< Differences in Authority in the Church
We are going to examine what Pre-Nicene Christians taught on authority in the church, and compare and contrast that with what others taught later. We are going to discuss much about popes though, as that is its own topic. We focus more on the Pre-Nicene Christians than later ones, as corruption started to seep in after Christianity became the official religion. For example, bishop Formicus Maternus in 346/348 A.D. said that God rewards Christians who persecute pagans.
Once the Council of Nicea I concluded, all bishops who refused to renounce Arianism were banished, and it looked like orthodoxy won; but the victory was only temporary. Constantine heard Arius’s confession of faith and was satisfied that he was orthodox now. However, his son, Constantine II (ruled 337-340 A.D.), favored the Arians, and the Arian bishops came back and orthodox bishops were banished. Jerome famously remarked “The whole world groaned and was astonished to find itself Arian.” Emperor Julian (335-362 A.D.) was an ex-Christian but a neo-Platonist who allowed pagan worship to return. From the time of his successor, Jovian, onwards, the Emperors were at least nominally Christian.
Recap of Intro to the Analytical Study of Early Church History
Pre-Nicene Christians had a consensus of at least 4 authors taught and none denied on 1,237 teachings
All but 7 were taught by at least one writer between 325-431 A.D. too.
All Christian churches today, would agree on all of these except for about 44.
At least one church today would agree with every teaching except six.
See www.biblequery.org; under “Church History”.
Details: www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnDoctrine.html
www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnExperienceAndPractice.html.
Legend
White background – A consensus of 4 or more writers taught prior to 325 A.D. and none denied. There are 1,237 teachings; a few are shown here.
Pale yellow – No consensus
Bright yellow – Nobody taught this before 325 A.D.
-Au1. The Scripture have nothing false (5-1)
-Au2. Apostolic Succession (7-1)
-Au3. Holy orders: monks, nuns, friars, hermits (1-0)
-Au4. Laity must not possess Scripture (0) (historical Catholicism)
-Au5. Laity should not interpret Scripture (0)
-Au6. Submit to all ecumenical church councils (0)
-Au7. Excommunicate rejectors of council canons (0-1)
-Au8. The List of Forbidden Books (0) (historical Catholicism)
Sc1. Study or obey God’s Word as an authority (41-0)
Di13. Godly authority besides the Bible (6-0)
-Au1. The Scriptures have nothing false (5-1)
Psalm 119:142f “and Your law is true.”
Psalm 119:151 “You are near, O LORD, and all Your commandments are true.”
Psalm 119:160 “The entirety of Your word is truth, and all Your righteous judgments endure forever.”
Proverbs 30:5 “Every word of God is flawless; He is a shield to those who take refuge in Him.”
John 17:17 (partial) “Sanctify them by the truth; Your word is truth.”
Acts 17:11 (implied) “Not these people (the Bereans) were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these thing were so;” (NASB 2020)
2 Corinthians 7:14f (partial) “Indeed, I was not embarrassed by anything I had boasted to him about you. But just as everything we said to you was true, so our boasting to Titus has proved to be true as well.”
1 Thessalonians 2:13 “And we continually thank God because, when you received the word of God that you heard from us, you accepted it not as the word of men, but as the true word of God—the word which is now at work in you who believe.”
2 Timothy 2:15 (implied) “Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.”
1 John 2:21 (partial) “I have not written to you because you lack knowledge of the truth, but because you have it, and because no lie comes from the truth.”
(quotes all from the Berean Standard Bible)
Justin Martyr (c.138-165 A.D.) “But I shall not venture to suppose or to say such a thing; and if a Scripture which appears to be of such a kind be brought forward, and if there be a pretext [for saying] that it is contrary [to some other], since I am entirely convinced that no Scripture contradicts another, I shall admit rather that I do not understand what is recorded, and shall strive to persuade those who imagine that the Scriptures are contradictory, to be rather of the same opinion as myself.” (Justin is speaking) Dialogue with Trypho, a Jew ch.65 p.230
Justin Martyr (c.138-165 A.D.) “And I answered, ‘If you spoke these words, Trypho, and then kept silence in simplicity and with no ill intent, neither repeating what goes before nor adding what comes after, you must be forgiven; but if [you have done so] because you imagined that you could throw doubt on the passage, in order that I might say the Scriptures contradicted each other, you have erred.” Dialogue with Trypho, the Jew ch.65 p.230
Irenaeus of Lyons (182-188 A.D.) (partial) “Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures [literally readings from things unwritten]; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth.” Irenaeus Against Heresies book 1 ch.8.1 p.326. Irenaeus is referring to the Valentinians, who based their system on unwritten things besides scripture.
Tertullian (198-220 A.D.) (partial) “apostles would never have taught things which were self-contradictory, so the apostolic men would not have inculcated teaching different from the apostles,…” Prescription Against Heretics ch.32 p.258
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
X AGAINST Origen (225-254 A.D.) (implied) “Some students do not take anything at all out of the statement that the Saviour is the Word; and it is important for us to assure ourselves that we are not chargeable with caprice in fixing our attention on that notion. If it admits of being taken in a metaphorical sense we ought not to take it literally.” Origen’s commentary on John Chapter 1 ch.24 p.312
Origen (225-254 A.D.) “In the case I have supposed where the historians desire to teach us by an image what they have seen in their mind, their meaning would be found, if the four were wise, to exhibit no disagreement; and we must understand that with the four Evangelists it is not otherwise. They made full use for their purpose of things done by Jesus in the exercise of His wonderful and extraordinary power; they use in the same way His sayings, and in some places they tack on to their writing, with language apparently implying things of sense, things made manifest to them in a purely intellectual way. I do not condemn them if they even sometimes dealt freely with things which to the eye of history happened differently, and changed them so as to subserve the mystical aims they had in view; so as to speak of a thing which happened in a certain place, as if it had happened in another, or of what took place at a certain time, as if it had taken place at another time, and to introduce into what was spoken in a certain way some changes of their own. They proposed to speak the truth where it was possible both materially and spiritually, and where this was not possible it was their intention to prefer the spiritual to the material. The spiritual truth was often preserved, as one might say, in the material falsehood. As, for example, we might judge of the story of Jacob and Esau. Jacob says to Isaac, 'I am Esau thy firstborn son,' and spiritually he spoke the truth, for he already partook of the rights of the first-born, which were perishing in his brother, and clothing himself with the goatskins he assumed the outward semblance of Esau, and was Esau all but the voice praising God, so that Esau might afterward find a place to receive a blessing. For if Jacob had not been blessed as Esau, neither would Esau perhaps have been able to receive a blessing of his own. And Jesus too is many things, according to the conceptions of Him, of which it is quite likely that the Evangelists took up different notions; while yet they were in agreement with each other in the different things they wrote. 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 diviner power; for He was declared to be the Son of God with power. And for this reason too, perhaps, the sacred prophecies speak of Him now as a servant, and now as a Son.” Origen’s Commentary on John book 10 ch.4 p.383-384
Dionysius of Alexandria (246-265 A.D.) “And let us not suppose that the evangelists disagree or contradict each other. But even although there may seem to be some small difficulty as to the subject of our inquiry, if they all agree that the light of the world, our Lord” 5. Letter to Bishop Basilides Canon I p.94-95
Methodius (270-311/312 A.D.) “for there is no contradiction nor absurdity in the Holy Scriptures.” Discourse on the Resurrection ch.9 p.366
Lactantius (c.303-325 A.D.) “For contradiction is as far removed from the sacred writings as he [Demosthenes] was removed from faith and truth.” The Divine Institutes book 5 ch.2 p.138
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Hegemonius of Sirmium (before 348 A.D.) translating Archelaus (277/278 A.D.)
-Au2. Apostolic Succession (7-1)
Apostolic succession is not mentioned in the Jewish Old Testament or the New Testament.
Clement of Rome (96-98 A.D.) “Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry.” 1 Clement ch.44 (vol.1) p.17
Clement of Rome (96-98 A.D.) “Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry.” 1 Clement ch.44 (vol.9) p.241
Ignatius (-107/116 A.D.) (partial) was appointed bishop of Antioch by John the Apostle.
Polycarp (100-155 A.D.) (partial) Polycarp was appointee bishop of Smyrna by John the Apostle.
Hegesippus (170-180 A.D.) (partial) “On my arrival at Rome, I drew up a list of the succession of bishops down to Anicetus, whose deacon was Eleutherus. To Anicetus succeeded Soter, and after him came Eleutherus. But in the case of every succession, and in every city, the state of affairs is in accordance with the teaching of the Law and of the Prophets and of the Lord. . . .” Martyrdom of Symeon, Son of Clopus p.764
Irenaeus of Lyons (182-188 A.D.) explains this in detail. “True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].” Irenaeus, Against Heresies book 4, ch.33.8 p.508
Irenaeus of Lyons (182-188 A.D.) “2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops.” Irenaeus Against Heresies book 3 ch.3 p.416
X Caius (190-217 A.D.) ch.2.1 p.601 “For they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified.”
Hippolytus (222-235/236 A.D.) ”But none will refute these, save the Holy Spirit bequeathed unto the Church, which the Apostles, having in the first instance received, have transmitted to those who have rightly believed. But we, as being their successors, and as participators in this grace, high-priesthood, and office of teaching, as well as being reputed guardians of the Church, must not be found deficient in vigilance, or disposed to suppress correct doctrine.” The Refutation of All Heresies Proemium p.10
Asterius Urbanus (c.232 A.D.) (partial, succession of teaching?) “And this person [Montanus] was carried away in spirit; and suddenly being seized with a kind of frenzy and ecstasy, he raved, and began to speak and to utter strange things, and to prophesy in a manner contrary to the custom of the Church, as handed down from early times and preserved thenceforward in a continuous succession.” from book 2 p.335
Origen (225-254 A.D.) “And therefore, to those who believe that the sacred books are not the compositions of men, but that they were composed by inspiration of the Holy Spirit, agreeably to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the ways (of interpreting them) which appear (correct) to us, who cling to the standard of the heavenly Church of Jesus Christ according to the succession of the apostles.” De Principiis (Greek) Book 1 ch.1.9 p.358
Cyprian of Carthage (c.246-258 A.D.) “For this, my brother, we especially both labour after, and ought to labour after, to be careful to maintain as much as we can the unity delivered by the Lord, and through His apostles to us their successors, and, as far as in us lies, to gather into the Church the dispersed and wandering sheep which the wilful faction and heretical temptation of some is separating from their Mother; those only being left outside, who by their obstinacy and madness have persisted, and have been unwilling to return to us; who themselves will have to give an account to the Lord of the dissension and separation made by them, and of the Church that they have forsaken.” Epistles of Cyprian Epistle 41.3 p.321
Cyprian of Carthage (c.246-258 A.D.) (Implied, since a bishop is a priest) “Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination.” Epistles of Cyprian Letter 74 ch.16 p.394
Cyprian of Carthage (c.246-258 A.D.) “‘And I will give unto thee [Peter] the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven.’ Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.” Epistles of Cyprian Epistle 26.1 p.305
Firmilian of Caesarea (256 A.D.) (partial, the bad Stephen announced) writes to Cyprian against Stephen. “Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace: so far as to say and assert that, by the sacrament of baptism, the filth of the old man is washed away by them, that they pardon the former mortal sins, that they make sons of God by heavenly regeneration, and renew to eternal life by the sanctification of the divine laver.” Epistle 74 ch.16 p.394-395
Dionysius of Alexandria (c.246-265 A.D.) “‘Go ye, make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit.’ This then was preserved and fulfilled by his successors, the blessed apostles, and by all the bishops prior to ourselves who have died in the holy church and shared in its life; and it has lasted down to us, because it is firmer than the whole world.” Dionysius of Alexandria, Newly discovered letters to the Popes Stephen and Xystus, Epistle 2
Dionysius of Alexandria (c.246-265 A.D.) In addition to this, he writes that it was reported to him that Fabius was dead, and that Demetrianus was appointed his successor in the bishopric of the church at Antioch. Epistle 4 p.101
Eusebius of Caesarea (318-325 A.D.) “12. But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile let us continue the course of our history.” Eusebius’ Ecclesiastical History ch.4 p.321
Eusebius of Caesarea (318-325 A.D.) (partial, successors were not necessarily bishops) “Among those that were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.” Eusebius’ Ecclesiastical History book 3 ch.37 p.928-929
Among corrupt or spurious books
pseudo-Tertullian (after 240 A.D.) “If then these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic churches-those molds and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the churches received from the apostles, the apostles from Christ, [and] Christ from God. Whereas all doctrine must be prejudged as false which savors of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin in the tradition of the apostles, and whether all other doctrines do not ipso facto proceed from falsehood” Against All Heresies ch.21
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Athanasius (354-355 A.D.) (partial) “how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together? Of do you advisers think that you have received nothing, that they despise it? If so surely they are wrong. For it is time for them to think that the grace of the Font is nothing, if some are found to despise it.” Letter 49 ch.4 p.558
Jerome of Stridon (376 A.D.) “Far be it from me to censure the successors of the apostles, who with holy words consecrate the body of Christ, and who make us Christians” Epistles of Jerome Epistle 14.8 p.16
Augustine of Hippo (397 A.D.) “[T]here are many other things which most properly can keep me in [the Catholic Church’s] bosom. The unanimity of peoples and nations keeps me here. Her authority, inaugurated in miracles, nourished by hope, augmented by love, and confirmed by her age, keeps me here. The succession of priests, from the very see of the apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep [John 21:15–17], up to the present episcopate, keeps me here” Against the Letter of Mani Called “The Foundation” 4:5
After the Council of Ephesus I (431 A.D.)
The Catechism of the Catholic Church (1994) mentions apostolic succession. Part 1 section 2 75 p.77 and Part 1 981 p.256.
-Au3. Holy orders: monks, nuns, friars, hermits (1-0)
Monks, none, and hermits are not mentioned in the Jewish Old Testament or the New Testament.
However, 1 Corinthians 7:1-9; 25-35 shows that singleness is better than marriage for those who have the gift.
No writers prior to Nicea I (325 A.D.).
X Epistle of Barnabas ch.4 p.139 (c.70-130 A.D.) (partial not) “do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare.”
First monks and hermits 250-251 A.D.
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Aphrahat the Syrian (337-345 A.D.) mentions that he wrote an exhortation for monks. Select Demonstrations book 22 ch.25 p.410
Pachomius (292-346 A.D.) Set up the first order of monks
Life of Antony (356-362 A.D.) ch.67 p.214 mentions monks. Antony was a monk. See also monks in ibid ch.14 p.200, ch.41 p.207, ch.59 p.212, ch.86 p.219, and ch.94 p.221.
Athanasius of Alexandria (354/355 A.D.) “For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, as well as monks who do. We know bishops who work wonders, as well as monks who do not. Many also of the bishops have not even married, while monks have been fathers of children; just as conversely we know bishops who are fathers of children and monks ‘of the completest kind.’ And again, we know clergy who suffer hunger, and monks who fast. For it is possible in the latter way, and not forbidden in the former. But let a man, wherever he is, strive earnestly; for the crown is given not according to position, but according to action.” Letter 49 (to Draconitis) ch.9 p.560
Hilary of Poitiers (355-367/368A.D.) brought monasticism to the west
Gregory Nazianzen (362 A.D.) “Or, if I may speak of lesser and slighter matters, O for the daily courses and experiences; O for the gatherings of wood, and the cutting of stone; O for the golden plane-tree, more precious than that of Xerxes, under which sat, not a King enfeebled by luxury, but a Monk worn out by hard life, which I planted and Apollos (I mean your honourable self) watered; but God gave the increase to our honour, that a memorial might remain among you of my diligence, as in the Ark we read and believe, did Aaron's rod that budded. To long for all this is very easy, but it is not easy to attain it. But do you come to me, and conspire with me in virtue, and co-operate with me, and aid me by your prayers to keep the profit which we used to get together, that I may not perish by little and little, like a shadow as the day draws to its close.” Epistle 7 p.448
Cyril of Jerusalem (c.349-386 A.D.) “Certainly what has happened was dreadful, and more than dreadful,--no one will deny it: that our altars were insulted, our mysteries disturbed, and that we ourselves had to stand between the communicants and those who would stone them, and to make our intercessions a cure for stonings; that the reverence due to virgins was forgotten, and the good order of monks, and the calamity of the poor, who lost even their pity through ferocity.” Epistles of Cyril of Jerusalem Epistle 77 p.471
Jerome of Stridon (-420 A.D.) was a monk
Augustine of Hippo (388-430 A.D.) “For although it was made an ordinance in the Church, that no one who had been called upon to do penance for any offense should be admired into holy orders, or return to or continue in the body of the clergy, this was done not to cause despair of any indulgence being granted, but merely to maintain a rigorous discipline; otherwise an argument will be raised against the keys that were given to the Church, of which we have the testimony of Scripture: ‘Whatsoever thou shall loose on earth shall be loosed in heaven.'” Epistles of Augustine Epistle 185 (Augustine to the Tribune Boniface) ch.45 p.649
Sozomen’s Ecclesiastical History (370/380-425 A.D.) book 6 ch.33-34 p.370-371 mentions the good works of the monks.
Among heretics
Monophysite Philoxenus of Mabbug (c.498-523 A.D.) mentions “holy monasteries” in Three Letters of Philoxenus Letter 1 p.93
-Au4. Laity must not possess Scripture (0) (historic Catholicism)
Laity not possessing scripture is not mentioned in the Jewish Old Testament or the New Testament.
No writers prior to Nicea I (325 A.D.).
1234 A.D. Council of Tarragona ratified the Council of Toulouse “No one may possess the books of the Old and New Testaments, and if anyone possesses them he must turn them over to the local bishop within eight days, so that they may be burned…”
Pope Clement XI’s 1713 papal bull Unigentus anathametizes these:
74. The Church, or the whole Christ, has the Incarnate Word as its head, but all the saints as members.
80. The reading of the Sacred Scripture is for all.
81. The sacred obscurity of the Word of God is no reason for the laity to dispense themselves from reading it.
83. It is an illusion to persuade oneself that knowledge of the mysteries of religion should not be communicated to women by the reading of Sacred Scripture. Not from the simplicity of women, but from the proud knowledge of men, has arisen the abuse of the Scripture by which heresies have been born.
84. To snatch away from the hands of Christians the New Testament, or to hold it closed against them by taking away from them the means of understanding it, is to close for them the mouth of Christ.
94. Nothing engenders a worse opinion of the Church among her enemies that to see exercised there an absolute rule over the faith of the faithful, and to see divisions fostered because of matters which do not violate faith or morals.
Quoted from the Catholic writer Garry Wills, Why I am a Catholic p.182-183
Leo XII (1823-1829) (partial) condemned Bible societies
Pius IX (1846-1848) (partial) was also against Bible societies.
The historic Roman Catholic Church had this in the Middle Ages. They no longer have this rule today.
-Au5. Laity should not interpret Scripture (0)
Laity not interpreting scripture is not mentioned in the Jewish Old Testament or the New Testament.
Instead, in Acts 17:11 the Bereans were considered more noble for using scripture to test is what Paul said was true.
No writers prior to Nicea I (325 A.D.).
-Au6. Submit to all ecumenical church councils (0)
X Novatianists after the Council of Carthage (258 A.D.)
Elvira
Neocaesarea
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
The Council of Nicea I (325 A.D.)
The Council of Ephesus I (431 A.D.) (implied) pronounces anathema on all who do not affirm that Mary is the mother of God.
Augustine of Hippo (400 or 410 A.D.) “…which are found in the five books of Moses. As to those other things which we hold on the authority, not of Scripture, but of tradition, and which are observed throughout the whole world, it may be understood that they are held as approved and instituted either by the apostles themselves, or by plenary Councils, whose authority in the Church is most useful; e.g. the annual commemoration, by special solemnities, of the Lord’s passion, resurrection, and ascension, and of the descent of the Holy Spirit from heaven, and whatever else is in like manner observed by the whole Church wherever it has been established.” Letters of Augustine Letter 53 ch.1 p.300
Do you follow this? Council of Nicea II (787 A.D.) “And if any bishop from this time forward is found consecrating a temple [church] without holy relics, he shall be deposed, as a transgressor of the ecclesiastical traditions.” Canons of the Council of Nice II (787 A.D.) Canon 7 (NPF2) p.560.
Pope Theodore II (Dec. 897) a friend of Pope Formosus, convened a synod of bishops that reversed the Cadaver Synod. After 20 days in office, Pope Theodore II died. The 898 Synod at Ravenna ordered that the records of the Cadaver Synod should be burned. So much for the importance of the words of church councils.
Pope Urban II and the Council of Clermont (1095) taught that those who died while fighting, or traveling to fight, in the First Crusade, will receive “remission of sins” according to the historian Fulcher of Chartres, i.e. skip Purgatory. Another source, Robert the Monk wrote the Urban II said that anyone who goes on the crusade will receive the remission. So they are similar. Later, Urban II wrote, “you should also know that if any among you travel, not for the desire of the goods of this world, but only those who go for the good of their souls and the liberty of the churches, they will be relieved of the penance for all their sins, for which they have made a full and perfect confession.” See https://www.reddit.com/r/AskHistorians/comments/76jtys/i_gather_that_papal_indulgences_were_first_issued/ for more info.
-Au7. Excommunicate rejecters of council canons (0-1)
This is not quoted or mentioned in the Jewish Old Testament or the New Testament.
X Novatian (2504/256/7 A.D.) (implied)
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
The Council of Nicea I (325 A.D.)
The Council of Ephesus I (431 A.D.) (implied) pronounces anathema on all who do not affirm that Mary is the mother of God.
-Au8. The List of Forbidden Books (0) (historic Catholicism)
No writers prior to Nicea I (325 A.D.).
Roman Catholicism has the famous Index Librorum Prohibitorum of List of Forbidden Books from 1560. One book on this list is called Poem of the God Man. It is on this list because it is not Trinitarian. The Mary of Medjugorje advocated for this book. Curiously, Hitler’s Mein Kampf was never put on this list, because the author was a head of state (https://en.wikipedia.org/wiki/Index_Librorum_Prohibitorum).
The List of Forbidden Books was abolished in June 1966.
-Au9. Sola scriptura (our authority is scripture alone) (0)
This is not quoted or mentioned in the Jewish Old Testament or the New Testament.
Is the Bible alone sufficient for faith and practice, or is it necessary but not sufficient? A Roman Catholic or Eastern Orthodox would say then why do Protestants differ on so many things: infant baptism, consubstantiation, once-saved-always saved, etc. While a Protestant would say why so many serious about-faces within Catholicism and Eastern Orthodoxy: inquisitions, indulgences, torture, persecuting heretics, religious wars against people in Italy, northeastern Europe, etc., Joan of Arc, iconodulism vs. iconoclasm, Synod of Dositheus, relics of the ark, John the Baptist, Mary Magdalene, etc. The second list is more serious than the first.
Reformed Protestant view:
Sola Scriptura was taught as early as John Wycliffe (1367-1382). But here is a clear definition of it from the Westminster Confession of Faith of 1648: “The whole counsel of God, concerning all things necessary for his own glory, man’s salvation, faith and life is either expressly set down in Scripture o by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added whether by new revelation of the Spirit, or the traditions of men.” (Melton p.218) Not by Scripture Alone p.66,344
“The doctrine, experience, and practice that was good enough for Jesus and His apostles is good enough for me. People should not invent things to add to it.”
Qualifications to the Reformed Protestant view
John Calvin, in his letter Reply to Saldoleto says that “ecclesiastical pastors” can speak with authority. However, it is only “so long as he himself maintains his fidelity to Christ, and deviates not from the purity of the gospel.” John C. Olin, ed. A Reformation Debate: Saldoleto’s Letter to the Genevans and Calvins’s Reply. Grand Rapids MI: Baker House 1976 p.77. Not by Scripture Alone p.341
Protestants say that it Scripture alone is our authority, but they also recite the Nicene Creed and Apostle’s Creed. Lutherans have some Lutheran creeds, Anglicans have their Thirty-Nine Articles.
Did we need the Nicene Creed?
“Materially sufficient” Roman Catholic view:
Roman Catholics believe “materially” in sola scriptura, but they “formally” do not. The analogy used is scripture contains the only bricks, and all of the bricks needed for the doctrine and practice of the church. However, tradition and the magisterium is the “mortar” that places the bricks where they should go by the interpretation of Scripture. See Not by Scripture Alone p.12, 221, 424 for more info.
Robert A. Sungenis has compared Scripture to the U.S. Constitution, and tradition and the magisterium to the U.S. Supreme Court. The Supreme Court cannot add any laws, but they interpret them. Not by Scripture Alone p.388
Pope John Paul II in L’Osservatore Romano, July 20, 1997 “Today I would like to emphasize in particular the importance of listening to the Word of God…Sacred Scripture is in fact ‘a pure and lasting fount of spiritual life,’ and ‘the supreme rule of her faith.’ It is like thirst-quenching water and food that nourishes the life of believers. I therefore invite everyone to cultivate a more intense and frequent contact with the Word of God, letting its healing and creative power work in us…” quoted from Robert A Sungenis Not by Scripture Alone p.288. Notice that it says, “supreme rule”, but it does not say, “only rule”.
“Acorn and Oak” Roman Catholic view:
A different Roman Catholic view is that of John Henry Newman gave an acorn/oak analogy of the development of Christian doctrine. Not by Scripture Alone p.82. So mixing metaphors, more bricks grow from the tree.
Roman Catholic Philip Blosser writers, “By itself it [Scripture] was never intended to communicate the whole of God’s instruction for the ongoing life of the Church and is quite ill-suited to that purpose. In addition, it contains many things that were not at first understood, but took time to become clear through decades and centuries of reflection and definition, often in contradistinction from emergent heresies.” Not by Scripture Alone p.75 So the church is not just interpreting scripture but filling in what is missing.
The difference between this and the Protestant view is given by Cardinal John Henry Newman “It is indeed sometimes said that the stream is clearest near the spring. Whatever use may fairly be made of this image, it does not apply to history of a philosophy or belief, which on the contrary is more equable, and purer, the stronger, when its bed has become deep, and broad, and full… Its beginning are no measure of its capabilities, nor of its scope” (Essay 40). In Not by Scripture Alone p.75 footnote 95.
Qualifications to Roman Catholic Views
On the other hand, Vatican II, Dei Verbum 10 “It is clear, therefore, that, in the supremely wise arrangement of God, sacred Tradition, sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others.” Dei Verbum 9, “Sacred Tradition and sacred Scripture, then, are found closely together and communicated one with the other.” Not by Scripture Alone p.241. So Scripture cannot stand without tradition as well as the other way around.
Vatican II Dei Verbum 10 “She [the Church] has always regarded, and continues to regard Scripture, taken together with sacred Tradition, as the supreme rule of her faith…” Not by Scripture Alone p.5
Did we need the tradition of persecuting and torturing heretics?
Did we need the tradition of massacring entire towns in the Mideast and Italy?
Did we need the tradition of corruption of the popes in the Middle Ages?
My view:
The Apostle’s oral preaching and unwritten traditions were all the earliest church had prior to the New Testament (Revelation, the last book, completed about 90 A.D.)
The preaching and tradition of the apostles was pure. But over time Satan progressively corrupted tradition to be a mixture of truth, mistakes, and very serious error.
Tradition contained some mistakes, but it was not perfect, but it was not too bad as an “echo” of Scripture until Christianity became “official” in the Roman Empire.
As time went on, “tradition, popes, and councils” taught the evil of persecuting others, torture, massacres, and paying the church for indulgences.
Many “oak trees” of tradition sprouted up. Not just Roman Catholicism, but Eastern Orthodoxy, Copts, and Nestorians, each with their additions of tradition.
If there was apostolic succession in Rome, it was first broken around 200 A.D., and then 537 A.D. (Pope Silverius deposed, imprisoned, and starved to death), 555 A.D. (Pope Gifilius deposed and imprisoned), 626 A.D. (Pope Honorius condemned at the Council of Constantinople as a Eutychian heretic), 898 A.D. (Cadaver Synod of Pope Formosus), 911 A.D. (Pope Sergius III murdering Pope Leo V), 1044 (Benedict selling the papacy and abdicating), Nov. 29, 1268- Sept. 1, 1271 no popes at all), 149 (Pope Eugene IV deposed).
So Roman Catholics and Protestants agree that Scripture is an authority, a/the rule of our faith. But is it “the rule” as in materially sufficient, or “a rule” as in an acorn and oak?
Second, All agree that we should obey godly, though fallible church leaders as they follow God. But is every pope, church council, and church tradition part of the rule of our faith?
Eastern Orthodox have a range of views, but they do not say Scripture is the “supreme rule”.
Athanasius of Alexandria (318 A.D.) (partial) “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
Athanasius of Alexandria (318 A.D.) (alternate translation) (partial) “The holy and inspired Scriptures are fully sufficient for the proclamation of the truth.” Athanasius Against the Heathen, I:3, quoted in Carl A. Volz, Faith and Practice in the Early Church [Minneapolis: Augsburg Publishing House, 1983], p.147.
Athanasius of Alexandria (318 A.D.) (alternate translation) (partial) “The holy and inspired Scriptures are sufficient of themselves for the preaching of the truth” Contra Gentiles 1:1. Quoted from Not by Scripture Alone p.8
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Athanasius of Alexandria (367 A.D.) (implied) speaks against heretical books. Then in chapter 4 he lists the books of Scripture of the Old Testament (no apocryphal books). Then in chapter 5 he lists the books of the New Testament. Then here is the entirety of chapters 6 and 7. “6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, 'Ye do err, not knowing the Scriptures.' And He reproved the Jews, saying, 'Search the Scriptures, for these are they that testify of Me.' 7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.” Athanasius’ Thirty-Ninth Festal Letter N&PNF Series 2 p.552
Athanasius of Alexandria (367 A.D.) (implied) [alternate translation] “…These books [of Canonical Scripture] are the fountains of salvation, so that he who thirsts may be satisfied with the oracles contained in them. In these along the school of piety preaches the Gospel. Let no man add to these or take away from them (Thirty-Ninth Festal Letter)
Cyril of Jerusalem (c.349-386 A.D.) “For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.” (Catechetical Lectures, 4:17, in The Nicene and Post-Nicene Fathers [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1983 reprint], Second Series, Vol. 7I, p.23.)
Cyril of Jerusalem (c.249-386 A.D.) [alternate translation] “In regard to the divine and holy mysteries of the faith, not the least part may be handed on without the Holy Scriptures. Do not be led astray by winning words and clever arguments. Even to me, who tell you these things, do not give ready belief, unless you receive from the Holy Scriptures the proof of the things which I announce. The salvation which we believe is not proved from clever reasoning, but from the Holy Scriptures.” (4:17) quoted from Not by Scripture Alone p.8-9.
Basil of Cappadocia (357-379 A.D.) “They are charging me with innovation, and base their charge on my confession of three hypostases [persons], and blame me for asserting one Goodness, one Power, one Godhead. In this they are not wide of the truth, for I do so assert. Their complaint is that their custom does not accept this, and that Scripture does not agree. What is my reply? I do not consider it fair that the custom which obtains among them should be regarded as a law and rule of orthodoxy. If custom is to be taken in proof of what is right, then it is certainly competent for me to put forward on my side the custom which obtains here. If they reject this, we are clearly not bound to follow them. Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth.” (Letter 189 [to Eustathius the physician], 3, in The Nicene and Post-Nicene Fathers, Second Series, vol.8 p.229
Basil of Cappadocia (357-379 A.D.) (alternate translation) “…Therefore let God-inspired Scripture decide between us: and on whichever side be found doctrines in harmony with the Word of God, I favor of that side will be cast the vote of Truth.” Epistle ad Eustathius. Quoted from Not By Scripture Alone p.7
Basil of Cappadocia (357-379 A.D.) appeals to the authority of Scripture. On the Spirit ch.27.68 p.43
Basil of Cappadocia (357-379 A.D.) “What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if “all that is not of faith is sin” as the Apostle says, and “faith cometh by hearing and hearing by the Word of God,” everything outside Holy Scripture, not being of faith, is sin.” The Morals, in The Fathers of the Church, vol.9 p.204
Basil of Cappadocia (357-379 A.D.) “We are not content simply because this is the tradition of the Fathers. What is important is that the Fathers followed the meaning of the Scripture.” On the Holy Spirit ch.7.16
X Basil of Cappadocia (357-379 A.D.) “Of the beliefs and practices whether generally accepted or enjoined which are preserved in the Church, some we possess derived from written teaching; others we have delivered to us in a mystery by the apostles by the tradition of the apostles; and both of these in relation to true religion have the same force. On the Holy Spirit ch.27. quoted from Not by Scripture Alone p.7
X Basil of Cappadocia (357-379 A.D.) “In answer to the objection that the doxology in the form ‘with the Spirit’ has no written authority, we maintain that if there is not another instance of that which is unwritten, then this must not be received [as authoritative]. But if the great number of our mysteries are admitted into our constitution without [the] written authority [of Scripture], then, in company with many others, let us receive this one. For I hold it apostolic to abide by the unwritten traditions. ‘I praise you,’ it is said [by Paul in 1 Cor 11:1] ‘that you remember me in all things and keep the traditions just as I handed them on to you,’ and ‘Hold fast to the traditions that you were taught whether by an oral statement of by a letter of ours’ [2 Thess. 2:15]. One of these traditions it eh practice which is now before us [under consideration], which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. On the Holy Spirit ch.71. quoted from Not by Scripture Alone p.7-8.
The Pope has only spoken ex-Cathedra on the interpretation of about five to seven verses. A Catholic response is that the job of the Magisterium is not to define each and every Bible verse but to keep the church from falling into error. See https://www.youtube.com/shorts/e-FcHzXDp5o for more info.
Sc1. Study or obey God’s Word as an authority (41-0)
“Sola scriptura” or “scripture is the only authority” is a subset of this.
The concept is in Psalm 139 and in the New Testament in many places, including below.
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
James 4:5 (implied)
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
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 before 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 ear 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.
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
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.” Excerpts 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 Thamaguda 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
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
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
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
Athanasius of Alexandria (318 A.D.) (alternate translation) “The holy and inspired Scriptures are fully sufficient for the proclamation of the truth.” Athanasius Against the Heathen, I:3, quoted in Carl A. Volz, Faith and Practice in the Early Church [Minneapolis: Augsburg Publishing House, 1983], p.147.
Athanasius of Alexandria (318 A.D.) (alternate translation) “The holy and inspired Scriptures are sufficient of themselves for the preaching of the truth” Contra Gentiles 1:1
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
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Council of Nicea (May-June 325 A.D.) “Forasmuch as may enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, ‘He hath not given his money upon usury,” and in lending money ask the hundredth of the sum [as monthly interest],… he shall be deposed from the clergy and his name stricken from the list.” Canon 17 p.36
Juvencus the Spaniard (329/330 A.D.) (implied) shows the authority of Scripture in Jesus’ answers to the devil when tempted in the wilderness. Englynion book 1.395 p.44
Aphrahat the Syrian (337-345 A.D.) “And the Scriptures have made known that he [Satan] has the power and also ministers.” Select Demonstrations book 6 ch.17 p.374
Macrostich Creed (344/345 A.D.) “Neither is it safe to affirm that the Son had his existence from things that were not, since this is nowhere declared concerning him in the divinely inspired Scriptures.” Socrates Ecclesiastical History book 2 ch.19 p.45 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45
Macrostich Creed (344/345 A.D.) “and are contrary indeed to the sense of the divinely-inspired Scripture.” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45
Eusebius of Caesarea (c.324-c.337 A.D.) quotes scripture as an authority. Theophania 4.14 p.5
Hegemonius of Sirmium (before 348 A.D.) appealed to Scriptures as an authority. Acts of Archelaus (=Archelaus Disputation with Manes) ch.18 p.191. See also ibid ch.25 p.201.
Council of Arminum (orthodox Arian compromise) (355 A.D.) “be begat him, according to the Scriptures:” Socrates Ecclesiastical History ch.37 p.61
Council of Arminum (orthodox Arian compromise) (355 A.D.) “since the divine Scriptures have nowhere spoken concerning the substance of the Father and the Son.” Socrates Ecclesiastical History ch.37 p.62
Life of Antony (356-362 A.D.) ch.55 p.211 (probably by Athanasius) “hold in your heart the commandments of Scripture; be mindful of the works of the saints that your souls being put in remembrance of the commandments may be brought into harmony with the zeal of the saint’ And especially he counselled them to meditate continually on the apostle’s word,…”
Life of Antony (probably by Athanasius of Alexandria) (356-362 A.D.) ch.7 p.197 “But Antony having learned from the Scriptures that the devices of the devil are many,”
Hilary of Poitiers (355-367/368 A.D.) says that we will have to render account for the sense in which we have assigned to the scriptures. The Trinity book 4 ch.19 p.77
Athanasius of Alexandria (356 A.D.) “But since the holy scripture is of all things sufficient for us, therefore recommending to those who desire to know more of these matters, to read the Divine word, I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things.” To the Bishops of Egypt ch.1.4 p.225
Athanasius of Alexandria (356-360 A.D.) quotes Matthew 22:29 “Ye do err, not knowing the Scriptures nor the power of God” Four Discourses Against the Arians discourse 1 ch.12.52 p.337.
Athanasius of Alexandria (356-360 A.D.) mentions “proofs from scripture” Four Discourses Against the Arians discourse 1 ch.3.10 p.311
Athanasius of Alexandria (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517. See also Easter Letter 11 (339 A.D.) ch.6 p.535
Optatus of Milevis (373-375 A.D.) (implied) speaks of the authority of scripture. book 5 p.211
Ephraim the Syrian (350-378 A.D.) proves his point using what the scripture taught on Jacob and Aaron. Nisibine Hymns hymn 18 no.3 p.187
Basil of Cappadocia (357-379 A.D.) “Many things are set forth by inspired Scripture as binding upon all who are anxious to please God.” Letter 22 ch.1 p.127
Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145
Basil of Cappadocia (357-379 A.D.) appeals to the authority of Scripture. On the Spirit ch.27.68 p.43
Basil of Cappadocia (357-379 A.D.) “They are charging me with innovation, and base their charge on my confession of three hypostases [persons], and blame me for asserting one Goodness, one Power, one Godhead. In this they are not wide of the truth, for I do so assert. Their complaint is that their custom does not accept this, and that Scripture does not agree. What is my reply? I do not consider it fair that the custom which obtains among them should be regarded as a law and rule of orthodoxy. If custom is to be taken in proof of what is right, then it is certainly competent for me to put forward on my side the custom which obtains here. If they reject this, we are clearly not bound to follow them. Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth.” (Letter 189 [to Eustathius the physician], 3, in The Nicene and Post-Nicene Fathers, Second Series, vol.8 p.229
Basil of Cappadocia (357-379 A.D.) “What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if “all that is not of faith is sin” as the Apostle says, and “faith cometh by hearing and hearing by the Word of God,” everything outside Holy Scripture, not being of faith, is sin.” The Morals, in The Fathers of the Church, vol.9 p.204
Basil of Cappadocia (357-379 A.D.) “We are not content simply because this is the tradition of the Fathers. What is important is that the Fathers followed the meaning of the Scripture.” On the Holy Spirit ch.7.16
Synod of Laodicea (in Phrygia) (345-381 A.D.) “No Psalms composed by private individual nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.” Canon 59 p.158
Ambrosiaster (Latin, after 384 A.D.) says we are to follow all of scripture. Part 1 question 2 p.15
Ambrosiaster (Latin, after 384 A.D.) “Scripture alone is sufficient to correct heresies. Question 7 p.23
Cyril of Jerusalem (c.349-386 A.D.) speaks of the importance of scripture in Catechetical Lecture 5 ch.12 p.32
Cyril of Jerusalem (c.349-386 A.D.) “For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures.” (Catechetical Lectures, 4:17, in The Nicene and Post-Nicene Fathers [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1983 reprint], Second Series, Vol. 7I, p.23.)
Cyril of Jerusalem (c.349-386 A.D.) says to pray for the Old Testament to lead us. Catechetical Lecture 10 ch.6 p.59
Pacian of Barcelona (342-379/392 A.D.) appeals to scripture as his authority on baptism. On Baptism ch.1.1 p.87
Gregory of Nyssa (c.356-397 A.D.) “[W]e are not entitled to such license, namely, of affirming whatever we please. For we make Sacred Scripture the rule and the norm of every doctrine. Upon that we are obliged to fix our eyes, and we approve only whatever can be brought into harmony with the intent of these writings.” (On the Soul and the Resurrection, quoted in Jaroslav Pelikan, The Emergence of the Catholic Tradition [Chicago: University of Chicago Press, 1971], p.50
Gregory of Nyssa (c.356-397 A.D.) “Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words.” On the Holy Trinity, in The Nicene and Post-Nicene Fathers, Second Series, Vol. V, p.327
Didymus the Blind (398 A.D.) Appeals to scripture to establish the foretelling of the AntiChrist. Commentary on Zechariah 11 p.282
Syriac Book of Steps (Liber Graduum) (350-400 A.D.) (implied) Memra 22 ch.19 p.268 “In order that you may be assured that this is so, the following was written in Malachi, ‘I will reject your offerings, because I have been a witness among you and the women of your youth, that you have been unfaithful to, those who are the women of your covenant. But I will be true with you.”
Epiphanius of Salamis (360-403 A.D.) “We can tell the solution of any question not through our own reasonings but from what follows from the Scriptures.” Panarion (=Against Heresies) 65 as quoted in Examination of the Council of Trent I, p.153
Asterius of Amasea (375-405 A.D.) (implied) Scripture before us teaches the threat of punishment. The Rich Man and Lazarus Sermon ch.1 p.3
Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “Then, finally, that the Scriptures were written by the Spirit of God.” Origen’s de Principiis [Latin] Preface 8 p.241
Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) mentions scripture as an “authority” Origen’s de Principiis [Latin] book 2 ch.1.5 p.270
Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says the Savior tells us to “thoroughly examine the scriptures” Homilies on Joshua. homily 19 ch.2 p.171
John Chrysostom (martyred 407 A.D.) “…for no other reason than that they themselves might have leisure ‘for the ministry of the Word.’ To this we ought to equally to apply ourselves, unless indeed we are endued with a power of working miracles. On the Priesthood book 4 ch.3 p.65 “Wherefore it should be our ambition that the word of Christ dwell in us richly. [Colossians 3:16] On the Priesthood book 4 ch.4 p.65
John Chrysostom (martyred 407 A.D.) “Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer to [our own] calculation; but in calculating upon [theological] facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance, and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things…” Commentary on 2 Corinthians homily 13 p.346
John Chrysostom (martyred 407 A.D.) “Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast.” Homily 8 On Repentance and the Church, in The Fathers of the Church, vol.96 p.118
John Chrysostom (martyred 407 A.D.) “They say that we are to understand the things concerning Paradise not as they are written but in a different way. But when Scripture wants to teach us something like that, it interprets itself and does not permit the hearer to err. I therefore beg and entreat that we close our eyes to all things and follow the canon of Holy Scripture exactly. (Homily 13 on Genesis.)
John Chrysostom (martyred 407 A.D.) “There comes a heathen and says, ‘I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?’ How shall we answer him? “Each of you” (says he) asserts, ‘I speak the truth.'” No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule.” Commentary on Acts homily 33 [in The Nicene and Post-Nicene Fathers, 1, 11:210-11; PG 60.243-44]
Severian of Gabala/Jableh (398-408 A.D.) “the law of Moses commands” On the Creation of the World ch.1 p.1
Orosius/Hosius of Braga (414-418 A.D.) proves a point “as Scripture attests” Defense Against the Pelagians ch.15 p.133
Orosius/Hosius of Braga (414-418 A.D.) mentions the “testimony of the Scriptures” Defense Against the Pelagians ch.23 p.147
Jerome of Stridon (373-420 A.D.) “All [nuns] had every day to learn a certain portion of the holy scriptures.” Letter 108.20 p.206. See also Letter 75.4 p.156
Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) bishop Symeon showed other Christians about to be martyred from the sacred scriptures that their death would be true life, but to live in fear and deny God would be true death.
Augustine of Hippo (388-430 A.D.) (implied) “as they are exemplified in the writings of men who, by reading the Scriptures, have attained to the knowledge of divine and saving truth, and have ministered to the Church. Then he quotes Cyprian of Carthage On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590
Augustine of Hippo (388-430 A.D.) says to “submit to divine Scripture” Sermon on the Mount 1.31 p.15
Augustine of Hippo (388-430 A.D.) says there are differing opinions on marriage, but we must see which of them are agreeable to the truth of divine Scriptures. On the Good of Marriage ch.2 p.399. See also On the Gospel of John Tractate 124 ch.21.5 vol.7 p.449.
Augustine of Hippo (388-430 A.D.) “Let them show their church if they can, not by the speeches and mumblings of the Africans, not by the councils of their bishops, not by the writings of any of their champions, not by fraudulent signs and wonders, because we have been prepared and made cautious also against these things by the Word of the Lord; but [let them show their church] by a command of the Law, by the predictions of the prophets, by songs from the Psalms, by the words of the Shepherd Himself, by the preaching and labors of the evangelists; that is, by all the canonical authorities of the sacred books.” On the Unity of the Church, 16, quoted in Martin Chemnitz, Examination of the Council of Trent, Part I [Saint Louis: Concordia Publishing House, 1971], p.159
Augustine of Hippo (388-430 A.D.) “What more can I teach you, than what we read in the Apostle? For Holy Scripture sets a rule to our teaching, that we dare not ‘be wise more than it behooves to be wise,’ but be wise, as he says, ‘unto soberness, according as unto each God has allotted the measure of faith.’ [Romans 12:3]” On the Good of Widowhood ch.2, in The Nicene and Post-Nicene Fathers, First Series, vol.3 p.442
John Cassian (410-430 A.D.) write of Paphnutius speaking of the authority of holy scripture. Conference of the Bishop Paphnutius ch.6 p.321
Among corrupt or spurious works
Council of Gangra (345-381 A.D.) Epilogue p.101 (the epilogue is doubtful) as mentions living an ascetic life, but “according to the scriptures”
Among heretics
The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) speaks of Holy Scripture in Acts of the Apostles. Candidus’ First Letter p.56
The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says we have learned from the Holy Spirit in his Candidus’ Second Letter p.57
Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Appeals to the authority of Scripture. Commentary on Nahum ch.1 p.250
Theodore of Mopsuestia (392-423/429 A.D.) appeals to divine scripture Commentary on Zechariah ch.11 p.377-378
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
After The Council of Nicea I (431 A.D.)
Waldenses (1176-) “They (says he of the Vaudois) will receive only that which is written in the Old and New Testaments; nay, they say that the Roman pontiffs, and other bishops, have degraded the sacred text, by their doctrine and false comments; they deny the power of absolution, celebrate no saints’ days, and pretend that they alone possess the true evangelic and apostolic doctrine; they despise the indulgences of the church, detest images, teach the words of the evangelists and apostles in the vulgar [common] tongue, and affirm that there is no power which can forbid the right of contracting marriages, and say that mass was not celebrate in the time of the apostles, &c.” Authentic Details of the Valdenses in Piedmont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827. “The profits of this publication are intended for the benefit of the Vaudois.”
Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.
Swiss Anabaptists (1525-) Conrad Grebel, Felix Manx, George Blaurock and others.
Menno Simons (1536-) peaceful northern German Anabaptist, Mennonites
Martin Luther and Lutherans (1519-1521 A.D.) (implied) at the Diet of Worms had the cry of sola scriptura as opposed to the Popes and church councils.
John Calvin (1530-1564)
LCMS (1932) (Lutheran Church Missouri Synod) “ Since the Holy Scriptures are the Word of God, it goes without saying that they are in all their parts and words the infallible truth, also in those parts which treat of historical, geographical, and other secular matters, John 10:35” Brief Statement of the doctrinal position of the Missouri synod (1932) Crisis in Christendom p.197-202 published by Christian News, 2004. (Christian News Nov. 2, 2015 p.1)
Eastern Orthodox have varying opinions. One write said that the words of any saint who has achieved theosis are just as important as scripture. Others have a higher view of scripture. They believe their leaders and patriarchs are authoritative, but they agree that they are sometimes wrong.
Roman Catholics have various views, but (in my opinion) Roman Catholic views are closer together than Eastern Orthodox. Some speak of a three-legged stool, of Scripture, the Popes, and Church councils (equal weight among). Others see Scripture as a primary testimony and the magisterium (church authority including popes and councils) as interpreting and “filling in the gaps” sort of like a secular law and the courts. The Catholic Encyclopedia accepts that there are historical errors in Judith. Many Roman Catholics believe there are errors in scripture in general.
Protestants (Conservative Protestants) say that Scripture is our highest authority because a) it is God’s inerrant/infallible Word, not man’s, and b) anything else, such as other good writings or good church leaders are still subject to error.
X Liberal Protestants shave said that scripture is not the Word of God but only contains the word of God. The scriptures that are meaningful for you become the word of God for you.
Di13. Godly authority besides the Bible (6-0)
The living apostles were authorities.
This covers authority of bishops, deacons, presbyters, and the successors of Peter and Paul.
This does not include the authority of:
God, Father, Jesus, the Holy Spirit, or every believer
The prophets and apostles
Preaching the gospel
Parents over children, a husband over a wife, or a boss over a laborer
Governing authority
Church over the state or the State over the church
Master over a slave
Tertullian (198-220 A.D.) “But when persons in authority themselves-I mean the very deacons, and presbyters, and bishops-take to flight, how will a layman be able to see with what view it was said, Flee from city to city?” Fleeing Persecution ch.11 p.122
Tertullian (198-220 A.D.) “Of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved.” On Baptism ch.17 p.677
Tertullian (198-220 A.D.) “It is the authority of the Church, and the honour which has acquired sanctity through the joint session of the Order, which has established the difference between the Order and the laity.” On Exhortation to Chastity ch.7 p.54
Treatise on Rebaptism (250-258 A.D.) ch.15 p.676 “or if by chance baptism is given by any one in the name of Jesus Christ, we ought to supplement it, guarding the most holy invocation of the name of Jesus Christ, as we have most abundantly set forth; guarding, moreover, the custom and authority which so much claim our veneration for so long a time and for such great men.”
Treatise on Rebaptism (250-258 A.D.) ch.1 p.667 “And therefore some things were talked about as having been written and replied on this new question, wherein both sides endeavoured with the greatest eagerness to demolish what had been written by their antagonists. In which kind of debate, as it appears to me, no controversy or discussion could have arisen at all if each one of us had been content with the venerable authority of all the churches, and with becoming humility had desired to innovate nothing, as observing no kind of room for contradiction. For everything which is both doubtful and ambiguous, and is established in opinions differing among those of prudent and faithful men, if it is judged to be against the ancient and memorable and most solemn observance of all those holy and faithful men who have deserved well, ought assuredly to be condemned; since in a matter once arranged and ordained, whatever that is which is brought forward against the quiet and peace of the Church, will result in nothing but discords, and strifes, and schisms.”
Cyprian of Carthage (252 A.D.) “When, then, such and so great examples, and many others, are precedents whereby the priestly authority and power by the divine condescension is established, what kind of people, think you, are they who, being enemies of the priests, and rebels against the Catholic Church, are frightened neither by the threatening of a forewarning Lord, nor by the vengeance of coming judgment?” Epistles of Cyprian epistle 54 ch.5 p.340
Cyprian of Carthage (252 A.D.) “In your return the dignity of his confession has not been abridged in the bishop, but the priestly authority has rather increased; so that a priest is assisting at the altar of God, who exhorts the people to take up the arms of confession, and to submit to martyrdom, that Antichrist is near, prepares the soldiers for the battle, not only by the urgency of his speech and his words, but by the example of his faith and courage.” Epistles of Cyprian epistle 57 ch.2 p.352-353
Cyprian of Carthage (252-258 A.D.) “We have read your letter, dearest brother, in which you intimated concerning Victor, formerly a presbyter, that our colleague Therapius, rashly at a too early season, and with over-eager haste, granted peace to him before he had fully repented, and had satisfied the Lord God, against whom he had sinned; which thing rather disturbed us, that it was a departure from the authority of our decree, that peace should be granted to him before the legitimate and full time of satisfaction, and without the request and consciousness of the people-no sickness rendering it urgent, and no necessity compelling it.” Epistles of Cyprian epistle 58 ch.1 p.353
Firmilian to Cyprian (250-251 A.D.) (partial) “And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid, should introduce many other rocks and establish new buildings of many churches; maintaining that there is baptism in them by his authority.” Epistles of Cyprian epistle 74 ch.17 p.394
Anatolius of Alexandria (270-280 A.D.) “so far as regards this matter, with the authority of some, namely, the successors of Peter and Paul, who have taught all the churches in which they sowed the spiritual seeds of the Gospel,” The Paschal Canon of Anatolius ch.10 p.149
Anatolius (270-280 A.D.) “Following their example up to the present time all the bishops of Asia-as themselves also receiving the rule from an unimpeachable authority, to wit, the evangelist John, who leant on the Lord’s breast, and drank in instructions spiritual without doubt-were in the way of celebrating the Paschal feast, without question, every year, whenever the fourteenth day of the moon had come, and the lamb was sacrificed by the Jews after the equinox was past;” The Paschal Canon ch.10 p.149
Phileas of Thmuis (307 A.D.) “And when they discovered the object of Meletius’ passion and what it was that he sought, hastening to him, and looking with an evil eye on the episcopal authority of the blessed Peter, that the aim and desire of Meletius might be made patent, they discovered to Meletius certain presbyters, then in hiding, to whom the blessed Peter had given power to act as parish-visitors. And Meletius recommending them to improve the opportunity given them for rectifying their error, suspended them for the time, and by his own authority ordained two persons in their place, namely, one in prison and another in the mines.” Letter of Phileas to Meletius of Lycopolis conclusion p.164
Peter of Alexandria (306,285-310/311 A.D.) “Peter, to the brethren beloved and established in the faith of God, peace in the Lord. Since I have found out that Meletius acts in no way for the common good,-for neither is he contented with the letter of the most holy bishops and martyrs,-but, invading my parish, hath assumed so much to himself as to endeavour to separate from my authority the priests, and those who had been entrusted with visiting the needy; and, giving proof of his desire for pre-eminence, has ordained in the prison several unto himself; now, take ye heed to this, and hold no communion with him, until I meet him in company with some wise and discreet men, and see what the designs are which he has thought upon.” Fragment 1 p.280
From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)
Athanasius of Alexandria (after 339 A.D.) “Now if you really believe that all Bishops have the same and equal authority, and you do not, as you assert, account of them according to the magnitude of their cities;” Defence Against the Arians ch.2.25 p.115.
Other too
Pre-Nicene Differences on Authority in the Church Grid – May 2026
|
|
|
Legend for Cells |
|
-Au1. The Scriptures have nothing false |
-Au7. Excommunicate rejecters of council canons |
W = wrote explicitly on this |
|
-Au2. Apostolic Succession |
-Au8. The List of Forbidden Books |
I = Implied |
|
-Au3. Holy orders -monks, nuns, friars, hermits |
-Au9. Sola scriptura (our authority is scripture alone) |
m = Mixed or Inconsistent |
|
-Au4. Laity must not possess scripture |
Sc1. Study or obey God’s Word as an authority |
P = partial |
|
-Au5. Laity should not interpret scripture |
Di13. Godly authority besides the Bible |
- = no reference found |
|
-Au6. Submit to all ecumenical councils |
|
X = Disagree |
Rows: white=Christian writer, orange=schism, pink=strange writer
|
Christian writer |
Pages |
Date A.D. |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Sc |
Di |
|
|
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
13 |
|
|||
|
Clement of Rome (wrote 1 Clement) |
16.25 |
96/98 |
- |
W |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Papias of Hierapolis, disciple of John |
2 |
95-110 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
“Presbyters” (Papias?) |
0.5 |
-95-117 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Ignatius disciple of John (shortest version) |
13 |
c.100-117 |
- |
P |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Didache (=Teaching of the Twelve Apostles) |
4.75 |
c.60-120 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Apology of Aristides (Greek version) |
4 |
125-161 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Quadratus of Athens fragment (apologist) |
.125 |
126 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Epistle of Barnabas |
12.5 |
c.70-130 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
2 Clement (anonymous writer) |
5.75 |
120-140 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Polycarp to the Philippians |
3.5 |
100-155 |
- |
P |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Mathetes to Diognetus – teaching a disciple |
5.25 |
c.130-200 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Apostolic fathers totals: all symbols except P |
67.5 |
-155 |
0 |
1 |
0 |
0 |
0 |
0 |
0 |
0 |
0 |
6 |
0 |
|
|
Shepherd of Hermas (= Hermas, = The Pastor) |
46.5 |
c.115-155 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Justin Martyr, philosopher, apologist |
116.5 |
c.138-165 |
W |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Evarestus Martyrdom of Polycarp |
5 |
c.169 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Tatian's Diatessaron |
86 |
c.172 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
P |
- |
|
|
Christians of Vienna and Lugdunum (Lyons) |
6.5 |
177 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Athenagoras (apologist) |
33.5 |
177 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Melito/Meleto of Sardis (Quartodecimian) |
11 |
170-177 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Hegesippus (chronicler) |
2.5 |
170-180 |
- |
P |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Theophilus of Antioch (to Autolycus) |
32 |
168-181/188 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Irenaeus of Lyons, disciple of Polycarp |
284.75 |
182-188 |
- |
W |
W |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Passion of the Scillitan Martyrs -died 180 A.D. |
0.75 |
180-202 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Caius and the Muratorian Canon (Latin) |
3 |
190-217 |
- |
X |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Passion of Perpetua and Felicitas |
7 |
c.201/205 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Serapion of Antioch -against Marcion, Montanists |
1.333 |
191/200-210 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
The Octavius of Minucius Felix |
25 |
210 A.D. |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Clement of Alexandria |
389 |
193-202 |
- |
- |
W |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Tertullian |
891 |
198-220 |
P |
- |
W |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Asterius Urbanus |
2.75 |
c.232 |
- |
P |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Hippolytus, pupil of Irenaeus (undisputed) |
218 |
222-235/236 |
W |
W |
P |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Theodotus the probable Montanist |
7.75 |
ca.240 |
X |
W |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Instructions of Commodianus |
16 |
ca.240 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Julius Africanus (undisputed writings) |
9 |
232-245 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Martyrdom of the Holy Martyrs |
1.5 |
< 250 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Origen (heterodox teacher) |
1005.15 |
225-253/254 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Novatian (his schism lasted over 200 years) |
38.5 |
250/254-257 |
- |
- |
- |
- |
- |
- |
I |
- |
- |
W |
- |
|
|
Treatise Against Novatian |
6.5 |
254-256 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Treatise on Rebaptism |
11 |
c.250-258 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Cyprian of Carthage (against Novatian) |
250.5 |
c.246-258 |
- |
W |
- |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Roman church leaders (letters 2,29,30) |
1+4.75 |
250-251 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Lucian et al. (letters 16, 21) |
.875 |
250-251 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Moyses, et al. to Cyprian (letter 25) |
2.5 |
250 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Maximus, et al. to Cyprian (letter 49) |
0.25 |
c.246-256 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Firmilian of Caesarea to Cyprian (letter74) |
7.25 |
256 |
- |
P |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Seventh Council of Carthage (85 bishops) |
7.25 |
258 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Pontius’ The Life and Passion of Cyprian |
7.5 |
258 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Theognostus of Alexandria (Origenist) |
0.5 |
260 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Gregory Thaumaturgus (undisputed works) |
28.5 |
240-265 |
W |
W |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Dionysius of Alexandria (Origenist) |
39.5 |
246-265 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Malchion (Against Paul of Samosata) |
0.25 |
270 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Pierius of Alexandria (fragment) |
0.5 |
275 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Anatolius of Alexandria (mathematician) |
7.5 |
270-280 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Adamantius Dialog on the True Faith in God |
42 |
c.300 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Arnobius Against the Heathen (undisputed) |
126.5 |
297-303 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Victorinus of Petau, Austria –commentator |
18.5 |
-304 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Phileas of Thmuis/Tmai, Egyptian Delta |
2.5 |
306/307 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Pamphilus disciple of Pierius (Origenist) |
2.75 |
309 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Creed of Lucian of Antioch |
0.3 |
c.300-311 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Peter of Alexandria (undisputed) |
8.5 |
306-311 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
W |
W |
|
|
Hesychius [Egypt],Pachomius,Phileas,Theodorus |
1 |
-311 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Methodius (corrected Origen’s followers) |
79.5 |
270-311/312 |
W |
- |
- |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
Council of Arles I, France. 26-44 bishops. |
0.333 |
Aug. 314 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Council of Neocaesarea (Basil and c.19 others). |
1.333 |
c.315 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Martyrdom of Habib the Deacon by Theophilus |
5.5 |
event c.315 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Athanasius Against the Heathen & Incarnation |
56 |
318 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Lactantius, tutor of Constantine’s son |
305.5 |
303-325 |
W |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Alexander of Alexandria-Origenist, undisputed |
11.5 |
313-326 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
|
Eusebius of Caesarea |
1055.4 |
318-325 |
- |
W |
W |
- |
- |
- |
- |
- |
- |
W |
- |
|
|
22 others |
37.36 |
170-325 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
3W |
- |
|
|
92 Christian writer totals: all symbols except P’s + Eusebius of Caesarea prior to 325 A.D. |
4425+ 1055.4 |
up to 325: |
5-1 |
7-1 |
4-0 |
0 |
0 |
0 |
0-1 |
0 |
0 |
41-0 |
6-0 |
|
|
Christian writer |
Pages |
Date A.D. |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Au |
Sc |
Di |
|
|
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
1 |
13 |
|