by citing the word in the law, ‘I am the God of your fathers: ye shall have no other gods besides me;’” Against the Heresy of One Noetus ch.2 p.223.

Origen (c.240 A.D.) mentions the God of Abraham, Isaac, and Jacob. Homilies on Jeremiah homily 9 ch.3 p.89

Origen (c.227-240 A.D.) “‘the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.’” Commentary on John book 1 ch.34 p.315

Origen (239-242 A.D.) says our God is the God of Abraham, Isaac, and Jacob. Homilies on Ezekiel homily 7 ch.4.1 p.103

Origen (239-242 A.D.) says our God is the God of Abraham, Isaac, and Jacob. Homilies on Ezekiel homily 12 ch.5.2 p.153

Origen (235 A.D.) refers to the God of Abraham, Isaac, and Jacob. Exhortation to Martyrdom ch.6.46 p.189

Cyprian of Carthage (c.246-258 A.D.) “And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob.’” Treatises of Cyprian Treatise 12 second part ch.19 p.524

Athanasius of Alexandria (318 A.D.) mentions the God of Abraham. Incarnation of the Word ch.40.4 p.58

Eusebius of Caesarea (318 A.D.) God of Abraham and Isaac. Demonstration of the Gospel book 1.5 p.7

Eusebius of Caesarea (318-325 A.D.) “the God of Abraham, of Isaac, and of Jacob. I am God.” Preparation for the Gospel book 9 ch.29 p.36

Eusebius of Caesarea (318-325 A.D.) mentions the God of Abraham, Isaac, and Jacob. Eusebius’ Ecclesiastical History book 1 ch.2.13 p.83

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses” Oration of Simeon and Anna ch.6 p.387

Among heretics

The Gnostic Valentinus (before 222-235/236 A.D.) “This is, as he says, what (God) declares to Moses: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them;’” [Valentinus’ view] in Hippolytus’ Refutation of All Heresies book 6 ch.31 p.90

The Gnostic Basilides (before 222-235/236 A.D.) (partial) says a false god was the god of Abraham, Isaac and Jacob according to Hippolytus “But (in reality) the Hebdomad was king and lord of this quarter of the universe, and the Ogdoad is Arrhetus, whereas the Hebdomad is Rhetus. This, he says, is the Archon of the Hebdomad, who has spoken to Moses, and says: ‘I am the God of Abraham, and Isaac, and Jacob, and I have not manifested unto them the name of God’ (for so they wish that it had been written)-that is, the God, Arrhetus, Archon of the Ogdoad.” Refutation of All Heresies book 7 ch.13 p.106-107

Gi18. God of Isaac

Exodus 3:6; Matthew 23:32; Acts 7:32

Tatian’s Diatessaron (c.172 A.D.) section 14.34 p.66 mentions the God of Abraham, the God of Isaac, and the God of Jacob. See also section 34.20 p.96.

Clement of Alexandria (193-202 A.D.) “And that he is beloved of God, God intimates when He says, ‘The God of Abraham, the God of Isaac, the God of Jacob.’ For the first is found to have been expressly called ‘friend;’ and the second is shown to have received a new name, signifying “he that sees God;” Stromata book 2 ch.5 p.351. See also Stromata book 5 ch.10 p.459.

Origen (c.240 A.D.) mentions the God of Abraham, Isaac, and Jacob. Homilies on Jeremiah homily 9 ch.3 p.89

Origen (c.227-240 A.D.) “‘the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.’” Commentary on John book 1 ch.34 p.315

Origen (239-242 A.D.) says our God is the God of Abraham, Isaac, and Jacob. Homilies on Ezekiel homily 12 ch.5.2 p.153

Origen (235 A.D.) refers to the God of Abraham, Isaac, and Jacob. Exhortation to Martyrdom ch.6.46 p.189

Eusebius of Caesarea (318 A.D.) God of Abraham and Isaac. Demonstration of the Gospel book 1.5 p.7

Eusebius of Caesarea (318-325 A.D.) “the God of Abraham, of Isaac, and of Jacob. I am God.” Preparation for the Gospel book 9 ch.29 p.36

Among heretics

Valentinus (before 222-235/236 A.D.) “This is, as he says, what (God) declares to Moses: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them;’” [Valentinus’ view] in Hippolytus’ Refutation of All Heresies book 6 ch.31 p.90

Gi19. The God of Jacob

Exodus 3:6; Matthew 23:32; Acts 7:32

Justin Martyr (c.138-165 A.D.) “This is the generation of them that seek the Lord, that seek the face of the God of Jacob.” Dialogue with Trypho, a Jew ch.36 p.212

Tatian’s Diatessaron (c.172 A.D.) section 14.34 p.66 mentions the God of Abraham, the God of Isaac, and the God of Jacob. See also section 34.20 p.96.

Tertullian (198-220 A.D.) “‘all nations have ‘to ascend to the mount of the Lord and to the house of the God of Jacob,’ who demands of His saints in martyrdom that death which He exacted even of His Christ.” Treatise on the Soul ch.50 p.227

Tertullian (207/208 A.D.) “‘Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His way, and we will walk in it: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem.’” Five Books Agianst Marcion book 3 ch.21 p.339

Origen (c.227-240 A.D.) “‘the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.’” Commentary on John book 1 ch.34 p.315

Origen (239-242 A.D.) says our God is the God of Abraham, Isaac, and Jacob. Homilies on Ezekiel homily 12 ch.5.2 p.153

Origen (c.240 A.D.) mentions the God of Abraham, Isaac, and Jacob. Homilies on Jeremiah homily 9 ch.3 p.89

Origen (235 A.D.) refers to the God of Abraham, Isaac, and Jacob. Exhortation to Martyrdom ch.6.46 p.189

Origen (c.250 A.D.) mentions the “God of Jacob”. Homilies on Psalms Psalm 75.6 p.234

Eusebius of Caesarea (318-325 A.D.) “the God of Abraham, of Isaac, and of Jacob. I am God.” Preparation for the Gospel book 9 ch.29 p.36

Among heretics

Gi20. God of Israel

Exodus 24:10; Numbers 16:9; Joshua 7:19; Judges 5:3; 1 Samuel 5:8; 2 Samuel 7:26; 1 Kings 11:31; 2 Kings 10:31; 1 Chronicles 4:10; 2 Chronicles 2:12; Ezra 1:3; Psalm 41:13; Isaiah 17:6; 45:3; Jeremiah 7:3; Ezekiel 8:4; Zephaniah 2:9; Malachi 2:16

Matthew 15:31; Luke 1:68

(implied) Deuteronomy 6:4

(implied) Amos 4:12 “prepare to meet your God, O Israel”

Genesis 49:24 (partial, rock of Israel)

Justin Martyr (c.138-165 A.D.) “Blessed be the Lord, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever and ever:” Dialogue with Trypho, a Jew ch.64 p.230

Tertullian (205 A.D.)”applicable certainly to whomsoever the Lord God of Israel may lead forth in like” Scorpiace ch.2 p.635

Tertullian (203/204 A.D.) “Because blessed Is the Lord God of Israel, who only” Five Books Against Marcion book 5 ch.9 p.449

Tertullian (208-220 A.D.) calls God “the Holy one of Israel”. Tertullian on Modesty ch.8 p.82

Hippolytus of Portus (222-235/236 A.D.) (implied) “Thou art God, and we knew not; God of Israel, the Saviour.” Do you see, he says, how the Scriptures proclaim one God? And as this is clearly exhibited, and these passages are testimonies to it, I am under necessity, he says, since one is acknowledged, to make this One the subject of suffering.” Against the Heresy of One Noetus ch.2 p.224 (Hippolytus is summarizing Noetus’ argument, but Hippolytus does not disagree that God is the God of Israel. Hippolytus agrees that God is One, but also shows that God is three too.

Origen (c.227-240 A.D.) “Lord that saveth thee and the God of Israel that chooseth thee. And instead of” Commentary on John book 10 ch.26 p.406

Origen (233/234 A.D.) mentions the God of Israel. Origen’s Exhortation to Martyrdom p.66

Cyprian of Carthage (c.246-258 A.D.) “Also in that according to Luke: ‘And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.’” Treatises of Cyprian Treatise 12 second part ch.7 p.519

Lactantius (c.303-320/325 A.D.) “which call Thee by Thy name, the God of Israel.’” The Divine Institutes book 4 ch.12 p.111

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “Psalms it is sung: “Blessed be the Lord God of Israel, and the whole earth shall” Oration Concerning Simeon and Anna ch.5 p.386

Gi21. God is patient or long-suffering

Romans 9:22; 2 Peter 3:9

Clement of Rome (96-98 A.D.) “and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions, of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards all His creation.” 1 Clement ch.19 p.10

Ignatius of Antioch (100-107/116 A.D.)”Let us therefore be of a reverent spirit, and fear the long-suffering of God, that it tend not to our condemnation.” [Greek] Letter to the Ephesians ch.11 p.54

Epistle of Barnabas (c.70-130 A.D.) ch.3 p.138 “To this end, therefore, brethren, He is long-suffering, foreseeing how the people whom He has prepared shall with guilelessness believe in His Beloved.”

Shepherd of Hermas (c.115-155 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.”

Justin Martyr (c.138-165 A.D.) “Yet we do not hate you or those who, by your means, have conceived such prejudices against us; but we pray that even now all of you may repent and obtain mercy from God, the compassionate and long-suffering Father of all.” Dialogue with Trypho, a Jew ch.108 p.253

Theophilus of Antioch (168-181/188 A.D.) “And that God sees all, and that nothing escapes His notice, but that, being long-suffering, He refrains until the time when He is to judge-:” Theophilus to Autolycus book 2 ch.37 p.109

Irenaeus of Lyons (182-188 A.D.) “Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word.” Irenaeus Against Heresies book 3 ch.20.1 p.449.

pseudo-Justin Martyr (168-200 A.D.) says that God is long-suffering. On the Sole Government of God ch.1 p.290

Clement of Alexandria (193-202 A.D.) “‘And such were some of you’-such manifestly as those still are whom you do not forgive; ‘but ye are washed,’ not simply as the rest, but with knowledge; ye have cast off the passions of the soul, in order to become assimilated, as far as possible, to the goodness of God’s providence by long-suffering, and by forgiveness ‘towards the just and the unjust,’ casting on them the gleam of benignity in word and deeds, as the sun. Stromata book 7 ch.14 p.548

Tertullian (208-220 A.D.) says that God is patient. Tertullian on Modesty ch.2 p.76

Tertullian (208-220 A.D.) “But how Paul, … when, rejoicing over the Thessalonians, he says, ‘So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer! [2 Thessalonians 1:4] Tertullian on Modesty ch.13 p.87.

Tertullian (207/208 A.D.) “It is well, therefore, that he premised the attribute of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing.” Five Books Against Marcion book 2 ch.24 p.315

Hippolytus of Portus (222-235/236 A.D.) “But since I perceive that they have not been abashed by our forbearance, and have made no account of how God is long-suffering, though blasphemed by them,” Refutation of All Heresies book 1 proemium p.10

Origen (225-253/254 A.D.) “Moreover, that ‘wrath’ is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: ‘Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?” Origen Against Celsus ch.4.72 p.529

Origen (c.250 A.D.) says that God is long-suffering up to a limit. Homilies on Psalms Psalm 77:6.1 p.355

Cyprian of Carthage (c.246-258 A.D.) “‘Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the patience and goodness of God leadeth thee to repentance?” Treatises of Cyprian Treatise 9 ch.4 p.485

Gregory Thaumaturgus (240-265 A.D.) “For whereas the providential judgment of God does not overtake all speedily, by reason of His great long-suffering, and the wicked is not punished immediately on the commission of his offences,” Metaphrase of Ecclesiastes ch.8 p.15

Methodius (270-311/312 A.D.) “But what to this answers the long-suffering One, He who is abundant in mercy, and slow to wrath?” Oration on Psalms ch.7 p.397

Lactantius (c.303-320/325 A.D.) “But now He suffers men to err, and to be impious even towards Himself, just, and mild, and patient as He is. For it is impossible that He in whom is perfect excellence should not also be of perfect patience. Whence some imagine, that God is altogether free from anger, because He is not subject to affections, which are perturbations of the mind; for every animal which is liable to affections and emotions is frail. But this persuasion altogether takes away truth and religion.” The Divine Institutes book 2 ch.18 p.67

Lactantius (c.303-320/325 A.D.) “For when those defenders of false gods, who are rebellious against the true God, persecute His name in us, we resist not either in deed or in word, but with meekness, and silence, and patience, we endure whatever cruelty is able to contrive against us. For we have confidence in God, from whom we expect that retribution will hereafter follow.” Epitome of the Divine Institutes ch.53 p.243-244

Among corrupt and spurious books

Testaments of the Twelve Patriarchs (70-135 A.D.) book 9 ch.4 p.29 says that God is long-suffering.

pseudo-Methodius (after 312 A.D.) “but the grace of the Lord reigneth, drawing all men to itself by saving long-suffering.” Oration Concerning Simeon and Anna ch.1 p.383

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.19 p.278 says that God is long-suffering.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.49 p.127 says that God is patient. See also ibid book 2 ch.16 p.101.

Gi22. God is compassionate

Jesus/Christ is compassionate is not included here

Isaiah 54:10

Clement of Rome (96-98 A.D.) “The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind.” 1 Clement vol.1 ch.23 p.11 See also vol.9

2 Clement (120-140 A.D.) ch.1 p.5 “For He [the Father] had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him.”

Shepherd of Hermas (c.115-155 A.D.) (partial, ambiguous whether God or Christ) 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.”

Irenaeus of Lyons (c.160-202 A.D.) says that God is compassionate. Proof of Apostolic Preaching ch.8.

Irenaeus of Lyons (182-188 A.D.) “And Amos (Micah) the prophet declares the same: ‘He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea.’” [Micah 7:9] Irenaeus Against Heresies book 3 ch.20 p.451

Irenaeus of Lyons (182-188 A.D.) “And justly indeed is he [the devil] led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word-that is, by Christ-in order that men might learn by actual proof that he receives incorruptibility not of himself, but by the free gift of God.” Irenaeus Against Heresies book 5 ch.21.3 p.550

Clement of Alexandria (193-217/220 A.D.) “In His ineffable essence He is Father; in His compassion to us He became Mother.” Who is the Rich Man Who Shall be Saved ch.37 p.601

Tertullian (207/208 A.D.) “Thenceforth Christ extended to all men the law of His Father’s compassion, excepting none from His mercy, as He omitted none in His invitation.” Five Book Against Marcion book 4 ch.16 p.

Treatise Against Novatian (250/4-256/7 A.D.) ch.9 p.659-660 “be ye converted to the Lord your God: for He is merciful, and one who pities with great compassion’”

Among corrupt or spurious works

Testaments of the Twelve Patriarchs (70-135 A.D.) book 6 ch.9 p.25 says that God is merciful and full of compassion.

Acts of Paul and Thecla (before 207 A.D.) p.491 (partial, ambiguous whether God or Christ) “Wherefore God sent His own Son, whom I preach, and in whom I teach men to rest their hope, who alone has had compassion upon a world led astray, that they many be no longer under judgment, O proconsul, but may have faith, and the fear of God, and the knowledge of holiness, and the love of truth.” (Paul is speaking)

Among heretics

Saturninus according to Tertullian (c.203 A.D.) “Saturninus, the disciple of Menander, who belonged to Simon’s sect, introduced this opinion: he affirmed that man was made by angels. A futile, imperfect creation at first, weak and unable to stand, he crawled upon the ground like a worm, because he wanted the strength to maintain an erect posture; but afterwards having, by the compassion of the Supreme Power (in whose image, which had not been fully understood, he was clumsily formed), obtained a slender spark of life, this roused and righted his imperfect form, and animated it with a higher vitality, and provided for its return, on its relinquishment of life, to its original principle. Carpocrates, indeed, claims for himself so extreme an amount of the supernal qualities, that his disciples set their own souls at once on an equality with Christ (not to mention the apostles); and sometimes, when it suits their fancy, even give them the superiority-deeming them, forsooth, to have partaken of that sublime virtue which looks down upon the principalities that govern this world. Apelles tells us that our souls were enticed by earthly baits down from their super-celestial abodes by a fiery angel, Israel’s God; and ours, who then enclosed them firmly within our sinful flesh. The hive of Valentinus fortifies the soul with the germ of Sophia, or Wisdom; by means of which germ they recognise, in the images of visible objects, the stories and Milesian fables of their own aeons.” A Treatise on the Soul ch.23 p.203

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius says that there are three principles: the good, the creative (the Demiurge), and the evil. He says the Demiurge is compassionate and merciful. Dialogue on the True Faith first part 805 3d p.37-39

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

Gi23. God loves us or is kind

God has compassion is listed separately

John 3:16; Ephesians 1:4

(implied) Exodus 2:25

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 1:4

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

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

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

Clement of Rome (96/98A.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

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

Didache (before 125 A.D.) vol.7 ch.10 p.380 (implied) "Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love,…"

Epistle of Barnabas (c.70-130 A.D.) ch.1 p.137 says our Lord Jesus Christ loved us in peace.

Epistle to Diognetus (c.130-200 A.D.) ch.2 p.23 God loves mankind.

Epistle to Diognetus (c.130-200 A.D.) ch.10 p.29 “For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it…”

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 (c.169 A.D.) mentions the love of God and Jesus Christ. Martyrdom of Polycarp preface p.39

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

Irenaeus of Lyons (c.160-202 A.D.) says that God is compassionate. Proof of Apostolic Preaching ch.8.

Passion of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) ch.1.3 p.700 She had found the kindnesses of the Lord to be so great.

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 and book 1 ch.3 p.211.

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

Tertullian (198-220 A.D.) “For God so love the world” Against Praxeas ch.21 p.616

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

Origen (233-244 A.D.) says that God is both kind and severe. Homilies on Luke Homily 38.6 p.158

Origen (225-253/254 A.D.) quotes Paul in Romans 8:39,39 saying nothing can separate us from the love of God. [both Latin and Greek] 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

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

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

Cyprian of Carthage (c.246-258 A.D.) “And from Solomon we have received the mandates of wisdom, warning us: 'My son, despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He correcteth.'” Treatises of Cyprian Treatise 2 ch.1 p.430.

Cyprian of Carthage (c.246-258 A.D.) “Who shall separate us from the love of Christ.” Epistles of Cyprian Epistle 7 ch.6 p.287

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.

&&&Adamantius (c.300 A.D.) &&& Dialogue on the True Faith part &&&

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

Lactantius (c.303-320/325 A.D.) God has both kindness and anger. A Treatise on the Anger of God ch.2 p.260

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 12 ch.27 p.298 says that God loves us.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.9 p.230 says that God cares for all.

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.4 p.67 says that God love us.

Nag Hammadi Apocalypse of Peter (3rd century A.D.) Nag Hammadi Library in English p.376 says that God has pity.

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

Gi24. God avenges

Deuteronomy 32:35,43; 1 Samuel 24:12; 2 Kings 9:7; Isaiah 1:24; Isaiah 65:6; 66:6; Jeremiah 5:9,29; 9:9; 15:15; 51:6b,36; Romans 12:19; 2 Thessalonians 1:6; Hebrews 10:30; Revelation 6:10

Implied Psalm 79:12; 94:2; Lamentations 3:64

Justin Martyr (c.138-165 A.D.) “and I added what follows of the passage: ‘Rejoice, O ye nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.’” Dialogue with Trypho, a Jew ch.130 p.264

Irenaeus of Lyons (182-188 A.D.) “‘And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily.’” Irenaeus Against Heresies book 4 ch.27.4 p.500

Clement of Alexandria (193-202 A.D.) “because the Lord is the avenger in respect of all such, as we also told you before, and testified.” Stromata book 4 ch.12 p.424

Tertullian (198-220 A.D.) “So amply sufficient a Depositary of patience is God. If it be a wrong which you deposit in His care, He is an Avenger; if a loss, He is a Restorer; if pain, He is a Healer; if death, He is a Reviver.” Of Patience ch.15 p.716

Tertullian (198-220 A.D.) “In the Revelation of John, again, the order of these times is spread out to view, which ‘the souls of the martyrs’ are taught to wait for beneath the altar, whilst they earnestly pray to be avenged and judged: (taught, I say, to wait), in order that the world may first drink to the dregs the plagues that await it out of the vials of the angels, and that the city of fornication may receive from the ten kings its deserved doom, and that the beast Antichrist with his false prophet may wage war on the Church of God; and that, after the casting of the devil into the bottomless pit for a while, the blessed prerogative of the first resurrection may be ordained from the thrones; and then again, after the consignment of him to the fire, that the judgment of the final and universal resurrection may be determined out of the books.” On the Resurrection of the Flesh ch.25 p.563

Tertullian (198-220 A.D.) “But when He [Jesus] forbids thinking about what answer to make at a judgment-seat, He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.” Scorpiace ch.11 p.644-645

Hippolytus of Portus (222-235/236 A.D.) “‘Rejoice over her, thou heaven, and ye angels, and apostles, and prophets; for God hath avenged you on her. And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.’” Treatise on Christ and Antichrist ch.42 p.212

Origen (235 A.D.) (implied) discusses God getting the Seleucids who tortured and killed Jews in Maccabees. Exhortation to Martyrdom ch.4.25-27 p.165-167

Novatian (250/4-256/7 A.D.) “For it cannot happen that He [God] should be the originator or architect of any evil work, who claims to Himself the name of ‘the Perfect,’ both Parent and Judge, especially when He is the avenger and judge of every evil work;” Concerning the Trinity ch.4 p.614

Cyprian of Carthage (c.246-258 A.D.) “In Deuteronomy God said to Moses: ‘And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it.’” Treatises of Cyprian Treatise 12 first part no.18 p.512

Cyprian of Carthage (c.246-258 A.D.) “The innocent give place to the guilty; the harmless acquiesce in punishments and tortures, sure and confident that whatsoever we suffer will not remain unavenged, and that in proportion to the greatness of the injustice of I our persecution so will be the justice and the severity of the vengeance exacted for those persecutions.” Treatises of Cyprian treatise 5 ch.17 p.462

Lactantius (c.303-320/325 A.D.) “For He is the Deliverer, and Judge, and Avenger, and King, and God, whom we call” The Divine Institutes book 4 ch.19 p.122

Lactantius (c.303-c.325 A.D.) “On this account He promises that He will quickly take vengeance upon them, and exterminate the evil monsters from the earth. But He also, although He is accustomed to avenge the persecutions of His people even in the present world, commands us, however, to await patiently that day of heavenly judgment, in which He Himself will honour or punish every man according to his deserts. Therefore let not the souls of the sacrilegious expect that those whom they thus trample upon will be despised and unavenged.” The Divine Institutes book 5 ch.24 p.161

Among heretics

Bardesan/Bardesanes of Syria (154-224/232 A.D.) “He began accordingly to address us as follows: ‘Many men are there who have not faith, and have not received knowledge from the True Wisdom. In consequence of this, they are not competent to speak and give instruction to others, nor are they readily inclined themselves to hear. For they have not the foundation of faith to build upon, nor have they any confidence on which to rest their hope.”

Gi25. Christians & Jews/Israel/Moses worship the same God

Matthew 8:11-12a ; Acts 22:14; Romans 3:9-31

Saying that God or Christ is for both Jews and Greeks or Gentiles is not counted here.

Matthew 8:11-12a (Implied) “and I [Jesus] says to you that many will come from the east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. (12) But the sons of the kingdom will be cast out into outer darkness.”

Romans 3:29-31

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 3:9-31

Epistle of Barnabas (c.70-130 A.D.) ch.16 p.147 “Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him [God] in the temple.”

Justin Martyr (c.150 A.D.) (implied) “There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language.” First Apology of Justin Martyr ch.31 p.173

Justin Martyr (c.138-165 A.D.) “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but you, though you read them, do not catch the spirit that is in them.” Dialogue with Trypho, a Jew ch.29 p.209

Irenaeus of Lyons (182-18 A.D.) “For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father’s will, and completing His dispensations with regard to the human race.” Irenaeus Against Heresies book 2 ch.26.2 p.397

Irenaeus of Lyons (182-188 A.D.) “Our God, one and the same, is also their [the patriarchs’] God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, ‘Jacob have I loved, but Esau have I hated.’” Irenaeus Against Heresies book 4 ch.21.2 p.493

Irenaeus of Lyons (182-188 A.D.) “The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter’s words that he did indeed still retain the God who was already known to them; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ.” Irenaeus Against Heresies book 3 ch.12.7 p.432-433

Irenaeus of Lyons (c.160-210 A.D.) “And by the Spirit the Father is called Most High and Almighty and Lord of hosts; that we may learn concerning God that He it is who is creator of heaven and earth and all the world, and maker of angels and men, and Lord of all, through whom all things exist and by whom all things are sustained; merciful, compassionate and very tender, good, just, the God of all, both of Jews and of Gentiles, and of them that believe.” Demonstration of Apostolic Preaching ch.8

Minucius Felix (210 A.D.) “For they themselves also, as long as they worshipped our God-and He is the same God of all-with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became innumerable, from poor became rich, from being servants became kings; a few overwhelmed many;” The Octavius of Minucius Felix ch.33 p.193.

Clement of Alexandria (193-202 A.D.) “‘Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,’ exclaims the noble apostle.” Stromata book 5 ch.3 p.449

Clement of Alexandria (193-202 A.D.) “God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God’s beneficence, He distinguished the most excellent of the Greeks from the common herd,” Stromata book 6 ch.5 p.490

Tertullian (198-220 A.D.) “But, for our part, contending elsewhere about God, and about all the rest of the body of heretical teaching, we now draw before us definite lines for one form of encounter, maintaining that this will, such as to have given occasion for martyrdoms, is that of not another god than the God of Israel, on the ground of” Scorpiace ch.4 p.637

Tertullian (207/208 A.D.) quotes Psalm 2 and then says, “And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.” Five Books Against Marcion book 1 ch.21 p.286

Tertullian (207/208 A.D.) “I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel ‘that they have a zeal of God’-their own God, of course- ‘but not according to knowledge. For,’ says he, ‘being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth.’ Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness-that is, the righteousness of their law-not receiving Christ, the end (or finisher) of the law.” Five Books Against Marcion book 5 ch.14 p.460

Hippolytus of Portus (222-235/236 A.D.) “For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son.” Against the Heresy of One Noetus ch.14 p.228

Origen (225-253/254 A.D.) “Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God,” Origen Against Celsus book 6 ch.29 p.586

Origen (225-253/254 A.D.) (implied) “while Moses, our most ancient prophet, says that a divine vision was present to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top, - obscurely pointing, by this matter of the ladder, either to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth.” Origen Against Celsus book 6 ch.21 p.582-583

Origen (233/234 A.D.) shows that we can trust God who delivered the enemies to Josue [Joshua]. Origen On Prayer ch.14.5 p.56

Novatian (250/4-256/7 A.D.) (implied) “He is therefore one and the same Spirit who was in the prophets and apostles, except that in the former He was occasional, in the latter always. But in the former not as being always in them, in the latter as abiding always in them; and in the former distributed with reserve, in the latter all poured out;” Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) “For we ought not to be forgetful what the Lord spoke to the Jews by Isaiah the prophet, rebuking, and indignant that they had despised the divine precepts and followed human doctrines.” Epistles of Cyprian letter 67 ch.2 p.370

Anatolius (270-280 A.D.) (implied) “Nor is this an opinion confined to ourselves alone. For it was also known to the Jews of old and before Christ, and it was most carefully observed by them. And this may be learned from what Philo, and Josephus, and Musaeus have written; and not only from these, but indeed from others still more ancient, namely, the two Agathobuli, who were surnamed the Masters, and the eminent Aristobulus, who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox in the middle of the first month.” Paschal Canon ch.3 p.147

Adamantius (c.300 A.D.) (implied) “It has been clearly demonstrated, then, that the prophets and Christ own one and the same God.” Dialogue on the True Faith first part ch.16 p.59

Athanasius of Alexandria (c.318 A.D.) “For the people of the Jews of old had abundant teaching, in that they had the knowledge of God not only from the works of Creation, but also from the divine Scriptures.” Athanasius Against the Heathen ch.45.4 p.28

Athanasius of Alexandria (c.318 A.D.) “3. But the sectaries, who have fallen away from the teaching of the Church, and made shipwreck concerning the Faith they also wrongly think that evil has a substantive existence. But they arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ, and that he is the unmade producer of evil and the head of wickedness, who is also artificer of Creation. But these men one can easily refute, not only from the divine Scriptures, but also from the human understanding itself, the very source of these their insane imaginations. 4. To begin with, our Lord and Saviour Jesus Christ says in His own gospels confirming the words of Moses: ‘The Lord God is one;’ and ‘I thank thee, Father, Lord of heaven and earth’ But if God is one, and at the same time Lord of heaven and earth, how could there be another God beside Him?” Athanasius Against the Heathen ch.6 p.7

Lactantius (c.303-c.305 A.D.) (implied) “It is contained in the mysteries of the sacred writings, that a prince of the Hebrews, compelled by want of corn, passed into Egypt with all his family and relatives. And when his posterity, remaining long in Egypt, had increased into a great nation, and were oppressed by the heavy and intolerable yoke of slavery, God smote Egypt with an incurable stroke, and freed His people, leading them through the midst of the sea, when, the waves being cut asunder and parted on either side, the people went over on dry ground. And the king of the Egyptians endeavouring to follow them as they fled, the sea returning to its place, he was cut off, with all his people. And this deed so illustrious and so wonderful, although for the present it displayed to men the power of God, was also a foreshadowing and figure of a greater deed, which the same God was about to perform at the last consummation of the times, for He will free His people from the oppressive bondage of the world. But since at that time the people of God were one, and in one nation only, Egypt only was smitten. But now, because the people of God are collected out of all languages, and dwell among all nations, and are oppressed by those hearing rule over them, it must come to pass that all nations, that is, the whole world, be beaten with heavenly stripes, that the righteous people, who are worshippers of God, may be set free. And as then signs were given by which the coming destruction was shown to the Egyptians, so at the last time wonderful prodigies will take place throughout all the elements of the world, by which the impending destruction may be understood by all nations.” The Divine Institutes book 7 ch.15 p.212

Lactantius (c.303-320/325 A.D.) (implied) “But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited.” The Divine Institutes book 4 ch.20 p.122

Eusebius of Caesarea (318-325 A.D.) “And the blessing assured thereby to all nations came, to lead those who came to it from the first step and from the first elements of the Mosaic worship to a better and more perfect life. Yes, the religion of those blessed and godly men, who did not worship in any one place exclusively, neither by symbols nor types, but as our Lord and Saviour requires ‘in spirit and in truth’, by our Saviour's appearance became the possession of all the nations, as the prophets of old foresaw. For Zephaniah says the very same thing: ‘The Lord shall appear against them, and shall utterly destroy all the gods of the nations of the earth. And they shall worship him each one from his own place.’ ” Demonstration of the Gospel book 1 ch.33

Eusebius of Caesarea (318 A.D.) says God gave the covenant to the Jews. Demonstration of the Gospel book 4 p.6 and 1.6 p.11

Eusebius of Caesarea (318-325 A.D.) “and the mode of life of the pious Hebrews of old,” Preparation for the Gospel book 8 ch.8 p.2

Among heretics

X Saturninus in Irenaeus of Lyons (182-188 A.D.) “2. He [Saturninus] has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic…” Irenaeus Against Heresies book 1 ch.24.2 p.349

Gi26. Abraham’s [Three] Visitors

Genesis 18:1-16

Justin Martyr (c.138-165 A.D.) “And quoting once more the previous passage, I asked Trypho, ‘Do you think that God appeared to Abraham under the oak in Mamre, as the Scripture asserts?’ He [Trypho] said, ‘Assuredly.’ ‘Was He one of those three,’ I [Justin] said, ‘whom Abraham saw, and whom the Holy Spirit of prophecy describes as men?’” Dialogue with Trypho, a Jew ch.56 p.223

Irenaeus of Lyons (c.160-202 A.D.) mentions Abraham’s three visitors. Proof of Apostolic Preaching ch.44.

Irenaeus of Lyons (182-188 A.D.) (partial) “God who spake in human shape to Abraham,” Irenaeus Against Heresies book 4 ch.7.4 p.470

Clement of Alexandria (193-217/220 A.D.) (partial) The Instructor book 3 ch.10 p.283-284

Origen (c.227-240 A.D.) discusses the viewpoint that men turn into angels. “‘man’ and ‘angel’ are used indifferently, and that the same subject is entitled both angel and man. This is true of the three who were entertained by Abraham, and of the two who came to Sodom; in the whole course of Scripture, persons are styled sometimes men, sometimes angels.” Origen’s Commentary on John book 2 ch.17 p.336

Origen (233/234 A.D.) mentions Abraham’s Three visitors. Origen On Prayer homily 27 ch.11 p.100

Novatian (250/254-256/7 A.D.) “To this, moreover, Moses added the instance of God seen of Abraham at the oak of Mature, when he was sitting at the opening of his tent at noon-day. And nevertheless, although he had beheld three men, note that he called one of them Lord; and when he had washed their feet, he offers them bread baked on the ashes, with butter and abundance of milk itself, and urges them that, being detained as guests, they should eat.” Concerning the Trinity ch.18 p.628

Adamantius (c.300 A.D.) First Marinus the Bardasene says, “I believe that just a the angels appeared to Abraham, and ate and drank and conversed with him, so Christ appeared to humans.” The Adamantius responds, “They were the types before the coming of Christ, … The angels, since they prefigured the Truth – that is, the Saviour Christ – really ate, although the food gave their bodies no additional growth.” Dialogue on the True Faith Fifth part 853 ch.5 p.153

Eusebius of Caesarea (318-325 A.D.) (partial) says the Son of God was in Genesis 18:1. Eusebius’ Ecclesiastical History book 1 ch.3 p.83

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 20 ch.7 p.341 in discussing angels says, “those, for instance, who received the hospitality of Abraham, whose feet men washed, as if they were the feet of men of like substance?’

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.10 p.220 says God is long-suffering.

Marinus the Bardasene (c.300 A.D.) in debating Adamantius says, “I believe that just the angels appeared to Abraham, and ate and drank and conversed with him, so Christ appeared to humans.” Dialogue on the True Faith Fifth part 853 ch.5 p.153

Gi27. The Lord/God is faithful / trustworthy

Jesus Christ being the faithful witness is not counted here.

1 John 1:9

Clement of Rome (96-98 A.D.) “Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. 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 p.12

2 Clement (120-140 A.D.) ch.11 p.520 “For He is faithful who has promised that He will bestow on every one a reward according to his works.”

Irenaeus of Lyons (182-188 A.D.) “not knowing the power and promise of God, may oppose their own salvation, deeming it impossible for God, who raises up the dead; to have power to confer upon them eternal duration, yet the scepticism of men of this stamp shall not render the faithfulness of God of none effect.” Irenaeus Against Heresies book 5 ch.5.2 p.531

Clement of Alexandria (193-202 A.D.) “And when it is said, ‘God is faithful,’ it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and ‘God’ Himself is ‘faithful.’” Stromata book 2 ch.6 p.353

Tertullian (198-220 A.D.) “although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that ‘in his seed should be blest all nations of the earth;’” An Answer to the Jews ch.1 p.151

Tertullian (198-220 A.D.) “I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day’ -doubtless of his suffering. Admonition enough did he for his part also give in preceding passages: ‘It is a faithful saying: For if we are dead with Christ, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He also will deny us; if we believe not, yet He is faithful: He cannot deny Himself.’” Scorpiace ch.13 p.647

Hippolytus of Portus (222-235/236 A.D.) “For what reason? That the faithfulness of the Father’s voice might be made known, and that the prophetic utterance of a long time past might be ratified.” Discourse on the Holy Theophany ch.7 p.236

Origen (225-253/254 A.D.) “And observe, since God is faithful, and will not suffer the multitudes to be tempted above that they are able,” Commentary on Matthew book 11 ch.6 p.435

Cyprian of Carthage (c.246-258 A.D.) “In the first Epistle of Paul to the Corinthians: ‘No temptation shall take you, except such is human. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.’” Treatises of Cyprian Treatise 12 third part ch.91 p.553-554

Among corrupt or spurious works

pseudo-Ignatius of Antioch (after 117 A.D.) “for ‘He is faithful, who will not suffer you to be tempted above that which ye are able.’” Epistle of Ignatius to the Magnesians [Latin translation] ch.1 p.59

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.21 p.279 says God is faithful.

Gi28. The Creator is our / the True God

Genesis 1:4a,10b,12b,18b,21b,25b,31a; 1 Timothy 4:4

Acts 17:24; Colossians 1:16; Hebrews 2:10; Revelation 4:11

(implied) John 1:3

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

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 14:15

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied, all things through Christ) John 1:3,10

Clement of Rome (96-98 A.D.) God is “The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty.” 1 Clement ch.35 p.14. “Maker of all things” Also 1 Clement ch.26 vol.1 p.12 (See also vol.9 p.237)

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.”

Epistle of Barnabas (c.70-130 A.D.) ch.15 p.146 “The Sabbath is mentioned at the beginning of the creation [thus]: ‘And God made in six days the works of His hands, and made an end on the seventh day, and rested on it, and sanctified it.’”

2 Clement vol.9 ch.1 p.229 (120-140 A.D.) “For He called us when we were not, and willed that out of nothing we should attain a real existence.”

Epistle to Diognetus (c.130-200 A.D.) ch.3 p.26 “For He that made haven and earth, and all that is therein…” also ch.7 p.27

Epistle to Diognetus ch.8 p.28 (c.130-200 A.D.) God made all things.

Shepherd of Hermas (c.115-155 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.

Shepherd of Hermas (c.115-155 A.D.) “The holy pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; and … He assumed it as a partner with it.” Book 3 ch.6 p.36

Shepherd of Hermas (c.115-155 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.

Justin Martyr (c.150 A.D.) “God, the Father and Creator of all” The First Apology of Justin ch.8 p.165, Also Second Apology of Justin Martyr ch.10 p.191. See also Dialogue with Trypho, a Jew ch.60 p.227.

Justin Martyr (c.150 A.D.) says that God is the Creator of all. First Apology of Justin Martyr ch.13 p.167.

Justin Martyr (c.138-165 A.D.) The Creator is God and Father or all things and His Son Jesus. Dialogue with Trypho, a Jew ch.7 p.198. See also First Apology of Justin Martyr ch.58 p.182

Tatian’s Diatessaron (c.172 A.D.) section 1 p.43. Everything was made by his [the Word’s] hand, and without him not even one existing thing was made.

Athenagoras (177 A.D.) says God is the maker of the universe and has made all things. A Plea for Christians ch.4 p.131. See also ibid ch.13 p.134-135, and ch.8 p.133

Melito of Sardis (170-177/180 A.D.) says that by God’s power everything subsists. Discourse to Antonius Caesar p.751

Melito of Sardis (170-177/180 A.D.) “God, in the beginning, having made heaven and earth and all in them through the Word formed humanity from the earth and shared his own breath.” On Pascha Stanza 47 p.49

Theophilus of Antioch (161-181/188 A.D.) “God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in all the things that were created by Him, and by Him He made all things.” Theophilus in Letter to Autolycus book 2 ch.10 p.98

Theophilus of Antioch (168-181/8 A.D.) “For nothing was made evil by God, but all things good, yea, very good, - but the sin in which man was concerned brought evil upon them.” For when man transgressed, they also transgressed with him.” Theophilus to Autolycus book 2 ch.17 p.101

Irenaeus of Lyons (c.160-202 A.D.) “So that none should imagine God the Father to be other than our Creator” Proof of Apostolic Preaching ch.99

Irenaeus of Lyons (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.

Irenaeus of Lyons (182-188 A.D.) “all things … were both established and created by Him who is God over all, through His Word…” Irenaeus Against Heresies book 3 ch.8 p.421

Irenaeus of Lyons (182-188 A.D.) says the world was formed perfect by God. Irenaeus Against Heresies book 2 ch.28.3 p.400

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

Minucius Felix (210 A.D.) “How much more God, who has made all tings, and looks upon all things from whom there can be nothing secret, is resent in the darkness, is resent in our thoughts, as if in the deep darkness.” The Octavius of Minucius Felix ch.32 p.193

Minucius Felix (210 A.D.) “It is Evident that God, Having Made Man from Nothing, Can Raise Him Up from” The Octavius of Minucius Felix ch.34 p.194

Clement of Alexandria (193-202 A.D.) quotes Acts 17:22-28 about God made the world and all that is in it. Stromata book 1 ch.19 p.321. See also Exhortation to the Heathen (c.195 A.D.) ch.4 p.189-190.

Clement of Alexandria (193-202 A.D.) “And behold, all things which He created were very good.” Stromata book 2 ch.12 p.359

Clement of Alexandria (c.195 A.D.) says God made all things. Exhortation to the Heathen ch.4 p.189-190

Tertullian (198-220 A.D.) Against Hermogenes ch.25 p.491 “How great a change indeed from the condition of that earth, which is Matter, has come over this earth of ours, is plain even from the fact that the latter has received this testimony to its goodness in Genesis , ‘And God saw that it was good;” (Hermogenes was a Gnostic)

Tertullian (198-220 A.D.) “…there is one God only who made all things” Tertullian’s Apology ch.18 p.32.

Tertullian (198-220 A.D.) “God, the maker of the world” The Shows or De Spectaculis ch.2 p.80.

Tertullian (207/208 A.D.) “The apostle declares that to himself, ‘less than the least of all saints, was the grace given’ of enlightening all men as to ‘what was the fellowship of the mystery, which during the ages had been hid in God, who created all things.’” Five Books Against Marcion book 5 ch.18 p.467

Hippolytus of Portus (222-235/236 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Hippolytus of Portus (222-235/236 A.D.) quotes John 1:1-3. Against the Heresy of One Noetus ch.11 p.228

Hippolytus of Portus (222-235/236 A.D.) says that God made all things. Against Beron and Helix fragment 1 p.231

Hippolytus of Portus (222-235/236 A.D.) God made nothing evil. Refutation of All Heresies book 10 ch.29 p.152

Theodotus the probable Montanist (ca.240 A.D.) “God made us, having previously no existence. For if we had a previous existence, we must have known where we were, and how and why we came hither. But if we had no pre-existence, then God is the sole author of our creation. As, then, He made us who had no existence, so also, now that we are made, He saves us by His own grace, if we show ourselves worthy and susceptible.” Excerpts of Theodotus ch.17 p.45

Commodianus (240 A.D.) “Dost thou, last of all, hope to laugh at the God of heaven and the Ruler of the sky, by whom all things were made? Thou ragest, thou art mad, and now thou takest away the name of God, from whom, moreover, thou shalt not escape; and He will award punishments according to your deeds. Now I would have you be cautious that thou come not to the burning of fire. Give thyself up at once to Christ, that goodness may attend thee.” Instructions of Commodianus ch.28 p.208. See also ibid ch.5 p.20 and ch.76 p.218.

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 “the God of the Christians,... the maker and fashioner of the whole creation, visible and invisible”

Origen (c.227-240 A.D.) “And without him [Christ] was not anything made” (quote of John 1:3b) Origen’s Commentary on John book 2 ch.7 p.330

Origen (225-253/254 A.D.) “The God of Heaven drowned the king of Egypt and the Egyptians. Origen Against Celsus book 4 ch.34 p.51

Origen (c.227-240 A.D.) mentions “the Father and maker of all.” Commentary on John book 1 ch.8 p.301

Novatian (250/4-256/7 A.D.) speaks of God the Father and Lord Omnipotent, the founder of all things. Treatise Concerning the Trinity ch.17 p.627 and ch.1 p.611. See also ibid ch.3 p.613.

Novatian (250/4-256/7 A.D.) says that God created everything good. Treatise Concerning the Trinity ch.4 p.614

Novatian (250/254-256/7 A.D.) “God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God.” Treatise Concerning the Trinity ch.31 p.643 ch.21 p.632; ch.17 p.626. See also Concerning the Trinity ch.6 p.616

Treatise Against Novatian (250/4-256/7 A.D.) (partial) ch.4 p.658 “as said Moses, ‘And the Lord God saw that the wickednesses of men were overflowing upon the earth, and that all of them were remembering for evil from the beginning of their days; and He said, I will destroy man whom I have made from off the face of the earth, from man even unto cattle, and from the creeping thing even unto the fowls of the air.’”

Cyprian of Carthage (c.246-258 A.D.) “Does Marcion then maintain the Trinity? Does he then assert the same Father, the Creator, as we do? Does he know the same Son, Christ born of the Virgin Mary, who as the Word was made flesh, who bare our sins, who conquered death by dying, who by Himself first of all originated the resurrection of the flesh, and showed to His disciples that He had risen in the same flesh? Widely different is the faith with Marcion, and, moreover, with the other heretics nay, with them there is nothing but perfidy, and blasphemy, and contention, which is hostile to holiness and truth.” Epistles of Cyprian Letter 72 ch.5 p.380-381

Firmilian (c.246-258 A.D.) in his letter to Cyprian says that God “created the whole world” in Epistles of Cyprian Letter 74 p.395

Lucianus of Rucuma at the Seventh Council of Carthage (258 A.D.) p.570 (partial) quotes Genesis 1:4 and that when God created the Light, it was good. (No mention of everything else in creation though.)

Gregory Thaumaturgus (240-265 A.D.) says God is the Ruler and Originator of all things. Oration and Panegyric to Origen argument 3 p.24 and that God is the Author of all things. Argument 4 p.24

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

Theonas of Alexandria (282-300 A.D.) (partial) “Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery is temperate in all things; and they do it to obtain a corruptible crown, but we an incorruptible.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.2 p.159

Adamantius (c.300 A.D.) says that God created all. Dialogue on the True Faith 2nd part ch.19 d p.104

Adamantius (c.300 A.D.) refers to Ephesians 3:8-9. “If indeed this was the dispensation or plan of the unsearchable riches of Christ hidden from eternity, and this is the mystery which Paul brings to light the dispensation hidden in Him and who says that the unsearchable riches of Christ come from none other than the God who created all things, is an apostle of the Creator of all things.” (Adamantius is answering Eutropius) Dialogue on the True Faith Second part ch.870a p.105

Arnobius of Sicca (297-303 A.D.) “by whom all things on heaven and earth are quickened” Arnobius Against the Heathen book 2 ch.2 p.434

Victorinus of Petau (martyred 304 A.D.) “And in that he says that the sun is not necessary in the city, he shows, evidently, that the Creator as the immaculate light shines in the midst of it, whose brightness no mind has been able to conceive, nor tongue to tell.” Commentary on the Apocalypse from the 21th and 22th chapters no.16 p.359

Lucian of Antioch (c.300-311 A.D.) “one Lord Jesus Christ His Son, the only-begotten God through whom all things were made” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Peter of Alexandria (306,285-311 A.D.) says God is the Maker and Creator or all things. Fragment 5 p.281

Peter of Alexandria (306,285-311 A.D.) “the Creator and Lord of every visible and invisible creature, the only-begotten Son, and the Word co-eternal with the Father and the Holy Spirit, and of the same substance with them, according to His divine nature, our Lord and God, Jesus Christ,…” fragment 5 p.282

Methodius (270-311/312 A.D.) “God, who created all things, and provides and cares for all things, took dust from the ground, and made our outer man.” Part 1 ch.15 p.368. See also Discourse on the Resurrection ch.8 p.375

Methodius (270-311/312 A.D.) “This is the power of the Father. The other which adorns and embellishes, by imitation of the former, the things which already exist. This is the power of the Son, the almighty and powerful hand of the Father, by which, after creating matter not out of things which were already in existence,” Extract from Work on Things Created ch.7 p.381

Athanasius of Alexandria (318 A.D.) says that God made all. Athanasius Against the Heathen ch.2 p.5

Athanasius of Alexandria (c.318 A.D.) (implied) says that some Greeks had the false believe that God made some things evil. Athanasius Against the Heathen ch.6 p.6

Lactantius (c.303-320/325 A.D.) There is One God who created all things. The Divine Institutes book 1 ch.3 p.11-12. See also The Epitome of the Divine Institutes ch.67 p.251.

Lactantius (c.303-320/325 A.D.) says that God made the creation out of nothing. The Divine Institutes book 1 ch.3 p.12

Lactantius (c.303-320/325 A.D.) says that God “framed the world out of nothing.” Epitome of the Divine Institutes ch.27 p.231

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

Alexander of Alexandria (313-326 A.D.) (implied) “‘But by Him [the Son] also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things.’” Epistles on the Arian Heresy letter 1 ch.6 p.293

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.489 Paul prayed, “O Father, who hast made the heaven and the earth, the Father of Thy holy Son, I bless Thee”

pseudo-Methodius (after 312 A.D.) says God created out of nothing. Oration of Simeon and Anna ch.6 p.386-387

Lactantius (c.303-320/325 A.D.) says that God made the creation out of nothing. The Divine Institutes book 1 ch.3 p.12

Lactantius (c.303-320/325 A.D.) says that God “framed the world out of nothing.” Epitome of the Divine Institutes ch.27 p.231

Among heretics

The Encratite Gnostic Tatian (c.172 A.D.) (implied) “But God, if He had prepared these things to effect just what men wish, would be a Producer of evil things; whereas He Himself produced everything which has good qualities, but the profligacy of the demons has made use of the productions of nature for evil purposes, and the appearance of evil which these wear is from them, and not from the perfect God.” (apparently written before he became an Encratite) Address to the Greeks ch.17 p.72

The Encratite Gnostic Tatian (c.172 A.D.) says that God Himself is the beginning of all things. He made the forms that are in matter. He is the Father of both sensible and invisible things. Address of Tatian to the Greeks ch.4 p.66

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.26 p.84 says that we should seek the friendship of the Creator. God is the Creator of all things in book 3 ch.24 p.120. See also ibid book 3 ch.66 p.131. God is the Creator of the world in book 1 ch.36 p.107.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.34 p.174 “It is God, therefore, who made all things, and Himself was made by none.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.43 p.237 says that God made all in heaven and earth. homily 3 ch.17 p.241 says that God made all things. See also homily 2 ch.38 p.236

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 8 ch.10 p.272 says the only good God made all things well.

Theodotus believed “partly in keeping with the doctrines of the true Church, in so far as he acknowledges that all things were created by God.” Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114.

Against this, Gnostics believed that the world was made by a misguided or evil god of the Old Testament. Mandeans believe not only like Gnostics in this regard, but they believe Jesus was follower of John the Baptist who turned bad.

X The Marcionite Megethius debating Adamantius (c.300 A.D.) (implied) “This very fact shows that the Creator God is not good; For he opposed Himself!” Dialogue on the truth Faith First part 14 p.57

Gi29. God is the Lawgiver

Justin Martyr (c.138-165 A.D.) “‘For your ears are closed, your eyes are blinded, and the heart is hardened, ‘Jeremiah has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand.” Dialogue with Trypho, a Jew ch.12 p.200

Theophilus of Antioch (168-181/188 A.D.) “And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good.” Theophilus to Autolycus book 3 ch.9 p.113-114

Clement of Alexandria (193-202 A.D.) “And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock,” Stromata book 1 ch.26 p.339

Clement of Alexandria (c.195 A.D.) “Let, then, the Athenian follow the laws of Solon, and the Argive those of Phoroneus, and the Spartan those of Lycurgus: but if thou enroll thyself as one of God’s people, heaven is thy country, God thy lawgiver.” Exhortation to the Heathen ch.10 p.202

Origen (235 A.D.) calls God the Lawgiver. Exhortation to Martyrdom ch.2.9 p.149

Origen (233/234 A.D.) says gOd is a lawgiver. Origen on Prayer ch.20.12 p.120

Methodius (270-311/312 A.D.) “For it is a dangerous thing wholly to despise the literal meaning, as has been said, and especially of Genesis, where the unchangeable decrees of God for the constitution of the universe are set forth, in agreement with which, even until now, the world is perfectly ordered, most beautifully in accordance with a perfect rule, until the Lawgiver Himself having re-arranged it, wishing to order it anew, shall break up the first laws of nature by a fresh disposition.” Banquet of the Ten Virgins Discourse 3 ch.2 p.317

Lactantius (c.303-320/325 A.D.) “There is therefore something on account of which God may be angry with one rebelling against Him, as it were, in reliance upon His integrity. If He can be angry with this man on account of his pride, why not more so with the sinner, who has despised the law together with the Lawgiver?” Treatise on the Anger of God ch.19 p.276

Among corrupt or spurious books

pseudo-Methodius (after 312 A.D.) “to thee, the living ark of God, the Lawgiver; to thee, the heaven that contains Him who can be contained of none?” Oration of Simeon and Anna ch.5 p.386

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.47 p.204 God is the lawgiver

Gi30. God has numbered the hairs on your head

Matthew 10:30

Tatian’s Diatessaron (c.172 A.D.) section 13 no.17 p.&& “Are not two sparrows sold for a farthing in a bond? and one of them shall not fall on the ground without your Father. But what concerns you: even the hair of your heads also is numbered.”

Irenaeus of Lyons (182-188 A.D.) “For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that ‘even the hairs of your head are all numbered,’ set about inquiring into the number of hairs on each one’s head,” Irenaeus Against Heresies book 2 ch.26.2 p.397

Clement of Alexandria (193-202 A.D.) “But if ‘the very hairs are numbered, and the most insignificant motions,’ how shall not philosophy be taken into account?” Stromata book 6 ch.17 p.516

Clement of Alexandria (193-217/220 A.D.) says that even the hairs on our head are numbered. The Instructor book 3 ch.3 p.266

Tertullian (198-220 A.D.) “Who is the ruler of the soul also, but God only? Who is this but the threatener of fires hereafter, He without whose will not even one of two sparrows falls to the ground; that is, not even one of the two substances of man, flesh or spirit, because the number of our hairs also has been recorded before Him?” Scorpiace ch.9 p.642

Origen (225-253/254 A.D.) “For of ‘two sparrows which are sold for a farthing,’ as the Scripture says, ‘not one of them falls on the ground without our Father in heaven.’ And so completely does the Divine Providence embrace all things, that not even the hairs of our head fail to be numbered by Him.” Origen Against Celsus book 8 ch.70 p.666

Origen (233/234 A.D.) says that God has numbered the hairs on your head. Origen on Prayer ch.11.5 p.45-46

Novatian (250/254-256/7 A.D.) “‘One of two sparrows,’ says the Lord, ‘shall not fall without the will of the Father; but even the very hairs of your head are all numbered.’” Concerning the Trinity ch.8 p.617

Gi31. The Holy One of Israel

Just the Holy One is not counted here

Justin Martyr (c.150 A.D.) Dialogue with Trypho, a Jew ch.135 p.267 “And when Scripture says, ‘I am the Lord God, the Holy One of Israel, who have made known Israel your King,’ will you not understand that truly Christ is the everlasting King?” Isaiah 53 in First Apology of Justin Martyr ch.50 p.179

Irenaeus of Lyons (c.160-202 A.D.) “And the Holy One of Israel is Christ: and He became visible to men, … and that He should become visible amongst us – for the Son of God became the Son of man”. Proof of Apostolic Preaching ch.91-92

Clement of Alexandria (193-217/220 A.D.) “Lord, and have provoked the Holy One of Israel to anger.” The Instructor book 1 ch.9 p.229

Tertullian (198-220 A.D.) “understood Him not; “but rather “quite forsook, and provoked unto unto indignation, the Holy One of Israel.” An Answer to the Jews ch.13 p.171

Tertullian (207/208 A.D.) “it was foretold that He should denounce against him: ‘Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger’” Five Books Against Marcion book 3 ch.6 p.325

Tertullian (208-220 A.D.) calls God “the Holy one of Israel”. Tertullian on Modesty ch.8 p.82

Hippolytus (222-235/236 A.D.) “As for thy Redeemer, (He is) the Lord of hosts, the Holy One of Israel is his name.” Treatise on Christ and Antichrist ch.34 p.211

Cyprian of Carthage (c.246-258 A.D.) “And if thou passest through the fire, thou shalt not be burned, and the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe.’” Treatises of Cyprian Treatise 11 ch.10 p.502

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses” Oration of Simeon and Anna ch.6 p.387

Gi32. God of the living

Exodus 3:6; Matthew 22:29

Irenaeus of Lyons (182-188 A.D.) “By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God?” Irenaeus Against Heresies book 4 ch.5.2 p.467

Tertullian (198-220 A.D.) “Nor could God have known man in the womb, except in his entire nature: ‘And before thou camest forth out of the womb, I sanctified thee.’ Well, was it then a dead body at that early stage? Certainly not. For ‘God is not the God of the dead, but of the living.’” Treatise on the Soul ch.26 p.207

Origen (c.227-240 A.D.) “Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, ‘Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.’” [Mark 12:26] Commentary on John book 2 ch.10 p.333

Origen (233/234 A.D.) mentions “God of the living” Origen On Prayer ch.16.1 p.60

Cyprian of Carthage (c.246-258 A.D.) “For far be it from the mercy of God and His uncontrolled might to suffer the number of the lapsed to be called the Church; since it is written, ‘God is not the God of the dead, but of the living.’” Epistles of Cyprian Epistle 26 ch.1 p.305

Gi33. God resists the proud

James 4:6; 1 Peter 5:5

Clement of Rome (96-98 A.D.) “‘For God,’ saith [the Scripture], ‘resisteth the proud, but giveth grace to the humble.’” 1 Clement ch.30 p.13

Ignatius of Antioch (-107/116 A.D.) “He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, ‘God resisteth the proud.’” Epistle of Ignatius to the Ephesians ch.5 p.51

Clement of Alexandria (193-202 A.D.) “God resists the proud but gives grace to the humble.” Stromata book 4 ch.17 p.428-429. See also Stromata book 3 ch.6 p.390.

Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.661 “Hast thou not read, that ‘the Lord resisteth the proud, and giveth grace to the humble?’”

Among corrupt or spurious works

pseudo-Ignatius of Antioch (after 116 A.D.) “But’ God,’ says [the Scripture] ‘resisteth the proud, but giveth grace to the humble;’ and, ‘The proud have greatly transgressed.’” Epistle of Ignatius to the Ephesians [Latin version] ch.5 p.51

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.8 p.57 says that God fights against pride.

Gi34. God is generous

Clement of Alexandria (193-217/220 A.D.) “Such is our Instructor, righteously good. ‘I came not,’ He says, ‘to be ministered unto, but to minister.’ Wherefore He is introduced in the Gospel ‘wearied,’ because toiling for us, and promising ‘to give His life a ransom for many.’ For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.” The Instructor book 1 ch.9 p.231

Tertullian (198-218-220 A.D.) “But if, for the contest’s sake, God had appointed martyrdoms for us, that thereby we might make trial with our opponent, in order that He may now keep bruising him by whom man chose to be bruised, here too generosity rather than harshness in God holds sway.” Scorpiace ch.6 p.638

Origen (235 A.D.) says that God is generous. Exhortation to Martyrdom ch.1.2 p.142

Arnobius of Sicca (297-303 A.D.) “And yet it is agreed on that Christ performed all those miracles which He wrought without any aid from external things, without the observance of any ceremonial, without any definite mode of procedure, but solely by the inherent might of His authority; and as was the proper duty of the true God, as was consistent with His nature, as was worthy of Him, in the generosity of His bounteous power He bestowed nothing hurtful or injurious, but only that which is helpful, beneficial, and full of blessings good for men.” Arnobius Against the Heathen book 1 ch.44 p.425

Among heretics

Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.3 The Nag Hammadi Library in English p.63 “Just as [the] Father exists in the proper sense, the one before whom there was no one else, and the one apart from whom there is no other unbegotten one, so too the Son exists in the proper sense, the one before whom there was no other, and after whom no other son exists. Therefore, he is a firstborn and an only Son, “firstborn” because no one exists before him and “only Son” because no one is after him. Furthermore, he has his fruit, that which is unknowable because of its surpassing greatness. Yet he wanted it to be known, because of the riches of his sweetness. And he revealed the unexplainable power, and he combined with it the great abundance of his generosity.”

Gi35. All nations blessed through Abraham

Irenaeus of Lyons (182-188 A.D.)

Tertullian (198-220 A.D.) &&&

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

Eusebius of Caesarea (318-325 A.D.) All nations blessed through Abraham. Demonstration of the Gospel book 2 p.3

Eusebius of Caesarea (323-339/340 A.D.) says that all nations will be blessed through Abraham. Eusebius’ Ecclesiastical History book 1 ch.4.13 p.88

Teachings on God not on the list

1. No such thing as a heavenly mother (only 2 writers: Irenaeus, Lactantius. Clenent of Alexandria said that the Father in his compassion became as a mother to us though.)

2. God lives in unapproachable light 1 Timothy 6:16 (only 1 writer, Methodius)

3. Yahweh/Jehovah (only 3 writers: Clement of Alexandria, Hippolytus, Origen. Spurious work: pseudo-Justin Martyr)

4. God alone is holy Revelation 15:4 (only 1 writer: Cyprian of Carthage)

5. Father is greater than all (only 2 writers: Tatian’s Diatessaron, Origen (c.250 A.D.), Jesus said, “the Father is greater than I” Homilies on Psalms Psalm 77:4.10 p.337)

6. Name above names (no writers mentioned this)

7. God is a/our rock Psalm 62:2; Deuteronomy 32:4; 1 Samuel 2:2; 2 Samuel 22:2; Psalm 19:14; 62:2; 89:2-6; Isaiah 26:4; 44:8; (partial) Isaiah 54:10 (only 2 writers: Ignatius of Antioch, Origen. Partial are Firmilian of Caesarea. After Nicea partial is Archelaus)

8. God is faithful 2 Timothy 2:13; 1 Corinthians 10:13 (only 3 writers: Clement of Alexandria, Origen, Cyprian of Carthage)

9. God is love (only 2 writers: Clement of Alexandria and Cyprian of Carthage. Many say God loves though.)

10. God is not only love (only 1 writer: Novatian)

11. God’s wrath against a people can subside (Ezekiel 5:13b) (no writers mentioned this)

12. Not from from each of us. In God we live and move and have our being. (only 2 writers: Irenaeus Irenaeus Against Heresies book 3 ch.12.9 p.433, Clement of Alexandria)

13. Only the Father knows the hour of Christ’s return Matthew 24:16; Mark 13:32 (only 2 writers: Irenaeus, Tertullian)

14. The Father of Lights James 1:17 (no writers. manuscript p23)

15. God rewards those who diligently seek Him Hebrews 11:6 (no writers. manuscript p13)

16. God of Elijah (only 1 writer: Origen)

17. God is not a sexual being (Only 1 writer: Lactantius)

18. God has wrath against sin (no writers)

19. The Father is greater than all (no writers)

20. The Father is a Gardener (no writers)

21. God of hope (only 1 writer: Clement of Alexandria)

Divergences

1. Divergence: God has wrath (20 - 2 writers For: Clement of Rome (1/2), Ignatius, Justin Martyr, Tatian’s Diatessaron, Melito of Sardis, Theophilus of Antioch, Irenaeus, Clement of Alexandria, Tertullian, Hippolytus, Origen (1/2), Novatian, Treatise Against Novatian, Cyprian of Carthage, Gregory Thaumaturgus, Arnobius, Victorinus of Petau, Peter of Alexandria, Methodius, Lactantius, Alexander of Alexandria. Against: Clement of Rome (½), Epistle to Diognetus, Origen (1/2). After Nicea Archelaus,)

Divergences

Divergence: God is not the author of evil (7 for 1 against. For: Irenaeus of Lyons, Maximus of Jerusalem, Clement of Alexandria, Tertullian, Methodius, Athanasius of Alexandria, Lactantius. Against: Origen [like a carpenter makes sawdust too])

X Many true Gods (no writers)

X God has a wife, or many wives (no writers)

X God has a father or mother, or sisters or brothers (no writers)

X God was not always God (no writers)

X God will not always be God (no writers)

X The Trinity will not be forever (no writers)

X God cannot exist without evil (only 1 writer: Lactantius)

X God is capricious (no writers)

X God wound up the universe, but does not interact with it now (no writers)

Timeless Truths of Jesus Christ

T1. Jesus is the Son of God

Matthew 3:17; Luke 9:35; John 3:16; 10:36; Hebrews 1:2; 4:16; 10:29; 1 John 4:15; 2 John 3

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 10:36

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

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

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 4:16; 10:29

p65 1 Thessalonians 1:3-2:1; 2:6-13 (225-275 A.D.) (partial) We are waiting for Jesus, the Son from heaven whom God raised from the dead. 1 Thessalonians 1:10

p9 – 1 John 4:11-12, 14-16 (3rd century A.D.) Son of God. 1 John 4:15

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century A.D.) the Father called Jesus His son. Matthew 3:17

0232 2 John 1-9 (ca.300 A.D.) (implied) mentions God the Father and the Father’s Son in 2 John 3

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) A voice from heaven said, “this is my Son, with whom I am well pleased.” Spirit. Matthew 3:17

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) A voice from heaven said, “this is my Son, with whom I am well pleased.” Spirit. Matthew 3:17

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) (partial, because Satan said) Satan called Jesus the Son of God, and Jesus did not deny it. Matthew 4:3

Clement of Rome (96-98 A.D.) (implied) “But concerning His Son the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.’” 1 Clement ch.36 p.15

Presbyters (Papias?) (95-117 A.D.) (implied) “The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle,” fragment 5 p.154

Ignatius (-107/116 A.D.) “‘You [Emperor Trajan] 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 [Ignatius] 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) (before 125 A.D.) vol.7 ch.7 p.379 says the baptize in the name of the Father, and of the Son, and of the Holy Spirit.

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 says David called Jesus Lord and Son of God.

Epistle of Barnabas (c.70-130 A.D.) ch.7 p.141 says Jesus declares Himself to be the Son of God.

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

Shepherd of Hermas (c.115-155 A.D.) book 3 fifth Similitude ch.5,6 p.35 speaks about the Son of God.

Shepherd of Hermas (c.115-155 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.”

Justin Martyr (c.138-165 A.D.) is expounding Psalm 22 as referring to Christ as the only-begotten. Dialogue with Trypho, a Jew ch.105 p.251

Evarestus (c.169 A.D.) “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.” Martyrdom of Polycarp ch.20 p.43

Tatian’s Diatessaron (c.172 A.D.) section 1.37 p.43-44 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

Claudius Apollinaris of Hierapolis (177, 160-180 A.D.) (implied) ANF vol.8 p.772-773 “The fourteenth day, the true Passover of the Lord; the great sacrifice, the Son of God instead of the lamb, who was bound, who bound the strong, and who was judged, though Judge of living and dead, and who was delivered into the hands of sinners to be crucified,”

Melito of Sardis (170-177/180 A.D.) says “For this reason did the Father send His Son from heaven…” in From the discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

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

Irenaeus of Lyons (c.160-202 A.D.) “so great is the transformation which faith In Christ the Son of God effects for those who believe on Him.” Proof of Apostolic Preaching ch.61.

Irenaeus of Lyons (c.160-202 A.D.) “And the Holy One of Israel is Christ: and He became visible to men, … and that He should become visible amongst us – for the Son of God became the Son of man”. Proof of Apostolic Preaching ch.91-92

Passion of the Scillitan Martyrs (180-202 A.D.) (partial) ANF vol.9 p.285 “They all said: Thanks be to God. And so they all together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.”

Clement of Alexandria (193-202 A.D.) “His [God’s] only begotten Son” Stromata book 7 ch.1 p.522

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. See also The Instructor book 1 ch.3 p.211.

Tertullian (c.213 A.D.) says Jesus is the only-begotten in Against Praxeas ch.21 p.616

Tertullian (208-220 A.D.) says that Jesus is the Son of God. Tertullian on Modesty ch.20 p.97

Tertullian (207/208 A.D.) says Jesus is the Son of God in Five Books Against Marcion book 2 ch.27 p.319

Hippolytus of Portus (222-235/236 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

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 “Jesus, son of God”

Origen (225-253/254 A.D.) calls Jesus the Son of God Origen Against Celsus book 1 ch.48 p.417

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

Treatise On Rebaptism (c.250-258 A.D.) ch.9 p.672 refers to Matthew 16:22 and says that Peter said Jesus was the Christ, the Son of the living God.

Cyprian of Carthage (c.246-258 A.D.) says that the Son of God suffered. Epistles of Cyprian letter 55 ch.6 p.349

Moyses et al. to Cyprian (250 A.D.) “the other confessors persevering in the faith of the truth, in God the Father, and in His Son Jesus Christ our Lord, and in the Holy Spirit, greeting.” Epistles of Cyprian Letter 25 ch.1 p.302

Firmilian of Caesarea to Cyprian (256 A.D.) “Assuredly it is but natural that these should agree in having a baptism which is unreal, in the same way as they agree in repudiating the truth of the divinity. Of whom, since it is tedious to reply to their several statements, either wicked or foolish, 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;” Epistles of Cyprian letter 74 ch.7 p.392

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

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.

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

Adamantius (c.300 A.D.) “But if they [the party of Marcus] do not accept those who announce and give proof of Him beforehand [the prophets], how do they know that Christ Jesus is the Son of God?” Dialogue on the True Faith second part ch.13 p.91

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 calls Jesus the Son of God Commentary on the Apocalypse of the Blessed John from the fifth chapter verse 4 p.350

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. fragment 1 p.280; fragment 9 p.283

Methodius (270-311/312 A.D.) speaks of Christ as the only begotten in The Banquet of the Ten Virgins ch.8 p.319. Jesus is called the Son of God in The Banquet of the Ten Virgins discourse 7 ch.5 p.333

Theophilus (events 315 A.D.) “and I [Theophilus] confessed Christ, that He is the Son of God, and is God.” Martyrdom of Habib the Deacon p.695

Athanasius of Alexandria (318 A.D.) calls Jesus “Son of God” Incarnation of the Word ch.32.5 p.53

Lactantius (c.303-320/325 A.D.) says that Jesus is the Son of God. The Divine Institutes book 4 ch.16 p.117.

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 of Caesarea (318 A.D.) says Jesus is the Son of God Demonstration of the Gospel book 3.6

Eusebius of Caesarea (318-325 A.D.) discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Eusebius’ Ecclesiastical History book 1 ch.2 p.82 in Nicene and Post-Nicene Fathers Second Series vol.1 p.82

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.491 “Christ Jesus, son of the Living God”

Among heretics

The Encratite Gnostic Tatian (c.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

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 1 ch.7 p.224 and homily 1 ch.8 p.225 calls Jesus the Son of God.

The Ebionite Recognitions of Clement (c.211-231 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.211-231 A.D.) book 1 ch.7 p.79 says Jesus is the Son of God. See also ibid book 1 ch.44 p.89; book 3 ch.46 p.127 and book 3 ch.48 p.127.

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.1 p.218 says it was first to the apostles that the Father revealed the Son.

X Ebionites (207-220 A.D.) (Tertullian said they denied that Jesus was the Son of God, but Tertullian was mistaken here) “This opinion will be very suitable for Ebion, who holds Jesus to be a mere man, and nothing more than a decendant of David, and not also the Son of God; although He is, to be sure, in one respect more glorious than the prophets, inasmuch as he declares that there was an angel in Him, just as there was in Zechariah.” Tertullian (207-220 A.D.) On the Flesh of Christ ch.14 p.534

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 of Portus (222-235/236 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 Revised Valentinian Tripartite Tract (200-250 A.D.) (partial, does not say Jesus) part 1 ch.3 p.63 mentions the Son.

The Revised Valentinian Tripartite Tract (200-250 A.D.) (partial, does not say Jesus) part 2 ch.14 p.75 mentions the Son of God.

Mani (262-278 A.D.) mentions that Christ is the Only-Begotten. Disputation with Manes ch.5 p.182

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius calls says the Christ is the “Son of God.” To him this means Christ is the son of the good god, not the just god or evil god. Dialogue on the True Faith first part ch.7 p.44

Acts of Thomas (early form) (pre-Nicene) p.537 says Jesus is the Son of God.

T2. Jesus is the Only Begotten Son of God

John 3:16,18

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 3:16,18

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

Epistle to Diognetus ch.10 p.29 (c.130-200 A.D.) says that God sent his only-begotten Son.

Justin Martyr Dialogue with Trypho, a Jew ch.105 p.251 (c.138-165 A.D.) is expounding Psalm 22 refers to Christ as the only-begotten.

Melito of Sardis (170-177/180 A.D.) (partial) says “For this reason did the Father send His Son from heaven…” in From the discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Melito of Sardis (170-177/180 A.D.) (partial) says that Jesus was begotten before the light; He who is Creator together with the Father” From the discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

Clement of Alexandria (193-202 A.D.) “Only begotten Son of God” Stromata book 7 ch.3 p.528

Tertullian (c.213 A.D.) says Jesus is the only-begotten in Against Praxeas ch.21 p.616

Origen (225-253/254 A.D.) Jesus taught us who it was that sent Him, in the words, ‘None knoweth the Father but the Son;’ and in these, ‘No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath declared Him.’ Origen Against Celsus book 2 ch.71 p.460

Origen (233/234 A.D.) says Jesus is the Only Begotten Son. Origen’s Exhortation to Martyrdom ch.12 p.151

Origen (233/234 A.D.) (partial) says Jesus is the Only Beoggten Word. Origen On Prayer ch.22.4 p.75

Gregory Thaumaturgus (240-265 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”

Methodius (270-311/312 A.D.) (partial) speaks of Christ as the only begotten in The Banquet of the Ten Virgins discourse 8 p.319

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

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

Eusebius of Caesarea (318-325 A.D.) discusses the divinity and humanity of Christ, the only-begotten of God, the Creator of all things. Eusebius’ Ecclesiastical History book 1 ch.2 p.82 in Nicene and Post-Nicene Fathers Second Series vol.1 p.82

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 ch.9 p.37 says that Jesus is the Only Begotten of God.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.69 p.95 calls Jesus the only begotten Son of God.

The Revised Valentinian Tripartite Tract (200-250 A.D.) (partial, does not say Jesus) part 1 ch.3 p.63 says none is unbegotten except the Fahter, and the mentions the only Son.

T3. The Deity of Jesus our Lord

Son is God. Hebrews 1:8-9; John 1:1,18; 20:28; Hosea 1:7; Isaiah 7:14; 1 John 5:11,12,21; Colossians 2:9; Matthew 1:23

[Only one Lord Isaiah 26:13-14]

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 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 ch.1 p.49 of his letter to the Ephesians.

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

2 Clement vol.7 ch.1 p.229 (120-140 A.D.) says that you should think of Jesus Christ as of God, as the Jude of the living and the dead.

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

Epistle to Diognetus ch.7 p.27 (c.130-200 A.D.) wrote of Christ sent as King, God, man, and savior.

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164 plus “we ought to worship God alone” ch.16 p.168 and “To God alone with render worship” ch.17 p.168

Justin Martyr (wrote about c.138-165 A.D.) “The Word of Wisdom, who is Himself this God begotten of the Father of all things, …” Dialogue with Trypho, a Jew ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

Tatian’s Diatessaron (c.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’s Diatessaron (c.172 A.D.) says the disciples worshipped Jesus, as Matthew 14:33 does. The Diatessaron section 19 p.73

Tatian’s Diatessaron (c.172 A.D.) section 36 p.99 the blind man worshipped Jesus as in John 9:38.

Melito of Sardis (170-177/180 A.D.) said of the crucifixion that “God is murdered”. He also said, “He [Jesus] was man, yet not ceasing to feed the entire world inasmuch as He is God; putting on the likeness of a servant, yet not impairing the likeness of His Father.” in his discourse 3 Ante-Nicene Fathers vol.8 ch.2 p.756. See also ibid ch.3 p.756

Melito of Sardis (170-177/180 A.D.) calls Jesus “God who is from God” discourse ch.4 Ante-Nicene Fathers vol.8 p.757

Athenagoras (177 A.D.) “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? 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 ch.10 p.133

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

Irenaeus of Lyons (182-188 A.D.) “Jesus is Himself in His own right, ...God, and Lord, ...” wrote “the advent in the flesh of the Son of God, and [His] divinity (deum), and looking forward with constancy to His human nature (hominem).” Irenaeus Against Heresies book 3 ch.19.2 p.449. See also Irenaeus Against Heresies book 5 ch.14.3 p.542

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

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

Clement of Alexandria (193-217/220 A.D.) “Now, O you, mychildren, our Instructor is like His Father God, whose son He is, sinless, blameless, and with a soul devoid of passion; God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the father’s right hand, and with the form of God is God.” The Instructor book 1 ch.2 p.209-210

Clement of Alexandria (c.195 A.D.) says Jesus is God and man. Exhortation to the Heathen ch.1 p.173

Tertullian (c.213 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 (c.203 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” A Treatise on the Soul ch.41 p.221

Theodotus the probable Montanist (ca.240 A.D.) “The devil knew that the Lord was to come. But he did not believe that He was God; wherefore also he empted Him, in order to know if He were powerful.” Excerpts of Theodotus ch.52 p.49

Hippolytus of Portus (222-235/236 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226.

Hippolytus of Portus (222-235/236 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 of Portus (222-235/236 A.D.) “even Christ, who is God.” fragment 5 p.238

Hippolytus of Portus (222-235/236 A.D.) says that the Logos is God. Refutation of All Heresies book 10 ch.29 p.151

Hippolytus of Portus (222-235/236 A.D.) “Our Lord Jesus Christ, who is also God.” Treatise on Christ and Antichrist ch.6 p.206

Commodianus (c.240 A.D.) says that Christ is God. Instructions of Commodianus ch.80 p.218

Origen (c.227-240 A.D.) mentions that John spoke that in the beginning the Word, was God the Word. Commentary on John book 1 ch.6 p.299

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

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

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

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

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

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.

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. See 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 (ANF vol.7) p.365-365

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

Theonas of Alexandria (282-300 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

Adamantius (c.300 A.D.) (implied) “God the Word… He assumed human form through Mary” Dialogue on the Truth Faith first part ch.2 p.37

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 “the Word was with God, and the Word was God” Commentary on the Apocalypse of the Blessed John from the fourth chapter verses 7-10 p.348

Arnobius of Sicca (297-303 A.D.) “Christ is recognized by us as God” Arnobius Against the Heathen book 1 ch.39 p.423

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

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “...God of God, King of King” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Lucian of Antioch (c.300-311 A.D.) “one Lord Jesus Christ His Son, the only-begotten God through whom all things were made” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Methodius (270-311/312 A.D.) “For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreate, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty. For not on that account is the Son of God called king, because for our sakes He was made man,” Oration on Psalms ch.5 p.397. He also says that Jesus was in the beginning with God, being God. The Banquet of the Ten Virgins discourse 3 ch.6 p.318.

Theophilus (events 315 A.D.) “and I [Theophilus] confessed Christ, that He is the Son of God, and is God.” Martyrdom of Habib the Deacon p.695

Athanasius of Alexandria (318 A.D.) quotes John 1:1-2. Athanasius Against the Heathen part 3 ch.42.2 p.26

Lactantius (c.303-320/325 A.D.) “He was therefore both God an man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God – that is, to immortality; for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness;” The Divine Institutes book 4 ch.25 p.126

Lactantius (c.303-320/325 A.D.) “For He was with us on the earth, when He assume flesh; and He was no less God in man, and man in God. That He was both God and man was declared before by the prophets. That He was God, Isaiah thus declares:…” Epitome of the Divine Institutes ch.34 p.239.

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

Alexander of Alexandria (312-326 A.D.) “After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Among heretics

Sethian Letter of Peter to Philip (before 185 A.D.) TGB p.234 “So would it be agreeable to you, our brother, to come according to the orders of our god Jesus?” Also in The Nag Hammadi Library in English p.434.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) (partial) homily 16 ch.16 p.316 says that Christ can be called God.

X Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) believed the Jesus was a mere man, and not God.” Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

Mani (262-278 A.D.) (partial) “God and Father of our Lord and Saviour” Disputation with Manes ch.13 p.187

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.434 calls Jesus “God”

There are more besides these too. Gnostics accepted Jesus as God, but they had many gods.

T4. Jesus is the Word of God

John 1:1-2; Revelation 19:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:1-2

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

Epistle to Diognetus ch.11 p.29 (c.130-200 A.D.) says He ‘God the Father] sent the Word that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. … This is He who, being from everlasting, is to-day called the Son;”

Justin Martyr (wrote about c.138-165 A.D.) “The Word of Wisdom, who is Himself this God begotten of the Father of all things, …” Justin also calls Jesus the logos. Dialogue with Trypho, a Jew ch.61 p.227. See ch.55,56,59,62-64,66,74-78.

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

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;”

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?”

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

Irenaeus of Lyons (c.160-202 A.D.) says Jesus is the Word of God. Proof of Apostolic Preaching ch.5

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

Clement of Alexandria (193-202 A.D.) writes, “John the Apostle says” and quotes John 1:18. Stromata book 5 ch.12 p.463

Clement of Alexandria (c.195 A.D.) says Jesus is the Word of God. Exhortation to the Heathen ch.1 p.173

Tertullian (208-220 A.D.) calls Jesus the Word of God. Tertullian on Modesty ch.20 p.99

Tertullian (207/208 A.D.) The very Word is of the Creator’s substance. Five Books Against Marcion book 4 ch.9 p.356. See also book 5 ch.19 p.470

Hippolytus of Portus (222-235/236 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 (c.227-240 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

Origen (c.227-240 A.D.) “Let us consider, however, a little more carefully what is the Word which is in the beginning. I am often led to wonder when I consider the things that are said about Christ, even by those who are in earnest in their belief in Him. Though there is a countless number of names which can be applied to our Saviour, they omit the most of them, and if they should remember them, they declare that these titles are not to be understood in their proper sense, but tropically [symbolically]. But when they come to the title Logos (Word), and repeat that Christ alone is the Word of God, they are not consistent, and do not, as in the case of the other titles, search out what is behind the meaning of the term ‘Word.’ I wonder at the stupidity of the general run of Christians in this matter. I do not mince matters; it is nothing but stupidity. The Son of God says in one passage, ‘I am the light of the world,’ and in another, ‘I am the resurrection,’ and again, ‘I am the way and the truth and the life.’ It is also written, ‘I am the door,’ and we have the saying, ‘I am the good shepherd,’ and when the woman of Samaria says, ‘We know the Messiah is coming, who is called Christ; when He comes, He will tell us all things,’ Jesus answers, ‘I that speak unto thee am He.’ Again, when He washed the disciples’ feet, He declared Himself in these words to be their Master and Lord: ‘You call Me Master and Lord, and you say well, for so I am.’ He also distinctly announces Himself as the Son of God, when He says, ‘He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God? ‘and ‘Father, the hour is come; glorify Thy Son, that the Son also may glorify Thee.’ We also find Him declaring Himself to be a king, as when He answers Pilate’s question, ‘Art Thou the King of the Jews? ‘by saying, ‘My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.’ We have also read the words, ‘I am the true vine and My Father is the husbandman,’ and again, ‘I am the vine, ye are the branches.’ Add to these testimonies also the saying, ‘I am the bread of life, that came down from heaven and giveth life to the world.’ These texts will suffice for the present, which we have picked up out of the storehouse of the Gospels, and in all of which He claims to be the Son of God.” Commentary on John book 1 ch.23 p.308-309

Origen (233/234 A.D.) calls Jesus the Word of God. On Prayer book 10 ch.2 p.41-42.

Origen (233/234 A.D.) (implied) says that Jesus is the Word. Origen’s Exhortation to Martyrdom ch.10 p.150

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 things were made, and without whom nothing was made.” Treatise Concerning the Trinity ch.14 p.623-624

Cyprian of Carthage (c.246-258 A.D.) “For when the Word of God, our Lord Jesus Christ, came unto all, and gathering alike the learned and unlearned, published to every sex and every age” Treatises of Cyprian Treatise 4 ch.28 p.455

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 (246-255 A.D.) (implied) “But the writer of the Revelation puts himself forward at once in the very beginning, for he says: ‘The Revelation of Jesus Christ, which He gave to him to show to His servants quickly; and He sent and signified it by His angel to His servant John, who bare record of the Word of God, and of his testimony, and of all things that he saw.’” From the Two Books on the Promises ch.4 p.83

Hymenaeus of Jerusalem (c.268 A.D.) in the opening calls Jesus the Word of God. (Letter of Hymenaeus (= Letter of Six Bishops) https://blog.dianoigo.com/2017/11/early-christian-interpretation-of-us-of.html#mysec2_3_4

Adamantius (c.300 A.D.) calls God “The Father of the Word – that is, of Christ?” in questioning Marinus. Dialogue on the True Faith 4th part ch.d 14 p.145

Adamantius (c.300 A.D.) “which means that the Word of God is Lord, not only of David, but also of ‘all rule, authority and dominion, and every name called upon…” Dialogue on the True Faith fifth part f13b p.165

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

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

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “the living Word,... the Divine Logos, ...” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Peter of Alexandria (306,285-311 A.D.) calls Jesus “God the Word”. Fragment 9 p.283

Methodius (270-311/312 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

Athanasius of Alexandria (318 A.D.) “To which also Paul refers when he says, ‘By faith we understand that the worlds have been framed by the Word of God, ...also He [God] has made all things out of nothing by His own Word, Jesus Christ our Lord.” On the Incarnation of the Word ch.3 p.37

Athanasius of Alexandria (318 A.D.) (partial) Christ is the eternal Word. Athanasius Against the Heathen ch.41.3 p.26

Lactantius (c.303-320/325 A.D.) says that it is with good reason Jesus is called the speech and word of God. The Divine Institutes book 4 ch.8 p.107.

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

Eusebius of Caesarea (318 A.D.) Jesus is the Word of God. Demonstration of the Gospel book 1.1 p.1

Eusebius of Caesarea (318-325 A.D.) “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,…” Eusebius’ Ecclesiastical History book 1 ch.2 p.82 in Nicene and Post-Nicene Fathers Second Series vol.1 p.82 Also ch.2 2.26 p.85

Among heretics

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

Marinus the Bardasene (c.300 A.D.) in speaking of Christ says “the Word was made flesh.” Dialogue on the True Faith 4th part ch.d 16 p.147

T5. The Son existed from ages past

John 1:1; 17:5; Hebrews 7:3

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:1; 17:5

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 10:7-9; Luke 13:24 (partial)

Clement of Rome (96-98 A.D.) (partial, Jesus Christ) “The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen.” 1 Clement ch.59 vol.1 p.21. See also vol.9 ch.65 p.248

Ignatius of Antioch (-107/116 A.D.) (implied) “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.” Letter of Ignatius to the Romans ch.7 p.77

Ignatius of Antioch (-107/116 A.D.) (partial, Jesus Christ) “who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time and in the end was revealed.” Letter of Ignatius to the Magnesians ch.6 p.61 [Greek, Latin is similar]

Ignatius of Antioch (-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 Ephesians ch.7 p.52

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.140 “For the Scripture says concerning us, while He speaks to the Son, ‘Let us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, the fowls of heaven, and the fishes of the sea.’” [Genesis 1:26]

Epistle to Diognetus ch.11 p.29 (c.130-200 A.D.) “This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He, who, being from everlasting, is to-day called the Son;”

Justin Martyr (c.138-165 A.D.) “I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos;” Dialogue with Trypho, a Jew ch.61 p.227

Justin Martyr (c.138-165 A.D.) “In saying, therefore, ‘as one of us, ‘[Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy which is said to be among you (The Jews had their own heresies which supplied many things to the Christian heresies) is true, or that the teachers of it can prove that [God] spoke to angels, or that the human frame was the workmanship of angels. But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures.” Dialogue of Justin Martyr with Trypho, a Jew ch.62 p.228

Shepherd of Hermas (c.115-155 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 (c.172 A.D.) section 1 p.43 (partial, Word) “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.) “But the Son of God is the Logos of the Father, in idea and in 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, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct [distinct] with Logos [logikos]); but inasmuch as He came forth to be the idea and energizing power of all material things,” A Plea for Christians ch.10 p.133

Melito of Sardis (170-177/180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. vol.8 ch.5 p.757

Melito of Sardis (170-177/180 A.D.) (partial) “For this reason did the Father send His Son from heaven without a bodily form, that, when He should put on a body by means of the Virgin’s womb, and be born man,” From the Discourse on Soul and Body ch.2 p.756

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God; He who was begotten before the light; He who is Creator together with the Father; He who is the Fashioner of man; He who is all in all; He who among the patriarchs is Patriarch; He who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the angels, Archangel; in the voice of the preacher, the Word; among spirits, the Spirit; in the Father, the Son; in God, God; King for ever and ever. For this is He who was pilot to Noah; He who was guide to Abraham; He who was bound with Isaac; He who was in exile with Jacob; He who was sold with Joseph; He who was captain of the host with Moses; He who was the divider of the inheritance with Jesus the son of Nun; He who in David and the prophets announced His own sufferings; He who put on a bodily form in the Virgin; He who was born in Bethlehem; He who was wrapped in swaddling-clothes in the manger; He who was seen by the shepherds; He who was glorified by the angels; He who was worshipped by the Magi; He who was pointed out by John; He who gathered together the apostles; He who preached the kingdom; He who cured the lame; He who gave light to the blind; He who raised the dead; He who appeared in the temple; He who was not believed on by the people; He who was betrayed by Judas; He who was apprehended by the priests; He who was condemned by Pilate; He who was pierced in the flesh; He who was hanged on the tree; He who was buried in the earth; He who rose from the place of the dead; He who appeared to the apostles; He who was carried up to heaven; He who is seated at the right hand of the Father; He who is the repose of those that are departed; the recoverer of those that are lost; the light of those that are in darkness; the deliverer of those that are captive; the guide of those that go astray; the asylum of the afflicted; the bridegroom of the Church; the charioteer of the cherubim; the captain of the angels; God who is from God; the Son who is from the Father; Jesus Christ the King for evermore. Amen.” On Faith in ANF vol.8 ch.4 p.756

Melito of Sardis (170-177/180 A.D.) vol.8 ch.2 p.756 in his Discourse on the Cross says that Jesus “was born man”. In On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, “His soul and His body, His human nature like ours, were real, and no phantom of the imagination. … For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, … He was the true God existing before all ages.”

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?” Later he quotes John 1:1 as by John in the holy writings. Theophilus to Autolycus book 2 ch.22 p.103

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

Irenaeus of Lyons (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

Irenaeus of Lyons (182-188 A.D.) “It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, ‘Let Us make man after Our image and likeness;’” [Genesis 1:26] Irenaeus Against Heresies book 4 ch.20.1 p.487

Irenaeus of Lyons (c.160-202 A.D.) discusses the pre-existence of the Son before the creation of the world. Proof of Apostolic Preaching ch.30. See also ibid ch.51.

Clement of Alexandria (193-217/220 A.D.) “For when he says, ‘That which was from the beginning,’ he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, ‘In the beginning was the Word.’ But by the expression, ‘we have seen with our eyes,’ he signifies the Lord’s presence in the flesh, ‘and our hands have handled,’ he says, ‘of the Word of life.’ He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples.” Comments on the First Epistle of John In Cassiodorus’ Latin translation p.574

Clement of Alexandria (193-202 A.D.) “And we also have already heard that angels learned the truth, and their rulers over them; for they had a beginning. It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, ‘by whom all things were made, and without whom not one thing ever was made.’ ‘For one, in truth, is God, who formed the beginning of all things; ‘pointing out ‘the first-begotten Son,’ Peter writes, accurately comprehending the statement, ‘In the beginning God made the heaven and the earth.’ And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things;” Stromata book 6 ch.7 p.493

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

Clement of Alexandria (c.195 A.D.) says the Jesus/Christ/The Savior came from heaven. Exhortation to the Heathen ch.1 p.173

Clement of Alexandria (c.195 A.D.) (partial) says the Word was with God in the beginning. Exhortation to the Heathen ch.1 p.173

Tertullian (207/208 A.D.) says that Christ existed from ages past and appeared on the earth. Five Books Against Marcion book 5 ch.19 p.470

Hippolytus of Portus (222-235/236 A.D.) “they killed the Son of their Benefactor, for He is coeternal with the Father.” Expository Treatise Against the Jews ch.7 p.220

Hippolytus of Portus (222-235/236 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 (c.227-240 A.D.) “there was no time when the beginning was devoid of the Word” Commentary on John book 2 ch.13 p.334

Origen (c.227-240 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

Origen (c.240 A.D.) says that Christ was with Moses, Jeremiah, and Isaiah. Homilies on Jeremiah homily 9 ch.1 p.86

Novatian (250-257 A.D.) “He then, since He was begotten of the Father, is always in the Father. And I thus say always, that I may show Him not to be unborn, but born. But He who is before all time must be said to have been always in the Father; for no time can be assigned to Him who is before all time. And He is always in the Father, unless the Father be not always Father, only that the Father precedes Him, - in a certain sense,” Concerning the Trinity ch.31 p.643

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. Then Novatian quotes John 1:3. Treatise Concerning the Trinity ch.17 p.626. See also p.624.

Novatian (250-257 A.D.) “For who does not acknowledge that the person of the Son is second after the Father, when he reads that it was said by the Father, consequently to the Son, ‘Let us make man in our image and our likeness;’ and that after this it was related, ‘And God made man, in the image of God made He him?’ Or when he holds in his hands: ‘The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord from heaven?’” Concerning the Trinity ch.26. p.636

Cyprian of Carthage (c.246-258 A.D.) And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: ‘Before the morning star I begat Thee; Thou art a priest for ever, after the order of Melchizedek;’” Epistles of Cyprian letter 62 ch.4 p.359

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

Gregory Thaumaturgus (240-265 A.D.) “Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abideth ever.” A Declaration of Faith p.7

Dionysius of Alexandria (246-265 A.D.) ch.1 “There certainly was not a time when God was not the Father” ch.4 “Since, therefore, the Father is eternal, the Son also is eternal, Light of Light. For where there is the begetter, there is also the offspring. And if there is no offspring, how and of what can He be the begetter? But both are, and always are.” Letter 4 Letter to Dionysius, bishop of Rome p.92

Dionysius of Rome (259-269 A.D.) “For if the Son was made, there was a time when He was not; but He always was, if, as He Himself declares, He is undoubtedly in the Father. And if Christ is the Word, the Wisdom, and the Power,-for the divine writings tell us that Christ is these, as ye yourselves know,-assuredly these are powers of God. Wherefore, if the Son was made, there was a time when these were not in existence; and thus there was a time when God was without these things, which is utterly absurd.” Against the Sabellians (ANF vol.7) ch.2 p.365

Adamantius (c.300 A.D.) “I believe in One God, Creator and Maker of all things; and in God the Word, Who was born of Him, of the same Essence, and exists eternally. In the last time He assumed human form through Mary, was crucified and rose from the dead. I also believe the Holy Spirit, existing eternally.” [Adamantius is speaking] Dialogue on the True Faith first part ch.2 p.37

Victorinus of Petau (martyred 304 A.D.) “Moreover, we say that the measure of God’s temple is the command of God to confess the Father Almighty, and that His Son Christ was begotten by the Father before the beginning of the world, and was made man in very soul and flesh,” Commentary on the Apocalypse from the 11th chapter verse 1 p.354

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 On the Creation of the World p.343.

Lucian of Antioch (c.300-311 A.D.) “And if any one, contrary to the right faith of the Scriptures, teaches and says there has been a season or time or age before the Son of God was begotten, let him be accursed.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.27-28

Lucian of Antioch (c.300-311 A.D.) “one Lord Jesus Christ His Son, ... who was begotten of the Father before all ages” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Methodius (270-311/312 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)

Methodius (270-311/312 A.D.) (Partial, Jesus) says that Jesus was in the beginning with God, being God. The Banquet of the Ten Virgins discourse 3 ch.6 p.318.

Athanasius of Alexandria (318 A.D.) quotes John 1:1-2. Athanasius Against the Heathen part 3 ch.42.2 p.26

Athanasius of Alexandria (c.318 A.D.) (partial) “But in fact He did not do so; but He gives the command thus: “Let us make man,” and “let the green herb come forth.” By which God is proved to be speaking about them to some one at hand: it follows then that some one was with Him to Whom He spoke when He made all things. 6. Who then could it be, save His Word? For to whom could God be said to speak, except His Word? Or who was with Him when He made all created Existence, except His Wisdom, which says “When He was making the heaven and the earth I was present with Him?” But in the mention of heaven and earth, all created things in heaven and earth are included as well. 7. But being present with Him as His Wisdom and His Word, looking at the Father He fashioned the Universe, and organised it and gave it order; and, as He is the power of the Father, He gave all things strength to be, as the Saviour says “What things soever I see the Father doing, I also do in like manner.” And His holy disciples teach that all things were made ‘through Him and unto Him;’” Against the Heathen ch.46 p.29

Lactantius (c.303-320/325 A.D.) mentions that Jesus was Son of God from the beginning, but born a second time by the Virgin Mary. The Divine Institutes book 4 ch.8 p.106

Alexander of Alexandria (313-326 A.D.) Wherefore without delay, brethren beloved, I have stirred myself up to show you the faithlessness of these men who say that there was a time when the Son of God was not; and that He who was not before, came into existence afterwards, becoming such, when at length He was made, even as every man is wont to be born. Epistles on the Arian Heresy Epistle 1 ch.2 p.292

Alexander of Alexandria (313-326 A.D.) “it is necessary to say that the Father is always the Father. But He is the Father, since the Son is always with Him, on account of whom He is called the Father.” Epistles on the Arian Heresy Letter 1 ch.7 p.293

Alexander of Alexandria (313-326 A.D.) “And how, if the Son is the Word or Wisdom and Reason of God, was there a time when He was not? It is all one as if they said, that there was a time when God was without reason and wisdom. How, also, can He be changeable and mutable, who says indeed by Himself: ‘I am in the Father, and the Father in Me,’” Epistles on the Arian Heresy Epistle 2 ch.3 p.297-298

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

Eusebius of Caesarea (318-325 A.D.) “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,…” Eusebius’ Ecclesiastical History book 1 ch.2 p.82 in Nicene and Post-Nicene Fathers Second Series vol.1 p.82. Also book 2 ch.2.28 p.85

Among heretics

The Encratite Gnostic Tatian (c.172 A.D.) (partial, Logos) “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.” Address of Tatian to the Greeks ch.5 p.67

The Ebionite Recognitions of Clement (c.211-231 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. See also book 1 ch.52 p.91.

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.3 p.63 says that the Son was from the beginning..

T6. All things were created through Christ / the Son of God

John 1:3,10; Colossians 1:16-17; Hebrews 1:2

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:3,10

Shepherd of Hermas (c.115-155 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.”

Melito of Sardis (170-177/180 A.D.) says Jesus made the heaven and earth, in the beginning together with the Father, fashioned man. discourse ch.5 Ante-Nicene Fathers vol.8 p.757.

Melito of Sardis (170-177/180 A.D.) (implied) says that God created haven and earth and everything in them through the Word. On Pascha p.49

Melito of Sardis (170-177/180 A.D.) (partial) says that Jesus is Creator with the Father. From the discourse on Soul and Body ch.2 Ante-Nicene Fathers vol.8 p.756

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

Theophilus of Antioch (168-181/188 A.D.) “For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work of His own hands.” Theophilus to Autolycus book 2 ch.18 p.101

Irenaeus of Lyons (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

Irenaeus of Lyons (c.160-202 A.D.) says all thigns were created through the Word. Proof of Apostolic Preaching ch.6

Clement of Alexandria (193-217/220 A.D.) says that all things were made through the Word [Christ] and quotes John 1:3. The Instructor book 1 ch.11 p.234. See also Stromata (193-202 A.D.) book 6 ch.15 p.509

Clement of Alexandria (c.195 A.D.) says all things were created through the Word/Savior. Exhortation to the Heathen ch.1 p.173

Tertullian (c.213 A.D.) quotes John 1 and says without the Son nothing was made. Against Praxeas ch.21 p.615. See also ibid ch.15 p.611

Hippolytus of Portus (222-235/236 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Origen (225-253/254 A.D.) “‘We answered to the best of our ability this objection to God’s ‘commanding this first, second, and third thing to be created,’ when we quoted the words, ‘He said, and it was done; He commanded, and all things stood fast;’ remarking that the immediate Creator, and, as it were, very Maker of the world was the Word, the Son of God; while the Father of the Word, by commanding His own Son-the Word-to create the world, is primarily Creator.” Origen Against Celsus book 6 ch.60 p.600-601

Origen (c.227-240 A.D.) quotes John 1:3a and discusses how all things were made through Christ. Commentary on John book 2 ch.6 p.328. See also ibid book 2 ch.9 p.331.

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. See also ibid ch.13 p.623.

Gregory Thaumaturgus (240-265 A.D.) says that Christ is the “Maker and Ruler of all things” Oration and Panegyric Addressed to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) “There was never a time when God was not the Father.” Letter to Dionysius of Rome book 1 ch.1 p.92

Victorinus of Petau (martyred 304 A.D.) quotes John 1:1 and says that all things were made through Christ. On the Creation of the World ch.1.4 p.342

Athanasius of Alexandria (318 A.D.) quotes John 1:1-2. Athanasius Against the Heathen part 3 ch.42.2 p.26

Athanasius of Alexandria (318 A.D.) says that all things were made through Christ. Incarnation of the Word part 3 ch.46 p.29. See also Incarnation of the Word ch.2 p.37.

Lactantius (c.303-320/325 A.D.) quotes John 1:3 that all things were created through Christ. The Divine Institutes book 4 ch.8 p.107.

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

Eusebius of Caesarea (318-325 A.D.) quotes John 1:3 as cripture, saying that all things were created through Christ. He says that the first cause of all was the pre-existent Word. Eusebius’ Ecclesiastical History book 1 ch.2.3 p.82

Among heretics

Tatian (c.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

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 9 ch.3 p.183. where it says all was created through the Son.

The Ebionite Recognitions of Clement (c.211-231 A.D.) (partial) book 6 ch.8 p.154 “But water was made at first by the Only-Begotten; and the Almighty God is the head of the Only –begotten, by whom we come to the Father in such order as we have stated above.”

T7. Jesus obedient or subject to the Father

Philippians 2:8

(implied) 1 Corinthians 11:3; 1 Corinthians 15:28

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 11:3; 1 Corinthians 15:28

Presbyters (Papias?) (95-110 A.D.) quotes 1 Corinthians 15:25-28 that the Son will be subject to the Father. Ch.5 p.154

Justin Martyr (c.138-165 A.D.) As Isaiah 53 shows, Christ is the servant of the God of Israel. Dialogue with Trypho, a Jew ch.13 p.200

Irenaeus of Lyons (182-188 A.D.) “in due time the Son will yield up His work to the Father, even as it is said by the apostle, ‘For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.’ For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. ‘But when He saith, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all.’” Irenaeus Against Heresies book 5 ch.36.2 p.567

Irenaeus of Lyons (c.160-202 A.D.) “So then by the obedience wherewith He [The word] obeyed even unto death”. Proof of Apostolic Preaching ch.34

Irenaeus of Lyons (c160-202 A.D.) “And that the Son of the Father calls Himself servant, (this is) on account of His subjection to the Father: for among men also every son is the servant of his father.” Proof of Apostolic Preaching ch.51

Clement of Alexandria (193-202 A.D.) “and otherwise we have heard it said, ‘The Head of Christ is the God and Father” Stromata book 5 ch.6 p.453

Tertullian (c.213 A.D.) “Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for ‘the head of Christ is God.’” Against Praxeas ch.14 p.610

Tertullian (207/208 A.D.) (implied) says that Marcion’s Christ is not subject to the Father.” Five Books Against Marcion book 4 ch.39 p.415

Hippolytus of Portus (222-235/236 A.D.) quotes 1 Corinthians 15:23-28 about Christ being subject to the Father Against the Heresy of One Noetus ch.6 p.226

Origen (c.227-240 A.D.) quotes 1 Corinthians 15:26. Origen’s Commentary on John ch.37 p.379

Origen (233/234 A.D.) says Jesus was obedient fo the Father. Origen on Prayer ch.26.4 p.90.

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

Cyprian of Carthage (c.246-258 A.D.) (implied) “Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, ‘I came down from heaven, not to do my own will, but the will of Him that sent me.’ But if the servant is not greater than his lord, and he that is freed owes obedience to his deliverer, we who desire to be Christians ought to imitate what Christ said and did. It is written, and it is read and heard, and is celebrated for our example by the Church’s mouth, ‘He that saith he abideth in Christ.’” Treatises of Cyprian Treatise 2 ch.7 p.432

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

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

Dionysius of Alexandria (246-265 A.D.) (implied) “God to do, except that only which He does not will to do. Therefore the request which He made was nothing independent, nor one which pleased Himself only, or opposed His Father's will, but one also in conformity with the mind of God. And yet some one may say that He is overborne and changes His mind, and asks presently something different from what He asked before, and holds no longer by His own will, but introduces His Father's will. Well, such truly is the case. Nevertheless He does not by any means make any change from one side to another; but He embraces another way, and a different method of carrying out one and the same transaction, which is also a thing agreeable to both; choosing, to wit, in place of the mode which is the inferior, and which appears unsatisfying also to Himself, the superior and more, admirable mode marked out by the Father. For no doubt He did pray that the cup might pass from Him; but He says also, 'Nevertheless, not as I will, but as Thou wilt.' He longs painfully, on the one hand, for its passing from Him, but (He knows that) it is better as the Father wills. For He does not utter a petition for its not passing away now, instead of one for its removal; but when its withdrawal is now before His view, He chooses rather that this should be ordered as the Father wills.” On Luke 22:42 etc. p.118

Victorinus of Petau (martyred 304 A.D.) quotes 1 Corinthians 11:3 that “the head of Christ is God”. Commentary on the Apocalypse of the Blessed John From the first chapter verse 14 p.344

Lactantius (c.303-320/325 A.D.) says that Jesus was like His “Supreme Father” The Divine Institutes book 4 ch.13 p.114 and ch.14 p.114. He quotes “Therefore God, Thy God” in Psalm 45:6,7 in The Divine Institutes book 4 ch.13 p.113

Alexander of Alexandria (313-326 A.D.) says that Jesus is only inferior to the Father in that Jesus is begotten, and this is why he said, ‘My Father is greater than I.” Deposition of Arius ch.12 p.295

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 7 ch.7 p.158 [implied a servant of the Father] says that though Jesus was the noblest of all creatures, even He submitted to be a servant.

T8. Worship, praise, or glorify Jesus

Mathew 2:2,11 (The Magi worshipped Jesus)

(partial) Matthew 8:2 (A leper knelt before Jesus)

(partial) Matthew 9:18 (A ruler knelt before Jesus)

Matthew 14:33 (the disciples worshipped Jesus)

(partial) Matthew 15:25 (A woman knelt before Jesus)

John 9:38 (formerly blind man worshipped Jesus)

Matthew 21:15-16 The children cried Hosanna to the Son of David

Matthew 28:9 (women at the tomb clasped Jesus’ feet and worshiped Him)

Matthew 28:17 (the eleven disciples worshipped Jesus)

Hebrews 1:6 (Angels worship Jesus)

Hebrews 13:21 gives glory to Jesus Christ forever and ever.

2 Peter 3:18. Peter gives glory to Jesdus Christ, both now and forever

Revelation 5:12 (in heaven they give praise, glory, and honor to Jesus)

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

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 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 Peter 3:18 glorify Jesus

Clement of Rome (96-98 A.D.) “…through Jesus Christ our Lord, to whom be glory and majesty for ever and every. Amen.” 1 Clement ch.20 vol.1 p.11 (See also vol.9 p.235)

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

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164.

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

Justin Martyr (c.138-165 A.D.) Dialogue with Trypho, a Jew ch.106 p.252 says that the Magi worshipped Jesus. He also says that we should worship him in ch.63 p.229.

Justin Martyr (c.138-165 A.D.) says, “Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon” Dialogue with Trypho, a Jew ch.126 p.262

Justin Martyr (c.138-165 A.D.) “And, ‘Beware of false prophets, who shall come to you clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’ And, ‘Many false Christs and false apostles shall arise, and shall deceive many of the faithful.’ There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine.” Dialogue with Trypho, a Jew ch.35 p.212

Evarestus (c.169 A.D.) “We adore the Son of God and will not worship another.” Martyrdom of Polycarp ch.17 p.43

Evarestus (c.169 A.D.) “glory to God, and Jesus Christ, and the Holy Ghost.” Martyrdom of Polycarp ch.14 p.42

Evarestus (c.169 A.D.) “into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen.” Martyrdom of Polycarp ch.20 p.43

Tatian’s Diatessaron (c.172 A.D.) section 3.10-11 p.47 says the Magi worshipped Jesus.

Tatian’s Diatessaron (c.172 A.D.) section 19.10 p.73 says that the disciples in the boat worshipped Jesus. See also ibid section 55.2 p.128.

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.757 says that the Magi worshipped Jesus.

Melito of Sardis (170-177/180 A.D.) says, “Christ our Lord. To whom be glory forever and ever. Amen.” On Pascha ch.45 p.48, ch.65 p.54, and ch.100 p.65

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

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

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) preface p.699 “martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. Amen.”

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

Clement of Alexandria (193-217/220 A.D.) “We glory in the name of Christ.” The Instructor book 1 ch.6 p.219

Tertullian (198-220 A.D.) “But Christ's Name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere, adored everywhere, conferred equally everywhere upon all.” An Answer to the Jews ch.7 p.158

Tertullian (c.213 A.D.) says that Isaiah prophesies that the Sabaeans will worship the person of Christ, because God is in Him. Against Praxeas ch.13 p.607

Hippolytus of Portus (222-235/236 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 of Portus (222-235/236 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 of Portus (222-235/236 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

Julius Africanus (232-234 A.D.) “Nor shall an assertion of this kind prevail in the Church of Christ against the exact truth, so as that a lie should be contrived for the praise and glory of Christ.” Letter to Aristides ch.1 p.125

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.5 p.306 “grace of our Lord Jesus Christ having wrought along with them, to whom be glory for ever and ever, Amen.”

Origen (225-253/254 A.D.) “For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven.” Origen Against Celsus book 8 ch.67 p.665

Origen (225-253/254 A.D.) mentions the wise men who came from the east to worship the child Jesus. Origen Against Celsus book 1 ch.40 p.413

Origen (225-253/254 A.D.) mentions that the Canaanite woman in Tyre and Sidon worshipped Jesus as Son of God. Origen’s Commentary on Matthew book 11 ch.17 p.446. Origen Against Celsus book 2 ch.70 p.460

Origen (233/234 A.D.) says to worship Jesus. Origen On Prayer ch.15.4 p.59

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6-11 and says 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

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

Cyprian of Carthage (c.246-258 A.D.) says that Christ should have praise and worship from his brothers. Epistles of Cyprian letter 62.6 p.360

Cyprian of Carthage (c.246-258 A.D.) “God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: ‘God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath.’ And in the Apocalypse the angel withstands John, who wishes to worship him, and says: ‘See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord.’” Treatises of Cyprian Treatise 9 ch.24 p.491

Gregory Thaumaturgus (240-265 A.D.) says to commit the praises and hymns in honor of the King and Superintendent of all things, … to His first-born Word. Oration and Panegyric Addressed to Origen argument 4 p.24

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

Theonas of Alexandria (282-300 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 of Sicca (297-303 A.D.) “Is it the Titans and the Bocchores of the Moors, and the Syrian deities, the offspring of eggs? Is it Apis, born in the Peloponnese, and in Egypt called Serapis? Is it Isis, tanned by Ethiopian suns, lamenting her lost son and husband torn limb from limb? Passing on, we omit the royal offspring of Ops, which your writers have in their books set forth for your instruction, telling you both who they are, and of what character. Do these, then, hear with offended ears that Christ is worshipped, and that He is accepted by us and regarded as a divine person?” Arnobius Against the Heathen book 1 ch.36 p.422. See also book 1 ch.37 p.422.

Martyrdom of Habib the Deacon vol.8 p.692 (events c.315 A.D.) says, “All those who worship Christ are delivered through Christ, because they worship not creatures along with the Creator of creatures.” Also p.693

Athanasius of Alexandria (318 A.D.) says to worship Christ as God. The Incarnation ch.46.4 p.67. See also ibid ch.45.6 p.61 and 53.2 p.65. Athanasius of Alexandria says to worship God’s Word, our Lord Jesus Christ in Against the Heathen part 3 ch.47 p.29

Lactantius (c.303-320/325 A.D.) says that the world should worship Jesus. The Divine Institutes book 4 ch.26 p.124.

Lactantius (c.303-320/325 A.D.) The Divine Institutes book 4 ch.29 p.133 “He who thinks that he worships the Father only, as he does not worship the Son, so he does not worship even the Father.”

Lactantius (c.303-320/325 A.D.) mentions the worship of the two [Father and Son]. The Epitome of the Divine Institutes ch.49 p.242

Eusebius of Caesarea (318-325 A.D.) says that we worship the Son of God. Eusebius’ Ecclesiastical History book 1 ch.2 p.83

Eusebius of Caesarea (318-325 A.D.) mentions the Magi from the east who came to worship Christ. Eusebius’ Ecclesiastical History book 1 ch.8.1 p.94

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.491 “where Thou didst make the light to shine upon me, O Christ Jesus, the Son of the living God, my help in the fire, my help among the wild beasts, Thou are glorified for ever. Amen.”

Among heretics

The Ebionite Protoevangelium of James (145-248 A.D.) ch.21 p.366 “And the Magi said: ‘We have seen a star of great size shining among these stars, and obscuring their light, so that the stars did not appear; and we thus knew that a king has been born to Israel, and we have come to worship him.’” See also ch.24 p.367.

T9. Inseparable/Father in Son or Son in Father

John 10:38; 14:10

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 10:38; 14:10

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

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

Tertullian (c.213 A.D.) “He says, ‘I am in the Father, and the Father is in me.’” Against Praxeas ch.24 p.621

Hippolytus of Portus (222-235/236 A.D.) says that Jesus is inseparable from the Father. Against the Heresy of One Noetus ch.18 p.230

Hippolytus of Portus (222-235/236 A.D.) says “the Father was in the Son, and the Son in the Father, while the Son was living among men.” Against the Heresy of One Noetus ch.4 p.225

Origen (235-245 A.D.) says that the Savior is in the Father. Homilies on Jeremiah homily 1 ch.8.5 and 9.1 p.12

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”

Cyprian of Carthage (c.246-258 A.D.) quotes Jn 10:30 “I and the Father are one” Epistles of Cyprian Epistle 75 ch.5 p.398

Gregory Thaumaturgus (240-265 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 (ANF vol.7) ch.3 p.366

Methodius (270-311/312 A.D.) “For the kingdom of the Father, of the Son, and of the Holy Ghost is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons,” Oration on Psalms ch.5 p.397. (also The Banquet of the Ten Virgins discourse 8 ch.10 p.338 andch.11 p.339)

Athanasius of Alexandria (318 A.D.) quotes John 14:10 that the Father is in Jesus and Jesus in the Father. Against the Heathen ch.2.47 p.29

Lactantius (c.303-320/325 A.D.) “He will leave nothing to himself, who separates either the Father from the Son, or the Son from the Father.” The Epitome of the Divine Institutes ch.49 p.242

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

Among heretics

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

T10. Christ at right hand of God/the Father

Matthew 22:44; 26:64; Mark 13:26; 14:62; 16:19; Luke 20:42; 22:69; Acts 2:34; 7:56; Romans 8:34; Ephesians 1:20; Hebrews 1:3; 10:12; 1 Peter 3:22

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) “our Lord Jesus Christ” “Jesus at the right hand of God” Romans 8:34

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:12

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus at the right hand of God. 1 Peter 3:22

Polycarp (100-155 A.D.) taught that God raised Jesus from the dead and gave him a throne at His right hand. Polycarp’s Letter to the Philippians ch.2 p.33

Justin Martyr (c.138-165 A.D.) says that Jesus is at the right hand of God the Father. Dialogue with Trypho, a Jew ch.32 p.210. He refers to Psalm 110 as referring to Christ in Dialogue with Trypho, a Jew ch.83 p.240.

Melito of Sardis (170-177/180 A.D.) says that Jesus is seated at the right hand of the Father, and the light of those in darkness. On Faith vol.8 ch.4 p.757. See also On Faith vol.8 ch.6 p.758.

Melito of Sardis (170-177/180 A.D.) says that Jesus is at the right hand of the Father. On Pascha stanza 104 p.66

Hegesippus (170-180 A.D.) says James said Christ was sitting at the right hand of the Father. Five Books of Commentaries on the Acts of the Church p.763

Irenaeus of Lyons (182-188 A.D.) quotes Psalm 110:1 about the Son sitting at the right hand of God. Irenaeus Against Heresies book 2 ch.28.7 p.401

Irenaeus of Lyons (c.160-202 A.D.) says that Jesus was at the right hand of God. Proof of Apostolic Preaching ch.48, 85

Tertullian (207-220 A.D.) says that Christ has flesh now in order to sit at the right hand of the Father in heaven. On the Flesh of Christ ch.16 p.535

Tertullian (205 A.D.) says that Christ rules at the right hand of the Father. Scorpiace ch.10 p.643

Tertullian (207/208 A.D.) “Hereafter shall the Son of man sit on the right hand of the power of God.” Five Books Against Marcion book 4 ch.41 p.419

Hippolytus of Portus (222-235/236 A.D.) Jesus will sit at the right hand of God the Father. Treatise on Christ and Antichrist ch.46 p.213

Origen (c.227-240 A.D.) “sFor the Father says to Him [Christ], to the Lord of us all, ‘Sit Thou on My right hand, until I make Thy enemies the footstool of Thy feet.’” Commentary on John book 6 ch.37 p.379

Origen (233/234 A.D.) calls Jesus “the only Begotten Son” Origen on Prayer ch.29.10 p.1228

Origen (235 A.D.) says that Jesus is at the right hand of the Father. Exhortation to Martyrdom ch.5.37 p.180

Novatian (250/254-257 A.D.) quotes Psalm 110. Concerning the Trinity ch.9 p.619

Cyprian of Carthage (c.246-258 A.D.) says that Jesus is sitting at the right hand of God. Treatises of Cyprian Treatise 10 ch.14 p.495. See also ibid Treatise 12 part 3 ch.11 p.536.

Victorinus bishop of Petau (martyred 304 A.D.) “As Peter exclaimed to the Jews: ‘Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear.’” Commentary on the Apocalypse from the 1st chapter no.16 p.345

Methodius (270-311/312 A.D.) “which the Word Himself carried into the heavens, and presented at the right hand of God,” Banquet of the Ten Virgins discourse 7 ch.8 p.334

Athanasius of Alexandria (318 A.D.) (partial) “For thus the Lord Himself also says: ‘Henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father.” Incarnation of the Word ch.56 p.66

Lactantius (c.303-320/325 A.D.) says that Christ is at the righthand of God. The Epitome of the Divine Institutes ch.48 p.241

Alexander of Alexandria (312-326 A.D.) “After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.” Epistles on the Arian Heresy ch.12 p.296

T11. No one knows the Father except the Son and those revealed

Matthew 11:27b; Luke 10:22b

Justin Martyr (c.150 A.D.) “And all the Jews even now teach that the nameless God spake to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said ‘The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know Me, and My people do not understand.’ And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, ‘No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.’” First Apology of Justin Martyr ch.63 p.184

Justin Martyr (c.138-165 A.D.) but also in the Gospel it is written that He said: ‘All things are delivered unto me by My Father; ‘and, ‘No man knoweth the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.’” Dialogue with Trypho, a Jew ch.100 p.249

Tatian’s Diatessaron (died c.172 A.D.) section 15 line 38 p.67 quotes Luke 10:22.

Irenaeus of Lyons (182-188 A.D.) “Wherefore, although ‘no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him,’ yet all [beings] do know this one fact at least, because reason, implanted in their minds, moves them, and reveals to them [the truth] that there is one God, the Lord of all.” Irenaeus Against Heresies book 2 ch.6.1 p.365

Irenaeus of Lyons (182-188 A.D.) “He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those [only] know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed.” Irenaeus Against Heresies book 2 ch.30.9 p.406

Irenaeus of Lyons (182-188 A.D.) “3. For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes.” Irenaeus Against Heresies book 4 ch.6.3 p.468

Irenaeus of Lyons (c.160-202 A.D.) (implied) says that we know of the Father through the Son. Proof of Apostolic Preaching ch7

Clement of Alexandria (193-202 A.D.) quotes Matthew 11:27 in Stromata book 7 ch.10 p.539

Clement of Alexandria (193-202 A.D. “It is He who reveals the Father of the universe to whom He wills, and as far as human nature can comprehend. ‘For no man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him.’” Stromata book 1 ch.28 p.341

Clement of Alexandria (193-217/220 A.D.) says that no one knows the Father except the Son. The Instructor book 1 ch.6 p.214

Clement of Alexandria (c.195 A.D.) says no one knows the Father but the Son. Exhortation to the Heathen ch.1 p.174

Tertullian (198-220 A.D.) “for ‘no man knows the Father save the Son, and he to whomsoever the Son will reveal Him.’” On Prescription Against Heretics ch.21 p.252

Tertullian (c.213 A.D.) “With us, however, the Son alone knows the Father, and has Himself unfolded ‘the Father’s bosom.’ He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father’s, which He has accomplished, which He had known most intimately, even from the beginning.” Against Praxeas ch.8 p.603

Tertullian (207/208 A.D.) “But ‘no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.’” Five Books Against Marcion book 4 ch.25 p.390

Origen (225-253/254 A.D.) “Jesus taught us who it was that sent Him, in the words, ‘None knoweth the Father but the Son;’ and in these, ‘No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath declared Him.’” Origen Against Celsus book 2 ch.71 p.460

Origen (225-253/254 A.D.) “But when the Word of God says, ‘No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him,’ He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration.” Origen Against Celsus book 7 ch.43 p.628

Origen (c.250 A.D.) says that no one can know the Father except the Son and those whom the Son reveals. Homilies on Psalms Psalm 36.4.1 p.143

Adamantius (c.300 A.D.) The Marcionite heretic Megethius quotes Matthew 11:27b, but Adamantius acknowledges this as said by the Savior. Dialogue on the True Faith first part ch.23 p.66

Alexander of Alexandria (321-326 A.D.) quotes Matthew 11:27b in Epistles on the Arian Heresy ch.5 p.293 and again in ch.12 p.295

Eusebius of Caesarea (318-325 A.D.) says that no one knows the Father except the Son and those He has revealed Him to. Eusebius’ Ecclesiastical History book 1 ch.2.3 p.82

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 17 ch.3-4 p.318-319 quotes Matthew 11:27b and again in homily 18 ch.4 p.325.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 2 ch.48 p.110 refers to Matthew 11:27b. See also ibid ch.10.47 p.204.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius says that no one knows the Father except the Son. Dialogue on the True Faith first part ch.23 p.66

T12. Father and Son are distinct

John 1:1 (implied)

Ignatius (died 107 or 116 A.D.) “but to the Father of Jesus Christ, the bishop of us all.” Letter to the Ephesians ch.3 p.60

Ignatius (died 107 or 116 A.D.) “Farewell in God the Father, and in Jesus Christ, our common hope.” Letter to the Ephesians ch.21 p.58

Justin Martyr (c.138-165 A.D.) “Then I replied, ‘Reverting to the Scriptures, I shall endeavour to persuade you, that He who is said to have appeared to Abraham, and to Jacob, and to Moses, and who is called God, is distinct from Him who made all things,-numerically, I mean, not [distinct] in will.’” Dialogue with Trypho, a Jew ch.56 p.223. See also ibid ch.62

Athenagoras (177 A.D.) says the Father, Son, and Spirit have distinction in unity. A Plea for Christians ch.12 p.134

Athenagoras (177 A.D.) “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, 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 ch.10 p.133

Theophilus of Antioch (168-181/188 A.D.) (partial) “God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things.” Theophilus to Autolycus book 2 ch.10 p.98

Clement of Alexandria (193-202 A.D.) (implied) “But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, and most holy, and most potent, and most princely, and most kingly, and most beneficent. This is the highest excellence, which orders all things in accordance with the Father’s will, and holds the helm of the universe in the best way, with unwearied and tireless power, working all things in which it operates, keeping in view its hidden designs.” Stromata book 7 ch.2 p.524

Tertullian (c.213 A.D.) “And if, to quote another passage, ‘Thus saith the Lord to my Lord Christ,’ the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, ‘That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,’ He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts. And once for all, that we may not wander through every passage, He ‘who raised up Christ from the dead, and is also to raise up our mortal bodies,’ must certainly be, as the quickener, different from the dead Father, or even from the quickened Father, if Christ who died is the Father.” Against Praxeas ch.28 p.625

Hippolytus of Portus (222-235/236 A.D.) wrote an entire work against Noetus who “alleged that Christ was the Father Himself, and that the Father Himself was born, and suffered, and died.” Against the Heresy of One Noetus ch.1 p.223

Hippolytus of Portus (222-235/236 A.D.) “He [Jesus] did not say, ‘I and the Father am one, but are one.’ For the word are is not said of one person, but it refers to two persons, and one power.” and quotes 1 Corinthians 15:23-28. Against the Heresy of One Noetus ch.7 p.226

Origen (c.227-240 A.D.) “Now there are many who are sincerely concerned about religion, and who fall here into great perplexity. They are afraid that they may be proclaiming two Gods, and their fear drives them into doctrines which are false and wicked. Either they deny that the Son has a distinct nature of His own besides that of the Father, and make Him whom they call the Son to be God all but the name, or they deny the divinity of the Son, giving Him a separate existence of His own, and making His sphere of essence fall outside that of the Father, so that they are separable from each other.” Commentary on John book 2 ch.2 p.323

Origen (233/234 A.D.) says the Son is distinct from the Father, because Jesus taught his disciples not to pray to Himself but to the Father. Origen On Prayer ch.15.1 p.57-59

Novatian (250/4-256/7 A.D.) (implied) spoke of Sabellius’ heresy as sacrilegious in believing Christ is not the Son, but the Father. Treatise on the Trinity ch.12 p.621-622

Dionysius bishop of Rome (259-269 A.D.) (implied) “For he [Sabellius] blasphemes in saying that the Son Himself is the Father, and vice versa;” Dionysius of Rome Against the Sabellians ch.1 p.365

Lucian of Antioch (c.300-311 A.D.) “And in the Holy Ghost given for consolation and sanctification and perfection to those who believe; as also our Lord Jesus Christ commanded his disciples, saying, ‘Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; clearly of the Father who is really a Father, and of a Son who is really a Son, and of the Holy Ghost who is really a Holy Ghost; these names being assigned not vaguely or idly, but indicating accurately the special personality, order, and glory of those named, so that in Personality they are three, but in harmony one.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.27

Methodius (270-311/312 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)

Lactantius (c.303-320/325 A.D.) (implied) “but He [God] sent His own Son, to call all nations to the favour of God. ... Therefore the Supreme Father ordered Him [His own Son] to descend to the earth, and to put on a human body, that, being subject to the sufferings of the flesh, He might teach virtue and patience not only by words, but also by deeds.” Epitome of the Divine Institutes ch.43 p.239

Alexander of Alexandria (313-326 A.D.) “Such as this: ‘I and My Father are one,’ which indeed the Lord says, not as proclaiming Himself to be the Father, nor to demonstrate that two persons are one; but that the Son of the Father most exactly preserves the expressed likeness of the Father, inasmuch as He has by nature impressed upon Him His similitude in every respect, and is the image of the Father in no way discrepant, and the expressed figure of the primitive exemplar.” Epistles on the Arian Heresy letter 1 ch.9 p.294

T13. The Word was distinct from Father at Creation

Psalm 33:6

John 1:1,3

Hebrews 11:3 “By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.”

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.756 calls Jesus the Word of God; He who was begotten before the light; He who is Creator together with the Father;”

Irenaeus of Lyons (182-188 A.D.) “Thus saith the Scripture, to that effect: ‘By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mount.’ [Psalm 336]. And again, ‘All things were made by Him, and without Him was nothing made.’ [John 1:3] ... For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence, - He who formed the world (for the world is of all),” Irenaeus Against Heresies book 1 ch.22 p.347 He also quotes John 1:3 in Irenaeus Against Heresies book 2 ch.2 p.362; book 3 ch.8 p.421

Clement of Alexandria (193-202 A.D.) quotes Hebrews 11:3-4,25 in Stromata book 2 ch.4 p.350. He quotes half of John 1:3 in Stromata book 1 ch.9 p.310.

Tertullian (198-220 A.D.) “In the Gospel, moreover, I discover a Minister and Witness of the Creator, even His word.” Against Hermogenes ch.22 p.490. He quotes John 1:1-3 in Against Hermogenes ch.21 p.489 and Against Praxeas (c.213 A.D.) ch.20 p.615.

Tertullian (208 A.D.) “We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the image of (the Father) Himself. He must not be regarded, however, as making any difference between a visible and an invisible God; because long before he wrote this we find a description of our God to this effect: ‘No man can see the Lord, and live.’ If Christ is not ‘the first-begotten before every creature,’ as that ‘Word of God by whom all things were made, and without whom nothing was made;’ [John 1:3] if ‘all things were’ not ‘in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers;’ if ‘all things were’ not ‘created by Him and for Him’ (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that ‘He is before all.’” Five Books Against Marcion book 5 ch.19 p.471

Hippolytus of Portus (222-235/236 A.D.) First quotes John 1:1-3. Then he says, “And beneath He [John] says, ‘The world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not.’ If, then, said he, the world was made by Him, according to the word of the prophet ‘By the Word of the Lord were the heavens made,’ [Psalm 33:6] then this is the Word that was also made manifest.” Against the Heresy of One Noetus ch.12 p.228

Origen (225-253/254 A.D.) “John also, who lived after him, said, ‘That which was in the Logos was life, and the life was the light of men;’ which ‘true light lighteneth every man that cometh into the world’ (i.e., the true world, which is perceived by the understanding), and maketh him a light of the world: ‘For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus.’ And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: ‘The Lord is my light and my salvation: whom shall I fear?’ and, ‘Thy law is a lamp unto my feet, and a light unto my path;’ and again, ‘The light of Thy countenance, O Lord, was manifested towards us;’ and, ‘In Thy light we shall see light.’ And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: ‘Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.’” Origen Against Celsus book 6 ch.5 p.575

Adamantius (c.300 A.D.) (partial, Christ, not Word) “Listen to what the Apostle says, ‘Christ, the power of God and the wisdom of God.’ Hear John the Evangelist: ‘Through Him all things came into existence; not one created ting came into existence apart from Him.’” Dialogue on the Truth Faith Fourth Part ch.15 p.146

Victorinus of Petau (martyred 304 A.D.) “But the author of the whole creation is Jesus. His name is the Word; for thus His Father says: ‘My heart hath emitted a good word.’ John the evangelist thus says: ‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made.’” On the Creation of the World p.342

Athanasius of Alexandria (c.318 A.D.) “To which also Paul refers when he says, ‘By faith we understand that the worlds have been framed by the Word of God, ...also He [God] has made all things out of nothing by His own Word, Jesus Christ our Lord.’” On the Incarnation of the Word ch.3 p.37

Athanasius of Alexandria (c.318 A.D.) quotes Colossians 1:15-18, saying it refers to the Word. Against the Heathen ch.41 p.26

Lactantius (c.303-320/325 A.D.) “John also taught” and then quotes John 1:1-3. “But the Greeks speak of Him as the Logos, more befittingly than we do as the word, or speech, for Logos signifies both speech and reason, inasmuch as He is both the voice and the wisdom of God. And of this divine speech not even the philosophers were ignorant, since Zeno represents the Logos as the arranger of the established order of things, and the framer of the universe:” The Divine Institutes book 4 ch.8-9 p.107

Alexander of Alexandria (313-326 A.D.) “Who that hears John saying, ‘In the beginning was the Word,’ does not condemn those who say there was a time when He was not? Who that hears these words of the Gospel, ‘the only-begotten Son;’ and, ‘by Him were all things made,’” Epistles on the Arian Heresy Letter 2 ch.3 p.297

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.34 p.174 (partial) “But those who speak of nature instead of God, and declare that all things were made by nature, do not perceive the mistake of the name which they use. For if they think that nature is irrational, it is most foolish to suppose that a rational creature can proceed from an irrational creator. But if it is Reason - that is, Logos - by which it appears that all things were made, they change the name without purpose, when they make statements concerning the reason of the Creator.” quotes John 1:1-3

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.3 p.63 says that the Son was from the beginning.

T14. Son in the bosom of the Father

John 1:23

Irenaeus of Lyons (182-188 A.D.) “showing that the God who made the earth, and commanded it to bring forth fruit, who established the waters, and brought forth the fountains, was He who in these last times bestowed upon mankind, by His Son, the blessing of food and the favour of drink: the Incomprehensible [acting thus] by means of the comprehensible, and the Invisible by the visible; since there is none beyond Him, but He exists in the bosom of the Father.” Irenaeus Against Heresies book 3 ch.11.5 p.427

Clement of Alexandria (193-202 A.D.) “And John the apostle says: ‘No man hath seen God at any time. The only-begotten God, who is in the bosom of the Father, He hath declared Him,’” Stromata book 5 ch.12 p.463

Tertullian (c.213 A.D.) “Well, (I must again ask, ) what God does he mean? It is of course the Father, with whom was the Word, the only begotten Son, who is in the bosom of the Father, and has Himself declared Him. He was both heard and seen and, that He might not be supposed to be a phantom, was actually handled. Him, too, did Paul behold; but yet he saw not the Father.” Against Praxeas ch.15 p.611

Hippolytus of Portus (222-234/235 A.D.) “and there is no one who sees God except the Son alone, the perfect man who alone declares the will of the Father. For John also says, ‘No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him.’ And again: ‘He who came down from heaven testifieth what He hath heard and seen.’” Against the Heresy of One Noetus ch.5 p.225

Origen (c.227-240 A.D.) quotes John 1:23 in Origen’s Commentary on John book 2 ch.29 p.343

Novatian (250/4-256/7 A.D.) “And He is the angel, in that He declares the bosom of the Father, as John sets forth. For if John himself says, that He Himself who sets forth the bosom of the Father, as the Word, became flesh in order to declare the bosom of the Father, assuredly Christ is not only man, but angel also; and not only angel, but He is shown by the Scriptures to be God also.” Treatise Concerning the Trinity ch.18 p.629

Alexander of Alexandria (313-326 A.D.) “The only-begotten Son, who is in the bosom of the Father.” Epistles on the Arian Heresy Letter 1 ch.4 p.292

T15. An Equality of the Father and Son

John 5:23; Philippians 2:6

Clement of Alexandria (c.195 A.D.) “For it was not without divine care that so great a work was accomplished in so brief a space by the Lord, who, though despised as to appearance, was in reality adored, the expiator of sin, the Saviour, the clement, the Divine Word, He that is truly most manifest Deity, He that is made equal to the Lord of the universe; because He was His Son, and the Word was in God, not disbelieved in by all when He was first preached, nor altogether unknown when, assuming the character of man, and fashioning Himself in flesh, He enacted the drama of human salvation: for He was a true champion and a fellow-champion with the creature.” Exhortation to the Heathen ch.10 p.202

Clement of Alexandria (193-217/220 A.D.) “For when he says, ‘That which was from the beginning,’ he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, ‘In the beginning was the Word.’ But by the expression, ‘we have seen with our eyes,’ he signifies the Lord’s presence in the flesh, ‘and our hands have handled,’ he says, ‘of the Word of life.’ He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples.” Comments on the First Epistle of John In Cassiodorus’ Latin translation p.574

Tertullian (c.213 A.D.) “...but unity of essence, likeness, conjunction, affection on the Father’s part, who loves the Son, and submission on the Son’s, who obeys the Father’s will. When He says, ‘I and my Father are one’ in essence-Unum-He shows that there are Two, whom He puts on an equality and unites in one.” Against Praxeas ch.22 p.618

Tertullian (198-220 A.D.) “For so did the Father previously say to the Son: ‘Let us make man in our own image, after our likeness.’ And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him And the Word was God also, who being in the image of God, ‘thought it not robbery to be equal to God.’” On the Resurrection of the Flesh ch.6 p.549

Hippolytus of Portus (222-235/236 A.D.) (implied) “Among Christians it is settled as the doctrine of piety, that, according to nature itself, and to the activity and to whatever else pertains thereunto, God is equal and the same with Himself, having nothing that is His unequal to Himself at all and heterogeneous. If, then, according to Beron, the flesh that He assumed to Himself became possessed of the like natural energy with them, it is evident that it also became possessed of the like nature with Him in all wherein that nature consists,-to wit, non-origination, non-generation, infinitude, eternity, incomprehensibility, and whatever else in the way of the transcendent the theological mind discerns in deity; and thus they both underwent conversion, neither the one nor the other preserving any more the substantial relation of its own proper nature. For he who recognises an identical operation in things of unlike nature, introduces at the same time a fusion of natures and a separation of persons, their natural existence being made entirely undistinguishable by the transference of properties.” Against Beron and Helix fragment 6 p.233

Origen (225-253/254 A.D.) “He who is ‘humble and becomingly adorned,’ is so in a greater degree than Plato’s ‘humble and becomingly adorned’ individual: for he is becomingly adorned, on the one hand, because ‘he walks in things great and wonderful,’ which are beyond his capacity; and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under any one at random, but under ‘the mighty hand of God,’ through Jesus Christ, the teacher of such instruction, ‘who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross.’” Origen Against Celsus book 6 ch.15 p.580

Novatian (250-257 A.D.) “And His [the Son’s] divinity is thus declared, that it may not appear by any dissonance or inequality of divinity to have caused two Gods.” Concerning the Trinity ch.31 p.644

Novatian (250/4-256/7 A.D.) “And His divinity is thus declared, that it may not appear by any dissonance or inequality of divinity to have caused two Gods. For all things being subjected to Him as the Son by the Father, while He Himself, with those things which are subjected to Him, is subjected to His Father, He is indeed proved to be Son of His Father; but He is found to be both Lord and God of all else.” Concerning the Trinity ch.31 p.644

Novatian (250-257 A.D.) “For all things are after Him, because they are by Him. And reasonably, He is before all things, but after the Father, since all things were made by Him, and He proceeded from Him of whose will all things were made. Assuredly God proceeding from God, causing a person second to the Father as being the Son, but not taking from the Father that characteristic that He is one God. For if He had not been born-compared with Him who was unborn, an equality being manifested in both-He would make two unborn beings, and thus would make two Gods. If He had not been begotten-compared with Him who was not begotten, and as being found equal-they not being begotten, would have reasonably given two Gods, and thus Christ would have been the cause of two Gods. Had He been formed without beginning as the Father, and He Himself the beginning of all things as is the Father, this would have made two beginnings, and consequently would have shown to us two Gods also. Or if He also were not the Son, but the Father begetting from Himself another Son, reasonably, as compared with the Father, and designated as great as He, He would have caused two Fathers, and thus also He would have proved the existence of two Gods.” Concerning the Trinity ch.31 p.643

Cyprian of Carthage (c.246-258 A.D.) “Also Paul to the Philippians: ‘Who, being appointed in the figure of God, thought it not robbery that He was equal with God; but emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.’” Treatises of Cyprian Treatise 12 part 3 ch.39 p.545

Methodius (270-311/312 A.D.) “and that Christ having thus suffered in the flesh, and having risen again the third day, might, with equal honour and glory with the Father and the Holy Ghost, be by all created things equally adored; for to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth, sending up glory to Him, for ever and ever.” Oration on Psalms ch.7 p.398

Alexander of Alexandria (313-326 A.D.) “That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learnt; in this alone is He inferior to the Father, that He is not unbegotten.” Epistles on the Arian Heresy Letter 1 ch.12 p.295

T16. God the Son

Justin Martyr (c.138-165 A.D.) “‘And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said.’ Then I repeated once more all that I had previously quoted from Exodus, about the vision in the bush, and the naming of Joshua (Jesus), and continued: ‘And do not suppose, sirs, that I am speaking superfluously when I repeat these words frequently: but it is because I know that some wish to anticipate these remarks, and to say that the power sent from the Father of all which appeared to Moses, or to Abraham, or to Jacob, is called an Angel because He came to men (for by Him the commands of the Father have been proclaimed to men); is called Glory, because He appears in a vision sometimes that cannot be borne; is called a Man, and a human being, because He appears strayed in such forms as the Father pleases; and they call Him the Word, because He carries tidings from the Father to men: but maintain that this power is indivisible and inseparable from the Father, just as they say that the light of the sun on earth is indivisible and inseparable from the sun in the heavens; as when it sinks, the light sinks along with it; so the Father, when He chooses, say they, causes His power to spring forth, and when He chooses, He makes it return to Himself. In this way, they teach, He made the angels. But it is proved that there are angels who always exist, and are never reduced to that form out of which they sprang. And that this power which the prophetic word calls God, as has been also amply demonstrated, and Angel, is not numbered [as different] in name only like the light of the sun but is indeed something numerically distinct, I have discussed briefly in what has gone before; when I asserted that this power was begotten from the Father, by His power and will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided: and, for the sake of example, I took the case of fires kindled from a fire, which we see to be distinct from it, and yet that from which many can be kindled is by no means made less, but remains the same.” Dialogue with Trypho, a Jew ch.128 p.264

Irenaeus of Lyons (182-188 A.D.) (implied) “those who have received the adoption; but these are the Church. For she is the synagogue of God, which, which God – that is, the Son Himself – has gathered by Himnself.” Irenaeus Against Heresies book 3 ch.6.1 p.419

Clement of Alexandria (193-217/220 A.D.) “protected as it is by the power of God the Father, and the blood of God the Son, and the dew of the Holy Spirit.” Who is the Rich Man That Shall be Saved? ch.36 p.601

Novatian (250/4-256/7 A.D.) “For this contempt of the heretics will recoil also upon God the Father, if God the Father could not beget God the Son. But, moreover, no blindness of the heretics shall prescribe to the truth.” Concerning the Trinity ch.11 p.620

Lactantius (c.303-320/325 A.D.) “When we speak of God the Father and God the Son, we do not speak of them as different, nor do we separate each: because the Father cannot exist without the Son, nor can the Son be separated from the Father, since the name of Father cannot be given without the Son, nor can the Son be begotten without the Father.” The Divine Institutes book 4 ch.29 p.132

T17. Specifically “Jesus” is the Only-Begotten / Son / Word, or Son of man

(“Jesus” and “Lord Jesus” are counted here, but “Jesus Christ”, and “Christ” are not.)

(partial, “Word”, not “Jesus”) John 1:14. However Jesus Christ in John 1:17.

Melito of Sardis (170-177/180 A.D.) (partial) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God;” On Faith ch.4 vol.8 p.756

Theophilus of Antioch (168-181/188 A.D.) (partial) “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?” Theophilus to Autolycus book 2 ch.22 p.103

Caius and the Muratorian Canon (190-217 A.D.) ch.1 p.601 (Against the Heresy of Artemon in Eusebius’ Ecclesiastical History book 5 ch.28) (partial, not Jesus) 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.) “The blood points out to us the Word, for as rich blood the Word has been infused into life; and the union of both is the Lord, the food of the babes-the Lord who is Spirit and Word. The food-that is, the Lord Jesus-that is, the Word of God, the Spirit made flesh, the heavenly flesh sanctified.” The Instructor ch.6 p.220

Origen (225-254 A.D.) (implied) “‘And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered into the hands of men.’ And these things will appear to be of the same effect as those, ‘that Jesus abegan to show unto His disciples that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes.’” Commentary on Matthew book 13 ch.8 p.479

Novatian (250/4-256/7 A.D.) (partial, not Jesus) 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. See also ibid ch.13 p.623.

Dionysius of Alexandria (246-265 A.D.) “But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?” Interpretation of Luke ch.22 42-48 no.48 p.116

Adamantius (c.300 A.D.) in debating Marinus the Bardasene says that Jesus was ‘the Son of man’, a real man with flesh and bones. Dialogue on the True Faith fifth part ch.5 p.153

Lactantius (c.303-320/325 A.D.) says that it is with good reason Jesus is called the speech and word of God. The Divine Institutes book 4 ch.8 p.107.

T18. Specifically “Jesus Christ” is the Only-Begotten / Son

Aristides (125 or 138-161 A.D.) “Now Christian trace their origin from the Lord Jesus Christ. And He is acknowledged by the Holy Spirit to be the son of the most high God, who came down from heaven for the salvation of men.” Apology of Aristides [Greek] ch.10 p.276

Novatian (250/4-256/7 A.D.) “But lest, from the fact of asserting that our Lord Jesus Christ, the Son of God, the Creator, was manifested in the substance of the true body, we should seem either to have given assent to other heretics, who in this place maintain that He is man only and alone,” Treatise Concerning the Trinity ch.11 p.620

Alexander of Alexandria (313-326 A.D.) says that Jesus is only inferior to the Father in that Jesus is begotten, and this is why he said, ‘My Father is greater than I.’” Deposition of Arius ch.12 p.295

T19. Specifically “Christ” is the Only-Begotten / Son / Son of man

You are the Christ, the Son of the Living God

Irenaeus of Lyons (182-188 A.D.) “‘He who was not born either by the will of the flesh, or by the will of man,’ is the Son of man, this is Christ, the Son of the living God.” Irenaeus Against Heresies book 3 ch.19.2 p.449.

Novatian (250/4-256/7 A.D.) “So that, while the Son of man cleaves in His nativity to the Son of God, by that very mingling He holds that as pledged and derived which of His own nature He could not possess. And thus by the word of the angel the distinction is made, against the desire of the heretics, between the Son of God and man; yet with their association, by pressing them to understand that Christ the Son of man is man, and also to receive the Son of God and man the Son of God; that is, the Word of God as it is written as God; and thus to acknowledge that Christ Jesus the Lord, connected on both sides, so to speak, is on both sides woven in and grown together, and associated in the same agreement of both substances, by the binding to one another of a mutual alliance-man and God by the truth of the Scripture which declares this very thing.” Concerning the Trinity ch.24 p.635

Gregory Thaumaturgus (254-265 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

Adamantius (c.300 A.D.) “What then does it say of Christ who is the son of man? If he is the son of man, according to you he will not be your son of God.” alternate translation “Well then, Christ says, ‘I am the Son of Man.’ Is He, in your view, Son of Man, and not Son of God?” (Adamantius is speaking) Dialogue on the True Faith first part 808a p.44

T20. Specifically the Son is God

“Jesus is God” and “the Son of God” are not included here

John 1:35

Hebrews 1:8-9 “But to the Son He says: Your throne, O God, is forever and ever;... Therefore God, Your God, has anointed You” (NKJV)

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) Son of God. John 1:35

Justin Martyr (c.138-165 A.D.) “These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, ‘God went up from Abraham,’ or, ‘The Lord spake to Moses,’ and ‘The Lord came down to behold the tower which the sons of men had built,’ or when ‘God shut Noah into the ark,’ you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, 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 to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God,” Dialogue with Trypho, a Jew ch.127 p.263

Melito of Sardis (170-177/180 A.D.) “He is son, in that he is begotten. He is sheep, in that he suffers. He is human, in that he is buried. He is God, in that he is raised up.” On Pascha stanza 9 p.39

Irenaeus of Lyons (182-188 A.D.) “And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem,” Irenaeus Against Heresies book 2 ch.20.4 p.451

Tertullian (c.213 A.D.) “That there are, however, two Gods or two Lords, is a statement which at no time proceeds out of our mouth: not as if it were untrue that the Father is God, and the Son is God, and the Holy Ghost is God, and each is God;” Against Praxeas ch.13 p.608

Hippolytus of Portus (222-235/236 A.D.) (Partial, Christ) “even as the apostle says, ‘Even Christ,’ who is God, ‘our passover was sacrificed for us.’” Discourse or Homilies ch.5 p.238

Origen (225-253/254 A.D.) “And may God grant, through His Son, who is God the Word, and Wisdom, and Truth, and Righteousness, and everything else which the sacred Scriptures when speaking of God call Him,” Origen Against Celsus book 4 ch.99 p.541

Novatian (250-257 A.D.) “Moreover, the Son is God of all else, because God the Father put before all Him whom He begot.” Concerning the Trinity ch.31 p.644

Cyprian of Carthage (c.246-258 A.D.) “How much more is Christ, the Son of God, God!” Treatises of Cyprian Treatise 12 second part ch.6 p.518

Cyprian of Carthage (c.246-258 A.D.) “6. That Christ is God. In Genesis: ‘And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou reddest from the face of thy brother Esau.’” Treatises of Cyprian Treatise 12 second part ch.6 p.517

Cyprian of Carthage (c.246-258 A.D.) “Christ came, who is God over all, blessed for evermore.” Treatises of Cyprian Treatise 12 second part ch.6 p.518

T21. The head of Christ is God

1 Corinthians 11:3

Clement of Alexandria (193-202 A.D.) “and otherwise we have heard it said, ‘The Head of Christ is the God and Father’” Stromata book 5 ch.6 p.453

Origen (c.250 A.D.) says that the head of Christ is God. Homilies on PsalmsPsalm 77 homily 6.3 p.36

Cyprian of Carthage (c.246-258 A.D.) “For since Christ is the head of the man, and God is the head of Christ, he who tore the head in the martyr was persecuting God and Christ in that head.” Treatises of Cyprian Treatise 11 ch.11 p.504

Victorinus of Petau (martyred 304 A.D.) quotes 1 Corinthians 11:3 that “the head of Christ is God”. Commentary on the Apocalypse of the Blessed John From the first chapter verse 14 p.344

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 6 ch.8 p.154 “But water was made at first by the Only-Begotten; and the Almighty God is the head of the Only –begotten, by whom we come to the Father in such order as we have stated above.”

T22. Christ had the Spirit of wisdom and understanding

Irenaeus of Lyons (182-188 A.D.) “For Christ did not at that time descend upon Jesus, neither was Christ one and Jesus another: but the Word of God-who is the Saviour of all, and the ruler of heaven and earth, who is Jesus, as I have already pointed out, who did also take upon Him flesh, and was anointed by the Spirit from the Father-was made Jesus Christ, as Esaias also says, ‘There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him.” Irenaeus Against Heresies book 3 ch.9.3 p.423

Tertullian (198-220 A.D.) “And that the virgin of whom it behoved Christ to be born (as we have above mentioned) must derive her lineage of the seed of David, the prophet in subsequent passages evidently asserts. ‘And there shall be born,’ he says, ‘a rod from the root of Jesse’ - which rod is Mary –’and a flower shall ascend from his root: and there shall rest upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of discernment and piety, the spirit of counsel and truth; the spirit of God’s fear shall fill Him.’” An Answer to the Jews ch.9 p.164

Tertullian (207/208 A.D.) “His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, ‘the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord.’” Five Books Against Marcion book 3 ch.17 p.335

Origen (c.227-240 A.D.) “Isaiah also called Christ the rod and the flower: ‘There shall come forth a rod out of the root of Jesse, and a flower shall spring out of its root, and the spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel slid of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord.’” Commentary on John book 1 ch.23 p.310

Novatian (250/254-257 A.D.) “while the Holy Spirit dwelt affluently in Christ. For truly Isaiah, prophesying this, said: “And the Spirit of wisdom and understanding shall rest upon Him, the Spirit of counsel and might, the Spirit of knowledge and piety; and the Spirit of the fear of the Lord shall fill Him.’ This self-same thing also he said in the person of the Lord Himself, in another place, “ Concerning the Trinity ch.29 p.641

Cyprian of Carthage (c.246-258 A.D.) “Also in Isaiah: ‘And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.’” Treatises of Cyprian Treatise 12 second part ch.11 p.520

Lactantius (c.303-325 A.D.) “There shall come forth a rod out of the stem of Jesse, and a blossom shall grow out of his root; and the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of piety;” The Divine Institutes book 4 ch.13 p.113

T23. Jesus and the Father are One

Just the phrase “One Lord” is not included here.

Tatian’s Diatessaron (c.172 A.D.) ch.37.34-35 p.100 Jesus said that He and the Father are One.

Clement of Alexandria (193-217/220 A.D.) “Be gracious, O Instructor, to us Thy children, Father, Charioteer of Israel, Son and Father, both in One, O Lord.” The Instructor book 3 Prayer to the Paedagogus p.295

Tertullian (198-220 A.D.) “He [Jesus] says, ‘My Father, which gave them to me, is greater than all;’ adding immediately, ‘I am and my Father are one.’” Against Praxeas ch.22 p.618

Hippolytus (222-235/236 A.D.) “If, again, He allege His own word when He said, ‘I and the Father are one,’ let him attend to the fact, and understand that He did not say, ‘I and the Father am one, but are one.’” Against the Heresy on One Noetus ch.7 p.226

Novatian (250/4-256/7 A.D.) “Moreover, if, whereas it is the property of none but God to know the secrets of the heart, Christ beholds the secrets of the heart; and if, whereas it belongs to none but God to remit sins, the same Christ remits sins; and if, whereas it is the portion of no man to come from heaven, He descended by coming from heaven; and if, whereas this word can be true of no man, ‘I and the Father are one,’ Christ alone declared this word out of the consciousness of His divinity; and if, finally, the Apostle Thomas, instructed in all the proofs and conditions of Christ’s divinity, says in reply to Christ, ‘My Lord and my God;’” Concerning the Trinity ch.13 p.622

Cyprian of Carthage (c.246-258 A.D.) “And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, ‘I and my Father are one.’” Epistles of Cyprian Letter 75 ch.5 p.398

Dionysius of Rome (259-269 A.D.) “Moreover, that the Word is united to the God of all, because He says, ‘I and the Father are one;’ and, ‘I am in the Father, and the Father is in Me.’” Against the Sabellians ch.3 p.366

T24. Jesus [Ad]ministered His Father’s will

Jesus obeying His Father is not included here.

Justin Martyr (c.238-165 A.D.) “Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush.” Dialogue with Trypho, a Jew ch.127 p.263

Justin Martyr (c.138-165 A.D.) “And that Christ would act so when He became man was foretold by the mystery of Jacob’s wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures.” Dialogue with Trypho, a Jew ch.125 p.262

Clement of Alexandria (193-217/220 A.D.) “Now, O you, my children, our Instructor is like His Father God, whose son He is, sinless, blameless, and with a soul devoid of passion; God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the Father’s right hand, and with the form of God is God.” The Instructor book 1 ch.2 p.209-210

Tertullian (207/208 A.D.) “Hence will arise also our rule, by which we determine that there ought to be nothing in common between the Christ of the rival god and the Creator; but that (Christ) must be pronounced to belong to the Creator, if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations expressed His attributes, His properties.” Five Books Against Marcion book 4 ch.6 p.351

Tertullian (207/208 A.D.) “Now we believe that Christ did ever act in the name of God the Father; that He actually from the beginning held intercourse with (men); actually communed with patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son by emitting Him from His own self, and thenceforth set Him over every dispensation and (administration of) His will, making Him a little lower than the angels, as is written in David.” Five Books Against Marcion book 2 ch.27 p.318

Lucian of Antioch (c.300-311 A.D.) “the Divine Logos, according to what is said in the gospel: ‘And the Word was God,’ through whom all things were made, and in whom ‘all things consist:’ who in the last days came down from above, and was born of a Virgin, according to the Scriptures, and became man, the Mediator between God and man, and the Apostle of our Faith, 'I have come down from heaven, not to do mine own will, but the will of him that sent me:' who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Among heretics

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.16 p.102 (implied) said the Son did His [Father’s] will.

T25. Jesus anointed with the oil of gladness/joy

Psalm 45:7b; Hebrews 1:9b

p114 Hebrews 1:7-12 (3rd century) Hebrews 1:9b

Justin Martyr (c.138-165 A.D.) “Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity; therefore thy God hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia, from Thy garments; from the ivory palaces, whereby they made Thee glad. Kings' daughters are in Thy honour.” Dialogue with Trypho, a Jew ch.38 p.213-214

Irenaeus of Lyons (c.160-202 A.D.) “And yet more plainly and evidently does David speak concerning the Father and the Son as follows: ‘Thy throne, O God, is for ever and ever: thou hast loved righteousness and hated unrighteousness:’ ‘therefore God hath anointed thee with the oil of gladness above thy fellows.’” Proof of Apostolic Preaching ch.47

Irenaeus of Lyons (182-188 A.D.) “And the apostle in like manner says [of them], 'Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him.' There are also some [of them] who declare, 'Thou art fairer than the children of men;' and, 'God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;' and 'Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness.'” Irenaeus Against Heresies book 4 ch.33.11 p.509

Clement of Alexandria (193-217/220 A.D.) “Wherefore also the Lord Himself is anointed with an ointment, as is mentioned by David: 'Wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows; myrrh, and stacte, and cassia from thy garments.'” The Instructor book 2 ch.8 p.254

Origen (c.225-253/254 A.D.) “But attend carefully to what follows, where He [Christ] is called God: 'For Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.'” Origen Against Celsus book 1 ch.56 p.421

Novatian (250-254/257 A.D.) “This self-same thing also he said in the person of the Lord Himself, in another place, ' 'The Spirit of the Lord is upon me; because He has anointed me, He has sent me to preach the Gospel to the poor.' Similarly David: 'Wherefore God, even Thy God, hath anointed Thee with the oil of gladness above thy fellows.' Of Him the Apostle Paul says: 'For he who hath not the Spirit of Christ is none of His.'” Treatise Concerning the Trinity ch.29 p.641

Cyprian of Carthage (c.246-258 A.D.) “Also in the forty-fourth Psalm: 'Thy throne, O God, is for ever and ever: the sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.'” Treatises of Cyprian Treatise 12 part 2 ch.6 p.518

Lactantius (c.303-320/325 A.D.) “David also, in the forty-fourth Psalm: 'Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated wickedness; therefore God, Thy God, hath anointed Thee with the oil of gladness.' By which word he also shows His name, since (as I have shown above) He was called Christ from His anointing.” The Divine Institutes book 4 ch.13 p.112

Alexander of Alexandria (-326 A.D.) “they [Arians] bring forward what is said in the Psalms respecting Christ: 'Thou lovest righteousness, and hatest wickedness: therefore God, Thy God, bath anointed Thee with the oil of gladness above Thy fellows,'” Epistles on the Arian Heresy Letter 1 ch.3 p.292

Eusebius of Caesarea (318-325 A.D.) “Then a little farther on, after the divine and royal power, it represents him in the third place as having become Christ, being anointed not with oil made of material substances, but with the divine oil of gladness.” Eusebius’ Eccleisastical History book 1 ch.3.15 p.86

T26. Jesus called the Son before coming to earth

Being called the Word, Jesus, or Christ is not included here.

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.”

Athenagoras (177 A.D.) “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, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct [distinct] with Logos [logikos]); but inasmuch as He came forth to be the idea and energizing power of all material things,” A Plea for Christians ch.10 p.133

Melito of Sardis (170-177/180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. vol.8 ch.5 p.757

Tertullian (c.213 A.D.) quotes John 1 and says without the Son nothing was made. Against Praxeas ch.21 p.615. See also ibid ch.15 p.611

Origen (225-253/254 A.D.) “‘We answered to the best of our ability this objection to God’s ‘commanding this first, second, and third thing to be created,’ when we quoted the words, ‘He said, and it was done; He commanded, and all things stood fast;’ remarking that the immediate Creator, and, as it were, very Maker of the world was the Word, the Son of God; while the Father of the Word, by commanding His own Son-the Word-to create the world, is primarily Creator.” Origen Against Celsus book 6 ch.60 p.600-601

Origen (c.227-240 A.D.) quotes John 1:3a and discusses how all things were made through Christ. Commentary on John book 2 ch.6 p.328. See also ibid book 2 ch.9 p.331.

Lactantius (c.303-320/325 A.D.) mentions that Jesus was Son of God from the beginning, but born a second time by the virgin Mary. The Divine Institutes book 4 ch.8 p.106

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

Among heretics

Jesus Before ministry

Jb1. Virgin birth of Christ

Isaiah 7:14; Matthew 1:18-24; Luke 1:26-37

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

Letter of Ignatius to the Smyrnaeans ch.1 p.86 (-107/116 A.D.) says that Jesus was truly of the seed of David, Son of God, truly born of a virgin, baptized by John, and nailed for us under Pontius Pilate and Herod the tetrarch.

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

Justin Martyr (151-155 A.D.) “Christ foretold as coming, born of a virgin, growing up to man’s estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognized, and crucified, and dying, and rising again, and ascending into heaven, and being, and being called, the Son of God.” First Apology of Justin Martyr ch.31 p.173

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

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

Melito of Sardis (170-177/180 A.D.) “This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…” in his discourse 5 Ante-Nicene Fathers vol.8 p.757

Irenaeus of Lyons (c.160-202 A.D.) mentions the virgin birth. Proof of Apostolic Preaching ch.33

Irenaeus of Lyons (c.160-202 A.D.) “And this King is Christ, the Son of God, who became the Son of man; that is, who became the fruit of that Virgin who had her descent from David.” Proof of Apostolic Preaching ch.36

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

Tertullian (198-220 A.D.) speaks of the virgin birth of Christ. An Answer to the Jews ch.8 p.161 and ch.9 p.164. See also Prescription Against Heretics ch.13 p.249.

Tertullian (213 A.D.) mentions the virgin birth of Jesus. On Monogamy ch.8 p.65

Tertullian (198-220 A.D.) discusses the virgin birth of Christ. Tertullian’s Apology ch.21 p.34.

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

Hippolytus of Portus (222-235/236 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 (c.227-240 A.D.) speaks of Jesus’ birth from the Virgin. Origen’s Commentary on John book 1 ch.34 p.315.

Novatian (250/4-256/7 A.D.) quotes Isaiah 7:14 as referring to Christ. Treatise Concerning the Trinity ch.12 p.621. See also Treatise Concerning the Trinity ch.9 p.218.

Cyprian of Carthage (256 A.D.) says that the Son, Christ, was born of the Virgin Mary. Epistles of Cyprian Letter 72 ch.5 p.380. He also refers to Isaiah 7:14 in Letter 8 p.288

Adamantius (c.300 A.D.) “There is One God, Creator and Architect of everything, in whom I believe, and his Word, his essence, is even co-eternal. Whose Word in due season assumed human nature from the virgin Mary, was born a man, was crucified, and was also resurrected from the dead. Likewise moreover I believe in the Holy Spirit, who is everlasting Father and Son.” Dialogue on the True Faith part 1 ch.2

Adamantius (c.300 A.D.) (alternate translation) “I believe in One God, Creator and Maker of all things; and in God the Word, Who was born of Him, of the same Essence, and exists eternally. In the last time He assumed human form through Mary, was crucified and rose from the dead. I also believe in the Holy Spirit, existing eternally.” Dialogue on the True Faith part 1 ch.2 p.37

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

Peter of Alexandria (306,285-311 A.D.) “From this we learn that the angel, when he saluted the Virgin with the words, ‘Hail, thou that art highly favoured, the Lord is with thee,’ intended to signify God the Word is with thee, and also to show that He would arise from her bosom, and would be made flesh…” fragment 9 p.283.

Athanasius of Alexandria (318 A.D.) mentions the virgin birth of Christ. Incarnation of the Word ch.8.3 p.40

Lactantius (c.303-320/325 A.D.) “But by this name the prophet declared that God incarnate was about to come to men. For Emmanuel signifies God with us; because when He was born of a virgin, men ought to confess that God was with them, that is, on the earth and in mortal flesh.” The Divine Institutes book 4 ch.12 p.110

Lactantius (c.303-320/325 A.D.) says that we should not by chance [profanely] imagine, as Orpheus supposed, that God is both male and female, because otherwise He would have been unable to beget. The Divine Institutes book 4 ch.8 p.106.

Lactantius (c.303-320/325 A.D.) “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.” Epitome of the Divine Institutes ch.32 p.237

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

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “The holy mother goes up to the temple to exhibit to the law a new and strange wonder, even that child long expected, who opened the virgin's womb, and yet did not burst the barriers of virginity; that child, superior to the law, who yet fulfilled the law; that child that was at once before the law, and yet after it; that child, in short, who was of her incarnate beyond the law of nature.” Oration Concerning Simeon and Anna ch.4 p.385

pseudo-Alexander of Alexandria (after 326 A.D.) “Who compelled God to come down to earth, to take flesh of the holy Virgin, to be wrapped in swaddling clothes and laid in a manger, to be nourished with milk, to be baptized in the Jordan, to be mocked of the people, to be nailed to the tree, to be buried in the bosom of the earth, and the third day to rise again from the dead; in the cause of redemption to give life for life,” Epistles on the Arian Heresy letter 5 additions to the codex p.302

Among heretics

X Some 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 according to Irenaeus of Lyons( 182-188 A.D.) “The Ebionites, following these [Jewish proselytes] assert that He [Jesus] was begotten by Joseph; thus destroying, as far as in them lies, such a marvelous dispensation of God, and setting aside the testimony of the prophets which proceeded from God.” Irenaeus Against Heresies book 3 ch.21.2 p.451

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

X The Gnostic Carpocrates said Jesus was born of Mary and Joseph. J Greshem Machen’s, The Virgin Birth of Christ p.12

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) said that Jesus was a mere man born of a virgin. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

X Mani/Manes (262-278 A.D.) “Archelaus said: Are you not, then, of the opinion that He [Jesus] was born of the Virgin Mary? Manes said: God forbid that I should admit that our Lord Jesus Christ came down to us trough the natural womb of a woman! For He gives us His own testimony that He came down from the Father’s bosom;” (Manes is speaking) Disputation with Manes ch.31 p.203

Jb2. Incarnation of the Word/Jesus

John 1:14; Philippians 2:7; Hebrews 2:17; Revelation 19:13

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

0232 2 John 1-9 (ca.300 A.D.) says that deceivers who do not acknowledge Jesus Christ as coming in the flesh. 2 John 7

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

Letter of Ignatius to the Smyrnaeans ch.1 p.86 (-107/116 A.D.) mentions that Jesus was “in this flesh” three times. He truly suffered rather than just seemed to suffer in ch.2 p.87

Polycarp (100-155 A.D.) “For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;” Polycarp’s Letter to the Philippians ch.7 p.34

Epistle of Barnabas ch.5 p.139 (c.70-130 A.D.) says “For if He [Jesus] had not come in the flesh, how could men have been saved by beholding Him?” He also mentions Jesus in the flesh in ch.12 p.145

Justin Martyr (c.138-165 A.D.) “For I admit that HE endured crucifixion and death, and the incarnation, and the suffering of as many afflictions as your nation put upon Him” Dialogue with Trypho, a Jew ch.67 p.231

Melito of Sardis (170-177/180 A.D.) On the Nature of Christ ch.7 p.760 (partial) Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages.”

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

Irenaeus of Lyons (c.160-202 A.D.) speaks of the incarnate Word. Proof of Apostolic Preaching ch.3

Clement of Alexandria (193-202 A.D.) explicitly mentions the incarnation of the word. Stromata book 1 ch.17 p.318

Tertullian (c.213 A.D.) “If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before” Against Praxeas ch.15 p.610

Tertullian (207/208 A.D.) discusses the “nativity and incarnation of God” Five Books Against Marcion book 5 ch.6 p.440

Hippolytus of Portus (222-235/236 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 (225-253/254 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 (225-253/254 A.D.) “But this is not a suitable occasion for discussing the composite nature of the incarnate Jesus; the investigation into such a subject being for believers, so to speak, a sort of private question.” Origen Against Celsus book 1 ch.66 p.426

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

Dionysius of Alexandria (246-256) says the law is “Before the incarnation” Commentary on the Beginning of Ecclesiastes ch.3.6 p.116

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

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

Peter of Alexandria (306,285-311 A.D.) “In the meanwhile the evangelist says with firmness, “The Word was made flesh, and dwelt among us” fragment 9 p.283

Peter of Alexandria (306,285-311 A.D.) “He is God incarnate” fragment 8 p.283

Methodius (270-311/312 A.D.) “but from the time when Christ was incarnate” Banquet of the Ten Virgins discourse 10 ch.1 p.348.

Theophilus (events c.315 A.D.) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Athanasius of Alexandria (318 A.D.) speaks of the incarnation of the Word in The Incarnation ch.4,5.1 p.38

Lactantius (c.303-320/325 A.D.) “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” Epitome of the Divine Institutes ch.50 p.242

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

Among heretics

Tatian (c.172 A.D.) (partial) believed Jesus came to earth but did not affirm he was a man.

The Ebionite Recognitions of Clement (c.211-231 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 Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.15 p.97 says the Son was Incarnate.

Jb3. Christ emptied Himself

Philippians 2:7

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Philippians 2:7

Clement of Alexandria (193-217/220 A.D.) “emptied Himself, taking the form of a servant,” The Instructor book 3 ch.1 p.271

Clement of Alexandria (c.195 A.D.) (partial) says Christ humbled Himself [in the incarnation]. Exhortation to the Heathen ch.1 p.174

Hippolytus of Portus (222-235/236 A.D.) “For as the only begotten Word of God, being God of God, emptied Himself, according to the Scriptures, humbling Himself of His own will to that which He was not before, and took unto Himself this vile flesh, and appeared in the ‘form of a servant,’ and ‘became obedient to God the Father, even unto death,’” Fragment 1 from Apollinaris p.167

Origen (235-245 A.D.) says that Christ emptied Himself. Homilies on Jeremiah homily 1 ch.7.4 p.9

Origen (c.227-240 A.D.) “counting it not robbery to be equal with God, and emptied Himself,” Commentary on John book 6 ch.37 p.379

Novatian (250-257 A.D.) says that Christ emptied Himself in Treatise on the Trinity ch.22 p.633

Cyprian of Carthage (c.246-258 A.D.) “Also Paul to the Philippians: ‘Who, being established in the form of God, thought it not robbery that He was equal with God, but emptied Himself, taking the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.’” Treatise of Cyprian Treatise 12 second part ch.13 p.521

Methodius (270-311/312 A.D.) “For having emptied Himself [the Son of God], and taken upon Him the form of a slave, He was restored again to His former perfection and dignity.” Banquet of The Ten Virgins discourse 8 ch.11 p.339

Eusebius of Caesarea (318-325 A.D.) quotes all of Philippians 2:6-8 as referring to our Lord Jesus Christ. Eusebius’ Ecclesiastical History book 9 ch.10 p.330-331

Jb4. Jesus took the form of a servant

Philippians 2:7

Clement of Alexandria (193-217/220 A.D.) “For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, ‘Because He emptied Himself, taking the form of a servant,’ calling the outward man servant, previous to the Lord becoming a servant and wearing flesh.”The Instructor book 3 ch.1 p.271

Hippolytus (222-235/236 A.D.) “And that this is what has been declared, ‘Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant.’” Refutation of All Heresies book 10 ch.7 p.143

Origen (225-253/254 A.D.) “But no such thing appears in the case of the power of Jesus, for of this it was possible both for the children and those called little dogs to partake. Consider, then, whether perhaps with reference to the saying, ‘It is not possible to take the bread of children,’ we ought to say that, ‘He who emptied Himself and took upon Him the form of a servant,’ brought a measure of power such as the world was capable of receiving,” Origen’s Commentary on Matthew book 11 ch.17 p.446

Novatian (250/4-256/7 A.D.) “But why, although we appear to hasten to another branch of the argument, should we pass over that passage in the apostle: ‘Who, although He was in the form of God, did not think it robbery that He should be equal with God; but emptied Himself, taking up the form of a servant, being made in the likeness of men; and found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God hath highly exalted Him, and hath given Him a name which is above every name; that in the name of Jesus every knee should be bent, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father?’” Concerning the Trinity ch.22 p.633

Phileas of Thmuis (martyred 306/307 A.D.) “‘For He thought it not robbery to be equal with God: but made Himself of no reputation, taking upon Him the form of a servant: and being found in fashion as a man, He humbled Himself unto death, even the death of the cross.’” Letter to the People of Thmuis ch.1 p.162

Methodius (c.260-312 A.D.) “He [the Son of God] did not then take the form of a servant uselessly, but to raise it up and save it. For He truly was made man, and died, and not in mere appearance, but that He might truly be shown to be the first begotten from the dead, changing the earthy into the heavenly, and the mortal into the immortal.” Discourse on the Resurrection ch.13 p.368

Jb5. Word was made/became flesh

John 1:14

Tatian’s Diatessaron (c.172 A.D.) section 3.53 p.48 quotes John 1:1.

Irenaeus of Lyons (182-188 A.D.) “nor by the will of man, but by the will of God was the Word made flesh;’ and that we should not imagine that Jesus was one, and Christ another, but should know them to be one and the same.” Irenaeus Against Heresies book 3 ch.16.2 p.441

Tertullian (198-220 A.D.) “and not from itself, was the Word made flesh. And if not from itself, but from something else” On the Flesh of Christ ch.18 p.537

Tertullian (208-220 A.D.) says that the Word bcame flesh. Tertullian on Modesty ch.16 p.91. See also Against Praxeas ch.21 p.615

Hippolytus of Portus (222-235/236 A.D.) “Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, ‘The Word became flesh, and dwelt among us.’” Fragment on Proverb 9:1 p.175

Origen (225-253/254 A.D.) “For because of her [the church] , He Himself [Christ] also became flesh, when ‘the Word became flesh and dwelt among us,’” Commentary on Matthew book 4 ch.17 p.507

Cyprian of Carthage (256 A.D.) “Does Marcion then maintain the Trinity? Does he then assert the same Father, the Creator, as we do? Does he know the same Son, Christ born of the Virgin Mary, who as the Word was made flesh, who bare our sins, who conquered death by dying, who by Himself first of all originated the resurrection of the flesh, and showed to His disciples that He had risen in the same flesh? Widely different is the faith with Marcion, and, moreover, with the other heretics nay, with them there is nothing but perfidy, and blasphemy, and contention, which is hostile to holiness and truth. How then can one who is baptized among them seem to have obtained mission of sins, and the grace of the divine mercy, by his faith, when he has not the truth of the faith itself?” Cyprian is making that point that if someone is baptized in a church such as Marcion’s and then they join and orthodox church, they must still be baptized as a perfidious, blasphemous, hostile baptism is not counted as valid. Epistles of Cyprian Letter 72 ch.3 p.380-381.

Peter of Alexandria (306,285-310/311 A.D.) “The Word was made flesh, and dwelt among us;” Fragment 2 : On the Godhead p.280

Among heretics

Marinus the Bardasene (c.300 A.D.) in speaking of Christ says “the Word was made flesh.” Dialogue on the True Faith 4th part ch.d 16 p.147

Jb6. Jesus humbled Himself

Philippians 2:8

Clement of Rome (96-98 A.D.) “Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?” 1 Clement ch.16 p.9

Irenaeus of Lyons (182-188 A.D.) “But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; that He sat upon the foal of an ass; that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; -all these things did the Scriptures prophesy of Him.” Irenaeus Against Heresies book 3 ch.19.2 p.449

Clement of Alexandria (193-218/220 A.D.) “the Lord Himself shall speak to thee, 'who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself,' -He, the merciful God, exerting Himself to save man.” Exhortation to the Heathen ch.1 p.174

Tertullian (198-220 A.D.) “For his sake He [Christ] came down (from heaven), for his sake He preached, for his sake 'He humbled Himself even unto death-the death of the cross.' He loved, of course, the being whom He redeemed at so great a cost.” On the Flesh of Christ ch.4 p.524

Hippolytus of Portus (222-235/236 A.D.) “Let him then be introduced before us who speaketh by the Holy Spirit, and saith truth-David the son of Jesse. He, singing a certain strain with prophetic reference to the true Christ, celebrated our God by the Holy Spirit, (and) declared clearly all that befell Him by the hands of the Jews in His passion; in which (strain) the Christ who humbled Himself and took unto Himself the form of the servant Adam, calls upon God the Father in heaven as it were in our person,” Treatise Against the Jews ch.2 p.219

Origen (c.227-240 A.D.) “For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because 'He humbled Himself, becoming obedient unto death, even the death of the cross,' than if He had judged it a thing to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world.” Origen’s Commentary on John book 1 ch.37 p.316

Novatian (250-254/257 A.D.) “But why, although we appear to hasten to another branch of the argument, should we pass over that passage in the apostle: 'Who, although He was in the form of God, did not think it robbery that He should be equal with God; but emptied Himself, taking up the form of a servant, being made in the likeness of men; and found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross.” Treatise Concerning the Trinity ch.22 p.633

Cyprian of Carthage (c.246-258 A.D.) “may imitate Christ whom he confesses. For since He says, 'Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted;' and since He Himself has been exalted by the Father, because as the Word, and the strength, and the wisdom of God the Father, He humbled Himself upon earth, how can He love arrogance, who even by His own law enjoined upon us humility, and Himself received the highest name from the Father as the reward of His humility?” Treatises of Cyprian Treatise 1 ch.21 p.428

Phileas of Thmuis (307 A.D.) mentions the divine and holy scriptures, and then a little later quotes Philippians 2:6-8. Episte to the People of Thmuis ch.1 p.162

Methodius (c.260-312 A.D.) (implied) “For having emptied Himself [the Son of God], and taken upon Him the form of a slave, He was restored again to His former perfection and dignity. For He being humbled, and apparently degraded, was restored again from His humiliation and degradation to His former completeness and greatness, having never been diminished from His essential perfection.” Banquet of the Ten Virgins discourse 8 ch.11 p.339

Jb7. Jesus Christ was a real, sinless man

John 8:46 “Which or you convicts me of sin?” (Jesus is speaking) NKJV

2 Corinthians 5:21a “He made Him who knew no sin to be sin for us,…” NKJV

Hebrews 2:14,17 shows Jesus’ humanity

Hebrews 4:15 “But [our High Priest] was in all points tempted as we are, yet without sin.” NKJV

1 Peter 1:19 (implied) “But with the precious blood of Christ, as of a lamb without blemish and without spot.” NKJV

1 Peter 2:22 “Who committed no sin, nor was deceit found in His mouth” NKJV

1 John 3:5 “…and in Him there is no sin.” NKJV

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

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

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) (partial) Hebrews 10:14,17 mentions Jesus shared our humanity. Does not say sinless though.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. (partial) Says the Jesus committed no sin in 1 Peter 2:22

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

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

Polycarp (100-155 A.D.) says the Jesus Christ bore our sins on His body on the tree. He was sinless. Polycarp’s Letter to the Philippians ch.8 p.35

Justin Martyr (c.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, a Jew ch.23 p.205 (Says ch.33 but that is a typo).

Justin Martyr (c.150 A.D.) says “He took flesh and became man.” First Apology of Justin Martyr ch.32 p.173. See 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 (170-177/180 A.D.) vol.8 ch.2 p.756 in his Discourse on the Cross says that Jesus “was born man”. In On the Nature of Christ ch.7 Ante-Nicene Fathers vol.8 p.760 says, “His soul and His body, His human nature like ours, were real, and no phantom of the imagination. … For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, … He was the true God existing before all ages.”

Irenaeus of Lyons (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.) “Now, O you, my children, our Instructor is like His Father God, whose son He is, sinless, blameless, and with a soul devoid of passion; God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the father’s right hand, and with the form of God is God.” The Instructor book 1 ch.2 p.209-210

Clement of Alexandria (c.195 A.D.) says Jesus is God and man. Exhortation to the Heathen ch.1 p.173

Tertullian (c.203 A.D.) says, “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” A Treatise on the Soul ch.41 p.221

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

Tertullian (198-220 A.D.) says that Jesus was constituted of human flesh. Tertullian Against Marcion book 5 ch.6 p.440

Hippolytus of Portus (222-235/236 A.D.) says Jesus came to save fallen man. See 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 of Portus (222-235/236 A.D.) says “Son of God who, being God, became man.” in Against the Heresy of One Noetus ch.8 p.226

Hippolytus of Portus (222-235/236 A.D.) “for He did not sin, neither was guile found in his mouth.” Commentary on Psalms ch.6 p.200.

Hippolytus of Portus (222-235/236 A.D.) Christ did not sin. Commentary on Genesis ch.49.5 p.164

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 (c.227-240 A.D.) discusses Jesus’ human nature and purchasing us back with His own blood from [the devil]. Origen’s Commentary on John book 6 ch.35 p.377

Origen (233/234 A.D.) says that Jesus was sinless. Origen On Prayer ch.51.4 p.59

Origen (255 A.D.)discusses Jesus’ humanity. Exhortation to Martyrdom book 5 ch.35 p.178

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

Cyprian of Carthage (c.246-265 A.D.) says that Jesus wasnot a sinner. Epistles of Cyprian Epistle 6 ch.5 p.286.

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

Treatise on Rebaptism ch.17 p.677 He [Christ] alone did not sin at all”

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

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

Adamantius (c.300 A.D.) (partial, does not say sinless) in debating Marinus the Bardasene says that Jesus was “the Son of man”, a real man with flesh and bones. Dialogue on the True Faith fifth part ch.5 p.153

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

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

Lucian of Antioch (c.300-311 A.D.) (partial, does not say sinless) refers to Jesus as “born of a virgin, according to the Scriptures, and became man,” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 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

Theophilus (events c.315 A.D.) (partial, man, but not say sinless) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Athanasius of Alexandria (318 A.D.) Jesus was sinless. “…no sin, neither was guile found in His [Jesus’] mouth.” The Incarnation ch.1.17 p.45.

Lactantius (c.303-320/325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108

Lactantius (c.303-320/325 A.D.) said that when Jesus was baptized He had no sins to wash away. The Divine Institutes book 4 ch.15 p.115.

Alexander of Alexandria (313-326 A.D.) that Jesus was born “in the virgin’s womb incarnate, was born perfect man” on the Arian Heresy Epistle 5 ch.6 p.302

Alexander of Alexandria (313-326 A.D.) “Then the Lord, the third day after His death, rose again, thus bringing man to a knowledge of the Trinity. Then all the nations of the human race were saved by Christ. ... Moreover, He being made like to man whom He had saved, ascended to the height of heaven, to offer before His Father, not gold or silver, or precious stones, but the man whom He had formed after His own image and similitude; and the Father, raising Him to His right hand, hath seated Him upon a throne on high, and hath made Him to be judge of the peoples,...” Epistles on the Arian Heresy Epistle 5 p.302

Eusebius of Caesarea (323-339/340 A.D.) discusses the divinity and humanity of Christ. Eusebius’ Ecclesiastical History book 1 ch.2 p.82

Among heretics

X Mani (262-278 A.D.) says that Jesus was not a real man. Disputation with Manes ch.50 p.297 and ch.50 p.298

The Ebionite Recognitions of Clement (c.211-231 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”.

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) says that Jesus was born a mere man. He says that Jesus was holy, but does not say if Jesus was sinless or not. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

X Marcionite heretic Megethius (c.300 A.D.) (implied) a self-labeled follower of Marcion, in his debate with Adamantius admits that Jesus called himself the “Son of man” but does not acknowledge that Jesus was really a man. Dialogue on the True Faith first part ch.7 p.45

Jb8. Jesus of the tribe of Judah

Matthew 1:3; 2:6; Luke 3:33

Justin Martyr (c.138-165 A.D.) (implied) shows that the prophecy of Judah being a lion’s whelp refers to the offspring of Judah, Christ. Dialogue with Trypho, a Jew ch.52 p.221

Justin Martyr (c.138-165 A.D.) “In talking about the circumcision, the Sabbath, sacrifices and offerings and feasts, “…that they should have an end in Him who was born of a virgin, of the family of Abraham and the tribe of Judah, and of David, in Christ the Son of God.” Dialogue with Trypho, a Jew ch.43 p.216

Tatian’s Diatessaron (c.172 A.D.) section 3.6 p.47 quotes Micah 5:2 that the Messiah would go forth from Bethlehem of Judah.

Irenaeus of Lyons (182-188 A.D.) (implied) “And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem,” Irenaeus Against Heresies book 3 ch.20.4 p.451

Tertullian (198-220 A.D.) “Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: ‘And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel.’ But if hitherto he has not been born, what ‘leader’ was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behooves him to proceed from the tribe of Judah and from Bethlehem.” An Answer to the Jews ch.13 p.169

Hippolytus bishop of Portus (222-235/236 A.D.) “Now the blessed Jacob speaks to the following effect in his benedictions, testifying prophetically of our Lord and Saviour: ‘Judah, let thy brethren praise thee: thy hand shall be on the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the shoot, my son, thou art gone up: he stooped down, he couched as a lion, and as a lion’s whelp; who shall rouse him up? A ruler shall not depart from Judah, nor a leader from his thighs, until he come for whom it is reserved; and he shall be the expectation of the nations.” Treatise on Christ and Antichrist ch.7 p.206

Julius Africanus (235-245 A.D.) “And for this reason the one traced the pedigree of Jacob the father of Joseph from David through Solomon; the other traced that of Heli also, though in a different way, the father of Joseph, from Nathan the son of David. And they ought not indeed to have been ignorant that both orders of the ancestors enumerated are the generation of David, the royal tribe of Juda.” Epistle to Aristides ch.1 p.125

Origen (225-253/254 A.D.) on John 5 “written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David,”

Novatian (250/4-256/7 A.D.) “He [Jesus Christ] is spoken of when it shows how a man wrestled with Jacob; He too, when it says: ‘There shall not fail a prince from Judah, nor a leader from between his thighs, until He shall come to whom it has been promised; and He shall be the expectation of the nations.’” Concerning the Trinity ch.9 p.618

Treatise on Rebaptism (c.250-258 A.D.) ch.8 p.671 “For that our Lord was born, and that He was the Christ, appeared by many reasons to be believed, not unjustly, by His disciples, because He had been born of the tribe of Judah, of the family of David, and in the city of Bethlehem;”

Cyprian of Carthage (c.246-258 A.D.) “In the blessing of Judah also this same thing is signified, where there also is expressed a figure of Christ, that He should have praise and worship from his brethren; that He should press down the back of His enemies yielding and fleeing, with the hands with which He bore the cross and conquered death; and that He Himself is the Lion of the tribe of Judah, and should couch sleeping in His passion, and should rise up, and should Himself be the hope of the Gentiles.” Epistles of Cyprian letter 62 ch.6 p.360

Victorinus of Petau (martyred 304 A.D.) “‘There was none found worthy to do this.’] Neither among the angels of heaven, nor among men in earth, nor among the souls of the saints in rest, save Christ the Son of God alone, whom he says that he saw as a Lamb standing as it were slain, having seven horns. What had not been then announced, and what the law had contemplated for Him by its various oblations and sacrifices, it behoved Himself to fulfil. And because He Himself was the testator, who had overcome death, it was just that Himself should be appointed the Lord’s heir, that He should possess the substance of the dying man, that is, the human members. 5. ‘Lo, the Lion of the tribe of Judah, the root of David, hath prevailed.’] We read in Genesis that this lion of the tribe of Judah hath conquered, when the patriarch Jacob says, ‘Judah, thy brethren shall praise thee; thou hast lain down and slept, and hast risen up again as a lion, and as a lion’s whelp.’ For He is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death, and anticipated the duty of the executioner, He was called as it were slain. He therefore opens and seals again the testament, which He Himself had sealed.”

Eusebius of Caesarea (318-325 A.D.) “The whole Hebrew race consisted of twelve tribes, one of which has Judah for its ancestor and head,”. And then he goes to say that the Messiah would come from Judah.. Demonstration of the Gospel book 7 ch.3 p.15

Jb9. Jesus was born in Bethlehem [of Judea]

Matthew 2:1,5; Luke 2:4-6,15

Implied Micah 5:2

Justin Martyr (c.138-165 A.D.) “Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem.” Dialogue with Trypho, a Jew ch.78 p.237. See also ibid ch.102 p.250.

Justin Martyr (c.150 A.D.) “And hear what part of earth He was to be born in, as another prophet, Micah, foretold. He spoke thus: ‘And thou, Bethlehem, the land of Judah, art not the least among the princes of Judah; for out of thee shall come forth a Governor, who shall feed My people.’” First Apology of Justin Martyr ch.33 p.174

Tatian’s Diatessaron (c.172 A.D.) section 2.11-12 p.46 says that Jesus was born in Bethlehem. Section 3.6 p.47 quotes Micah 5:2 that the Messiah would go forth from Bethlehem of Judah.

Melito of Sardis (170-177/180 A.D.) “was born in Bethlehem; He who was wrapped in swaddling-clothes in the manger;” fragment 4 On Faith p.757

Irenaeus of Lyons (182-188 A.D.) “Scriptures, for the sake of Christ, who was born in Bethlehem of Judah,” Irenaeus Against Heresies book 3 ch.16.4 p.442

Irenaeus of Lyons (c.160-202 A.D.) says Jesus was born in Bethlehem. Proof of Apostolic Preaching ch.63

Hippolytus of Portus (222-235/236 A.D.) “For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered” fragment 1 An Interpretation by Hippolytus of the Visions of Daniel and Nebuchadnezzar ch.4 p.179

Origen (225-253/254 A.D.) “Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for” Origen Against Celsus book 1 ch.51 p.418

Novatian (250/4-256/7 A.D.) Christ is born, who by the Scriptures is also said to be God, this God is rightly described as coming from the south, because He was foreseen as about to come from Bethlehem. Concerning the Trinity ch.12 p.622

Cyprian of Carthage (c.246-258 A.D.) Also in the Gospel: “And when Jesus was born in Bethlehem of Judah, in the days Treatises of Cyprian Treatise 12 part 2 ch.12 p.520

Eusebius of Caesarea (318-325 A.D.) says Jesus was born in Bethlehem Demonstration of the Gospel book 1.1 p.1

Eusebius of Caesarea (318-325 A.D.) says that Jesus was born in Bethlehem. Preparation for the Gospel book 6 ch.10 p.42

Eusebius of Caesarea (318-325 A.D.) says that Jesus was born in Bethlehem. Eusebius’ Ecclesiastical History book 1 ch.5.2 p.88

Jb10. Jesus brought up by Joseph

Matthew 2:13-14,19-23; Luke 2:39-40

Justin Martyr (c.138-165 A.D.) “And when Jesus came to the Jordan, He was considered to be the son of Joseph the carpenter; and He appeared without comeliness, as the Scriptures declared; and He was deemed a carpenter (for He was in the habit of working as a carpenter when among men,” Dialogue with Trypho, a Jew ch.88 p.244

Irenaeus of Lyons (182-188 A.D.) discusses Matthew 1 and 2 extensively in Irenaeus Against Heresies book 3 ch.16.2 p.440-441

Tertullian (207-220 A.D.) (implied) “although heretics [like Tatian] have removed this passage from the gospel, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them.” On the Flesh of Christ ch.7 p.528

Tertullian (213 A.D.) (partial) “and you have withal Joseph but once wedded,” On Monogamy ch.6 p.63

Hippolytus of Portus (222-235/236 A.D.) “And what voice? “This is my beloved Son, in whom I am well pleased.” This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten.” Discourse on the Holy Theophany ch.7 p.236

Julius Africanus (235-245 A.D.) discusses extensively the genealogy of Jesus and Joseph being the father but not the biological father. Julius Africanus to Aristides ch.3 p.126

Origen (225-253/254 A.D.) (implied) discusses Jesus being born of the Virgin, betrothed to Joseph, and the lie that Jesus’ father was a Roman soldier named Panthera. Origen Against Celsus book 1 ch.32 p.410

Cyprian of Carthage (c.246-258 A.D.) “Moreover, in that according to Matthew, the angel Gabriel says to Joseph: ‘Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.’” Treatises of Cyprian Treatise 12 first part ch.8 p.510

Victorinus of Petau (martyred 304 A.D.) (partial) “And in the figure of a man, Matthew strives to declare to us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man.” Commentary on the Apocalypse from the 4th chapter v.7-10 p.348

Eusebius of Caesarea (318-325 A.D.) (implied) discusses the genealogy of Jesus’ earthly [adopted] father, Joseph. Eusebius’ Ecclesiastical History book 1 ch.7.6-10 p.91-92

Among heretics

Ebionites (before 188 A.D.) “The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God.” in Irenaeus Against Heresies book 3 ch.21.1. p.451

Carpocrates (before 188 A.D.) “Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was stedfast and pure, he perfectly remembered those things which he had witnessed within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it he might escape from the creators of the world; and they say that it, after passing through them all, and remaining in all points free, ascended again to him, and to the powers,” in Irenaeus Against Heresies book 1 ch.25.1 p.350

Jb11. Jesus’ earthly father was a carpenter

Matthew 13:53-57

Tatian’s Diatessaron (c.172 A.D.) section 17.36-40 p.70-71 “And many envied him and gave no heed to him, but said, What is this wisdom that is given to this man, that there should happen at his hands such as these mighty works? Is not this a carpenter, son of a carpenter? and is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, all of them, lo, are they not all with us?”

Tertullian (198-220 A.D.) (implied) “I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensured from His passion on ‘the tree’” An Answer to the Jews ch.10 p.166

Tertullian (198-220 A.D.) “unless even then I shall not care to attend to such ministers of sin, in my eager wish rather to fix a gaze insatiable on those whose fury vented itself against the Lord. ‘This,’ I shall say, ‘this is that carpenter’s or hireling’s son, that Sabbath-breaker, that Samaritan and devil-possessed! This is He whom you purchased from Judas!” The Shows ch.30 p.91

Origen (c.227-240 A.D.) “‘Is not this the son of the carpenter, is not His mother called Mary, and His brothers James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us?’” Origen’s Commentary on John book 6 no.7 p.355

Origen (225-253/254 A.D.) (partial, said Jesus himself was not called a carpenter) “‘not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter.” Origen Against Celsus book 6 ch.36 p.589

Among heretics

Valentinian Gospel of Philip (c.150-4th century) Nag Hammadi Library ch.73 p.153 said that Joseph, Jesus’ father, was a carpenter.

Jb12. Jesus [and His family] went to Egypt

Matthew 2:13-15

Justin Martyr (c.138-165 A.D.) “As soon as He was born in Bethlehem, as I previously remarked, king Herod, having learned from the Arabian Magi about Him, made a plot to put Him to death and by God’s command Joseph took Him with Mary and departed into Egypt.” Dialgoue with Trypho, a Jew ch.102 p.250

Tatian’s Diatessaron (c.172 A.D.) section 3.13 p.47 “And when they had departed, the angel of the Lord appeared in a dream to Joseph, and said unto him, Rise, take the child and his mother, and flee into Egypt, and be thou there until I speak to thee; for Herod is determined to seek the child to slay him.”

Irenaeus of Lyons (182-188 A.D.) “Wherefore, when Joseph was convinced beyond all doubt, he both did take Mary, and joyfully yielded obedience in regard to all the rest of the education of Christ, undertaking a journey into Egypt and back again, and then a removal to Nazareth.” Irenaeus Against Heresies book 4 ch.24.1 p.495

Origen (225-253/254 A.D.) “An angel, however, perceiving the course of events, intimated to Joseph, although Celsus may not believe it, that he was to withdraw with the Child and His mother into Egypt, while Herod slew all the infants that were in Bethlehem and the surrounding borders, in the hope that he would thus destroy Him also who had been born King of the Jews.” Origen Against Celsus book 1 ch.61 p.423

Eusebius of Caesarea (318-325 A.D.) says that Jesus and his family went down to Egypt. Preparation for the Gospel book 6 ch.10 p.42

Jb13. Jesus from Galilee

Matthew 2:22-23; 4:12-13; Luke 2:39; 4:14-16

Jesus preaching in Galilee, passing through Galilee, or going to Galilee after his resurrection are not included here.

Tatian’s Diatessaron (c.172 A.D.) ch.35.2 p.26 says Jesus was from Galilee.

Irenaeus of Lyons (182-188 A.D.) “The knowledge of the Son was, however, wanting to him; therefore did [Peter] add, ‘The word, ye know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with Him.” Irenaeus Against Heresies book 3 ch.12.7 p.432

Tertullian (207/208 A.D.) (implied) “Then, what had he to do with Galilee, if he did not belong to the Creator by whom that region was destined (for His Christ) when about to enter on His ministry? As Isaiah says: ‘Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen.’ It is, however, well that Marcion’s god does claim to be the enlightener of the nations, that so he might have the better reason for coming down from heaven; only, if it must needs be, he should rather have made Pontus his place of descent than Galilee.” Five Books Against Marcion book 4 ch.7 p.352

Hippolytus (222-235/236 A.D.) (partial, miracle in Galilee) “This, he says, is the mighty and true beginning of miracles which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven.” Refutation of All Heresies book 5 ch.3 p.53

Origen (c.227-240 A.D.) “The other three Evangelists say that the Lord, after His conflict with the devil, departed into Galilee. Matthew and Luke represent that he was first at Nazara [Nazareth, in Galilee], and then left them and came and dwelt in Capernaum.” Origen’s Commentary on John book 10 ch.1 p.381

Jb14. Jesus on earth was plain-looking

Isaiah 53:2a

Clement of Rome (96-98 A.D.) quotes Isaiah 53:2-3. 1 Clement ch.16 p.9. See also vol.9.

Justin Martyr (c.138-165 A.D.) quotes all of Isaiah 53. Dialogue with Trypho, a Jew ch.13 p.201

Irenaeus of Lyons (c.160-202 A.D.) quotes Isaiah 53:2. Proof of Apostolic Preaching ch.68

Clement of Alexandria (193-217/220 A.D.) “And that the Lord Himself was uncomely in aspect, the Spirit testifies by Esaias: ‘And we saw Him, and He had no form nor comeliness but His form was mean, inferior to men.’” The Instructor ch.1 p.272

Tertullian (198-220 A.D.) “He [Christ] ‘hath not where to lay His head;’ unadorned in dress, for else He had not said, ‘Behold, they who are clad in soft raiment are in kings’ houses:’ in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.” On Idolatry ch.18 p.72-73.

Tertullian (198-220 A.D.) “that men, though amazed, owned Christ to be man. But if there had been in Him any new kind of flesh miraculously obtained (from the stars), it would have been certainly well known. As the case stood, however, it was actually the ordinary condition of His terrene flesh which made all things else about Him wonderful, as when they said, ‘Whence hath this man this wisdom and these mighty works?’ Thus spake even they who despised His outward form. His body did not reach even to human beauty, to say nothing of heavenly glory. Had the prophets given us no information whatever concerning His ignoble appearance, His very sufferings and the very contumely He endured bespeak it all. The sufferings attested His human flesh, the contumely proved its abject condition. Would any man have dared to touch even with his little finger, the body of Christ, if it had been of an unusual nature;” On the Flesh of Christ ch.9 p.530. See also ibid ch.15 p.535.

Tertullian (207/208 A.D.) quotes Isaiah 53:2-3 from the Septuagint. Five Books Against Marcion book 3 ch.7 p.327.

Hippolytus of Portus (222-235/236 A.D.) quotes and discuses Isaiah 53:2-5, contrasting this with the second advent of Christ. Treatise on Christ and Antichrist ch.44 p.213

Origen (225-253/254 A.D.) “But besides, the prophecies which he introduces into his argument are very different from what the prophets actually foretold of Jesus Christ. For the prophecies do not foretell that God will be crucified, when they say of Him who should suffer, ‘We beheld Him, and He had no form or comeliness; but His form was dishonoured and marred more than the sons of men; He was a man of sorrows, and acquainted with grief.’” Origen Against Celsus book 7 ch.16 p.617

Adamantius (c.300 A.D.) quotes Isaiah 53:2-3. Dialogue on the True Faith first part ch.25 p.68

Lactantius (c.303-320/325 A.D.) quotes all of Isaiah 53:1-6. The Divine Institutes book 4 ch.16 p.227.

Jb15. Christ/Logos/Son was obedient or learned obedience

Hebrews 5:5,7-8 “So also Christ ... 7 who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, was heard because of His godly fear, though He was a Son, yet he learned obedience by the things which He suffered.”

Irenaeus of Lyons (c.160-202 A.D.) “So then by the obedience wherewith He [The word] obeyed even unto death”. Proof of Apostolic Preaching ch.34

Irenaeus of Lyons (c.160-202 A.D.). Proof of Apostolic Preaching ch.

Hippolytus of Portus (222-235/236 A.D.) “I shall not indeed speak of two Gods, but of one; of two Persons however, and of a third economy (disposition), viz., the grace of the Holy Ghost. For the Father indeed is One, but there are two Persons, because there is also the Son; and then there is the third, the Holy Spirit. The Father decrees, the Word executes, and the Son is manifested, through whom the Father is believed on. The economy of harmony is led back to one God; for God is One. It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all.” Against the Heresy of One Noetus ch.14 p.228

Origen (225-253/254 A.D.) “For we assert that it was to Him the Father gave the command, when in the Mosaic account of the creation He uttered the words, ‘Let there be light,’ and ‘Let there be a firmament,’ and gave the injunctions with regard to those other creative acts which were performed; and that to Him also were addressed the words, ‘Let Us make man in Our own image and likeness;’ and that the Logos, when commanded, obeyed all the Father’s will.” Origen Against Celsus book 2 ch.8 p.433

Origen (233/234 A.D.) says Jesus was obedient fo the Father. Origen on Prayer ch.26.4 p.90.

Novatian (250/4-256/7 A.D.) “So as the Son in obedience to the Father He shall descend thence.” Treatise Concerning the Trinity ch.11 p.621

Lactantius (c.303-320/325 A.D.) “...since the Son is in the Father, for the Father loves the Son, and the Father is in the Son; for He faithfully obeys the will of the Father, nor does He ever do nor has done anything except what the Father either willed or commanded.” The Divine Institutes book 4 ch.29 p.132

Lactantius (c.303-320/325 A.D.) “For since the Father loves the Son, and gives all things to Him, and the Son faithfully obeys the Father, and wills nothing except that which the Father does, it is plain that so close a relationship cannot be separated, so that they should be said to be two in whom there is but one substance, and will, and faith.” Epitome of the Divine Institutes ch.49 p.242

Jb16. Jesus was baptized

Matthew 3:13-16; Mark 1:9-11; Luke 3:21-22;

(partial, Jesus came to John, but did not say baptized) John 1:29

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century A.D.) Jesus was baptized. Matthew 3:16

Ignatius of Antioch (-107/116 A.D.) says that Jesus was truly of the seed of David, Son of god, truly born of a virgin, baptized by John, and nailed for us under Pontius Pilate and Herod the tetrarch. Letter of Ignatius to the Smyrnaeans ch.1 p.86

Tatian’s Diatessaron (died c.172 A.D.) section 4.35 p.50 says that Jesus was baptized.

Melito of Sardis (170-177/180 A.D.) “For there is no need, to persons of intelligence, to attempt to prove, from the deeds of Christ subsequent to His baptism, that His soul and His body, His human nature like ours, were real, and no phantom of the imagination. For the deeds done by Christ after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh.” On the Nature of Christ p.760

Irenaeus of Lyons (182-188 A.D.) says that is a man rejects Luke he does not have knowledge of many precious parts of the gospel, including “the testimony of Anna and of Simeon with regard to Christ, and that twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord’s years when He was baptized,” Irenaeus Against Heresies book 3 ch.14.3 p.438

Clement of Alexandria (193-217/220 A.D.) “And if He [Jesus] was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfil the profession that pertained to humanity. Most excellent. Well, I assert simultaneously with His baptism by John, He becomes perfect? Manifestly. He did not then learn anything more from him [John]? Certainly not. But He is perfect by the washing – of baptism – alone, and is sanctified by the descent of the Spirit? Such is the case. The same also takes place in our case, whose exemplar Christ became.” The Instructor book 1 ch.6 p.215

Tertullian (198-220 A.D.) “John is suitable to Christ, and Christ to John, the latter, of course, as a prophet of the Creator, just as the former is the Creator’s Christ; and so the heretic may blush at frustrating, to his own frustration, the mission of John the Baptist. For if there had been no ministry of John at all- ‘the voice,’ as Isaiah calls him, ‘of one crying in the wilderness,’ and the preparer of the ways of the Lord by denunciation and recommendation of repentance; if, too, he had not baptized (Christ) Himself along with others, nobody could have challenged the disciples of Christ, as they ate and drank, to a comparison with the disciples of John, who were constantly fasting and praying; because, if there existed any diversity between Christ and John, and their followers respectively, no exact comparison would be possible, nor would there be a single point where it could be challenged.” Five Books Against Marcion book 4 ch.11 p.360

Hippolytus of Portus (222-235/236 A.D.) discusses at length Jesus being baptized by John the Baptist. Discourse on the Holy Theophany 4-7 p.235-236

Origen (225-253/254 A.D.) “I would like to say to Celsus, who represents the Jew as accepting somehow John as a Baptist, who baptized Jesus, that the existence of John the Baptist, baptizing for the remission of sins, is related by one [Josephus] who lived no great length of time after John and Jesus. Origen Against Celsus book 1 ch.47 p.416

Novatian (250/4-256/7 A.D.) “This is He who, after the manner of a dove, when our Lord was baptized, came and abode upon Him, dwelling in Christ full and entire, and not maimed in any measure or portion; but with His whole overflow copiously distributed and sent forth, so that from Him others might receive some enjoyment of His graces: the source of the entire Holy Spirit remaining in Christ, so that from Him might be drawn streams of gifts and works, while the Holy Spirit dwelt affluently in Christ.” Concerning the Trinity ch.29 p.641

Treatise On Rebaptism (250-258 A.D.) ch.3 p.668 “Whence it manifestly appears that that baptism alone is profitable wherein also the Holy Spirit can dwell; for that upon the Lord Himself, when He was baptized, the Holy Spirit descended, and that His deed and word are quite in harmony, and that such a mystery can consist with no other principle.”

Cyprian of Carthage (c.246-258 A.D.) “John, who was to baptize Christ our Lord Himself, previously received the Holy Ghost while he was yet in his mother’s womb” Epistles of Cyprian Letter 75 ch.11 p.400

Methodius (270-311/312 A.D.) “Now, in perfect agreement and correspondence with what has been said, seems to be this which was spoken by the Father from above to Christ when He came to be baptized in the water of the Jordan, ‘Thou art my son: this day have I begotten thee;’” Banquet of the Ten Virgins discourse 8 ch.9 p.338

Peter of Alexandria (306,285-311 A.D.) “those forty days during which, though our Lord and Saviour Jesus Christ had fasted, He was yet, after He had been baptized, tempted of the devil.” Canonical Epistle Canon 1 p.269

Lactantius (c.303-320/325 A.D.) “He was baptized by the prophet John in the river Jordan, that He might wash away in the spiritual layer not His own sins, for it is evident that He had none, but those of the flesh, which He bare; that as He saved the Jews by undergoing circumcision, so He might save the Gentiles also by baptism-that is, by the pouring forth of the purifying dew.” The Divine Institutes book 4 ch.15 p.115

Eusebius of Caesarea (318-325 A.D.) (implied) says that Jesus came to John to be baptized. Eusebius’ Ecclesiastical History book 1 ch.10.1 p.96

Among heretics

Basilides according to Clement of Alexandria (193-203 A.D.) “And the followers of Basilides hold the day of his baptism as a festival, spending the night before in readings.” Stromata book 1 ch.21 p.333

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) says that Christ came down on Jesus when Jesus was baptized in the Jordan. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

Jb17. Jesus fasted for 40 days

Matthew 4:3; Mark 1:12-13; Luke 4:1-2

Tatian’s Diatessaron (c.172 A.D.) section 4.44 p.50 quotes from Mark 1:12-16, Luke 4:12 and Matthew 4:2,4-6.

Irenaeus (182-188 A.D.) “nor would He [Jesus] have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, ‘But Jesus, being wearied with the journey, was sitting [to rest];’” Irenaeus Against Heresies book 3 ch.22.2 p.454

Tertullian (198-220 A.D.) “Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives ‘not by bread alone,’ but ‘by the word of God;’ and that temptations incident to fulness or immoderation of appetite are shattered by abstinence.” On Baptism ch.20 p.679

Origen (c.227-240 A.D.) “‘and after the quotation from Isaiah: ‘From that time Jesus began to preach and to say, Repent ye; for the kingdom of heaven is at hand.’ Mark has the following: ‘And He was in the desert forty days and forty nights tempted by Satan, and He was with the wild beasts; and the angels ministered unto Him.’” Commentary on John book 10 ch.1 p.381

Cyprian of Carthage (c.246-258 A.D.) “The Lord is baptized by the servant; and He who is about to bestow remission of sins, does not Himself disdain to wash His body in the layer of regeneration. For forty days He fasts, by whom others are feasted. He is hungry, and suffers famine, that they who had been in hunger of the word and of grace may be satisfied with heavenly bread. He wrestles with the devil tempting Him; and, content only to have overcome the enemy, He strives no farther than by words.” Treatises of Cyprian Treatise 9 ch.6 p.485

Peter of Alexandria (306,285-311 A.D.) “that from the time of their submissive approach, other forty days should be enjoined upon them, to keep them in remembrance of these things; those forty days during which, though our Lord and Saviour Jesus Christ had fasted, He was yet, after He had been baptized, tempted of the devil.” Canonical Epistle Canon 1 p.269

Jb18. Jesus hungered

Matthew 4:2; Luke 4:2

Jesus being hungry in the parable of the sheep and the goats is not included here.

Origen (c.250 A.D.) says that Jesus hungered. Commentary on Luke homily 9 p.165-166

Victorinus of Petau (martyred 304 A.D.) “He, moreover, consummates His humanity in the number seven: of His nativity, His infancy, His boyhood, His youth, His young-manhood, His mature age, His death. I have also set forth His humanity to the Jews in these manners: since He is hungry, is thirsty; since He gave food and drink; since He walks, and retired; since He slept upon a pillow; since, moreover, He walks upon the stormy seas with His feet, He commands the winds, He cures the sick and restores the lame, He raises the blind by His speech, -see ye that He declares Himself to them to be the Lord.” On the Creation of the World p.343

Athanasius of Alexandria (c.318 A.D.) says that Jesus hungered. On the Incarnation ch.21.7 p.48

Jb19. Baby Jesus presented at the Temple

Luke 2:22-24

Irenaeus of Lyons (182-188 A.D.) quote Luke 2:22m (7 not 5 7 words quoted); 2:23-24 (full quote). Irenaeus Against Heresies book 3 ch.10.4 p.425.

Tatian’s Diatessaron (c.172 A.D.) section 2:9-47 p.45-47 quotes all of Luke 2:1-39.

Tertullian (198-220 A.D.) quotes Luke 2:23f (9/16 quote) On the Flesh of Christ ch.23 p.541

Tertullian (198-220 A.D.) &&& On Monogamy ch.&&&

Origen (233-244 A.D.) extensively discusses the baby Jesus being brought to the temple. Homilies on Luke homily 14 ch.3-7 p.57-60

Among spurious works

pseudo-Methodius (after 312 A.D.) Oration on Simon and Anna ch.4 p.385

Jesus’ ministry

Jm1. Jesus went to Capernaum

Mark 1:21-27; 2:1; Luke 4:31-37; John 2:12

Tatian’s Diatessaron (c.172 A.D.) section 6 no.25 “And when Jesus heard that John was delivered up, he went away to Galilee. And he entered again into Cana, where he had made the water wine. And there was at Capernaum a king’s servant, whose son was sick.”

Irenaeus of Lyons (182-188 A.D.) “‘And thou, Capernaum,’ He said, ‘is it that thou shalt be exalted to heaven? Thou shalt go down to hell. For if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day.” Irenaeus Against Heresies book 4 ch.36.3 p.516

Tertullian (207/208 A.D.) “In the fifteenth year of the reign of Tiberius (for such is Marcion’s proposition) he ‘came down to the Galilean city of Capernaum,’ of course meaning from the heaven of the Creator, to which he had previously descended from his own.” Five Books Against Marcion book 4 ch.7 p.351

Origen (c.227-240 A.D.) “‘After this He went down to Capernaum, He and His mother and His brothers and His disciples; and there they abode not many days. And the passover of the Jews was at hand, and Jesus went up to Jerusalem, and He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting, and He made a sort of scourge of cords, and cast them all out of the temple, and the sheep and the oxen, and He poured out the small money of the changers and overthrew their tables, and to those that sold the doves He said, Take these things hence; make not My Father’s house a house of merchandize.” Origen’s Commentary on John book 10 ch.1 p.381

Origen (c.227-240 A.D.) “The other three Evangelists say that the Lord, after His conflict with the devil, departed into Galilee. Matthew and Luke represent that he was first at Nazara [Nazareth, in Galilee], and then left them and came and dwelt in Capernaum.” Origen’s Commentary on John book 10 ch.1 p.381

Origen (233-234 A.D.) “In the Gospel according to John He says to those who had come to Capharnaum [Capernaum] seeking for Him: Amen, amen, I say to you, you seek me, not because you have seen miracles, but because you did eat of the leaves andwere filled.” Origen On Prayer ch.27.2 p.93

Jm2. Jesus found/called Nathanael

John 1:43-50

Tatian’s Diatessaron (c.172 A.D.) section 5.12 p.50 “Now Philip was of Bethsaida, of the city of Andrew and Simon. And Philip found Nathanael, and said unto him, He of whom Moses did write in the law and in the prophets, we have found that he is Jesus the son of Joseph of Nazareth. Nathanael said unto him, Is it possible that there can be any good thing from Nazareth? Philip said unto him, Come and see. And Jesus saw Nathanael coming to him, and said of him, This is indeed a son of Israel in whom is no guile.”

Irenaeus of Lyons (182-188 A.D.) “By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was ‘an Israelite indeed, in whom was no guile.’” Irenaeus Against Heresies book 3 ch.11.6 p.427

Tertullian (c.213 A.D.) “This (divine relationship) Nathanael at once recognised in Him, even as Peter did on another occasion: ‘Thou art the Son of God.’” Against Praxeas ch.21 p.615

Origen (c.227-240 A.D.) “And a little further on Philip finds Nathanael and says to him, ‘We have found Him of whom Moses in the law, and the prophets, wrote, Jesus the son of Joseph, from Nazareth.’” Origen’s Commentary on John book 1 ch.8 p.301

Jm3. Jesus ministered in Galilee

Jesus being from Galilee, and going to Galilee after His resurrection, are not included here. Jesus specifically ministering in the Galileen towns of Capernaum, Nazareth, or Cana are not included here either.

Luke 4:14; John 4:23

Tatian’s Diatessaron (c.172 A.D.) section 21 no.47 p.77 says that Jesus departed from Samaria to Galilee.

Tertullian (207/208 A.D.) “Remember how He [Jesus] spake unto you when He was yet in galilee, saying’The Son of man must be delivered up, and be crucified, and on the third day rise again.’” Five Books Against Marcion book 4 ch.43 p.422

Origen (c.227-240 A.D.) says that Jesus went around Galilee ministering. Origen’s Commentary on John book 10 ch.1 p.381

On Repabtism (c.250-258 A.D.) ch.9 p.672 quotes John 12:34 when Jesus predicted His death when they were pasing through Galilee.

Jm4. Jesus called/chose the Twelve

Matthew 4:18-22; 26:19-20; Mark 3:13-19; Luke 6:12-19

p37 Matthew 26:19-52 (225-275 A.D.) Matthew 26:19-20

Tatian’s Diatessaron (c.172 A.D.) section 8 ch.18 p.56 “And when Jesus saw the multitudes, he went up to the mountain. And he called his disciples, and chose from them twelve; and they are those whom he named apostles: Simon, whom he named Cephas, and Andrew his brother, and James and John, and Philip and Bartholomew, and Matthew and Thomas, and James the son of Alphaeus, and Simon which was called the Zealot, and Judas the son of James, and Judas the Iscariot, being he that had betrayed him.”

Tertullian (207/208 A.D.) “You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short, ) the Christ of the prophets. But why was it that He chose twelve apostles, and not some other number?” Five Books Against Marcion book 4 ch.13 p.364

Origen (225-253/254 A.D.) “It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark’s Gospel.” Origen Against Celsus book 1 ch.62 p.423-424

Adamantius (c.300 A.D.) “Only twelve disciples who were chosen are named, not indeed seventy-two.” (Adamantius is speaking) Dialogue on the True Faith part 1 ch.b5 p.42

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.35 p.142 “But for what reason the world itself was made, or what diversities have occurred in it, and why our Lord, coming for its restoration, has chosen and sent us twelve apostles, shall be explained more at length at another time.”

The Gnostic Naasenes according to Hippolytus (222-235/236 A.D.) “For He says He [Jesus] chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive.” Refutation of All Heresies book 5 ch.3 p.53

Jm5. Jesus went through Samaria/Samaritan woman

Mentioning a parable of a Samaritan is not counted here.

John 4:7-39

Tatian’s Diatessaron (c.172 A.D.) section 21 no.1-47 p.76-77 tells of the Samaritan woman. It says that many Samaritans believed Jesus and that Jesus departed from Samaria to Galilee.

Irenaeus of Lyons (182-188 A.D.) “Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, ‘Go thy way, thy son liveth.’” Irenaeus Against Heresies book 2 ch.22.3 p.391

Irenaeus (182-188 A.D.) “Wherefore both are necessary, since both contribute towards the life of God, our Lord compassionating that erring Samaritan woman -who did not remain with one husband, but committed fornication by [contracting] many marriages-by pointing out, and promising to her living water, so that she should thirst no more, nor occupy herself in acquiring the refreshing water obtained by labour, having in herself water springing up to eternal life.” Irenaeus Against Heresies book 3 ch.17.2 p.445

Tertullian (c.207 A.D.) “thirsty with the Samaritan woman, wept over Lazarus, was troubled even unto” Against Praxeas ch.27 p.624

Tertullian (c.213 A.D.) “Whom, indeed, did He reveal to the woman of Samaria? Was it not ‘the Messias which is called Christ?’” Against Praxeas ch.21 p.616

Tertullian (207/208 A.D.) “Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, ‘No doubt Thou art greater,’ etc.; and again, ‘Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship.’” Five Books Against Marcion book 4 ch.35 p.408

Tertullian (213 A.D.) mentions the Samaritan woman. On Monogamy ch.8 p.65

Tertullian (208-220 A.D.) mentions the Samaritan woman. Tertullian on Modesty ch.11 p.85

Origen (c.227-240 A.D.) “It is also written, ‘I am the door,’ and we have the saying, ‘I am the good shepherd,’ and when the woman of Samaria says, ‘We know the Messiah is coming, who is called Christ; when He comes, He will tell us all things,’ Jesus answers, ‘I that speak unto thee am He.’” Origen’s Commentary on John book 1 ch.23 p.308-309

Origen (225-253/254 A.D.) “manner, our Saviour said to the Samaritan woman, ‘The hour is coming, when’” Origen Against Celsus book 6 ch.70 p.605

Cyprian of Carthage (c.246-258 A.D.) “As also, in another place, the Lord speaks to the Samaritan woman, saying, ‘Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall not thirst for ever.’” Epistles of Cyprian Letter 62 ch.8 p.360

Jm6. Jesus said destroy the temple in 3 days…

John 2:19-21

Tatian’s Diatessaron (c.172 A.D.) ch.39.9 p.92 quotes Jesus’ saying. “Jesus answered and said unto them, Destroy this temple, and I shall raise it in three days. The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? 10 But he spake unto them of the temple of his body, that when they destroyed it, he Arabic, would raise it in three days.”

Tertullian (208-220 A.D.) “And accordingly, ‘Know ye not your bodies (to be) members of Christ? ‘because Christ, too, is God’s temple. ‘Overturn this temple, and I will in three days’ space resuscitate it.’” Tertullian on Modesty ch.16 p.91

Origen (225-253/254 A.D.) “He says to them, ‘Destroy this temple, and in three days I will raise it again.... This He said of the temple of His body.’” Origen Against Celsus book 8 ch.19 p.646

Origen (225-253/254 A.D.) “Was not the great charge against Jesus, which His accusers brought forward, this, that He said, ‘I am able to destroy the temple of God, and after three days to raise it up again?’ But in so saying, He spake of the temple of His body; while they thought, not being able to understand the meaning of the speaker, that His reference was to the temple of stone, which was treated by the Jews with greater respect than He was who ought to have been honoured as the true Temple of God-the Word, and the Wisdom, and the Truth.” Origen Against Celsus book 2 ch.10 p.434

Novatian (250/4-256/7 A.D.) “Although, however, I must hasten to other matters, I do not think that I must pass over this point, that in the Gospel the Lord declared, by way of signifying His majesty, saying, ‘Destroy this temple, and in three days I will build it up again.’” Concerning the Trinity ch.21 p.632

Victorinus of Petau (martyred 304 A.D.) “For the temple of God is the Son, as He Himself says: ‘Destroy this temple, and in three days I will raise it up.’” Commentary on the Apocalypse from the eleventh chapter verse 19 p.355

Lactantius (c.303-320/325 A.D.) “He said that He was the Son of God, the King of the Jews; also His own saying, ‘Destroy this temple, which was forty-six years in building, and in three days I will raise it up again without hands,’ -signifying that His passion would shortly take place, and that He, having been put to death by the Jews, would rise again on the third day.” The Divine Institutes book 4 ch.18 p.119-120

Jm7. Jesus’ answer to John

Matthew 11:1-6; Luke 7:22-23

Tatian’s Diatessaron (c.172 A.D.) section 13 ch.38 p.64 “And they [John’s diciples] came to Jesus, and said unto him, John the Baptist hath sent us unto thee, and said. Art thou he that cometh, or look we for another? And in that hour he cured many of diseases, and of plagues of an evil spirit; and he gave sight to many blind. Jesus answered and said unto them, Go and tell John everything ye have seen and heard: the blind see, and the lame walk, and the lepers are cleansed, and the blind hear, and the dead rise, and the poor have the gospel preached to them. And blessed is he who doubteth not in me.”

Clement of Alexandria (193-217/220 A.D.) “Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me.’”The Instructor book 1 ch.10 p.232

Origen (c.227-240 A.D.) “John does to Christ, sending his own disciples to ask him, ‘Art thou He that should come, or do we look for another?’ John confesses to those sent to him, and denies not, and he afterwards declares, ‘I am the voice of one crying in the wilderness; ‘but Christ, as having a greater testimony than John the Baptist, makes His answer by words and deeds, saying. ‘Go and tell John those things which ye do hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed and the deaf hear, and the poor have the Gospel preached to them.’” Origen’s Commentary on John book 6 ch.6 p.354-355

Adamantius (c.300 A.D.) The Marcionite Megethius asks why John did not recognize Christ by his question to Christ. Adamantius answer inclues “The master [Christ] had received the disciples, and wishing to give them proof, he proceeded to perform His works, and then said, ‘the blind see, the deaf hear, and the lame walk, the dead rise again. And blessed is he who does not take offence at Me.” Dialogue on the True Faith first part c26 p.70-71.

Jm8. The Transfiguration

Matthew 17:1-9

Tatian’s Diatessaron (c.172 A.D.) section 24.2-16 p.80 narrates the triumphal entry.

Irenaeus of Lyons (182-188 A.D.) (implied) “And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates, He thus making good in the end the ancient promise.” Irenaeus Against Heresies book 4 ch.20.9 p.490

Tertullian (198-220 A.D.) (implied) “Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because ‘by three witnesses must every word be established.’” Prescription Against Heretics ch.22 p.253

Tertullian (c.213 A.D.) (implied) “Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel,’ Moses appeared talking with Jesus’ -it is evident that in early times it was always in a glass, (as it were,) and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.” Against Praxeas ch.14 p.609

Origen (225-254 A.D.) “And that when seen He [Jesus] did not appear in like fashion to all those who saw Him, but according to their several ability to receive Him, will be clear to those who notice why, at the time when He was about to be transfigured on the high mountain, He did not admit all His apostles (to this sight), but only Peter, and James, and John, because they alone were capable of beholding His glory on that occasion, and of observing the glorified appearance of Moses and Elijah, and of listening to their conversation, and to the voice from the heavenly cloud.” Origen Against Celsus book 2 ch.64 p.457

Among heretics

Valentinan Tripartite Tract (200-250 A.D.) ch.48 p.56

Jm9. Jesus rode into Jerusalem on a donkey

Matthew 21:2-7; Mark 11:2-10; Luke 19:30-36; John 12:14

Justin Martyr (c.150 A.D.) “And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass.’” First Apology of Justin Martyr ch.35 p.175

Tatian’s Diatessaron (c.172 A.D.) section 39.24-30 p.103 tells of the triumphal entry, riding in on a donkey.

Irenaeus of Lyons (182-188 A.D.) “the advent of Christ, which He accomplished for the salvation of men, nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter,” Irenaeus Against Heresies book 4 ch.33.1 p.506

Irenaeus of Lyons (c.160-202 A.D.) “And the manner of His entry into Jerusalem, which was the capital of Judaea, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king cometh unto thee, meek and sitting upon an ass, a colt the foal of an ass. For, sitting on an ass’s colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem” Proof of Apostolic Preaching ch.65

Origen (c.227-240 A.D.) “‘But this was done that it might be fulfilled which was spoken by the prophet, saying, Say ye to the daughter of Zion, Behold, thy king cometh, meek and seated upon an ass and upon the colt of an ass. And the disciples went and did as Jesus commanded them; they brought the ass and the foal, and they placed on them their garments, and He sat thereon. And the most part of the multitude spread their garments on the road, but the multitudes that went before Him, and they that followed, cried, Hosanna to the Son of David, blessed is He that cometh in the name of the Lord. Hosanna in the highest.’ After this comes, ‘And when He had entered into Jerusalem the whole city was stirred,’ which we cited above.” Commentary on John book 10 ch.15 p.393

Cyprian of Carthage (c.246-258 A.D.) quotes Zechariah 9:9 as referring to Jesus. Treatises of Cyprian Treatise 2 part 2 ch.28 p.527

Adamantius (c.300 A.D.) says that Jesus rode on a donkey to Jerusalem. Dialogue on the True Faith part 1 815a ch.25 p.69

Methodius (270-311/312 A.D.) “Hear ye men without grace, and thankless, what good tidings the prophet Zechariah brings to you. He says, Rejoice greatly, O daughter of Zion; behold thy King cometh unto thee: just and having salvation; lowly, and riding upon the foal of an ass.” Oration on Psalms ch.4 p.396

Jm10. Christ drove out the money-changers

Matthew 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:14-17

Justin Martyr (c.138-165 A.D.) “For He appeared distasteful to you when He cried among you, ‘It is written, My house is the house of prayer; but ye have made it a den of thieves!’ He [Jesus] overthrew also the tables of the money-changers in the temple, and exclaimed, ‘Woe unto you, Scribes and Pharisees, hypocrites! because ye pay tithe of mint and rue, but do not observe the love of God and justice.” Dialogue with Trypho the Jew ch.17 p.203

Tatian’s Diatessaron (c.172 A.D.) section.32.1-6 p.92 “And when Jesus entered Jerusalem, he went up to the temple of God, and found 2 there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den for robbers. And he said unto those that sold the doves, Take this hence, and make not my Father’s house a house of merchandise. And he suffered not any one to carry vessels inside the temple.”

Irenaeus of Lyons (192-188 A.D.) (implied) “For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” Irenaeus Against Heresies book 4 ch.2.6 p.464

Origen (c.227-240 A.D.) “‘And Jesus went into the temple and cast out all them that sold and bought in the temple, and He overturned the tables of the money-changers and the seats of them that sold doves. And He says to them, It is written, My house shall be called a house of prayer, but you make it a den of robbers.’” Commentary on John book 10 ch.15 p.391

Origen (c.227-240 A.D.) discusses Jesus driving the moneychangers out of the Temple. Commentary on John book 10 ch.19 p.399

Cyprian of Carthage (c.246-258 A.D.) (partial) “Also in the same place: ‘Ye have made my Father’s house a house of merchandise; and ye have made the house of prayer a den of thieves.’” Treatises of Cyprian Treatise 12 part 3 ch.100 p.555

Jm11. Jesus was questioned

Matthew 11:27-33; Luke 20:1-8

Tatian’s Diatessaron (c.172 A.D.) section 20 no.17 p.74 “And scribes and Pharisees asked him, Why do thy disciples not walk according to the ordinances of the elders, but eat bread without washing their hands?”

Clement of Alexandria (193-217/220 A.D.) “On the question arising among the apostles, ‘which of them should be the greater,’ Jesus placed a little child in the midst, saying, ‘Whosoever, shall humble himself as this little child, the same shall be the greater in the kingdom of heaven.’” The Instructor book 1 ch.5 p.213

Tertullian (207/208 A.D.) “For the question submitted to Christ had nothing to do with the god, but only with the state, of that world. It was: ‘Whose wife should this woman be in that world after the resurrection?’” Five Books Against Marcion book 4 ch.38 p.414

Origen (c.227-240 A.D.) “Here, then, after the testimonies of John, -the first, when he cried and spoke about His deity; the second, addressed to the priests and levites who were sent by the Jews from Jerusalem; and the third, in answer to the sharper questions of those from the Pharisees, -Jesus is seen by the witness-bearer coming to him while he is still advancing and growing better.” Origen’s Commentary on John book 6 ch.30 p.375

Jm12. The Last Supper

Matthew 26:20-46; Mark 14:12-31; Luke 22:14-23; John 13

p37 Matthew 26:19-52 (225-275 A.D.) tells at the Last Supper that Judas would betray Jesus. Matthew 26:25

Justin Martyr (c.150 A.D.) “For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, ‘This do ye in remembrance of Me, this is My body; ‘and that, after the same manner, having taken the cup and given thanks, He said, ‘This is My blood; ‘and gave it to them alone.” First Apology of Justin Martyr ch.66 p.185

Tatian’s Diatessaron (c.172 A.D.) section 45 ch.10-12 p.112 “And Jesus said, Now is the Son of man being glorified, and God is being glorified in him; and if God is glorified in him, God also will glorify him in him, and straightway will glorify him. And while they were eating, Jesus took bread, and blessed, and divided; and he gave to his disciples, and said unto them, Take and eat; this is my body.”. See also section 44 ch.41-44 p.112

Clement of Alexandria (193-202 A.D.) describes how Jesus observed the Last Supper. Stromata book 1 ch.10 p.310

Cyprian of Carthage (c.246-258 A.D.) “Moreover, the blessed Apostle Paul, chosen and sent by the Lord, and appointed a preacher of the Gospel truth, lays down these very things in his epistle, saying, ‘The Lord Jesus, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and said, This is my body, which shall be given for you: do this in remembrance of me. After the same manner also He took the cup, when he had supped, saying, This cup is the new testament in my blood: this do, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye shall show forth the Lord’s death until He come.’” Epistles of Cyprian Letter 62 ch.10 p.361

Jm13. Christ prayed that this cup would pass

Matthew 26:36-46; Mark 14:32-43; Luke 22:19-43

p37 Matthew 26:19-52 (225-275 A.D.) Jesus went to the Garden of Gethesemane and prayed that this cup would pass.

Justin Martyr (c.138-165 A.D.) “For in the memoirs which I saw were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and says, ‘If it be possible, let this cup pass:’” Dialogue with Trypho, a Jew ch.103 p.251

Tatian’s Diatessaron (c.172 A.D.) section 48.8-10 p.117 prayed that this cup would pass from Him.

Origen (225-253/254 A.D.) “Since, then, He received the scourgings with silent firmness, and bore with meekness all the insults of those who outraged Him, it cannot be said, as is said by some, that it was in cowardly weakness that He uttered the words: ‘Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as Thou wilt.’ The prayer which seems to be contained in these words for the removal of what He calls ‘the cup’ bears a sense which we have elsewhere examined and set forth at large.” Origen Against Celsus book 7 ch.55 p.633

Origen (235 A.D.) relates how Jesus prayed that this cup would pass. Exhortation to Martyrdom ch.5.28 p.168. See also ibid ch.5.29 p.169.

Cyprian of Carthage (c.246-258 A.D.) “And further, the Lord, setting forth the infirmity of the humanity which He bore, says, ‘Father, if it be possible, let this cup pass from me’ and affording an example to His disciples that they should do not their own will, but God’s, He went on to say, ‘Nevertheless not as I will, but as Thou wilt.’” Treatise of Cyprian Treatise 4 ch.14 p.451

Among heretics

Valentinians (before 182-188 A.D.) “Thus, when He said, ‘My God, my God, why hast Thou forsaken Me?’ He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, ‘My soul is exceeding sorrowful, even unto death;’ her fear by the words, ‘Father, if it be possible, let this cup pass from Me;’ and her perplexity, too, when He said, ‘And what I shall say, I know not.’” According to Irenaeus of Lyons (182-188 A.D.) in Irenaeus Against Heresies book 1 ch.8.2 p.327

Jm14. Jesus was arrested / seized

Matthew 26:47-56; Mark 14:43-52; Luke 22:54-65; John 18:1-12

p37 Matthew 26:19-52 (225-275 A.D.) Judas kissed Jesus in the Garden of Gethesemane and then Jesu was seized.

Justin Martyr (c.138-165 A.D.) “Moreover, the statement, ‘All my bones are poured out and dispersed like water; my heart has become like wax, melting in the midst of my belly, ‘was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him.” Dialogue with Trypho, the Jew ch.103 p.251

Tatian’s Diatessaron (c.172 A.D.) section 48 ch.22-44 p.117-118 “Then came those that were with Judas, and seized Jesus, and took him. 34 And when his disciples saw what happened, they said, Our Lord, shall we smite them with swords? And Simon Cephas had a sword, and he drew it, and struck the servant of the chief priest, and cut off his right ear. And the name of that servant was Malchus.”

Irenaeus of Lyons (182-188 A.D.) “‘And with great power,’ it is added, ‘gave the apostles witness of the resurrection of the Lord Jesus,’ saying to them, ‘The God of our fathers raised up Jesus, whom ye seized and slew, hanging [Him] upon a beam of wood: Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.’” Irenaeus Against Heresies book 3 ch.12.5 p.431

Irenaeus of Lyons (c.160-202 A.D.) “He [Christ] preached in the prophets; was incarnate of a virgin; born in Bethlehem; received by John, and baptized in Jordan; was tempted in the desert, and proved to be the Lord. He gathered the apostles together, and preached the kingdom of heaven; gave light to the blind, and raised the dead; was seen in the temple, but was not held by the people as worthy of credit; was arrested by the priests, conducted before Herod, and condemned in the presence of Pilate; He manifested Himself in the body, was suspended upon a beam of wood, and raised from the dead; shown to the apostles, and, having been carried up to heaven, sitteth on the right hand of the Father, and has been glorified by Him as the Resurrection of the dead.” Fragment 54 p.577

Origen (225-253/254 A.D.) “And when he adds, ‘he was taken prisoner,’ I would say that, if to be taken prisoner implies an act done against one’s will, then Jesus was not taken prisoner; for at the fitting time He did not prevent Himself falling into the hands of men, as the Lamb of God, that He might take away the sin of the world. For, knowing all things that were to come upon Him, He went forth, and said to them, ‘Whom seek ye?’and they answered, ‘Jesus of Nazareth; ‘and He said unto them, ‘I am He.’ And Judas also, who betrayed Him, was standing with them. When, therefore, He had said to them, ‘I am He,’ they went backwards and fell to the ground. Again He asked them, ‘Whom seek ye?’and they said again, ‘Jesus of Nazareth.’ Jesus said to them, ‘I told you I am He; if then ye seek Me, let these go away.’ Nay, even to Him who wished to help Him, and who smote the high priest’s servant, and cut off his ear, He said: ‘Put up thy sword into its sheath: for all they who draw the sword shall perish by the sword. Thinkest thou that I cannot even now pray to My Father, and He will presently give Me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that thus it must be?’” Origen Against Celsus book 2 ch.10 p.434

Jm15. Jesus washed His disciples’ feet

Irenaeus of Lyons (182-188 A.D.) “Now in the last days, when the fulness of the time of liberty had arrived, the Word Himself did by Himself ‘wash away the filth of the daughters of Zion,’ when He washed the disciples’ feet with His own hands.” Against All Heresies book 4 ch.22.1 p.493

Clement of Alexandria (193-217/220 A.D.) “It was on this day, then, that both the consecration of the unleavened bread and the preparation for the feast took place. Whence John naturally describes the disciples as already previously prepared to have their feet washed by the Lord.” Greek fragment 11 p.581

Tertullian (198-220 A.D.) “No one’s table or roof did He [Jesus] despise: indeed, Himself ministered to the washing of the disciples’ feet; not sinners, not publicans, did He repel;” Of Patience ch.3 p.708

Origen (c.227-240 A.D.) “Again, when He washed the disciples’ feet, He declared Himself in these words to be their Master and Lord: ‘You call Me Master and Lord, and you say well, for so I am.’” Origen’s Commentary on John book 1 ch.23 p.309

Cyprian of Carthage (c.246-258 A.D.) “Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples’ feet, saying, ‘If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.’” Epistles of Cyprian letter 5 ch.2 p.283

Jm16. Judas betrayed Jesus with a kiss

Matthew 26:48-49; Mark 14:44-45;

Luke 22:47-48 (partial, drew near to kiss, did not say kiss)

p37 Matthew 26:19-52 (225-275 A.D.) Judas kissed Jesus in the Garden of Gethesemane and then Jesus was seized.

p108 John 17:23-24; 18:1-5 (3rd century) John 18:2 “Now Judas, who betrayed him [Jesus]”

Tatian’s Diatessaron (c.172 A.D.) section 48 verses 22 p.117 “And Judas the betrayer gave them a sign, and said, He whom I shall kiss, he is he: take him with care, and lead him away.”

Clement of Alexandria (193-217/220 A.D.) “and this same Judas betrayed the Master with a kiss.” The Instructor book 2 ch.8 p.254

Origen (c.250 A.D.) (partial, does not say kiss). Judas betrayed Jesus. Homilies on Psalms Psalm 73 homily 1 ch.7 p.187

Dionysius of Alexandria (246-265 A.D.) “But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?” The Gospel According to Luke ch.48 p.116

Peter of Alexandria (306,285-310/311 A.D.) “And He said unto Judas, 'Betrayest thou the Son of God with a kiss?” Letter to the Church at Alexandria ch.3 p.280

Jm17. Christ after the Order of Melchizedek

Psalm 110:4; Hebrews 5:6,10; 6:2-; 7:11,15-21

Origen (233/234 A.D.) mentions the Order of Melchizedek. On Prayer ch.15.1 p.58

Jesus’ Passion and Beyond

Jp1. Some despised Christ

Clement of Rome (96-98 A.D.) quotes Isaiah 53. 1 Clement ch.16 (vol.1) p.9

Epistle of Barnabas (c.70-130 A.D.) ch.7 p.141 “that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is He who then declared Himself to be the Son of God.”

Justin Martyr (c.150 A.D.) quotes Isaiah 53. First Apology of Justin Martyr ch.50 p.179

Tatian’s Diatessaron (c.172 A.D.) section 51.39-43 p.123 shows that some despised Christ on the cross.

Irenaeus of Lyons (c.160-202 A.D.) “So then, that the Son of God should be born, and in what manner born, and where He was to be born, and that Christ is the one eternal King, the prophets thus declared. And again they told beforehand concerning Him how, sprung from mankind, He should heal those whom He healed, and raise the dead whom He raised, and be hated and despised and undergo sufferings and be put to death and crucified, even as He was hated and despised and put to death.” Proof of Apostoic Preaching ch.66

Tertullian (198-220 A.D.) “that men, though amazed, owned Christ to be man. But if there had been in Him any new kind of flesh miraculously obtained (from the stars), it would have been certainly well known. As the case stood, however, it was actually the ordinary condition of His terrene flesh which made all things else about Him wonderful, as when they said, ‘Whence hath this man this wisdom and these mighty works?’ Thus spake even they who despised His outward form. His body did not reach even to human beauty, to say nothing of heavenly glory. Had the prophets given us no information whatever concerning His ignoble appearance, His very sufferings and the very contumely He endured bespeak it all. The sufferings attested His human flesh, the contumely proved its abject condition. Would any man have dared to touch even with his little finger, the body of Christ, if it had been of an unusual nature;” On the Flesh of Christ ch.9 p.530

Tertullian (207/208 A.D.) “For, says (the prophet), we have announced concerning Him: ‘He is like a tender plant,like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;’ ‘marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;’ ‘placed by the Father as a stone of stumbling and a rock of offence;’ ‘made by Him a little lower than the angels;’ declaring Himself to be ‘a worm and not a man, a reproach of men, and despised of the people.’” Five Books Against Marcion book 3 ch.7 p.326

Hippolytus of Portus (222-235/236 A.D.) “For they who know not now the Son of God incarnate, shall know in Him who comes as Judge in glory, Him who is now despised in the body of His humiliation.” Fragment On the Resurrection and Incorruption ch.7.2 p.239

Cyprian of Carthage (c.246-258 A.D.) “A word this, moreover, which rebukes and condemns the Jews, who not only unbelievingly despised Christ, who had been announced to them by the prophets, and sent first to them, but also cruelly put Him to death; and these cannot now call God their Father, since the Lord confounds and confutes them, saying, ‘Ye are born of your father the devil, and the lusts of your father ye will do.’” Treatises of Cyprian Treatise 4 ch.10 p.450

Adamantius (c.300 A.D.) “Even of the first advent spoke Isaiah [53:2,3] ‘We shall see him, and there is no beauty nor splendor, but his splendor is despised and rejected above the sons of men’” (Adamantius is speaking) Dialogue on the True Faith first part ch.25 p.67-68

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.3 p.7 says the crowd mocked and despised Jesus.

Jp2. Jesus was mocked

Matthew 26:68; 27:27-29; Mark 15:20; Luke 22:63; 23:36; John 19:1-3

Luke 22:64 the soldiers mocked and beat Jesus

Tatian’s Diatessaron (c.172 A.D.) section 51.39-43 p.123 says that Jesus was mocked on the cross.

Irenaeus of Lyons (182-188 A.D.) (implied that this is Jesus) “Some of them, moreover-[when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, and sitting upon the foal of an ass, He should come to Jerusalem; and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; and that He should be mocked and maligned by those who looked upon Him; and that His garments should be parted, and lots cast upon His raiment;” Irenaeus Against Heresies book 4 ch.33.12 p.510

Tertullian (198-220 A.D.) “He, again, was ‘led as a sheep to the slaughter, and as a sheep before the shearer,’ that is, Herod, ‘is dumb, so He opened not His mouth.’ ‘He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.’ ‘He was numbered with the transgressors;’ ‘He was pierced in His hands and His feet;’ ‘they cast lots for his raiment’ ‘they gave Him gall, and made Him drink vinegar;’ ‘they shook their heads, and mocked Him;’ ‘He was appraised by the traitor in thirty pieces of silver.’” On the Resurrection of the Flesh ch.20 p.

Hippolytus of Portus (222-235/236 A.D.) “And He [the Word] is scourged by Pilate, who took upon Himself our infirmities. And by the soldiers He is mocked, at whose behest stand thousands of thousands and myriads of myriads of angels and archangels. And He who fixed the heavens like a vault is fastened to the cross by the Jews.” Against the Heresy of One Noetus ch.18 p.230

Origen (c.227-240 A.D.) “learn the Jesus, who is in all and is present in all rational and holy lives, learn how He is anointed with ointment, is entertained, is glorified, or how, on the other side, He is dishonoured, and mocked, and beaten.” Commentary on John book 1 ch.12 p.304

Athanasius of Alexandria (318 A.D.) “Dionysius is worshipped among them because he has taught men drunkenness but the true Savior and Lord of all, for teaching temperance, is mocked by these people.” Incarnation ch.49.3 p.63

Lactantius (c.303-320/325 A.D.) says that Jesus was scourged with rod, and mocked before He was crucified. The Divine Institutes book 4 ch.18 p.120.

Among corrupt or spurious works

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.3 p.7 says the crowd mocked and despised Jesus.

Jp3. Jesus was crucified or died on the cross

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

(partial) Philippians 3:10 (death of Christ)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (c.70-130 A.D.) 1 Corinthians 15:3; Philippians 2:8

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

p75 Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) (partial, killed but does not say cross) Luke 9:22

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Mark 9:31

p16 Philippians 3:10-17; 4:2-8 (late 3rd century) (partial, not cross) Philippians 3:10 mentions the Christ’s death and the power of Christ’s resurrection.

Clement of Rome (96-98 A.D.) (partial) quotes Isaiah 53 and says the Christ died for us. 1 Clement ch.16 p.9

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

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.”

Epistle of Barnabas ch.5 p.140 (c.70-130 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, …”

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

Justin Martyr (c.138-165 A.D.) “And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people?” Dialogue with Trypho, a Jew ch.112 p.255

Justin Martyr (151-155 A.D.) Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday]. First Apology of Justin Martyr ch.67 p.186

Evarestus (c.169 A.D.) (implied) “… to go and entreat the governor not to give up the body [of Polycarp] to be buried, ‘lest,’ said he, ‘forsaking Him that was crucified, they begin to worship this one.’ Martyrdom of Polycarp ch.17 p.42-43

Tatian’s Diatessaron (c.172 A.D.) sections 51,52 p.122-125 says Jesus was crucified.

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

Claudius Apollinaris (177, 160-180 A.D.) mentions that Jesus was crucified, and water and blood poured out of his side. Fragment of Claudius Apollinaris p.773

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

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 of Lyons (182-188 A.D.) quotes from Acts 4:8 “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead,” Irenaeus Against Heresies book 3 ch.12.4 p.431

Irenaeus of Lyons (c.160-202 A.D.) says Jesus was nailed to the tree. Proof of Apostolic Preaching ch.34

Clement of Alexandria (c.195 A.D.) says 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 (c.203 A.D.) “[Christ] died according to the scriptures and according to the same scriptures he was buried. … Christ descended into hell, that we might ourselves have to descend thither. … you must take up the cross and bear it after your Master…” A Treatise on the Soul ch.55 p.231

Tertullian (198-220 A.D.) says that Jesus was crucified. Tertullian’s Aplogy ch.21 p.35

Tertullian (207/208 A.D.) speaks of the suffering of the cross of Christ predicted by the Creator. Five Books Against Marcion book 3 ch.18 p.336. He also speaks of Christ’s “death on the cross” in Five Books Against Marcion book 5 ch.6 p.440

Commodianus (c.240 A.D.) speaks of Jesus’ cross. “If thou hast notadored the crucifixion of the Lord, thou hast perished.” ch.32 p.209. Instructions of Commodianus ch.36 p.210

Origen (225-253/254 A.D.) mentions that Jesus Christ was crucified and rose from the dead. Commentary on Matthew book 12 ch.18 p.461

Origen (239-242 A.D.) says that Christ was crucified. Homilies on Ezekiel homily 13 ch.1.5 p.155

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

Treatise on Rebaptism (250-258 A.D.) ch.9 p.672 “Jesus the Nazarene, “who was a prophet mighty in deed and in word before God and all the people; how the chief priests and our rulers delivered Him to be condemned to death, and fastened Him to the cross. But we trusted that it had been He which should have redeemed Israel.”

Cyprian of Carthage (c.246-258 A.D.) says that Christ redeemed us by His cross and blood. Epistles of Cyprian Epistle 59.2 p.355

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

Theonas of Alexandria (282-300 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

Adamantius (c.300 A.D.) “This is how He [the Savior] speaks: ‘The Son of Man must suffer many things. He must be rejected by the elders, high priests and scribes, and be crucified and after three days rise again.’” (Mark 8:31; Luke 9:22) (Adamantius is speaking). Dialogue on the True Faith 5th part ch.12 p.163

Adamantius (c.300 A.D.) “There is One God, Creator and Architect of everything, in whom I believe, and his Word, his essence, is even co-eternal. Whose Word in due season assumed human nature from the virgin Mary, was born a man, was crucified, and was also resurrected from the dead. Likewise moreover I believe in the Holy Spirit, who is everlasting Father and Son.” Dialogue on the True Faith First Part ch.2 (online translation)

Adamantius (c.300 A.D.) “I believe in One God, create and Maker of all things; and in God the Word, Who was born of Him, of the same Essence, and exists eternally. In the last times He assumed human form through Mary, was crucified and rose from the dead. I also believe in the Holy Spirit, existing eternally.” Dialogue on the True Faith First Part ch.2 p.37 (translated by Robert A. Pretty)

Adamantius (c.300 A.D.) “But if they [party of Marcus] do not accept those who announce and give proof of him beforehand [the prophets], it would be well enough, for these announced that the Word of God would take on human form, be crucified, and save the human race.” Dialogue on the True Faith second part ch.13 p.91

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.

Arnobius of Sicca (297-303 A.D.) says that Christ died for us. Arnobius Against the Heathen book 1 ch.62 p.431

Victorinus of Petau (martyred 304 A.D.) (partial, says passion, not crucifixion) “On the sixth day [i.e. Friday], …. On this day also on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day…” On the Creation of the World p.341

Phileas of Thmuis (martyred 306/307 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 (270-311/312 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

Peter of Alexandria (306,285-311 A.D.) “On that day, therefore, on which the Jews were about to eat the Passover in the evening, our Lord and Saviour Jesus Christ was crucified, being made the victim to those who were about to partake by faith of the mystery concerning Him, according to what is written by the blessed Paul: 'For even Christ our Passover is sacrificed for us;'” Letter to the Church at Alexandria fragment 5 ch.7 p282

Athanasius (c.318A.D.) “our Lord and Saviour, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies” Incarnation of the Word ch.24 p.49

Lactantius (c.303-320/325 A.D.) says that Jesus was scourged with rod, and mocked before He was crucified. The Divine Institutes book 4 ch.18 p.120.

Lactantius (c.303-320/325 A.D.) “Therefore, because He had laid down His life while fastened to the cross, His executioners did not think it necessary to break His bones (as was their prevailing custom), but they only pierced His side.” The Divine Institutes book 4 ch.26 p.129

Lactantius (c.303-320/325 A.D.) “Thus the cross exalted Him both in fact and in emblem, so that His majesty and power became know to all, together with His passion. For in that He extended His hands on the cross, He plainly stretched out His winds towards the east and the west…” Epitome of the Divine Institutes ch.51 p.243. See also ibid ch.45 p.240.

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

Eusebius of Caesarea (318-325 A.D.) says that Jesus was crucified. Eusebius’ Ecclesiastical History book 1 ch.13.19 p.102

Among heretics

Sethian Letter of Peter to Philip (before 185 A.D.) TGB p.238 Peter is speaking and then it says “And he [Peter] wa filled with the holy spirit and spoke in this way: ‘our luminary Jesus came down and was crucified. He wore a crown of throwns, was clothed in a purple robe, crucified upon a cross, and buried in a tomb. And he rose from the dead. My brothers, Jesus is a stranger to this suffering. But we are the ones who have suffered through the mother’s transgression.” … the lord Jesus…” Also in The Nag Hammadi Library in English p.436

The Gospel of Peter (180-190 A.D.) tells details from Jesus before Herod to his crucifixion to resurrection and ascension. Ante-Nicene Fathers vol.9 p.5,7

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.41-42 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. See also ibid book 1 ch.53 p.91.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.49 p.90 says that Jesus, the judge of all, was slain.

Valentinian Letter of Peter to Philip (c.300 A.D.) stanza 139 The Nag Hammadi Library in English p.436 “He spoke thus: ‘Our illuminator, Jesus, [came] down and was crucified. And he bore a crown of thorns. And he put on a purple garment. And he was [crucified] on a tree and he was buried in a tomb. And he rose from the dead.”

Jp4. Cross’s shape or outstretched arms

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.144 says that Moses made the figure of the cross when he stretched out his arms.

Epistle of Barnabas (c.70-130 A.D.) ch.9 p.143 “For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.” What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted-Ten by I, and Eight by H. You have [the initials of the, name of] Jesus. And because the cross was to express the grace [of our redemption] by the letter T, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted gift of His doctrine.”

Justin Martyr (c.138-165 A.D.) And shall we not rather refer the standard to the resemblance of the crucified Jesus, since also Moses by his outstretched hands, together with him who was named Jesus (Joshua), achieved a victory for your people?” Dialogue with Trypho, a Jew ch.112 p.255. See also ibid ch.111 p.254

Justin Martyr (c.138-165 A.D.) “…and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of a cross. For one spit is transfixed right through from the lower parts up to the head [vertically], and one across the back, to which are attached the legs of the lamb [horizontally].” Dialogue with Trypho, a Jew ch.40 p.214

Justin Martyr (c.138-165 A.D.) mentions that the cross had two beams. Dialogue with Trypho, a Jew ch.90 p.245

Irenaeus of Lyons (c.160-202 A.D.) stretched out was an image of the cross Proof of Apostolic Teaching ch.79.

Minucius Felix (210 A.D.) says that a banner is a wooden cross, as is the mast [and pole] of a sailing ship. The Octavius of Minucius Felix ch.29 p.191

Minucius Felix (210 A.D.) A man adoring God with arms outstretched is a sign of the cross. The Octavius of Minucius Felix ch.29 p.191

Clement of Alexandria (193-217/220 A.D.) (partial) “while those to whom he stretched forth His hands – the disobedient and unfruitful peple – He lacerates into wounds.” The Instructor book 2 ch.8 p.257

Tertullian (198-220 A.D.) said that in Moses’ time the people had to write a “Tau” (Greek letter t) during the first Passover for the angel of death to pass over them. They did not know it, but this was the sign of Christ’s cross. An Answer to the Jews ch.11 p.167-168

Tertullian (198-220 A.D.) “At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.” The Chaplet book 3 ch.4 p.94-95

Tertullian (207/208 A.D.) says that the mark the angel gave the believers in Ezekiel was a “tau” (Greek letter t), which was a sign of Christ’s cross. Five Books Against Marcion book 3 ch.22 p.340-341

From http://www.jesuswalk.com/Christian-symbols/cross

But pagans made fun of Christian devotion to the cross. Tertullian defended Christianity against the pagan claim that they were “a priesthood of a cross” (Tertullian, To the Nationes 1.12) and rendering “superstitious adoration to the cross.” (Tertullian’s Apology 16.6).

Second century pagan graffito depicting a man worshipping a crucified donkey. The inscription reads: “Alexamenos respects God,” presumed to be making fun of a Christian soldier. (Museum on the Palatine Hill, Rome. Even Tertullian had to defend against this kind of abuse: “For, like some others, you are under the delusion that our god is an ass’s head.” (Tertullian’s Apology, 16.1). Notice that the figure on the cross has outstretched arms. The Romans knew very well what a crucifixion was like.

Hippolytus of Portus (222-235/236 A.D.) “stretched forth His hands on the holy tree…” Treatise on Christ and Antichrist ch.61 p.217

Origen (225-253/254 A.D.) (partial) “Moses, indeed, lifts up his hands; he does not stretch them out. Jesus, however, when he had been exalted on the cross and was about to embrace the whole earth with his arms says, ‘I have stretched out my hands to a people who do not believe and who speak against me.” Homilies on Exodus. homily 11 p.358

Adamantius (c.300 A.D.) mentions that Moses stretched out his arms, and Christ did the same. His outstretched hand had saved everybody. Dialogue on the True Faith First part ch.11 p.53

Methodius (270-311/312 A.D.) “for the birds which fly aloft, form the figure of the cross by the expansion of their wings; and man himself, also, with his hands outstretched, represents the same.” Three Fragments on the Passion of Christ fragment 1 p.399-400

Victorinus of Petau (martyred 304 A.D.) “Moses, foreseeing the hardness of that people, on the Sabbath raised up his hands, therefore, and thus figuratively fastened himself to a cross.” On the Creation of the World p.342

Athanasius of Alexandria (318 A.D.) “For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands that with the one He might draw the ancient people, and with the other those from the Gentiles and unite both in Himself.” Incarnation of the Word ch.25.3 p.49. See also ibid ch.38.2 p.57

Lactantius (c.303-320/325 A.D.) “the cross was especially chosen, which might signify that He would be so conspicuous, and so raised on high, that all nations from the whole world should meet together at once to know and worship Him. Lastly, no nation is so uncivilized, no region so remote, to which either His passion or the height of His majesty would be unknown. Therefore in His suffering He stretched forth His hands and measured out the world, that even then He might show that a great multitude, collected together out of all languages and tribes, from the rising of the sun even to his setting, was about to come under His wings, and to receive on their foreheads that great and lofty sign.” The Divine Institutes book 4 ch.26 p.129

Lactantius (c.303-320/325 A.D.) “He [Jesus] stretched forth His hands and measured out the world, that even then He might show that a great multitude, collected together out of all languages and tribes, from the rising of the sun even to his setting, was about to come under His wings,” The Divine Institutes book 4 ch.26 p.128

Jp5. Jesus was hung on a tree [the cross]

Acts 5:30; Galatians 3:13; 1 Peter 2:24

(partial) Deuteronomy 21:23

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Galatians 3:13

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 1 Peter 2:24

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.140 “He [Jesus] himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him…”

Polycarp’s Letter to the Philippians (100-155 A.D.) ch.8 p.35 says the Jesus Christ bore our sins on His body on the tree. He was sinless.

Melito of Sardis (170-177/180 A.D.) “apprehended by the priests; He who was condemned by Pilate; He who was pierced in the flesh; He who was hanged on the tree; He who was buried in the earth; He who rose from the place of the dead; He who appeared to the apostles; He who was carried up to heaven; He who is seated at the right hand of the Father; He who is the repose of those that are departed;” ch.4 p.757. See also ibid ch.5 p.757. See also On Pascha (partial) stanza 70 p.56

Justin Martyr (c.138-165 A.D.) says that the Lord remained on the tree until almost evening. On the third day the Lord rose again.” Dialogue with Trypho, a Jew ch.97 p.247 See also ibid ch.86 p.242.

Irenaeus of Lyons (182-188 A.D.) “And again: ‘Christ has redeemed us from the curse of the law, being made a curse for us:’ for it is written, ‘Cursed is every one that hangs upon a tree.’” Irenaeus Against Heresies book 3 ch.18.3 p.446

Irenaeus of Lyons (182-188 A.D.) “manner, and was made flesh, and hung upon the tree” Irenaeus Against Heresies book 5 ch.18.3 p.537

Irenaeus of Lyons (c.160-202 A.D.) says Jesus was nailed to the tree. Proof of Apostolic Preaching ch.34

Tertullian (198-220 A.D.) “Concerning the last step, plainly, of His passion you raise a doubt; affirming that the passion of the cross was not predicted with reference to Christ, and urging, besides, that it is not credible that God should have exposed His own Son to that kind of death; because Himself said, ‘Cursed is every one who shall have hung on a tree.’ But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: ‘If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.’ Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be ‘cursed by God,’ because his own sins were the cause of his suspension on the tree.’” An Answer to the Jews ch.10 p.164. See also An Answer to the Jews ch.12 p.169.

Tertullian (207/208 A.D.) “Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross?” Five Books Against Marcion book 3 ch.19 p.337

Hippolytus of Portus (222-235/236 A.D.) “He who is the nobly-born sought, by means of His own subjection, to declare the slave free; He transformed the man into adamant who was dissolved into dust and made the food of the serpent, and declared Him who hung on the tree to be Lord over the conqueror, and thus through the tree He is found victor. 2. For they who know not now the Son of God incarnate,” Homily on the Paschal Supper ch.7.1-2 p.239

Origen (c.227-240 A.D.) “Jesus, whom ye slew, hanging Him on a tree” Commentary on John book 10 ch.19 p.400

Victorinus of Petau (martyred 304 A.D.) (partial) twice mentions the wood of passion in his Commentary on the Apocalypse ch.4.5 p.349 and ch.5.8 p.350. (no mention of tree though)

Athanasius of Alexandria (318 A.D.) mentions that Jesus was hung on a tree. Incarnation of the Word ch.28 p.49. See also ibid ch.37.1 p.55-56

Alexander of Alexandria (313-326 A.D.) says that Israel killed her benefactor, “by nailing to a tree Him who had brought to life their dead, had healed their maimed, had made their lepers clean, had given light to their blind.” Epistles on the Arian Heresy epistle 5 ch.5 p.301

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 ch.9 p.37 “And there shall the Lord be treated with outrage, and He shall be lifted up upon a tree.”

Valentinian Letter of Peter to Philip (c.300 A.D.) stanza 139 The Nag Hammadi Library in English p.436 “He spoke thus: ‘Our iulluminator, Jesus, [came] down and was crucified. And he bore a crown of thorns. And he put on a purple garment. And he was [crucified] on a tree and he was buried in a tomb. And he rose from the dead.”

Jp6. The wood of the cross

Epistle of Barnabas (c.70-130 A.D.) ch.8 p.142 “And why was the wool [placed] upon the wood? Because by wood Jesus holds His kingdom, so that [through the cross] those believing on Him shall live for ever. But why was hyssop joined with the wool? Because in His kingdom the days will be evil and polluted in which we shall be saved, [and] because he who suffers in body is cured through the cleansing efficacy of hyssop. And on this account the things which stand thus are clear to us, but obscure to them because they did not hear the voice of the Lord.”

Justin Martyr (c.138-165 A.D.) “‘You know, then, sirs,’ I said, ‘that God has said in Isaiah to Jerusalem: ‘I saved thee in the deluge of Noah.’ By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.” Dialogue with Trypho, a Jew ch.138 p.268

Melito of Sardis (170-177/180 A.D.) (partial) “These also will have power to escape destruction, when the flood of fire comes upon all the world. For there was once a flood and a wind, men were swept away by a violent blast from the north, but the just were left, for a demonstration of the truth. Again, at another time there was a flood of water, and all men and animals perished in the multitude of waters, but the just were preserved in an ark of wood by the command of God. So also will it be at the last time: there shall be a flood of fire, and the earth shall be burnt up, together with its mountains; and mankind shall be burnt up, along with the idols which they have made, and the carved images which they have worshipped; and the sea shall be burnt up, together with its islands; but the just shall be preserved from wrath, like as were their fellows of the ark from the waters of the deluge.” Discourse in the Presence of Antonius Caesar p.755-756

Clement of Alexandria (193-217/220 A.D.) “Isaac only bore the wood of the sacrifice, as the Lord the wood of the cross.” The Instructor book 1 ch.5 p.215

Tertullian (198-220 A.D.) “and is freed in baptism by the ‘wood’ of Christ, that is, of His passion;” An Answer to the Jews ch.13 p.170

Tertullian (207/208 A.D.) “First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered.” Five Books Against Marcion Book 2 ch.18 p.311

Origen (235-245 A.D.) (implied) says that the Savior “disarmed the principalities and powers, and made an example of them and triumphed on the wood.” Homilies on Jeremiah Homily 9 ch.1.4 p.86

Cyprian of Carthage (c.246-258 A.D.) “But that, being first severely beaten with clubs, and ill-used, you have begun by sufferings of that kind, the glorious firstlings of your confession, is not a matter to be execrated by us. For a Christian body is not very greatly terrified at clubs, seeing all its hope is in the Wood. The servant of Christ acknowledges the sacrament of his salvation: redeemed by wood to life eternal, he is advanced by wood to the crown. But what wonder if, as golden and silver vessels, you have been committed to the mine that is the home of gold and silver, except that now the nature of the mines is changed, and the places which previously had been accustomed to yield gold and silver have begun to receive them?” Epistles of Cyprian Letter 76 ch.2 p.403

Victorinus of Petau (martyred 304 A.D.) “For lightnings signify the Lord’s advent, and the voices the announcements of the New Testament, and the thunders, that the words are from heaven. The burning torches of fire signify the gift of the Holy Spirit, that it is given by the wood of the passion. And when these things were doing, he says that all the elders fell down and adored the Lord; while the living creatures-that is, of course, the actions recorded in the Gospels and the teaching of the Lord-gave Him glory and honour.” Commentary on the Apocalypse from the fourth chapter no.5 p.349

Lactantius (c.303-320/325 A.D.) “Now the wood signifies the cross, and the bread His body; for He Himself is the food and the life of all who believe in the flesh which He bare, and on the cross upon which He was suspended.” The Divine Institutes book 4 ch.18 p.121

Jp7. Sign of the cross

Justin Martyr (c.138-165 A.D.) “Amalek was proportionally defeated, and he who prevailed by the cross. For it was not because Moses so prayed that the people were stronger, but because, while one who bore the name of Jesus (Joshua) was in the forefront of the battle, he himself made the sign of the cross.” Dialogue with Trypho, a Jew ch.90 p.244

Minucius Felix (210 A.D.) A man adoring God with arms outstretched is a sign of the cross. The Octavius of Minucius Felix ch.29 p.191

Hippolytus (222-235/236 A.D.) “and signing herself entirely with the mystery of the cross, she went forth uncorrupted from that place, and was preserved perfectly stainless by the grace of Christ,” Fragment 3 Letter to a Certain Queen in Theodoret’s Dialogues II. p.240

Cyprian of Carthage (c.246-258 A.D.) “in Exodus, when Moses, for the overthrow of Amalek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up.” Treatises of Cyprian Treatise 11 ch.8 p.501

Athanasius of Alexandria (c.318 A.D.) “And they that are called gods among them are routed by the Sign of the Cross, while the Crucified Saviour is proclaimed in all the world as God and the Son of God.” Incarnation of the Word ch.53.2 p.65. See also ibid ch.29.1 p.51 and Athanasius Against the Heathen ch.1 p.4

Among corrupt or spurious works

pseudo-Hippolytus (after 235/236 A.D.) “We say, moreover, that that was a sign of the cross. And the ark was a symbol of” fragment 1 section 5 on Genesis 8:1 p.198

Acts of Paul and Thecla (before 207 A.D. or before 207 A.D.) p.489 “And she [Thecla], having made the sign of the cross, went up on the faggots [or wood]”

Jp8. Calling the crucifixion the Passion

Places where the translator includes “Passion” in the title are not counted.

Irenaeus of Lyons (182-188 A.D.) “And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; and at that very festival, which had been proclaimed such a long time previously by Moses, did our Lord suffer, thus fulfilling the passover.” Irenaeus Against Heresies book 4 ch.10.1 p.473

Irenaeus of Lyons (82-188 A.D.) (partial) “the passion of the Just One” Irenaeus Against Heresies book 4 ch.26.2 p.496

Tertullian (198-220 A.D.) “Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His Passion, and of the extermination of the city of Jerusalem, that is, its devastation. For Daniel says, ...” An Answer to the Jews ch.8 p.158

Tertullian (208-220 A.D.) calls Jesus’ death the passion. Tertullian on Modesty ch.11 p.85

Hippolytus of Portus (222-235/236 A.D.) “He did not protest against His Passion, but became obedient unto death, and manifested His resurrection. Now in all these acts He offered up, as the first-fruits, His own manhood, in order that thou, when thou art in tribulation, mayest not be disheartened, but, confessing thyself to be a man (of like nature with the Redeemer), mayest dwell in expectation of also receiving what the Father has granted unto this Son.” Refutation of All Heresies book 10 ch.29 p.152

Origen (235 A.D.) calls the crucifixion the Passion. Exhortation to Martyrdom ch.29 p.169

Cyprian of Carthage (c.246-258 A.D.) “And from the sixth hour to the ninth, the Lord, being crucified, washed away our sins by His blood; and that He might redeem and quicken us, He then accomplished His victory by His passion.” Treatises of Cyprian Treatise 4 ch.34 p.457

Anatolius of Cappadocia (270-280 A.D.) “The one party, indeed, kept the Paschal day on the fourteenth day of the first month, according to the Gospel, as they thought, adding nothing of an extraneous kind, but keeping through all things the rule of faith. And the other party, passing the day of the Lord’s Passion as one replete with sadness and grief, hold that it should not be lawful to celebrate the Lord’s mystery of the Passover at any other time but on the Lord’s day, on which the resurrection of the Lord from death took place, and on which rose also for us the cause of everlasting joy.” The Paschal Canon of Anatolius of Alexandria ch.10 p.149

Methodius (270-311/312 A.D.) "…That He [Christ] might be contained by them, as I said, through the recapitulation of His passion,…" Banquet of the Ten Virgins Discourse 3 ch.9 p.320.

Peter of Alexandria (306,285-311 A.D.) “For we have no other object than to keep the remembrance of His Passion, and that at this very time; as those who were eye-witnesses of it have from the beginning handed down, before the Egyptians believed.” Fragment 5 ch.3 p.281

Paraphrase of Methodius (270-311/312 A.D.) (partial) “By this figure, in truth, the passions are blunted; the passion of the passions having taken place by the Passion, and the death of death by the death of Christ, He not having been subdued by death, nor overcome by the pains of the Passion. For neither did the Passion cast Him down from His equanimity, nor did death hurt Him, but He was in the passible remaining impassible, and in the mortal remaining immortal, comprehending all that the air, and this middle state, and the heaven above contained, and attempering the mortal to the immortal divinity. Death was vanquished entirely; the flesh being crucified to draw forth its immortality.” Three Fragments fragment 2 p.400

Alexander of Alexandria (313-326 A.D.) “Ye see, therefore, how great was the effect of the death of Christ, for no creature endured His fall with equal mind, nor did the elements His Passion, neither did the earth retain His body, nor hell His Spirit. All things were in the Passion of Christ disturbed and convulsed.” Epistles on the Arian Heresy letter 7 ch.7 p.301

Jp9. Christ’s crown of thorns

Matthew 27:29; Mark 15:17; John 19:2

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 19:2

p90 (175 A.D.) John 18:36-19:7 – describes the crown of thorns John 19:2

Tatian’s Diatessaron (c.172 A.D.) section 50 no.20 p.120 “And they clothed him in garments of purple, and plaited a crown of thorns, and placed it on his head, and a reed in his right hand; and while they mocked at him and laughed, they fell down on their knees before him, and bowed down to him, and said, Hail, King of the Jews!”

Clement of Alexandria (193-217/220 A.D.) “Further, it were irrational in us, who have heard that the Lord was crowned with thorns, to crown ourselves with flowers, insulting thus the sacred passion of the Lord. For the Lord’s crown prophetically pointed to us, who once were barren, but are placed around Him through the Church of which He is the Head. But it is also a type of faith, of life in respect of the substance of the wood, of joy in respect of the appellation of crown, of danger in respect of the thorn, for there is no approaching to the Word without blood.” The Instructor book 2 ch.8 p.256

Tertullian (198-220 A.D.) “Christ, on the other hand, in His times, carried His ‘wood’ on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head.” An Answer to the Jews ch.13 p.171

Origen (225-253/254 A.D.) “And again, passing by in silence the proofs of the divinity of Jesus, Celsus endeavours to cast reproach upon Him from the narratives in the Gospel, referring to those who mocked Jesus, and put on Him the purple robe, and the crown of thorns, and placed the reed in His hand. From what source now, Celsus, did you derive these statements, save from the Gospel narratives?” Origen Against Celsus book 2 ch.34 p.445

Cyprian of Carthage (c.246-258 A.D.) “And moreover, in His very passion and cross, before they had reached the cruelty of death and the effusion of blood, what infamies of reproach were patiently heard, what mockings of contumely were suffered, so that He received the spittings of insulters, who with His spittle had a little before made eyes for a blind man; and He in whose name the devil and his angels is now scourged by His servants, Himself suffered scourgings! He was crowned with thorns, who crowns martyrs with eternal flowers.” Treatises of Cyprian Treatise 9 ch.7 p.486

Lactantius (c.303-320/325 A.D.) “Therefore they led Him away when He had been scourged with rods, and before they crucified Him they mocked Him; for they put upon Him a scarlet robe, and a crown of thorns, and saluted Him as King, and gave Him gall for food, and mingled for Him vinegar to drink. After these things they spat upon His face, and struck Him with the palms of their hands; and when the executioners themselves contended about His garments, they cast lots among themselves for His tunic and mantle.” The Divine Institutes book 4 ch.18 p.120

Lactantius (c.303-320/325 A.D.) “And when Pontius Pilate, who then as legate had authority in Syria, perceived that the cause did not belong to the office of the Roman judge, he sent Him to Herod the Tetrarch, and permitted the Jews themselves to be the judges of their own law: who, having received the power of punishing His guilt, sentenced Him to the cross, but first scourged and struck him with their hands, put on Him a crown of thorns, spat upon His face, gave Him gall and vinegar to eat and drink; and amidst these things no word was heard to fall from His lips. Then the executioners, having cast lots over His tunic and mantle, suspended Him on the cross, and affixed Him to it, though on the next day they were about to celebrate the Passover, that is, their festival. Which crime was followed by prodigies, that they might understand the impiety which they had committed; for at the same moment in which He expired, there was a great earthquake, and a withdrawing of the sun, so that the day was turned into night.” Epitome of the Divine Institutes ch.45 p.240

Among heretics

Jp10. Jesus was beaten/scourged/whipped

Matthew 26:67; 27:30; Mark 15:17-19; Luke 22:63-64; John 19:2

Justin Martyr (c.138-165 A.D.) (implied) “I [Justin] replied to him, ‘If Christ was not to suffer, and the prophets had not foretold that He would be led to death on account of the sins of the people, and be dishonoured and scourged, and reckoned among the transgressors, and as a sheep be led to the slaughter, whose generation, the prophet says, no man can declare, then you would have good cause to wonder. But if these are to be characteristic of Him and mark Him out to all, how is it possible for us to do anything else than believe in Him most confidently? And will not as many as have understood the writings of the prophets, whenever they hear merely that He was crucified, say that this is He and no other? Dialogue with Trypho, a Jew ch.89 p.244

Tatian’s Diatessaron (c.172 A.D.) section 50.40 p.121 says that Jesus was beaten.

Tertullian (198-220 A.D.) “This is He whom you purchased from Judas! This is He whom you struck with reed and fist, whom you contemptuously spat upon, to whom you gave gall and vinegar to drink!” The Shows ch.30 p.91

Hippolytus of Portus (222-235/236 A.D.) mentions Caiphus, Herod, and Jesus being scourged by Pilate. Against the Heresy of One Noetus ch.18 p.230

Cyprian of Carthage (c.246-258 A.D.) “He was smitten on the face with palms, who gives the true palms to those who overcome. He was despoiled of His earthly garment, who clothes others in the vesture of immortality. He was fed with gall, who gave heavenly food. He was given to drink of vinegar, who appointed the cup of salvation. That guiltless, that just One,-nay, He who is innocency itself and justice itself,-is counted among transgressors, and truth is oppressed with false witnesses. He who shall judge is judged; and the 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, that he may not be compelled to look on the crime of the Jews, withdraws both his rays and his eyes, He speaks not, nor is moved, nor declares His majesty even in His very passion itself.” Treatises of Cyprian Treatise 9 ch.7 p.486

Lactantius (c.303-320/325 A.D.) Jesus was beaten prior to trial. Epitome of the Divine Institutes ch.46 p.241

Lactantius (c.303-320/325 A.D.) Jesus was scourged. Epitome of the Divine Institutes ch.45 p.240

Jp11. They cast lots for Jesus’ clothes

Matthew 27:35; Mark 15:24; John 19:23-24

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 (implied Christ) “And the prophet says again, ‘The stone which the builders rejected, the same has become the head of the corner.’ And again he says, ‘This is the great and wonderful day which the Lord hath made. I write the more simply unto you, that ye may understand. I am the off-scouring of your love. What, then, again says the prophet?’ The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,’ and ‘upon my garment they cast lots.’”

Justin Martyr (c.138-165 A.D.) “And again, in other words, David in the twenty-first Psalm thus refers to the suffering and to the cross in a parable of mystery: ‘They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture [clothes].’ For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot.” Dialogue with Trypho, a Jew ch.97 p.247

Tatian’s Diatessaron (c.172 A.D.) section 51.28 p.122 says that they cast lots of Jesus’ clothes in four parts.

Irenaeus of Lyons (c.160-202 A.D.) says they cast lots for Christ’s clothes. Proof of Apostolic Preaching ch.79

Irenaeus of Lyons (c.160-202 A.D.) “And again David says: ‘They looked upon me, they parted my garments among them, and upon my vesture they cast lots.’ For at His crucifixion the soldiers parted His garments as they were wont; and the garments they parted by tearing; but for the vesture, because it was woven from the top and was not sewn, they cast lots, that to whomsoever it should fall he should take it.” Proof of Apostolic Preaching ch.80

Tertullian (198-220 A.D.) “For in the person of Pilate ‘the heathen raged,’ and in the person of Israel ‘the people imagined vain things;’ ‘the kings of the earth’ in Herod, and the rulers in Annas and Caiaphas, were gathered together against the Lord, and against His anointed.’ He, again, was ‘led as a sheep to the slaughter, and as a sheep before the shearer,’ that is, Herod, ‘is dumb, so He opened not His mouth.’ ‘He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.’ ‘He was numbered with the transgressors;’ ‘He was pierced in His hands and His feet;’ ‘they cast lots for his raiment’ ‘they gave Him gall, and made Him drink vinegar;’ ‘they shook their heads, and mocked Him;’ ‘He was appraised by the traitor in thirty pieces of silver.’” On the Resurrection of the Flesh ch.20 p.559

Tertullian (207/208 A.D.) “Although His raiment [clothes] was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), for he had his eye upon the Psalm: ‘They parted my garments amongst them, and cast lots upon my vesture.’” Five Books Against Marcion book 4 ch.42 p.420

Novatian (250/4-256/7 A.D.) “And although not yet had He been scornfully given to drink, the Scripture says, ‘In my thirst they gave me vinegar to drink.’ And although He had not yet been stripped, He said, ‘Upon my vesture they did cast lots, and they numbered my bones: they pierced my hands and my feet.’ For the divine Scripture, foreseeing, speaks of things which it knows shall be as being already done, and speaks of things as perfected which it regards as future, but which shall come to pass without any doubt.” Concerning the Trinity ch.28 p.639

Cyprian of Carthage (c.246-258 A.D.) “and is possessed as an uninjured and undivided robe by those who cast lots concerning Christ’s garment, who should rather put on Christ.” Treatises of Cyprian Treatise 1 ch.7 p.423

Lactantius (c.303-320/325 A.D.) “After these things they spat upon His face, and struck Him with the palms of their hands; and when the executioners themselves contended about His garments, they cast lots among themselves for His tunic and mantle.” The Divine Institutes book 4 ch.18 p.120

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.4 p.7 says they cast lots for Jesus’ clothes.

Jp12. Jesus given vinegar and gall to drink

Matthew 27:48; Mark 15:36; Luke 23:36; John 19:29

Epistle of Barnabas (c.70-130 A.D.) ch.7 p.139 “Moreover, when fixed to the cross, He had given Him to drink vinegar and gall. Hearken how the priests of the people gave previous indications of this.”

Tatian’s Diatessaron (c.172 A.D.) section 51.27 p.122 and 52.1-3 p.122 says that Jesus on the cross Jesus was offered vinegar to drink.

Melito of Sardis (170-177/180 A.D.) vol.8 ch.5 p.757 “Bitter were thy nails, and sharp; bitter thy tongue, which though didst whet; bitter was Judas, to whom thou gavest hire; bitter thy false witnesses, whom thou stirrest up; bitter thy gall, which though preparedst; bitter thy vinegar, which thou madest; bitter thy hands, filled with blood. Thou slewest thy Lord…”

Melito of Sardis (170-177/18 A.D.) “You were drinking wine and bread He [Christ] had vinegar and gall” On Pascha stanza 80 p.59

Irenaeus of Lyons (c.180-202 A.D.) “And at His crucifixion, when He asked a drink, they gave Him to drink vinegar mingled with gall. And this was declared through David: ‘They gave gall to my meat, and in my thirst they gave me vinegar to drink.’” Proof of Apostolic Preaching ch.82

Irenaeus of Lyons (182-188 A.D.) “He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men; -all these things did the Scriptures prophesy of Him.” Irenaeus Against Heresies book 3 ch.19.2 p.449

Tertullian (198-220 A.D.) (implied) “This is He whom you purchased from Judas! This is He whom you struck with reed and fist, whom you contemptuously spat upon, to whom you gave gall and vinegar to drink!” The Shows ch.30 p.91

Hippolytus of Portus (222-235/236 A.D.) “Now, then, incline thine ear to me, and hear my words, and give heed, thou Jew. Many a time dost thou boast thyself, in that thou didst condemn Jesus of Nazareth to death, and didst give Him vinegar and gall to drink;” Treatise Against the Jews ch.1 p.219

Origen (225-254 A.D.) “For in the Psalms 69 there is written, with reference to Christ: ‘And they gave me gall for my meat, and in my thirst they gave me vinegar to drink,’ Now, let the Jews say who it is that the prophetic writing represents as uttering these words; and let them adduce from history one who received gall for his food, and to whom vinegar was given as drink. Would they venture to assert that the Christ whom they expect still to come might be placed in such circumstances?” Origen Against Celsus book 2 ch.37 p.446

Novatian (250/4-256/7 A.D.) “And when Christ had not yet made known the mind of the Father, it is said, ‘And His name shall be called the Angel of Great Counsel.’ And when He had not yet suffered, he declared, ‘He is as a sheep led to the slaughter.’ And although the cross had never yet existed, He said, ‘All day long have I stretched out my hands to an unbelieving people.’ And although not yet had He been scornfully given to drink, the Scripture says, ‘In my thirst they gave me vinegar to drink.’ And although He had not yet been stripped, He said, ‘Upon my vesture they did cast lots, and they numbered my bones: they pierced my hands and my feet.’ For the divine Scripture, foreseeing, speaks of things which it knows shall be as being already done, and speaks of things as perfected which it regards as future, but which shall come to pass without any doubt.” Treatise on the Trinity ch.28 p.639

Dionysius of Alexandria (246-265 A.D.) “And the vinegar which was handed to Him seems to me to have been a symbolical thing. For the turned wine indicated very well the quick turning and change which He sustained, when He passed from His passion to impassibility, and from death to deathlessness, and from the position of one judged to that of one judging, and from subjection under the despot’s power to the exercise of kingly dominion. And the sponge, as I think, signified the complete transfusion of the Holy Spirit that was realized in Him.” Commentary on Luke 22:42-48

Lactantius (c.303-320/325 A.D.) was given gall and vinegar to drink. Epitome of the Divine Institutes ch.45 p.240. See also ibid ch.46 p.240.

Alexander of Alexandria (313-326 A.D.) “who absolves sinners; they gave Him vinegar to drink who hath made them to drink of righteousness; they fed Him with gall who hath offered to them the Bread of Life; they caused corruption to come upon His hands, and feet who healed their hands and feet; they violently closed His eyes who restored sight to them; they gave Him over to the tomb, who raised their dead to life both in the time before His Passion and also whilst He was hanging on the tree. “ Epistles on the Arian Heresy letter 5 ch.5 p.300

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.5 p.7 says Jesus was given gall and vinegar to drink.

Jp13. Thief/robber on the cross in Paradise

Luke 23:39-43

Tatian’s Diatessaron (c.172 A.D.) section 51 p.123 discusses the two robbers, and how one of them defended Jesus. Jesus said, “To-day shalt thou be with me in Paradise.” It follows closely Luke 23:39-43.

Tertullian (208-220 A.D.) (implied) “Who has redeemed another’s death by his own, but the Son of God alone? For even in His very passion He set the robber free.” Tertullian on Modesty ch.22 p.100

Hippolytus of Portus (222-235/6 A.D.) ““The spider, that supports itself upon its hands, and is easily caught, dwells in the strongholds of kings.” That is, the thief with his hands extended (on the cross), rests on the cross of Christ and dwells in Paradise, the stronghold of the three Kings-Father, Son, and Holy Ghost.” Commentary on Proverbs p.174

Origen (225-253/254 A.D.) “For if, as Jonah passed three days and three nights in the whale’s belly, so the Son of man did in the heart of the earth, and after this rose up from it,-whence but from heaven shall we say that the sign of the resurrection of Christ came? And especially when, at the time of the passion, He became a sign to the robber who obtained favour from Him to enter into the paradise of God; after this, I think, descending into Hades to the dead, “as free among the dead.’” Commentary on Matthew ch.12.3 p.451

Jp14. Jesus asked God why God had forsaken Him

Matthew 27:46; Mark 15:34

Justin Martyr (c.138-165 A.D.) sais that Jesus said this when He was crucified. Dialogue with Trypho, a Jew ch.99 p.248

Tatian’s Diatessaron (c.172 A.D.) section 51.53 p.123 asked why God had foraken Him.

Tertullian (c.213 A.D.) said that the Son in the gospel asked why God has forsaken Him. Against Praxeas ch.25 p.621

Origen (225-253/254 A.D.) Origen Against Celsus book 3 ch.32 p.472

Dionysius of Alexandria (246-265 A.D.) “Now, to drink the cup was to discharge the ministry and the whole economy of trial with fortitude, to follow and fulfil the Father’s determination, and to surmount all apprehensions. And the exclamation, ‘Why hast Thou forsaken me?’” Commentary on Luke ch.222 v.42 etc. p.118

Among heretics

The Valentinian Gospel of Philip ch.77 p.155 Jesus says, “My God, My God, why have you forsaken me?”

Jp15. Darkness or earthquake at Jesus’ death

Matthew 27:45-51; Mark 15:33; Luke 23:44-45

Tatian’s Diatessaron (c.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 (c.172 A.D.) section 52.10 p.123 says there was an earthquake when Jesus died.

Melito of Sardis (170-177/180 A.D.) says that the earth shook, the sun fled away, and the day was changed, for they could not endure their Lord hanging on a tree. From the Discourse on the Soul and the Body ch.2 Ante-Nicene Fathers vol.8 p.756. See also On Pascha stanza 97 p.64

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

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

Tertullian (198-220 A.D.) in On Fasting ch.10 vol.4 p.109, mentions the darkness accompanying Jesus’ crucifixion. He also mentions it in An Answer to the Jews ch.12 p.170.

Tertullian (198-220 A.D.) “at His passion, that mid-day grew dark, the prophet Amos announces, saying,” and quotes Amos 8:9-10. An Answer to the Jews ch.10 p.167

Tertullian (198-220 A.D.) says that the light was withheld at Jesus’ death, that He rose from the dead, and He ascended to Heaven. Tertullian’s Apology ch.21 p.35

Hippolytus of Portus (222-235/236 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 (225-253/254 A.D.) mentions the darkness over the land, and the tombs split open in Against Celsus book 2 ch.33 p.445.

Cyprian of Carthage (c.246-258 A.D.) “He who shall judge is judged; and the Word of God is led silently to the slaughter. And when at the cross of the Lord the stars are confounded, the elements are disturbed, the earth quakes, night shuts out the day, the sun,…” Treatises of Cyprian Treatise 9 ch.7 p.486 See also Treatises of Cyprian Treatise 12 second book ch.23 p.525

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

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

Athanasius of Alexandria (318 A.D.) says the sun was darkened and the earth shaken when the Savior died. The Incarnation of the Word ch.49.4 p.63

Lactantius (c.303-320/325 A.D.) earthquake the same hour that Jesus died and the sun suddenly withdrew its light and there was darkness from the sixth to ninth hours. The Divine Institutes book 4 ch.19 p.122

Lactantius (c.303-320/325 A.D.) says there was darkness when Jesus died. Epitome of the Divine Institutes ch.45 p.240 and ch.46 p.241

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. He writes, “Yet the entire people, as unconscious of the mystery, exulted over Christ in derision; although the earth was rocking, the mountains, the valleys, and the sea were shaken, and every creature of God was smitten with confusion. The lights of heaven were afraid, the sun fled away, the moon disappeared, the stars withdrew their shining, the day came to end;” Epistles on the Arian Heresy Epistle 5.6 p.301

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.5 p.7 says there was darkness at Jesus’ death.

Jp16. Temple veil torn when Jesus died

Matthew 27:51; Mark 15:38; Luke 23:45

Tatian’s Diatessaron (c.172 A.D.) section 52.8 p.123 says that the veil was torn when Jesus died.

Irenaeus of Lyons (182-188 A.D.) “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, nor did the dead rise up, nor was any one of these men [of old] raised up on the third day, nor received into heaven, nor at his assumption were the heavens opened, nor did the nations believe in the name of any other; nor did any from among them, having been dead and rising again, lay open the new covenant of liberty. Therefore the prophets spake not of any one else but of the Lord, in whom all these aforesaid tokens concurred.” Irenaeus Against Heresies book 4 ch.34.3 p.412

Tertullian (198-220 A.D.) “But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat” (and when did it turn pale? undoubtedly when Christ suffered), “and shuddered,” he says, “most exceedingly;” and “the sun grew dark at mid-day:” (and when did it “shudder exceedingly” except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? “because these two evils hath My People done;” An Answer to the Jews ch.13 p.170

Origen (225-253/254 A.D.) “Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that ‘there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light?’ But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: ‘Sir, either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race.’” Origen Against Celsus book 2 ch.33 p.444

Athanasius of Alexandria (318 A.D.) (partial) says the middle partition was broken down by Jesus. Incarnation of the Word ch.25.3 p.49

Lactantius (c.303-320/325 A.D.) “Therefore, being lifted up and nailed to the cross, He cried to the Lord with a loud voice, and of His own accord gave up His spirit. And at the same hour there was an earthquake; and the veil of the temple, which separated the two tabernacles, was rent into two parts; and the sun suddenly withdrew its light, and there was darkness from the sixth even to the ninth hour.” The Divine Institutes book 4 ch.9 p.107

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 ch.9 p.37 “And He [the Lord] shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall descend upon the Gentiles as fire poured forth.”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.41 p.88 “was hurried by wicked men to the cross; which deed was, however, by His power turned to good. In short, while He [the prophet] was suffering, all the world suffered with Him; for the sun was darkened, the mountains were torn asunder, the graves were opened, the veil of the temple was rent, as in lamentation for the destructionimpending over the place.”

Jp17. Jesus’ bones were not broken

John 19:33-37

Tatian’s Diatessaron (c.172 A.D.) section 52.16-18 p.124 says the Jesus’ bones were not broken. “And the Jews, because of the Friday, said, Let these bodies not remain on their crosses, because it is the morning of the sabbath (for that sabbath was a great day); and they asked of Pilate that they might break the legs of those that were crucified, and take them down.”

Melito of Sardis (170-177/180 A.D.) “This is the Lamb that was slain; this is the Lamb that opened not His mouth. This is He who was born of Mary, fair sheep of the fold. This is He that was taken from the flock, and was led to the slaughter, and was slain in the evening, and was buried at night; He who had no bone of Him broken on the tree; He who suffered not dissolution within the earth; He who rose from the place of the dead, and raised up the race of Adam from the grave below, This is He who was put to death.” in his discourse 5 Ante-Nicene Fathers vol.8 p.757

Tertullian (207/208 A.D.) “‘Precious in the sight of the Lord is the death of His saints.’ [Psalm 116:15] ‘The Lord keepeth all their bones; not one of them shall be broken.’ [paraphrase of Psalm 34:20] … We have adduced these few quotations from a mass of the Creator’s Scriptures;” Five Books Against Marcion book 2 ch.19 p.312

Hippolytus of Portus (222-235/236 A.D.) “2. And His body, though dead after the manner of man, possesses in it great power of life. For streams which flow not from dead bodies flowed forth from Him, viz., blood and water; in order that we might know what power for life is held by the virtue that dwelt in His body, so as that it appears not to be dead like others, and is able to shed forth for us the springs of life. 3. And not a bone of the Holy Lamb is broken, this figure showing us that suffering toucheth not His strength. For the bones are the strength of the body.” Fragments from discourses or Homilies ch.XI p.239. this fragment is in Theodoret of Cyrrus Dialogues p.235 where he is quoting or paraphrasing Hippolytus.

Origen (c.227-240 A.D.) “They belong to the house of Israel, or to the body of Christ, of which the Lord says, ‘All My bones are scattered,’ although the bones of His body were not scattered, and not even one of them was broken.” Commentary on John book 10 ch.20 p.401

Origen (225-253/254 A.D.) “And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him.” Origen Against Celsus book 2 ch.16 p.438

Novatian (250/4-256/7 A.D.) (implied) “And when Christ had not yet made known the mind of the Father, it is said, ‘And His name shall be called the Angel of Great Counsel.’ And when He had not yet suffered, he declared, ‘He is as a sheep led to the slaughter.’ And although the cross had never yet existed, He said, ‘All day long have I stretched out my hands to an unbelieving people.’ And although not yet had He been scornfully given to drink, the Scripture says, ‘In my thirst they gave me vinegar to drink.’ And although He had not yet been stripped, He said, ‘Upon my vesture they did cast lots, and they numbered my bones: they pierced my hands and my feet.’ For the divine Scripture, foreseeing, speaks of things which it knows shall be as being already done, and speaks of things as perfected which it regards as future, but which shall come to pass without any doubt.” Treatise on the Trinity ch.28 p.639

Peter of Alexandria (306,285-311 A.D.) “And again the same evangelist says: ‘The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.’” Up to the Time of the Destruction of Jerusalem ch.7 p.282

Lactantius (c.303-320/325 A.D.) “Therefore, because He had laid down His life while fastened to the cross, His executioners did not think it necessary to break His bones (as was their prevailing custom), but they only pierced His side.” The Divine Institutes book 4 ch.26 p.129

Lactantius (c.303-320/325 A.D.) “Moreover, since He [Christ] was about to rise again, it was not allowable that His body should be in any way mutilated, or a bone broken, which happens to those who are beheaded. Therefore the cross was preferred, which reserved the body with the bones uninjured for the resurrection.” Epitome of the Divine Institutes ch.51 p.243

Among heretics

Gospel of Peter (180-190 A.D.) ANF vol.9 ch.4 p.7 says that Jesus’ legs were not broken.

Jp18. Jesus rose from the dead

Matthew 28; Mark 16:1-6; Luke 9:22; 24:1-8; John 20; 1 Corinthians 15:3,4,14,17,18

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Matthew 26:32; Matthew 28:9-10; Mark 9:31

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 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 Peter 1:3

p75 (c.175-225 A.D.) Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus predicted that He would be killed on rise again on the third day. Luke 9:22

p65 1 Thessalonians 1:3-2:1; 2:6-13 (225-275 A.D.) We are waiting for Jesus, the Son from heaven whom God raised from the dead. 1 Thessalonians 1:10

p16 Philippians 3:10-17; 4:2-8 (late 3rd century) Philippians 3:10 mentions the Christ’s death and the power of Christ’s resurrection.

p18 Revelation 1:4-7 (300 A.D.) (partial) “firstborn from the dead.”

0162 (John 2:11-22) (ca.300 A.D.) John 2:22

0220 Romans 4:23-5:3,8-13 (ca.300 A.D.) Romans 4:25

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) John 20:14-16

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) mentions Jesus’ resurrection. Romans 6:5

p27 – Romans 8:8-12,17-22 (3rd century A.D.) The Spirit raised Jesus from the dead. Romans 8:11

Clement of Rome (96-98 A.D.) “Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead.” 1 Clement ch.24 vol.1 p.11; vol.9 p.236. See also 1 Clement ch.42 vol.9 p.241.

Ignatius of Antioch (-107/116 A.D.) Jesus was raised from the dead. Ignatius’ Letter to the Magnesians ch.9 p.62.

Ignatius of Antioch (-107/116 A.D.) “Jesus Christ, … in His suffering and in His resurrection.” Ignatius’ Letter to the Ephesians ch.20 p.57

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

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

Epistle of Barnabas ch.10 p.143 (c.70-130 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.

Epistle of Barnabas ch.15 p.147 (c.70-130 A.D.) says that Jesus rose from the dead and ascended into the heavens.

Epistle of Barnabas ch.5 p.137 (c.70-130 A.D.) (partial) “that He [Jesus] might abolish death, and reveal the resurrection from the dead”

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

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

Justin Martyr (c.150 A.D.) “Jesus was crucified on the day before Saturday [Friday] and rose the day after Saturday [Sunday].” First Apology of Justin Martyr ch.67 p.186

Justin Martyr (c.138-165 A.D.) Justin’s work On the Resurrection (of believers) in Chapter 9 uses as an argument that “Why did He (Jesus) rise in the flesh in which He suffered unless to show the resurrection of the flesh?”

Tatian’s Diatessaron (c.172 A.D.) sections 53 p.125-126 Jesus rose from the dead. Jesus tells Mary not to touch Him because He has not yet ascended to the Father. His body was no longer there, and He later appeared to Mary, Peter, and others.

Meleto/Melito of Sardis (170-177/180 A.D.) “This is He [Jesus] who took a bodily form in the Virgin, and was hanged upon the tree, and was buried within the earth, and suffered not dissolution; He who rose from the place of the dead, and raised up men from the earth – from the grace below to the height of heaven. This is the Lamb that was slain;…” in his discourse 5 Ante-Nicene Fathers vol.8 p.757

Hegesippus (170-180 A.D.) 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.” Five Books of Commentaries on the Acts of the Church section 1 p.763

Irenaeus of Lyons (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

Irenaeus of Lyons (c.160-202 A.D.) says Jesus rose from the dead. Proof of Apostolic Preaching ch.3

Muratorian Canon (190-217 A.D.) “And hence, although different points are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit, which concern the Lord's nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future.” Part 1 p.603

Clement of Alexandria (193-217/220 A.D.) teaches the importance of the cross and that He rose after his burial in The Instructor book 1 ch.5 p.215. See also Stromata (193-202 A.D.) book 4 ch.16 p.429.

Clement of Alexandria (198-202 A.D.) “the Son of God – of Him who made the universe – assumed flesh, and was conceived in the virgin’s womb as His material body was produced), and subsequently, as was the case, suffered and rose again,” Stromata book 6 ch.16 p.509-510

Tertullian (207-220 A.D.) “Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again?” On the Flesh of Christ ch.5 p.525.

Tertullian (198-220 A.D.) “…after His resurrection from the dead, which was effected on the third day,…” An Answer to the Jews ch.13 p.171

Tertullian (208-220 A.D.) says that Jesus rose.. Tertiullian on Modesty ch.16 p.91

Tertullian (198-220 A.D.) says that the light was withheld at Jesus’ death, that He rose from the dead, and He ascended to Heaven. Tertullian’s Apology ch.21 p.35

Tertullian (207/208 A.D.) “Christ died for our sins and rose in his flesh. It is the very foundation of the gospel, our salvation.” Five Books Against Marcion book 3 ch.8 p.328

Hippolytus of Portus (222-235/236 A.D.) Jesus rose from the dead. Refutation of All Heresies book 10 ch.29 p.152

Theodotus the probable Montanist (ca.240 A.D.) “The devil knew that the Lord was to come. But he did not believe that He was God; wherefore also he tempted Him, in order to know if He were powerful. It is said, “he left Him, and departed from Him for a season;” that is, he postponed the discovery till the resurrection. For he knew that He who was to rise was the Lord.” Excerpts of Theodotus ch.53 p.49.

Julius Africanus (235-245 A.D.) “For who does not know that most holy word of the apostle also, who, when he was preaching and proclaiming the resurrection of our Saviour, and confidently affirming the truth, said with great fear, 'If any say that Christ is not risen, and we assert and have believed this, and both hope for and preach that very thing, we are false witnesses of God, in alleging that He raised up Christ, whom He raised not up?'” On the Genealogy of the Holy Gospels (=Epistle to Aristides) p.125

Origen (c.227-240 A.D.) “But as that material body of Jesus was sacrificed for Christ, and was buried, and was afterwards raised, so the whole body of Christ’s saints is crucified along with Him,” Commentary on John book 10 ch.20 p.401

Origen (c.227-240 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 from 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.

Treatise On Rebaptism (c.250-258 A.D.) ch.3 p.669 speaks of Jesus breathing on the apostles to receive the Holy Ghost after Jesus’ resurrection from the dead.

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

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

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

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

Adamantius (c.300 A.D.) “After the resurrection of the dead, when Thomas did not believe, he [Jesus] said, ‘Put your finger into the marks of the nails and your hand into my side, and be no longer unbelieving but believing. A spirit does not have flesh and bones, as you see Me to have.’” Dialogue on the True Faith fifth part ch.851d p.151

Arnobius of Sicca (297-303 A.D.) “After he was laid in the tomb He rose” Arnobius Against the Heathen book 1 ch.46 p.426

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

Pamphilus (martyred 309 A.D.) “Of Christ's teaching after His resurrection, and of His appearing to the disciples, and of the promise of the gift of the Holy Ghost, and of the spectacle and manner of Christ's assumption.” An Exposition of the Chapters of the Acts of the Apostles section A. vol.6 p.166

Peter of Alexandria (306,285-311 A.D.) God raised Jesus Christ from the dead. Canonical Epistle Canon 5 p.271

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) says that Jesus rose from the dead. Orations on the Psalms ch.7 p.398. See also Discourse on the Resurrection ch.13 p.368

Athanasius of Alexandria (318 A.D.) “both that the Savior raised His own body as a first-fruits of this [the Promise of the Resurrection], and having displayed it by the sign of the Cross as a monument of victory over death and its corruption.” Incarnation of the Word ch.32.5 p.53.

Lactantius (c.303-320/325 A.D.) Jesus was a man, and He rose again. The Divine Institutes book 4 ch.10 p.108. See also Of the Manner in Which the Persecutors Died ch.2 p.301

Lactantius (c.303-320/325 A.D.) “But that Christ, after His passion and resurrection, was about to ascend to God the Father, David bore witness in these words in the cixth Psalm:” and then quotes Psalm 110 (in our numbering). The Divine Institutes book 4 ch.12 p.111

Lactantius (c.303-320/325 A.D.) says Jesus rose from the dead. Epitome of the Divine Institutes ch.47 p.241

Eusebius of Caesarea (318-325 A.D.) Jesus rose from the dead. Demonstration of the Gospel book 3 p.6

Eusebius of Caesarea (318-325 A.D.) mentions “the Resurrection of Christ” Preparation for the Gospel book 13 ch.13 p.37

Eusebius of Caesarea (318-325 A.D.) says the Jesus suffered, was resurrected, and ascended to heaven. Eusebius’ Ecclesiastical History book 1 ch.2 p.85

Among corrupt or spurious works

Testaments of the Twelve Patriarchs (70-135 A.D.) Benjamin ch.12 said Benjamin prophesied that the Messiah would rise from the grave and ascend from earth into heaven.

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 ch.9 p.37 “And He [the Lord] shall arise from the grave, and shall ascend from earth into heaven:”

Among heretics

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) mentions that some of his followers denied that Jesus was God, and others say He became God after His resurrection. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

Valentinian Gospel of Philip (c.150-4th century) The Gnostic Bible p.279 “The lord rose from the dead. He became as he was, but now his body was perfect.”

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

[Gnostic] Sophia ch.1 TGB p.222 says that Jesus rose form the Dead.

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

Jp19. Jesus rose on/after three days

Justin Martyr (c.138-165 A.D.) “He Himself persuaded the apostles that such statements were expressly related in the Scriptures. For He exclaimed before His crucifixion: 'The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.'” Dialogue with Trypho, a Jew ch.76 p.236-237

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.”

Tertullian (198-220 A.D.) “By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, ‘He died according to the Scriptures,’ and ‘according to the same Scriptures was buried.’ With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself.” Treatise on the Soul ch.55 p.231

Tertullian (207/208 A.D.) “Remember how He [Jesus] spake unto you when He was yet in galilee, saying’The Son of man must be delivered up, and be crucified, and on the third day rise again.’” Five Books Against Marcion book 4 ch.43 p.422

Tertullian (208-220 A.D.) “And accordingly, ‘Know ye not your bodies (to be) members of Christ? ‘because Christ, too, is God’s temple. ‘Overturn this temple, and I will in three days’ space resuscitate it.’” Tertullian on Modesty ch.16 p.91

Cyprian of Carthage (c.246-258 A.D.) “Also in the Gospel: 'A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it but the sign of the prophet Jonas: for as Jonas was in the whale's belly three days and three nights, so shall the Son of man be three days and three nights in the heart of the earth.' 26. That after He had risen again He should receive from His Father all power, and His power should be everlasting.” Treatises of Cyprian Treatise 12 second part ch.25-26 p.525

&&&Methodius (c.260-312 A.D.) &&&

Athanasius of Alexandria (c.318 A.D.) “So then, that the death on the Cross might be proved, He raised His body on the third day.” On the Incarnation ch.26.4 p.50

Lactantius (c.303-320/325 A.D.) “After these things they took His body down from the cross, and buried it in a tomb. But on the third day, before daybreak, there was an earthquake, and the stone with which they had closed the sepulchre was removed, and He arose. But nothing was found in the sepulchre except the clothes in which the body had been wrapped. But that He would rise again on the third day, the prophets had long ago foretold.” Epitome of the Divine Institutes ch.47 p.241

Jp20. Jesus ascended to heaven

Matthew 28:16-20; Mark 16:19-20; Luke 24:44-53; Ephesians 4:8; (partial) 1 Peter 3:22; (partial, return only) 2 Thessalonians 4:16

Ascended: Luke 24:50-51; Mark 16:19; 1 Peter 3:22; 1 Timothy 3:16b

Visible return in power and glory: Revelation 1:7; Matthew 24:26-27, 30; Luke 21:27

Ascended and will return: Acts 1:9-11

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 4:8

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

p30 1 Thess. 4:12-13, 16-17; 5:3, 8-10, 12-18, 25-28; 2 Thessalonians 1:1-2; 2:1, 9-11 (ca.225 A.D.) (return only) 1 Thessalonians 4:16

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) (Implied, not yet ascended) John 20:17

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.”.

Epistle of Barnabas ch.15 p.147 (c.70-130 A.D.) says that Jesus rose from the dead and ascended into the heavens.

Polycarp (100-155 CE.) (partial, gave Him glory is ambiguous) “belived in Him who reaised up our Lord Jesus Christ from the dead, and gave Him glory, and a throne at His right hand.” Epistle of Polycarp to the Philippians ch.2 p.33

Justin Martyr (c.138-165 A.D.) “For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory.” Dialogue with Trypho, a Jew ch.33 p.211

Tatian’s Diatessaron (c.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.

Tatian’s Diatessaron (c.172 A.D.) section 55.13 p.129 Jesus ascended to heaven as Luke 24:50-51 says.

Melito of Sardis (170-177/180 A.D.) vol.8 On Faith ch.4 p.757 says that Jesus “was carried up to heaven” See also On Faith ch.5 p.758 and From the Oration on Our Lord’s Passion ch.8 p.761

Irenaeus of Lyons (182-188 A.D.) “subjection to death, he employs the name of Christ, as in that passage: ‘Destroy not him with thy meat for whom Christ died.’ And again: ‘But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ.’ And again: ‘Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree.’ And again: ‘And through thy knowledge shall the weak brother perish, for whom Christ died;’ indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,-the Son of God having been made the Son of man, as the very name itself doth declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, ‘The Spirit of the Lord is upon me, because He hath anointed me,’ -pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.” Irenaeus Against Heresies book 3 ch.18.3 p.446

Irenaeus of Lyons (c.160-202 A.D.) says Jesus ascended to heaven. Proof of Apostolic Preaching ch.83,88. See also ch.41.

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

Tertullian (c.213 A.D.) Against Praxeas ch.25 p.621 Jesus says He will ascend to His Father.

Tertullian (207/208 A.D.) in Five Books Against Marcion book 5 ch.17 p.465 discusses Jesus ascending to heaven.

Tertullian (198-220 A.D.) says that the light was withheld at Jesus’ death, that He rose from the dead, and He ascended to Heaven. Tertullian’s Apology ch.21 p.35

Hippolytus of Portus (222-235/236 A.D.) speaks of the Savior as the true paschal lamb, and who Himself first ascended to heaven. Fragment 5 p.238

Origen (c.227-240 A.D.) mentions Jesus saying, “Touch Me not; for 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 (233/234 A.D.) says that Jesus ascended. Origen On Prayer ch.23.2 p.77-78

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. See also ibid ch.11 p.621

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

Victorinus of Petau (martyred 304 A.D.) “And it [the door in Revelation] was sufficiently and fully laid open when Christ ascended with His body to the Father into Heaven.” Commentary on the Apocalypse from the fourth chapter ch.4 p.347

Pamphilus (martyred 309 A.D.) “Of the manner of Christ’s assumption.” An Exposition of the Chapters of the Acts of the Apostles section A. vol.6 p.166

Lactantius (c.303-320/325 A.D.) says that after teaching the disciples the secrets of the Scriptures, a cloud suddenly surrounded Him and carried him up to heaven. The Divine Institutes book 4 ch.21 p.123, also book 4 ch.12 p.111. See also Of the Manner in Which the Persecutors Died ch.2 p.301 discusses the ascension.

Lactantius (c.303-320/325 A.D.) “He breathed into them the Holy Spirit, and gave them the power of working miracles, that they might act for the welfare of men as well by deeds as words; and then at length, on the fortieth day, He returned to His Father, being carried up into a cloud.” The Epitome of the Divine Institutes ch.47 p.241

Eusebius of Caesarea (318-325 A.D.) says the Jesus suffered, was resurrected, and ascended to heaven. Eusebius’ Ecclesiastical History book 1 ch.2 p.85

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 (Benjamin) ch.9 p.37 “And He [the Lord] shall arise from the grave, and shall ascend from earth into heaven:”

The Ebionite Clementine Homilies (-188 A.D.- 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.

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.16 p.103 (implied) mentions the assumption of Christ.

See E4 for Jesus Returning

TIMELESS TitleS of Jesus

t1. Jesus is the/our Lord

Romans 1:4b; 1 Corinthians 8:6; 12:3b; 2 Corinthians 1:2b; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:1b; 1 Timothy 1:2b; 2 Timothy 1:2; Philemon 3; James 1:1; 1 Peter 1:3; 2 Peter 1:8; and others

(partial) 1 Corinthians 7:22 (Lord’s freedman and Christ’s slave)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) “our Lord Jesus Christ” 1 Corinthians 1:2

p30 1 Thess. 4:12-13, 16-17; 5:3, 8-10, 12-18, 25-28; 2 Thessalonians 1:1-2; 2:1, 9-11 (ca.225 A.D.) (Lord Himself) 1 Thessalonians 4:16 (Lord Jesus Christ) 2 Thessalonians 2:1

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions “our Lord Jesus”. 1 Peter 1:3; 2 Peter 3:2

p75 (c.175-225 A.D.) Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) Jesus asks why they call him “Lord, Lord” but not do what He says. Luke 6:46

p15 1 Corinthians 7:18-8:4 (late 3rd century) (partial) 1 Corinthians 7:22

p38 (early third century) Acts 18:27-19:6, 12-16. Acts 19:13

p109 John 21:18-21,23-25 (3rd century) John 20:20

0171 Matthew 10:17-23,25-32; Luke 22:44-50,52-56,61,63-64 (ca.300 A.D.) Luke 22:49,61 Jesus called the Lord.

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

Ignatius of Antioch (-107/116 A.D.) said that the Lord allowed ointment to be poured on His head. Letter to the Ephesians ch.17 p.56.

Ignatius of Antioch (-107/116 A.D.) “that we may be found the disciples of Jesus Christ, our only Master - how shall we be able to live apart from Him, whose disciples the prophets themselves in the spirit did wait for Him as their Teacher?” Epistle of Ignatius to the Magnesians ch.9 p.62

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.8 ch.8 p.379 says to pray as the Lord commanded His disciples.

Apology of Aristides (125 or 138-161 A.D.) p.77 mentions the Lord Jesus

Epistle of Barnabas ch.13 p.145 (c.70-130 A.D.) says that Moses called Jesus Lord and the Son of God.

2 Clement (120-140 A.D.) vol.9 ch.4 p.252 calls Jesus Lord.

Polycarp (100-155 A.D.) “But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who ‘raised Him from the dead.’” Letter to the Philippians ch.12 p.35

Justin Martyr (c.138-165 A.D.) “the Father of all, has brought Him again from the earth, setting Him at His own right hand, until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead, the times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High.” Dialogue with Trypho, a Jew ch.32 p.210

Evarestus (c.169 A.D.) “Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.” Martyrdom of Polycarp preface p.39

Tatian’s Diatessaron section 35.20 p.67 quotes Psalm 110 and Jesus is called Lord. See also ibid section 55.12 p.129

Christians of Vienna and Lugdunum (177 A.D.) “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.” ANF vol.8 p.778

Melito of Sardis (170-177/180 A.D.) “For as a ram was He bound, says he concerning our Lord Jesus Christ,” From the Catena on Genesis p.759

Irenaeus of Lyons (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.

Irenaeus of Lyons (c.160-202 A.D.) speaks of “Christ Jesus our Lord”. Proof of Apostolic Preaching ch.6

Polycrates of Ephesus (130-196 A.D.) “…knowing that I wore these grey hairs not in vain, but have always regulated my conduct in obedience to the Lord Jesus.” Ante-Nicene Fathers vol.8 p.774

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) preface p.699 “martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. Amen.” See also ibid ch.4 p.705.

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) ch.4 p.706 “Omnipotent, and His Son Jesus Christ our Lord, whose is the glory and infinite power for ever and ever.”

Caius (190-217 A.D.) mentions “the Lord Jesus Christ” in fragment 2 p.602

Clement of Alexandria (193-202 A.D.) says Jesus is the Lord. Stromata book 1 ch.11 p.312

Clement of Alexandria (193-217/220 A.D.) says [during the Old Testament times] the Lord God had not yet become man. The Instructor book 1 ch.7 p.223

Tertullian (198-220 A.D.) refers to Jesus Christ our Lord in Exhortation to Chastity ch.12 p.56

Tertullian (207/208 A.D.) “from God the Father and the Lord Jesus,” Five Books Against Marcion book 5 ch.5 p.438

Hippolytus of Portus (222-235/236 A.D.) says “our Lord Jesus Christ, who is also God” in Treatise on Christ and Antichrist ch.6 p.206

Theodotus the probable Montanist (ca.240 A.D.) &&& Excerpts of Theodotus ch.53 p.49.

Commodianus (c.240 A.D.) mentions the crucifixion of the Lord. Instructions of Commodianus ch.32 p.209

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.4 p.306 “Through prayer we can be saved on account of our Lord Jesus Christ,”

Origen (225-253/254 A.D.) speaks of the Lord Jesus in Origen Against Celsus book 2 ch.4 p.431

Origen (233/234 A.D.) mentions “Lord Jesus”. Origen On Prayer ch.22.3 p.74. See also ibid ch.22.2 p.73.

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6-11 which has “Jesus Christ as Lord” in Treatise on the Trinity

Treatise Against Novatian (250/4-256/7 A.D.) ch.8 p.659. refers to Matthew, that many will say to Christ, Lord, Lord.

Treatise On Rebaptism (c.250-258 A.D.) ch.2 p.668 refers to the Lord Jesus Christ

Treatise on Rebaptism (c.250-258 A.D.) ch.9 p.672 “about Christ, and although they do not believe concerning Jesus Christ our Lord,”

Cyprian of Carthage (c.246-258 A.D.) calls Jesus our Lord in many places. One example is Epistles of Cyprian Letter 48 ch.4 p.328

Moyses, et al. to Cyprian of Carthage (250 A.D.) say, “God the Father, and in His Son Jesus Christ our Lord, and in the Holy Spirit” Epistles of Cyprian Letter 25 p.302

Cornelius to Cyprian of Carthage (c.246-256 A.D.) “the most holy Catholic Church elected by Almighty God, and by Christ our Lord.” Epistles of Cyprian Letter 45 ch.2 p.323

Cornelius to Cyprian of Carthage (c.246-256 A.D.) “give thanks to Almighty God and to Christ our Lord.” Epistles of Cyprian Letter 45 ch.3 p.323

Firmilian of Caesarea to Cyprian of Carthage (256 A.D.) “therefore Christ our Lord, setting forth that His spouse is one” Epistles of Cyprian Letter 74 ch.14 p.394

Stephen of Rome at the Seventh Council of Carthage (258 A.D.) p.565 “But let us all wait for the judgment of our Lord Jesus Christ, who is the only one that has the power both of preferring us in the government of His Church, and of judging us in our conduct there.”

Fortunatus of Tuccaboris at the Seventh Council of Carthage (258 A.D.) p.567 said “Jesus Christ our Lord and God, Son of God the Father and Creator”

Gregory Thaumaturgus (240-265 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.

Malchion (270 A.D.) castigates Paul of Samosata for putting a stop to psalms sung in honour of our Lord Jesus Christ, as the recent compositions of recent Against Paul of Samosata ch.3 p.170

Anatolius (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 of Alexandria (282-300 A.D.) mentions Christ the Lord in his Letter to Lucianus, the Chief Chamberlain ch.2 p.159

Theonas of Alexandria (282-300 A.D.) “it and admire it, and by reason thereof praise Jesus Christ our Lord in you.” Letter to Lucianus, the Chief Chamberlain ch.8 p.161

Victorinus of Petau (martyred 304 A.D.) “His Son Jesus Christ our Lord. Who, then, that is taught in the law of God,” On the Creation of the World p.343

Peter of Alexandria (306,285-311 A.D.) says that the Lord is God the Word in fragment 2 On the Godhead p.280

Phileas of Thmuis (martyred 306/307 A.D.) mentions “the Lord Jesus Christ” in his Letter to the People of Thmuis ch.1 p.162

Hesychius of Egypt, Pachomius, Phileas, Theodorus (martyred 311 A.D.) &&&

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “...God of God, King of King, Lord of Lord” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Methodius (270-311/312 A.D.) calls Jesus our Lord in Banquet of the Ten Virgins discourse 3 ch.1 p.317

Martyrdom of Habib the Deacon vol.8 p.694 (events c.315 A.D.) (partial) mentions the presence of the Lord, but not specified whether Son, Father, or God in general.

Athanasius of Alexandria (318 A.D.) “But they arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ, and that he is the unmade producer of evil and the head of wickedness, who is also artificer of Creation.” Athanasius Against the Heathen ch.6.3 p.7

Lactantius (c.303-320/325 A.D.) “‘The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.’ Whom could this prophet, being himself a king, call his Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords?” The Divine Institutes book 4 ch.12 p.111

Alexander of Alexandria (313-326 A.D.) calls Jesus Christ our Lord and Savior in Letters on the Arian Heresy ch.2.6 p.299

Eusebius of Caesarea (318-325 A.D.) says Jesus is Lord. Demonstration of the Gospel book 1.1 p.2

Eusebius of Caesarea (318-325 A.D.) says that Jesus is “our Lord”. Preparation for the Gospel book 4 ch.21 p.30

Eusebius of Caesarea (318-325 A.D.) “dispensation of our Saviour and Lord Jesus Christ.” Eusebius of Caesarea Eusebius’ Ecclesiastical History book 1 ch.1.3 p.81

Among heretics

The Ebionite Protoevangelium of James (145-248 A.D.) ch.24 p.367 says Jesus is the Lord.

X Gnostics according to Irenaeus (182-188 A.D.) “Such are the thirty Aeons in the erroneous system of these men; and they are described as being wrapped up, so to speak, in silence, and known to none [except these professing teachers]. Moreover, they declare that this invisible and spiritual Pleroma of theirs is tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And for this reason they affirm it was that the ‘Saviour’-for they do not please to call Him ‘Lord’-did no work in public during the space of thirty years, thus setting forth the mystery of these Aeons.” Irenaeus Against Heresies book 1 ch.1.3 p.317

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 17 ch.8 p.320 speaks of our Lord Jesus Christ. .

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.2 p.218 “the Lord and Teacher Jesus Christ”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 2 ch.50 p.111 calls Jesus our Master.

Mani (262-278 A.D.) says “Lord Jesus”. Disputation with Manes ch.5 p.182

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.434 calls Jesus the Lord and Savior.

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.13 p.127 Jesus says, “I am not your Master”

Acts of Thomas (early form) (pre-Nicene) p.537,538 says Jesus is the Lord.

t2. King of Kings and/or Lord of Lords

Revelation 19:16

Irenaeus of Lyons (182-188 A.D.) “And He hath upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords.” Irenaeus Against Heresies book 4 ch.20.11 p.491

Tertullian (198-220 A.D.) “until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords,’ [2 Timothy 1:18] speaking of (Him as) God.” On the Resurrection of the Flesh ch.23 p.562

Scillitan Martyrs (partial) ANF vol.9 p.285 “Speratus said: ‘The empire of this world I know not; but rather I serve that God, whom no man hath seen, nor with these eyes can see. I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.’”

Hippolytus of Portus (222-235/236 A.D.) “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings; and they that are with Him are called, and chosen, and faithful.” Treatise on Christ and Antichrist ch.38 p.211-212

Origen (225-253/254 A.D.) says that God is the King of Kings and Lord of Lords. Origen Against Celsus book 8 ch.4 p.641

Cyprian of Carthage (c.246-258 A.D.) “with a rod of iron; and He shall tread the winepress of the wrath of God Almighty. See also He has on His garment and on His thigh the name written, King of kings, and Lord of lords.” Treatises of Cyprian Treatise 12 book 2 ch.30 p.528

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “...God of God, King of King, Lord of Lord” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Lactantius (c.303-320/325 A.D.) “Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah,” The Divine Institutes book 4 ch.12 p.110

t3. Jesus is the Alpha and Omega

Revelation 1:8

Melito of Sardis (170-177/180 A.D.) says that Jesus is the Alpha and Omega. On Pascha stanza 105 p.66

Irenaeus of Lyons (182-188 A.D.) (partial) in discussing Gnostic beliefs mentions Jesus being the Alpha in at least 13 places and Omega in five places in discussing how heretics twist scripture. However, He does not explicitly state that he believes Jesus is the Alpha and Omega. See Irenaeus Against Heresies book 1 ch.15.2 p.339 where he implicitly says Jesus is Alpha and Omega.

Clement of Alexandria (193-202 A.D.) speaks of Jesus as Alpha and Omega Stromata book 4 ch.25 p.438. See also The Instructor (193-217/220 A.D.) book 1 ch.6 p.218.

Tertullian (213 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.62

Hippolytus of Portus (222-235/236 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 (c.227-240 A.D.) discusses Jesus being the Alpha and Omega in Commentary on John book 1 ch.34 p.314-315. See also Commentary on John book 1 ch.23 p.309.

Cyprian of Carthage (c.246-258 A.D.) Treatise 12 book 2 ch.6 p.518 says that Jesus calls Himself the Alpha and Omega in the Apocalypse. See also book 2 ch.22 p.524

t4. Jesus is the Door or Gate

John 10:7

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 10:7

Clement of Rome (96-98 A.D.) “Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in…” 1 Clement ch.48 vol.1 p.18 (See also vol.9 p.244)

Letter of Ignatius to the Philadelphians ch.9 p.84 (-107/116 A.D.) says that Jesus is the door of the Father for not just the apostles and the church, but also Abraham, Isaac, Jacob, and the prophets.

Shepherd of Hermas (c.115-155 A.D.) book 3 Similitude 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.

Shepherd of Hermas part 3 Similitude ninth ch.12 p.48 “‘First of all, sir,’ I said, ‘explain this to me: What is the meaning of the rock and the gate?’ ‘This rock,’ he answered, ‘and this gate are the Son of God.’”

Tatian’s Diatessaron (c.172 A.D.) section 37.10-12 p.100 Jesus says He is the gate.

Hegesippus (170-180 A.D.) mentions the door of Jesus. Five Books of Commentaries on the Acts of the Church section 1 vol.8 p.762,763

Clement of Alexandria (c.195 A.D.) Christ said He is the door. Exhortation to the Heathen ch.1 p.174

Clement of Alexandria (193-202 A.D.) “Then the Lord says in explanation, ‘I am the door of the sheep.’” Stromata book 5 ch.13 p.465

Clement of Alexandria (c.195 A.D.) says Jesus is the door. Exhortation to the Heathen ch.1 p.174

Tertullian (207/208 A.D.) says that there is a gate provided by Christ, which admits and conducts to glory. Five Books Against Marcion book 3 ch.25 p.343

Origen (c.227-240 A.D.) has a chapter on Jesus being the door and the shepherd. Commentary on John book 1 ch.29 p.313. See also Homily on 1 Kings 28 ch.9 p.332.

Hippolytus of Portus (222-235/236 A.D.) “as we pass through the true gate, which is the blessed Jesus. And of all men, we Christians alone are those who in the third gate celebrate the mystery,” Refutation of All Heresies book 5 ch.4 p.58

Cyprian of Carthage (c.246-258 A.D.) “Also in the same place: ‘I am the door: by me if any man shall enter in, he…’” Treatises of Cyprian Treatise 12 book 2 ch.27 p.526

Arnobius of Sicca (297-303 A.D.) says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light. Arnobius Against the Heathen book 2 ch.65 p.459

Victorinus of Petau (martyred 304 A.D.) mentions that Jesus sets before the church as open door. Commentary on the Apocalypse of the Blessed John p.347

Athanasius of Alexandria (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

Lactantius (c.303-320/325 A.D.) says that the Son is the ambassador, messenger, and priest. He is the door of the greatest temple. The Divine Institutes book 4 ch.29 p.133.

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.52 p.248 says Jesus is the Gate.

A Naasene Sermon (188-235 A.D.) says Jacob went through a gate in Genesis 28:17, and this is why Jesus says, “I am the true gate”. TGB p.487

The Ebionite Recognitions of Clement (c.211-231 A.D.) (implied) book 2 ch.22 p.103 “the gate is the true Prophet, of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart.”

t5. Christ is the Image of God

Colossians 1:15, (implied) Colossians 2:9; Hebrews 1:3

Clement of Alexandria (c.195 A.D.) “For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man” Exhortation to the Heathen ch.10 p.199

Clement of Alexandria (193-202 A.D.) “Wherefore also the apostle designates as ‘the express image of the glory of the Father’ the son, who taught the truth respecting God.” Not long after he quotes Matthew 11:27 in Stromata book 7 ch.10 p.539

Tertullian (198-220 A.D.) “For so did the Father previously say to the Son: ‘Let us make man in our own image, after our likeness.’ And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him And the Word was God also, who being in the image of God, ‘thought it not robbery to be equal to God.’” On the Resurrection of the Flesh ch.6 p.549

Origen (225-253/254 A.D.) “Accordingly, we worship with all our power the one God, and His only Son, the Word and the Image of God, by prayers and supplications; and we offer our petitions to the God of the universe through His only-begotten Son.” Origen Against Celsus book 8 ch.13 p.644

Origen (233/234 A.D.) says that Christ is the image of God. Origen’s Exhortation to Martyrdom ch.35 p.178

Novatian (250/4-256/7 A.D.) quotes Philippians 2:6-11 in Treatise Concerning the Trinity ch.22 p.633

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 (270-311/312 A.D.) fragment “the innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son shadowing forth the image of the begotten Son and Word of God;”

Athanasius of Alexandria (318 A.D.) says that Christ is the image of God, and we share in God’s image through Christ. Incarnation of the Word ch.11 p.42. See also ibid ch.13 p.43 and Athanasius Against the Heathen ch.41.3 p.27.

Alexander of Alexandria (313-326 A.D.) says that Christ is the exact image of the Father. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

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

Acts 4:10-11; 1 Corinthians 10:4; Ephesians 2:20; 1 Peter 2:4,6-7

~Matthew 21:42: ~Mark 12:10; ~Luke 20:17-19

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 10:4

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. The prophets prophesied about Christ. 1 Peter 2:4

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 calls Jesus a stone and a corner-stone.

Justin Martyr (c.138-165 A.D.) “For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock.” Dialogue with Trypho, a Jew ch.113 p.255

Irenaeus of Lyons (182-188 A.D.) calls Christ the “chief cornerstone” in Irenaeus Against Heresies book 3 ch.5.3 p.418. See also ibid book 5 ch.26.2 p.555 and ibid book 4 ch.14.3 p.479

Shepherd of Hermas (c.115-155 A.D.) book 3 ch.9.12 p.47 “‘This rock,’ he answered, ‘and this gate are the Son of God.’ ‘How, sir?’ I said; ‘the rock is old, and the gate is new.’ ‘Listen,’ he said, ‘and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old.’ ‘And why is the gate new, sir?’ I said. ‘Because,’ he answered, ‘He became manifest that they who are to be saved by it might enter into the kingdom of God.’”

Clement of Alexandria (193-202 A.D.) “Certainly He is called “the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God,” Stromata book 6 ch.11 p.502

Tertullian (198-220 A.D.) calls Christ “the rock” in On Baptism ch.9 p.673

Tertullian (207/208 A.D.) call Christ the “chief corner-stone” from the figure given in Psalms. Five Books Against Marcion book 5 ch.17 p.467

Tertullian (207/208 A.D.) quotes 1 Corinthians 10:4 “that rock was Christ” Five Books Against Marcion book 5 ch.7 p.444.

Hippolytus of Portus (222-235/236 A.D.) says that the stone in Daniel that fills the whole earth is Christ. Fragment 2 Interpretation by Hippolytus, of the visions of Daniel and Nebuchadnezzar ch.3 p.179

Origen (225-253/254 A.D.) calls Jesus Christ our Lord the chief cornerstone. Origen Against Celsus book 8 ch.19 p.646

Cyprian of Carthage (c.248-256 A.D.) has a whole chapter discussed Christ being a Stone or cornerstone in Treatise of Cyprian Treatise 12 2nd book ch.16 p.522

Cyprian of Carthage (c.246-258 A.D.) “That Christ also is called a Stone. In Isaiah: ‘Thus saith the Lord, Behold, I place on the foundations of Sion a precious stone, elect, chief, a corner stone, honourable; and he who trusteth in Him shall not be confounded.’ Also in the cxviith Psalm: ‘The stone which the builders rejected, the same is become the head of the corner.” Treatises of Cyprian Treatise 12 second part ch.16 p.522

Adamantius (c.300 A.D.) says that the Rock given through Moses was Christ. Dialogue on the True Faith p.106

Victorinus of Petau (martyred 304 A.D.) “Even though the floods of the nations and the vain superstitions of heretics should revolt against their true faith, they are overcome, and shall be dissolved as the foam, because Christ is the Rock by which, and on which, the Church is founded.” Commentary on The Apocalypse from the 21st and 22nd chapters no.16 p.360

t7. Jesus is the Light or Light of Light

John 1:4-9; 8:12; 9:5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:4; 8:12; 9:5

Clement of Rome (96-98 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

Epistle of Barnabas ch.14 p.146 (c.70-130 A.D.) says that Christ would rescue us from darkness. He speaks of Christ, of whom was prophesied that He would be a Light to the nations.

Tatian’s Diatessaron (c.172 A.D.) section 41.11-12 p.106 Jesus says He is the Light.

Melito of Sardis (170-177/180 A.D.) says that Jesus is seated at the right hand of the Father, and the light of those in darkness. On Faith p.757

Theophilus of Antioch (168-181/188 A.D.) calls the Word the Light. Theophilus to Autolycus book 1 ch.3 p.90

Irenaeus of Lyons (182-188 A.D.) says that John the Baptist was not the Light, but that he testified to the Light, the son who was sent into the world. Irenaeus Against Heresies book 3 ch.11.4 p.427

Clement of Alexandria (193-202 A.D.) says that whoever denies the Savior denies life, for the light was life. Stromata book 4 ch.7 p.417

Clement of Alexandria (c.195 A.D.) For the image of God is His Word, the genuine Son of Mind, the Divine Word, the archetypal light of light; and the image of the Word is the true man” Exhortation to the Heathen ch.10 p.199

Tertullian (198-220 A.D.) says that Christ God or God and light of light is kindled. Tertullian’s Apology ch.21 p.34

Tertullian (207/208 A.D.) God said the Christ ‘I have set Thee as a light to the Gentiles’” Five Books Against Marcion book 5 ch.11 p.454

Hippolytus of Portus (222-235/236 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.227

Origen (235-245 A.D.) says Jesus said, “I am the Light of the World.” Homilies on Jeremiah homily 12 ch.9 p.122

Origen (c.227-240 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’s Commentary on John 1 ch.25 p.312

Novatian (250/4-256/7 A.D.) refers to Christ as the Power, the Wisdom, the Light and the Son. Novatian Concerning the Trinity ch.31 p.643-644

Cyprian of Carthage (c.246-258 A.D.) “departing, that is, from the light of Christ, who warns and says, ‘I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life.’” Treatises of Cyprian Treatise 10 ch.11 p.494

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.120. He also says the Light of the world is our Lord in 5. Letter to Bishop Basilides Canon I p.95

Victorinus bishop of Petau (martyred 304 A.D.) “light of the sun is not there, because the Lamb is the light of it; and that its” Commentary on the Apocalypse from the 21st and 22nd chapters no.16 p.359

Methodius (270-311/312 A.D.) says that Christ is Truth and Light. The Banquet of the Ten Virgins book 1 ch.5 p.313

Athanasius of Alexandria (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 (315-325/6 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.123.

Lactantius (c.303-320/325 A.D.) “speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’”Epitome of the Divine Institutes ch.48 p.242

Alexander of Alexandria (313-326 A.D.) calls God the Word the True Light. Epistles on the Arian Heresy Letter 1 ch.7 p.293

Eusebius of Caesarea (318-339-340 A.D.) says the Word was the Light which was before the world. Eusebius’ Ecclesiastical History book 1 ch.2 p.82.

Eusebius of Caesarea (318-325 A.D.) calls Jesus “the Life, and He is the Light” Theophania ch.25 p.6

Among heretics

Tatian (c.172 A.D.) “The Logos, in truth, is the light of God” Tatian’s Address to the Greeks ch.13 p.70

The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.77 p.135 says Jesus is a Light which is above.

Revised Valentinian Tripartite Tractate (200-250 A.D.) “The one whom he raised up as a light for those who came from himself, the one from whom they take their name, he is the Son, who is full, complete and faultless.”

t8. Jesus is our Shepherd

Matthew 2:6; 26:31; Mark 14:27; John 10:11,14; Hebrews 13:20; 1 Peter 2:25; 5:4; Revelation 7:17

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 13:20

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

p4 + p64 + p67 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16; Matthew 26:7-8,10,14-15,22-23,31-33; Matthew 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.” Matthew 26:31

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Matthew 26:31

p52 Matthew 26:19-52 (c.260 A.D.) quotes Matthew 26:31 to strike the Shepherd and the sheep would be scattered in Matthew 26:31

p37 Matthew 26:19-52 (225-275 A.D.) quotes Matthew 26:32 to strike the Shepherd and the sheep would be scattered. Matthew 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 Peter 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 Peter 5:4

Letter of Ignatius to the Romans ch.9 p.77 (-107/116 A.D.) (implied) says the Church in Syria now has God for its Shepherd. Jesus Christ alone will oversee it.

Evarestus (c.169 A.D.) mentions Jesus as the Shepherd of the Catholic Church throughout the world. Martyrdom of Polycarp ch.19 p.43

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.140 calls Jesus the “Shepherd”

Justin Martyr (c.138-165 A.D.) says that Christ, who was crucified and rose from the dead, fulfilled Zechariah’s prophecy that “Smite the Shepherd and His flock shall be scattered.” Dialogue with Trypho, a Jew ch.53 p.222

Shepherd of Hermas (c.115-155 A.D.) Book 3 Similitude fifth ch.1 p.33 calls Jesus the Shepherd.

Tatian’s Diatessaron (c.172 A.D.) section 37.14 p.100 Jesus is the Shepherd.

Irenaeus of Lyons (182-188 A.D.) calls Jesus our Shepherd and bridegroom in fragments 53 and 54 p.577.

Epitaph of Abercius (190-210 A.D.) (partial) “The citizen of a chosen city, this [monument] I made [while] living, that there I might have in time a resting-place of my body, [I] being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both] on mountains and on plains, who has great eyes that see everywhere.”

Clement of Alexandria (193-202 A.D.) says that Christ is the “good Shepherd.” Stromata book 1 ch.26 p.339

Clement of Alexandria (193-217/220 A.D.) “He is called Jesus: Sometimes He calls Himself a shepherd, and says, ‘I am the good Shepherd.’” The Instructor book 1 ch.7 p.222. See also The Instructor book 1 ch.5 p.213.

Tertullian (c.203 A.D.) “It is the soul which Christ came to save; it is the soul which He threatens to destroy in hell; it is the soul (or life) which He forbids being made too much of; it is His soul, too (or life), which the good Shepherd Himself lays down for His sheep.” A Treatise on the Soul ch.13 p.192-193

Tertullian (208-220 A.D.) says that Jesus is our Shepherd. Tertullian on Modesty ch.7 p.60

Hippolytus of Portus (222-235/236 A.D.) calls Jesus the Chief shepherd in his Commentary on Genesis 49:12-15 p.165

Commodianus (c.240 A.D.) (allusion) “Enter stedfastly into the fold of your sylvan Shepherd, remaining safe from robbers under the royal roof. In the wood are wolves; therefore take refuge in the cave.” Instructions of Commodianus ch.33 p.209

Origen (c.227-240 A.D.) says Jesus, the Shepherd, Way, Door, and Rod. He says the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Treatise Against Novatian (250/4-256/7 A.D.) ch.6 p.659 calls Jesus the good Shepherd.

Cyprian of Carthage (c.246-258 A.D.) (implied) “…been a sheep, the Shepherd may receive into His fold the estranged and vagrant” Epistles of Cyprian Letter 70 ch.2 p.377

Felix of Amaccora at the Seventh Council of Carthage (c.258 A.D.) p.569 (implied) “For if, according to Christ’s warning, our font is private to us, let all the adversaries of our Church understand that it cannot be for another. Nor can He who is the Shepherd of the one flock give the saving water to two peoples. And therefore it is plain that neither heretics nor schismatics can receive anything heavenly, seeing that they dare to receive from men who are sinners, and from those who are external to the Church.”

Dionysius of Alexandria (246-265 A.D.) mentions that Christ is our Shepherd. On the Reception of the Lapsed (exegetical fragment 7) p.120

Adamantius (c.300 A.D.) says, “you will shepherd them with a rod of iron” prophesies of Christ. Dialogue on the True Faith p.67

Peter of Alexandria (306,285-311 A.D.) &&&

Lucian of Antioch (c.300-311 A.D.) calls Jesus our Resurrection, Shepherd, Door, and other titles. Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) calls Jesus our chief Shepherd in Banquet of the Ten Virgins discourse 1 ch.5 p.313

Athanasius of Alexandria (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.) &&&

Eusebius of Caesarea (c138-325 A.D.) &&& Eusebius’ Ecclesiastical History p.&&&

Among corrupt or spurious works

pseudo-Alexander of Alexandria (after-326 A.D.) “erring, the Shepherd of men who have been set free, the life of the dead,” Epistles on the Arian Heresy - The Addition to the Codex

t9. Jesus Christ is the Lamb of God

John 1:29; Revelation 5:5

1 Peter 1:19 (lamb without blemish or defect)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 4:15; 5:10

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:29,36 (lamb of God)

p47 (= Chester Beatty III) (c.250-300 A.D.) 31% of Revelation. Revelation 9:20-11:3; 11:5-16:15; 16:17-17:2 calls Jesus the Lamb. Revelation 12:11; 13:8

p24 Revelation 5:5-8; 6:5-8 (ca.300 A.D.) (partial, does not say “of God”) Jesus is a lamb in Revelation 5:6; 6:5

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus is the Lamb without spot or blemish. 1 Peter 1:19

Epistle of Barnabas ch.5 p.139 (c.70-130 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the Lamb.

Justin Martyr (c.138-165 A.D.) “The mystery, then, of the lamb which God enjoined to be sacrificed as the Passover, was a type of Christ, with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. Dialogue with Trypho, a Jew ch.40 p.214.

Tatian’s Diatessaron (c.172 A.D.) section 4.30 p.49 and section 4.55 p.50 says that Jesus is the Lamb of God.

Christians of Vienna and Lugdunum (177 A.D.) mentions Christ as the Lamb of God. “a genuine disciple of Christ, following the Lamb whithersoever He goeth.” [Revelation 14:4] p.779

Irenaeus of Lyons (182-188 A.D.) tells how John the Baptist identified Jesus as the Lamb of God who takes away the sin of the world. Irenaeus Against Heresies book 3 ch.10.2 p.424

Clement of Alexandria (193-217/220 A.D.) refers to Jesus as the Lamb of God. “God the word – who became man for our sakes, and who wished in all points to be make like to us – ‘the Lamb or God’ – Him, namely, that is the Son of God, the child of the Father.” The Instructor book 1 ch.5 p.215

Tertullian (207/208 A.D.) says that the Christ of Isaiah was a man of sorrows, like a lamb before the shearer. Five Books Against Marcion book 3 ch.17 p.335-336

Hippolytus of Portus (222-235/236 A.D.) speaks of the Savior as the true paschal lamb one destined to be sacrificed like sheep, even Christ, who is God. Fragment 5 p.238.

Origen (225-253/254 A.D.) says that God the Father delivered up Jesus as His lamb, the Lamb of God, by dying for all men, to take away the sin of the world. Origen Against Celsus book 8 ch.44 p.655. See also his Commentary on John (c.227-240 A.D.) book 6 ch32,35,36,377 p.376,377,378.

Origen (235-245 A.D.) says that Jesus is the paschal lamb. Homilies on Jeremiah homily 12 ch.13.1 p.127

Origen (c.227-240 A.D.) has three chapters on exactly why Jesus was called the Lamb of God and not some other animal. Origen’s Commentary on John book 6 ch.32,33,35 p.376-377

Origen (c.250 A.D.) says that Jesus is the lamb of God who takes away the sin of the world. Homilies on Psalms Psalm 76.1.6 p.246

Cyprian of Carthage (c.246-258 A.D.) says that the gospels say Jesus is the “lamb of God.” Treatises of Cyprian Treatise 12 book 2 ch.15 p.522

Adamantius (c.300 A.D.) says that Christ is the paschal lamb. Dialogue on the True Faith p.101

Victorinus of Petau (martyred 304 A.D.) mentions the lamb. Commentary on the Creation of the World p.342. He calls Christ the lamb in Commentary on the Creation of the World ch.16 p.359

Athanasius of Alexandria (318 A.D.) (partial) says that Jesus was an innocent lamb [does not say Lamb of God though]. The Incarnation ch.35.3 p.55

Peter of Alexandria (306,285-311 A.D.) (partial, does not say “of God”) He discusses the Passover lamb, the type of the Passover and then says that Jesus is the lamb. Fragment 7 p.282

Lactantius (c.303-320/325 A.D.) (implied) says the Passover lamb “was an image of things to come. For Christ was the white lamb without spot” and mentions the slaying of the Passover lamb is a figure of the passion. The Divine Institutes book 4 ch.26 p.129.

Among corrupt and spurious books

Testaments of the Twelve Patriarchs (70-135 A.D.) book 12 Benjamin ch.3 p.36 “saying, in thee shall be fulfilled the prophecy of heaven concerning the Lamb of God, even the Saviour of the world, that spotless shall He be delivered up for transgressors, and sinless.”

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

Revelation 5:5

p24 Revelation 5:5-8; 6:5-8 (ca.300 A.D.) Jesus is a lion in Revelation 5:5

Justin Martyr (c.138-165 A.D.) (implied) shows that the prophecy of Judah being a lion’s whelp refers to the offspring of Judah, Christ. Dialogue with Trypho, a Jew ch.52 p.221

Hippolytus of Portus (222-235/236 A.D.) says that the antichrist is like a lion, but Christ is also a lion. Treatise on Christ and Antichrist ch.6 p.206

Hippolytus of Portus (222-235/236 A.D.) “Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence.” Treatise on Christ and Antichrist ch.6 p.206

Origen on John 5 “written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David,” [Revelation 5:5]

Victorinus of Petau (martyred 304 A.D.) “For He [Jesus] is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death,” Commentary on the Apocalypse from the fifth chapter From the 5th chapter no.5 p.350

t11. Son/Jesus was/was begotten before the morning star

Justin Martyr (c.138-165 A.D.) says Jesus was begotten before the morning star. Dialogue with Trypho, a Jew ch.63 p.229. See also ibid ch.32 p.210

Justin Martyr (c.138-165 A.D.) “In the splendour of the saints before the morning star have I begotten Thee.” Dialogue with Trypho, a Jew ch.83 p.240

Melito of Sardis (170-177/180 A.D.) “the hidden recess of Deity out of which He brought forth His Son. In the Psalm: ‘Out of the womb, before Lucifer [morning star], have I borne Thee.’” vol.8 ch.8 From the Oration on the Lord’s Passion p.761. See also On Pascha stanza 82 p.60

Clement of Alexandria (c.195 A.D.) (implied) “And do not suppose the song of salvation to be new, as a vessel or a house is new. For ‘before the morning star it was;’ and ‘in the beginning was the Word, and the Word was with God, and the Word was God. ... bit inasmuch as He has now assumed the name Christ, consecrated of old, and worthy of power, he has been called by me the New Song.’” Exhortation to the Heathen ch.1 p.173

Tertullian (c.213 A.D.) “even before the morning star did I beget Thee. The Son likewise acknowledges...” Against Praxeas ch.7 p.601-602

Tertullian (198-240 A.D.) (implied) Jesus was begotten before all things. Against Praxeas ch.6 p.601

Hippolytus of Portus (225-235/6 A.D.) “Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star.” The Refutation of All Heresies book 10 ch.29 p.151.

Cyprian of Carthage (c.246-258 A.D.) “saying from the person of the Father to the Son: ‘Before the morning star I begat thee’” Epistles of Cyprian letter 62 ch.4 p.359

Cyprian of Carthage (c.246-258 A.D.) “In the cixth Psalm: ‘Before the morning star I begat thee. The Lord hath’” Treatises of Cyprian Treatise 12 First book Testimonies ch.17 p.512

Dionysius of Rome (259-269 A.D.) mentions that Jesus was begotten before the morning star. Against the Sabellians ch.2 p.365

Victorinus of Petau (martyred 304 A.D.) (partial) “‘And I will give him the morning star.’ To wit, the first resurrection. He promised the morning star, which drives away the night, and announces the light, that is, the beginning of day.” Commentary on the Apocalypse from the second chapter no.28 p.347

Lucian of Antioch (c.300-311 A.D.) (implied) “one Lord Jesus Christ His Son, ... who was begotten of the Father before all ages” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26

Lucian of Antioch (c.300-311 A.D.) (implied) “And if any one, contrary to the right faith of the Scriptures, teaches and says there has been a season or time or age before the Son of God was begotten, let him be accursed.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.27-28

Alexander of Alexandria (313-326 A.D.) (partial) “ ‘From the womb, before the morning have I begotten Thee?’” Letter 2 ch.3 p.297

Eusebius of Caesarea (318-325 A.D.) says Jesus was before the morning star. Eusebius’ Ecclesiastical History book 1 ch.3.18 p.87

t12. Jesus/the cross the wisdom and power of God

Tertullian (197-220 A.D.) “some carry off salvation, when they believe the cross to be the wisdom and power of God, whilst others incur perdition, to whom the cross of Christ is accounted folly;” Five Books Against Marcion book 5 ch.5 p.439

Origen (225-253/254 A.D.) “For the preaching of Jesus Christ as crucified is the ‘foolishness’ of preaching, as Paul also perceived, when he said, “But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them who are called, both Jews and Greeks, Christ the power of God, and wisdom of God.’” [1 Corinthians 1:23-24] Origen Against Celsus book 1 ch.13 p.402

Origen (233/234 A.D.) (partial) says that Jesus is the wisdom of God. Origen On Prayer intro p.15

Adamantius (c.300 A.D.) “Listen to what the Apostle says, ‘Christ, the power of God and the wisdom of God.’ Hear John the Evangelist: ‘Through Him all things came into existence; not one created ting came into existence apart from Him.’” Dialogue on the Truth Faith Fourth Part ch.15 p.146

Athanasius of Alexandria (318 A.D.) Christ is called the wisdom and power of God. Incarnation of the Word ch.19.2 p.46

Eusebius of Caesarea (318-325 A.D.) says the Word is “the Power of God, and the wisdom of God” Theophania ch.24 p.5

t13. Christ is the Holy One of God

Mark 1:24; Luke 4:34; John 6:69

(Implied) Acts 2:27

Tatian’s Diatessaron (c.172 A.D.) section 6.43 p.53 quotes Luke 4:34 where the demon exclaimed that Jesus wa the Holy One of God.

Irenaeus of Lyons (182-188 A.D.) “And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: ‘We know Thee who Thou art, the Holy One of God.’” Irenaeus Against Heresies book 4 ch.6.6 p.469

Tertullian (198-220 A.D.) “In the same passage, ‘the spirit of an unclean devil’ exclaims: ‘What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God.’” Five Books Against Marcion book 4 ch.7 p.353

Origen (225-253/254 A.D.) “For it had been said beforehand by the prophet in the person of Jesus: ‘My flesh shall rest in hope, and Thou wilt not leave my soul in Hades, and wilt not suffer Thine Holy One to see corruption.’” Origen Against Celsus book 2 ch.62 p.456

Athanasius of Alexandria (318 A.D.) Christ is called the Holy One of God. Incarnation of the Word ch.32.5 p.53

Lactantius (c.303-320/325 A.D.) “But that He would rise again on the third day, the prophets had long ago foretold. David, in the xvth Psalm: ‘Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.’ Likewise Hosea: ‘This my Son is wise, therefore He shall not stay long in the anguish of His sons: and I will ransom Him from the hand of the grave. Where is thy judgment, O death, where is thy sting?’” Epitome of the Divine Institutes ch.47 p.241

t14. Jesus / the Son is the Logos

John 1:1 (partial, does not say Jesus or the Son here)

Just mentioning the logos, or reason, without mentions Jesus or the Son is not counted here.

Justin Martyr (c.138-165 A.D.) “‘I shall give you another testimony, my friends,’ said I, ‘from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun).” Dialogue with Trypho, a Jew ch.61 p.227

Tatian’s Diatessaron (c.172 A.D.) (partial) section 1 no.1 p.43 quotes John 1:1.

Athenagoras (177 A.D.) “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, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct [distinct] with Logos [logikos]); but inasmuch as He came forth to be the idea and energizing power of all material things,” A Plea for Christians ch.10 p.133

Clement of Alexandria (193-202 A.D.) says that the Lord is the Logos. Stromata book 2 ch.15 p.362-363

Tertullian (198-220 A.D.) “As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,-expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,-that He who was now doing all things by His word, and He who had done that of old, were one and the same.” Tertullian’s Apology ch.21 p.35

Hippolytus of Portus (222-235/236 A.D.) “The Logos alone of this God is from God himself; wherefore also the Logos is God, being the substance of God.” (Refutation of All Heresies book 10 ch.25 p.151)

Origen (c.227-240 A.D.) says Jesus, the shepherd, Way, Door, rod is the Logos cleanses the soul. Commentary on John book 2 ch.12 p.334

Adamantius (c.300 A.D.) calls Christ the “Word of God” “The Word of god experiences some passion if the Godhead feels shame. … Because you stated that it is shame to say that the Word assumed flesh. But the Godhead does not feel shame; it does not grasp at glory; nor does it experience desire. These thing are passions, bu the godhead is not susceptible to passons.” (Adamantius is speaking) Dialogue on the True Faith Fourth Part d14 p.144-145.

Among Jews

Philo of Alexandria (20 B.C. to 50 A.D.) (partial, does not refer to Jesus) “Throgh the Logos of God men learn allkinds of instruction and everlasting wisdom (Fug. 127-130). The Logos is the ‘cupbearer of God … being itself in an unmixed state, thepure delight and wetness, and pouring forth and joy, an ambrosial medicine of pleasure and happiness” (Somn. 2.249).

Among heretics

Note that Tatian (c.172 A.D.) in his Address to the Greeks sounds fairly Christian, except for one doctrine where he is very strange. Tatian writes extensively on the logos, and it sounds far more Gnostic than Christian.

Tatian (c.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

Callistus according to Hippolytus (222-235/236 A.D.) “For Spirit, as the Deity, is, he says, not any being different from the Logos, or the Logos from the Deity; therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation.” Refutation of All Heresies book 10 ch.23 p.148

The Revised Valentinian Tripartite Tract (200-250 A.D.) (partial) part 1 ch.6 p.72 simply used the term Logos without identifying it with Jesus, Christ, or the Son.

t15. [Christ] the King/Lord of glory

1 Corinthians 2:6-8 crucified the Lord of Glory

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) quotes 1 Corinthians 2:6-8

Justin Martyr (c.136-165 A.D.) “Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm.” Dialogue with Trypho, a Jew ch.36 p.213

Irenaeus of Lyons (182-188 A.D.) “Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, proclaimed beforehand His resurrection from the dead through the Father’s power, and His reception into heaven.” Irenaeus Against Heresies book 4 ch.33.13 p.510

Irenaeus of Lyons (c.160-202 A.D.) calls Jesus “the King of glory”. Proof of Apostolic Preaching ch.84

Tertullian (207/208 A.D.) “But what could so well befit the Creator’s Christ, as to manifest Him in the company of His own foreannouncers? -to let Him be seen with those to whom He had appeared in revelations?-to let Him be speaking with those who had spoken of Him?-to share His glory with those by whom He used to be called the Lord of glory; even with those chief servants of His, one of whom was once the moulder of His people, the other afterwards the reformer thereof; one the initiator of the Old Testament, the other the consummator of the New?” Five Books Against Marcion book 4 ch.22 p.383

Origen (225-253/254 A.D.) “So perhaps, also, ‘The kings of the earth set themselves and the rulers were gathered together,’ though not at all before at harmony with one another, that having taken counsel against the Lord and His Christ. they might slay the Lord of glory.” Commentary on Matthew book 12 no.1 p.450

Origen (c.250 A.D.) says that Jesus is the Lord of glory (1 Corinthians 2:6-8). Homilies on Psalms Psalm 75:8 p.237

Methodius (270-311/312 A.D.) “To-day, according to the prophet, is the King of Glory glorified upon earth, and makes us, the inhabitants of earth, partakers of the heavenly feast, that He may show himself to be the Lord of both, even as He is hymned with the common praises of both.” Oration on Psalms ch.2 p.395

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) mentions Jesus as “the king of glory” Oration on Simeon and Anna ch.2 p.384

Among heretics

The Revised Valentinian Tripartite Tract (200-250 A.D.) (partial, does not say Jesus) part 2 ch.14 p.98 simply mentions the “Lord of Glory”.

INCARNATE TitleS of Jesus

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

Romans 8:29; Colossians 1:15; 1:18; Hebrews 1:6; 12:23; Revelation 1:5

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 8:29; Colossians 1:15,18; Hebrews 1:6

p18 Revelation 1:4-7 (4 verses) (300 A.D.) “his God and Father” Revelation 1:5

Justin Martyr (c.150 A.D.) calls Jesus the first-born of the unbegotten God. First Apology of Justin Martyr ch.53 p.180

Christians of Vienna and Lugdunum (177 A.D.) (near the end) calls Jesus the first-born from the dead.

Melito of Sardis (170-177/180 A.D.) says the Jesus is the firstborn of God, begotten before the sun. From the Catena on Genesis ch.5 p.757. See also On Pascha ch.82 p.60

Melito of Sardis (170-177/180 A.D.) “you [Israel] did not recognize the first-born of God” On Pascha stanza 82 p.60

Theophilus of Antioch (168-181/188 A.D.) says that God begat this word, the first-born of all creation, but God was not emptied of the Word [Reason] when He begot the word. Theophilus to Autolycus book 2 ch.22 p.103

Irenaeus of Lyons (182-188 A.D.) calls Jesus the first-born of the dead. Irenaeus Against Heresies book 2 ch.22.4 p.391

Irenaeus of Lyons (c.160-202 A.D.) says Jesus is the first-born. Proof of Apostolic Preaching ch.39

Clement of Alexandria (193-217/220 A.D.) mentions the apostle calling Christ the first-born of many brothers. The Instructor book 3 ch.3 p.276. See also Stromata (193-202 A.D.) book 5 ch.6 p.452

Tertullian (205 A.D.) “You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences.” Scorpiace ch.7 p.639-640

Tertullian (207/208 A.D.) rhetorically asks how Christ could be before all things, if Christ were not the first-born of every creature. Five Books Against Marcion book 5 ch.19 p.470

Hippolytus of Portus (222-235/236 A.D.) speaks of the first-born Word in Commentary on Psalm 23 or 24 p.170

Hippolytus of Portus (222-235/236 A.D.) calls Jesus the first-born word three times, and the first-born of God. See On the Paschal Supper ch.4.2 p.238

Origen (235-245 A.D.) calls Jesus “the firstborn of all creation” Homilies on Jeremiah homily 15 ch.6.1 p.163

Origen (c.227-240 A.D.) “reason why He is not only the firstborn of all creation, but is also designated. In other places he calls Jesus ‘firstborn of all the creatures’ and ‘firstborn of the dead’” Commentary on John book 1 ch.20 p.307 See also Origen Against Celsus (225-253/254 A.D.) book 2 ch.31 p.444.

Origen (235 A.D.) (implied) calls Jesus the firstborn. Exhortation to Martyrdom ch.9 p.149

Novatian (250/4-256/7 A.D.) says the apostle [Paul] calls Christ the first-born of every creature in Concerning the Trinity ch.21 p.632

Cyprian of Carthage (c.246-258 A.D.) calls Christ the First-born. Treatises of Cyprian Treatise 12 second book ch.1 Testimonies p.515

Gregory Thaumaturgus (240-265 A.D.) call Christ “the Champion and Saviour of our souls, His first-born Word, the Maker and Ruler of all things,” Oration and Panegyric to Origen argument 4 p.24

Dionysius of Alexandria (246-265 A.D.) calls Jesus “the first-born of every creature.” letter 6 ch.3 p.102

Dionysius bishop of Rome (259-269 A.D.) calls Jesus the first-born of every creature, saying Jesus was begotten before the morning star. Dionysius of Rome Against the Sabellians ch.2 p.365

Adamantius (c.300 A.D.) “How will He [Christ] be ‘the firstborn from the dead’ and ‘the firstfruits of those who have fallen asleep’? Let Marinus and his friends explain it. If they claim that Christ appeared only in an outward form, like the angels He cannot be the first-born, nor the firstfruits.” Dialogue on the True Faith Fifth part ch.10 p.160

Lucian of Antioch (c.300-311 A.D.) refers to Jesus as “the firstborn of all creation,” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) says that Christ is the first-born of every creature and the like Adam. Banquet of the Ten Virgins book 3 ch.3 p.317

Theophilus (events c.315 A.D.) (partial) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Athanasius of Alexandria (318 A.D.) calls Jesus the first-born. Athanasius Against the Heathen part 3 ch.41.3 p.26

Alexander of Alexandria (313-326 A.D.) mentions Paul speaks of Christ as the first-born of every creature. Letters on the Arian Heresy Letter 1 ch.6 p.293

Eusebius of Caesarea (318-325 A.D.) calls Jesus “the first-born Word” Eusebius’ Ecclesiastical History book 1 ch.2.4 p.82

Among heretics

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 1 ch.3 p.63 explains how the Son is the first-born.

i2. Christ is the Second/Last Adam

Romans 5:14-16

Irenaeus of Lyons (182-188 A.D.) “His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.” Irenaeus Against Heresies book 5 ch.16.3 p.544

Irenaeus of Lyons (c.160-202 A.D.) (partial) Jesus is like Adam. Proof of Apostolic Preaching ch.31

Tertullian (198-220 A.D.) discusses the two Adams, including “And when he calls Christ ‘the last Adam,’”. On the Resurrection of the Flesh ch.53 p.587.

Tertullian (207/208 A.D.) “For to this effect he just before remarked of Christ Himself: ‘The first man Adam was made a living soul, the last Adam was made a quickening spirit.’ Our heretic, however, in the excess of his folly, being unwilling that the statement should remain in this shape, altered ‘last Adam’ into ‘last Lord;’ because he feared, of course, that if he allowed the Lord to be the last (or second) Adam, we should contend that Christ, being the second Adam, must needs belong to that God who owned also the first Adam. But the falsification is transparent. For why is there a first Adam, unless it be that there is also a second Adam?” Five Books Against Marcion book 5 ch.10 p.450

Origen (c.227-240 A.D.) “beginning in Adam, as the end in His life on earth, according to the saying: ‘The last Adam was made a quickening spirit.’ This saying harmonizes well with the interpretation we have given of the first and the last.” Commentary on John book 1 ch.34 p.316

Hippolytus of Portus (222-235/236 A.D.) (partial) “that He might be seen to be in Himself the Creator anew of the first-formed Adam, (and) as the first-begotten from the dead, that He might become Himself the first-fruits of our resurrection.” Scholia on Daniel 1 ch.14 p.189

Dionysius of Alexandria (246-265 A.D.) speaks of the transgression of Adam which brought death upon us, and the resurrection of the dead through the new Adam [Christ]. Commentary on the Beginning of Ecclesiastes ch.3.4 p.114

Methodius (270-311/312 A.D.) (implied) 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;” Banquet of the Ten Virgins book 3 ch.4 p.318

Methodius (270-311/312 A.D.) (implied) says that Christ is the first-born of every creature and like Adam. Banquet of the Ten Virgins book 3 ch.3 p.317

Victorinus of Petau (martyred 304 A.D.) “That He might re-create that Adam by means of the week, and bring aid to His entire creation, was accomplished by the nativity of His Son Jesus Christ our Lord.” On the Creation of the World p.304

Athanasius of Alexandria (318 A.D.) (partial) contrasts Adam and Christ [does not say second Adam though]. The Incarnation ch.5.14 p.41

i3. Jesus called Emmanuel (God with us)

Isaiah 7:14; Matthew 1:23

Justin Martyr (c.138-165 A.D.) quotes Isaiah 7:14 as referring to Christ. Dialogue with Trypho, a Jew ch.46 p.231

Irenaeus of Lyons (182-188 A.D.) speaks of Matthew referring to Christ as Emmanuel. Irenaeus Against Heresies book 3 ch.9.2 p.422

Irenaeus of Lyons (c.160-202 A.D.) Jesus is called Emmanuel. Proof of Apostolic Preaching ch.54

Tertullian (198-220 A.D.) “Emmanuel, signify that God is with us: and thus it is agreed that He who was” An Answer to the Jews ch.9 p.161

Tertullian (207/208 A.D.) “of His name Emmanuel, let this suffice. Concerning His other names, however,” Five Books Against Marcion book 3 ch.15 p.333

Hippolytus of Portus (222-235/236 A.D.) The word of prophecy passes again to Immanuel Himself. Fragment 1 After Something from Apollonaris p.167

Origen (225-253/254 A.D.) “and that Emmanuel should be conceived by a virgin; and that such signs” Origen Against Celsus book 3 ch.2 p.465

Cyprian of Carthage (c.246-258 A.D.) “Also in the Gospel according to Matthew: ‘And ye shall call His name Emmanuel, which is, being interpreted, God with us.’” Treatises of Cyprian Treatise 12 second book ch.8 p.518

Athanasius of Alexandria (c.318 A.D.) quotes Isaiah 7:14 “Emmanuel, God with us.” Incarnation of the Word ch.33 p.54

Lactantius (c.303-320/325 A.D.) “whose words are these: ‘Therefore God Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel.’” The Divine Institutes book 4 ch.12 p.110

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.14 p.315 calls Jesus Emmanuel.

i4. Jesus is our High Priest

Hebrews 2:17; 3:1; 4:14; 8:1

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 8

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 2:17; 3:1; 4:14

Clement of Rome (96-98 A.D.) mentions that Jesus Christ is our high priest of all our offerings in 1 Clement ch.36 vol.1 p.14 (See also vol.9 p.240)

Polycarp (100-155 A.D.) says Jesus is our everlasting High Priest. Polycarp’s Letter to the Philippians ch.12 p.35

Polycarp (100-155 A.D.) “But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity;” Letter to the Philippians ch.12 p.35

Melito of Sardis (170-177/180 A.D.) vol.8 ch.4 p.757 says that Jesus is the Chief Priest.

Clement of Alexandria (c.195 A.D.) says Jesus is our great High Priest. Exhortation to the Heathen ch.12 p.205

Clement of Alexandria (193-202 A.D.) “Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for ‘He was the true light.’ He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, ‘King of peace,’ the most fit of all to head the race of men.” Stromata book 2 ch.5 p.351

Tertullian (207-220 A.D.) calls Christ the High Priest of our salvation. On the Flesh of Christ ch.5 p.526

Tertullian (213 A.D.) calls Jesus our High Priest. On Monogamy ch.7 p.64. See also Tertullian on Modesty (208-220 A.D.) ch.20 p.98.

Hippolytus of Portus (222-235/236 A.D.) (partial) Jesus is our priest. Commentary on Daniel ch.2.17 p.181 (Does not say high priest though.)

Julius Africanus (235-245 A.D.) says that Christ is King, and the High Priest of His Father. Solomon was a prophet. Epistle to Aristides ch.1 p.125.

Origen (c.227-240 A.D.) mentions Christ a great High-Priest in Origen’s Commentary on John book 1 ch.40 p.319. See also book 2 ch.28 p.343

Origen (c.227-240 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

Origen (233/234 A.D.) says that Jesus is our High Priest in Origen on Martydom ch.30 p.171.

Origen (233/234 A.D.) says that Jesus is our High Priest in Origen On Prayer ch.10.2 p.42.

Origen (240,235/245 A.D.) says that jesusis our High Priest in Homilies on Jeremiah homily 1 ch.12 p.15

Lactantius (c.303-320/325 A.D.) (partial) mentions that calls Jesus “Thou great Priest.” The Divine Institutes book 4 ch.14 p.114.

Eusebius of Caesarea (318-325 A.D.) says that Jesus is our High Priest. Preparation for the Gospel book 1 ch.2 p.37

Eusebius of Caesarea (318-325 A.D.) says the High Priest in the Old Testament was a type of Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.80. He is our high priest in book 1 ch.3.8 p.86.

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 1 (Reuben) ch.6 p.11 “and sacrifice for all Israel until the completion of the times of Christ, the High Priest whom the Lord hath declared.”

i5. Jesus is our Physician/Doctor

Mark 2:17 (Implied); Luke 4:23a (Implied)

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.”

Tatian’s Diatessaron (c.172 A.D.) section 17.43 p.71 (implied) quotes Luke 4:23.

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.7 p.91 refers to Christ as the physician.

Irenaeus of Lyons (182-188 A.D.) says that the Lord came as a physician to the sick and quotes from the gospels. Irenaeus Against Heresies book 1 ch.5.5 p.323

Clement of Alexandria (193-217/220 A.D.) calls the Word the physician. The Instructor book 1 ch.1 p.209

Tertullian (205 A.D.) refers to Christ as the Physician. Scorpiace ch.5 p.638.

Tertullian (208-220 A.D.) says that Jesus is our Physician. Tertullian on Modesty ch.9 p.83

Tertullian (207/208 A.D.) discusses Christ being our Physician and Bridegroom in Five Books Against Marcion book 4 ch.11 p.362

Origen (225-253/254 A.D.) speaks of our Savior Lord, like a good physician Origen Against Celsus book 2 ch.67 p.458

Gregory Thaumaturgus (240-265 A.D.) calls Christ our physician. Oration and Panegyric to Origen Argument 17 p.38

Athanasius of Alexandria (318 A.D.) says that the Word is our Physician and Savior. Incarnation of the Word ch.44.2 p.62.

Eusebius of Caesarea (318-325 A.D.) says that Jesus is our Physician. Preparation for the Gospel book 7 ch.12 p.17

i6. Jesus is the Way

John 14:6

Note that references merely saying Jesus showed us the way are not included here.

Tatian’s Diatessaron (c.172 A.D.) section 345.34-35 p.113 Jesus says He is the Way, the Truth, and the Life

Irenaeus of Lyons (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-217/220 A.D.) “Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light” The Instructor book 3 Hymn to Christ. p.296

Tertullian (c.213 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.620

Origen (225-253/254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.433. See also Homily on 1 Kings 28 ch.9 p.332.

Cyprian of Carthage (c.246-258 A.D.) quotes John 14:6a in Treatises of Cyprian Treatise 12 second book ch.27 p.526

Dionysius of Alexandria (246-265 A.D.) says that Jesus said He is the way. Commentary on Ecclesiastes ch.22.14 p.113

Athanasius of Alexandria (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23

i7. Jesus is the Truth

John 14:6

Tatian’s Diatessaron (c.172 A.D.) section 345.34-35 p.113 Jesus says He is the Way, the Truth, and the Life

Irenaeus of Lyons (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-202 A.D.) says Jesus said “I am the truth” (John 14:6a) Stromata book 1 ch.5 p.307 and also book 5 ch.3 p.448

Tertullian (c.213 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.620

Origen (225-253/254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.433

Origen (233/234 A.D.) says that Jesus is the Truth. Origen on Martydom ch.10 p.150.

Cyprian of Carthage (c.246-258 A.D.) quotes John 14:6a in Treatises of Cyprian Treatise 12 second book ch.27 p.526

Seventh Council of Carthage (258 A.D.) p.571 Honoratus of Thucca says that Christ is the Truth.

Gregory Thaumaturgus (240-265 A.D.) says that Christ is the Truth. Oration and Panegyric to Origen argument 4 p.24

Adamantius (c.300 A.D.) discusses what if Jesus only suffered in appearance. “If He suffered in appearance, and not in reality, Herod sat in judgment only in appearance; …. Even His blood was poured out in appearance; the Evangelists preached the Gospel in appearance; Christ came from Heaven in appearance, and He ascended in appearance. The salvation of mankind was also in appearance, and not in truth. Why then does Christ say, ‘I am the truth?’” Dialogue on the True Faith fifth part ch.851a p.149

Methodius (270-311/312 A.D.) says that the Lord is the Truth and the Life. Banquet of the Ten Virgins discourse 1 ch.5 p.313

Athanasius of Alexandria (318 A.D.) calls Jesus the truth. Athanasius Against the Heathen part 3 ch.46.8 p.29

i8. Jesus is our/the Life

John 1:4; 10:10; 14:6; Colossians 3:3; 1 John 5:11-12

(implied) John 4:14; Galatians 2:20

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 14:6

Ignatius (-107/116 A.D.) calls Jesus our inseparable life. Letter of Ignatius to the Ephesians ch.3 p.50

Tatian’s Diatessaron (c.172 A.D.) section 345.34-35 p.113 Jesus says He is the Way, the Truth, and the Life

Irenaeus of Lyons (182-188 A.D.) quotes all of John 14:6. Irenaeus Against Heresies book 4 ch.7.3 p.470

Clement of Alexandria (193-217/220 A.D.) says of Jesus that the Life was questioned concerning life, the Savior concerning salvation. Who is the Rich Man That Shall Be Saved ch.6 p.593

Tertullian (c.213 A.D.) quotes all of John 14:6. Against Praxeas ch.24 p.620

Hippolytus of Portus (222-235/236 A.D.) calls Jesus the Resurrection and the Life. Against the Heresy of One Noetus ch.18 p.230

Origen (225-253/254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.434

Cyprian of Carthage (c.246-258 A.D.) quotes John 14:6a in Treatises of Cyprian Treatise 12 second book ch.27 p.526

Arnobius of Sicca (297-303 A.D.) (implied) says that Jesus is the door, so to say, of life. This is the way of salvation, and by Jesus alone is there access to the light. Arnobius Against the Heathen book 2 ch.65 p.459

Methodius (270-311/312 A.D.) says that the Lord is the Truth and the Life. Banquet of the Ten Virgins discourse 1 ch.5 p.313

Athanasius of Alexandria (318 A.D.) says that Jesus is our life, door, shepherd, way, very life, light, giver of life, son begotten of the Father. Against the Heathen ch.47.3 p.23. Se also The Incarnation of the Word ch.30.1 p.52

Athanasius of Alexandria (318 A.D.) says that the Word is “Very Life”. Incarnation of the Word ch.22.7 p.48

Athanasius of Alexandria (318 A.D.) Christ is called the “Very Life”. Incarnation of the Word ch.20.1 p.41

Among heretics

The Valentinian Letter of Peter to Philip (c.300 A.D.) (implied) The Nag Hammadi Library in English p.434 calls Jesus the “Son of life”

i9. Jesus is the Bread or Bread of Life

John 6:35

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 6:35

Letter of Ignatius of Antioch to the Romans ch.7 p.77 (-107/116 A.D.) “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God,… and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.”

Letter of Ignatius of Antioch to the Smyrnaeans ch.7.1 p.89 (-107/116 A.D.) “They abstain from the Eucharist and from prayer, because the confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes.”

(quoted from another source) Letter of Ignatius of Antioch to the Smyrnaeans ch.7.1 p.89 (-107/116 A.D.) “They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes”

Tatian’s Diatessaron (c.172 A.D.) section 19.44 p.74 Jesus says He is the Bread from Heaven and the Bread of Life.

Irenaeus of Lyons (182-188 A.D.) “And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal.” Fragment 37 p.574

Clement of Alexandria (193-217/220 A.D.) “watery portion, so also the flesh of Christ, the bread of heaven absorbs the blood; that is, those among men who are heavenly, nourishing them up to” The Instructor book 1 ch.6 p.221

Tertullian (198-220 A.D.) bread is life. ‘I am,’ saith He, ‘the Bread of Life;’” Tertullian On Prayer ch.6 p.683

Tertullian (207/208 A.D.) For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread,” Five Books Against Marcion book 3 ch.19 p.337

Origen (225-253/254 A.D.) quotes John 14:6a, and also says that Jesus said He is the door and the bread that came down from Heaven. Origen Against Celsus book 2 ch.9 p.434

Origen (233/234 A.D.) says that Jesus is the Bread of Life. Origen On Prayer ch.27.4-5 p.95

Novatian (250/4-256/7 A.D.) “If Christ is only man, how does He say, ‘I am the bread of eternal life which came down from heaven,’ when man can neither be the bread of life, he himself being mortal, nor could he have come down from heaven, since no perishable material is established in heaven?” Concerning the Trinity ch.14 p.623

Cyprian of Carthage (c.246-258 A.D.) For Christ is the bread of life; and this bread does not belong to all men, but it is ours.” Treatises of Cyprian Treatise 4 ch.18 p.452

i10. Jesus is the Vine

John 16:1-7

Clement of Alexandria (193-217/220 A.D.) “It was not enough to have said colt alone, but He added to it also young, to show the youth of humanity in Christ, and the eternity of simplicity, which shall know no old age. And we who are little ones being such colts, are reared up by our divine colt-tamer. But if the new man in Scripture is represented by the ass, this ass is also a colt. ‘And he bound,’ it is said, ‘the colt to the vine,’ having bound this simple and childlike people to the word, whom He figuratively represents as a vine. For the vine produces wine, as the Word, produces blood, and both drink for health to men-wine for the body, blood for the spirit.” The Instructor book 1 ch.4 p.213

Tertullian (198-220 A.D.) “In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God’s unction, and the wine of the Spirit, and of that water of life which has its vigour from the vine of Christ.” On the Resurrection of the Flesh ch.26 p.564

Origen (225-253/254 A.D.) “And if a branch cannot bear fruit except it abide in the vine, it is evident that the disciples also of the Word, who are the rational branches of the Word’s true vine, cannot produce the fruits of virtue unless they abide in the true vine, the Christ of God, who is with us locally here below upon the earth, and who is with those who cleave to Him in all parts of the world, and is also in all places with those who do not know Him.” Origen Against Celsus book 5 ch.12 p.548

Origen (239-242 A.D.) says that Jesus is the vine. Homilies on Ezekiel homily 5 ch.5.3 p.85

Methodius (270-311/312 A.D.) says that Jesus is the vine. The Banquet of the Ten Virgins discourse 5 ch.5 p.327

i11. Jesus is the Messiah

“Jesus Christ”, “Christ Jesus”, and “the Christ” are not included here

Luke 9:20

p137 Mk 1:7-9,16-18 (6 verses) (partial) Matthew 1:16 (Jesus who is called Chirst (meaning of Messiah in Greek)

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.) Peter answered that Jesus was the Christ [Messiah] of God. Luke 9:20

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

Irenaeus of Lyons (c.160-202 A.D.) “And His name is two-fold: in the Hebrew tongue Messiah Jesus, and in ours Christ Saviour. And the two names are names of works actually wrought. For He was named Christ, because through Him the Father anointed and adorned all things; and because on His coming as man He was anointed with the Spirit of God and His Father.” Proof of Apostolic Preaching ch.53

Tertullian (c.213 A.D.) “Whom, indeed, did He reveal to the woman of Samaria? Was it not ‘the Messias’, which is called Christ?” Against Praxeas ch.21 p.616

Hippolytus of Portus (222-235/236 A.D.) (implied) “Still all [Jewish] parties alike expect Messiah, inasmuch as the Law certainly, and the prophets, preached beforehand that He was about to be present on earth. Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled. And so it is, that up to this day they continue in anticipation of the future coming of the Christ,-from the fact of their not discerning Him when He was present in the world. And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already amongst us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws. And they [the Jews] affirm that He who was thus sent forth by God is not this Christ (whom they are looking for); but they confess that another Messiah will come, who as yet has no existence; and that he will usher in some of the signs which the law and the prophets have shown beforehand, whereas, regarding the rest (of these indications), they suppose that they have fallen into error.” Refutation of All Heresies book 9 ch.25 p.138

Hippolytus of Portus (222-2335/236 A.D.) (partial) “By this Spirit Peter spake that blessed word, ‘Thou art the Christ, the Son of the living God.’” Discourse on the Holy Theophany ch.9 p.237

Cyprian of Carthage (c.246-258 A.D.) “‘Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God.’” Epistles of Cyprian letter 68.8 p.374

Lactantius (c.303-320/325 A.D.) “On this account we call Him Christ, that is, the Anointed, who in Hebrew is called the Messias.” The Divine Institutes book 4 ch.7 p.106

Among Jewish works

X In the Jewish Babylonian Talmud, Sanhedrin, Chap.4 following 37, recto. Rabbi Rachman said, “When the members of the Sanhedrin found themselves deprived of the/their right over life and death, a general consternation took possession of them; they covered their heads with ashes, and their bodies with sackcloth, exclaiming: ‘Woe unto us, for the scepter has departed from Judah, and the Messiah has not come!’”

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 5 ch.11 p.145 the Messiah was for Gentiles too.

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

i12. Jesus a star rising out of Jacob

Justin Martyr (c.150 A.D.) “And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust. And a star of light has arisen, and a flower has sprung from the root of Jesse-this Christ.” First Apology of Justin Martyr ch.32 p.174

Justin Martyr (c.138-165 A.D.) And that He [Jesus] should arise like a star from the seed of Abraham, Moses showed before hand when he thus said, ‘A star shall arise from Jacob, and a leader from Israel;’ Dialogue with Trypho, a Jew ch.106 p.252

Irenaeus of Lyons (182-188 A.D.) “of the virgin of [the house of] David, and Emmanuel; whose star also Balaam thus prophesied: ‘There shall come a star out of Jacob, and a leader shall rise in Israel.’” Irenaeus Against Heresies book 3 ch.9.2 p.422-423

Origen (225-253/254 A.D.) “There shall arise a star out of Jacob, and a man shall rise up out of Israel.” Origen Against Celsus book 1 ch.59 p.422

i13. Christ is of the root of Jesse

Luke 3:32

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) (partial) Luke 3:32

Justin Martyr (c.138-165 A.D.) “Isaiah prophesied that a rod would come forth from the root of Jesse, [and this was] Christ.” Dialogue with Trypho, a Jew ch.86 p.242

Irenaeus of Lyons (180-188 A.D.) “who did also take upon Him flesh, and was anointed by the Spirit from the Father-was made Jesus Christ, as Esaias also says, “There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him:” Irenaeus Against Heresies book 3 ch.9.3 p.423

Irenaeus of Lyons (c.160-202 A.D.) Jesus is the root of Jesse. Proof of Apostolic Preaching ch.59

Clement of Alexandria (193-202 A.D.) “The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, ‘at sundry times and divers manners,’ on those who believe on Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord ‘are the seven spirits resting on the rod that springs from the root of Jesse.’” Stromata book 5 ch.6 p.452. See also The Instructor (193-217/220 A.D.) book 1 ch.7 p.224.

Tertullian (198-220 A.D.) “And that the virgin of whom it behooved Christ to be born (as we have above mentioned) must derive her lineage of the seed of David, the prophet in subsequent passages evidently asserts. “And there shall be born,” he says, ‘a rod from the root of Jesse”-which rod is Mary-”and a flower shall ascend from his root: and there shall rest upon him the Spirit of God,…’” An Answer to the Jews ch.9 p.164

Tertullian (203/204 A.D.) “In Him dwelt the fullness of the Spirit; therefore I acknowledge Him to be ‘the rod of the stem of Jesse.’ His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah,” Five Books Against Marcion book 3 ch.17 p.335. See also Five Books Against Marcion book 5 ch.8 p.445.

Novatian (250-258 A.D.) (implied) “Isaiah alludes to: ‘There shall go forth a rod from the root of Jesse, and a flower shall grow up from his root.’ The same also when he says: ‘Behold, a virgin shall conceive, and bear a son.’ Him he refers to when he enumerates the healings that were to proceed from Him,” referring to Christ. Concerning the Trinity ch.9 p.619

Cyprian of Carthage (c.246-258 A.D.) “Also in Isaiah: “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him,” Treatises of Cyprian Treatise 12 second book ch.11 p.520

Athanasius of Alexandria (c.318 A.D.) “Christ, who was born of the root of Jesse” Incarnation of the Word ch.40 p.58. See also ibid ch.35.6 p.55.

Eusebius of Caesarea (318 A.D.) says that christ is of the root of Jesse. Preparation for the Gospel book 8 ch.37 p.16

Lactantius (c.303-320/325 A.D.) “There shall come forth a rod out of the stem of Jesse, and a blossom shall grow out of his root; and the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of piety;” The Divine Institutes book 4 ch.13 p.113

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “of Jesse, and thrice blessed is the house of David, in which thou [Jesus] hast sprung” Oration Concerning Simeon and Anna ch.9 p.389

i14. Jesus is the descendent/seed of David

(The phrase “Son of David” does not specify biological or adopted, so that is not counted here.)

Matthew 1:1; Luke 2; Romans 1:3; 2 Timothy 2:8 (implied Luke 3:21-31)

John 7:42

(partial) Matthew 1:6; Luke 1:69 is legal, not biological

(partial) Luke 1:32 (not specified if father/son is biological or legal)

Revelation 22:16

p1 (225-275 A.D.) Matthew 1:1-9, 12, 14-20 (17 verses) Matthew 1:1

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 7:42

Ignatius (100-107/116 A.D.) “Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.” Letter to the Trallians ch.9 (Greek version) p.70

Ignatius (100-107/116 A.D.) “For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost.” Letter to the Ephesians ch.18 (Greek version) p.57

Ignatius of Antioch (-107/116 A.D.) “respect to our Lord, that He was truly of the seed of David” Letter to the Smyrnaeans ch.1 p.86

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 (partial) calls Jesus the son of David.

Justin Martyr (c.138-165 A.D.) “because of His [Jesus’] birth by the Virgin, who was, as I said, of the family of David, and Jacob, and Isaac, and Abraham; or because Adam was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers [i.e. ancestral fathers] likewise of those children whom their daughters bear.” Dialogue with Trypho, a Jew ch.100 p.249

Tatian’s Diatessaron (c.172 A.D.) section 1 line 34 p.44 says Jesus is the son of David.

Hegesippus (170-180 A.D.) “for the testimony of James, and said, ‘Hosanna to the son of David,’ then again” Five Books of Commentaries on the Acts of the Church section 1 p.763

Irenaeus of Lyons (182-188 A.D.) “one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power,” Irenaeus Against Heresies book 3 ch.16.3 p.441

Irenaeus of Lyons (182-188 A.D.) “says: ‘The book of the generation of Jesus Christ, the son of David, the son of’” Irenaeus Against Heresies book 3 ch.11.8 p.428

Irenaeus of Lyons (c.160-202 A.D.) says Jesus is the son of David. Proof of Apostolic Preaching ch.37

Clement of Alexandria (93-217/220 A.D.) “And in the Gospel according of Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord.” (He mistakenly thought Matthew’s genealogy that was of Mary.) Stromata book 1 ch.21 p.334.

Clement of Alexandria (193-217/220 A.D.) (partial) “and cried, saying, Hosanna to the Son of David! Blessed is He that cometh” The Instructor book 1 ch.5 p.212

Tertullian (207-220 A.D.) “With a nature issuing from such fountal sources, and an order gradually descending to the birth of Christ, what else have we here described than the very flesh of Abraham and of David conveying itself down, step after step, to the very virgin, and at last introducing Christ,-nay, producing Christ Himself of the virgin? Then, again, there is Paul, who was at once both a disciple, and a master, and a witness of the selfsame Gospel; as an apostle of the same Christ, also, he affirms that Christ ‘was made of the seed of David, according to the flesh,’” On the Flesh of Christ ch.22 p.540

Tertullian (198-220 A.D.) “And that the virgin of whom it behoved Christ to be born (as we have above mentioned) must derive her lineage of the seed of David, the prophet in subsequent passages evidently asserts. ‘And there shall be born,’ he says, ‘a rod from the root of Jesse’ - which rod is Mary –’and a flower shall ascend from his root: and there shall rest upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of discernment and piety, the spirit of counsel and truth; the spirit of God’s fear shall fill Him.’” An Answer to the Jews ch.9 p.164

Tertullian (207/208 A.D.) “Now, if you explain this simply of Solomon, you will send me into a fit of laughter. For David will evidently have brought forth Solomon! But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary’s?” Five Books Against Marcion book 3 ch.20 p.339

Tertullian (207/208 A.D.) “However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor denyHim to be the Son of David,” Five Books Against Marcion book 4 ch.36 p.411

Hippolytus of Portus (225-235/6 A.D.) “The prophet, in using the expression, a lion’s whelp, means him who sprang from Judah and David according to the flesh, who was not made indeed of the seed of David, but was conceived by the (power of the) Holy Ghost, and came forth from the holy shoot of earth.” Treatise on Christ and Antichrist ch.8 p.206

Hippolytus of Portus (222-235/236 A.D.) “the seed of David, but was conceived by the (power of the) Holy Ghost, and came Forth” Treatise on Christ and Antichrist ch.8 p.206

Origen (c.227-240 A.D.) “Statements which are verbally contrary to each other, are made about our Lord, namely, that He was descended from David and that He was not descended from David. The statement is true, ‘He was descended from David,’ as the Apostle says, ‘born of the seed of David according to the flesh,’ if we apply this to the bodily part of Him; but the self-same statement is untrue if we understand His being born of the seed of David of His divine power; for He was declared to be the Son of God with power.” Commentary on John book 10 ch.4 p.383-384

Origen (233/234 A.D.) says that Jesus is the Seed of David. Origen’s Exhortation to Martyrdom ch.75 p.178

Novatian (250/4-256/7 A.D.) “For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David. Genesis itself anticipates Him, when it says: ‘To thee will I give it, and to thy seed.’” Concerning the Trinity ch.9 p.618

Novatian (250/4-256/7 A.D.) (partial) “For this Jesus Christ, I will once more say, the Son of this God, we read of as having been promised in the Old Testament, and we observe to be manifested in the New, fulfilling the shadows and figures of all the sacraments, with the presence of the truth embodied. For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David.” Concerning the Trinity ch.9 p.618

Cyprian of Carthage (c.246-258 A.D.) “In the second of Kings: ‘And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.’” Treatises of Cyprian Treatise 12 book 2 ch.11 p.520

Cyprian of Carthage (c.246-258 A.D.) (partial) “Joseph, thou son of David, fear not to take unto thee Mary thy wife.” Treatises of Cyprian Treatise 12 second book ch.7 p.519

Dionysius of Alexandria (246-265 A.D.) (partial) “In like manner also Matthew calls the Lord the son of David.” Commentary on Ecclesiastes ch.1 p.111

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

Adamantius (c.300 A.D.) “[Christ is] of the seed of David, according to the flesh, just as the Gospel states.” Dialogue on the True Faith fifth part f13 p.164.

Victorinus of Petau (martyred 304 A.D.) “Christ, the son of David, the son of Abraham:” Commentary on the Apocalypse from the fourth chapter verses 7-10 p.348

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) (partial) “Hosanna in the highest; Hosanna to the Son of David.” In heaven the doxology Oration on the Psalms ch.395

Among heretics

Ebionites (207-220 A.D.) “This opinion will be very suitable for Ebion, who holds Jesus to be a mere man, and nothing more than a decendant of David, and not also the Son of God; although He is, to be sure, in one respect more glorious than the prophets, inasmuch as he declares that there was an angel in Him, just as there was in Zechariah.” Tertullian (207-220 A.D.) On the Flesh of Christ ch.14 p.534

i15. Jesus of Nazareth

Matthew 2:23; 4:12-13; 26:71

Mark 1:24; 10:47

Luke 2:39; 4:14-16; 4:34; 18:37; 24:19

John 1:45; 18:5; 18:7; 19:19

Acts 2:22; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9

p108 (John 17:23-24; 18:1-5 (3rd century) John 18:5 “‘Jesus of Nazareth,’ they replied.”

p137 Mk 1:7-9,16-18 (6 verses) (150-250 A.D.) Jesus of Nazareth

Tatian’s Diatessaron (c.172 A.D.) section 51.32 p.122 says “Jesus the Nazarene”. See also section 48.31 p.118.

Irenaeus of Lyons (182-188 A.D.) “For Peter said, ‘Ye men of Israel, hear my words; Jesus of Nazareth, a man approved by God among you by powers, and wonders, and signs, which God did by Him in the midst of you, as ye yourselves also know:” Irenaeus Against Heresies book 3 ch.12.2 p.430

Hippolytus of Portus (225-235/6 A.D.) “This is Jesus of Nazareth, who was invited to the marriage-feast in Cana,” Against the Heresy of One Noetus ch.18 p.230

Origen (225-253/254 A.D.) “When, therefore, He had said to them, ‘I am He,’ they went backwards and fell to the ground. Again He asked them, ‘Whom seek ye? ‘and they said again, ‘Jesus of Nazareth.’ Jesus said to them, ‘I told you I am He; if then ye seek Me, let these go away.’” Origen Against Celsus book 2 ch.10 p.434

Cyprian of Carthage (c.246-258 A.D.) “And in the Acts of the Apostles: ‘But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up.’” Treatises of Cyprian Treatise 12 part 3 ch.61 p.550

i16. Jesus is the first fruits

Clement of Rome (96-98 A.D.) “Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place.” 1 Clement ch.24 p.14. See also vol.9

Irenaeus of Lyons (182-188 A.D.) “commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining pan of the body-[namely, the body] of everyman who is found in life” Irenaeus Against Heresies book 3 ch.19.3 p.449

Hippolytus of Portus (222-235/236 A.D.) “And in like manner Paul also, in setting forth the truth that all things are delivered unto Him, said, ‘Christ the first-fruits; afterwards they that are Christ’s at His coming.” Against the Heresy of One Noetus ch.6 p.226

Origen (225-253/254 A.D.) “And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity.” Commentary on Matthew book 10 no.17 p.424

Alexander of Alexandria (313-326 A.D.) “After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body,” Epistles on the Arian Heresy Epistle 1 ch.12 p.

i17. Jesus is the son of Abraham

Matthew 1:1,18

Irenaeus of Lyons (182-188 A.D.) “Matthew, again, relates His generation as a man, saying, ‘The book of the generation of Jesus Christ, the son of David, the son of Abraham;’” Irenaeus Against Heresies book 3 ch.11.8 p.428

Irenaeus of Lyons (c.160-202 A.D.) Jesus is the son of Abraham. Proof of Apostolic Preaching ch.37

Tertullian (198-220 A.D.) “There is, first of all, Matthew, that most faithful chronicler of the Gospel, because the companion of the Lord; for no other reason in the world than to show us clearly the fleshly original of Christ, he thus begins his Gospel: ‘The book of the generation of Jesus Christ, the son of David, the son of Abraham.’” On the Flesh of Christ ch.22 p.540

Origen (c.227-240 A.D.) “‘The book of the generation of Jesus Christ, the son of David, the son of Abraham.’ And Mark, knowing what he writes, narrates the beginning of the Gospel;” Commentary on John book 1 ch.6 p.299

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

Victorinus of Petau (martyred 304 A.D.) “And Matthew, ‘The book of the generation of Jesus Christ, the son of David, the son of Abraham:’ this is the form of a man.” Commentary on the Apocalypse from the fourth chapter verses 7-10 p.348

i18. The sign of Jonah refers to Jesus

Matthew 12:39-41; Luke 11:29-32

Justin Martyr (c.138-165 A.D.) “And that He would rise again on the third day after the crucifixion, it is written in the memoirs that some of your nation, questioning Him, said, ‘Show us a sign; ‘and He replied to them, ‘An evil and adulterous generation seeketh after a sign; and no sign shall be given them, save the sign of Jonah.’ And since He [Jesus] spoke this obscurely, it was to be understood by the audience that after His crucifixion He should rise again on the third day.” Dialogue with Trypho, a Jew ch.107 p.252

Tatian’s Diatessaron (c.172 A.D.) section 23.15 p.79 mentions the sign of Jonah.

Irenaeus of Lyons (182-188 A.D.) “as the Scripture says of them, ‘And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?’ -so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, ‘I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land.’” Irenaeus Against Heresies book 3 ch.20.1 p.449-450

Origen (225-253/254 A.D.) “But the sign of Jonah, in truth, according to their question, was not merely a sign but also a sign from heaven; so that even to those who tempted Him and sought a sign from heaven He, nevertheless, out of His own great goodness gave the sign. For if, as Jonah passed three days and three nights in the whale’s belly, so the Son of man did in the heart of the earth, and after this rose up from it,-whence but from heaven shall we say that the sign of the resurrection of Christ came?” Commentary on Matthew book 12 ch.3 p.451

i19. Christ is the/our bridegroom

John 3:29 (implied)

Revelation 21:2,9,17

Jeremiah 2:2,32 (partial, the LORD)

Isaiah 61:10 (partial the LORD)

Tatian’s Diatessaron (c.172 A.D.) section 7 ch.25 “He [Jesus] said unto them, Ye cannot make the sons of the marriage feast fast, while the bridegroom is with them. Days will come, when the bridegroom is taken away from them; then will they fast in those days.”

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, … the bridegroom of the Church; the charioteer of the cherubim; the captain of the angels; God who is from God; the Son who is from the Father; Jesus Christ the King for evermore. Amen.” On Faith in ANF vol.8 ch.4 p.756

Irenaeus of Lyons (182-188 A.D.) calls Jesus our Shepherd and bridegroom in fragments 53 and 54 p.577.

Clement of Alexandria (193-217/220 A.D.) says that Christ is the bridegroom. The Instructor book 3 ch.12 p.294-295.

Tertullian (207/208 A.D.) discusses Christ being our Physician and Bridegroom in Five Books Against Marcion book 4 ch.11 p.362

Hippolytus of Portus (222-235/236 A.D.) (partial, word of truth, not scripture) “9. ‘The words are closed up and sealed.’ For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints, too, shall then eagerly desire to look; so He said to him, ‘For the words are sealed until the time of the end; until many shall be chosen and tried with fire.’ And who are they who are chosen, but those who believe the word of truth, so as to be made white thereby, and to cast off the filth of sin, and put on the heavenly, pure, and glorious Holy Spirit, in order that, when the Bridegroom comes, they may go in straightway with Him?” Scholia on Daniel book 12 from chapter 12 verse 9 p.191

Hippolytus of Portus (222-235/236 A.D.) “But was it only that the Lord was baptized? He also renewed the old man, and committed to him again the sceptre of adoption. For straightway ‘the heavens were opened to Him.’ A reconciliation took place of the visible with the invisible; the celestial orders were filled with joy; the diseases of earth were healed; secret things were made known; those at enmity were restored to amity. For you have heard the word of the evangelist, saying, ‘The heavens were opened to Him,’ on account of three wonders. For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gates.” Discourse on the Holy Theophany ch.6 p.236

Hippolytus of Portus (225-235/236 A.D.) (implied) “For whereas the Word of God was without flesh, He took upon Himself the holy flesh by the holy Virgin, and prepared a robe which He wove for Himself, like a bridegroom, in the sufferings of the cross, in order that by uniting His own power with our mortal body, and by mixing the incorruptible with the corruptible, and the strong with the weak, He might save perishing man. The web-beam, therefore, is the pass on of the Lord upon the cross, and the warp on it is the power of the Holy Spirit, and the woof is the holy flesh wrought (woven) by the Spirit, and the thread is the grace which by the love of Christ binds and unites the two in one, and the combs or (rods) are the Word; and the workers are the patriarchs and prophets who weave the fair, long, perfect tunic for Christ; and the Word passing through these, like the combs or (rods), completes through them that which His Father willeth.” Treatise on Christ and Antichrist ch.4 p.205. See also Refutation of All Heresies book 4 ch.2 p.49.

Origen (c.227-240 A.D.) “For neither is the ruling principle in our soul free from agitation, nor are our eyes such as those of the fair bride of Christ should be, of which the bridegroom says, ‘Thy eyes are doves,’ signifying, perhaps, in a riddle, the observant power which dwells in the spiritual, because the Holy Spirit came like a dove to our Lord and to the lord in every one.” Origen’s Commentary on John book 10 ch.18 p.396

Cyprian of Carthage (c.246-258 A.D.) teaches that Jesus, not John the Baptist or Joshua, is the bridegroom. Treatises of Cyprrian Treatise 12 part 2 ch.19 p.523

Methodius (270-311/312 A.D.) “Now the slumbering and sleeping of the virgins signifies the departure from life; and the midnight is the kingdom of Antichrist, during which the destroying angel passes over the houses. But the cry which was made when it was said, ‘Behold the bridegroom cometh, go ye out to meet him,’ is the voice which shall be heard from heaven, and the trumpet, when the saints, all their bodies being raised, shall be caught up, and shall go on the clouds to meet the Lord. For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, that ‘the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;’ that is the tabernacles, for they died, being put off by their souls. ‘Then we which are alive shall be caught up together with them,’ meaning our souls. For we truly who are alive are the souls which, with the bodies, having put them on again, shall go to meet Him in the clouds, bearing our lamps trimmed, not with anything alien and worldly, but like stars radiating the light of prudence and continence, full of ethereal splendour.” Banquet of the Ten Virgins discourse 6 ch.4 p.330

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “She hath brought forth her first-born Son, even the only-begotten Son of God, Him, I say, who in the heavens above shone forth as the only-begotten, without mother, froth out His Father’s substance, and preserved the virginity of His natural unity undivided and inseparable; and who on earth, in the virgin’s nuptial chamber, joined to Himself the nature of Adam, like a bridegroom, by an inalienable union, and preserved His mother’s purity uncorrupt and un injured-Him, in short, who in heaven was begotten without corruption, and on earth brought forth in a manner quite unspeakable.” Oration of Simeon and Anna ch.3 p.385

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.72 p.&&& says the church is the bride of Christ.

Purpose Of the Life of Jesus

p1. Jesus sent by the Father

John 5:23,36-37; 6:44,57; 8:16; 11:42,44,45,49; 14:24; 17:1-3,18; 20:21

Partial Matthew 10:40; 21:37; Mark 9:37; 12:6; Luke 4:43; 9:48; John 3:34; 4:34; 5:30,28; 6:39; 7:16,21,33; 8:18,26,29,42; 9:4; 10:36; 13:20; 15:21; 16:5; 17:8, 21,23,25

Partial (God sent His Son) Galatians 4:4; 1 John 4:9,10

Jesus sent by God

Jn 3:17,34; 4:34; 5:23-24,30,36-38; 6:29,38-39,44,57; 7:16,28-29; 8:16,18,26,29,42; 9:4; 10:36; 11:42; 12:44-45,49; 13:16,20; 14:24; 15:21; 16:5; 17:3,18,21,23,25; 20:21).

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial) Galatian 4:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 17:18

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 11:42,44,45,49

Justin Martyr (c.150 A.D.) “and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, ‘He that heareth Me, heareth Him that sent Me.’” First Apology of Justin Martyr ch.63 p.184

Tatian’s Diatessaron (c.172 A.D.) section 47 p.116 quotes John 17:16-21. Jesus was sent by the Father.

Irenaeus of Lyons (182-188 A.D.) quotes “But when the fullness of time was come, God sent forth His Son, made of a woman.” As by the apostle in Galatians. Irenaeus Against Heresies book 5 ch.21.1 p.548

Tertullian (c.213 A.D.) “Him we believe to have been sent by the Father into the Virgin, and to” Against Praxeas ch.2 p.598

Origen (225-253/254 A.D.) “Now, that the Saviour and the Holy Spirit were sent by the Father for the salvation of men has been declared in Isaiah, in the person of the Saviour, saying, ‘And now the Lord hath sent me and His Spirit.’” Commentary on Matthew book 13 no.18 p.486

Novatian (250/4-256/7 A.D.) says that Jesus was sent by the Father, so He is not the same as the Father. Treatise Concerning the Trinity ch.15 p.625

Cyprian of Carthage (c.246-258 A.D.) God sent Jesus Christ quoting John 17:3-5 as the Gospel of John. Treatise 12 second book ch.1 testimonies p.516

Adamantius (c.300 A.D.) (partial) in his work has the heretic Megethius says that the good God sent His Son. (Adamantius does not disagree with this, but it is not Adamantius that said it. See also, this implies but does not say the Father, so this is counted as partial.) Dialogue on the True Faith p.39

p2. Jesus saved us/is our Savior

Luke 2:11; John 4:42; Acts 5:31; 13:23; 15:11; Ephesians 5:23; Philippians 3:20; 1 Thessalonians 5:9; 1 Timothy 2:3; 4:10; 2 Timothy 1:10; Titus 1:4,9; 2:13; 3:4,5,6; 2 Peter 1:1,11; 2:20; 3:18; 1 John 4:14; Jude 25

(Partial) Luke 1:69-71; Revelation 1:5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied) John 4:42

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) (partial) Luke 1:69-71

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 5:31

p30 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) 1 Thessalonians 5:9

p18 Revelation 1:4-7 (4 verses) (300 A.D.) (partial) “freed us from our sins by his blood” Revelation 1:5

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. 2 Peter 1:1,11; 2:20; 3:18

p9 – 1 John 4:11-12, 14-16 (3rd century A.D.) The Father sent his Son to be the savior of the world. 1 John 4:14

Clement of Rome (96-98 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.” 1 Clement ch.36 p.14

Presbyters (Papias?) (95-117 A.D.) “for everywhere the Saviour will be seen, according as they shall be worthy who see Him.” Fragment 5 p.154 (from Irenaeus Against Heresies book 5 ch.36)

Ignatius of Antioch (100-107/116 A.D.) “And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him; in whom also believing, they were saved, through union to Jesus Christ, being holy men, worthy of love and admiration, having had witness borne to them by Jesus Christ, and being reckoned along with [us] in the Gospel of the common hope.” Epistle of Ignatius to the Philadelphians ch.5 p.82

Ignatius of Antioch (-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” Epistle of Ignatius to the Smyrnaeans ch.7 p.89

Quadratus of Athens (126 A.D.) “Our Saviour’s works, moreover, were always present, for they were real, consisting of those who had been healed of their diseases, those who had been raised from the dead; …”

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “Then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could men have been saved by beholding Him?”

2 Clement (120-140 A.D.) ch.2 p.517 “Thus also did Christ desire to save the things which were perishing, and has saved many by coming and calling us when hastening to destruction.”

Polycarp (100-155 A.D.) “Polycarp, and the presbyters with him, to the Church of God sojourning at Philippi: Mercy to you, and peace from God Almighty, and from the Lord Jesus Christ, our Saviour, be multiplied” Letter to the Philippians introduction p.33

Evarestus (c.169 A.D.) “He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous[in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls,” Martyrdom of Polycarp ch.19 p.&&&

Epistle to Diognetus (c.130-200 A.D.) ch.7 p.27 “As a king sends his son, who is also a king, so sent He Him; as God He sent Him; as to men He sent Him; as a Saviour He sent Him,”

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

Melito of Sardis (170-177/180 A.D.) “For this reason did the Father send His Son from heaven without a bodily form, that, when He should put on a body by means of the Virgin’s womb, and be born man, He might save man, and gather together those members of His which death had scattered when he divided man.” From the Discourse on Soul and Body p.756

Irenaeus of Lyons (182-188 A.D.) “believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent.” Irenaeus Against Heresies book 3 ch.4.2 p.417

Serapion of Antioch (191/200-210) ch.2 p.775 “-for, having borrowed this said Gospel from those who were familiar with it from constant perusal, namely from the successors of those who were his leaders in the heresy, whom we call Docetae (for most of the opinions held by him are derived from their teaching), we were able to read it through; and while we found most of its contents to agree with the orthodox account of the Saviour, we found some things inconsistent with that, and these we have set down below for your inspection.”

Clement of Alexandria (193-202 A.D.) says that Jesus is the Savior. Stromata book 1 ch.1 p.302

Clement of Alexandria (c.195 A.D.) “But it has been God’s fixed and constant purpose to save the flock of men: for this end the good God sent the good Shepherd.” Exhortation to the Heathen ch.11 p.204

Clement of Alexandria (c.195 A.D.) discusses 1 Timothy 4:10 and calls Jesus our Savior. Exhortation to the Heathen ch.9 p.196

Tertullian (c.213 A.D.) “In His address to Nicodemus He says: ‘So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ And again: ‘For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.’” Against Praxeas ch.21 p.616

Hippolytus of Portus (222-235/236 A.D.) says Jesus came to save fallen man. See 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

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.4 p.306 “Justin said, ‘Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished, because this shall become to us salvation and confidence at the more fearful and universal judgment-seat of our Lord and Saviour.’”

Origen (225-253/254 A.D.) Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen (by any one) before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, ‘being in the beginning with God,’ became flesh for the sake of those who had cleaved to the flesh, Origen Against Celsus book 6 ch.68 p.604. See also Homilies on Jeremiah Homily 1 ch.7.4 p.9.

Novatian (250/4-256/7 A.D.) “If God says that He saves by God, still God does not save except by Christ… Yes, if God the Father does not save except by God, no one can be saved by God the Father unless he shall have confessed Christ to be God,” Treatise on the Trinity ch.12 p.621

Treatise on Rebaptism (c.250-258 A.D.) ch.8 p.671 “He had been announced to the shepherds by the angels at the same moment that there was born to them a Saviour; because His star being seen in the east, He had been most anxiously sought for and adored by the Magi, and honoured with illustrious presents and distinguished offerings;”

Celerinus to Cyprian (250-251 A.D.) “Celerinus to Lucian, greeting. In writing this letter to you, my lord and brother, I have been rejoicing and sorrowful,-rejoicing in that I had heard that you had been tried on behalf of the name of our Lord Jesus Christ our Saviour,” Epistles of Cyprian Letter 20 ch.1 p.298

Firmilian to Cyprian (250-251 A.D.) says that Judas dealt wickedly with our Savior. Epistles of Cyprian Letter 74 ch.2 p.390

Cornelius to Cyprian of Carthage (c.246-256 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.” Epistles of Cyprian Letter 46 p.324

Theognostus of Alexandria (260 A.D.) ch.2 p.156 “And with the view of confirming this, he adduces the word spoken by the Saviour to the disciples: ‘I have yet many things to say unto you, but ye cannot bear them now. But when the Holy Spirit is come, He will teach you.”

Theognostus Of Alexandria (260 A.D.) fragment 3 p.156 (from Athanasius of Alexandria) “Then he says again: As the Saviour converses with those not yet able to receive what is perfect, condescending to their littleness, while the Holy Spirit communes with the

Arnobius of Sicca (297-303 A.D.) “Christ came as Savior of men;” and that no one is excluded, but He doesn’t keep on inviting those who reject Him. Arnobius Against the Heathen book 2 ch.64 p.458

Arnobius of Sicca (297-303 A.D.) “But, my opponents ask, if Christ came as the Saviour of men, as you say, why does He not, with uniform benevolence, free all without exception? I reply, does not He free all alike who invites all alike?” Arnobius Against the Heathen book 1 ch.64 p.432

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

Peter of Alexandria (306,285-310/311 A.D.) “I came not to destroy the law, or the prophets, but to fulfil them’ the Saviour Himself said in the Gospel.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.7 p.282

Methodius (270-311/312 A.D.) “But the rich man in torment, and the poor man who was comforted in the bosom of Abraham, are said, the one to be punished in Hades, and the other to be comforted in Abraham’s bosom, before the appearing of the Saviour, and before the end of the world, and therefore before the resurrection; teaching that now already, at the change, the soul rises a body.” Discourse on the Resurrection ch.19 p.377

Alexander of Alexandria (313-326 A.D.) “Therefore God sent down from heaven His incorporeal Son to take flesh upon Him in the Virgin’s womb; and thus, equally as thou, was He made man; to save lost man, and collect all His scattered members.” Epistles on the Arian Heresy letter 5 ch.5 p.300

Eusebius of Caesarea (318-325 A.D.) Christ is our Savior. Demonstration of the Gospel book 1.1 p.2; 1.9 p.13

Eusebius of Caesarea (318-325 A.D.) calls Jesus our Savior. Preparation for the Gospel book 4 ch.21 p.30

Eusebius of Caesarea (318-325 A.D.) “dispensation of our Saviour and Lord Jesus Christ.” Eusebius’ Ecclesiastical History book 1 ch.1.3 p.81

Among corrupt or spurious works

pseudo-Hippolytus (after 236 A.D.) “be established, in order that when they see the Church rounded by me, they may be roused to emulate it in piety. And these things did the Saviour also ask on their behalf.” On Psalm 59:2 p.202

pseudo-Methodius (after 312 A.D.) “But when He says, ‘As the years draw nigh, thou shalt be recognised,’ He means, as has been said before, that glorious recognition of our Saviour, God in the flesh, who is otherwise invisible to mortal eye; as somewhere Paul, that great interpreter of sacred mysteries, says: ‘But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.’” Oration of Simeon and Anna ch.4 p.386

pseudo-Peter of Alexandria (after 311 A.D.) “A cycle of two hundred and eighty-five years from the incarnation of our Lord and Saviour Jesus Christ had rolled round, when the venerable Theonas, the bishop of this city, by an ethereal flight, mounted upwards to the celestial kingdoms.”

Among heretics

The Ebionite Epistle of Clement to James (-188 A.D.- uncertain date) ch.15 p.221 calls Christ our Savior.

Recognitions of Clement (211-231 A.D.) book 10 ch.70 p.210 “Hence let all this people be witnesses to your declaration, that with your whole heart you believe in the Lord Jesus Christ, that they may know that themselves also may be saved by Him.”

Protoevangelium of James (145-248 A.D.) “And thou shalt call His name Jesus, for He shall save His people from their sins.”

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.31-32 p.103 (implied) says that Jesus is our Savior. See also ibid p.105.

Saturninus in Irenaeus of Lyons (182-188 A.D.) “2. He [Saturninus] has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic…” Irenaeus Against Heresies book 1 ch.24.2 p.349

Nag Hammadi Apocalypse of Peter (3rd century A.D.) Nag Hammadi Library in English p.371 “As the Savior was sitting in the temple in the three hundredth (year) of the covenant and the agreement of the tenth pillar, and being satisfied with the number of the living, incorruptible Majesty, he said to me, ‘Peter, blessed are those above belonging to the Father, who revealed life to those who are from the life, through me, since I reminded they who are built on what is strong, that they may hear my word, and distinguish words of unrighteousness and transgression of law from righteousness, as being from the height of every word of this Pleroma of truth, having been enlightened in good pleasure by him whom the principalities sought. But they did not find him, nor was he mentioned among any generation of the prophets. He has now appeared among these, in him who appeared, who is the Son of Man, who is exalted above the heavens in a fear of men of like essence. But you yourself, Peter, become perfect in accordance with your name with myself, the one who chose you, because from you I have established a base for the remnant whom I have summoned to knowledge. Therefore be strong until the imitation of righteousness - of him who had summoned you, having summoned you to know him in a way which is worth doing because of the rejection which happened to him, and the sinews of his hands and his feet, and the crowning by those of the middle region, and the body of his radiance which they bring in hope of service because of a reward of honor - as he was about to reprove you three times in this night.’ And as he was saying these things, I saw the priests and the people running up to us with stones, as if they would kill us; and I was afraid that we were going to die. And he said to me, ‘Peter, I have told you many times that they are blind ones who have no guide.’”

Mani (262-278 A.D.) “God and Father of our Lord and Saviour” Disputation with Manes ch.13 p.187

Megethius (c.300 A.D.) “Which here is a simile? The prophets murder, but Christ saves. Nothing is altogether a simile.” Dialogue on the True Faith first part ch.165 p.60.

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.434 calls Jesus the Lord and Savior.

p3. Jesus was tempted

Matthew 4:1-10; Mark 1:13; Luke 4:1-12; Hebrews 4:15

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

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:10 Jesus suffered and endured temptation so that he can help us in our time of need.

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century A.D.) says that Jesus was tempted. Matthew 4:1-3

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) Jesus was tempted by the devil. Matthew 4:1,3

Justin Martyr (c.138-165 A.D.) says that after Jesus went up from the Jordan River, the memoirs of the apostles say that Jesus was tempted to worship Satan. But Christ said, “Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.” Dialogue with Trypho, a Jew ch.103 p.251

Tatian’s Diatessaron (c.172 A.D.) section 4 line 42-50 p.50 Jesus was tempted.

Irenaeus of Lyons (182-188 A.D.) “capable of being tempted, dishonoured, crucified, and of suffering death,” Irenaeus Against Heresies book 3 ch.19.3 p.449

Tertullian (198-220 A.D.) “He Himself, when tempted by the devil, demonstrated who it is that presides over” Tertullian On Prayer ch.8 p.684

Origen (c.227-240 A.D.) “though He was tempted in all things as we are, He was without sin,” Commentary on John book 1 ch.39 p.318

Origen (c.227-240 A.D.) “And He was in the desert forty days and forty nights tempted by Satan,” Commentary on John book 10 ch.1 p.381

Origen (235 A.D.) says that Jesus was tempted. Origen on Prayer ch.15.4 p.59

Dionysius of Alexandria (246-265 A.D.) “so the Savior’s first request is that the temptation which has come softly and plainly upon Him, and associated itself tightly with Him, may be turned aside.” Commentary on Luke ch.42 p.117

Peter of Alexandria (306,285-311 A.D.) mentions Jesus being baptized and then tempted of the devil, saying “Get thee behind me, Satan’” Canonical Epistle Canon 1 p.269

Lactantius (c.303-320/325 A.D.) “they were dispersed, nor did they feel remorse; they tempted me,” The Divine Institutes book 4 ch.18 p.120

Eusebius of Caesarea (318-325 A.D.) in speaking of our Savior says, “For Matthew, after the forty day’s fast and the temptation which followed it, indicated the chronology of his work when he says,” Eusebius’ Ecclesiastical History book 3 ch.24 p.153

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) says that the Prince of Evil [Satan] tempted Jesus. Clementine Homilies homily 19 ch.2 p.331

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.34 p.142 says that the prince of wickedness [Satan] tempted the King of peace [Jesus].

p4. Jesus suffered [for us]

Matthew 16:21; “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things … and that he must be killed and on the third day be raised to life”

Matthew 17:12 “In the same way the Son of Man is going to suffer at their hands.”

[son of man Matthew 26:23-25]

Matthew 26:38-39 (Jesus in the Garden of Gethsemane)

Mark 8:31 “He then began to teach them that the Son of man must suffer many things and be rejected by… and that he must be killed and after three days rise again.”

Mark 9:12 “Why then is it written that the Son of Many must suffer much and be rejected”

Luke 9:22 “And he [Jesus] said, ‘The Son of Man must suffer many things and be rejected by… and he must be killed and on the third day be raised to life.”

Luke 17:25 “but first he [the Son of Man] must suffer many things and be rejected by this generation.”

Luke 22:15 “I have eagerly desired to eat this Passover with you before I suffer.”

Luke 22:19b “This is my body given for you; do this in remembrance of me.”

Luke 22:20b “This cup is the new covenant in my blood, which is poured out for you.”

Luke 22:64 the soldiers mocked and beat Jesus

Luke 23:39 (partial) a thief hurled insults at Jesus

Luke 24:26 “He [Jesus] said to them, ‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’”;

Acts 3:18 “But this is how God fulfilled what he had foretold through all the prophets, says that his Christ would suffer.” (Peter is speaking)

Acts 17:3 [Paul was] “explaining and proving that the Christ had to suffer and rise from the dead.”

2 Corinthians 1:5a “For just as the sufferings of Christ flow over into our lives,…”

Hebrews 2:9-10,18 “… he [Jesus] suffered death, so that by the grace of God he might taste death for everyone. I bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.” (18) Because he himself [Jesus] suffered when he was tempted, he is able to help those who are being tempted.”

1 Peter 1:11; “the Spirit of Christ… predicted the sufferings of Christ and the glories that would follow.”

1 Peter 2:21 “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.”

1 Peter 2:23a “When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.”

(partial) Matthew 26:28 “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

(partial) Mark 14:24 “‘This is my blood of the covenant, which is poured out for many,’ he said to them.”

(partial, not say for us) Romans 8:17 “… if indeed we share in his [Christ’s] sufferings in order that we may also share in his glory.”

(partial, not say for us) Philippians 3:10 “… and the fellowship of sharing in his [Christ’s] sufferings…”

(partial, “freeing him [Christ] from the agony of death”) Acts 2:24

(partial) Hebrews 9:26 “Then Christ would have had to suffer many times since the creation of the world. … by the sacrifice of himself.”

(partial, not say for us) 1 Peter 4:1a “Therefore, since Christ suffered in his body,…”

(partial) 1 Peter 4:13a “But rejoice that you participate in the sufferings of Christ…”

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

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Mark 8:31

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:10 Jesus suffered and endured temptation so that he can help us in our time of need.

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

p16 Philippians 3:10-17; 4:2-8 (late 3rd century) (partial, not for us) Philippians 3:10 mentions the Christ’s sufferings, but does not say for us.

p27 – Romans 8:8-12,17-22 (3rd century A.D.) (partial) says we are to share in Christ’s sufferings. Romans 8:17

Clement of Rome (96-98 A.D.) quotes Isaiah 53 and shows that Christ suffered for us. 1 Clement ch.16 p.9

Ignatius of Antioch (-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].” Letter of Ignatius to the Smyrnaeans ch.2 p.87

Ignatius of Antioch (-107/116 A.D.) says that those who say Christ only seemed to suffer they are without God. “Flee, therefore, those evil offshoots” Ignatius’ Letter to the Philadelphians ch.4 p.81

Ignatius of Antioch (-107/116 A.D.) says that Jesus was truly of the seed of David, Son of god, truly born of a virgin, baptized by John, and nailed for us under Pontius Pilate and Herod the tetrarch. Letter of Ignatius to the Smyrnaeans ch.1 p.86

Epistle of Barnabas ch.5 p.139 (c.70-130 A.D.) quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb. See also ibid ch.5 p.140 says, “He himself willed thus to suffer, for it was necessary that He should suffer on the tree.” See also ibid ch.7 p.141

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 says Jesus “suffered for our soul”

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “He endured to suffer at the hands of men.”

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 quotes Isaiah 53:5,7 as showing that Jesus suffered for us as the lamb.

2 Clement (120-140 A.D.) vol.9 ch.1 p.253 “and how much Jesus Christ submitted to suffer for our sakes.”

Justin Martyr (c.150 A.D.) mentions that Christ partook of our suffering that that He might also bring us healing. Second Apology of Justin Martyr ch.13 p.193.

Justin Martyr (c.138-165 A.D.) “But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.” Dialogue with Trypho, a Jew ch.89 p.244.

Evarestus (c.169 A.D.) “Christ, who suffered for the salvation of such as shall be saved throughout the whold world … nor to worship any other. For Him indeed, as being the Son of God, we adore;” Martyrdom of Polycarp ch.17 p.43 (ANF translation)

Evarestus (c.169 A.D.) “Christ suffers for the salvation of believers. We adore the Son of God.” Martyrdom of Polycarp ch.17 p.43 (another translation)

Tatian’s Diatessaron (c.172 A.D.) section 23 p.80 “And henceforth began Jesus to shew to his disiples that he was determined to go to Jerusalem, and suffer much,”.

Tatian’s Diatessaron (c.172 A.D.) section 24 p.81 “and as it was written of the Son of man, that he should suffer many things, and be rejected.”.

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

Claudius Apollinaris (177, 160-180 A.D.) (implied) “the great sacrifice, the Son of God instead of the lamb, who was bound, who bound the strong, and who was judged, though Judge of living and dead, and who was delivered into the hands of sinners to be crucified, who was lifted up on the horns of the unicorn, and who was pierced in His holy side, who poured forth from His side the two purifying elements, water and blood, word and spirit, and who was buried on the day of the Passover, the stone being placed upon the tomb.” Ante-Nicene Fathers vol.8 ch.772-773

Melito of Sardis (170-177/180 A.D.) says that Jesus suffered for the sake of those who suffer. On Faith ch.5 Ante-Nicene Fathers vol.8 p.757. See also On Pascha ch.57 p.52 and ibid stanza 66 p.54.

Melito of Sardis (170-177/180 A.D.) (partial) “He [Jesus] had to suffer, but not through you [Israel].” On Pascha part 75 p.58

Irenaeus of Lyons (182-188 A.D.) “And again: ‘Christ has redeemed us from the curse of the law, being made a curse for us:’ for it is written, ‘Cursed is every one that hangs upon a tree.’” Irenaeus Against Heresies book 3 ch.18.3 p.446

Irenaeus of Lyons (c.160-202 A.D.) Jesus suffered.. Proof of Apostolic Preaching ch.68, 75

Clement of Alexandria (193-202 A.D.) teaches on the suffering of Christ. Stromata book 4 ch.7 p.418. He also says the Word was to suffer in The Instructor book 1 ch.6 p.221. He also briefly mentions Christ’s sufferings in Stromata book 5 ch.6 p.452.

Clement of Alexandria (c.195 A.D.) says 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 (207/208 A.D.) speaks of the suffering of the cross of Christ predicted by the Creator. Five Books Against Marcion book 3 ch.18 p.336. See also book 3 ch.8

Tertullian (c.213 A.D.) (partial, does not say for us) says that Jesus experienced human sufferings – hunger and thirst, and tears, and actual birth and real death,” Against Praxeas ch.16 p.612

Tertullian (198-220 A.D.) (partial) says Jesus had the suffering of deqth. On the Flesh of Christ ch.17 p.536. See also ibid ch.24 p.542.

Hippolytus of Portus (222-235/236 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 of Portus (222-235/236 A.D.) mentions Christ’s cup of suffering. Commentary on Psalm 2 p.170.

Hippolytus of Portus (222-235/236 A.D.) says that Jesus suffered for us. Against the Heresy of One Noetus ch.2 p.224.

Origen (225-253/254 A.D.) quotes almost half of Isaiah 53, referring to Christ. Origen Against Celsus book 1 ch.54 p.420

Origen (239-242 A.D.) says that Christ suffered for us. Homilies on Ezekiel homily 6 ch.6.3 p.92

Novatian (250/4-256/7 A.D.) quotes Isaiah 53:5 “by His stripes we are healed” referring to Jesus. Treatise Concerning the Trinity ch.9 p.619

Cyprian of Carthage (c.246-258 A.D.) says that the Son of God suffered. Epistles of Cyprian letter 55 ch.6 p.349

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

Adamantius (c.300 A.D.) discusses what if Jesus only suffered in appearance. “If He suffered in appearance, and not in reality, Herod sat in judgment only in appearance; in appearance Pilate washed his hands of Him, and in appearance Judas betrayed Him. Caiaphas likewise delivered Him up in appearance; the Jews seized Him in appearance, and the apostles…. Even His blood was poured out in appearance; the Evangelists preached the Gospel in appearance; Christ came from Heaven in appearance, and He ascended in appearance. The salvation of mankind was also in appearance, and not in truth. Why then does Christ say, ‘I am the truth?’” Dialogue on the True Faith fifth part ch.851a p.149

Adamantius (c.300 A.D.) says that Christ suffered for us. Dialogue on the True Faith fifth part section 12 p.163

Alexander of Lycopolis (301 A.D.) (implied) “That it should be said, indeed, in the docrine of the church, that he [Christ] gave Himself up for the remission of sins, …” Of the Manichaeans ch.24 p.251.

Arnobius of Sicca (297-303 A.D.) (implied) says that Christ died for us. Arnobius Against the Heathen book 1 ch.62 p.431

Victorinus of Petau (martyred 304 A.D.) “In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell,” Commentary on the Apocalypse from the first chapter verse 5 p.344

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

Methodius (270-311/312 A.D.) discusses how and why Jesus was crucified, made man, and suffered in that manner instead of another. “Christ, the Son of God, by the command of the Father, became conversant with the visible creature, in order that, by overturning the dominion of the tyrants, the demons, that is, He might deliver our souls from their dreadful bondage,… For with this end the Lord Jesus both wore our flesh, and became man, and by the divine dispensation was nailed to the cross;” Three Fragments from the homily on the Cross and Passion of Christ ch.1 p.399

Peter of Alexandria (306,285-311 A.D.) discusses the fourth day and that Jesus suffered on the sixth day [Friday] for us. Then he says, “But the Lord’s day we celebrate as a day of joy, because on it He rose again, on which day we have received it for a custom not even to bow the knee. The Canonical Epistle Canon 15 p.278

Athanasius of Alexandria (318 A.D.) says that Christ died for all, and by the suffering of death tasted death for every man. Incarnation of the Word ch.10.2 p.41. See also ibid ch.7.5 p.40.

Lactantius (c.303-320/325 A.D.) said that Jesus knew He must suffer and be put to death for the salvation of many. The Divine Institutes book 4 ch.18 p.119. See also book 4 ch.26 p.120

Lactantius (c.303-320/325 A.D.) (partial) “but He [God] sent His own Son, to call all nations to the favour of God. ... Therefore the Supreme Father ordered Him [His own Son] to descend to the earth, and to put on a human body, that, being subject to the sufferings of the flesh, He might teach virtue and patience not only by words, but also by deeds.” Epitome of the Divine Institutes ch.43 p.239

Alexander of Alexandria (313-326 A.D.) “It is sufficiently discovered that He suffered shame for man’s sake, to set him free from death; … In very deed did He [Jesus] endure for our sakes sorrow, ignominy, torment, even death itself, and burial.” Epistles on the Arian Heresy Epistle 5.6 p.301

Alexander of Alexandria (313-326 A.D.) (partial) 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

Eusebius of Caesarea (318-325 A.D.) says the Jesus suffered, was resurrected, and ascended to heaven. Eusebius’ Ecclesiastical History book 1 ch.2 p.85

Eusebius of Caesarea (318-325 A.D.) (partial, not say for us) says that Jesus suffered. Eusebius’ Ecclesiastical History book 1 ch.2.23 p.85

Among corrupt or spurious works

Testaments of the Twelve Patriarchs (70-135 A.D.) book 3 ch.4 p.13 talks of the suffering of the Most High.

Among heretics

X The Gospel of Peter (180-190 A.D.) says that Jesus was as if feeling no pain. Ante-Nicene Fathers vol.9 no.4 p.7

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.436 says Jesus suffered on [our] behalf

p5. Christ is the end/fulfillment of the law

Romans 10:4; Hebrews 10:18

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 10:18; Romans 10:4

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:18

Justin Martyr (c.138-165 A.D.) “In talking about the circumcision, the Sabbath, sacrifices and offerings and feasts, “…that they should have an end in Him who was born of a virgin, of the family of Abraham and the tribe of Judah, and of David, in Christ the Son of God.” Dialogue with Trypho, a Jew ch.43 p.216

Irenaeus of Lyons (182-188 A.D.) “For Christ is the end of the law for righteousness to every one that believeth.” Irenaeus Against Heresies book 4 ch.12.4 p.467

Irenaeus of Lyons (182-188 A.D.) “did not make void, but fulfilled the law, by performing the offices of the high” Irenaeus Against Heresies book 4 ch.8.2 p.471

Clement of Alexandria (193-202 A.D.) “‘For Christ is the end of the law for righteousness,’ who was prophesied by the law to every one that believeth.” Stromata book 2 ch.9 p.357

Clement of Alexandria (193-217/220 A.D.) “fulfilled the law, but had begun to do so from his very earliest youth.” Who is the Rich Man That Shall Be Saved ch.7 p.593

Tertullian (207/208 A.D.) “for Christ is the end of the law for righteousness to every one that believeth.” Five Books Against Marcion book 5 ch.14 p.460

Tertullian (207/208 A.D.) “For even in the case before us He fulfilled the law, while interpreting its conditions” Five Books Against Marcion book 4 ch.12 p.364

Tertullian (207/208 A.D.) “If the gospel has not fulfilled the law, then all I can say is the law has fulfilled the gospel” Five Books Against Marcion book 5 ch.14 p.461

Hippolytus of Portus (222-234/5 A.D.) “… so that after me Paul may exclaim, ‘Christ is the fulfilling of the law for righteousness to every one that believeth.” Discourse on the Holy Theophany ch.5 p.236

Origen (225-253/254 A.D.) “And this net has been cast into the sea-the wave-tossed life of men in every part of the world, and which swims in the bitter affairs of life. And before our Saviour Jesus Christ this net was not wholly filled; for the net of the law and the prophets had to be completed by Him who says, ‘Think not that I came to destroy the law and the prophets, I came not to destroy but to fulfil.’” Commentary on Matthew book 10 ch.12 p.420

Origen (235 A.D.) says that Christ fulfilled the Law. Exhortation to Martyrdom ch.6.46 p.149. See also ch.46 p.189

Novatian (250/254-257 A.D.) “But now Christ, the end of the law, has come, disclosing all the obscurities of the law – all those things which antiquity had covered with the clouds of sacraments.” On Jewish Meats ch.5 p.648

Eusebius of Caesarea (318-325 A.D.) Christ fulfilled the law. Demonstration of the Gospel book 1.7 p.12

Among corrupt or spurious work

pseudo-Methodius (after 312 A.D.) child, superior to the law, who yet fulfilled the law; that child that was at Oration Concerning Simeon and Anna ch.385

p6. Jesus/Son of man is Lord of the Sabbath

Matthew 12:8; Mark 2:28; Luke 6:5

Clement of Rome (96-98 A.D.) (partial, not say Jesus) “And thus He forewarns us: ‘Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.’ He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, ‘Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.’” 1 Clement ch.34 vol.1 p.14

Tertullian (207-220 A.D.) “The Son of man is Lord of the Sabbath-day.” On the Flesh of Christ ch.15 p.534

Tertullian (207/208 A.D.) “He was called ‘Lord of the Sabbath,’ becaue He maintained the Sabbath as His own institution.” Five Books Against Marcion book 4 ch.12 p.363

Novatian (250/4-256/7 A.D.) says that Jesus is “Lord of the Sabbath” in Treatise Concerning the Trinity ch.11 p.620

Victorinus of Petau (martyred 304 A.D.) “And let the paraceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ himself, Lord of the Sabbath, says by His prophets that “‘His soul hateth;’” On the Creation of the World p.342

p7. Jesus is our Redeemer / redeemed us

Romans 3:24; Galatians 3:13; 4:5; Ephesians 1:7,14; Colossians 1:14; Titus 2:14; Hebrews 9:12,15; 1 Peter 1:18; Revelation 5:9

Partial Job 19:25

The New Testament has seven different Greek words for redeemed/redemption

Agirazo (verb) “to buy” 1 Cor 6:20; 7:23; 2 Peter 2:1; Revelation 5:9; 14:3-4

Exagorazo (verb) “to buy out” Galatians 3:13; 4:5; Ephesians 5:16; Colossians 4:5

Lytron “ransom” (noun) Matthew 20:28; Mark 10:45

Lytroomai “to ransom” (verb) Luke 24:21; Titus 2:14; 1 Peter 1:18

Lytrosis “buy by ransoming” (noun) Luke 1:68; 2:38; Hebrews 9:12

Apolytrosis “buy back by ransoming” (noun) Luke 2!:28; Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7,14; 4:30; Colossians 1:14; Hebrews 9:15; 11:35

See The Bible Knowledge Commentary : New Testament p.153 for more info.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Galatians 3:13; 4:5

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

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) speaks of redemption through Jesus. Romans 3:24

2 Clement (120-140 A.D.) ch.17 p.522 “This means the day of His appearing, when He will come and redeem us-each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprise, saying, ‘Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation.’ And ‘their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh.’”

Justin Martyr (c.138-165 A.D.) “Christ, by being crucified on the tree, and by purifying [us] with water, has redeemed us” Dialogue with Trypho, a Jew ch.86 p.242

Melito of Sardis (170-177/180 A.D.) “Isaac from death. In like manner, the Lord, being slain, saved us; being bound, He loosed us; being sacrificed, He redeemed us” From the Catena on Genesis p.759

Irenaeus of Lyons (182-188 A.D.) “For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word,” Irenaeus Against Heresies book 4 ch.20.2 p.488

Irenaeus of Lyons (c.160-202 A.D.) Jesus is our Redeemer. Proof of Apostolic Preaching ch.38, 58

Clement of Alexandria (193-217/220 A.D.) “And he laughed mystically, prophesying that the Lord should fill us with joy, who have been redeemed from corruption by the blood of the Lord.” The Instructor book 1 ch.5 p.217. See also The Instructor book 1 ch.5 p.215.

Tertullian (198-220 A.D.) “refuted touching God as the Creator, and Christ as the Redeemer of the flesh,” On the Resurrection of the Flesh ch.2 p.546

Tertullian (207/208 A.D.) “what they had deemed Him to be-the Creator’s Christ, the Redeemer of Israel.” Five Books Against Marcion book 4 ch.42 p.422

Tertullian (208-220 A.D.) “Who has redeemed another’s death by his own, but the Son of God alone? For even in His very passion He set the robber free.” Tertullian on Modesty ch.22 p.100

Theodotus the probable Montanist (c.240 A.D.) “Now the Lord with His precious blood redeems us, freeing us from our old bitter masters, that is, our sins, on account of which the spiritual powers of wickedness ruled over us.” Excerpts of Theodotus ch.20 p.45

Hippolytus of Portus (222-234/5 A.D.) “the God of all things become man, viz., in order that by suffering in the flesh, which is susceptible of suffering, He might redeem our whole race, which was sold to death; and that by working wondrous things by His divinity, which is unsusceptible of suffering, Against Beron and Helix fragment 2 p.232

Commodianus (c.240 A.D.) “seekest healthful things. Thou wishest to live between both ways, but thence thou shalt perish. And, moreover, thou sayest, Who is He who has redeemed from death, that we may believe in Him, since there punishments are awarded? Ah! not thus, O malignant man, shall it be as thou thinkest. For to him who has lived well there is advantage after death. Thou, however, when one day thou diest, shalt be taken away in an evil place. But they who believe in Christ shah be led into a good place, and those to whom that delight is given are caressed;” Instructions of Commodianus ch.24 p.207

Origen (225-253/254 A.D.) “A man, therefore, could not give anything as an exchange for his own life, but God gave an exchange for the life of us all, ‘the precious blood of Christ Jesus,’ according as ‘we were bought with a price,’ ‘having been redeemed, not with corruptible things as silver or gold, but with precious blood, as of a lamb without blemish and without spot,’ even of Christ.” Commentary on Matthew book 12 ch.28 p.465

Origen (225-253/254 A.D.) “But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood; or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that ‘Peter and they that were with him were heavy with sleep.’” Commentary on Matthew book 12 ch.40 p.471

Origen (235 A.D.) says that Christ redeemed us. Exhortation to Martyrdom ch.3.12 p.153

Treatise Against Novatian (254-256 A.D.) “had redeemed at the great price of His blood?”

Treatise on Rebaptism (c.250-258 A.D.) “who are made lawful believers, the baptism of their own blood is wanting without mischief, because, being baptized in the name of Christ, they have been redeemed”

Cyprian of Carthage (c.246-258 A.D.) “Let us glorify and bear God in a pure and chaste body, and with a more complete obedience; and since we have been redeemed by the blood of Christ, let us obey and give furtherance to the empire of our Redeemer by all the obedience of service, that nothing impure or profane may be brought into the temple of God, lost He should be offended, and forsake the temple which He inhabits.” Treatises of Cyprian Treatise 2 ch.2 p.430

Theonas of Alexandria (282-300 A.D.) “But the glory of the Father 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

Adamantius (c.300 A.D.) “redemption was to be through the blood of Christ. … It is fair to say, with you, that he [Christ] bought, for He gave His own blood;” Dialogue on the True Faith First part 820a27 p.72

Methodius (270-311/312 A.D.) “pieces of silver covenant for Him who, with His life-giving blood, was to redeem” Oration on Psalms ch.398

Alexander of Alexandria (313-326 A.D.) says that Christ was the cause of our redemption, blood for blood. Epistles on the Arian Heresy Epistle 5 ch.6 p.302

Eusebius of Caesarea (318-325 A.D.) calls Jesus “Redeemer”. Preparation for the Gospel book 4 ch.1 p.2

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) says “the Creator and Redeemer of the world.” is of one glory with the Father. Oration of Simeon and Anna ch.6 p.387

Among heretics

Valentinian Gospel of Philip (c.150-4th century) The Gnostic Bible p.260 “Christ came to buy. He rescued and redeemed, redeeming aliens.”

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.434 calls Jesus our Redeemer.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius says that Christ redeemed us. Dialogue on the True Faith first part ch.820a 27 p.71

p8. Christ finished His work

John 4:34; 5:36

(implied) John 19:30

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied) John 4:34; 5:36

Hippolytus of Portus (222-235/236 A.D.) “And He who gives life bountifully to all, has His side pierced with a spear. And He who raises the dead is wrapped in linen and laid in a sepulchre, and on the third day He is raised again by the Father, though Himself the Resurrection and the Life. For all these things has He finished for us, who for our sakes was made as we are. For “Himself hath borne our infirmities, and carried our diseases;” Against the Heresy of One Noetus ch.18 p.230

Origen (225-253/254 A.D.) (partial) “and if it is reasonable to conceive that Jesus altogether completed what He began, then, some time, He altogether completed that which He began to show to His disciples about the necessity of His suffering the things which are written. For, when any one apprehends from the Word the perfect knowledge of these things, then it must be said that, from a rational exhibition (the mind seeing the things which are shown) the exhibition becomes complete for him who has the will and the power to contemplate these things, and does contemplate them.” Origen’s Commentary on Matthew book 12 ch.20 p.461-462

Novatian (250/4-256/7 A.D.) “Or when the definition of the rule is established by Christ Himself, and it is said: ‘And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee upon the earth, I have finished the work which Thou gavest me?’” Concerning the Trinity ch.26 p.637

Cyprian of Carthage (c.246-258 A.D.) “I have glorified Thee on the earth: I have finished the work which Thou gavest me to do.” Treatises of Cyprian part 2 Treatise 12 Testimonies ch.1 p.516

Euchratius of Thenae at the Seventh Council of Carthage (258 A.D.) said: “God and our Lord Jesus Christ, teaching the apostles with His own mouth, has entirely completed our faith, and the grace of baptism, and the rule of the ecclesiastical law, saying: ‘Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’”

p9. Jesus forgives us / remits sins

Mark 2:10; Luke 7:48; Act 5:32; Romans 6:23; Ephesians 1:7

p46 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Ephesians 1:7

p. Antinoopolis – Matthew 6:10-12 (3rd century A.D.) (partial, says God, not Jesus) forgive others as God forgave you. Matthew 6:10-12

Clement of Rome (96-98 A.D.) “Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him” 1 Clement ch.7 p.7

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

Epistle of Barnabas ch.16 p.147 (c.70-130 A.D.) in discussing Jesus said “Having received the forgiveness of sin, and place our trust in the name of the Lord…”

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

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

Justin Martyr (c.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.115-155 A.D.) book 3 Similitude fifth ch.6 p.35 says that Jesus purged away the sins of the people.

Tatian’s Diatessaron (c.172 A.D.) section 45 line 15 p.113 says Jesus forgives sins.

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

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

Clement of Alexandria (193-217/220 A.D.) says that Jesus is the propitiation for our sins. The Instructor book 3 ch.12 p.295

Tertullian (207/208 A.D.) said that the Jews rightly said that a man could not forgive sins but 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 of Portus (222-235/236 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 of Portus (222-235/236 A.D.) “blotting out the handwriting of sins that was against us.” Commentary on Daniel ch.2.5 p.181

Origen (235-245 A.D.) “For Jesus, who cheers up the disciples with undiluted wine, cheers them up and says to them: ‘Take, drink, this is my blood, which is poured out for you for the forgiveness of sins.’” Homilies on Jeremiah Homily 12 ch.2.2 p.112-113

Origen (c.227-240 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 (250/254-257 A.D.) “And that he [Adam] is prevented from touching of the wood of the tree of life, is not caused by the malignant poison of envy, but lest, living for ever without Christ’s previous pardon of his sins, he should always bear about with him for his punishment an immortality of guilt.” Treatise Concerning the Trinity ch.1 p.612

Treatise On Rebaptism (c.250-258 A.D.) ch.18 p.677 speaks of Jesus forgiving the sins of the woman with an issue of blood.

Treatise on Rebaptism (c.250-258 A.D.) ch.18 p.677 “For our Lord says to the paralytic man, ‘Be of good cheer, my son, thy sins are forgiven thee,’ that He might show that hearts were purified by faith for the forgiveness of sins that should follow.”

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

Victorinus of Petau (martyred 304 A.D.) says that Jesus gave forgiveness of sins. Commentary on the Apocalypse ch.11.8 p.355

Peter of Alexandria (306,285-311 A.D.) says that Jesus is the propitiation for our sins. The Canonical Epistle Canon 11 p.276

Athanasius of Alexandria (318 A.D.) “in the same say also the most holy Son of the Father, being the Image of the Father, came to our region to renew man once made in His likeness, and find him, as one lost, by the remission of sins; as He says Himself in the Gospels:” Incarnation of the Word ch.14 p.43

Lactantius (c.303-320/325 A.D.) (implied) “for these true gifts you may have an everlasting gift from God. Mercy has a great reward; for God promises it, that He will remit all sins.” The Divine Institutes book 6 ch.12 p.178

p10. Jesus: the/One Mediator (between God & man)

Hebrews 7:25; 8:6; 9:15; 12:24; 1 Timothy 2:5

(partial) Galatians 3:19-22

(partial, shows the need for a mediator but does not say Jesus) Job 9:33-34; 33:23

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 7:25; 12:24

p17 Hebrews 9:12-19 (late 3rd century) says that Jesus is the mediator of the new covenant in Hebrews 9:15.

Clement of Rome (96-98 A.D.) (partial) “This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. … By Him the Lord has willed that we should taste of immortal knowledge,” 1 Clement ch.36 vol.1 p.14-15 (See also vol.9 p.240)

Clement of Rome (96-98 A.D.) (partial) quoting Isaiah 53 says of Jesus “by his stripes we are healed. He was an offering for sin. Jesus Himself will carry our sins.” 1 Clement ch.16 vol.1 p.9. See also vol.9 p.234.

Clement of Rome (96-98 A.D.) “Let us look stedfastly to the blood of Christ, and see how precious that blood [of Jesus] is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world.” 1 Clement ch.7 vol.1 p.7 also vol.9 p.231

Clement of Rome (96-98 A.D.) “On account of the Love he bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.” 1 Clement ch.49 p.18

Irenaeus of Lyons (182-188 A.D.) “And therefore in the last times the Lord has restored us into friendship through His incarnation, having become ‘the Mediator between God and men’; propitiating indeed for us the Father against whom we had sinned, and cancelling our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker.” Irenaeus Against Heresies book 5 ch.17.1 p.544

Irenaeus of Lyons (182-188 A.D.) discusses why Christ had to be fully man as well as God to take on the role of “Mediator” Irenaeus Against Heresies book 3 ch.18.7 p.448

Irenaeus of Lyons (182-188 A.D.) mentions the seed [Jesus] being a mediator. Irenaeus Against Heresies book 3 ch.7.2 p.420

Irenaeus of Lyons (182-188 A.D.) says that Jesus “united man through Himself to God” Irenaeus Against Heresies book 3 ch.4.2 p.417

Clement of Alexandria (193-217/220 A.D.) calls Jesus the Mediator who executes the Father’s will, the Son of God, and Savior of men. The Instructor book 3 ch.1 p.271

Tertullian (207-220 A.D.) “The Apostle Paul likewise says: ‘The man Christ Jesus is the one Mediator between God and man.’” On the Flesh of Christ ch.15 p.534

Tertullian (198-220 A.D.) “Designated, as He is, ‘the Mediator between God and man’, He keeps in His won self the deposit of the flesh which has been committed to Him by both parties - the pledge and security of its entire perfection.” On the Resurrection of the Flesh ch.51 p.584

Tertullian (198-220 A.D.) “Wherever it [our flesh] may be, it is in safe keeping in God’s presence, through that most faithful ‘Mediator between God and man (the man) Jesus Christ’, who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.” On the Resurrection of the Flesh ch.63 p.593

Tertullian (198-220 A.D.) “Designated, as He [Christ] is, ‘the Mediator between God and man,’ He keeps in His own self the deposit of the flesh which has been committed to Him by both parties - the pledge and security of its entire perfection.” On the Resurrection of the Flesh ch.51 p.584

Tertullian (c.213 A.D.) says the apostle calls Christ “the Mediator between God and man.” Against Praxeas ch.27 p.624. He says the same in On the Resurrection of the Flesh ch.63 ch. p.593.

Tertullian (198-220 A.D.) calls Jesus “the Mediator between God and man,” On the Resurrection of the Flesh ch.51 p.584

Hippolytus of Portus (222-235/236 A.D.) (implied) “Now, in order that He [Jesus] might be shown to have together in Himself at once the nature of God and that of man, - as the apostle, too, says: ‘Mediator between God and men, the man Christ Jesus. Now a mediator is not of one man, but two,’ - it was therefore necessary that Christ, in becoming the Mediator between God and men, should receive from both an earnest of some kind, that He might appear as the Mediator between two distinct persons.” Commentary On Numbers Written in Leontius Byzantine book i. Against Nestorius and Eutyches quoted from Hippolytus ANF vol.5 p.169.

Origen (c.227-240 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.

Origen (233/234 A.D.) (partial) says that Jesus is our Mediator. Origen On Prayer ch.10.2 p.42

Novatian (250/254-256/7 A.D.) (implied) “And rightly, as there is in Him [Jesus] something which excels the creature, by the agreement of the divinity and humanity seems to be pledged to Him: for which reason He who is declared as made the ‘Mediator between God and man’ is revealed to have associated in Himself God and man.” Concerning the Trinity ch.21 p.632 See also ibid ch.31 p.644.

Novatian (250/254-256/7 A.D.) (implied) “If Christ is only man, why is a man invoked in prayers as a Mediator” Concerning the Trinity ch.14 p.623

Cyprian of Carthage (c.246-258 A.D.) “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.” Treatises of Cyprian Treatise 6 ch.11 p.468

Peter of Alexandria (306,285-311 A.D.) says that Jesus is our Advocate with the Father. The Canonical Epistle Canon 11 p.276

Lucian of Antioch (c.300-311 A.D.) (implied) refers to Jesus as “the living Word, Wisdom, Life, True Light, Way, Truth, Resurrection, Door, unchangeable and unalterable, the immutable likeness of the Godhead,... the firstborn of all creation, ... the Divine Logos, ... born of a virgin, according to the Scriptures, and became man, the Mediator between God and man, ... who suffered for us, and rose for us the third day, and ascended into heaven and sitteth on the right hand of the Father, and again is coming with glory and power to judge the quick and the dead.” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Lactantius (c.303-320/325 A.D.) (partial) “He [Jesus] was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites [a mediator], that He might be able to lead man to God - that is, to immortality:” The Divine Institutes book 4 ch.25 p.126

Lactantius (c.303-320/325 A.D.) “For this cause, therefore, being God, He took upon Him flesh, that, becoming a mediator between God and man,” Epitome of the Divine Institutes ch.44 p.239-240

Eusebius of Caesarea (318-325 A.D.) (partial) “the God of all, first appoint a Mediator, the Divine Power, His ONLY (begotten), who should be sufficient for all,” Theophania ch.4 p.2

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “For there is one God of the Old and New Testament, “one Mediator between God and men,’” Letter to the Philadelphians ch.5 Latin version

Testaments of the Twelve Patriarchs (70-135 A.D.) Dan (implied) says that He [Christ] who intercedes for you is the Mediator between God and man for Israel’s peace.

pseudo-Methodius (after 312 A.D.) Jesus is mediator. Oration of Simeon and Anna ch.6 p.387

Note that mediator is mentioned in an addition to a codex of Alexander of Alexandria

p11. Jesus bore our sins/infirmities

1 Peter 2:24

(implied) Hebrews 10:11-12

(implied) Hebrew 9:28

Isaiah 53:4 bore our infirmity

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (implied) Hebrews 10:11-12

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:11-12 says that instead of the high priest offering sacrifices which can never take away sins, Jesus our high priest sacrificed once and for all.

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Jesus bore our sins. 1 Peter 2:24

Polycarp (100-155 A.D.) says the Jesus Christ bore our sins on His body on the tree. He was sinless. Polycarp’s Letter to the Philippians ch.8 p.35

Epistle to Diognetus ch.8 p.28 (c.130-200 A.D.) says Jesus took the burden of our iniquities.

Irenaeus of Lyons (182-188 A.D.) “For the Saviour has taken up the burden of our sins.” Fragment 22 p.572

Tertullian (207/208 A.D.) “He was therefore the very Christ of Isaiah, the healer of our sicknesses. ‘Surely,’ says he, ‘He hath borne our griefs and carried our sorrows.’ Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise Is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness.” Five Books Against Marcion book 4 ch.8 p.354

Tertullian (207/208 A.D.) quotes Isaiah 53:4. Five Books Against Marcion book 3 ch.7 p.326. See also ibid ch.17 p.336 and Five Books Against Marcion book 4 ch.8 p.354

Origen (c.227-240 A.D.) “On account of these infirmities and sicknesses which He bore away from us, He declares His soul to be sorrowful and sore troubled, and He is said in Zechariah to have put on filthy garments, which, when He was about to take them off, are said to be sins. ‘Behold, it is said, I have taken away thy sins.’ Because He had taken on Himself the sins of the people of those who believed in Him, he uses many such expressions as these: ‘Far from my salvation are the words of my transgressions,’ and ‘Thou knowest my foolishness, and my sins were not hid from Thee.’” Commentary on John book 2 ch.21 p.338

Origen (233/234 A.D.) (partial) says that Jesus “gave Himself for our sins” Origen On Prayer ch.25.1 p.85

Origen (233/234 A.D.) (partial) says that Jesus offered Himself for us. Origen’s Exhortation to Martyrdom ch.30 p.171

Cyprian of Carthage (c.246-258 A.D.) “For because Christ bore us all, in that He also bore our sins, we see” Epistles of Cyprian letter 62 ch.13 p.362

Lactantius (c.303-320/325 A.D.) “death, and was reckoned among the transgressors; and He bore the sins of many,” The Divine Institutes book 4 ch.18 p.121

p12. Jesus bore the curse for us

Galatians 3:13

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Galatians 3:13

Justin Martyr (c.138-165 A.D.) (implied) (Trypho, a Jew is speaking) ‘But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.’ I [Justin] replied to him, ‘If Christ was not to suffer, and the prophets had not foretold that He would be led to death on account of the sins of the people, and be dishonoured and scourged, and reckoned among the transgressors, and as a sheep be led to the slaughter, whose generation, the prophet says, no man can declare, then you would have good cause to wonder. But if these are to be characteristic of Him and mark Him out to all, how is it possible for us to do anything else than believe in Him most confidently? And will not as many as have understood the writings of the prophets, whenever they hear merely that He was crucified, say that this is He and no other? Dialogue with Trypho, a Jew ch.89 p.244

Irenaeus of Lyons (182-188 A.D.) “And again: “Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree.’” Irenaeus Against Heresies book 3 ch.18.3 p.446

Tertullian (198-220 A.D.) “Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be ‘cursed by God,’” An Answer to the Jews ch.10 p.164-165

Tertullian (207/208 A.D.) (implied) “But yet it by no means follows, because the Creator said of old, ‘Cursed is every one that hangeth on a tree,’ that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of?” Five Books Against Marcion book 5 ch.3 p.434

Athanasius of Alexandria (318 A.D.) explains how Jesus bore the curse for us. The Incarnation ch.1.25 p.49

p13. Christ suffered shame/disgrace

Hebrews 12:2; 13:13

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 12:2

Justin Martyr (c.138-165 A.D.) “have been called by God through the despised and shameful mystery of the cross (Justin uses the word shame a lot) Dialogue with Trypho, a Jew ch.131 p.265

Tatian’s Diatessaron (c.172 A.D.) section 30.43 p.96 goes into detail about the shame Christ faced.

Irenaeus of Lyons (182-188 A.D.) suffered shame on earth, while He is higher than all glory and praise in heaven; Irenaeus fragment 52 p.576

Hippolytus of Portus (222-235/236 A.D.) “‘borne reproach,’ namely the cross, when ‘they covered my face with shame,’” Expository Treatise Against the Jews ch.3 p.219

Origen (235 A.D.) Christ endured the cross, despising the shame. Exhortation to Martyrdom ch.37 p.180

Cyprian of Carthage (c.246-258 A.D.) “condemn Him with a most shameful death. These things they considered, and erred.” Treatises of Cyprian Treatise 12 second book ch.14 p.521

Athanasius of Alexandria (318 A.D.) mentions “the ignomy of the cross” Incarnation of the Word ch.24 p.49

Athanasius of Alexandria (318 A.D.) discusses the unseemliness of the cross. Incarnation of the Word ch.33.1 p.54

p14. Jesus was a ransom

Matthew 20:28; Mark 10:45; 1 Timothy 2:5f-6; Hebrews 9:15b

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 9:15b

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Matthew 20:28

Clement of Rome (96-98 A.D.) (implied) “how precious that blood [of Jesus] is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world.” 1 Clement ch.7 p.7

Epistle to Diognetus ch.9 p.28 (c.130-200 A.D.) says God “gave His own Son as a ransom for us, the holy One for transgressors”

Tatian’s Diatessaron (c.172 A.D.) section 31.5 p.91 says Jesus was a ransom.

Melito of Sardis (170-177/180 A.D.) “He [Jesus] is the one led like a lamb and slaughtered like a sheep; he ransomed us from the worship of the world as from the land of Egypt, and he set us free from the slavery of the devil as from the hand of Pharaoh, and sealed our souls with his own spirit, and the members of our body with his blood. This is the one who clad death in shame and, as Moses did to Pharaoh, made the devil grieve.” On Pascha part 67 p.55

Clement of Alexandria (193-217 A.D.) “Such is our Instructor, righteously good. ‘I came not,’ He says, ‘to be ministered unto, but to minister.’ Wherefore He is introduced in the Gospel ‘wearied,’ because toiling for us, and promising ‘to give His life a ransom for many.’” The Instructor book 1 ch.9 p.231

Tertullian (197-220 A.D.) “should ransom with money a man whom Christ has ransomed with His blood, how” Fleeing Persecution ch.12 p.123

Tertullian (207/208 A.D.) “‘For,’ he says, ‘ye are bought with a price.’ A price! Surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours,…” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus of Portus (222-235/236 A.D.) “might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death” Treatise on Christ and Antichrist ch.45 p.213

Origen (c.227-240 A.D.) “But Christ is our redemption because we had become prisoners and needed ransoming. I do not enquire as to His own redemption, for though He was tempted in all things as we are, He was without sin, and His enemies never reduced Him to captivity.” Commentary on John book 1 ch.39 p.318

Origen (225-253/254 A.D.) “life which has been overcome by death. He will ransom it out of its hand.” Commentary on Matthew book 2 ch.28 p.465

Cyprian of Carthage (c.246-258 A.D.) (implied, price) “by redeeming the believer with the price of His blood, by reconciling man to God the Father, by quickening our mortal nature with a heavenly regeneration.” Treatises of Cyprian Treatise 5 ch.25 p.405

Athanasius of Alexandria (318 A.D.) says that Jesus ransomed the sins of all. The Incarnation ch.40.2 p.57. See also Incarnation of the Word ch.25.4 p.50

Athanasius of Alexandria (318 A.D.) says that Christ “died to ransom all” Incarnation of the Word ch.21.7 p.48

p15. Christ reconciled us

Romans 5:10-11; 2 Corinthians 5:18-19; Ephesians 2:16; Colossians 1:20-22; Hebrews 2:17

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 2 Corinthians 5:18-19; Ephesians 2:16; colossians 1:20-22; Hebrews 2:17

p72 (Romans 5:10-11; Colossians 1:20)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – For the word of God) 2 Corinthians 5:18; Colossians 1:20

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 2:17

Clement of Rome (96-98 A.D.) (partial) “let us fall down before the Lord, and beseech Him with tears, that He would mercifully be reconciled to us, and restore us to our former seemly and holy practice of brotherly love” 1 Clement ch.48 vol.1 p.18. See also vol.9 ch.48 p.243.

Irenaeus of Lyons (182-188 A.D.) quotes Romans 6:3-4, then Romans 5:6-10, then Romans 8:34; then Romans 6:9; then Romans 8:11; then 1 Peter 2:23. Irenaeus Against Heresies book 3 ch.16.9 p.444

Clement of Alexandria (c.195 A.D.) “Whence He was and what He was, He showed by what He taught and exhibited, manifesting Himself as the Herald of the Covenant, the Reconciler, our Saviour, the Word, the Fount of life, the Giver of peace, diffused over the whole face of the earth; by whom, so to speak, the universe has already become an ocean of blessings.” Exhortation to the Heathen ch.10 p.202

Tertullian (192-220 A.D.) “‘Mediator between God and man, (the man) Jesus Christ’, who shall reconcile both God to man, and man to God; the spirit to the flesh,” On the Resurrection of the Flesh ch.63 p.63 p.593

Tertullian (207/208 A.D.) “we are “reconciled in His body through death;” Five Books Against Marcion book 5 ch.19 p.471

Hippolytus of Portus (222-235/236 A.D.) “But was it only that the Lord was baptized? He also renewed the old man, and committed to him again the sceptre of adoption. For straightway ‘the heavens were opened to Him.’ A reconciliation took place of the visible with the invisible; the celestial orders were filled with joy; the diseases of earth were healed; secret things were made known; those at enmity were restored to amity. For you have heard the word of the evangelist, saying, ‘The heavens were opened to Him,’ on account of three wonders. For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gates.” Discourse on the Holy Theophany ch.6 p.236

Origen (c.227-240 A.D.) “things, since God was in Christ reconciling the world to Himself,” Origen’s Commentary on John book 6 ch.37 p.379

Cyprian of Carthage (c.246-258 A.D.) “by redeeming the believer with the price of His blood, by reconciling man to God the Father, by quickening our mortal nature with a heavenly regeneration.” Treatises of Cyprian Treatise 5 ch.25 p.405

Methodius (270-311/312 A.D.) (partial) “Now I at least seem to perceive that nothing has been such a means of restoring men to paradise, and of the change to incorruption, and of reconciliation to God, and such a means of salvation to men, by guiding us to life, as chastity.” Banquet of the Ten Virgins discourse 4 ch.2 p.317

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.63 p.94 says that the Son reconciled us.

p16. Christ overcame/triumphed

John 16:33; Revelation 3:21; 5:5; 17:14

Implied Colossians 2:15

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (implied – For the word of God) Colossians 2:15

p24 Revelation 5:5-8; 6:5-8. (ca.300 A.D.) Revelation 5:5

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 16:33

Justin Martyr (c.138-165 A.D.) “Then, overcome and convicted, the devil departed at that time.” Dialogue with Trypho, a Jew ch.125 p.262

Tatian’s Diatessaron (c.172 A.D.) section 47 line 18 p.116 says Jesus overcame.

Melito of Sardis (170-177/180 A.D.) Christ triumphed over the enemy. On Pascha ch.102 p.65

Irenaeus of Lyons (182-188 A.D.) “the Lamb shall overcome them, because He is the Lord of lords and the King of” Irenaeus Against Heresies book 5 ch.26.1 p.554

Clement of Alexandria (c.195 A.D.) “the celestial Word… What then, does this instrument-the Word of God, the Lord, the New Song-desire? To open the eyes of the blind, and unstop the ears of the deaf, and to lead the lame or the erring to righteousness, to exhibit God to the foolish, to put a stop to corruption, to conquer death, to reconcile disobedient children to their father.” Exhortation to the Heathen ch.1 p.172

Tertullian (198-220 A.D.) “of our Lord, now owned by all, now highly exalted, now a triumphant One!” The Spectacles (=The Shows) ch.30 p.91

Tertullian (207/208 A.D.) “For with the last enemy death did He fight, and through the trophy of the cross He triumphed. Now of what God did the Legion testify that Jesus was the Son?” Five Books Against Marcion book 4 ch.20 p.379

Hippolytus of Portus (222-235/236 A.D.) “the Lamb shall overcome them: for he is Lord of lords, and King of kings; and” Treatise on Christ and Antichrist ch.38 p.211-212

Origen (225-253/254 A.D.) “as also in this, ‘In the world ye shall have tribulation; but be of good cheer, I have overcome the world.’” Origen Against Celsus book 6 ch.59 p.600

Origen (225-253/254 A.D.) “but be of good cheer, I [Jesus] have overcome the world.” And it is He whom we call Son of God-Son of that God,” Origen Against Celsus book 8 ch.14 p.644

Origen (c.227-240 A.D.) “and nailed it to His cross; who having put off from Himself the principalities and powers, made a show of them openly, triumphing over them by His cross. And we are taught to rejoice when we suffer afflictions in the world, knowing the ground of our rejoicing to be this, that the world has been conquered and has manifestly been subjected to its conqueror.” Commentary on John book 6 ch.37 p.378

Novatian (250/4-256/7 A.D.) “And if the same apostle says of Christ, that ‘having put off the flesh, He spoiled powers, they being openly triumphed over in Himself,’” Concerning the Trinity ch.21 p.632

Cyprian (c.246-258 A.D.) “that is, the devil was overcome by Christ. This is the great stone in the first” Treatises of Cyprian Treatise 12 part ch.16 p.522

Moyses, Maximum, and Nicostratus (248-257 A.D.) quotes Revelation 3:21, “… as I overcame” Letter to Cyprian 25 ch.4 p.303

Dionysius of Alexandria (246-265 A.D.) “added, ‘But be of good cheer, I [Jesus] have overcome the world.’” Commentary on Luke book 3 p.119

Anatolius of Alexandria (270-280 A.D.) “And the other party, passing the day of the Lord’s Passion as one replete with sadness and grief, hold that it should not be lawful to celebrate the Lord’s mystery of the Passover at any other time but on the Lord’s day, on which the resurrection of the Lord from death took place, and on which rose also for us the cause of everlasting joy. For it is one thing to act in accordance with the precept given by the apostle, yea, by the Lord Himself, and be sad with the sad, and suffer with him that suffers by the cross, His own word being: ‘My soul is exceeding sorrowful, even unto death;’ and it is another thing to rejoice with the victor as he triumphs over an ancient enemy, and exults with the highest triumph over a conquered adversary, as He Himself also says: ‘Rejoice with Me; for I have found the sheep which I had lost.’” ch.10 p.149

Adamantius (c.300 A.D.) quotes 1 Corinthians 15:54-55 about death being swallowed up in victory. Dialogue on the True Faith in God Second Part p.99

Victorinus of Petau (martyred 304 A.D.) “Christ the Son of God alone, ... Himself to fulfil. And because He Himself was the testator, who had overcome death, it was just that Himself should be appointed the Lord’s heir” Commentary on the Apocalypse from the fifth chapter verse 4 p.350

Methodius (270-311/312 A.D.) “For with this purpose the Word assumed the nature of man, that, having overcome the serpent, He might by Himself destroy the condemnation which had come into being along with man’s ruin.” Banquet of the Ten Virgins discourse 3 ch.6 p.318

Methodius (270-311/312 A.D.) “For the cross, if you wish to define it, is the confirmation of the victory, the way by which God to man descended, the trophy against material spirits,” Three Fragments p.399

Athanasius of Alexandria (318 A.D.) Jesus had a mark of victory and triumph over death. Against the Heathen ch.6 p.6. See also Incarnation of the Word ch.45.4,5 p.61

Lactantius (c.303-320/325 A.D.) (implied) “At last He did not refuse even to undergo death, that under His guidance man might triumph over death, subdued and bound in chains with all its terrors.” The Divine Institutes book 4 ch.26 p.128

Alexander of Alexandria (313-326 A.D.) “For her Goodman [Jesus Christ] hath confirmed our minds by saying, ‘Be of good cheer, I have overcome the world.’” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Alexander of Alexandria (313-326 A.D.) “Meanwhile hell was with light resplendent, for thither had the star descended. The Lord, indeed, did not descend into hell in His body but in His Spirit. He forsooth is working everywhere, for whilst He raised the dead by His body, by His spirit was He liberating their souls. For when the body of the Lord was hung upon the cross, the tombs, as we have said, were opened; hell was unbarred. the dead received their life, the souls were sent back again into the world, and that because the Lord had conquered hell, had trodden down death, had covered the enemy with shame; therefore was it that the souls came forth from Hades, and the dead appeared upon the earth.” Letter V Letter to Aeglon ch.4.6 p.301

p17. Grace and truth by Jesus Christ

John 1:17

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:17

Irenaeus of Lyons (182-188 A.D.) says that John said, “And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth.” Irenaeus Against Heresies book 5 ch.18.2 p.546

Clement of Alexandria (193-217/220 A.D.) “Now the law is ancient grace given through Moses by the Word. Wherefore also the Scripture says, ‘The law was given through Moses,’ not by Moses, but by the Word, and through Moses His servant. Wherefore it was only temporary; but eternal grace and truth were by Jesus Christ.” The Instructor book 1 ch.7 p.224

Origen (225-253/254 A.D.) “And he who beheld these things could say, ‘We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.’” Origen Against Celsus book 6 ch.68 p.604

Novatian (250/4-256/7 A.D.) “And thus also John, describing the nativity of Christ, says: ‘The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full Of grace and truth.’” Concerning the Trinity ch.13 p.622

Cyprian of Carthage (c.246-258 A.D.) “Christ should seem to have the power of washing, and purifying, and sanctifying a man. But we say that those who come thence are not re-baptized among us, but are baptized. For indeed they do not receive anything there, where there is nothing; but they come to us, that here they may receive where there is both grace and all truth, because both grace and truth are one.” Epistles of Cyprian Epistle 70 ch.1 p.377

Januarius of Mizzuli at the Seventh Council of Carthage (258 A.D.) p.569 “But there is no doubt that the Church alone possesses the baptism of Christ, since she alone possesses both the grace and the truth of Christ.”

Peter of Alexandria (306,285-311 A.D.) “Since certainly ‘grace and truth came by Jesus Christ,’ whence also by grace we are saved, according to that word of the apostle, ‘and that not of yourselves, nor of works, Jest any man should boast;’ by the will of God, ‘the Word was made flesh,’ and ‘was found in fashion as a man.’” Fragments On the Godhead p.280

p18. Jesus revealed the Father to us

John 1:18; 14:9

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:18

Tatian’s Diatessaron (before 172 A.D.) in section 45.32 quotes John 14:9. Also in section 4.1 p.49 quotes John 1:18.

Tatian’s Diatessaron (died c.172 A.D.) section 15 line 38 p.67 quotes Luke 10:22.

Tertullian (c.213 A.D.) “With us, however, the Son alone knows the Father, and has Himself unfolded ‘the Father’s bosom.’ He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father’s, which He has accomplished, which He had known most intimately, even from the beginning.” Against Praxeas ch.8 p.603

p19. Jesus the Paschal Lamb

1 Corinthians 5:7

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 5:7

Tertullian (198-220 A.D.) “For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrael was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; ‘and added that ‘it was the passover of the Lord,’ that is, the passion of Christ. Which prediction was thus also fulfilled,” An Answer to the Jews ch.10 p.167

Hippolytus of Portus (222-235/236 A.D.) “to prove Himself the true Paschal-lamb, even as the apostle says,” On the Paschal Supper ch.3 p.238

Origen (235-245 A.D.) calls Christ the paschal lamb. Homilies on Jeremiah homily 12 ch.13.1 p.127

Adamantius (c.300 A.D.) Christ is the Paschal lamb. Dialogue on the True Faith Second part 868a p.101)

Peter of Alexandria (306,285-311 A.D.) “Himself suffered as the true Lamb in the Paschal feast, as John, the divine and evangelist, teaches us in the Gospel written by him” fragment 5 ch.7 p.282

Among corrupt or spurious works

Author uncertain (after 200 A.D.) “Those faithful ones, Matthew, Mark, Luke, and John, Recorded unalloyed (not speaking words External), sanctioned by God’s Spirit, ‘neath So great a Master’s eye! This paschal Lamb Is hung, a victim. on the tree: Him Paul, Writing decrees to Corinth, with his torch,’” Five Books in Reply to Marcion book 2 stanzas 80-85 p.147

p20. Jesus baptized with the Holy Spirit & fire

Matthew 3:11; Luke 3:16

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) “” Spirit. Matthew 3:11b “He will baptize yo with the Holy Spirit and with fire.”

Justin Martyr (c.138-165 A.D.) quotes Matthew 3:11 but did not specify a view of fire in Dialogue with Trypho, a Jew ch.49 p.219

Tatian’s Diatessaron (c.172 A.D.) section 4 line 26 p.49 quotes Luke 3:16.

Irenaeus of Lyons (182-188 A.D.) used this verse to speak of God’s judgment of unbelievers in Irenaeus Against Heresies book 4 ch.4.3 p.466.

Tertullian (198-220 A.D.) said that baptism with water is unto salvation, and pretended and weak faith is baptized with fire, unto judgment (On Baptism ch.10 p.674).

Hippolytus of Portus (222-234/5 A.D.) quoted Matthew 3:11 but did not specify a view of fire in The Discourse on the Holy Theophany ch.3 p.235

Theodotus the probable Montanist (c.240 A.D.) p.124 said that fire is simply the destroying element, cleansing away evil in believers, and (he implies) destroying others.

Origen (235-245 A.D.) says that Jesus baptized with the Holy Spirit and with fire. Homilies on Jeremiah homily 2 ch.3.1 p.26

Origen (c.227-240 A.D.) quoted Matthew 3:11 saying this referred to the cleansing fire of the Holy Spirit. Commentary on John book 6 ch.16-17 p.366-367

Cyprian of Carthage (c.246-258 A.D.) quoted Matthew 3:11 but did not specify a view of fire in The Treatises of Cyprian Treatise 12 ch.1.12 p.511

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 quotes Matthew 3:11 and says this refers to Pentecost.

p21. Jesus provided purification

Hebrews 1:3

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

Epistle of Barnabas (c.70-130 A.D.) ch.8 p.142 “The calf is Jesus: the sinful men offering it are those who led Him to the slaughter. But now the men are no longer guilty, are no longer regarded as sinners. And the boys that sprinkle are those that have proclaimed to us the remission of sins and purification of heart. To these He gave authority to preach the Gospel,”

Justin Martyr (c.138-165 A.D.) “Christ, by being crucified on the tree, and by purifying [us] with water, has redeemed us” Dialogue with Trypho, a Jew a Jew ch.86 p.242

Claudius Apollinaris of Hierapolis (177,160-180 A.D.) (partial) (last half) When Jesus was killed water and blood, two purifying elements poured forth from Jesus’ side. Fragment 3 vol.8 p.773

Clement of Alexandria (193-202 A.D.) “Alone, therefore, the Lord, for the purification of the men who plotted against Him and disbelieved Him, ‘drank the cup;’” Stromata book 4 ch.9 p.422

Tertullian (208-220 A.D.) “From the Epistle also of John they forthwith cull (a proof). It is said: ‘The blood of His Son purifieth us utterly from every sin.’ Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. But what is the point whence (John) has started? He had predicated ‘God’ to be ‘Light,’ and that ‘darkness is not in Him,’ and that ‘we lie if we say that we have communion with Him, and walk in darkness.’ ‘If, however,’ he says, ‘we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifieth us utterly from every sin.’ Walking, then, in the light, do we sin? and, sinning in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. Whence, too, he points out the mode in which we shall be utterly purified from sin-(by) ‘walking in the light,’ in which sin cannot be committed. Accordingly, the sense in which he says we ‘are utterly purified’ is, not in so far as we sin, but in so far as we do not sin. For, ‘walking in the light,’ but not having communion with darkness, we shall act as they that are ‘utterly purified;’ sin not being quite laid down, but not being wittingly committed. For this is the virtue of the Lord’s blood, that such as it has already purified from sin, and thenceforward has set ‘in the light,’ it renders thenceforward pure, if they shall continue to persevere walking in the light. ‘But he subjoins,’ you say, ‘If we say that we have not sin, we are seducing ourselves, and the truth is not in us. If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.’” Tertullian on Modesty ch.19 p.96

Hippolytus of Portus (22-235/236 A.D.) “But the Word was not subject to the law in such wise as the sycophants fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment.” Fragments on Luke ch.2 verse 22 p.194

Origen (c.227-240 A.D.) This slain lamb has been made, according to certain hidden reasons, a purification of the whole world, for which, according to the Father’s love to man, He submitted to death, purchasing us back by His own blood from him who had got us into his power, sold under sin.” Commentary on John book 6 ch.35 p.377

Among corrupt or spurious works

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.5 p.56 “Him who makes thee clean, Jesus Christ thy Lord.”

p22. Jesus gives us living water

John 4:11

p9 – 1 John 4:11-12, 14-16 (3rd century A.D.) has John 4:11.

Justin Martyr (c.138-165 A.D.) “The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word.” Dialogue with Trypho, a Jew ch.69 p.233

Tatian’s Diatessaron (c.172 A.D.) section 35.1-2 p.97 quotes John 7:37-38

Irenaeus of Lyons (182-188 A.D.) “The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him,” Irenaeus Against Heresies book 5 ch.18.2 p.546

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “being baptized in the name of Christ, they have been redeemed with the most precious blood of the Lord; since both of these rivers of the baptism of the Lord proceed out of one and the same fountain, that every one who thirsts may come and drink, as says the Scripture, ‘From his belly flowed rivers of living water;’ which rivers were manifested first of all in the Lord’s passion, when from His side, pierced by the soldier’s spear, flowed blood and water, so that the one side of the same person emitted two rivers of a different kind, that whosoever should believe and drink of both rivers might be filled with the Holy Spirit.”

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: ‘I am Alpha and Omega, the beginning and the end I will give to him that is athirst, of the fountain of living water freely. He that overcometh shall possess these things, and their inheritance; and I will be his God, and he shall be my son.’” Treatises of Cyprian Treatise 12 second part ch.6 p.518

p23. Jesus came to save the lost

Luke 19:10

Luke 15:24,32

Implied Luke 15:4-9

Matthew 10:6; 15:24 lost sheep of Israel

Matthew 18:14 little ones be lost

Clement of Alexandria (c.195 A.D.) (partial) “But it has been God’s fixed and constant purpose to save the flock of men: for this end the good God sent the good Shepherd.” Exhortation to the Heathen ch.11 p.204

Tertullian (198-220 A.D.) “To begin with the passage where He says that He is come to ‘to seek and to save that which is lost.’ What do you suppose that to be which is lost? Man, undoubtedly. The entire man, or only a part of him? The whole man, of course. In fact, since the transgression which caused man’s ruin was committed quite as much by the instigation of the soul from concupiscence as by the action of the flesh from actual fruition, it has marked the entire man with the sentence of transgression, and has therefore made him deservedly amenable to perdition.” On the Resurrection of the Flesh ch.34 p.569

Tertullian (207/208 A.D.) “But when He adds, ‘For the Son of man is come to seek and to save that which was lost,’ my present contention is not whether He was come to save what was lost, to whom it had once belonged, and from whom what He came to save had fallen away; but I approach a different question.” Five Books Against Marcion book 4 ch.37 p.412

Athanasius of Alexandria (318 A.D.) “as He says Himself in the Gospels: ‘I came to find and to save the lost.’” Incarnation of the Word ch.14 p.43 and ch.15 p.44

Athanasius of Alexandria (318 A.D.) Jesus saved the lost. Incarnation of the Word ch.14.2 p.42

p24. Jesus/Christ rescued us

Galatians 1:4; 1 Thessalonians 1:10

(implied) Romans 7:24-25

(partial, Lord) 2 Timothy 3:11; 4:18; 2 Peter 2:7,9

(partial, Father rescued us for Christ’s kingdom) Colossians 1:13;

Justin Martyr (c.138-165 A.D.) “And though the devil is ever at hand to resist us, and anxious to seduce all to himself, yet the Angel of God, i.e., the Power of God sent to us through Jesus Christ, rebukes him, and he departs from us. And we are just as if drawn out from the fire, when purified from our former sins, and [rescued] from the affliction and the fiery trial by which the devil and all his coadjutors try us; out of which Jesus the Son of God has promised again to deliver us,” Dialogue with Trypho, a Jew ch.116 p.257

Irenaeus of Lyons (182-188 A.D.) “And justly indeed is he [the devil] led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word-that is, by Christ-in order that men might learn by actual proof that he receives incorruptibility not of himself, but by the free gift of God.” Irenaeus Against Heresies book 5 ch.21.3 p.550

Clement of Alexandria (193-217/220 A.D.) “It is, however, one and the self-same word which rescues man from the custom of this world in which he has been reared, and trains him up in the one salvation of faith in God. When, then, the heavenly guide, the Word, was inviting men to salvation, the appellation of hortatory was properly applied to Him:” The Instructor book 1 ch.1 p.209

Clement of Alexandria (c.195 A.D.) (partial) “‘For we also were once children of wrath, even as others; but God, being rich in mercy, for the great love wherewith He loved us, when we were now dead in trespasses, quickened us together with Christ.’ [Ephesians 2:3-5] For the Word is living, and having been buried with Christ, is exalted with God. But those who are still unbelieving are called children of wrath, reared for wrath. We who have been rescued from error, and restored to the truth, are no longer the nurslings of wrath.” Exhortation to the Heathen ch.2 p.178

Hippolytus of Portus (22-235/236 A.D.) “He who rescued from the lowest hell the first-formed man of earth when he was lost and bound with the chains of death; He who came down from above, and raised the earthy on high; He who became the evangelist of the dead, and the redeemer of the souls, and the resurrection of the buried,-He was constituted the helper of vanquished man, being made like him Himself, (so that) the first-born Word acquainted Himself with the first-formed Adam in the Virgin; He who is spiritual sought out the earthy in the womb; He who is the ever-living One sought out him who, through disobedience, is subject to death; He who is heavenly called the terrene to the things that are above; He who is the nobly-born sought, by means of His own subjection, to declare the slave free; He transformed the man into adamant who was dissolved into dust and made the food of the serpent, and declared Him who hung on the tree to be Lord over the conqueror, and thus through the tree He is found victor. 2. For they who know not now the Son of God incarnate, shall know in Him who comes as Judge in glory, Him who is now despised in the body of His humiliation.” Fragments of Discourses or Homilies 7 no.1-2 (From Discourse on the Great Song) p.239

Origen (225-253/254 A.D.) “For we see that it is a religious act to do away with the customs originally established in the various places by means of laws of a better and more divine character, which were enacted by Jesus, as one possessed of the greatest power, who has rescued us ‘from the present evil world,’ and ‘from the princes of the world that come to nought;” Origen Against Celsus book 5 ch.32 p.557

Lactantius (c.303-320/325 A.D.) (implied) “For this cause, therefore, 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. Therefore He clothed Himself with flesh, that the desires of the flesh being subdued, He might teach that to sin was not the result of necessity, but of man’s purpose and will.” The Divine Institutes book 4 ch.25 p.127

Among heretics

Valentinian Gospel of Philip (c.150-4th century) The Gnostic Bible p.260 “Christ came to buy. He rescued and redeemed, redeeming aliens.”

p25. Do the will of the One who sent Him

John 6:38

Tatian’s Diatessaron (c.172 A.D.) section 19.32-33 p.73 “I [Jesus] came down from heaven, not to do my own will, but to do the will of him that sent me;”

Tertullian (after 207 A.D.) quotes John 6:38-40 and John 20:29. On the Resurrection of the Flesh ch.35 p.570.

Novatian (250/254-257 A.D.) quotes John 6:38. Treatise Concerning the Trinity ch.26 p.637

Cyprian of Carthage (c.246-258 A.D.) quotes John 6:38. Treatises of Cyprian treatise 2 ch.7 p.432

Among heretics

Manes (262-278 A.D.) quotes John 6:38 in answering the question of Archelaus. Disputation with Manes ch.47 p.223

p26. In 1 Jn 2:1 Jesus is our sins’ propitiation

1 John 2:1

Irenaeus of Lyons (182-188 A.D.) “It is indeed proper to God, and befitting His character, to show mercy and pity, and to bring salvation to His creatures, even though they be brought under danger of destruction. ‘For with Him,’ says the Scripture, ‘is propitiation.’” Fragment 10 (quoted in Parallela of John of Damascus) p.570

Clement of Alexandria (193-217/220 A.D.) “‘And He is the propitiation for our sins,’ as John says; Jesus, who heals both our body and soul-which are the proper man. ‘And not for our sins only, but also for the whole world.” The Instructor book 3 ch.12 p.295

Tertullian (208-220 A.D.) “All the more fully: ‘Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins.’” Tertullian on Modesty ch.19 p.96

Origen (225-253/254 A.D.) “Such indeed does the Gospel invite, in order to make them better; but it invites also others who are very different from these, since Christ is the Saviour of all men, and especially of them that believe, whether they be intelligent or simple; and ‘He is the propitiation with the Father for our sins; and not for ours only, but also for the sins of the whole world.’” Origen Against Celsus book 3 ch.9 p.468

Origen (c.227-240 A.D.) quotes the last 3/5 of 1 John 2:1 as “by John in his catholic episte of John” Origen’s Commentary on John book 1 ch.23 p.309

Origen (c.227-240 A.D.) quotes the last 3/5 of 1 John 2:1 as “in the epistle of John” Origen’s Commentary on John book 1 ch.38 p.317

Origen (c.227-240 A.D.) quotes the last 3/5 of 1 John 2:1 and all of 1 John 2:2 “in the epistle of John” Origen’s Commentary on John book 1 ch.37 p.378

Cyprian of Carthage (c.246-258 A.D.) “John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, ‘My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins.’” Epistles of Cyprian Letter 51 ch.18 p.332

Peter of Alexandria (306,285-311 A.D.) quotes 1 John 2:1 “through Him who is ‘our Advocate with the Father, and makes propitiation for our sins.’ ‘And if any man sin,’ says he, ‘we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins.’” The Canonical Epistle Canon 11 p.276

p27. The Son / Jesus gives life

John 5:21

1 John 1:2 (partial)

Jesus giving up His life, and the law giving life, are not included here.

God giving life at creation is also not counted here.

Tatian’s Diatessaron (c.172 A.D.) section 22 line 30 p78 The Son gives life.

Irenaeus of Lyons (182-188 A.D.) (partial) “but they used the Mosaic law until the coming of the Lord; but from the Lord’s advent, the new covenant which brings back peace, and the law which gives life, has gone forth over the whole earth,” Irenaeus Against Heresies book 4 ch.34.4 p.512

Clement of Alexandria (193-202 A.D.) “In it [the Tree of Life] also the Word blossomed and bore fruit, being ‘made flesh,’ and gave life to those ‘who had tasted of His graciousness; ‘since it was not without the wood of the tree that He came to our knowledge. For our life was hung on it, in order that we might believe.” Stromata book 5 ch.11 p.461

Hippolytus (222-235/236 A.D.) “And He who gives life bountifully to all, has His side pierced with a spear.” Against the Heresy of One Noetus ch.18 p.230

Origen (225-253/254 A.D.) “things which arise from wickedness,-which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him-’the living bread which came down from heaven and gives life to the world.’” Origen’s Commentary on Matthew book 12 ch.12 p.450

Among corrupt or spurious works

pseudo-Alexander of Alexandria (after 326 A.D.) “He was fed with gall who gave the manna to be bread; He died who gives life. He was given up to the tomb who raises the dead.” Addition to the codex p.302

Among heretics

The Valentinian Letter of Peter to Philip (c.300 A.D.) The Nag Hammadi Library in English p.434 calls Jesus the “Son of life”

p28. Jesus called sinners to repentance

John 5:31

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “But when He [Jesus] chose His own apostles who where to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came ‘not to call the righteous, but sinners to repentance.’”

Justin Martyr (c.138-165 A.D.) “And if it is the flesh that is the sinner, then on its account alone did the Saviour come, as He says, ‘I am not come to call the righteous, but sinners to repentance.’” On the Resurrection ch.8 p.297

Tatian’s Diatessaron (c.172 A.D.) section 22.8-55 p.77-78 quotes all of John 5:1-47

Irenaeus of Lyons (182-188 A.D.) “But that the Lord came as the physician of the sick, He does Himself declare saying, ‘They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance.’” Irenaeus Against Heresies book 3 ch.5.2 p.418

Origen (c.227-240 A.D.) “Hence, he who receives the Spirit abiding on Jesus Himself is able to baptize those who come to him in that abiding Spirit. But John baptizes beyond Jordan, in the regions verging on the outside of Judaea, in Bethabara, being the forerunner of Him who came to call not the righteous but sinners, and who taught that the whole have no need of a physician, but they that are sick.” Origen’s Commentary on John book 6 ch.25 p.372

p29. Jesus came to save His people from their sins

Matthew 1:21

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

Tatian’s Diatessaron (c.172 A.D.) section 2 p.45 “Now the birth of Jesus the Messiah was on this wise: In the time when his mother was given in marriage to Joseph, before they came together, she was found with child of the Holy Spirit. And Joseph her husband was a just man and did not wish to expose her, and he purposed to put her away secretly. But when he thought of this, the angel of the Lord appeared unto him in a dream, and said unto him, Joseph, son of David, fear not to take Mary thy wife, for that which is begotten in her is of the Holy Spirit. She shall bear a son, and thou shalt call his name Jesus, and he shall save s his people from their sins. And all this was that the saying from the Lord by the prophet might be fulfilled:”

Irenaeus of Lyons (182-188 A.D.) “And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.” Irenaeus Against Heresies book 3 ch.16.2 p.441

Irenaeus of Lyons (182-188 A.D.) “‘For she [Mary] shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.’” Irenaeus Against Heresies book 4 ch23.1 p.494

Origen (225-253/254 A.D.) “made any effort to accomplish, as far as in his power, the conversion of the human race from their sins.” Origen Against Celsus book 5 ch.58 p.569

Origen (233/234 A.D.) says that Jesus came to save us from our sins. Origen on Prayer ch.25.1 p.85

Victorinus of Petau (martyred 304 A.D.) (implied) Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, ‘Let thy name be called upon us.’” Commentary on the Apocalypse from the first chapter (16) p.346

Among heretics

Protoevangelium of James (145-248 A.D.) ch.11 p.353 “And thou shalt call His name Jesus, for He shall save His people from their sins.”

Teachings on Jesus not on the list

1. Christ specifically has two natures (only 2 writers: Tertullian, Origen)

2. Jesus called Righteousness/King of Righteousness (only 1 writer: Origen. Heretics: Clementine Homilies)

3. Prince of peace (only 1 writer: Clement of Alexandria. spurious: pseudo-Methodius)

4. The Lord is wisdom (only 1 writer: Dionysius of Alexandria)

5. Jesus has greater honor than Moses (no writers) Hebrews 3:3

6. Christ not know the hour of His return (no writers)

7. Jesus is able to help those being tempted (no writers) Hebrews 2:18

8. Jesus was full of the Holy Spirit Luke 4:1 (only 1 writer: Justin Martyr)

9. Christ is the Faithful Witness Revelation 1:5 (only 1 writer: Victorinus of Petau)

10. Spiritual Rock is Christ 1 Corinthians 10:4 (only 3 writers: Irenaeus, Hippolytus, Origen)

11. Son is the heir of all things Hebrews 1:2 (no writers)

12. Jesus is greater than the angels Hebrews 1:3 (only 2 writers: Clement of Rome and Origen)

13. Father known through Christ (only 1 writer: Athanasius of Alexandria)

14. Jesus greater than angels Hebrews 1:4 (only 1 writer: Clement of Rome)

15. Jesus little lower than the angels [for a while] (only 3 writers: Tertullian, Origen, Athanasius of Alexandria)

16. All things subject to Christ (only 2 writers: Tertullian, Novatian)

17. Christ has the fullness of deity Colossians 2:9 (only 1 writer: Irenaeus (implied). After Nicea Archelaus. Also Valentinian Gnostics)

18. Jesus is/gives living water (only 1 writer: Tertullian)

19. Jesus is the resurrection (only 2 writers: Irenaeus, Origen)

20. Christ made peace through his blood (only 2 writers: Tertullian, Origen)

21. Rahab’s scarlet thread a symbol of Christ’s blood (only 3 writers: Clement of Rome, Justin Martyr, Irenaeus)

22. The Son came down from heaven (only 1 writer: Malchion)

23. Christ’s time like the days of Noah (only 3 writers: Justin Martyr, Origen, Dionysius of Alexandria)

24. Jesus could not be descended from Jeconiah (only 1 writer: Irenaeus)

25. Infant Jesus in Jerusalem (only 2 writers: Tatian’s Diatessaron, Cyprian of Carthage)

26. Boy Jesus in the Temple (only 2 writers: Tatian’s Diatessaron, Irenaeus)

27. Jesus offended some people (only 3 writers: Tertullian, Origen, Treatise on Rebaptism)

28. Jesus understood the hearts of all men (only 1 writer: Treatise on Rebaptism)

29. Jesus drove out the money-changers (only 3 writers: Justin Martyr, Irenaeus, Origen)

30. [Garden of] Gethsemane (only1 writer: Tatian’s Diatessaron)

31. Christ sweat drops of blood (only 3 writers: Justin Martyr, Irenaeus, Dionysius of Alexandria)

32. Jesus said ‘Into Thy hands I commend My Spirit’ (only 3 writers: Justin Martyr, Tatian’s Diatessaron, Tertullian)

33. Christ tasted death Hebrew 2:9-10 (only 3 writers: Apology of Aristides, Origen, Athanasius of Alexandria)

34. Christ’s sacrifice of His body (only 1 writer: Athanasius of Alexandria)

35. Jesus crucified on a Friday (only 3 writers: Justin Martyr, Victorinus of Petau, Peter of Alexandria)

36. Christ sacrificed for our sins once and for all. (no writers)

37. Blood of God. (only 3 writers: Ignatius of Antioch, Clement of Alexandria, Tertullian)

38. Jesus holds the keys to death and Hades. (only 2 writers: Irenaeus, Cyprian of Carthage)

39. Jesus came to testify to the truth. John 18:37 (no writers)

40. Jesus came to do the will of the One who sent Him. John 6:38 (only 3 writers: Tertullian, Novatian, Cyprian)

41. Jesus glorified the Father. John 17:1f (only 1 writer: Tertullian)

42. The Messiah Wonderful, Counselor Mighty God. Isaiah 9:6b (only 2 writers: Irenaeus, Clement of Alexandria)

43. Jesus prayed for his crucifiers. (only 1 writer: Irenaeus. Archealus is partial)

44. Jesus is the author of life (only 2 writers: Epistle of Barnabas, Irenaeus, Irenaeus Proof of Apostolic Preaching ch.39)

45. Unsearchable riches of Christ (only 1 writer: Adamantius)

46. Jesus wept over Jerusalem (only 3 writers: Tatian’s Diatessaron, Irenaeus, Origen)

47. Jesus is the Author of life Acts 3:13-15 (only 2 writers: Epistle of Barnabas, Irenaeus)

48. Jesus had brother(s) (only 2 writers: Hegesippus and Origen. After Nicea I Helvidius. Against Jerome and Epiphanius)

49. Jesus is the Life-giving Spirit (only 1 writer: Origen: After Nicea: Athanasius)

50. Jesus came to destroy the works of the devil. (not analyzed yet. So far only 1 writer: Origen on Prayer (233/234 A.D.))

Divergences

1. Divergence: Father and Son one Substance Colossians 2:9 (Implied) (8 writers for 2 writers against. For: Clement of Alexandria (partial), Tertullian, Hippolytus, Dionysius of Alexandria, Dionysius of Rome, Theognostus of Alexandria, Peter of Alexandria, Lactantius. After Nicea Archelaus. Against: Origen, Pierius of Alexandria)

2. Divergence: Never was a time that Jesus/Christ did not exist. (24 for: Clement of Rome, Ignatius of Antioch, Athenagoras, Epistle of Barnabas, Epistle to Diognetus, Shepherd of Hermas, Melito of Sardis, Theophilus of Antioch, Irenaeus, Clement of Alexandria, Hippolytus, Origen, Novatian, Cyprian, Gregory Thaumaturgus, Dionysius of Alexandria, Dionysius of Rome, Adamantius, Victorinus of Petau, Lucian of Antioch, Methodius, Athanasius of Alexandria, Lactantius, Alexander of Alexandria. 2 Against, said pre-existed but created in time long ago: Justin Martyr, Tertullian)

3. Divergence: Christ was an ambassador to us. (3 writers for, 1 against. For: Origen, Athanasius of Alexandria, Lactantius. Against: Methodius (No amabasador came, but the Lord Himself.)

4. Divergence: Son of man Mt 17:12; Mk 9:12; Lk 9:22 (10 for, 1 against. For: Justin Martyr, Irenaeus, Hegesippus, Tertullian, Novatian, Dionysius of Alexandria, Adamantius, Athanasius of Alexandria, Lactantius. After Nicea Archelaus. Against: Epistle of Barnabas)

5. Divergence: Jesus’ will was distinct from the Father’s (4 for, 1 against. For: Tertullian, Novatian, Cyprian of Carthage, Dionysius of Alexandria. Against: Lactantius. For: Sinaitic Old Syriac. Among heretics for: Manes)

6. Divergence: Jesus sweat drops of blood (3 for, 1 against. For: Tatian’s Diatessaron, Justin Martyr, Irenaeus. Against: Dionysius of Alexandria)

7. Divergence: Jesus about 30 years old when he began to minister (many writers: Melito, etc. against: 1 writer: Irenaeus)

False teachings about Jesus

X Jesus is mighty God, but not Almighty God (no writers. In modern times Jehovah’s Witnesses say this)

X Jesus did not believe himself to be God (no writers. Some liberals say this.)

X Jesus was just a Jewish rabbi (no writers. Some liberals say this.)

X Jesus was just a Greek sage (no writers. Some liberals say this.)

X Jesus was a Hindu guru (no writers)

X Jesus was married (no writers. Mormons have written on this.)

X Jesus’ atonement included sweating at the Garden of Gethsemane (no writers. Mormons have taught this.)

X Appearance of a very tall Jesus (no writers: Shepherd of Hermas (partial, in a dream). Among heretics and spurious works: Gospel of Peter, Epistle of the Apostles, Ethiopic Akhmin Apocalypse of Peter (135,100-150 AD))

X Jesus Christ had two distinct wills (no writers. Around 431 A.D. Nestorius.)

X Jesus Christ has only one mixed nature (no writers. Monophysites believe this.)

(disputed) Ubiquitous: while on earth, the Son was still everywhere (only 2 writers: Meleto, Athanasius of Alexandria)

X Christ came upon Jesus at birth (no writers)

X Christ came upon Jesus at baptism (no writers)

X Christ left Jesus at the cross (no writers)

X Jesus did not die on the cross, only someone who miraculously looked like him (no writers)

X Jesus only rose from the dead spiritually, not physically (no writers)

X Jesus was an ordinary man who had the Christ Spirit (no writers)

X Jesus was not a real person, but a phantom (no writers)

X Jesus learned magic from Egypt, India, or other places (no writers)

The Holy Spirit

H1. Mention of the Holy Spirit

Matthew 3:11 Luke 1:67; 3:22; 11:13; 12:10; John 1:34; 15:26; Acts 19:2-3; Romans 5:5; 2 Corinthians 13:14; 1 Thessalonians 1:5; Hebrews 2:4; 3:7; 10:15; 1 Peter 1:1-2; 2 Peter 1:21; Jude 20

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 2:4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:34

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Luke 11:13; 12:10

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 3:7; 10:15

p65 1 Thessalonians 1:3-2:1; 2:6-13 (225-275 A.D.) mentions the Holy Spirit in 1 Thessalonians 1:5,6

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Mentions the Holy Spirit. 1 Peter 1:1-2; 2 Peter 1:21; Jude 20

p75 (c.175-225 A.D.) Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) the Holy Spirit descended on Jesus like a dove. Luke 3:22

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) (implied) John 1:33

p38 Acts 18:27-19:6,12-16. (early 3rd century) Acts 19:2-3

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-15 (3rd century A.D.) mentions the Holy Spirit Matthew 3:11

p24 (ca.300 A.D.) Revelation 5:5-8; 6:5-8

0139 Lk 5:23-24,30-31; 7:9,17-18 (7 verses) (3rd/4th century) mentions the Spirit in 1 Peter 1:2,11,22 and the “Holy Spirit” in 1 Peter 1:12.

Crosby-Schoyen Coptic ms. All of 1 Peter and Jonah (3rd/4th century) mentions the Spirit in 1 Peter 1:2,11,22 and the “Holy Spirit” in 1 Peter 1:12.

p72 (=Bodmer 7,8) All of 1,2 Peter, Jude (191 verses) (c.300 A.D.) mentions the Spirit in 1 Peter 1:2,11,22 and the “Holy Spirit” in 1 Peter 1:12.

Clement of Rome (96-98 A.D.) ch.18 p.10 mentions the Father of the Holy Spirit

Clement of Rome ch.2 p.229 (96-98 A.D.) says the “full outpouring of the Holy Spirit was upon you all.”

Presbyters (Papias?) (95-110 A.D.) mentions the Father, Son, and Spirit. fragment 5 p.154

Ignatius (-107/116 A.D.) “…being stones of the temple of the Father,… drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, your love the way which led up to God.” Letter of Ignatius to the Ephesians ch.9 p.53

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 “Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.”

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.8 ch.7 p.379 Baptize in the name of the Father, and of the Son, and of the Holy Spirit

2 Clement (120-140 A.D.) ch.14 vol.7 p.521 Now the Church, being spiritual, was manifested in the flesh of Christ, thus signifying to us that, if any of us keep her in the flesh and do not corrupt her, he shall receive her again in the Holy Spirit: for this flesh is the copy of the spirit.

Shepherd of Hermas (c.115-155 A.D.) book 2 commandment 10th ch.2 p.27 mentions grieving the Holy Spirit.

Shepherd of Hermas (c.115-155 A.D.) Book 2 Eleventh Command p.28 “who is destined for him, fills the man; and the man being filled with the Holy Spirit,”

Shepherd of Hermas (c.115-155 A.D.) book 2 tenth commandment ch.2 p.27 “Hear, then,” says he, “foolish man, how grief crushes out the Holy Spirit”

Evarestus (c.169 A.D.) “with the Father and the Holy Spirit, be glory for eve and ever. Amen.” Martrydom of Polycarp ch.22 p.44

Tatian’s Diatessaron (c.172 A.D.) in section 55 p.128 in the great commission refers to “the Father and the Son and the Holy Spirit”

Christians of Vienna and Lugdunum (177 A.D.) says that the Holy Spirit was their counselor. vol.8 p.784

Athenagoras (177 A.D.) says, “The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists?” A Plea for Christians ch.10 p.133

Meleto of Sardis (170-177/180 A.D.) “The finger of the Lord -the Holy Spirit, by whose operation the tables of the law in Exodus are said to have been written; and in the Gospel: ‘If I by the finger of God cast out demons’” fragment 9 from The Key p.761

Passion of the Scillitan Martyrs (180 A.D.) ANF vol.9 p.285 “all [the Scillitan martyrs] together were crowned with martyrdom; and they reign with the Father and the Son and the Holy Ghost, for ever and ever.”

Theophilus of Antioch (168-181/188 A.D.) “And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets, so that the writings which belong to us godly people are more ancient, yea, and are shown to be more truthful, than all writers and poets.” Theophilus to Autolycus book 2 ch.30 p.106

Irenaeus of Lyons (182-188 A.D.) mentions the Holy Spirit in many places including Irenaeus Against Heresies book 4 ch.9.2 p.472

Irenaeus of Lyons (c.160-202 A.D.) mentions the Holy Spirit. Proof of Apostolic Preaching ch.2 and ch.8.

Polycrates of Ephesus (130-196 A.D.) mentions that one of Philip’s daughters passing her life under the influence of the Holy Spirit. Ante-Nicene Fathers vol.8 p.773

Passion of Perpetua and Felicitas (c.201-205 A.D.) (ANF vol.3) preface p.699 “power of the Holy Spirit”

Caius (190-217 A.D.) ch.2.3 p.602 mentions the Holy Spirit

Clement of Alexandria (193-217/220 A.D.) mentions the Father, Jesus Christ, and the Holy Spirit in Who is the Rich Man That Shall be Saved ch.42 p.604

Clement of Alexandria (c.195 A.D.) speaks of the Holy Spirit. Exhortation to the Heathen ch.1 p.172

Tertullian (213 A.D.) discusses the Holy Spirit. On Monogamy ch.3 p.61.

Tertullian (208-220 A.D.) mentions the Holy Spirit. Tertullian on Modesty ch.9 p.83

Tertullian (207/208 A.D.) mentions that the Holy spirit seals believers. Five Books Against Marcion book 1 ch.28 p.293

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Asterius Urbanus (c.232 A.D.) mentions the Holy Spirit fragment 2 p.336

Hippolytus of Portus (222-235/236 A.D.) “For the Father indeed is One but there are two Persons because there is also the Son; and then there is the third the Holy Spirit. The Father decrees, the Word executes and the Son is manifested, through whom the Father is believed on. The economy of the harmony is led back to one God; for God is One. It is the Father who commands and the Son who obeys and the Holy Spirit who gives understanding; the Father is above all, and the Son who is through all and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit.” Against the Heresy of One Noetus ch.14 p.226

Theodotus the probable Montanist (c.240 A.D.) “And the earthly water cleanses the body; but the heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body.” Excerpts of Theodotus ch.8 p.44

Origen (c.227-240 A.D.) “Gabriel, when announcing to Zacharias the birth of John, and to Mary the advent of our Saviour among men, says: That John is to be ‘filled with the Holy Spirit even from his mother’s womb.’” Origen’s Commentary on John book 2 ch.24 p.340

Origen (225-253/254 A.D.) “And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, ‘Sir, who is it that says in Isaiah, ‘And now the Lord hath sent me and His Spirit?’ [Isaiah 48:6] In which sentence, as the meaning is doubtful-viz., whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit-the latter is correct.” Origen Against Celsus book 1 ch.46 p.416

Origen (233/234 A.D.) quotes Romans 8:26b-27 Origen On Prayer ch.2.3 p.19

Origen (233/234 A.D.) mentions the Holy Spirit. Origen On Prayer ch.13.5 p.52

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit in Treatise Concerning the Trinity ch.29 p.640,641

Treatise Against Novatian (250/4-256/7 A.D.) ch.1 p.657 says, “whom the Holy Spirit rightly rebukes by the prophet, saying,” and quotes Isaiah 30:1.

Treatise on Rebaptism (254-257 A.D.) “baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” ch.7 p.671

Cyprian of Carthage (c.246-258 A.D.) “And this formerly the Holy Spirit pointed out in the Psalms, saying, ‘My King, and my God, because unto Thee will I cry; O Lord, in the morning shalt Thou hear my voice; in the morning will I stand before Thee, and will look up to Thee.’” Treatises of Cyprian Treatise 4 ch.35 p.457

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention the Holy Spirit in their letter to Cyprian. Letter 25 ch.1 vol.5 p.302.

Cornelius (c.246-258 A.D.) in his letter to Cyprian mentions the Holy Spirit. Epistles of Cyprian Letter 45 p.323

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions the Holy Spirit in Epistles of Cyprian Letter 74 p.390

Lucian and the brethren to Cyprian (254-257 A.D.) “and have strengthened us to the sustaining of those sufferings which we bear, as being certain of the heavenly rewards, and of the crown of martyrdom, and of the kingdom of God, from the prophecy which, being filled with the Holy Spirit, you have pledged to us in your letter.” Epistles of Cyprian Letter 78 ch.2 p.406

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

Pontius (258 A.D.) “For while the continency of the Holy Spirit restrains him from carnal desires, he lays aside the conversation of the former man, and even among his fellow-citizens, or, I might almost say, among the parents themselves of his earthly life, he is a stranger.” Life and Passion of Cyprian ch.11 p.271

Theognostus of Alexandria (260 A.D.) teaches how the Holy Spirit is the third in ch.2 and explains how the Holy Spirit communes with the perfected in ch.3 in Seven Books of Hypotyposes or Outlines p.156.

Gregory Thaumaturgus (240-265 A.D.) “And there is One Holy Spirit, having His subsistence” A Declaration of Faith p.7

Gregory Thaumaturgus (240-265 A.D.) “…until some common decision about them is come to by the saints assembled in council, and by the Holy Spirit antecedently to them.” Canonical Epistle canon 7 p.19

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

Dionysius of Rome (259-269 A.D.) Against the Sabellians (ANF vol.7) ch.1 p.365 mentions the Holy Spirit.

Adamantius (c.300 A.D.) “I also believe in the Holy Spirit, existing eternally.” Dialogue on the True Faith in God first part ch.803 2 p.37

Victorinus of Petau (martyred 304 A.D.) “sealed with the Holy Spirit” Commentary on the Apocalypse of the Blessed John from the 5th chapter no.8,9 p.350

Pamphilus (martyred 309 A.D.) mentions the Holy Ghost. An Exposition of the Chapters of the Acts of the Apostles A. vol.6 p.166

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Lucian of Antioch (c.300-311 A.D.) refers to the Holy Ghost in Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.27

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.390 mentions the Holy Spirit, the glory of God and angels.

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.392 “being baptized in the Father and the Son and the Holy Ghost, … But if, on being questioned as to the Creed, he does not give the Trinity in answer,…”

Theophilus (events c.315 A.D.) (implied) “And, when he [Habib] was arrived at the place where they were going to burn him, he stood up and prayed, as did all those who came out with him; and he said, ‘O King Christ, since Thine is this world, and Thine the world to come, behold and see, that, while I might have fled from these afflictions, I did not flee, in order that I might not fall into the hands of Thy justice: may this fire, in which I am to be burned, serve me for a recompense before thee, so that I may be delivered from the fire that is not quenched; and receive thou my spirit into Thy presence, through the Divine Spirit, O glorious Son of the adorable Father!’” Martyrdom of Habib the Deacon vol.8 p.694

Athanasius of Alexandria (318 A.D.) “through Whom and with Whom be to the Father Himself, with the Son Himself, in the Holy Spirit, honor and might and glory for ever and ever. Amen.” Incarnation of the Word ch.57 p.67.

Lactantius (c.303-320/325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Alexander of Alexandria (313-326 A.D.) And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Eusebius of Caesarea (318-325 A.D.) &&& Demonstration of the Gospel

Eusebius of Caesarea (318-325 A.D.) mentions the Spirit as being third in rank. Preparation for the Gospel book 7 ch.15 p.19

Among corrupt or spurious works

Acts of Paul and Thecla (before 207 A.D.) p.492 “Father, Son, and Holy Spirit”

pseudo-Hippolytus (after 236 A.D.) speaks of the Holy Spirit. Discourse on the End of the World ch.1 p.242

pseudo-Methodius (after 312 A.D.) mentions the Holy Spirit. Oration of Simeon and Anna ch.5 p.386

Among heretics

Tatian (c.172 A.D.) “But further, it becomes us now to seek for what we once had, but have lost, to unite the soul with the Holy Spirit, and to strive after union with God.” Address to the Greeks ch.15 p.71

Sethian Letter of Peter to Philip (before 185 A.D.) TGB p.238 Peter is speaking and then it says “And he [Peter] was filled with the Holy Spirit and spoke in this way: ‘our luminary Jesus came down and was crucified. He wore a crown of throwns, was clothed in a purple robe, crucified upon a cross, and buried in a tomb. And he rose from the dead. My brothers, Jesus is a stranger to this suffering. But we are the ones who have suffered through the mother’s transgression.” … the lord Jesus…”

The Gnostic Song of Solomon ch.89 p.371 and ch.213 p.374 mentions the Holy Spirit.

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) mentions the Holy Spirit” Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.6 p.239-240 mentions the Holy Spirit. See also homily 3 ch.14 p.240.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.22 p.279 refers to “the Divine Holy Spirit”.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.63 p.94 says we cannot continue to be saved, except through the grace of the Holy Spirit. It also mentions being baptized in the name of the Father, Son, and Holy Spirit. See also ibid book 1 ch.45 p.89.

The Ebionite Protoevangelium of James (145-248 A.D.) ch.14 p.364 mentions the Holy Spirit.

Nag Hammadi Apocalypse of Peter (3rd century A.D.) Nag Hammadi Library in English p.377 mentions the Holy Spirit.

The Sethian Gnostic Apocryphon of John (c.150-185 A.D.) ch.14 p.112 mentions the Holy Spirit.

The Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.15 p.79 mentions the Father, the son, and the Holy Spirit.

H2. The Holy Spirit is God

Acts 5:3-4

Shepherd of Hermas (c.115-155 A.D.) book 2 eleventh commandment p.27 discusses the “Divine Spirit” and “such a Spirit having the power of Divinity”

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

Tertullian (c.213 A.D.) says specifically that the Father is God, the Son is God, the Holy Ghost is God, and each is God. Against Praxeas ch.13 p.608

Hippolytus of Portus (222-235/236 A.D.) (partial) “We accordingly see the Word incarnate, and we know the Father by Him, and we believe in the Son, (and) we worship the Holy Spirit.” Let us then look at the testimony of Scripture with respect to the announcement of the future manifestation of the Word.” Against the Heresy of One Noetus ch.12 p.228

Origen (c.227-240 A.D.) (implied) speak of the three hypostases, the Father, Son and Holy Spirit. Commentary on John book 2 ch.6 p.328

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit proceeding from the Father, sent by Jesus from the Father, and the “divine eternity of the Holy Spirit”. Treatise Concerning the Trinity ch.29 p.640-641

Cyprian of Carthage (c.246-258 A.D.) (implied) “To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the psalm reproveth, and says,” and then quotes three-fourths of Psalm 50:16 and all of Psalm 50:17-18. Epistles of Cyprian Letter 62 ch.18 p.363

+ Cyprian of Carthage (c.246-258 A.D.) (implied) “This home, this household of unanimity, the Hoy Spirit designates and points out in Psalms,…” and then quotes the first third of Psalm 68:6 (LXX). Treatises of Cyprian Treatise 1 ch.8 p.424. See also Treatise 3 ch.27 p.445 where “the Holy Spirit says in Psalms” and quotes the first half of Psalm 139:16. See also Treatise 8 ch.19 p.481 where he quotes Psalm 37:25-26 as by the Holy Spirit. In Treatise 10 ch.8 p.493 he says, “And accordingly the Holy Spirit ssays in the Psalms” and quotes Psalm 37:7 and Psalm 37:12-13.

Cyprian of Carthage (c.246-258 A.D.) says that the Holy Spirit is Go and quoting Acts 5:3-4 in Treatises of Cyprian Treatise 12 ch.3.30 p.543, ch.3.28 p.542

Dionysius bishop of Rome (259-269 A.D.) (implied) speaks of the Holy Spirit and the “Divine Trinity” Dionysius of Rome Against the Sabellians ch.1 p.365

Lactantius (c.303-320/325 A.D.) (implied) “In like manner Isaiah also: 'But they disbelieved, and vexed His Holy Spirit; and He was turned to be their enemy. And He Himself fought against them, and He remembered the days of old, who raised up from the earth a shepherd of the sheep.'” The Divine Institutes book 4 ch.12 p.110-111

Among heretics

Tatian (c.172 A.D.) “But further, it becomes us now to seek for what we once had, but have lost, to unite the soul with the Holy Spirit, and to strive after union with God.” Tatian’s Address to the Greeks ch.15 p.71

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.22 p.279 refers to “the Divine Holy Spirit”.

H3. The Divine Spirit

Shepherd of Hermas (c.115-155 A.D.) book 2 eleventh commandment p.27 discusses the “Divine Spirit” and “such a Spirit having the power of Divinity”

Justin Martyr (c.150 A.D.) “For what is called by the Divine Spirit through the prophet ‘His robe,’ are those men who believe in Him in whom abideth the seed of God, the Word.” First Apology of Justin Martyr ch.32 p.173

Athenagoras (177 A.D.) “But, since the voices of the prophets confirm our arguments-for I think that you also, with your great zeal for knowledge, and your great attainments in learning, cannot be ignorant of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player breathes into a flute;-what, then, do these men say?” A Plea for Christians ch.9 p.133

Clement of Alexandria (193-217/220 A.D.) “As, then, those who have shaken off sleep forthwith become all awake within; or rather, as those who try to remove a film that is over the eyes, do not supply to them from without the light which they do not possess, but removing the obstacle from the eyes, leave the pupil free; thus also we who are baptized, having wiped off the sins which obscure the light of the Divine Spirit, have the eye of the spirit free, unimpeded, and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above.” The Instructor book 1 ch.6 p.216

Clement of Alexandria (193-202 A.D.) (partial) “‘And the Lord spake to Moses, See, I have called Bezaleel, the son of Uri, the son of Or, of the tribe of Judah; and I have filled him with the divine spirit of wisdom, and understanding, and knowledge, to devise and to execute in all manner of work, to work gold, and silver, and brass, and blue, and purple, and scarlet, and in working stone work, and in the art of working wood,’ and even to ‘all works.’” Stromata book 1 ch.4 p.305

Tertullian (198-220 A.D.) “For, that they should withal suffer this thirst of the Divine Spirit, the prophet Isaiah had said, saying: ‘Behold, they who serve Me shall eat, but ye shall be hungry; they who serve Me shall drink, but ye shall thirst, and from general tribulation of spirit shall howl: for ye shall transmit your name for a satiety to Mine elect, but you the Lord shall slay; but for them who serve Me shall be named a new name, which shall be blessed in the lands.’” An Answer to the Jews ch.13 p.170

Origen (c.227-240 A.D.) “for wisdom it says, is justified of her children. Thus he who by the divine spirit searches all things, and even the deep things of God, so that he can exclaim, ‘O the depth of the riches both of the wisdom and the knowledge of God!’ he can be a son of wells, to whom the Word of the Lord comes.” Commentary on John book 2 ch.1 p.322

Origen (225-253/254 A.D.) “But if this result has not taken place, and if, on the contrary, they have suffered countless calamities rather than renounce Judaism and their law, and have been cruelly treated, at one time in Assyria, at another in Persia, and at another under Antiochus, is it not in keeping with the probabilities of the case for those to suppose who do not yield their belief to their miraculous histories and prophecies, that the events in question could not be inventions, but that a certain divine Spirit being in the holy souls of the prophets, as of men who underwent any labour for the cause of virtue, did move them to prophesy some things relating to their contemporaries, and others to their posterity, but chiefly regarding a certain personage who was to come as a Saviour to the human race?” Origen Against Celsus book 3 ch.3 p.466

Gregory Thaumaturgus (240-265 A.D.) “gives forth only and truly by participation in the Divine Spirit: for there is need of the same power for or those who prophesy and for those who hear the prophets;” Panegyric to Origen argument 15 p.36

Methodius (270-311/312 A.D.) “But if one wishes to hear the choir of the apostles as well, he will find the same harmony of song. For the others sang beforehand the divine plan in a mystical manner; but these sing an interpretation of what has been mystically announced by the former. Oh, concordant harmony, composed by the Divine Spirit! Oh, the comeliness of those who sing of the mysteries of God? Oh. that I also may join in these songs in my prayer. Let us then also sing the like song, and raise the hymn to the Holy Father, glorifying in the Spirit Jesus, who is in His bosom. Shun not, man, a spiritual hymn, nor be ill-disposed to listen to it. Death belongs not to it; a story of salvation is our song. Already I seem to taste better enjoyments, as I discourse on such subjects as these; and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries.” Concerning Free Will ch.1 p.356

Lactantius (c.303-320/325 A..) “Nor is there any difficulty in making these computations; for they testified under what king each of them received the inspiration of the Divine Spirit.” The Divine Institutes book 4 ch.5 p.104

Lactantius (c.303-320/325 A.D.) “Him the prophets, filled with the inspiration of the Divine Spirit, proclaimed; of whom especially Solomon in the book of Wisdom, and also his father, the writer of divine hymns-both most renowned kings, who preceded the times of the Trojan war by a hundred and eighty years -testify that He was born of God. His name is known to none, except to Himself and the Father, as John teaches in the Revelation.” Epitome of the Divine Institutes ch.42 p238

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) “nor of uttering anything in a contentious or quarrelsome manner, but to present themselves pure to the energy of the Divine Spirit, in order that the divine plectrum itself, descending from heaven, and using righteous men as an instrument like a harp or lyre, might reveal to us the knowledge of things divine and heavenly.” Hortatory Address to the Greeks ch.8 p.276

Among heretics

Tatian (c.172 A.D.) (partial, guides the Logos/soul in Spiritual regions) “The Logos, in truth, is the light of God, but the ignorant soul is darkness. On this account, if it [the Logos] continues solitary, it tends downward towards matter, and dies with the flesh; but, if it enters into union with the Divine Spirit, it is no longer helpless, but ascends to the regions whither the Spirit guides it: for the dwelling-place of the spirit is above, but the origin of the soul is from beneath. Now, in the beginning the spirit was a constant companion of the soul, but the spirit forsook it because it was not willing to follow.” Address of Tatian to the Greeks ch.13 p.70-71

H4. Person of the Holy Spirit

John 15:26-27; 16:7,12-14

Acts 5:3-5; 15:28

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 8:16

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 14:15

Clement of Rome (96-98 A.D.) “the Holy Ghost thus addresses us: Come, ye children, hearken unto Me; I will teach you the fear of the Lord” 1 Clement ch.22 vol.1 p.11 (See also vol.9 p.235)

Ignatius (died 107 or 116 A.D.) “But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father” Letter to the Philadelphians ch.7 p.83

Aristides (125 or 138-161 A.D.) The Holy Spirit acknowledged Jesus to be the Son of the Most High God. Apology of Aristides p.276

Justin Martyr (c.138-165 A.D.) mentions how the Holy Spirit uttered prophecies. Dialogue with Trypho, a Jew ch.52 p.221.

Shepherd of Hermas (c.115-155 A.D.) book 2 tenth commandment ch.2 p.27 mentions how a person who doubts grieves the Holy Spirit.

Tatian’s Diatessaron (c.172 A.D.) section 46 lines 38-47 p.115 quotes John 15:26-27; 16:7,12-14.

Melito of Sardis (170-177/180 A.D.) (partial) “The finger of the Lord - the Holy Spirit, by whose operation the tables of the law in Exodus are said to have been written:” vol.8 ch.8 From the Oration on the Lord’s Passion p.761

Irenaeus of Lyons (182-188 A.D.) “But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth.” Irenaeus Against Heresies book 3 ch.19.2 p.449

Irenaeus of Lyons (182-188 A.D.) says we do not receive another Holy Spirit besides “Him who is with us” Irenaeus Against Heresies book 4 ch.9.2 p.472

Caius (190-217 A.D.) ch.3 p.602 (implied) says that some heretics thought themselves wiser than the Holy Spirit.

Clement of Alexandria (193-217/220 A.D.) “The Holy Spirit has sung” The Instructor book 1 ch.8 p.227

Tertullian (c.213 A.D.) “Still, in these few quotations the distinction of Persons in the Trinity is clearly set forth. For there is the Spirit Himself who speaks, and the Father to whom He speaks, and the Son of whom He speaks.” Against Praxeas ch.11 p.606

Tertullian (198-220 A.D.) (implied) mentions the voice of the Holy Spirit. On Idolatry ch.6 p.64. See also On Idolatry ch.14 p.70

Tertullian (c.203 A.D.) says that in a renewed soul it is now wedded to the Holy Spirit. “The flesh is no longer a servant of the soul, but of the Spirit.” A Treatise on the Soul ch.41 p.221.

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” See also ibid ch.63 p.594.

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and then quotes Hosea 5:2. Selections from the Prophetic Scriptures ch.5 p.43.

Origen (c.227-240 A.D.) “For the Holy Spirit Himself receives instruction, as is clear from what is said about the Paraclete and the Holy Spirit, ‘He shall take of mine and shall declare it to you.’” Commentary on John book 2 ch.12 p.334

Origen (c.227-240 A.D.) “But on further thought one may perhaps see reason to consider that the Son is second beside the Father, He being the same as the Father, while manifestly a distinction is drawn between the Spirit and the Son in the passage, ‘Whosoever shall speak a word against the Son of Man, it shall be forgiven him, but whosoever shall blaspheme against the Holy Spirit, he shall not have forgiveness, either in this world or in the world to come.’ We consider, therefore, that there are three hypostases, the Father and the Son and the Holy Spirit; and at the same thee we believe nothing to be uncreated but the Father.” Commentary on John book 2 ch.6 p.328

Novatian (250/4-256/7 A.D.) speaks of the Holy Spirit as a person and goes into detail on His role in Treatise Concerning the Trinity ch.29 p.640

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.657 says, “whom the Holy Spirit rightly rebukes by the prophet, saying,” and quotes Isaiah 30:1.

Treatise on Rebaptism (c.250-258 A.D.) ch.6 p.670 “the Holy Spirit at length came down on the day of Pentecost, descending from heaven indeed by the will of God, not of His own accord, but effused for this very office, and moreover upon each one of them.”

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 “For it was peculiarly in the Holy Spirit Himself alone that they who believed were baptized.”

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

Gregory Thaumaturgus (240-265 A.D.) says He [the Holy Spirit] inspired the prophets. Oration and Panegyric to Origen argument 15 p.36

Victorinus of Petau (martyred 304 A.D.) “He [Jesus] forthwith poured out the Holy Spirit, who should bring them to heaven.” Commentary on the Apocalypse of the Blessed John p.348

Pamphilus (martyred 309 A.D.) (implied) “The sending of Barnabas and Paul by the Holy Ghost to Cyprus.” section S p.167

Methodius (270-311/312 A.D.) “And in the Book of Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity, sings on this wise” Banquet of the Ten Virgins Discourse 1 ch.3 p.312

Lactantius (c.303-320/325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Lactantius (c.303-320/325 A.D.) “In like manner Isaiah also: ‘But they disbelieved, and vexed His Holy Spirit; and He was turned to be their enemy.” The Divine Institutes book 4 ch.12 p.111

Lactantius (c.303-320/325 A.D.) said that after Jesus’ baptism, “And the Spirit of God descended upon Him, formed after the appearance of a white dove.” The Divine Institutes book 4 ch.15 p.115.

Note that Jerome said, “Lactantius in his books and particularly in his letters to Demetrian altogether denies the subsistence of the Holy Spirit, and following the error of the Jews says that the passages in which he is spoken of refer to the Father or to the Son and that the words ‘holy spirit’ merely prove the holiness of these two persons in the Godhead.” Letter 84.7 p.178-179. Jerome is incorrect here: Lactantius did NOT think the Holy Spirit was just an adjective.

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.71 p.210 says “so great grace of His power did the Holy Spirit show on that day”

H5. Holy Spirit addressed as “He”

John 14:17 “...the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be with you.”

John 16:7 “I [Jesus] will send him to you..”

John 16:8 “When he comes, he...”

John 16:13 “he will guide you into all truth. He will not speak on his own, he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me.”

Romans 8:16 “The Spirit himself testifies”

Romans 8:26 “but the Spirit himself...”

1 Corinthians 12:11 “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.”

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26;

Shepherd of Hermas (c.115-155 A.D.) 2nd part tenth commandment ch.2 p.27 “Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit-doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God against you, and he withdraw from you.”

Justin Martyr (c.138-165 A.D.) “And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;” Dialogue with Trypho, a Jew ch.55 p.222

Tatian’s Diatessaron (c.172 A.D.) section 45 line 44 p.113 is addressed as “He” and called the Spirit of Truth.

Irenaeus of Lyons (182-188 A.D.) “and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother’s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches,” Irenaeus Against Heresies book 3 ch.24.1 p.458

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) preface p.699 “consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all,”

Clement of Alexandria (c.195 A.D.) “If you wish to learn, the Holy Spirit will show you: ‘And saw my works’, He says, ‘forty years. Wherefore I was grieved with that generation, and said, They do always err in heart, and have not known My ways’” Exhortation to the Heathen ch.9 p.196

Tertullian (c.213 A.D.) “For it was certainly of the Holy Spirit that the virgin conceived; and that which He conceived, she brought forth.” Against Praxeas ch.27 p.623

Hippolytus of Portus (222-235/236 A.D.) “and as the Father wills our belief to be, let us believe; and as He wills the Son to be glorified, let us glorify Him; and as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Origen (c.227-240 A.D.) “And I consider that the Holy Spirit supplies to those who, through Him and through participation in Him, are called saints, the material of the gifts, which come from God; so that the said material of the gifts is made powerful by God, is ministered by Christ, and owes its actual existence in men to the Holy Spirit.” Commentary on John book 2 ch.6 p.329

Novatian (250/4-256/7 A.D.) “But this Holy Spirit the Lord Christ calls at one time ‘the Paraclete,’ at another pronounces to be the ‘Spirit of truth.’ And He is not new in the Gospel, nor yet even newly given; for it was He Himself who accused the people in the prophets, and in the apostles gave them the appeal to the Gentiles.” Treatise Concerning the Trinity ch.29 p.640

Treatise on Rebaptism (c.250-258 A.D.) ch.17 p.677 “when the Holy Spirit had descended upon the disciples, that they might be baptized in Him, there were seen sitting upon each one tongues as if of fire, that it might be manifest that they were baptized with the Holy Ghost and with fire”

Cyprian of Carthage (c.246-258 A.D.) “you who are rather to be adorned, and that that dwelling in which God has dwelt as in a temple, in which the Holy Spirit has begun to make His abode, is of more importance than all others.” Epistles of Cyprian Letter 1 ch.15 p.280

Methodius (270-311/312 A.D.) “And in the Book of Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity,” Banquet of the Ten Virgins discourse 1 ch.3 p.312

Lactantius (c.303-320/325 A.D.) “Therefore the Holy Spirit of God, descending from heaven, chose the holy Virgin, that He might enter into her womb.” The Divine Institutes book 4 ch.12 p.110

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.71 (vol.8) p.210 “So great grace of His power did the Holy Spirit show on that day, that all, from the least to the greatest, with onevoice confessed the Lord;”

H6. Glorify/worship the Holy Spirit

Evarestus (c.169 A.D.) refer to glorifying the Father, Son, and Holy Spirit. Martyrdom of Polycarp ch.14 p.42 and ch.22 p.44

Justin Martyr (c.150 A.D.) says that we worship and adore the Father, Son, and the prophetic Spirit. First Apology of Justin ch.6 p.164

Clement of Alexandria (193-217/220 A.D.) says “to whom, by His Son Jesus Christ, the Lord of the living and dad, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and fever, from generation to generation, and from eternity to eternity. Amen” Who is the Rich Man That Shall Be Saved? ch.41 p.604

Hippolytus of Portus (222-235/236 A.D.) mentions the Word Incarnate and that “we worship the Holy Spirit” Against the Heresy of One Noetus ch.12 p.228

Origen (233-244 A.D.) says to praise the Father, Son, and Holy Spirit. Homilies on Luke homily 37 ch.5 p.155

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

H7. The Spirit is everywhere

Psalm 139:7-10

Clement of Rome (96/98 A.D.) quotes Psalm 139:7-10 “…if I make my bed in the abyss, there is Thy Spirit.’” 1 Clement ch.28 voll.9 p.237

Clement of Alexandria (193-202 A.D.) quotes Psalm 139:7-10 “if I go down into the depths, there is thy Spirit.” Stromata book 4 ch.22 p.434

H8. The Holy Spirit is distinct

Revelation 14:13f; 22:16-17

John 14:26; 15:26a sent by them

Ignatius (died 107 or 116 A.D.) (partial) “as being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith is the means by which you ascended, and your love the way which led up to God.” Letter to the Ephesians ch.9 p.53

Ignatius (died 107 or 116 A.D.) (Father and Son distinct) “but to the Father of Jesus Christ, the bishop of us all.” Letter to the Ephesians ch.3 p.60

+ Ignatius (died 107 or 116 A.D.) (partial not) “Fare ye well in the harmony of God, ye who have obtained the inseparable Spirit, who is Jesus Christ.” Letter to the Magnesians ch.15 p.65

Justin Martyr (c.150 A.D.) First Apology of Justin Martyr ch.60 p.183 mentions the Father as the first, the Son as the second, and the Spirit as the third.

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

Tertullian (c.213 A.D.) says specifically that the Father is God, the Son is God, the Holy Ghost is God, and each is God. Against Praxeas ch.13 p.608

Origen (c.227-240 A.D.) (implied) speak of the three hypostases, the Father, Son and Holy Spirit. Commentary on John book 2 ch.6 p.328

Dionysius bishop of Rome (259-269 A.D.) (implied) speaks of the Holy Spirit and the “Divine Trinity” Dionysius of Rome Against the Sabellians ch.1 p.365

Alexander of Alexandria (313-326 A.D.) (implied) “‘The Father is greater than I.’ And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us;” ch.12 p.296

H9. Holy Spirit called Spirit of truth

John 14:17a; 16:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 14:7, 16:13

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26

0139 Lk 5:23-24,30-31; 7:9,17-18 (7 verses) (3rd/4th century) (Partial) 1 Peter 1:22 “by obeying the truth through the Spirit”

Crosby-Schoyen Coptic ms. All of 1 Peter and Jonah (3rd/4th century) (Partial) 1 Peter 1:22 “by obeying the truth through the Spirit”

p72 (=Bodmer 7,8) All of 1,2 Peter, Jude (191 verses) (c.300 A.D.) (Partial) 1 Peter 1:22 “by obeying the truth through the Spirit”

Shepherd of Hermas (c.115-155 A.D.) speaks of the Spirit of Truth in book 2 the Third commandment p.21

Tatian’s Diatessaron (c.172 A.D.) section 45 line 44 p.113 is addressed as “He” and called the Spirit of Truth.

Irenaeus of Lyons (182-188 A.D.) (implied) “But if, at His advent, He sent forth His own apostles in the spirit of truth, and not in that of error, He did the very same also in the case of the prophets; for the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men’s system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible that such should happen in the case of the prophets, for they preached the word of the Lord from one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: “No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles.” Irenaeus Against Heresies book 4 ch.35 p.514

Clement of Alexandria (193-217/220 A.D.) mentions the Spirit of Truth. The Instructor book 1 ch.7 p.223

Tertullian (c.213 A.D.) discusses Jesus promising to send the Holy Spirit, the Spirit of Truth. Against Praxeas ch.9 p.604

Origen (225-253/254 A.D.) quotes john 16:12,13 about the Spirit of Truth. Origen Against Celsus book 2 ch.2 p.430

Novatian (250/4-256/7 A.D.) says the Holy Spirit is the Spirit of Truth. Treatise Concerning the Trinity ch.29 p.640

Firmilian (c.246-258 A.D.) says that when some say the Spirit speaks to Montanus and Prisca, it is not the spirit of truth but rather the spirit of error. Epistles of Cyprian. Letter 74 ch.7 p.392

Peter of Alexandria (306,285-311 A.D.) says that god sent us the Spirit of truth. Fragment v ch.1 p.280

Methodius (270-311/312 A.D.) speaks of the spirit of truth and again of the sevenfold Spirit of truth in The Banquet of the Ten Virgins discourse 3 ch.9 p.320

Alexander of Alexandria (313-326 A.D.) says that [godly] men are moved by the spirit of truth. Epistles on the Arian Heresy Epistle 1 ch.12 p.295

H10. Sevenfold spirit or seven spirits

Revelation 1:4; 3:1; 4:5; 5:6; Isaiah 11:2

p18 Revelation 1:4-7 (c.300 A.D.) seven spirits

p24 Revelation 5:5-8; 6:5-8 (ca.300 A.D.) mentions the seven spirits of God. in Revelation 5:6

Irenaeus of Lyons (c.160-202 A.D.) (implied) “Wherefore also the Spirit of God is manifold in (His) indwelling, and in seven forms of service is He reckoned by the prophet Isaiah, as resting on the Son of God, that is the Word, in His coming as a man. Then he quotes Isaiah 11:2. Proof of Apostolic Preaching ch.9.

Clement of Alexandria (193-202 A.D.) mention the seven spirits in Stromata book 5 ch.6 p.452

Clement of Alexandria (193-217/220 A.D.) mentions the heptad of the spirit in The Instructor book 3 ch.12 p.292

Tertullian (198-220 A.D.) From Him also is besought ‘the spirit of wisdom,’ at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.” Five Books in Reply to Marcion ch.5 p.17 p,465

Hippolytus of Portus (222-235/236 A.D.) mentions the sevenfold unity of the Holy Spirit. “By the seven pillars he means the sevenfold unity of the Holy Spirit resting upon it;” in Commentary on Proverbs ch.6 p.173

Origen (225-253/254 A.D.) “the virtue of the Holy Spirit is evidently designated under the mystery of the seven spirits.” Homilies on Leviticus homily 3 ch.5 p.62

Cyprian of Carthage (c.248-256 A.D.) mentions the four living creatures and the seven spirits of God in Revelation 5. Treatise of Cyprian Treatise 12 Second book ch.15 p.522

Victorinus of Petau (martyred 304 A.D.) mentions the Seven spirits before God’s throne Commentary on the Apocalypse of the Blessed John p.344 He also mentions the that the seven eyes are the seven spirits of the lamb in On the Creation of the World p.342.

Victorinus of Petau (martyred 304 A.D.) speaks of “the Holy Spirit of sevenfold agency” Commentary on the Apocalypse of the Blessed John from the first chapter no.16 (third time) p.345

Victorinus of Petau (martyred 304 A.D.) speaks of “the Holy Spirit of sevenfold power” Commentary on the Apocalypse of the Blessed John From the tenth chapter ch.3 p.353

H11. The Holy Spirit was known in the Old Testament

Genesis 1:2; Psalm 50:13

Justin Martyr (c.150 A.D.) (implied) “hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spake thus: 'In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters.” First Apology of Justin Martyr ch.59 p.182

Tertullian (207/208 A.D.) “the Creator promised the gift of His Spirit in the latter days” Five Books Against Marcion book 5 ch.8 p.446

Hippolytus of Portus (225-234/5 A.D.) discusses how Simon interpreted “And the Spirit of God was wafted over the water.” Refutation of All Heresies book 6 ch.9 p.77

Hippolytus of Portus (225-234/5 A.D.) “This is the Spirit that at the beginning ‘moved upon the face of the waters;’” Discourse on the Holy Theophany ch.8 p.237

Theodotus the probable Montanist (c.240 A.D.) “For the Spirit of God moved on the abyss.” Excepts from Theodotus ch.7 p.44

H12. The Holy Spirit/Comforter was promised

Ephesians 1:13

Tatian’s Diatessaron (c.172 A.D.) section 46 lines 46-58 p.115 Jesus promised to send the Spirit or Comforter.

Irenaeus of Lyons (182-188 A.D.) “Wherefore also the Lord promised to send the Comforter, who should join us to God.” Irenaeus Against Heresies book 3 ch.17.2 p.444

Tertullian (182-220 A.D.) (partial) “the promised power of the Holy Ghost for the gift of miracles and of utterance;” Prescription Against Heretics ch.20 p.252

Tertullian (207/208 A.D.) “the Creator promised the gift of His Spirit in the latter days” Five Books Against Marcion book 5 ch.8 p.446

Cyprian of Carthage (c.246-258 A.D.) “That the first circumcision of the flesh is made void, and the second circumcision of the spirit is promised instead.” Treatises of Cyprian Treatise 12 book 1 ch.8 p.510

Dionysius of Alexandria (246-265 A.D.) “the love of God toward us, the commandment of love an our side toward each other; as also, that we ought to keep all the commandments, the conviction of the world, of the devil, of Antichrist, the promise of the Holy Spirit, the adoption of God, the faith required of us in all things,” From Two Books on Promises ch.6 p.84

Victorinus of Petau (martyred 304 A.D.) (partial, unclear if the promise was the Holy Spirit or eternal life) “The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith.” Commentary on the Apocalypse from the first chapter verse 16 p.346

Pamphilus (martyred 309 A.D.) “and of the promise of the gift of the Holy Ghost” Exposition of Acts section A p.166

H13. The Father sent the Holy Spirit

John 14:16,26

Tatian’s Diatessaron (c.172 A.D.) section 45:29-48 p.113-114 quotes all of John 14:1-20.

Tertullian (208-220 A.D.) quotes John 14:16 (not 1 8 not 7 words quoted) and then John 14:17a (4/30 words quoted) Against Praxeas ch.9 p.604. See also Against Praxeas c.25 p.621

Origen (246-248 A.D.)

Novatian (250/254-257 A.D.) quotes all of John 14:15 and the first 10/17 words of John 14:16. Treatise Concerning the Trinity ch.28 p.639

Novatian (250/254-257 A.D.) quotes all of John 14:16 and the first 2/25 of John 14:17. Treatise Concerning the Trinity ch.28 p.640

H14. Jesus sent the Holy Spirit

John 15:26; 16:7

John 14:16,26 (partial, Jeus asks the Father to send)

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 715:26; 16:7

p22 (=P. Oxyrhynchus 1228) (John 15:25-16:2; 16:21-32 17 verses) (c.250 A.D.) John 15:26; 16:7

Tatian’s Diatessaron (c.172 A.D.) section 46 lines 46-58 p.115 Jesus promised to send the Spirit or Comforter.

Irenaeus of Lyons (182-188 A.D.) “Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Irenaeus Against Heresies book 3 ch.11.8 p.429

Irenaeus of Lyons (182-188 A.D.) “Wherefore also the Lord promised to send the Comforter, who should join us to God.” Irenaeus Against Heresies book 3 ch.17.2 p.444

Tertullian (198-220 A.D.) “although [the Holy Ghost] sent with this view by Christ, and for this asked of the Father that He might be the teacher of truth;” On Prescription Against Heretics ch.28 p.256

Tertullian (198-220 A.D.) “Even the Lord Himself said that the Spirit would not descend on any other conditions, but that He [the Lord Jesus] should first ascend to the Father.” On Baptism ch.10 p.674

Origen (239-242 A.D.) (Partial) “For he [The Holy spirit] could not pass to us unless he first come down to one who shares in his own nature. Homilies on Ezekiel Homily 1 ch.6.1 p.36

Novatian (250/4-256/7 A.D.) quotes John 16:7. Treatise Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) (implied) “He who, having been baptized among the heretics, is able to put on Christ, may much more receive the Holy Spirit whom Christ sent. Otherwise He who is sent will be greater than Him who sends; so that one baptized without may begin indeed to put on Christ, but not to be able to receive the Holy Spirit, as if Christ could either be put on without the Spirit, or the Spirit be separated from Christ. Moreover, it is silly to say, that although the second birth is spiritual, by which we are born in Christ through the layer of regeneration, one may be born spiritually among the heretics, where they say that the Spirit is not. For water alone is not able to cleanse away sins, and to sanctify a man, unless he have also the Holy Spirit.” Epistles of Cyprian Letter 73 ch.5 p.387-388

Adamantius (c.300 A.D.) “For He [John] knew that He [Christ] had stated, ‘I go away, and I will send the Paraclete – that is, the Holy Spirit.”(Adamantius is speaking) Dialogue on the True Faith First part ch.c26 p.70-71

Victorinus of Petau (martyred 304 A.D.) “For after the Lord ascended into heaven and opened all things, He sent the Holy Spirit, whose words the preachers sent forth as arrows reaching to the human heart, that they might overcome unbelief.” Commentary the Apocalypse from the sixth chapter no.1,2 p.350

H15. Paraclete or Holy Spirit already present

1 Corinthians 12:13

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 12:13

1 Clement (96-98 A.D.) ch.2 p.5 (See also vol.9 ch.2 p.229) “a full outpouring of the Holy Spirit was upon you all”

Shepherd of Hermas (c.115-155 A.D.) book 2 eleventh commandment p.28 discusses the Divine Spirit living inside us.

Tatian’s Diatessaron (c.172 A.D.) section 48 line 44 p.103 (partial) mentions the Paraclete.

Irenaeus of Lyons (182-188 A.D.) “This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.” Irenaeus Against Heresies book 3 ch.3 p.445

Clement of Alexandria (193-202 A.D.) teaches that the Holy Spirit is present. Stromata book 2 ch.23 p.376

Tertullian (c.203 A.D.) The Paraclete has also pressed home on our attention in most frequent admonitions.” A Treatise on the Soul ch.58 p.235. See also Tertullian’s Aplpogy ch.18 p.32.

Tertullian (213 A.D.) taught that the Paraclete, the Comforter was working in people’s hearts in his time. Tertullian On Monogamy ch.3 p.61. See also ibid ch.2 p.60.

Hippolytus of Portus (222-235/236 A.D.) “as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “For the Father indeed is One but there are two Persons because there is also the Son; and then there is the third the Holy Spirit. The Father decrees, the Word executes and the Son is manifested, through whom the Father is believed on. The economy of the harmony is led back to one God; for God is One. It is the Father who commands and the Son who obeys and the Holy Spirit who gives understanding; the Father is above all, and the Son who is through all and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit.” Against the Heresy of One Noetus ch.14 p.226

Origen (233/234 A.D.) says the Holy Spirit is present to us. Origen On Prayer ch.28.3 p.108

Novatian (250/4-256/7 A.D.) says that the Holy Spirit was given in Jesus’ time. He also says the Holy Spirit was given occasionally to the prophets in Old Testament times, but is always given in the latter times. Treatise Concerning the Trinity ch.29 p.640

Treatise on Rebaptism (254-257 A.D.) speaks of baptism for receiving the Holy Spirit” ch.1 p.667 and ch.3,4 p.669 and ch.14 p.675

Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 mentions the bishop’s imposition of hands to bestow the Holy Spirit.

Cyprian of Carthage (c.246-265 A.D.) (implied0 says that only people with the holy Spirit can baptize. Epistles of Cyprian Epistle 76 ch.11 p.400

Firmilian (c.246-258 A.D.) in his letter to Cyprian speaks of believers having the Holy Ghost in Letter 74 p.393

Firmilian (c.246-258 A.D.) in his letter to Cyprian speaks of “reception of the Holy Ghost” in Letter 74 p.395

Bishop Nemesianus of Thubunae discusses receiving the Holy Ghost by the imposition of hands. The Seventh Council of Carthage (258 A.D.) p.566

Among heretics

Mani (262-278 A.D.) (partial) said that he himself was the paraclete. Disputation with Manes ch.28 p.201

H16. The Spirit was poured out on believers

Acts 2:17,18,33; 10:45; Isa 44:3; Joel 2:28-29

Clement of Rome (96-98 A.D.) “Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? … Why do we divide and tear to pieces the member of Christ, and raised up strife against our own body, and have reached such a height of madness as to forget that ‘we are members one of another?’” 1 Clement ch.46 p.17

Irenaeus of Lyons (182-188 A.D.) “His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God,-all the doctrines of the heretics fall to ruin.” Irenaeus Against Heresies book 5 ch.1.1 p.527

Tertullian (198-220 A.D.) “But no command that shows Judea to be specially the sphere for preaching applies to us, now that the Holy Spirit has been poured out upon all flesh.” Fleeing Persecution ch.6 p.119

Treatise on Rebaptism (c.250-258 A.D.) ch.5 p.669 “as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.”

Treatise on Rebaptism (c.250-258 A.D.) ch.15 p.675-676 “For John says of our Lord in his epistle, teaching us: 'This is He who came by water and blood, Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth. For three bear witness, the Spirit, and the water, and the blood: and these three are one;' -that we may gather from these words both that water is wont to confer the Spirit, and that men's own blood is wont to confer the Spirit, and that the Spirit Himself also is wont to confer the Spirit.”

Cyprian of Carthage (c.246-258 A.D.) “Nay, verily, the Holy Spirit is not given by measure, but is poured out altogether on the believer.” Epistles of Cyprian Letter 75 ch.14 p.401

Victorinus of Petau (martyred 304 A.D.) “And because our Lord invited in His own name all believers into heaven, He forthwith poured out the Holy Spirit, who should bring them to heaven.” Commentary on the Apocalypse from the fourth chapter v.1 p.348

H17. Holy Spirit dwells/lives in us

1 Corinthians 6:19

Ignatius of Antioch (c.100-117 A.D.) quotes 1 Corinthians 6:19 in both the Greek and Latin versions. Epistle of Ignatius to the Ephesians ch.15 p.56

Shepherd of Hermas (c.115-155 A.D.) book 2 tenth commandment ch.2 p.27 “Both actions grieve the Spirit: doubt, because it did not accomplish its object; and anger grieves the Spirit, because it did what was wicked. Both these are grievous to the Holy Spirit-doubt and anger. Wherefore remove grief from you, and crush not the Holy Spirit which dwells in you, lest he entreat God against you, and he withdraw from you.”

Irenaeus of Lyons (182-188 A.D.) For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, according to the will of the Father. Irenaeus Against Heresies book 4 ch.33.7 p.508

Tertullian (207/208 A.D.) says that God “sent forth His Holy Spirit into our hearts, crying, Abba, Father.” Tertullian Against Marcion book 5 ch.4 p.437

Novatian (250/4-256/7 A.D.) quotes John 14:23 about the Comforter living in us. Treatise Concerning the Trinity ch.28 p.639

Cyprian of Carthage (c.246-258 A.D.) (implied) “As the sun shines spontaneously, as the day gives light, as the fountain flows, as the shower yields moisture, so does the heavenly Spirit infuse itself in us.” Epistles of Cyprian Letter 1 ch.14 p.279

Cyprian of Carthage (c.246-258 A.D.) (allegorical) “For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.” Epistles of Cyprian Letter 75 ch.15 p.402

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

H18. Live in the Spirit

Galatians 5:16 Live by the Spirit and you will not gratify the desires of the sinful nature.

Irenaeus of Lyons (182-188 A.D.) “order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive.” Irenaeus Against Heresies book 5 ch.3.1 p.529

Clement of Alexandria (193-217/220 A.D.) “If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another.” (Galatians 5:25-26) The Instructor book 3 ch.12 p.294

Clement of Alexandria (193-202 A.D.) “But if we live in the Spirit, let us also walk in the Spirit.” Stromata book 5 ch.6 p.452. See also Stromata book 4 ch.7 p.417.

Origen (225-253/254 A.D.) “If we live in the Spirit, let us also walk in the Spirit.” Origen Against Celsus book 7 ch.52 p.632

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) ch.6.3 p.705 “deeply had she been in the Spirit and in an ecstasy, began to look round her,”

H19. We can grieve the Holy Spirit

Isaiah 63:10; Ephesians 4:30

(partial) Hebrews 3:7-8

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – For the word of God) Ephesians 4:30

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) (partial) Hebrews 3:7-8 says not to harden your hearts against the Holy Spirit. Does not mention grieving though.

Shepherd of Hermas (c.115-155 A.D.) book 2 tenth commandment ch.2 p.27 mentions how a person who doubts grieves the Holy Spirit.

Clement of Alexandria (c.195 A.D.) says, “…the Holy Spirit will show you: ‘And saw my works,’ He says, ‘forty years. Wherefore I was grieved with that generation” Exhortation to the Heathen ch.9 p.196

Tertullian (198-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”

Tertullian (c.197 A.D.) “O blessed, grieve not htre Holy Spirit, who has entered the prison with you;” To the Martyrs ch.1 p.693

Origen (233/234 A.D.) mentions people grieving the Holy Spirit. Origen On Prayer ch.28.3 p.107

Cyprian of Carthage (c.246-258 A.D.) quotes, Paul, apostle to the Ephesians on “Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you” Treatises of Cyprian Treatise 12 book 3 ch.7 p.534

H20. Blasphemy against the Holy Spirit

(not just blasphemy against God or Jesus)

Matthew 12:31; Mark 3:28-29; Luke 12:10

Tatian’s Diatessaron (c.172 A.D.) section 14 line 29 p.15-16 mentions blasphemy against the Holy Spirit.

Irenaeus of Lyons (c.160-202 A.D.) proves his point by “as Scripture declares”. Proof of Apostolic Preaching ch.52. See also ch.68.

Tertullian (207/208 A.D.) “After deterring His disciples from denial of Himself, He adds an admonition to fear blasphemy: ‘Whosoever shall speak against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him.’” Five Books Against Marcion book 4 ch.28 p.396

Hippolytus of Portus (222-235/236 A.D.) discusses blasphemy against the Holy Spirit. Against the Heresy of One Noetus ch.1 p.223

Origen (c.227-240 A.D.) And in the Gospel He declares that there is forgiveness for the sin committed against Himself, but that for blasphemy against the Holy Spirit there is no forgiveness, either in this age or in the age to come. Commentary on John book 2 ch.6 p.328

Origen (233/234 A.D.) mentions blasphemy against the Holy Spirit. Origen On Prayer ch.27.10 p.204

Cyprian of Carthage (c.246-258 A.D.) teaches on the blasphemy against the Holy Ghost. Letter 9 ch.3 p.298. See also Treatises of Cyprian Treatise 12 part 3 ch.28 p.542

Theognostus of Alexandria (260 A.D.) “condescending to their littleness, while the Holy Spirit communes with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift, and been made perfect, there remains no plea or prayer for pardon.” p.156

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.6 p.239-240 refers to blasphemy against the Holy Spirit.

[Naasene Gnostic[] The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.44 p.131 mentions blasphemy against the Holy Spirit.

The Holy Spirit’S WORK

Hw1. The power of the Holy Spirit

Micah 3:8; Zechariah 4:6; Luke 1:17,35; Acts 1:8; 10:38; 1 Corinthians 2:4; 2 Timothy 1:7

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – For the word of God) 1 Corinthians 2:4

Ignatius (100-107/116 A.D.) “Be ye strong, I pray, in the power of the Holy Ghost. Philo, who is with me,” [both Greek and Latin] Letter to the Smyrnaeans conclusion p.92

Irenaeus of Lyons (182-188 A.D.) “Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader” Irenaeus Against Heresies book 3 ch.6.4 p.419

Passion of Perpetua and Felicitas (c.201/205 A.D.) (ANF vol.3) preface p.699 “power of the Holy Spirit to be one, according to the times and seasons;”

Tertullian (182-220 A.D.) “the Power of the Holy Ghost to lead such as believe; will come with glory” Prescription Against Heretics ch.13 p.249

Tertullian (182-220 A.D.) “the promised power of the Holy Ghost for the gift of miracles and of utterance;” Prescription Against Heretics ch.20 p.252

Hippolytus of Portus (222-235/236 A.D.) “For whereas the Word of God was without flesh, He took upon Himself the holy flesh by the holy Virgin, and prepared a robe which He wove for Himself, like a bridegroom, in the sufferings of the cross, in order that by uniting His own power with our mortal body, and by mixing the incorruptible with the corruptible, and the strong with the weak, He might save perishing man. The web-beam, therefore, is the pass on of the Lord upon the cross, and the warp on it is the power of the Holy Spirit, and the woof is the holy flesh wrought (woven) by the Spirit, and the thread is the grace which by the love of Christ binds and unites the two in one, and the combs or (rods) are the Word; and the workers are the patriarchs and prophets who weave the fair, long, perfect tunic for Christ; and the Word passing through these, like the combs or (rods), completes through them that which His Father willeth.” Treatise on Christ and Antichrist ch.4 p.205

Hippolytus of Portus (222-235/236 A.D.) “And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the layer of washing?” On Susannah no.18 p.192

Treatise on Rebaptism (c.250-258 A.D.) ch.15 p.676 “Further, also in the book of Judges, and in the books of Kings too, we observe that upon several, there either was the Spirit of the Lord, or that He came unto them, as upon Gothoniel, Gideon, Jephthah, Samson, Saul, David, and many others. Which comes to this result, that the Lord has taught us most plainly by them the liberty and power of the Holy Spirit, approaching of His own will, saying, ‘The Spirit breathes where He will; and thou hearest His voice, and knowest not whence He cometh or whither He goeth.’”

Hw2. God’s Spirit moved over abyss/waters

Genesis 1:2

Justin Martyr (c.150 A.D.) “And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, “that the Spirit of God moved over the waters.” First Apology of Justin Martyr ch.60 p.183

Tertullian (198-220 A.D.) discusses in depth Genesis 1:2 Against Hermogenes ch.30 p.494

Hippolytus of Portus (225-234/5 A.D.) discusses how Simon interpreted “And the Spirit of God was wafted over the water.” Refutation of All Heresies book 6 ch.9 p.77

Hippolytus of Portus (225-234/5 A.D.) “This is the Spirit that at the beginning ‘moved upon the face of the waters;’” Discourse on the Holy Theophany ch.8 p.237

Theodotus the probable Montanist (c.240 A.D.) “For the Spirit of God moved on the abyss.” Excepts from Theodotus ch.7 p.44

Origen (245-248 A.D.) discusses God’s Spirit hovering over the waters in Genesis. Commentary on Isaiah homily 4 p.68

Hw3. The Holy Spirit spoke scripture

Acts 1:16; 4:25; 2 Peter 1:21

Justin Martyr (c.138-165 A.D.) “as the Holy Spirit, by the mouth of Isaiah, cries, speaking thus while he personates them: ‘Return from heaven, and behold from the habitation of Thy holiness and glory. Where is Thy zeal and strength?” Dialogue with Trypho, a Jew ch.25 p.206

Athenagoras (177 A.D.) But, since the voices of the prophets confirm our arguments-for I think that you also, with your great zeal for knowledge, and your great attainments in learning, cannot be ignorant of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player breathes into a flute;-what, then, do these men say? A Plea for Christians ch.9 p.133

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

Theophilus of Antioch (168-181/188 A.D.) (implied) “And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, in as much as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things.” Theophilus to Autolycus book 2 ch.33 p.107

Theophilus of Antioch (168-181/188 A.D.) “But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous.” Theophilus to Autolycus book 2 ch.9 p.97

Theophilus of Antioch (168-181/188 A.D.) And all these things the Holy Spirit teaches us, who speaks through Moses and the rest of the prophets” Theophilus to Autolycus book 2 ch.30 p.106

Irenaeus of Lyons (182-188 A.D.) “We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit;” Irenaeus Against Heresies book 2 ch.28.2 p.399

Irenaeus of Lyons (182-188 A.D.) “Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us:” Irenaeus Against Heresies book 3 ch.12.1 p.429

Irenaeus of Lyons (c.160-202 A.D.) (partial) says scripture spoken by God through the Holy Spirit. Proof of Apostolic Preaching ch.30

Caius (190-217 A.D.) ch.3 p.602 (from Eusebius) “For either they [heretics] do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they but demoniacs?”

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

Tertullian (198-220 A.D.) “And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made.” Against Hermogenes ch.22 p.489-490

Tertullian (198-220 A.D.) (partial) “And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers!” On Idolatry ch.4 p.53

Origen (225-253/254 A.D.) “If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we would say that we both agree that the books (of Scripture) were written by the Spirit of God, but that we do not agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that ‘when Moses is read, the veil is upon their heart,’ because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ.” Origen Against Celsus book 5 ch.60 p.569

Treatise Against Novatian (250/4-256/7 A.D.) ch.12 p.661 (implied) quotes Micah 7:8-10 as by the Holy Spirit.

Cyprian of Carthage (c.246-258 A.D.) “And the Holy Spirit speaks by Solomon, saying, ‘A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire.’ Also again, he warneth us, and says, ‘Hedge in thy ears with thorns, and hearken not to a wicked tongue.’” [Proverbs 16:27; 17:4] Epistles of Cyprian letter 54 ch.21 p.346

Gregory Thaumaturgus (240-265 A.D.) (partial) says He [the Holy Spirit] inspired the prophets. Oration and Panegyric to Origen argument 15 p.36

Methodius (270-311/312 A.D.) “Hence also the prophet Isaiah proclaims, saying, ‘Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.’ Now these promises, it is evident to every one, will be fulfilled after the resurrection. For the Holy Spirit does not speak of that well-known town in Judea; but truly of that heavenly city, the blessed Jerusalem, which He declares to be the assembly of the souls which God plainly promises to place first, ‘above His chief joy,’ in the new dispensation,” Banquet of the Ten Virgins discourse 3 ch.5 p.318. See also Banquet of the Ten Virgins discourse 8 ch.5 p.336

Hw4. Sword of the Spirit is the word of God

Ephesians 6:17

Clement of Alexandria (c.195 A.D.) “brows with the helmet, of salvation; and the sword of the Spirit, which is the word of God,” Exhortation to the Heathen p.204

Tertullian (198-220 A.D.) “and the sword of the Spirit, which (he [Paul] says) is the word of God.” Five Books Against Marcion book 3 ch.14 p.333

Origen (c.250 A.D.) says the sword of the Spirit is the word of God. Homilies on Psalms Psalm 36 homily 2.1 p.91

Cyprian of Carthage (c.246-258 A.D.) “The Apostle Paul teaches us to be armed and prepared, saying, ‘We wrestle not against flesh and blood, but against powers, and the princes of this world and of this darkness, against spirits of wickedness in high places. Wherefore put on the whole armour, that ye may be able to withstand in the most evil day, that when ye have done all ye may stand; having your loins girt about with truth, and having put on the breastplate of righteousness; and your feet shod with the preparation of the Gospel of peace; taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one; and the helmet of salvation, and the sword of the Spirit, which is the word of God.’” Epistles of Cyprian letter 55 ch.8 p.350

Methodius (270-311/312 A.D.) “And take the helmet of salvation, and the sword of the spirit, which is the Word of God,’ that ye may be able to stand against the wiles of the devil;” Discourse on the Resurrection ch.2 p.372

Hw5. Christ born of Mary by the Holy Spirit

Matthew 1:18-20; Luke 1:35

p1 (225-275 A.D.) Matthew 1:1-9, 12, 14-20 (17 verses) Matthew 1:18-20

Ignatius of Antioch (-107/116 A.D.) “For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. Letter of Ignatius to the Ephesians ch.18 p.57

Justin Martyr (c.150 A.D.) says that Mary conceived of the Holy Ghost. First Apology of Justin Martyr ch.33 p.174

Justin Martyr (151-155 A.D.) “Christ foretold as coming, born of a virgin, growing up to man’s estate,” First Apology of Justin Martyr ch.31 p.173

Tatian’s Diatessaron (c.172 A.D.) section 1.35-39 p.44 “Mary said unto the angel, How shall this be to me when no man hath known me? The angel answered and said unto her, The Arabic. Holy Spirit will come, and the power of the Most High shall rest upon thee, and therefore shall he that is born of thee be pure, and shall be called the Son of God. And lo, Elizabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her, her that is called barren. For nothing is difficult for God.”

Tatian’s Diatessaron (c.172 A.D.) ch.1.30 p.37 (implied) says the Holy Spirit overshadowed Mary.

Irenaeus of Lyons (182-188 A.D.) says that Christ was born of the Holy Spirit. Irenaeus Against Heresies book 4 ch.23.1 p.494

Clement of Alexandria (193-217/220 A.D.) says that Jesus’ flesh was created by the Holy Spirit. The Instructor book 1 ch.6 p.220

Tertullian (207-220 A.D.) explicitly says that Jesus was not born of sexual intercourse, but rather the Spirit of God descended into a woman’s womb. On the Flesh of Christ ch.19 p.538

Hippolytus of Portus (222-235/236 A.D.) “being by the Virgin and the Holy Spirit made a new man… For it was not in mere appearance or by conversion, but in truth, that He became man.” Against the Heresy of One Noetus ch.17 p.230.

Hippolytus of Portus (222-235/236 A.D.) says that by the Holy Ghost and the Virgin Mary was this Word, yet there is only one Son of God. Against the Heresy of One Noetus ch.4 p.225 See also fragment 6 p.238-239

Origen (225-253/254 A.D.) “And in like manner it was necessary that He should be taken away by His parents, acting under the instructions of an angel from heaven, who communicated to them the divine will, saying on the first occasion, ‘Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost;’” Origen Against Celsus book 1 ch.66 p.426

Origen (225-253/254 A.D.) “But he [Celsus] disbelieves the accounts of His conception by the Holy Ghost,” Origen Against Celsus book 1 ch.69 p.428

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

Peter of Alexandria (306,285-311 A.D.) says the Holy Spirit overshadowed Mary and calls Jesus the Son of God. Fragment 1 p.280; Fragment 9 p.283

Lactantius (c.303-320/325 A.D.) The Holy Spirit descended from heaven and chose the holy virgin. The Divine Institutes book 4 ch.12 p.110

Among heretics

X Valentinian Gospel of Philip (c.150-4th century) The Gnostic Bible p.263 “Some say the holy spirit inseminated Mary. They are wrong and don’t know what they are saying. When did a woman every get a woman pregnant? Mary is a virgin and no powers dirtied her.”

Hw6. Holy Spirit appeared as a dove

Matthew 3:16; Mark 1:10; Luke 3:22

John 1:32

John 1:33 (partial)

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Luke 3:22

p5 John 1:23-31, 33-40; 16:14-30; 20:11-17,19-20,22-25 (47 verses) (early 3rd century) (implied) John 1:33

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) Matthew 3:16

Justin Martyr (c.138-165 A.D.) “and when He came out of the water, the Holy Ghost lighted on Him like a dove, [as] the apostles of this very Christ of ours wrote. Now, we know that he did not go to the river because He stood in need of baptism, or of the descent of the Spirit like a dove;” Dialogue with Trypho, a Jew ch.88 p.243

Tatian’s Diatessaron (c.172 A.D.) ch.4.38 p.50 says the Holy Spirit appeared as a dove at Jesus’ baptism.

Irenaeus of Lyons (182-188 A.D.) “And then, [speaking of His] baptism, Matthew says, “The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.’” Irenaeus Against Heresies book 3 ch.9.3 p.423

Clement of Alexandria (193-217/220 A.D.) “Luke 3:22. God here assumed the ‘likeness’ not of a man, but ‘of a dove,’ because He wished, by a new apparition of the Spirit in the likeness of a dove, to declare His simplicity and majesty.” Fragment 3 From The Catena on Luke, edited by Corderius p.578

Tertullian (198-220 A.D.) “…descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord ‘in the shape of a dove,’ in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall.” On Baptism ch.8 p.673

Tertullian (198-220 A.D.) (partial) “Of our dove, however, how simple is the very home!-always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ.” Against the Valentinians ch.3 p.504

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

Origen (225-253/254 A.D.) “For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit’s having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians.” Origen Against Celsus book 1 ch.46 p.415. See also ibid book 1 ch.48 p.417.

Treatise on Rebaptism (c.250-258 A.D.) ch.18 p.677 discusses the Holy Spirit descending on Jesus like a dove.

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658. And I, beloved brethren,-as I not heedlessly meditate these things, and not in harmony with human wisdom, but as it is permitted to our minds by the condescension of the heavenly Lord, needfully and pertinently to conceive,-say that that dove signifies to us of itself a double type. Formerly, that is, from the beginning of the divine administration, it suggests its own figure, the first indeed and chief-that is, the figure of the Spirit. And by its mouth the sacrament of baptism which is provided for the salvation of the human race, and that by the heavenly plan it is celebrated in the Church only.”

Cyprian of Carthage (246-158 A.D.) “Therefore also the Holy Spirit came as a dove, a simple and joyous creature, not bitter with gall, not cruel in its bite, not violent with the rending of its claws, loving human dwellings, knowing the association of one home;” Treatises of Cyprian Treatise 1 ch.9 p.424

Lactantius (c.303-320/325 A.D.) descended upon Him, formed after the appearance of a white dove. The Divine Institutes book 4 ch.15 p.115

Among heretics

Theodotus of Byzantium (before 235 A.D.) according to Hippolytus (222-235/236 A.D.) (partial, Christ, not the Holy Spirit) said that Christ came down on Jesus at His baptism in the form of a dove. Hippolytus’ Refutation of All Heresies book 7 ch.23 p.114-115.

Hw7. Holy Spirit came down at Pentecost

Acts 2

Irenaeus of Lyons (182-188 A.D.) “This Spirit did David ask for the human race, saying, ‘And stablish me with Thine all-governing Spirit;’ who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord’s ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord.” Irenaeus Against Heresies book 3 ch.17.2 p.445. See also book 3 ch.17.2 p.444

Clement of Alexandria (193-202 A.D.) (partial) mentions Pentecost, but does not mention the Holy Spirit. Stromata book 6 ch.11 p.500

Tertullian (198-220 A.D.) (partial) mentions the Holy Spirit came down in the Book of Acts, but does not say Pentecost. Prescription Against Heretics ch.22 p.253

Hippolytus of Portus (222-235/236 A.D.) (partial) “This is the Spirit that at the beginning ‘moved upon the thee of the waters;’ by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues.” Discourse on the Holy Theophany ch.9 p.237

Hippolytus of Portus (222-234/245 A.D.) (partial) “And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.” Homily on the Paschal Supper ch.5 p.238

Origen (225-253/254 A.D.) “‘He hath exalted us, and made us to sit with Him in heavenly places in Christ,’ is always living in the season of Pentecost; and most of all, when going up to the upper chamber, like the apostles of Jesus, he gives himself to supplication and prayer, that he may become worthy of receiving ‘the mighty wind rushing from heaven,’ which is powerful to destroy sin and its fruits among men, and worthy of having some share of the tongue of fire which God sends.” Origen Against Celsus book 8 ch.22 p.647-648

Treatise On Rebaptism (c.250-258 A.D.) ch.6 p.670 discusses that the Holy Spirit descended on the apostles at Pentecost.

Cyprian of Carthage (c.246-258 A.D.) says that the Holy Spirit appeared as fire at Mount Sinai as well as the tongues of fire [at Pentecost]. Treatises of Cyprian Treatise 12 book 3 ch.101 p.555

Dionysius of Alexandria (246-265 A.D.) (partial, does not say the significance of Pentecost) “You have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close on the day of Pentecost.” Epistle to Bishop Basilides canon 1 p.94

Pamphilus (martyred 309 A.D.) mentions the divine descent of the Holy Spirit on the day of Pentecost. An Exposition of the Chapters of the Acts of the Apostles C. vol.6 p.166

Hw8. Holy Spirit gives gifts

1 Corinthians 12:7-8,11; Hebrews 2:4

Irenaeus of Lyons (182-188 A.D.) (implied) “terming those persons “perfect” who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God,” Irenaeus Against Heresies book 5 ch.6.1 p.531

Irenaeus of Lyons (c.160-202 A.D.) says the Holy Spirit gives gifts. Proof of Apostolic Preaching ch.99

Tertullian (198-220 A.D.) “the promised power of the Holy Ghost for the gift of miracles and of utterance;” Prescription Against Heretics ch.20 p.252

Tertullian (207/208 A.D.) “See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit.” Five Books Against Marcion book 5 ch.8 p.446

Origen (225-253/254 A.D.) “we hold that he who is adorned by the Holy Spirit with that gift which is called “the word of wisdom,” far excels all those who have not received the same grace.” Origen Against Celsus book 7 ch.23 p.620

Novatian (250/4-256/7 A.D.) “so that from Him [the Holy Spirit] might be drawn streams of gifts and works” Concerning the Trinity ch.29 p.641

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668”and I remembered the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us, who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord?”

Hw9. The Holy Spirit is a gift

Acts 1:4-5; 2:38b; 10:45

Irenaeus of Lyons (182-188 A.D.) “pointing out the gift of the Spirit” Irenaeus Against Heresies book 3 ch.11.8 p.428

Tertullian (198-220 A.D.) “the honourable gift of the Holy Spirit” Tertullian on Fasting ch.8 p.107

Tertullian (207/208 A.D.) “the Creator promised the gift of His Spirit in the latter days” Five Books Against Marcion book 5 ch.8 p.446

Treatise on Rebaptism (c.250-258 A.D.) ch.5 p.669 “as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit.”

Treatise on Rebaptism (c.250-258 A.D.) ch.2 p.668 “baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us,”

Cyprian of Carthage (256 A.D.) “receive the gift of the Holy Ghost.” Letter 72 ch.17 p.383

Theognostus of Alexandria (partial) “and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift, and been made perfect, there remains no plea or prayer for pardon.”

Pamphilus (martyred 309 A.D.) “and of the promise of the gift of the Holy Ghost” Exposition of Acts A p.166

Victorinus of Petau (martyred 304 A.D.) “gift of the Holy Spirit” Commentary on the Apocalypse from the fourth chapter no.5 p.349

Among corrupt or spurious works

pseudo-Justin Martyr (168-200 A.D.) speaks of “the gift of God, the Holy Spirit” Hortatory Address to the Greeks ch.32 p.286

Hw10. Fruit of the Spirit

Galatians 5:22

Irenaeus of Lyons (182-188 A.D.) “But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law.” Irenaeus Against Heresies book 5 ch.11.1 p.547

Clement of Alexandria (193-202 A.D.) quotes Galatians 5:22-23. Stromata book 4 ch.8 p.420

Hippolytus of Portus (222-234/5 A.D.) “And the fruits of Egypt are wasted, that is, the works of the flesh, but not the fruit of the Spirit, love, joy, and peace.” Fragment 1 On Psalm 77 ch.47 p.171

Origen (250 A.D.) quote sthe first six fruit of the Spirit as “Fruite of the Spirit”.Homilies on Psalms Psalm 36 homily 1 ch.3 p.84

Cyprian of Carthage (c.246-258 A.D.) quotes Galatians 5: 22-23. Treatises of Cyprian Treatise 4 ch.16 p.452

Methodius (270-311/312 A.D.) “for he [the apostle] says, ‘The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;’ which, on account of their great pleasantness, the prophet calls figs. Micah also says, “They shall sit every man under his vine and under his fig-tree; and none shall make them afraid.” Banquet of the Ten Virgins discourse 10 ch.5 p.350

Hw11. Baptized/washed with the Holy Spirit

Matthew 3:11; Luke 1:23; 3:16; John 1:34; Acts 11:16; 1 Corinthians 12:13

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) baptized in the Holy Spirit. Luke 3:16

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 12:13

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 1:34

p101 – Matthew 3:10b-12a; 3:16b-4:3 (3rd century A.D.) John the Baptist prophesies that Jesus will baptize with the Holy Spirit. Matthew 3:12

Justin Martyr in Dialogue with Trypho, a Jew ch.29 p.208-209 (c.138-165 A.D.) mentions being baptized with the Holy Ghost.

Irenaeus of Lyons (182-188 A.D.) quotes 1 Corinthians 6:9-11 of being washed. Irenaeus Against Heresies book 5 ch.11.1 p.537

Hippolytus of Portus (222-235/236 A.D.) mentions John promises that Jesus would baptize us with the Holy Ghost and with fire. Discourse on the Holy Theophany ch.3 p.235

Origen (225-253/254 A.D.) “shall be baptized with the Holy Ghost not many days hence.” Origen Against Celsus book 7 ch.51 p.632. See also book 2 ch.48 p.417

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.667 speaks of Acts 10 and how people were baptized with the Holy Spirit. See also ibid ch.10 p.673

Pamphilus (martyred 309 A.D.) mentions the baptism and gift of the Holy Ghost at Ephesus An Exposition of the Chapters of the Acts of the Apostles “BB” p.168

Hw12. The Holy Spirit seals believers

Ephesians 1:13-14; 2 Corinthians 1:22

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 1:13-14

Evarestus’ Martyrdom of Polycarp (c.169 A.D.) ch.14 p.42 (partial) prayed, “… I give Thee thanks … resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost.”

Irenaeus of Lyons (182-188 A.D.) quotes Ephesians 1:13, etc. as from Ephesians about being sealed with the Holy Spirit. Irenaeus Against Heresies book 5 ch.8.1 p.533

Tertullian (207-220 A.D.) On the Resurrection of the Flesh ch.45 p.578 “grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” See also On the Flesh of Christ ch.23 p.541

Tertullian (207/208 A.D.) mentions that the Holy spirit seals believers. Five Books Against Marcion book 1 ch.28 p.293. also book 5 ch.17 p.465

Treatise On Rebaptism (c.250-258 A.D.) ch.3 p.669 (partial) for by imposition of the bishop’s hands the Holy Spirit is given to everyone who believes.

Origen (233/234 A.D.) mentions the Holy Spirit seals believers Origen On Prayer ch.28.3 p.107

Cyprian of Carthage (256 A.D.) “laid on him when he comes, that he might obtain the Holy Ghost, and be sealed.” Epistles of Cyprian Letter 72 ch.6 p.381

Victorinus of Petau (martyred 304 A.D.) “It is a new thing to ascend into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise.” Commentary on the Apocalypse from the fifth chapter no.8,9 p.350

Hw13. Filled with the Holy Spirit

Acts 4:8,31

Acts 9:17

Ephesians 5:18 command to be filled with the Holy Spirit

Luke 4:1 Jesus was full of the Holy Spirit

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Ephesians 5:18

p4 Luke 1:58-59; 1:62-2:1,6-7; 3:8-4:2,29-32,34-35; 5:3-8; 5:30-6:16 (c.150-175 A.D.) Luke 1:67

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 9:17

Clement of Rome (96-98 A.D.) (implied) says the “full outpouring of the Holy Spirit was upon you all.” 1 Clement ch.2 vol.9 p.229, vol.1 p.5

2 Clement vol.9 ch.14 p.254-255 (120-140 A.D.) says we receive/are partakers of the Holy Spirit.

Shepherd of Hermas (c.115-155 A.D.) Book 2 Eleventh Commandment ch.2 p.28 “who is destined for him, fills the man; and the man being filled with the Holy Spirit,”

Justin Martyr (c.138-165 A.D.) says that the prophets were filled with the Holy Ghost. Dialogue with Trypho, a Jew ch.7 p.198

Irenaeus of Lyons (182-188 A.D.) “For it is said, ‘The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness’” Irenaeus Against Heresies book 3 ch.12.5 p.431

Tertullian (207-220 A.D.) “babe, which was already conscious of his Lord, and is, moreover, filled with the Holy Ghost.” On the Flesh of Christ ch.21 p.540

Hippolytus of Portus (222-235/236 A.D.) “…as He wills the Holy Spirit to be bestowed, let us receive Him.” Against the Heresy of One Noetus ch.9 p.227

Origen (c.227-240 A.D.) “Elisabeth was filled with the Holy Spirit, and she lifted up her voice with a loud cry” Commentary on John book 6 ch.30 p.375

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “should believe and drink of both rivers might be filled with the Holy Spirit.”

Cyprian of Carthage (c.246-258 A.D.) “For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit,” Epistles of Cyprian Letter 9 ch.4 p.290

Cyprian of Carthage (c.246-258 A.D.) “Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, “See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fullness of divinity.” Treatises of Cyprian Treatise 9 ch.2 p.484

Victorinus of Petau (martyred 304 A.D.) “that is filled with the Holy Spirit, does not see in his heart,” On the Creation of the World ch.&343

Pamphilus (martyred 309 A.D.) mentions the Holy Spirit descending on believers. An Exposition of the Chapters of the Acts of the Apostles J. vol.6 p.167

Lactantius (c.303-320/325 A.D.) “God filled just and chosen men with the Holy Spirit, appointing them as prophets”. The Divine Institutes book 4 ch.11 p.108.

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 2 ch.21 p.103 speaks of being filled with the Spirit. See also ibid book 1 ch.45 p.89.

Hw14. The Holy Spirit directs

(implied) Acts 8:29; 13:2

(implied) Acts 15:28

Irenaeus of Lyons (182-188 A.D.) (implied) “‘For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from fornication; and whatsoever ye do not wish to be done to you, do not ye to others: from which preserving yourselves, ye shall do well, walking in the Holy Spirit.’” Irenaeus Against Heresies book 3 ch.12.14 p.436

Clement of Alexandria (192-217/220 A.D.) (implied) quotes Acts 15:23,28.29. “And the apostles themselves, writing to the brethren at Antioch, and in Syria and Cilicia, said: “It seemed good to the Holy Ghost, and to us, to lay upon you no other burden than these necessary things, to abstain from things offered to idols, and from blood, and from things strangled, and from fornication, from which, if you keep yourselves, ye shall do well.” The Instructor book 2 ch.7 p.252

Tertullian (208-220 A.D.) “this is the first rule which the apostles, on the authority of the Holy Spirit, send out to those who were already beginning to be gathered to their side out of the nations: ‘It has seemed (good),’ say they, ‘to the Holy Spirit and to us to cast upon you no ampler weight than (that) of those (things) from which it is necessary that abstinence be observed; from sacrifices, and from fornications, and from blood: by abstaining from which ye act rightly, the Holy Spirit carrying you.’” Tertullian on Modesty ch.12 p.85

Origen (225-253/254 A.D.) (implied) “Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, ‘things offered to idols, things strangled, and blood.’” Origen Against Celsus book 8 ch.29 p.650

Cyprian of Carthage (c.246-258 A.D.) (implied) “Also in the Acts of the Apostles: ‘It seemed good to the Holy Ghost, and to us, to impose upon you no other burden than those things which are of necessity, that you should abstain from idolatries, from shedding of blood, and from fornication. And whatsoever you would not to be done unto you, do not to others.’” Treatises of Cyprian Treatise 12 third part ch.119 p.557

Hw15. Holy Spirit taught us

1 Corinthians 2:13, John 14:26

Reveals things from God 1 Corinthians 2:10 + 2:16

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – for the word of God) 1 Corinthians 2:13

Clement of Rome (96-98 A.D.) “the Holy Ghost thus addresses us: Come, ye children, hearken unto Me; I will teach you the fear of the Lord” 1 Clement ch.22 p.11

Clement of Rome (96-98 A.D.) (implied) “Behold, I will bring forth to you the words of My Spirit, and I will teach you My speech.” 1 Clement ch.57 p.20

Justin Martyr (c.150 A.D.) “And the holy Spirit of prophecy taught us this,” First Apology of Justin Martyr ch.44 p.177

Tatian’s Diatessaron (c.172 A.D.) ch.46.56 p.115 (implied) says the Holy Spirit will show us.

Theophilus of Antioch (168-181/188 A.D.) And therefore it is proved that all others have been in error; and that we Christians alone have possessed the truth, in as much as we are taught by the Holy Spirit, who spoke in the holy prophets, and foretold all things. Theophilus to Autolycus book 2 ch.33 p.107

Clement of Alexandria (193-202 A.D.) “For the Holy Spirit shall teach you in the same hour what ye must say.” Stromata book 4 ch.9 p.422

Clement of Alexandria (c.195 A.D.) (implied) says the Holy Spirit shows us. Exhortation to the Heathen ch.9 p.196

Hippolytus of Portus (222-235/236 A.D.) “It is the Father who commands and the Son who obeys and the Holy Spirit who gives understanding; the Father is above all, and the Son who is through all and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit.” Against the Heresy of One Noetus ch.14 p.226

Origen (225-253/254 A.D.) “the truth was that which was to be taught them by the Holy Spirit” Origen Against Celsus book 2 ch.2 p.430

Cyprian of Carthage (c.246-258 A.D.) “The Holy Spirit, moreover, suggests these same things by Jeremiah, and teaches, saying, ‘But in the heart ought God to be adored by thee.’” Treatises of Cyprian Treatise 4 ch.5 p.448

Methodius (270-311/312 A.D.) “we must not imagine that the Spirit was teaching respecting conceptions and births, but rather perhaps concerning those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.” Banquet of the Ten Virgins discourse 2 ch.3 p.314

Lactantius (c.303-320/325 A.D.) “But in what manner and with what commands He was sent by God to the earth, the Spirit of God declared through the prophet, teaching us that when He had faithfully and uniformly fulfilled the will of His supreme Father, He should receive judgment and an everlasting dominion.” The Divine Institutes book 4 ch.14 p.114

Among heretics

Basilides’ view in Hippolytus (222-234/235 A.D.) “‘Not in words taught of human wisdom, but in (those) taught of the Spirit.’” Refutation of All Heresies book 7 ch.14 p.107

Valentinus (after 150 A.D.) (partial, taught aons, not people) “But the Holy Spirit taught them to give thanks on being all rendered equal among themselves, and led them to a state of true repose.” According to Irenaeus Against Heresies book 1 ch.2.5 p.318

Hw16. The Holy Spirit gives knowledge

Genesis 41:38-40; Numbers 27:18; Judges 3:10; 6:34; 11:29; 1 Samuel 10:10; 1 Samuel 6:13

Clement of Alexandria (193-202 A.D.) “And again, on the other hand: ‘The manifestation of the Spirit is given for our profit. For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit;” Stromata book 4 ch.21 p.433

Clement of Alexandria (c.195 A.D.) (implied) “But the Lord, in His love to man, invites all men to the knowledge of the truth, and for this end sends the Paraclete.” Exhortation to the Heathen ch.9 p.196

Tertullian (c.213 A.D.) “Moreover, when the apostle in his epistle prays, ‘That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,’ He must be other (than Christ), who is the God of Jesus Christ, the bestower of spiritual gifts.” Against Praxeas ch.28 p.625

Tertullian (213 A.D.) says the Holy Spirit gives us knowledge. On Monogamy ch.2 p.60

&&&Hippolytus (222-235/236 A.D.) &&&

Cyprian of Carthage (c.246-258 A.D.) “The fifth, besides treading under foot the torments of the king, and his severe and various tortures, by the strength of faith, animated to prescience also and knowledge of future events by the Spirit of divinity, foretold to the king the wrath of God, and the vengeance that should swiftly follow.” Treatises of Cyprian Treatise 11 ch.11 p.504

Methodius (270-311/312 A.D.) “Two hundred embraces two perfect numbers united together, and is the symbol of the Holy Spirit, since He is the Author of our knowledge of the Son and the Father.” Banquet of the Ten Virgins Discourse 8 ch.11 p.339

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “See, I pray you, the exceeding accuracy of the Spirit. He speaks of knowledge, recognition, showing forth. As to the first of these: ‘In the midst of two livimg creature thou shalt be known.” and discusses the ark. Oration of Simeon and Anna ch.4 p.386

Hw17. Spirit gives us guidance/understanding

The Spirit of understanding came upon Christ is not included here.

John 16:13 “he will guide you into all truth. He will not speak on his own, he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me.”

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 16:13

Athenagoras (177 A.D.) “But we have for witnesses of the things we apprehend and believe, prophets, men who have pronounced concerning God and the things of God, guided by the Spirit of God. And you too will admit, excelling all others as you do in intelligence and in piety towards the true God, that it would be irrational for us to cease to believe in the Spirit from God, who moved the mouths of the prophets like musical instruments, and to give heed to mere human opinions.” A Plea for Christians ch.7 p.132

Theophilus of Antioch (168-181/188 A.D.) spoken as truth by the Sibyl: “Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men.” Theophilus to Autolycus book 2 ch.36 p.109

Clement of Alexandria (193-202 A.D.) says that the Holy Spirit gives us the words to say. Stromata book 4 ch.9 p.422

Clement of Alexandria (193-217/220 A.D.) (1 John 4:20.) “‘And the Son of God hath come and given us understanding,’ which comes to us, that is, by faith, and is also called the Holy Spirit.” Comments on 1 John verse p.576

Tertullian (198-220 A.D.) “the apostle [Paul] also says, ‘If of anything you are ignorant, God shall reveal it unto you;’ he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself as possessing the Spirit of God who guides into all truth.” The Chaplet ch.4 p.95

Hippolytus of Portus (222-235/6 A.D.) “It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding:” Against the Heresy of One Noetus ch.14 p.228

Origen (225-253/254 A.D.) “For it is there [in the Gospel of John] related that Jesus said: ‘I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all the truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak.’” Origen Against Celsus book 2 ch.2 p.430

Peter of Alexandria (306,285-310/311 A.D.) “Since the mercy of God is everywhere great, let us bless Him, and also because He has sent unto us the Spirit of truth to guide us into all truth.” Fragment 5 ch.1 p.280

Methodius (270-311/312 A.D.) “I confide undoubtingly in the manifold wisdom of God, which gives richly and widely to whomsoever it wills. For sailors who have experience of the sea declare that the same wind blows on all who sail; and that different persons, managing their course differently, strive to reach different ports. Some have a fair wind; to others it blows across their course; and yet both easily accomplish their voyage. Now, in the same way, the ‘understanding Spirit, holy, one only,’ gently breathing down from the treasures of the Father above, giving us all the clear fair wind of knowledge, will suffice to guide the course of our words without offence.” Banquet of the Ten Virgins discourse 7 ch.1 p.331

Among heretics

Hw18. The Comforter/Holy Spirit comforts us

John 14:15-18,25-27

Irenaeus of Lyons (182-188 A.D.) “the Lord promised to send the Comforter, who should join us to God.” Irenaeus Against Heresies book 3 ch.17.2 p.444

Tertullian (213 A.D.) “Herein also you ought to recognise the Paraclete in His character of Comforter, in that He excuses your Infirmity” On Monogamy ch.3 p.61

Hippolytus of Portus (222-235/236 A.D.) “By this Spirit the rock of the Church was stablished. This is the Spirit, the Comforter, that is sent because of thee, that He may show thee to be the Son of God.” Discourse on the Holy Theophany ch.9 p.237

Novatian (250/4-256/7 A.D.) “and I will ask the Father, and He will give you another Comforter.” Treatise Concerning the Trinity ch.28 p.639

Among heretics

Testaments of the Twelve Patriarchs (70-135 A.D.) book 11 ch.1 p.32 (partial, God not the Holy Spirit) Joseph says, “God comforted me.”

Hw19. Disciples received the Holy Spirit

John 20:22 Jesus breathed on them and said receive the Holy Spirit

Acts 1:8

Tatian’s Diatessaron (c.172 A.D.) section 54.15 p.127 “And when he [Jesus] had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit:”

Irenaeus of Lyons (182-188 A.D.) “And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples.” Fragment 7 from Spicilegium Solesmense p.6 ANF vol.1 p.576

Origen (233-234 A.D.) says the apostles received the Holy Spirit. Origen On Prayer ch.28.9 p.111

Novatian (250/4-256/7 A.D.) (partial) quotes John 20:22-23 but he does not specify the people receiving the command. Treatise on the Trinity ch.29 p.640

Treatise on Rebaptism (c.250-258 A.D.) ch.3 p.669 quotes John 20:22.

Cyprian of Carthage (c.246-258 A.D.) quotes John 20:21-23. Epistles of Cyprian Letter 72 ch.6 p.381

Hw20. The Holy Spirit testifies/witnesses

The Holy Spirit witnessing by scripture (Acts 1:15) is not counted here.

John 15:26; Acts 10:19

Tatian’s Diatessaron (c.172 A.D.) section 46.42-43 p.115 “But when the Paraclete is come, whom I will send unto you from my Father, even the Spirit of truth, which goes forth from my Father, he shall bear witness of me: and ye also bear witness, because from the beginning ye have been with me.”

Theodotus the probable Montanist (ca.240 A.D.) “‘By two and three witnesses every word is established.’ By Father, and Son, and Holy Spirit, by whose witness and help the prescribed commandments ought to be kept.” Excerpts of Theodotus ch.13 p.44

Victorinus of Petau (martyred 304 A.D.) “By the angel flying through the midst of heaven is signified the Holy Spirit bearing witness in two of the prophets that a great wrath of plagues was imminent.” Commentary on the Apocalypse from the eight chapter verse 13 p.352

Hw21. Under trial the Spirit will give us words to say

Matthew 10:19-20; Luke 12:11-12

0171 Mt 10:17-23,25-32; Lk 22:44-50,52-56,61,63-64 (ca.300 A.D.) Matthew 10:19-20

Tatian’s Diatessaron (died 172 A.D.) section 45 lines 45 p.113 says the Holy Spirit will give us the words to say when we are before rulers.

Tatian’s Diatessaron (c.172 A.D.) section 13 .4-5 p.63 quotes Matthew 10:19-20

Clement of Alexandria (193-202 A.D.) says that the Holy Spirit gives us the words to say. Stromata book 4 ch.9 p.422

Origen (c.235 A.D.) quotes Matthew 10:19-20. Origen Exhortation to Martyrdom ch.5.34 p.174)

Cyprian of Carthage (c.246-258 A.D.) “For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, “But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a month and wisdom, which your adversaries shall not be able to resist.” Letters of Cyprian. Letter 76 ch.5 p.404

Teachings on the Holy Spirit not on the list

1. Holy Spirit only occasional in the Old Testament (only 1 writer: Novatian)

2. Baptism in the Holy Spirit is a promise of the Father (Acts 1:4) (only 1 writer: Rebaptism)

3. Holy Spirit on Saul [of Kish] (only 1 writer: Tertullian)

4. Only call Jesus Lord by the Holy Spirit 1 Corinthians 12:3 (only 1 writer: Novatian)

5. The Spirit led Jesus into the wilderness (only 1 writer: Tatian’s Diatessaron section 4 no.42. After Nicea Archelaus)

6. The world cannot accept the Holy Spirit John 14:17 (only 1 writer: Tatian’s Diatessaron)

7. Holy Spirit sent by the Father through Jesus / Jesus’ Name John 14:26 (only 3 writers: Justin Martyr, Tatian’s Diatessaron, Novatian)

8. Holy Spirit convicts John 16:8-10 (only 2 writers: Justin Martyr, Tatian’s Diatessaron)

9. Disciples received the Holy Spirit John 20:22; Acts 1:8; 2:38 (only 3 writers: Irenaeus, Re-baptism, Cyprian. Partial: Novatian)

10. The Holy Spirit encourages Acts 9:31 (no writers)

11. The Holy Spirit speaks Acts 10:19 (saying scripture is not counted here) (no writers)

12. The Holy Spirit forbids Acts 16:6-7 (no writers)

13. The Holy Spirit warns Acts 20:23 (no writers)

14. Spirit is a deposit/pledge 2 Corinthians 1:22; 5:5 (only 3 writers: Shepherd of Hermas, Tertullian, Origen)

15. Holy Spirit helps us in our weakness Romans 8:26 (No writers. p27)

16. Holy Spirit intercedes for us Romans 8:26-27 (only 2 writers: Origen On Prayer ch.2.3-4 p.19-20, Novatian. p27)

17. Holy Spirit has inexpressible groanings for us Romans 8:26 (only 1 writer: Novatian)

18. Searchs the deep things of God 1 Corinthians 2:10 (only 3 writers: Irenaeus, Clement of Alexandria, Origen)

19. Quench not the Spirit 1 Thessalonians 5:19 (only 3 writers: Clement of Alexandria, Tertullian, Origen)

20. Jesus not leave us as orphans (only 2 writers: Tatian’s Diatessaron, Novatian. After Nicea Archelaus)

21. The Holy Spirit was given Acts 11:16-17; 1 Corinthians 6:19; 1 Thessalonians 4:8; 1 John 3:24; 4:13 (only 1 writer: Cyprian of Carthage)

22. The Spirit takes what is Christ’s and makes it known to us John 16:14 (no writers)

23. Controlled by the Holy Spirit Colossians 3:16-25; (no writers)

24. The Spirit can be insulted. Hebrews 10:29 (only 1 writer: Hippolytus)

25. The Spirit searches all things (only 1 writer: Origen. After Nicea John Chrysostom)

X The Holy Spirit is female (no writers. The heretical Elkesaite Ebionites said the Holy Spirit was female.)

The Work of God IN GENESIS

Wg1. God made all things in heaven and earth

Acts 17:24; Colossians 1:16; Hebrews 2:10; Revelation 4:11

(implied) John 1:3

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

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied, all things through Christ) John 1:3,10

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 14:15

Epistle to Diognetus (130 A.D.) ch.3 p.26 “For He that made haven and earth, and all that is therein…” also ch.7 p.27

Epistle to Diognetus ch.8 p.28 (c.130-200 A.D.) God made all things

Shepherd of Hermas (c.115-155 A.D.) “The holy pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit, walking religiously and chastely, in no respect defiling the Spirit; and … He assumed it as a partner with it.” Book 3 ch.6 p.36

Shepherd of Hermas (c.115-155 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.

Justin Martyr (c.150 A.D.) says that God is the Creator of all. First Apology of Justin Martyr ch.13 p.167.

Justin Martyr (c.138-165 A.D.) The Creator is God and Father or all things and His Son Jesus. Dialogue with Trypho, a Jew ch.7 p.198. See also First Apology of Justin Martyr ch.58 p.182

Tatian’s Diatessaron (c.172 A.D.) section 1 p.43. Everything was made by his [the Word’s] hand, and without him not even one existing thing was made.

Athenagoras (177 A.D.) says God is the maker of the universe and has made all things. A Plea for Christians ch.4 p.131. See also ibid ch.13 p.134-135, and ch.8 p.133

Melito of Sardis (170-177/180 A.D.) says that by God’s power everything subsists. Discourse to Antonius Caesar p.751

Irenaeus of Lyons (182-188 A.D.) “all things … were both established and created by Him who is God over all, through His Word…” Irenaeus Against Heresies book 3 ch.8 p.421

Irenaeus of Lyons (182-188 A.D.) “…the only Father, alone containing all things, and Himself commanding all things into existence.” Irenaeus Against Heresies book 2 ch.1.1 p.359

Irenaeus of Lyons (c.160-202 A.D.) says that God made everything. Proof of Apostolic Preaching ch.4, 5, 6.

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

Clement of Alexandria (193-202 A.D.) quotes Acts 17:22-28 about God made the world and all that is in it. Stromata book 1 ch.19 p.321.

Clement of Alexandria (c.195 A.D.) says God made all things. Exhortation to the Heathen ch.4 p.189-190

Tertullian (198-220 A.D.) “…there is one God only who made all things” Tertullian’s Apology ch.18 p.32.

Tertullian (198-220 A.D.) “God, the maker of the world” The Shows or De Spectaculis ch.2 p.80.

Hippolytus of Portus (222-235/236 A.D.) says that by Him [Jesus] God made all things. Against the Heresy of One Noetus ch.10 p.227

Hippolytus of Portus (222-235/236 A.D.) says that God made all things. Against Beron and Helix fragment 1 p.231

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 “the God of the Christians,... the maker and fashioner of the whole creation, visible and invisible”

Origen (c.227-240 A.D.) “And without him [Christ] was not anything made” (quote of John 1:3b) Origen’s Commentary on John book 2 ch.7 p.330

Origen (c.227-240 A.D.) mentions “the Father and maker of all.” Commentary on John book 1 ch.8 p.301

Novatian (250/4-256/7 A.D.) speaks of God the Father and Lord Omnipotent, the founder of all things. Treatise Concerning the Trinity ch.17 p.627 and ch.1 p.611. See also ibid ch.3 p.613.

Firmilian (c.246-258 A.D.) in his letter to Cyprian says that God “created the whole world” in Letter 74 p.395