< Differences in What Christians Teach on Rules and Unusual Things

July 4, 2026

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.

CHURCH RULES

-Cr1. All outside the church organization go to Hell (1-0)

-Cr6. Mention of Orthodox (8-1)

-Cr3. Christians met together on Saturdays for worship (0)

Ca7. Christians met together on Sunday (10-0)

On15. No need to observer the Sabbath (but can fast) (10-0)

Ca24. Mention of the catholic church/faith (17-0)

C4. Priesthood of all believers (7-0)

OTHER UNUSUAL TEACHINGS

-Un1. Use truths in Greek philosophy besides Plato for evangelism (9.5-2.5)

-Un2. High View of Origen (8-1)

-Un3. People should want to suffer (1-0)

-Un4. Emphasis on numerology besides 666 (6-1)

-Un5. The church can be called our mother (8-1)

-Un6. Christians turn to the east in prayer (2-0)

-Un7. Causing yourself pain can be good (0)

-Un8. 40-day Advent fast before Christmas (0) (Copts)

-Un9. Stylites spending years on top of a pillar (0) (Eastern Orthodox)

-Un10. “The holy fools of Russia” (0) (Russian Orthodox)

-Un11. St. Christopher the dog-headed saint (0) (East. Orthodox, historic Roman Catholic)

-Un12. St. Isidora the blessed fool (0) (Eastern Orthodox)

Di25. Reliance on Platonic philosophy (4-0)

Di7. Against jewelry or false/dyed hair (8-0)

Di8. Christians must fast on certain days (6-0)

Di9. No drinking or eating blood (8-0)

Er5. Atoms do not really exist (11-0)

Un13. Mother earth/ Universal Mother (0)

-Cr1. All outside the church organization go to Hell (1-0) (Roman Catholicism)

God does not say this in His word, the Bible.

Cyprian of Carthage (c.246-258 A.D.) “But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, ‘Dost thou believe in eternal life and remission of sins through the holy Church?’ we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away.” Epistles of Cyprian Letter 68.2 p.376

The was Catholic doctrine in the Middle Ages.

Today the Roman Catholic church denies this, speaking of “separated brethren”.

-Cr2. Mention of orthodox (8-1)

God does not say this in His word, the Bible.

The word “orthodox” is not in the Bible.

Hegesippus (170-180 A.D.) “And the church of the Corinthians continued in the orthodox faith up to the time when Primus was bishop of Corinth.” Five Books of Commentaries on the Acts of the Church - Concerning His Journey to Rome, and the Jewish Sects p.764

Irenaeus of Lyons (182-188 A.D.) “Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. “ Irenaeus of Lyons Against Heresies book 5 ch.31.1 p.560

Serapion of Antioch (200-210/211 A.D.) “When, indeed, I came to see you, I supposed that all were in accord with the orthodox faith; and, although I had not read through the Gospel inscribed with the name of Peter which was brought forward by them, I said: ‘If this is the only thing which threatens to produce ill-feeling among you, let it be read. But, now that I have learnt from what has been told me that there mind was secretly cherishing some heresy, I will make all haste to come to you again.” fragment 2 vol.8 p.775

Serapion of Antioch (200-210/211 A.D.) (partial orthodox account) “while we found most of its contents to agree with the account of the Saviour, we found some things inconsistent with that, and these we have set down below for your inspection. “ fragment 2 vol.8 p.775

Clement of Alexandria (193-202 A.D.) “And did not the Lord make all things by the Word? Even the beasts work, driven by compelling fear. And do not those who are called orthodox apply themselves to good works, knowing not what they do? “ Stromata book 1 ch.9 p.310

Hippolytus of Portus (222-235/236 A.D.) “And Callistus [bishop of Rome], who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions.” Refutation of All Heresies book 9 ch.7 p.130

X Against Novatian (250-257 A.D.) (Implied) started his own denomination, called Novatianists or Cathari.

Alexander of Lycopolis (301 A.D.) “I wonder that they have not considered, neither the man himself, nor his disciples, that if (as the orthodox say, the things that come next in order subsist while God remains) God created this virtue of His own free-will,” Of the Manichaeans ch.17 p.248

Methodius (c.280-312 A.D.) “But they are dragged down, being shaken out by the folds of the dragon, because they did not remain within the triangular forms of godliness, falling away from it with respect to an orthodox service. Whence also they are called the third part of the stars, as having gone astray with regard to one of the three Persons of the Trinity. As when they say, like Sabellios, that the Almighty Person of the Father Himself suffered; “ The Banquet of the Ten Virgins Discourse 8 ch.10 p.338

Alexander of Alexandria (313-326 A.D.) “Although you have been forward to subscribe the letters that I sent to those about Arius, urging them to abjure their impiety, and to obey the wholesome and Catholic faith; and in this manner have shown your orthodox purpose, and your agreement in the doctrines of the Catholic Church; “ Epistles on the Arian Heresy Letter 3 vol.6 p.299

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius (after 337 A.D.) “…mentions “orthodox sentiments” and the “Catholic Church” Defence Against the Arians part 3 ch.27 p.120

Evagrius Ponticus (345-377 A.D.) “He was very scrupulous towards the Holy Scriptures and the orthodox traditions of the catholic church.’ The Life of Evagrius ch.16 p.82

Didymus the Blind (398 A.D.) mentions the “orthodox faith” Commentary on Zechariah 7 p.135

John Chrysostom (martyred 407 A.D.) On the Priesthood book 4

John of Damascus (706-749 A.D.) Has a work entitled Exposition of the Orthodox Faith

many others too

Liturgy of Mark mentions “will all the orthodox bishops, elders, deacons, sub-deacons, readers, singers, and laity, with the entire body of the Holy and only Catholic Church.” ANF vol.7 p.552

Among heretics and spurious works

Nestorius (451/452 A.D.) “In that, in fact, the Son is consubstantial with God the Father, he disputes / against the Anomoeans and is ignorant that he initiates a dispute against the orthodox on [the point] that he is not consubstantial. “ Bazaar of Heracleides book 1 part 3

No salvation outside of the Catholic Church: Pope Innocent III (Dec 18, 1208) “By the heart we believe and by the mouth we confess the one Church, not of heretics but the Holy Roman, Catholic, and Apostolic (Church) outside which we believe that no one is saved.” (Denzinger p.166,177 quoted in Romanism p.202)

No salvation outside of the Catholic Church: Boniface VIII (Nov 1302 Bull Unam Sanctum) “With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this (Church) outside which there is no salvation nor remission of sin.” (Denzinger p.186. Quoted in Romanism p.203)

Salvation outside of the Catholic Church: “It follows that the separated Churches and communities as such, though we believe they suffer from the defects already mentioned, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Catholic church.” Vatican Council II, Volume II p.456

Salvation outside of the Catholic Church : “For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. … But even in spite of them [the differences] it remains true that all who have been justified by faith in baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church.” Vatican Council II vol.2 p.455

Salvation outside of the Catholic Church: Vatican II “There are finally those who have not yet received the Gospel; they too are ordained in various ways to the People of God… The plan of salvation includes those also who acknowledge the Creator; foremost among these are the Muslims: they profess fidelity to the faith of Abraham and, with us, adore the one and merciful God who will judge mankind on the last day.”

Salvation outside of the Catholic Church: Pope John Paul II “Does it not sometimes happen that the firm belief of the followers of the non-Christian religions – a belief that is also an effect of the spirit of truth operating outside the visible confines of the Mystical Body – can make Christians ashamed at often being themselves so disposed to doubt concerning the truths revealed by God and proclaimed by the Church and so prone to relax moral principles and open the way to ethical permissiveness?” Neuner and Dupuis p.300

-Cr3. Christians met together on Saturday for worship (0)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Ca7. Christians met together on Sunday (10-0)

1 Corinthians 16:2 – collection on the first day

Acts 20:7 - met to break bread and hear Paul’s preaching

partial (Lord’s day) Revelation 1:10. Christians needed no other explanation to know which day that was.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial) They collected money on the first day of the week. 1 Corinthians 16:2

There has been a false claim by Seventh Day Adventists that Christians did not worship on Sunday until a decree of Constantine. This false claim was in the pamphlet Authorized Questions on the Sabbath and Sunday and the radio program Voice of Prophets.

Ignatius of Antioch (106-117 A.D.) “If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death” (Ignatius was a disciple of John the Apostle) Letter of Ignatius to the Magnesians ch.9 p.62

Letter of Ignatius to the Ephesians ch.5 p.51 (-107/116 A.D.) “He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself.”

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.14 p.381 (implied) “But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.”

Epistle of Barnabas ch.10 p.143 (c.70-130 A.D.) (implied) says that Christians keep the “eighth day” [i.e. Sunday] because that is the day Jesus rose from the dead. He later ascended into the heavens.

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

Justin Martyr (c.150 A.D.) “But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you [Emperor Adrian] also for your consideration.” First Apology of Justin Martyr ch.67 p.186

Dionysius of Corinth (170 A.D.) (partial) “We passed this holy Lord’s day, in which we read your letter, from the constant reading of which we shall be able to draw admonition, even as from the reading of the former one you sent us written through Clement.” fragment 2 vol.8 p.765 [All knew which this “Lord’s day” was.]

Irenaeus of Lyons (180-188 A.D.) (second-hand) is mentioned in the eponymous work Questions and Responses to Orthodoxy “This [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord’s day, for the reason already alleged concerning it.” (The footnote says that Sunday here probably refers to Easter Sunday.) ANF vol.1 Fragments of Irenaeus fragment 7 p.569-570.

Clement of Alexandria (193-202 A.D.) (partial, the Lord’s Day is the eighth day) “And the Lord’s day Plato prophetically speaks of in the tenth book of the Republic, in these words: ‘And when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days.’” Stromata book 5 ch.14 p.466

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

Tertullian (198-220 A.D.) “We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications.” Apology ch.39 p.46. See also Apology ch.16 p.31.

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

Anatolius (270-280 A.D.) (partial) “the Lord’s resurrection, which took place on the Lord’s day, will lead us to celebrate it on the same principle; yet this should be done so as that the beginning of Easter…” Paschal Canon ch.16 vol.6 p.151

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

Council of Elvira (306-307 A.D.) (21 undisputed canons) “If anyone who lives in the city does not attend church services for three Sundays, let that person be expelled for a brief time in order to make the reproach public.” Canon 21.

Peter of Alexandria (306,285-311 A.D.) discusses the fourth day and that Jesus suffered on the sixth day [Friday] for us. Then he says, “But the Lord’s day we celebrate as a day of joy, because on it He rose again, on which day we have received it for a custom not even to bow the knee. The Canonical Epistle Canon 15 p.278. This is also in Nicene and Post Nicene Fathers vol. 14 p.601.

Methodius (270-311/312 A.D.) (partial mentions the eight day) “His own Son to reveal to the prophets His own future appearance in the world by the flesh, in which the joy and knowledge of the spiritual eighth day shall be proclaimed, … before the Church was espoused to the Word, received the divine seed, and foretold the circumcision of the spiritual eight day.”

Eusebius of Caesarea (318-325 A.D.) “These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest. The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord’s days as a memorial of the resurrection of the Saviour. Wherefore, in consequence of such a course they received the name of Ebionites,”. Eusebius’ Ecclesiastical History book 3 ch.27 p.159-160

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Hegemonius of Sirmium (before 348 A.D.) (partial) discusses how Christ superseded the Sabbath as Lord of the Sabbath. Archelaus Disputation with Manes ch.42 p.216

Synod of Laodicea (in Phrygia) (343-381 A.D.) (implied) “Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be Judaizers, let them be anathema from Christ.” Canon 29 p.148

(no confirmation) Synod of Laodicea (in Phrygia) (343-381 A.D.) “The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures.” Canon 16 p.133

Synod of Laodicea (in Phrygia) (343-381 A.D.) “During Lent the Bread must not be offered except on the Sabbath Day and on the Lord’s Day only” Canon 49 p.155

Synod of Laodicea (in Phrygia) (343-381 A.D.) “The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord’s days.” Canon 51 p.156

Athanasius of Alexandria (358-360) (implied) “As we have caused him to be invited by the Emperor, in opposition to your wishes, so to-morrow, though it be contrary to your desire, Arius shall have communion with us in this Church.’ It was the Sabbath when they said this.” (Eusebius the Arian is speaking to Bishop Alexander) Letters of Athanasius of Alexandria Letter 54.2 p.365

Cyril of Jerusalem (c.349-386 A.D.) “It is necessary that the eight day, on which Christ appeared to Thomas, should be the Lord’s Day. Therefore holy assemblies are rightly held in the church on the eighth day,” In John book 12 ch.58

Epiphanius of Salamis (360-403 A.D.) mentions assemblies for communion held on the fourth day, on the Sabbath evening, and the Lord’s Day. (Panarion 3.22, as quoted in Concordia Triglotta, p.385)

John Chrysostom (martyred 407 A.D.) (implied) “Today I had intended to complete my discussion on the topic on which I spoke to you a few days ago; I wished to present you with even clearer proof that God’s nature is more than our minds can grasp. Last Sunday I spoke on this at great length and I brought forward as my witnesses Isaiah, David, and Paul.” Homilies Against the Jews Book 1 homily 1.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “But if it be clear from the Holy Scriptures that God rained manna from heaven on the Lord’s Day, and rained none on the Sabbath Day, let the Jews understand that from that time our Lord’s Day was set above the true Sabbath.” Homilies on Exodus (translated by Rufinus, who translated very freely) homily 7 ch.5 p.308

Jerome of Stridon (373-420 A.D.) “On the Lord’s Day only they proceeded to the church beside which they lived…” Letter 108 ch.20 p.206

Augustine of Hippo (390 A.D.) “The Lord’s Day has been explained by Christians by the resurrection of Christ, and from this it began to have its festive character. Letter 19 p.236. See also The City of God (413-426 A.D.) book 22 ch.30 p.511

Augustine of Hippo (380-420 A.D.) “The resurrection of the Lord has promised us an eternal day and has hallowed for us the Lord’s Day, which is called the Lord’s because the Lord rose on that day.” Word of the Apostles sermon 15. Quoted from Examination of the Council of Trent part 4 p.420

Augustine of Hippo (400 or 410 A.D.) “There are other things, however, which are different in different places and countries: e.g., some fast on Saturday, others do not; some partake daily of the body and blood of Christ, others receive it on stated days: in some places no day passes without the sacrifice being offered; in others it is only on Saturday and the Lord's day, or it may be only on the Lord's day. In regard to these and all other variable observances which may be met anywhere, one is at liberty to comply with them or not as he chooses; and there is no better rule for the wise and serious Christian in this matter, than to conform to the practice which he finds prevailing in the Church to which it may be his lot to come. For such a custom, if it is clearly not contrary to the faith nor to sound morality, is to be held as a thing indifferent, and ought to be observed for the sake of fellowship with those among whom we live.” Letters of Augustine Letter 54 (by another numbering 118). ch.2 p.300

From corrupt and spurious sources

(Alleged but untrue) Theophilus of Antioch (168-181/188 A.D.) “Both custom and reason challenge from us that we should honor the Lord’s day, seeing on that day it was that our Lord Jesus completed his resurrection from the dead.” (We have no evidence of Theophilus ever saying this. This was claimed to be by Theophilus in the writings by Justin Edwards’ Sabbath Manual p.114.)

(Alleged but untrue) An SDA source says: “First-day writers assert that Irenaeus says that the Lord’s day was the Christian Sabbath. They profess to quote from him these words: ‘On the Lord’s day every one of us Christians keeps the Sabbath, meditating on the law and rejoicing in the works of God.’ While I do not know who claimed Irenaeus said this, the SDA source is correct in asserting that we have no quote of Irenaeus ever saying this.

(Alleged but untrue) Dake’s Study Bible claims Irenaeus said: “The Mystery of the Lord’s Resurrection may not be celebrated on any other day than the Lord’s Day, and on this alone should we observe the breaking off of the Paschal Feast.” (We have no evidence of Irenaeus ever saying this.)

Constitutions of the Holy Apostles (Ebionite) (c.375/390 A.D.) “But keep the Sabbath and the Lord’s day festival; because the former is the memorial of the creation, and the latter of the resurrection.” Book 7 section 2.23 p.469

Constitutions of the Holy Apostles (Ebionite) (c.375/390 A.D.) “but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath-day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praised to God that made the universe by Jesus, …” book 2 ch.8.59 p.423

Among heretics

Bardaisan/Bardesan (154-224/232 A.D.) says that we [Christians] meet on the first day of the week. The Book of the Laws of Diverse Countries p.733

Secular Sources

(no confirmation or denial) Pliny the Younger (c.117 A.D.) (governor and persecutor of Christians in 112 A.D. writing to Emperor Trajan) “They [Christians] were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to do any wicked deeds…” Some have surmised that “a certain fixed day” was Sunday, but there is no evidence from Pliny that this was for, or against, being Sunday.

On15. No need to observe the Sabbath (but can fast) (10-0)

Colossians 2:16-17

Romans 14:5-6

Hebrews 3:6-11 (implied)

Hosea 2:11 (partial)

Sunday was the weekly gathering of worship for early Christians. But that did not rule out churches having a short “chapel” every day of the week.

Ignatius of Antioch (-107/116 A.D.) “If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death” Epistle of Ignatius to the Magnesians ch.9 p.62

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.137 “Since, therefore, the days are evil, and Satan possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, 'What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.' He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”

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

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

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

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

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

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

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

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

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

Origen (246-248 A.D.) “For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it ‘until a time of reformation,’ and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, ‘in an acceptable time, and in a day of salvation.’” Commentary on Matthew book 14 ch.20 p.509

Origen (225-253/254 A.D.) “Thus was he born to make ready for the Lord a people fit for Him, at the end of the Covenant now grown old, which is the end of the Sabbatic period. Hence it is not possible that the rest after the Sabbath should have come into existence from the seventh of our God; on the contrary, it is our Saviour who, after the pattern of His own rest, caused us to be made in the likeness of His death, and hence also of His resurrection.” Origen’s Commentary on John book 2 ch.27 p.342

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

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

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

Among corrupt or spurious works

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

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Aphrahat the Syrian (337-345 A.D.) says we don’t celebrate the Sabbath anymore. Select Demonstrations Demonstration 1.19 p.352

Basil of Cappadocia (357-379 A.D.) says we don’t celebrate the Sabbath. Letter 160 ch.3 p.273

X Constitutions of the Holy Apostles (c.375/390 A.D.) “But keep the Sabbath and the Lord’s day festival; because the former is the memorial of the creation, and the latter of the resurrection.” book 7 section 2.23 p.469

X Constitutions of the Holy Apostles (c.375/390 A.D.) “but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath-day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praised to God that made the universe by Jesus, …” book 2 ch.8.59 p.423

Synod of Laodicea (in Phrygia) (343-381 A.D.) “Christians must not Judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be Judaizers, let them be anathema from Christ.” Canon 29 p.148

X Epiphanius of Salamis (360-403 A.D.) mentions assemblies for communion held on the fourth day, on the Sabbath evening, and the Lord’s Day. (Panarion 3.22, as quoted in Concordia Triglotta, p.385)

John Chrysostom (martyred 407 A.D.) says we don’t celebrate the Jewish Sabbath. Homilies on Galatians homily4.1 p.30

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “By the grace, then, of the Holy Spirit, along with numerous other results, this most glorious consequence is clearly demonstrated, that with regard to those things which were written in the prophets or in the law of Moses, it was only a few persons at that time, viz., the prophets themselves, and scarcely another individual out of the whole nation, who were able to look beyond the mere corporeal meaning and discover something greater, i.e., something spiritual, in the law or in the prophets; but now there are countless multitudes of believers who, although unable to unfold methodically and clearly the results of their spiritual understanding, are nevertheless most firmly persuaded that neither ought circumcision to be understood literally, nor the rest of the Sabbath, nor the pouring out of the blood of an animal, nor that answers were given by God to Moses on these points. And this method of apprehension is undoubtedly suggested to the minds of all by the power of the Holy Spirit.” Origen’s de Principiis [Latin] book 2 ch.7.2 p.285

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says we do not celebrate the Sabbath. Commentary on Romans homily 6 ch.12.2 p.48

Jerome of Stridon (393 A.D.) says we don’t need to celebrate sabbaths, new moons, and eating all meat is the same. Against Jovinianus book 2 ch.16 p.401

Protestants in general have Sunday services, though some church have Saturday evening services also.

Roman Catholics, Eastern Orthodox, Copts, and Nestorians have worship services on Sunday, though they are not opposed to services on other days of the week too.

X Seventh-Day Baptists are a Protestant denomination that believes like other conservative Baptists except that they believe in worshipping on Saturday, not Sunday.

Many Protestants believe no work should be done on Sunday.

Many Protestants believe that we have entered the Sabbath”, where every day is the Sabbath; and it is fine to work on any day.

Church of Christ believe in not working on Sunday.

X Seventh-Day Adventists also believe in worshipping on Saturday.

Among heretics

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

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

X Jehovah’s Witnesses believe in worshipping on Saturday and not working on Saturday. Sunday is just a normal day for them.

Ca24. Mention of the catholic church/faith (17-0)

God does not use this word in His word, the Bible.

Ignatius uses the term “Catholic” in one place in all of his genuine letters. However, Tertullian, Novatian, and after Nicea even Arius also say they are Catholic. Novatian started his own “Denomination” called Novatianists, of which Cyprian of Carthage spoke so strongly against. Tertullian was a member of the Montanist, another denomination back then. “Catholic” meant what early, Biblical Christians universally believed, as opposed to Gnostics and other heretics. Here are the quotes

Ignatius of Antioch (-107/116 A.D.) mentions the Catholic church/faith in only one place. “Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is there is the Catholic Church.” Letter of Ignatius to the Smyrnaeans ch.8 p.90

Evarestus (c.169 A.D.) mentions Jesus as the Shepherd of the Catholic Church throughout the world. Martyrdom of Polycarp ch.19 p.43

Irenaeus of Lyons (182-188 A.D.) mentions the Catholic Church in Irenaeus of Lyons Against Heresies book 1 ch.10.3 p.331-332

Clement of Alexandria (193-202 A.D.) “Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone,” Stromata book 7 ch.17 p.555

Tertullian (198-220 A.D.) “Although, even supposing that among intimate friends, so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches,” Prescription Against Heretics ch.26 p.255

Tertullian (207/208 A.D.) “that Marcion, himself once believed it, when in the first warmth of faith he contributed money to the Catholic church, which along with himself was afterwards rejected, when he fell away from our truth into his own heresy.” Five Books Against Marcion book 4 ch.4 p.349

Origen (225-254 A.D.) “Let such things, however, be lightly esteemed by him who is desirous of being trained in divine learning, while retaining in its integrity the rule of the Catholic faith.” De Principiis book 3 prologue p.301

Novatian (250-258 A.D.) “But because heretics, ever struggling against the truth, are accustomed to prolong the controversy of pure tradition and Catholic faith, being offended against Christ; because He is, moreover, asserted to be God by the Scriptures also, and this is believed to be so by us; we must rightly-that every heretical calumny may be removed from our faith-contend, concerning the fact that Christ is God also, in such a way as that it may not militate against the truth of Scripture; nor yet against our faith, how there is declared to be one God by the Scriptures, and how it is held and believed by us.” Concerning the Trinity ch.30 p.642

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

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

Dionysius of Alexandria (246-265 A.D.) mentions the Catholic Church. Letter 11 ch.3 p.107

Malchion (270 A.D.) mentions the “Church Catholic” Letter written by Malchion in the name of the Synod of Antioch against Paul of Samosata ch.5 p.170

Anatolius of Cappadocia (270-280 A.D.) “saints and Catholics to observe” ch.15 p.151

Adamantius (c.300 A.D.) says “…we are called ‘Catholic’ because we have a truly catholic [universally one] existence” Dialogue on the True Faith first part 809a p.47. See also first part ch.20 p.63

Adamantius (c.300 A.D.) The judge Eutropius speaks of the Catholic Church in Dialogue on the True Faith 4th part section 12 p.142.

Council of Elvira (306/207 A.D.) &&&

Victorinus of Petau (martyred 307 A.D.) &&&

Lactantius (c.303-320/325 A.D.) &&&

Alexander of Alexandria (313-326 A.D.) mentions the Catholic Church in Epistles on the Arian Heresy Epistle 2 ch.6 p.298 (also Nicene and Post-Nicene Fathers Second Series vol.4 p.69.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Private Creed of Arius (328 A.D.) “and in one Catholic Church of God which extends to the ends of the earth.”

Eusebius of Caesarea (323-325 A.D.) mentions the Catholic church. Eusebius’ Ecclesiastical History book 10 ch.5.20 p.381

The Macrostitch Creed (c.345 A.D.) mentions “the holy catholic church” Socrates’ Ecclesiastical History ch.19 p.45

Athanasius (c.339 A.D.) “…he [the Arian bishop Gregory] makes use of the Governor to inflict these dreadful and cruel deeds upon the people of the Catholic Churches, as not being his own.” Circular Letter ch.6 p.95

Athanasius (after 337 A.D.) “…mentions “orthodox sentiments” and the “Catholic Church” Defence Against the Arians part 3 ch.27 p.120

Hilary of Poitiers (before 367 A.D.) mentions “the unity of the Catholic faith” On the Councils ch.80 p.25. See also The Trinity book 2 ch.22 p.58

Evagrius Ponticus (345-377 A.D.) “He was very scrupulous towards the Holy Scriptures and the orthodox traditions of the catholic church.’ The Life of Evagrius ch.16 p.82

Ambrose of Milan (370-390 A.D.) “throughout the Churches Catholic” The context is Catholic vs. Arian bishops. Sermon Against Auxentius no.16 p.432

Pacian of Barcelona (342-379/392 A.D.) refers to the “Catholic truth” Letter 1 ch.1 p.17

Pacian of Barcelona (342-379/392 A.D.) Pacian says, “‘Christian’ is my first name, and ‘Catholic’ is my surname.” Letter 1 ch.4 p.21

Pacian of Barcelona (342-379/392 A.D.) Catholics endure persecution. Letter 2 ch.5.1 p.32

Syriac Book of Steps (400 A.D.) mentions the Catholic church. &&&

Augustine of Hippo (368-8/28/430 A.D.) mentions the “Catholic faith” Confessions of Saint Augustine book 5 ch.10.20 p.86

After the Council of Ephesus I (431 A.D.)

Council of Constantinople II (553 A.D.) mentions the Catholic church. The Sentence of the Synod p.307

Pope Vigilius’ Letter to the Council of Constantinople II p.323 (553 A.D.) mentions the Catholic Church. He also mentions it on p.321.

Genuine Acts of Peter of Alexandria (after 384 A.D. before 858 A.D.) mentions “the Catholic Church” Genuine Acts of Peter of Alexandria p.261

(Nestorian) Liturgy of Addai and Mari (seventh century) ANF vol.7 p.562 “O Lord God Omnipotent, Thine is the Holy Catholic Church, inasmuch as Thou, through the great passion of Thy Christ, didst buy the sheep of Thy pasture; and from the grace of the Holy Spirit, who is indeed of one nature with Thy glorious divinity, are granted the degrees of the true priestly ordination;”

Peter Lombard (1142-1160) “Responding to which, we say, that sanely and in a catholic manner, it is conceded, that One begot One, and that God begat God, because God the Father begat God the Son.” Sentences of Peter Lombard First Book distinction 4 ch.1 p.1. HE also mentions the “Catholic Faith” in ibid ch.2 p.3.

Today

The Catechism of the Catholic Church (1994) mentions the Catholic Church. Part 1 The Credo p.50

C4. Priesthood of all believers (7-0)

1 Peter 2:9; Exodus 19:6; Revelation 1:6; 5:10; 20:6

Melito of Sardis (170-177/180 A.D.) “and [Christ] made us a new priesthood, and a people everlasting for himself” On Pascha stanza 68 p.55

Irenaeus of Lyons (182-188 A.D.) David had been appointed as a priest by God, although Saul persecuted him. For all of the righteous possess the priestly rank.” Irenaeus Against Heresies book 4 ch.8.3 p.471

Irenaeus of Lyons (182-188 A.D.) “In the preceding book, I have shown that all the disciples of the Lord are Levites and priests, … but they are blameless.” Irenaeus Against Heresies book 5 ch.34.3 p.564

Clement of Alexandria (c.195 A.D.) “We have become a consecrated offering to God for Christ’s sake: we are the chosen generation, the royal priesthood, the holy nation, the peculiar people, who once were not a people, but are now the people of God;” Exhortation to the Heathen ch.4 p.189

Clement of Alexandria (c.818-217/220 A.D.) “The spiritual man is, then, the truly kingly man. He is the sacred high priest of God.” Stromata book 7 ch.7 p.533

Clement of Alexandria (198-217/220 A.D.) “‘But ye are a chosen generation, a royal priesthood.’ That we are a chosen race by the election of God is abundantly clear. He says royal, because we are called to sovereignty and belong to Christ; and priesthood on account of the oblation which is made by prayers and instructions, by which are gained the souls which are offered to God.” Fragments from Cassiodorus (fragment 1) p.572

Tertullian (198-220 A.D.) “Vain shall we be if we think that what is not lawful for priests is lawful for laics [laity]. Are not even we laics priests? It is written: “A kingdom also, and priests to His God and Father, hath He made us.” Exhortation to Chastity ch.7 p.54

Tertullian (213 A.D.) “At all events, priests we are called by Christ;” On Monogamy ch.7 p.64-65.

Tertullian (213 A.D.) “Jesus, the Father’s Highest and Great Priest, clothing us from His own store -inasmuch as they ‘who are baptized in Christ have put on Christ’ -has made ‘priests to God His Father,’ according to John.” On Monogamy ch.7 p.66

Tertullian (198-220 A.D.) “We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,” Tertullian On Prayer ch.28 p.690

Tertullian (198-220 A.D.) “As for him who affirms that we are ‘the priesthood of the cross’ we shall claim him as our co-religionist.” To the Nations book 1 ch.12 p.122

Origen (233/234 A.D.) mentions we are a royal priesthood. Exhortation to Martyrdom ch.1.5 p.144

Origen (233/234 A.D.) (partial) says we are a kingdom of priests. Origen’s Exhortation to Martyrdom ch.5 p.155

Cyprian of Carthage (c.246-258 A.D.) “Also in the Apocalypse: … “Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth.” Treatises of Cyprian Treatise 12 ch.15 p.522

Alexander of Cappadocia (233-251 A.D.) (partial) “For, indeed, wherever there are found persons capable of profiting the brethren, such persons are exhorted by the holy bishops to address the people. ANF vol.6 p.154

Victorinus of Petau (martyred 304 A.D.) “And He made us a kingdom and priests unto God and His Father.”] That is to say, a Church of all believers; as also the Apostle Peter says: ‘A holy nation, a royal priesthood.’” Commentary on the Apocalypse from the first chapter verse 6 p.344

Victorinus of Petau (martyred 304 A.D.) “The phial [vial] signifies the Confession, and the race of the new Priesthood.” Commentary on Revelation ch.5 8,9

Victorinus of Petau (martyred 304 A.D.) “The tenfold number signifies the decalogue [Ten commandments], and the hundredfold sets forth the crown of virginity: for he who shall have kept the undertaking of virginity completely, and shall have faithfully fulfilled the precepts of the decalogue, and shall have destroyed the untrained nature or impure thoughts within the retirement of the heart, that they may not rule over him, this is the true priest of Christ, and accomplishing the millenary number thoroughly, is thought to reign with Christ; and truly in his case the devil is bound.” Commentary on the Apocalypse from the twentieth chapter verse 6 p.359

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Augustine of Hippo (380-430 A.D.) “‘In them the second death hath no power,’ are added the words, ‘but they shall be priests of God and Christ, and shall reign with Him a thousand years’; and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the mystical chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, ‘A holy people, a royal priesthood.’ Certainly he implied, though in a passing and incidental way, that Christ is God, saying priests of God and Christ, that is, of the Father and the Son, though it was in His servant-form and as Son of man that Christ was made a Priest for ever after the order of Melchisedec.” Concerning the Last Judgment ch.10 p.&&&

Among corrupt or spurious works

pseudo-Ignatius (after 116A.D.) “Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,’ on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.’” Long version of the Letter to the Ephesians ch.9 p.53

pseudo-Methodius (after 312 A.D.) “Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people-show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him.” Oration of Simeon and Anna ch.13 p.393

Pre-Nicene Differences on Church Rules Grid – May 2026

		Legend for Cells
Cr1. All outside the church organization go to Hell (1-0)	C4. Priesthood of all believers (1-07	W = wrote explicitly on this
Cr2. Mention of orthodox (8-1)		I = Implied
Cr3. Christians met together on Saturday for worship (0)		m = Mixed or Inconsistent
Ca7. Christians met together on Sunday (9-0)		P = partial
On15. No need to observe the Sabbath (but can fast) (10-0)		- = no reference found
Ca24. Mention of the catholic church/faith (11-0)		X = Disagree

Rows: white=Christian writer, orange=schism, pink=strange writer

Christian writer	Pages	Date A.D.	Cr	Cr	Cr	Ca	On	Ca	C
Christian writer	Pages	Date A.D.	1	2	3	7	15	24	4
Clement of Rome (wrote 1 Clement)	16.25	96/98	-	-	-	-	-	-	-
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	-	-	-	W	W	W	-
Didache (=Teaching of the Twelve Apostles)	4.75	c.60-120	-	-	-	W	-	-	-
Apology of Aristides (Greek version)	4	125-161	-	-	-	-	-	-	-
Quadratus of Athens fragment (apologist)	.125	126	-	-	-	-	-	-	-
Epistle of Barnabas	12.5	c.70-130	-	-	-	W	W	-	-
2 Clement (anonymous writer)	5.75	120-140	-	-	-	-	-	-	-
Polycarp to the Philippians	3.5	100-155	-	-	-	-	-	-	-
Mathetes to Diognetus – teaching a disciple	5.25	c.130-200	-	-	-	-	W	-	-
Apostolic fathers totals: all symbols except P	67.5	-155	0	0	0	3	3	1	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	-	-	-	-	-	W	-
Tatian's Diatessaron	86	c.172	-	-	-	-	-	-	-
Christians of Vienna and Lugdunum (Lyons)	6.5	177	-	-	-	-	-	-	-
Athenagoras (apologist)	33.5	177	-	-	-	-	-	-	-
Melito/Meleto of Sardis (Quartodecimian)	11	170-177	-	-	-	-	-	-	W
Hegesippus (chronicler)	2.5	170-180	-	W	-	-	-	-	-
Theophilus of Antioch (to Autolycus)	32	168-181/188	-	-	-	-	-	-	-
Irenaeus of Lyons, disciple of Polycarp	284.75	182-188	-	W	-	P	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	-	-	-	-	-	-	-
Passion of Perpetua and Felicitas	7	c.201/205	-	-	-	-	-	-	-
Serapion of Antioch -against Marcion, Montanists	1.333	191/200-210	-	W	-	-	-	-	-
The Octavius of Minucius Felix	25	210 A.D.	-	-	-	-	-	-	-
Clement of Alexandria	389	193-202	-	W	-	P	-	W	W
Tertullian	891	198-220	-	-	-	W	W	W	W
Hippolytus, pupil of Irenaeus (undisputed)	218	222-235/236	-	W	-	-	-	-	-
Theodotus the probable Montanist	7.75	ca.240	-	-	-	-	-	-	-
Instructions of Commodianus	16	ca.240	-	-	-	-	-	-	-
Julius Africanus (undisputed writings)	9	232-245	-	-	-	-	-	-	-
Martyrdom of the Holy Martyrs	1.5	< 250	-	-	-	-	-		-
Origen (heterodox teacher)	1005.15	225-253/254	-	-	-	-	W	W	W
Novatian (his schism lasted over 200 years)	38.5	250/254-257	-	X	-	-	-	-	-
Treatise Against Novatian	6.5	254-256	-	-	-	-	-	-	-
Treatise on Rebaptism	11	c.250-258	-	-	-	-	-	-	-
Cyprian of Carthage (against Novatian)	250.5	c.246-258	W	-	-	P	W	W	W
Roman church leaders (letters 2,29,30)	1+4.75	250-251	-	-	-	-	-	-	-
Lucian et al. (letters 16, 21)	.875	250-251	-	-	-	-	-	-	-
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	-	-	-	-	-	-	-
Seventh Council of Carthage (85 bishops)	7.25	258	-	-	-	-	-	W	-
Pontius’ The Life and Passion of Cyprian	7.5	258	-	-	-	-	-	-	-
Theognostus of Alexandria (Origenist)	0.5	260	-	-	-	-	-	-	-
Gregory Thaumaturgus (undisputed works)	28.5	240-265	-	-	-	-	-	-	-
Dionysius of Alexandria (Origenist)	39.5	246-265	-	-	-	-	-	W	-
Malchion (Against Paul of Samosata)	0.25	270	-	-	-	-	-	W	-
Pierius of Alexandria (fragment)	0.5	275	-	-	-	-	-	-	-
Anatolius of Cappadocia (mathematician)	7.5	270-280	-	-	-	-	-	W	-
Adamantius Dialog on the True Faith in God	42	c.300	-	-	-	-	-	W	-
Alexander of Lycopolis	12	301	-	W	-	-	-	-	-
Arnobius Against the Heathen (undisputed)	126.5	297-303	-	-	-	-	-	-	-
Victorinus of Petau, Austria –commentator	18.5	-304	-	-	-	W	W	W	W
Council of Elvira	1	306-307	-	-	-	W	-	W	-
Pamphilus disciple of Pierius (Origenist)	2.75	309	-	-	-	-	-	-	-
Creed of Lucian of Antioch	0.3	c.300-311	-	-	-	-	-	-	-
Peter of Alexandria (undisputed)	8.5	306-311	-	-	-	W	-	-	-
Hesychius [Egypt],Pachomius,Phileas,Theodorus	1	-311	-	-	-	-	-	-	-
Methodius (corrected Origen’s followers)	79.5	270-311/312	-	W	-	-	P	-	-
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	-	-	-	-	-	-	-
Alexander of Alexandria-Origenist, undisputed	11.5	313-326	-	W	-	-	-	-	-
Eusebius of Caesarea	1055.4	318-325	-	-	-	W	W	-	-
22 others	28.61	170-325	-	-	-	P	-	-	-
92 Christian writer totals: all symbols except P’s + Eusebius of Caesarea prior to 325 A.D.	4425+ 1055.4	up to 325:	1-0	8-1	0	9-0	10-0	17-0	7-0
Christian writer	Pages	Date A.D.	Cr	Cr	Cr	Ca	On	Ca	C
Christian writer	Pages	Date A.D.	1	2	3	7	15	24	4

UNUSUAL TEACHINGs

-Un1. Use truths in Greek philosophy in addition to Plato for evangelism (9.5-2.5)

Acts 17:23,28

Titus 1:12-23

X Colossians 2:8

X 1 Timothy 6:20 (implied)

p32 Titus 1:1-15; 2:3-8 (21 verses) (150-200 A.D.) Tt 1:12-13

Justin Martyr (c.135-165 A.D.) said that Socrates tried to use true reason to turn people from idols. First Apology of Justin ch.5 p.164

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

Melito of Sardis (170-177 A.D.) mentions that the Sibyl says the gods they worship are really dead kings. Discourse to Antonius Caesar in Ante-Nicene Fathers vol.8 p.752

The Octavius of Minucius Felix (210 A.D.) ch.34 p.194 uses truths in Greek philosophy

Irenaeus of Lyons (182-188 A.D.) says that Plato was closer to God’s truth than the Gnostics, for Plato taught that the same God is just and good. Irenaeus Against Heresies book 3 ch.25.5 p.459

Clement of Alexandria (193-202 A.D.) in the Stromata book 1 ch.2 p.302-303 says “Our book will not shrink from making use of what is best in philosophy and other preparatory instruction”

Tertullian (198-220 A.D.) A Treatise on the Soul 20 p.200 “Just as Seneca says, whom we so often find on our side:”

X Tertullian (198-220 A.D.) “Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.’ He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from ‘the porch of Solomon,’ who had himself taught that ‘the Lord should be sought in simplicity of heart.’ Away with(25) all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.’ said ‘what does Athens have to do with Jerusalem’” Prescription Against Heretics ch.7 p.246

X AGAINST Hippolytus of Portus (222-235/6 A.D.) was against all philosophy in Refutation of All Heresies book 10 ch.1 p.140. I found no statements by Hippolytus supporting learning truth from any human philosophy.

Origen (225-265/254 A.D.) &&&

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

Gregory Thaumaturgus (240-265 A.D.) (partial) was taught by Origen to study the Greek philosophers. Oration and Panegyric Addressed to Origen argument 11 p.32

Dionysius of Alexandria (246-265 A.D.) speaks of the wisest of Greek philosophers. From the Books on Nature ch.2.1 p.84

Lactantius (c.303-320/325 A.D.) mentions that while philosophers have some truth, without the knowledge of God they are like limbs without a head. The Divine Institutes book 6 ch.9 p.172. See also book 1 ch.5 p.14

Lactantius (c.303-320/325 A.D.) positively mentions various Sibyls in The Divine Institutes book 4 ch.6 p.105.

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) “And this shows us that, though the verses of the poets are mythical, they are not altogether devoid of truth, but describe the manners of the demons in a sufficiently fit style.” City of God book 3 ch.11 p.48

-Un2. High view of the teacher Origen (8-1)

Origen (225-254 A.D.) (obviously)

Gregory Thaumaturgus (240-265 A.D.) wrote an entire work The Oration and Panegyric Addressed to Origen (ANF vol.6) p.21-39

Dionysius of Alexandria (246-265 A.D.) &&&

Theognostus of Alexandria (260 A.D.) &&&

Pierius of Alexandria (275 A.D.) &&&

Pamphilus (martyred 309 A.D.) &&&

X (against) Methodius (270-311/312 A.D.) corrected some of Origen’s teaching &&&

Alexander of Alexandria (312-326 A.D.) &&&

Eusebius of Caesarea (318-325 A.D.) was a disciple of Pamphilus. He has three chapters of glowing praise of Origen, and a fourth chapter of his pupils that became Martyrs. Eusebius’ Ecclesiastical History book 6 ch.1-4 p.249-252

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (346-356 A.D.) “And concerning the everlasting co-existence of the Word with the Father, and that He is not of another essence or subsistence, but proper to the Father’s, as the Bishops in the Council said, you may hear again from the labour-loving Origen also. For what he has written as if inquiring and by way of exercise, that let no one take as expressive of his own sentiments, but of parties who are contending in investigation, but what he definitely declares, that is the sentiment of the labour-loving man.” In Defense of the Nicene Definition ch.27 p.168

Basil of Cappadocia (357-378 A.D.) &&&

Gregory of Nazianzen (330-391 A.D.) &&&

Gregory of Nyssa (c.356-397 A.D.) was an Origenist. However, Gregory of Nyssa denied the pre-existence of souls and that all would eventually be saved.

(mixed) Jerome of Stridon, during his early career called Origen the “greatest teacher of the Church after the apostles” (Hebrew Names preface I Jerome’s Homilies on Ezekiel, a man endowed with “immortal genius” (Jerome Vir. Ill. 54.8) who was of “incomparable eloquence and knowledge.” (Jerome’s Letter to Paula 33.4) Origen “surpassed all previous writers, Latin or Greek” (Preface to Murphy’s translation of Origen’s Two Homilies on the Song of Songs (PL 23:1117A)) Homilies on Jeremiah General Introduction p.3

X Jerome Later after controversies about Origen Jerome reversed his opinion. Homilies on Jeremiah General Introduction p.3

(mixed) Augustine of Hippo (388-430 A.D.) &&&

Today

In Eastern Orthodoxy they call Origen “the teacher” but they do not call him a saint.

The Catechism of the Catholic Church (1994) authoritatively quotes Origen. Part 1 section 3 137 p.37-38

-Un3. People should want to suffer (1-0)

God does not say this in His word, the Bible.

Theodotus the probable Montanist (ca.240 A.D.) (implied) says, “The ancients were exceedingly distressed, unless they had always some suffering in the body. For they were afraid, that if they received not in this world the punishment of the sins which, in numbers through ignorance, accompany those that are in the flesh, they would in the other world suffer the penalty all at once. So that they preferred the curative treatment here.” ch.11 p.44

-Un4. Emphasis on numerology besides 666 (4-1)

God does not say this in His word, the Bible.

Epistle of Barnabas (c.70-130 A.D.) ch.9 p.142-143 “For [the Scripture] saith, “And Abraham circumcised ten, and eight, and three hundred men of his household.” What, then, was the knowledge given to him in this? Learn the eighteen first, and then the three hundred. The ten and the eight are thus denoted-Ten by I, and Eight by H. You have [the initials of the name of] Jesus. And because the cross was to express the grace [of our redemption] by the letter T, he says also, “Three Hundred.” He signifies, therefore, Jesus by two letters, and the cross by one. He knows this, who has put within us the engrafted gift of His doctrine. No one has been admitted by me to a more excellent piece of knowledge than this, but I know that ye are worthy.”

Justin Martyr (135-165 A.D.) &&&

X Irenaeus of Lyons (182-188 A.D.) “3. I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers.” Irenaeus of Lyons Against Heresies book 1 ch.16.3 p.341

Clement of Alexandria (193-202 A.D.) “as also certainly in the universe overleaping the nine divisions, the first consisting of the four elements put in one place for equal interchange; and then the seven wandering stars and the one that wanders not, the ninth, to the perfect number, which is above the none, and the tenth division, we must reach to the knowledge of God, to speak briefly, desiring the Maker after the creation.” Stromata book 2 ch.11 p.359

Victorinus of Petau (martyred 307 A.D.) “Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.” On the Creation of the World p.342

-Un5. The church can be called our mother (8-1)

God does not say this in His word, the Bible.

Clement of Alexandria (197-217/220 A.D.) “The mother draws the children to herself; and we seek our mother the Church.” The Instructor book 1 ch.5 p.214

Tertullian (c.203 A.D.) “For as Adam was a figure of Christ, Adam's sleep shadowed out the death of Christ, who was to sleep a mortal slumber, that from the wound inflicted on His side might, in like manner (as Eve was formed), be typified the church, the true mother of the living.” A Treatise on the Soul ch.42 p.222

Tertullian (213 A.D.) “For our one Father, God, lives, and our mother, the Church; and neither are we dead who live to God, nor do we bury our dead, inasmuch as they too are living in Christ.” On Monogamy ch.7 p.64

X Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.3 p.306 “Rusticus says to Hierax, ‘Where are your parents?’ And he answered, and said, ‘Christ is our true father, and faith in Him is our mother; and my earthly parents died; and I, when I was driven from Iconium in Phrygia, came here.’ Rusticus the prefect said to Liberianus, ‘And what say you? Are you a Christian, and unwilling to worship [the gods]?’ Liberianus said, ‘I too am a Christian, for I worship and reverence the only true God.’”

Anonymous Treatise on Rebaptism (c.250-258 A.D.) ch.1 p.668 “contrary to what is good and proper--rashly to be flung like a stain upon our mother the Church;”

Cyprian of Carthage ( 246-258 A.D.) “For as our unanimity and concord ought by no means to be divided, and because we cannot forsake the Church and go outside her to come to you, we beg and entreat you with what exhortations we can, rather to return to the Church your Mother, and to our brotherhood.” Epistles of Cyprian Epistle 43 p.322

Munnulus of Girba at the Seventh Council of Carthage (258 A.D.) p.567 speaks of “our Mother the Catholic church”

Methodius (260-312 A.D.) “Now she who brings forth, and has brought forth, the masculine Word in the hearts of the faithful, and who passed, undefiled and uninjured by the wrath of the beast, into the wilderness, is, as we have explained, our mother the Church.” Banquet of the Ten Virgins Discourse 8 ch.11 p.338

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.389 mentions Pope Silvester and the one mother church.

Eusebius of Caesarea (c.318-325 A.D.) “And the Word announces this to the daughter of Sion, calling the Church of God by this name, through her seeming to be the daughter of the heavenly Jerusalem, she that is the mother of the Saints, according to the holy apostle.” Demonstration of the Gospel ch.17

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Ambrose of Milan (370-390 A.D.) speaks of the “church, our mother”. Concerning Repentance book 2 ch.10.92 p.356

Venantius (lived 530-609) (Implied) speaks of the milk of the church, implying both one church and the church is our mother. Poem on Easter p.330

Today

The Catechism of the Catholic Church (1994) calls the church out mother. Part 1 section 3 169 p.46

-Un6. Christians turn to the east in prayer (2-0)

God does not say this in His word, the Bible.

Tertullian (198-217 A.D.) “The idea no doubt has originated from our being known to turn to the east in prayer.” Apology ch.16 p.31

Tertullian (198-217 A.D.) “Others, with greater regard to good manners, it must be confessed, suppose that the sun is the god of the Christians, because it is a well-known fact that we pray towards the east, or because we make Sunday a day of festivity.” To the Nations ch.13 p.123

Origen (233-235 A.D.) “A few words may now be added in reference to the direction in which one ought to look in prayer. Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light? Should anyone, however, prefer to direct his intercessions according to the aperture of the house, whichever way the doors of the house may face, saying that the sight of heaven appeals to one with a certain attraction greater than the view of the wall, and the eastward part of the house having no opening, we may say to him that since it is by human arrangement that houses are open in this or that direction but by nature that the East is preferred to all the other directions, the natural is to be set before the artificial. Besides, on that view why should one who wished to pray when in the open country pray to the East in preference to the West? If, in the one case it is reasonable to prefer the East, why should the same not be done in every case?” Origen on Prayer ch.20

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Apostolic Constitutions (375-380 A.D.) ch.44 p.447 “But let him pray towards the east. For this also is written in the second book of the Chronicles, that after the temple of the Lord was finished by King Solomon, in the very feast of dedication the priests and the Levites and the singers stood up towards the east, praising and thanking God with cymbals and psalteries, and saying, "Praise the Lord, for He is good; for His mercy endureth for ever.’”

-Un7. Causing yourself pain can be good (0)

God does not say this in His word, the Bible. However, some see Paul disciplining his body in 1 Corinthians 9:27 as justification for this.

No writers prior to Nicea I (325 A.D.).

The Benedictine monk Peter Damien taught self-flagellation in the 11th century.

There was the flagellant order in the 13th century. However, Pope Clement VI ex-communicated them in 1349.

Francis of Assisi

Opus Dei today

Pope John Paul II used to practice self-flagellation.

-Un8. 40-day Advent fast before Christmas (0) (Copts)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

-Un9. Stylites spending years on top of a pillar (0) (Eastern Orthodox)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

Simeon/Symeon the Stylite (390-459 A.D.) was considered a great saint for spending 36 years on top of a pillar near Aleppo, Syria to commune with God and get away from people. In the next century many hermits imitated his life and stayed on Stylites (pillars) too. He is venerated by Eastern Orthodox, Coptic Orthodox, Eastern Catholic and the Roman Catholic churches.

&&& bugs in your mouth. Let the worms stay in your flesh.

-Un10. “The holy fools of Russia” (0) (Russian Orthodox)

God does not say this in His word, the Bible.

No writers prior to Nicea I (325 A.D.).

These were monks who travelled around naked, ate sausage of Friday, danced with prostitutes, and basically did as they pleased, because they were considered insane for God. They were officially known as “the holy fools of Russia”

-Un11. St. Christopher the dog-headed saint (0) (Eastern Orthodox, historic Roman Catholicism)

God does not say anything about a dog-headed race in His word, the Bible.

No writers mentioned a dog-headed race prior to Nicea I (325 A.D.).

In pagan literature there was a legend of dog-headed people, called cynocephali, who were good at war.

St. Christopher was supposedly one of their fierce, cannibalistic people that was converted to Christianity.

X In the Russian Orthodox Church in the 18th century St. Christopher the dog-headed was forbidden to be an icon.

X In the Roman Catholic Church, Vatican II removed the feast day of St. Christopher.

-Un12. St. Isadora the blessed fool (0) (Eastern Orthodox)

St. Isidora (died c.365 A.D.) was in a monastery (convent?). She was not a fool or insane, but she pretended to be insane and demon-possessed so that the other nus would not see her spiritual devotion. So the other nuns beat her and gave her the worst kitchen tasks. She fled fro them. When a monk was guided to find her and bow before her, then the other nuns all reverenced her. She fled from the nunnery to the desert and presumably died there.

See https://www.oca.org/saints/lives/1999/05/10/101345-blessed-isidora-the-fool-of-tabenna-in-egypt, http://www.satucket.com/lectionary/isadora_tabenna.html, and https://www.johnsanidopoulos.com/2018/05/venerable-isidora-fool-for-christ-of.html#google_vignette for more info by Eastern Orthodox.

Di25. Reliance on Platonic philosophy (4-0)

God does not say this in His word, the Bible.

Plato’s Timaeus is not included here.

Clement of Alexandria (193-202 A.D.) “Plato too, recognizing the world as God’s temple, pointed out to the citizens a spot in the city where their idols were to be laid up. ‘Let not, then, any one again,’ he says, ‘consecrate temples to the gods. For gold and silver in other states, in the case of private individuals and in the temples, is an invidious possession;…” The Stromata book 5 ch.11 p.462.

Dionysius of Alexandria (246-265 A.D.) says that Plato, Pythagoras, the Stoics and Heraclitus are the wisest of Greek philosophers. From the Books on Nature ch.1 p.84-85

Alexander of Lycopolis (301 A.D.) (partial, Manichaeus’ view) “But he [Manichaeus] calls matter not that which Plato calls it, which becomes everything when it has received quality and figure, whence he terms it all-embracing-the mother and nurse of all things; nor what Aristotle calls an element, with which form and privation have to do, but something beside these.” Of the Manichaeans ch.2 p.241

Arnobius of Sicca (297-303 A.D.) says that 10,000 years ago men from the island called the Atlantis of Neptune exterminated numerous tribes as Plato tells us. Arnobius Against the Heathen book 1 ch.5 p.415

Lactantius “Let us now pass to the other part of philosophy, which they themselves call moral, in which is contained the method of the whole of philosophy, since in natural philosophy there is only delight, in this there is utility also.” The Divine Institutes book 3 ch.7 p.74

From the Council of Nicea I to the Council of Ephesus (325-431 A.D.)

Augustine of Hippo (388-430 A.D.) used the truths of Plato in evangelism. City of God book 2 ch.14 p.30

Among corrupt or spurious works

pseudo-Justin Martyr (200-351-? 165 A.D.) “And not only Plato, but Homer also, having received similar enlightenment” Justin’s Hortatory Address to the Greeks ch.28 p.284

pseudo-Justin Martyr (200-351-? A.D.) “And Plato, too, when he says that form is the third original principle next to God and matter, has manifestly received this suggestion from no other source than Moses, having learned, indeed, from the words of Moses the name of form,…” Justin’s Hortatory Address to the Greeks ch.29 p.285

Di7. Against jewelry or false/dyed hair (8-0)

1 Peter 3:3-4

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 &&&

Clement of Alexandria (193-217/220 A.D.) is against women being fond of gold and jewelry, or staining the cheeks or painting their eyes. The Instructor book 3 ch.2 p.272

Tertullian (198-220 A.D.) was against precious stones, pearls, and “little pebbles” On the Apparel of Women book 1 ch.6 p.16-17

Theodotus (probable Montanist (ca.240 A.D.) (implied) women who were punished account of their hair and finery.

Commodianus (c.240 A.D.) “Hear my voice, thou who wishest to remain a Christian woman, in what way the blessed Paul commands you to be adorned. Isaiah, moreover, the teacher and author that spoke from heaven, for he detests those who follow the wickedness of the world, says: The daughters of Zion that are lifted up shall be brought low. It is not right in God that a faithful Christian woman should be adorned. Dost thou seek to go forth after the fashion of the Gentiles, O thou who art consecrated to God? God’s heralds, crying aloud in the law, condemn such to be unrighteous women, who in such wise adorn themselves. Ye stain your hair; ye paint the opening of your eyes with black; ye lift up your pretty hair one by one on your painted brow; ye anoint your cheeks with some sort of ruddy colour laid on; and, moreover, earrings hang down with very heavy weight. Ye bury your neck with necklaces; with gems and gold ye bind hands worthy of God with an evil presage. Why should I tell of your dresses, or of the whole pomp of the devil? Ye are rejecting the law when ye wish to please the world. Ye dance in your houses; instead of psalms, ye sing love songs. Thou, although thou mayest be chaste, dost not prove thyself so by following evil things.” Instructions of Commodianus ch.60 p.215. See also ibid ch.59 p.214.

Origen (233/234 A.D.) speaks against jewelry. Origen On Prayer ch.2.2 p.18

Cyprian of Carthage (c.246-258 A.D.) “And although it is written, ‘Ye shall not mar the figure of your beard,’ he plucks out his beard, and dresses his hair; and does he now study to please any one who displeases God? Or does she groan and lament who has time to put on the clothing of precious apparel, and not to consider the robe of Christ which she has lost; to receive valuable ornaments and richly wrought necklaces, and not to bewail the loss of divine and heavenly ornament? Although thou clothest thyself in foreign garments and silken robes, thou art naked; although thou adornest thyself to excess both in pearls, and gems, and gold, yet without the adornment of Christ thou art unsightly. And you who stain your hair, now at least cease in the midst of sorrows; and you who paint the edges of your eyes with a line drawn around them of black powder, now at least wash your eyes with tears. If you had lost any dear one of your friends by the death incident to mortality, you would groan grievously, and weep with disordered countenance, with changed dress, with neglected hair, with clouded face, with dejected appearance, you would show the signs of grief. Miserable creature, you have lost your soul; spiritually dead here, you are continuing to live to yourself, and although yourself walking about, you have begun to carry your own death with you. And do you not bitterly moan; do you not continually groan; do you not hide yourself, either for shame of your sin or for continuance of your lamentation? Behold, these are still worse wounds of sinning; behold, these are greater crimes-to have sinned, and not to make atonement-to have committed crimes, and not to bewail your crimes.” Treatises of Cyprian Treatise 3 ch.30 p.445-446

Arnobius of Sicca (297-303 A.D.) “Was it for this He sent souls, that, forgetting their importance and dignity as divine, they should acquire gems, precious stones, pearls, at the expense of their purity; should entwine their necks with these, pierce the tips of their ears, bind their foreheads with fillets, seek for cosmetics to deck their bodies, darken their eyes with henna; nor, though in the forms of men, blush to curl their hair with crisping-pins, to make the skin of the body smooth, to walk with bare knees, and with every other kind of wantonness, both to lay aside the strength of their manhood, and to grow in effeminacy to a woman’s habits and luxury?” Arnobius Against the Heathen book2 ch.41 p.450

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

&&&John Chrysostom (martyred 407 A.D.)

Di8. Christians must fast on certain days (6-0)

God does not say this in His word, the Bible.

Didache (before 125 A.D.) vol.7 ch.1.5 p.377 Bless, pray for, and fast for your enemies.

Didache ch.2.7 p.378 (before 125 A.D.) “Thou shalt not hate any man” ch.8 p.379 mentions fasting on the fourth day and preparation day, not the second and fifth day.

Irenaeus of Lyons (182-188 A.D.) For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves hound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.” Irenaeus fragment 3 p.568-569

Tertullian (198-220 A.D.) “If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord’s sepulture, when Joseph took down and entombed the body which he had requested. Thence (it follows) that it is even irreligious for the flesh of the servants to take refreshment before their Lord did.” Tertullian On Fasting ch.10 p.109

Dionysius of Alexandria (246-265 A.D.) “You have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close on the day of Pentecost. For you say that there are some of the brethren who hold that that should be done at cockcrow, and others who hold that it should be at nightfall.” letter 5: Letter to Bishop Basilides Canon 1 p.94

Victorinus of Petau (martyred 304 A.D.) mentions that Christians fast on the fourth day. Fragment p.341

Methodius (270-311/312 A.D.) speaks of the fast which prepares for the Easter celebration” The Banquet of the Ten Virgins discourse 3 ch.12 p.321

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (335 A.D.) “We begin the fast of forty days on the twenty-third of Mechir (Feb. 17), and the holy fast of the blessed feast on the twenty-eighth of Phamenoth (Mar. 24); and having joined to these six days after them, in fastings and watchings, as each one is able, let us rest on the third of the month Pharmuthi (Mar. 29), on the evening of the seventh day. Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the Lord’s day, having risen upon us on the fourth of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost. Let us at all times worship the Father in Christ, through Whom to Him and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen. All the brethren who are with me salute you: salute one another with a holy kiss.” Easter Letter 7 335 A.D ch.10 p.527.

Di9. No drinking or eating blood (8-0)

Genesis 9:4; Leviticus 7:26-27; 17:10-14; 19:26; Deuteronomy 12:16,23-25; Acts 15:19-20,29; 21:25

This would include blood soup and blood sausage.

Justin Martyr (c.150 A.D.) Christians were falsely accused of killing people and drinking blood. Second Apology of Justin Martyr ch.12 p.192

Christians of Vienna and Lugdunum (177 A.D.). p.780 says that Christians do not think it lawful to partake of blood of even animals.

Minucius Felix (210 A.D.) says Christians did not even use blood of eatable animals in their food. The Octavius of Minucius Felix ch.30 p.192

Clement of Alexandria (193-217/220 A.D.) says it is unlawful to drink blood. The Instructor book 3 ch.3 p.277

Tertullian (198-220 A.D.) Christians were forbidden to eat the blood of even animals. Tertullian’s Apology ch.9 p.25

Tertullian (198-220 A.D.) “To clench the matter with a single example, you tempt Christians with sausages of blood, just because you are perfectly aware that the thing by which you thus try to get them to transgress they hold unlawful.” Tertullian’s Apology ch.9 p.25

Origen (225-253/254 A.D.) quotes Acts 15:28029. Then he says, “As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons.” Origen Against Celsus book 8 ch.30 p.650.

Origen (225-253/254 A.D.) (partial) discusses that a) the Jews could not eat certain foods and blood, b) Christ in order not to hinder anyone pronounced everything clean, c) but because of obscurity in this manner, the apostles forbade them to take of food offered to idols or blood, d) probably because the odor of the blood was said to be the food of demons. Origen Against Celsus book 8 ch.29-30 p.650

Lactantius (c.303-320/325 A.D.) (implied) says that some evil men would rather imbibe blood than hear the words of the righteous. The Divine Institutes 5 book 1 p.135

Eusebius of Caesarea (329-339/340 A.D.) Blandina says that they would not eat even the blood of irrational animals. Eusebius’ Ecclesiastical History book 5 ch.1.26 p.214

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

The Council of Gangra (325-381 A.D.) canon 2 p.92 (implied) speaks against eating blood.

Pacian of Barcelona (342-379/392 A.D.) says we are not to drink blood. Penance 9 p.1

John Chrysostom (400-401 A.D.) in discussing the Council of Jerusalem says we are not to eat blood. Homilies on Acts homily33 p.207

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) says Christians are not to drink blood. homily 7 ch.4 p.268

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.36 p.142-143 “And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled,”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.30 p.85 forbids eating blood.

Er5. Atoms do not really exist (11-0)

God does not say this in His word, the Bible.

Justin Martyr (c.138-165 A.D.) discusses the opinions of Epicurus on atoms and the void being indestructible. On the Resurrection ch.6 p.297

Theophilus of Antioch (168-181/188 A.D.) “For some said that they were composed of atoms; and others, again, that they eventuate in atoms;” Theophilus to Autolycus book 3 ch.7 p.112-113

Irenaeus of Lyons (182-188 A.D.) “Again, adopting the [ideas of] shade and vacuity from Democritus and Epicurus, they have fitted these to their own views, following upon those [teachers] who had already talked a great deal about a vacuum and atoms, the one of which they called that which is, and the other that which is not. In like manner, these men call those things which are within the Pleroma real existences, just as those philosophers did the atoms; while they maintain that those which are without the Pleroma have no true existence, even as those did respecting the vacuum. They have thus banished themselves in this world (since they are here outside of the Pleroma) into a place which has no existence.” Irenaeus Against Heresies book 2 ch.14.3 p.376-377

Minucius Felix (210 A.D.) (partial, not for or against) “Neither do I refuse to admit what Caecilius earnestly endeavoured to maintain among the chief matters, that man ought to know himself, and to look around and see what he is, whence he is, why he is; whether collected together from the elements, or harmoniously formed of atoms, or rather made, formed, and animated by God.” The Octavius of Minucius Felix ch.17 p.181

Minucius Felix (210 A.D.) (partial, not for or against) “It was delivered to him by God. You see that the opinion of this original philosopher absolutely agrees with ours. Afterwards Anaximenes, and then Diogenes of Apollonia, decide that the air, infinite and unmeasured, is God. The agreement of these also as to the Divinity is like ours. But the description of Anaxagoras also is, that God is said to be the motion of an infinite mind; and the God of Pythagoras is the soul passing to and fro and intent, throughout the universal nature of things, from whom also the life of all animals is received. It is a known fact, that Xenophanes delivered that God was all infinity with a mind; and Antisthenes, that there are many gods of the people, but that one God of Nature was the chief of all; that Xeuxippus acknowledged as God a natural animal force whereby all things are governed. What says Democritus? Although the first discoverer of atoms, does not he especially speak of nature, which is the basis of forms, and intelligence, as God?” The Octavius of Minucius Felix ch.19 p.184

Clement of Alexandria (193-202 A.D.) “The elements are worshipped,-the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure.” Stromata book 1 ch.11 p.312

Tertullian (c.203 A.D.) “But even if I could take in my hand the ‘atoms’ of Epicurus, or if my eye could see the ‘numbers’ of Pythagoras, or if my foot could stumble against the ‘ideas’ of Plato, or if I could lay hold of the ‘entelechies’ of Aristotle, the chances would be, that even in these (impalpable) classes I should find such animals as I must oppose to one another on the ground of their contrariety.” A Treatise on the Soul ch.32 p.212

Hippolytus of Portus (222-235/236 A.D.) “Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms.” Refutation of All Heresies book 1 ch.19 p.21

Origen (225-253/254 A.D.) “We show, accordingly, that the holy Scriptures represent God as unchangeable, both by such words as ‘Thou art the same,’ and ‘I change not;’ whereas the gods of Epicurus, being composed of atoms, and, so far as their structure is concerned, capable of dissolution, endeavour to throw off the atoms which contain the elements of destruction.” Origen Against Celsus book 4 ch.14 p.502

Dionysius of Alexandria (246-265 A.D.) appeals to the complexity of nature to speak against the foolish philosophy of atoms. Fragment 1 ch.4 p.83

Dionysius of Alexandria (246-265 A.D.) speaks against the view of “atoms, as they are borne along causally in the void, and clash all fortuitously against each other in an unregulated whirl, and become commingled one with another in a multitude of forms” as the opinion of Epicurus and Democritus. From the Books on Nature fragment 1 ch.2,3 p.85-86, 87. see also From the Books on Nature ch.2.1 and 2.2 p.85.

Dionysius of Alexandria (246-265 A.D.) “And are we to suppose that the wisdom of man was made up by these atoms, as the myth of Hesiod tells us that Pandora was fashioned by the gods?” From the Books on Nature ch.4 p.89

Anatolius (270-280 A.D.) (partial, not for or against) “Thus it is said that Democritus used a hypothesis, namely, that of atoms and a vacuum; and Asclepiades that of atoms and pores.” Fragments of the Books on Arithmetic p.153

Arnobius of Sicca (297-303 A.D.) lists as a form of madness to “construct the whole fabric of the universe by chance accidents and by random collision, and fashion it by the concourse of atoms of different shapes”. He calls these “perverse convictions”. Arnobius Against the Heathen book 1 ch.31 Ante-Nicene Fathers vol.6 p.421 See also book 1 ch.10 p.437.

Arnobius of Sicca (297-303 A.D.) (partial) discusses, without a recommendation that that some teach the world is made up for four elements, or two elements, or one elements, or none but instead is made up of atoms. None of these opinions are certain. Arnobius Against the Heathen book 2 ch.56 p.455

Lactantius (c.303-320/325 A.D.) “They therefore are in error, who have said either that all things were produced of their own accord or from an assemblage of atoms; since so great a world, so adorned and of such magnitude, could neither have been made nor arranged and set in order without some most skillful author, and that very arrangement by which all things are perceived to be kept together and to be governed bespeaks an artificer with a most skillful mind.” The Divine Institutes book 7 ch.7 p.204

Lactantius (c.303-320/325 A.D.) “Whence, then, did the world derive its origin, if God takes no care of anything? There are, he says, minute atoms, which can neither be seen nor touched, and from the fortuitous meeting of these all things arose, and are continually arising. If they are neither seen nor perceived by any part of the body, how could you know of their existence? In the next place, if they exist, with what mind do they meet together to effect anything? If they are smooth, they cannot cohere: if they are hooked and angular, then they are divisible; for hooks and angles project, and can be cut off. But these things are senseless and unprofitable. Why should I mention that he also makes souls capable of extinction?” Epitome of the Divine Institutes ch.36 p.236

Eusebius of Caesarea (318-325 A.D.) mentions against Democritus’ concept of atoms. Preparation for the Gospel book 3 ch.10 p.18

Eusebius of Caesarea (318-325 A.D.) “Or do atoms, O ye blind, bring you winter and rains, that the earth may send up food for you and all the living creatures there one?” Preparation for the Gospel book 14 ch.25 p.47. See also ibid book 14 ch.45 p.44,45.

From the Council of Nicea I until the Council of Ephesus I (325-431 A.D.)

Athanasius of Alexandria (359 A.D.) says that atoms are false. On the Councils ch.35 p.469

Basil of Cappadocia (357-379 A.D.) “others imagined that atoms, and indivisible bodies, molecules and ducts, form, by their union, the nature of the visible world. Atoms reuniting or separating, produce births and deaths and the most durable bodies only own their consistency to the strength of their mutual adhesion;” The Hexaemeron homily 1 ch.2 p.53

Gregory Nazianzen (330-391 A.D.) “And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,” [Jer. 23:24] and “The Spirit of the Lord filleth the world,” [Wisdom 1:7] if God partly contains and partly is contained? For either He will occupy an empty Universe, and so all things will have vanished for us, with this result, that we shall have insulted God by making Him a body, and by robbing Him of all things which He has made; or else He will be a body contained in other bodies, which is impossible; or He will be enfolded in them, or contrasted with them, as liquids are mixed, and one divides and is divided by another;—a view which is more absurd and anile than even the atoms of Epicurus and so this argument concerning the body will fall through, and have no body and no solid basis at all.” Oration 28 ch.8 p.291

Gregory of Nyssa (382-397 A.D.) “Let these grand talkers inform us what man is, in comparison with the universe, what geometrical point is so without magnitude, which of the atoms of Epicurus is capable of such infinitesimal reduction in the vain fancy of those who make such problems the object of their study,…” Answer to Eunomius’ Second Book p.262

X Macrina (c.380 A.D.) (sister of Basil and Gregory of Nyssa) discusses how God governs the atoms. Gregoy of Nyssa On the Soul and the Resurrection p.437-438.

Gregory of Nyssa (382-397 A.D.) “But I will pass over both this and their reading of Epicurus’ nature system, which he says is equivalent to our conception, maintaining that the doctrine of atoms and empty space, and the fortuitous generation of things, is akin to what we mean by conception. What an understanding of Epicurus! If we ascribe words expressive of things to the logical faculty in our nature, we thereby stand convicted of holding the Epicurean doctrine of indivisible bodies, and combinations of atoms, and the collision and rebound of particles, and so on.” Answer to Eunomius’ Second Book p.291

Augustine of Hippo (410 A.D.) ridicules the absurdity of Cicero’s writing on atoms. Letters of Augustine Letter 118 p.449

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 8 ch.17-19 p.170 says the foolishness of Greeks who claim everything was made of atoms. If everything were, it would fall apart at once.

-Un13. Mother earth / Universal Mother (0)

Sirach (Ecclesiasticus) 40:1 “Great labour is created for all men, and a heavy yoke is upon the children of Adam, from the day of their coming out of their mother’s womb, until the day of their burial into the mother of all.” (Douay)

Irenaeus of Lyons (182-188 A.D.) (partial) “For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation.” Irenaeus Against Heresies, book 3 ch.18.7

From the Council of Nicea I to the Council of Ephesus I (325-431 A.D.)

Eusebius of Caesarea (c.324-c.337 A.D.) “Having ordained this earth to be at once the home, the nurse, and the mother of all the creatures it contains, and watered it both with rain and water-springs, (God) caused it to abound in plants and flowers of every species, for the enjoyment of life.” Oration in Praise of Constantine, ch.6 Paragraph 7

Basil of Cappadocia (357-378/379 A.D.) “The fertility of the earth is its perfect finishing; growth of all kinds of plants, the upspringing of tall trees, both productive and sterile, flowers’ sweet scents and fair colours, and all that which, a little later, at the voice of God came forth from the earth to beautify her, their universal Mother.” Hexameron, Homily 2

Gregory Nanzianzus (330-391 A.D.) “…traverse the length and breadth of earth, the common mother of all….” Second Theological Oration, Oration 28, paragraph 27)

Ambrose of Milan (370-390 A.D.) “One may see the mother of all at one time disfigured with mould, at another bare of produce, at another green and full of flowers, at another dried up.” On the Death of Satyrus, book 2, paragraph 61

Ambrose of Milan (370-390 A.D.) “And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life.” Concerning Repentance, book 1 ch.17, paragraph 96

John Chrysostom (died 407 A.D.) “For the laws of nature are common to all men, that he who departs this life should be hidden in the earth, and delivered over for burial, and be covered up in the bosom of the earth the mother of all….” On Saint Babylas, 2

Augustine of Hippo (301 A.D.) “For many things plucked from trees, or pulled out of the ground, are the better of some interval of time before we use them for food, as leeks and endive, lettuce, grapes, apples, figs, and some pears; and there are many other things which get a better color when they are not used immediately after being plucked, besides being more wholesome for the body, and having a finer flavor to the palate. But these things should not possess all these excellent and agreeable qualities, if, as you say, they become more destitute of good the longer they are kept after separation from their mother earth.” Of the Manichaeans, paragraph 43

Augustine of Hippo (413-426 A.D.) “Nay, not even the earth itself do we call a creator, though she seems to be the prolific mother of all things which she aids in germinating and bursting forth from the seed, and which she keeps rooted in her own breast; for we likewise read, ‘God gives it a body, as it has pleased Him, and to every seed his own body.’ City of God, Book 12 ch.25

From the Fourth Lateran Council on (1215 A.D.-)

Francis of Assisi (1209-1226 A.D.) “Praised be You my Lord through our Sister, Mother Earth who sustains and governs us, producing varied fruits with coloured flowers and herbs.” Canticle of Brother Sun (See https://www.patheos.com/blogs/davearmstrong/2019/12/is-mother-earth-a-catholic-concept-church-fathers.html for more info)

Pope Benedict XVI (12/28/2005) also referred to “mother earth” in a general audience on the topic of Psalm 139 [138]

Pope Francis II (May 11, 1988) Letter “”

https://www.youtube.com/watch?v=Wbrt_UDi5EA

Pre-Nicene Differences on Unusual Teachings Grid – May 2026

		Legend for Cells
-Un1+Di25. Use Greek philosophy in evangelism (9.5-2.5)	-Un7. Causing yourself pain can be good (0)	W = wrote explicitly on this
-Un2. High view of the teacher Origen (8-1)	-Un8.40-day Advent fast before Christmas (0)	I = Implied
-Un3. People should want to suffer (1-0)	Di7.Against jewelry or false/dyed hair (8-0)	m = Mixed or Inconsistent
-Un4. Emphasis on numerology besides 666 (4-1)	Di8.Christians must fast on certain days (6-0)	P = partial
-Un5. The church can be called our mother (8-2)	Di9.No drinking or eating blood (8-0)	- = no reference found
-Un6. Christians turn to the east in prayer (2-0)	Er5. Atoms do not really exist (11-0)	X = Disagree

Rows: white=Christian writer, orange=schism, pink=strange writer

Christian writer	Pages	Date A.D.	Un 1	Un	Un	Un	Un	Un	Un	Un	Di	Di	Di	Er
Christian writer	Pages	Date A.D.	+Di25	2	3	4	5	6	7	8	7	8	9	5
Clement of Rome (wrote 1 Clement)	16.25	96/98	-	-	-	-	-	-	-	-	-	-	-	-
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	-	-	-	-	-	-	-	-	-	-	-	-
Didache (=Teaching of the Twelve Apostles)	4.75	c.60-120	-	-	-	-	-	-	-	-	W	W	-	-
Apology of Aristides (Greek version)	4	125-161	-	-	-	-	-	-	-	-	-	-	-	-
Quadratus of Athens fragment (apologist)	.125	126	-	-	-	-	-	-	-	-	-	-	-	-
Epistle of Barnabas	12.5	c.70-130	-	-	-	W	-	-	-	-	-	-	-	-
2 Clement (anonymous writer)	5.75	120-140	-	-	-	-	-	-	-	-	-	-	-	-
Polycarp to the Philippians	3.5	100-155	-	-	-	-	-	-	-	-	-	-	-	-
Mathetes to Diognetus – teaching a disciple	5.25	c.130-200	-	-	-	-	-	-	-	-	-	-	-	-
Apostolic fathers totals: all symbols except P	67.5	-155	0	0	0	1	0	0	0	0	1	1	0	0
Shepherd of Hermas (= Hermas, = The Pastor)	46.5	c.115-155	-	-	-	-	-	-	-	-	-	-	-	-
Justin Martyr, philosopher, apologist	116.5	c.138-165	W	-	-	W	-	-	-	-	-	-	W	W
Evarestus Martyrdom of Polycarp	5	c.169	-	-	-	-	-	-	-	-	-	-	-	-
Tatian's Diatessaron	86	c.172	-	-	-	-	-	-	-	-	-	-	-	-
Christians of Vienna and Lugdunum (Lyons)	6.5	177	-	-	-	-	-	-	-	-	-	-	W	-
Athenagoras (apologist)	33.5	177	W	-	-	-	-	-	-	-	-	-	-	-
Melito/Meleto of Sardis (Quartodecimian)	11	170-177	W	-	-	-	-	-	-	-	-	-	-	-
Hegesippus (chronicler)	2.5	170-180	-	-	-	-	-	-	-	-	-	-	-	-
Theophilus of Antioch (to Autolycus)	32	168-181/188	-	-	-	-	-	-	-	-	-	-	-	W
Irenaeus of Lyons, disciple of Polycarp	284.75	182-188	W	-	-	X	-	-	-	-	-	W	-	W
Passion of the Scillitan Martyrs -died 180 A.D.	0.75	180-202	-	-	-	-	-	-	-	-	-	-	-	-
Caius and the Muratorian Canon (Latin)	3	190-217	-	-	-	-	-	-	-	-	-	-	-	-
Passion of Perpetua and Felicitas	7	c.201/205	-	-	-	-	-	-	-	-	-	-	-	-
Serapion of Antioch against	1.333	191/200-210	-	-	-	-	-	-	-	-	-	-	-	-
The Octavius of Minucius Felix	25	210 A.D.	-	-	-	-	-	-	-	-	-	-	W	-
Clement of Alexandria	389	193-202	W	-	-	W	W	-	-	-	W	-	W	W
Tertullian	891	198-220	m	-	-	-	W	W	-	-	W	W	W	W
Hippolytus, pupil of Irenaeus (undisputed)	218	222-235/236	X	-	-	-	-	-	-	-	-	-	-	W
Theodotus the probable Montanist	7.75	ca.240	-	-	W	-	-	-	-	-	W	-	-	-
Instructions of Commodianus	16	ca.240	-	-	-	-	-	-	-	-	W	-	-	-
Julius Africanus (undisputed writings)	9	232-245	-	-	-	-	-	-	-	-	-	-	-	-
Martyrdom of the Holy Martyrs	5.5	< 250	-	-	-	-	X	-	-	-	-	-	-	-
Origen (heterodox teacher)	1005.15	225-253/254	W	W	-	-	-	W	-	-	W	-	W	W
Novatian (his schism lasted over 200 years)	38.5	250/254-257	-	-	-	-	-	-	-	-	-	-	-	-
Treatise Against Novatian	6.5	254-256	-	-	-	-	-	-	-	-	-	-	-	-
Treatise on Rebaptism	11	c.250-258	-	-	-	-	W	-	-	-	-	-	-	-
Cyprian of Carthage (against Novatian)	250.5	c.246-258	X	-	-	-	W	-	-	-	W	-	-	-
Roman church leaders (letters 2,29,30)	1+4.75	250-251	-	-	-	-	-	-	-	-	-	-	-	-
Lucian et al. (letters 16, 21)	.875	250-251	-	-	-	-	-	-	-	-	-	-	-	-
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	-	-	-	-	-	-	-	-	-	-	-	-
Seventh Council of Carthage (85 bishops)	7.25	258	-	-	-	-	W	-	-	-	-	-	-	-
Pontius’ The Life and Passion of Cyprian	7.5	258	-	-	-	-	-	-	-	-	-	-	-	-
Theognostus of Alexandria (Origenist)	0.5	260	-	-	-	-	-	-	-	-	-	-	-	-
Gregory Thaumaturgus (undisputed works)	28.5	240-265	P	W	-	-	-	-	-	-	-	-	-	-
Dionysius of Alexandria (Origenist)	39.5	246-265	W	W	-	-	-	-	-	-	-	W	-	W
Malchion (Against Paul of Samosata)	0.25	270	-	-	-	-	-	-	-	-	-	-	-	-
Pierius of Alexandria (fragment)	0.5	275	-	W	-	-	-	-	-	-	-	-	-	-
Adamantius Dialog on the True Faith in God	42	c.300	-	-	-	-	-	-	-	-	-	-	-	-
Arnobius Against the Heathen (undisputed)	126.5	297-303	W	-	-	-	-	-	-	-	W	-	-	W
Victorinus of Petau, Austria –commentator	18.5	-304	-	-	-	W	-	-	-	-	-	W	-	-
Pamphilus disciple of Pierius (Origenist)	2.75	309	-	W	-	-	-	-	-	-	-	-	-	-
Creed of Lucian of Antioch	0.3	c.300-311	-	-	-	-	-	-	-	-	-	-	-	-
Peter of Alexandria (undisputed)	8.5	306-311	-	-	-	-	-	-	-	-	-	-	-	-
Hesychius [Egypt],Pachomius,Phileas,Theodorus	1	-311	-	-	-	-	-	-	-	-	-	-	-	-
Methodius (corrected Origen’s followers)	79.5	270-311/312	-	X	-	-	W	-	-	-	-	W	-	-
Council of Arles I, France. 26-44 bishops.	0.333	Aug. 314	-	-	-	-	W	-	-	-	-	-	-	-
Council of Neocaesarea (Basil and c.19 others).	1.333	c.315	-	-	-	-	-	-	-	-	-	-	-	-
Martyrdom of Habib the Deacon by Theophilus	5.5	event c.315	-	-	-	-	X	-	-	-	-	-	-	-
Athanasius Against the Heathen & Incarnation	56	318	-	-	-	-	-	-	-	-	-	-	-	-
Lactantius, tutor of Constantine’s son	305.5	303-325	W	-	-	-	-	-	-	-	-	-	W	W
Alexander of Alexandria-Origenist, undisputed	11.5	313-326	-	W	-	-	-	-	-	-	-	-	-	-
Eusebius of Caesarea	1055.4	318-325	-	W	-	-	W	-	-	-	-	-	W	W
25 others that do not have references.	49.11	170-325	-	-	-	-	-	-	-	-	-	-	-	-
92 Christian writer totals: all symbols except P’s + Eusebius of Caesarea prior to 325 A.D.	4425+ 1055.4	up to 325:	9.5-2.5	8-1	1-0	4-1	8-1	2-0	0	0	8-0	6-0	8-0	11-0
Christian writer	Pages	Date A.D.	Un	Un	Un	Un	Un	Un	Un	Un	Di	Di	Di	Er
Christian writer	Pages	Date A.D.	1+Di25	2	3	4	5	6	7	8	7	8	9	5