Differences in What Christians Teach

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.”

Justin Martyr (c.150 A.D.) “What sober-minded man, then, will not acknowledge that we are not atheists, worshipping as we do the Maker of this universe, and declaring, as we have been taught, that He has no need of streams of blood and libations and incense; whom we praise to the utmost of our power by the exercise of prayer and thanksgiving for all things wherewith we are supplied, as we have been taught that the only honour that is worthy of Him is not to consume by fire what He has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to Him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before Him petitions for our existing again in incorruption through faith in Him.” First Apology of Justin Martyr ch.13 p.166

Athenagoras (177 A.D.) “But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense, for as much as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we 'lift up holy hands' to Him, what need has He further of a hecatomb?” A Plea for Christians ch.13 p.134-135

Arnobius of Sicca (293-303 A.D.) (partial. in this and many other places against pagan use of incense. Never any positive references to incense.) “But in the discussion which we at present maintain, we do not undertake this trouble or service, to show and declare who all these were. But this is what we proposed to ourselves, that as you call us impious and irreligious, and, on the other hand, maintain that you are pious and serve the gods, we should prove and make manifest that by no men are they treated with less respect than by you. But if it is proved by the very insults that it is so, it must, as a consequence, be understood that it is yon who rouse the gods to fierce and terrible rage, because you either listen to or believe, or yourselves invent about them, stories so degrading. For it is not he who is anxiously thinking of religious rites, and slays spotless victims, who gives piles of incense to be burned with fire, not he must be thought to worship the deities, or alone discharge the duties of religion. True worship is in the heart, and a belief worthy of the gods; nor does it at all avail to bring blood and gore, if you believe about them things which are not only far remote from and unlike their nature, but even to some extent stain and disgrace both their dignity and virtue.” Arnobius Against the Heathen book 7 ch.30 p.530.

Lactantius (c.33-320/325 A.D.) “But our religion is on this account firm, and solid, and unchangeable, because it teaches justice, because it is always with us, because it has its existence altogether in the soul of the worshipper, because it has the mind itself for a sacrifice. In that religion nothing else is required but the blood of animals, and the smoke of incense, and the senseless pouring out of libations; but in this of ours, a good mind, a pure breast, an innocent life: those rites are frequented by unchaste adulteresses without any discrimination, by impudent procuresses, by filthy harlots; they are frequented by gladiators, robbers, thieves, and sorcerers, who pray for nothing else but that they may commit crimes with impunity.” The Divine Institutes book 5 ch.20 p.157

Lactantius (c.303-320/325 A.D.) “For if man shall be just, having received immortality, he will serve God for ever. But that men are not born except for justice, both the ancient philosophers and even Cicero suspects. For, discussing the Laws, he says: 'But of all things which are discussed by learned men, nothing assuredly is of greater importance than that it should be entirely understood that we are born to justice.' We ought therefore to hold forth I and offer to God that alone for the receiving of which He Himself produced us. But how true this twofold kind of sacrifice is, Trismegistus Hermes is a befitting witness, who agrees with us, that is, with the prophets, whom we follow, as much in fact as in words. He thus spoke concerning justice: 'Adore and worship this word, O son.' But the worship of God consists of one thing, not to be wicked. Also in that perfect discourse, when he heard Asclepius inquiring from his son whether it pleased him that incense and other odours for divine sacrifice: were offered to his father, exclaimed: 'Speak words of good omen, O Asclepius. For it is the greatest impiety to entertain any such thought concerning that being of pre-eminent goodness. For these things, and things resembling these, are not adapted to Him. For He is full of all things, as many as exist, and He has need of nothing at all. But let us give Him thanks, and adore Him. For His sacrifice consists only of blessing.' And he spoke rightly.” The Divine Institutes book 6 ch.25 p.193

X Eusebius (318-325 A.D.) Demonstration of the Gospel book 1 ch.10 “So, then, we sacrifice and offer incense.”

After Nicea I (325 A.D. - )

Ephraem Syrus (350-378 A.D.) “Lay me not with sweet spices: for this honour avails me not; Nor yet incense and perfumes: for the honour benefits me not. Burn sweet spices in the Holy Place: and me, even me, conduct to the grave with prayer. Give ye incense to God: and over me send up hymns. Instead of perfumes of spices: in prayer make remembrance of me.” His Testament NPNF2 vol.13 p.135

Apostolic Canons Canon 3 allowed for incense to be brought to the altar.

Liturgy of James ch.1 ANF vol.7 p.437 “and accept from us, Thy unprofitable servants, this incense as an odour of a sweet smell, and make fragrant the evil odour of our soul and body, and purify us with thy sanctifying power of Thy all-holy Spirit:”

Liturgy of Mark ANF vol.7 p.552 “Purify our lives and cleanse our hearts from all pollution and from all wickedness, that with pure heart and conscience we may offer to Thee this incense for a sweet-smelling savour, and for the remission of our sins and the sins of all Thy people, through the grace, mercy, and love of Thine only-begotten Son:”

Eastern Orthodox use incense in the church

(Nestorian) Liturgy of Addai and Mari (seventh century)

Copts also use incense in the church.

See http://archive.churchsociety.org/churchman/documents/Cman_117_3_Brattston.pdf

-Wo2. Bells in worship (0) (Orthodox)

God does not affirm this or deny this in His word, the Bible.

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

From the Council of Ephesus I to the start of Muslim conquests (431-634 A.D.)

Paulinus of Nola (431 A.D.) was apparently the first to introduce bells in worship.

Roman Catholics, Orthodox, Copts, and Protestants often use bells to announce the start of a church service.

-Wo3. Festival of Annunciation (0)

God does not affirm this or deny this in His word, the Bible.

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

The Feast of Annunciation is not mentioned until John Chrysostom in 384 A.D. according to the Ante-Nicene Church Fathers vol.6 p.58 footnote 1.

In later times

The Coptic church celebrates this as one of the seven major feasts.

The Nestorian Church (=Assyrian Church in the East) celebrates this.

Eastern Orthodox, Anglican, Episcopalian, and Lutheran churches celebrate this.

The Catechism of the Catholic Church (1994) mentions the Festival of Anunciation. Part 2 1172 p.303

Among corrupt or spurious works

pseudo-Gregory Thaumaturgus (after 265 A.D.) mentions that the specific day that Gabrial announced Christ’s birth to Mary. This is from Four Homilies, homily 1 p.58 which is spurious. It also mentions the festival in Homily 2 p.61. Four Homilies was acknowledged as spurious by Alesio Aurelio Pellicia, an influential Italian Catholic church historian in his Polity of the Christian Church. Pellicia wrote in the eighteenth cent

-Wo4. Celebrate Christmas (Dec. 25th or Jan. 7) (0)

God does not affirm this or deny this in His word, the Bible.

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

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

Ephraem the Syrian Christian (c.350-378 A.D.) records Christ’s Nativity being celebrated. He shows that was celebrated around 13 days after the winter solstice. (Hymns on the Nativity Hymn 4 p.235). Ephraim lived on the western part of the Persian Sassanid Empire, where Roman Emperor-declared holidays would not be celebrated.

Because of a calendar change, there are two dates for celebrating Christmas.

Roman Catholics, Protestants, and the Nestorian Church (=Assyrian Church in the East) celebrate this December 25th.

Eastern Orthodox and Coptic churches celebrate Christmas January 7th.

Seventh-Day Adventists do not officially celebrate Christmas in church, but they do not forbid it either, as a family gathering.

A heretical religion, Jehovah’s Witnesses, do not celebrate Christmas at all.

-Wo5. Lent (40 days) (0)

God does not affirm this or deny this in His word, the Bible.

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

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

Council of Nicea (325 A.D.) briefly mentions Lent in canon 5 p.13.

Athanasius (337 A.D.) mentions Lent. Circular Letter ch.4 p.94.

Athanasius (358 A.D.) says that the Arians kicked to death a Christian “during the time of Lent”. History of the Arians ch.65 p.294

The Synod of Laodicea (343-381 A.D.) canon 52 p.156 says not to celebrate marriages and birthday feasts during Lent.

Rufinus (373-406 A.D.) “I translated not only at your instance, but even under pressure from you during the days of Lent; but as you, my devout brother Macarius,…” Rufinus’ translator preface in Origen’s de Principiis book 3 p.301. (Rufinus mentioned Lent here, but Rufinus never claimed Origen mentioned Lent.)

John Chrysostom (martyred 407 A.D.) “(some indeed who spend two whole days without food; and others who, rejecting from their tables not only the use of wine, and of oil, but of every dish, and taking only bread and water, persevere in this practice during the whole of Lent;” On the Statues homily 4.12 p.370

John Chrysostom (martyred 407 A.D.) mentions lent Homilies on Ephesians Homily 3 p.63

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

The Catechism of the Catholic Church (1994) part 1.540 p.138 discusses Lent.

Eastern Orthodox celebrate Lent, calling it the “Great Lent” for 40 days.

Many Protestants celebrate Lent too, giving up something for that period that they are attached to.

Nestorians (Assyrian Church of the East) celebrate Lent, calling it “the Great Fast” for 50 days.

Copts have a 55-day Lent, including 40 days of fasting. The call is “the Great Fast” or “the Great Lent”

-Wo6. Musical instruments in the church (0)

There are musical instruments in the Old Testament and in Revelation.

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

X Anabaptist Conrad Grebel (1498-1526) (partial) believed there should not even be singing in church. He interpreted Colossians 3:16 as you are not supposed to sing out loud.

Every Christian church today has singing with human voices.

The Coptic churches (partial) uses hand symbols and triangles in church services; mainly for making time.

X Nestorian churches generally do not have musical instruments.

X The Church of Christ does not have musical instruments.

The Catechism of the Catholic Church (1994) mentions worshipping with musical instruments. Part 2 1156 p.298-299

-In7. Don’t worship any images or idols (17-0)

Exodus 20:4; Deuteronomy 5:8; 27:15; Psalm 31:6; Psalm 97:7; Jon 2:8 (implied); Acts 14:15

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 5:10-11

Epistle of Barnabas ch.14 p.146 (c.70-130 A.D.) “And Moses understood that hey [the Israelites] had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken.” (It does not say they sinned by worshipping a calf, though they did. The main point for Barnabas was the image.

Athenagoras (177 A.D.) in A Plea for Christians ch.34 p.147 “So that, if we were to regard the various forms of matter as gods, we should seem to be without any sense of the true God, because we should be putting the things which are dissoluble and perishable on a level with that which is eternal.” See also ibid ch.15 p.135.

Athenagoras (177 A.D.) asks and answers the question “are we to come and worship images?” A Plea for Christians ch.15 p.135

Melito of Sardis (170-177/180 A.D.) “‘There are, however, persons who say: It is for the honour of God that we make the image: in order, that is, that we may worship the God who is concealed from our view. But they are unaware that God is in every country, and in every place, and is never absent, and that there is not anything done and He knoweth it not. Yet thou, despicable man! within whom He is, and without whom He is, and above whom He is, hast nevertheless gone and bought thee wood from the carpenter’s, and it is carved and made into an image insulting to God. To this thou offerest sacrifice, and knowest not that the all-seeing eye seeth thee, and that the word of truth reproves thee, and says to thee: How can the unseen God be sculptured? Nay, it is the likeness of thyself that thou makest and worshippest. Because the wood has been sculptured, hast thou not the insight to perceive that it is still wood, or that the stone is still stone? The gold also the workman taketh according to its weight in the balance. And when thou hast had it made into an image, why dose thou weigh it? Therefore thou art a lover of gold, and not a lover of God.” Fragment 1 p.754

Melito of Sardis (170-177/180 A.D.) vol.8 ch.1 p.753 says we are to serve God and not images. He discusses this in more detail on p.755 saying that men are despicable who worship images.

Theophilus of Antioch (168-181/188 A.D.) quotes Exodus 20:3 “And concerning piety He [God] says, ‘Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I am the Lord thy God.’” Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) (partial) “They style themselves Gnostics. They [Carpocratians] also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.” Irenaeus Against Heresies book 1 ch.25.6 p.351

Minucius Felix (210 A.D.) “But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, many himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him/”The Octavius of Minucius Felix ch.32 p.193

Minucius Felix (210 A.D.) criticizes the heathens for idolatry and praying to images. “Thus they invoke their deity, they supplicate their images, they implore their Genius, that is, their demon; and it is safer to swear falsely by the genius of Jupiter than by that of a king. Crosses, moreover, we neither worship not wish for...” The Octavius of Minucius Felix ch.29 p.191

Clement of Alexandria (193-217/220 A.D.) “And if Moses commanded men to make not an image to represent God by art, …” The Instructor book 3 ch.2 p.274

Clement of Alexandria (193-202 A.D.) “The law… teaches wisdom, by abstinence from sensible images.” Stromata book 2 ch.18 p.365

Clement of Alexandria (193-202 A.D.) “Numa the king of the Romans was a Pythagorean, and aided by the precepts of Moses, prohibited from making an image of God in human form, and of the shape of a living creature.” Stromata book 1 ch.15 p.316

Clement of Alexandria (c.195 A.D.) “Why, then, foolish and silly men (for I will repeat it), have you, defaming the supercelestial region, dragged religion to the ground, by fashioning to yourselves gods of earth, and by going after those created objects, instead of the uncreated Deity, have sunk into deepest darkness? The Parian stone is beautiful, but it is not yet Poseidon. The ivory is beautiful, but it is not yet the Olympian Zeus. Matter always needs art to fashion it, but the deity needs nothing. Art has come forward to do its work, and the matter is clothed with its shape; and while the preciousness of the material makes it capable of being turned to profitable account, it is only on account of its form that it comes to be deemed worthy of veneration. Thy image, if considered as to its origin, is gold, it is wood, it is stone, it is earth, which has received shape from the artist’s hand. But I have been in the habit of walking on the earth, not of worshipping it. For I hold it wrong to entrust my spirit’s hopes to things destitute of the breath of life. We must therefore approach as close as possible to the images. How peculiarly inherent deceit is in them, is manifest from their very look. For the forms of the images are plainly stamped with the characteristic nature of demons.” Exhortation to the Heathen ch.4 p.188-189

Clement of Alexandria (193-217/220 A.D.) “And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship’s anchor, which Seleucus got engraved as a device; and if there be one fishing, he will remember the apostle, and the children drawn out of the water. For we are not to delineate the faces of idols, we who are prohibited to cleave to them; nor a sword, nor a bow, following as we do, peace; nor drinking-cups, being temperate.” The Instructor book 3 ch.11 p.285-286

Clement of Alexandria (c.195A.D.) “For we are expressly prohibited from exercising a deceptive art: ‘For thou shalt not make,” says the prophet, “the likeness of anything which is in heaven above or in the earth beneath.’” Exhortation to the Heathen ch.4 p.189

Tertullian (198-220 A.D.) “For it is the privilege of the dead also to be thus crowned, as they too straightway become idols, both by their dress and the service of deification, which (deification) is with us a second idolatry.” The Chaplet (de Corona) ch.10 p.98

Tertullian (198-220 A.D.) “but nothing is more impure than idols.” The Chaplet (de Corona) ch.10 p.99. See also On Idolatry ch.4 p.62-63; The Shows ch.13 p.85

Tertullian (205 A.D.) writes that certain Christian prisoners knew “that they must resist idolatry to the death.” Scorpiace ch.8 p.640

Hippolytus of Portus (222-235/236 A.D.) Talks about idolatry Treatise on Christ and Antichrist ch.65 p.219

Martyrdom of the Holy Martyrs (before 250 A.D.) (ANF vol.1) ch.1 p.305 (implied) “wicked decrees were passed against the godly Christians in town and country, to force them to offer libations to vain idols,”

Origen (235-245 A.D.) teaches we should not worship idols Homilies on Jeremiah homily 7 ch.3.1 p.71

Origen (225-253/254 A.D.) (implied) “But if he thinks his statement, that ‘they were never held in any reputation or account,’ to be proved, because no remarkable event in their history is found recorded by the Greeks, we would answer, that if one will examine their polity from its first beginning, and the arrangement of their laws, he will find that they were men who represented upon earth the shadow of a heavenly life, and that amongst them God is recognised as nothing else, save He who is over all things, and that amongst them no maker of images was permitted to enjoy the rights of citizenship. For neither painter nor image-maker existed in their state, the law expelling all such from it; that there might be no pretext for the construction of images,-an art which attracts the attention of foolish men, and which drags down the eyes of the soul from God to earth. There was, accordingly, amongst them a law to the following effect: ‘Do not transgress the law, and make to yourselves a graven image, any likeness of male or female; either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flieth under the heaven, or a likeness of any creeping thing that creepeth upon the earth, or a likeness of any of the fishes which are in the waters under the earth.’” Origen Against Celsus book 4 ch.31 p.510

Origen (225-253/254 A.D.) says to have no graven images, without specifying images of idols or the true God. Origen Against Celsus book 7 ch.64 p.636

Origen (233/234 A.D.) mentions a difference between bowing to and worshipping idols, but both are bad. Exhortation to Martyrdom ch.2.6 p.146

Adamantius (c.300 A.D.) discusses how adultery, murder, taking money under bad circumstances, and idol worship are doing wrong. Dialogue on the True Faith Fourth Part ch.10 p.139

Arnobius of Sicca (297-303 A.D.) says not to worship any idols. Arnobius Against the Heathen book 1 ch.39 p.423-424

Victorinus of Petau (martyred 304 A.D.) mentions not worshipping an image. Commentary on the Apocalypse of the Blessed John ch.13.13 p.357

Methodius (270-311/312 A.D.) (implied) The gold and silver metals did not sin, when they used to make idols. The Banquet of the Ten Virgins discourse 2 ch.5 p.315

Methodius (c.270-311/312 A.D.) “And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, ‘his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;’ that is, God, the Maker of all men; therefore, also, according to the apostle, He ‘will have all men to be saved, and to come unto the knowledge of the truth.’” The Banquet of the Ten Virgins discourse 2 ch.7 p.316

Athanasius of Alexandria (318 A.D.) says not to worship any idols. Against the Heathen ch.23-24 p.16-17. See also ibid ch.14 p.11-12 and ch.21.1 p.15

Athanasius of Alexandria (318 A.D.) said not to worship graven images. Athanasius Against the Heathen part 1 ch.11.1 p.10

Lactantius (c.303-320/325 A.D.) “For the likeness of a man appears to be necessary at that time when he is far away; and it will become superfluous when he is at hand. But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous.” The Divine Institutes book 2 ch.2 p.42

Lactantius (c.303-320/325 A.D.) “What madness is it, then, either to form those objects which they themselves may afterwards fear, or to fear the things which they have formed? But, they say, we do not fear the images themselves, but those beings after whose likeness they were formed, and to whose names they are dedicated. You fear them doubtless on this account, because you think that they are in heaven; for if they are gods, the case cannot be otherwise. Why, then, do you not raise your eyes to heaven, and, invoking their names, offer sacrifices in the open air? Why do you look to walls, and wood, and stone, rather than to the place where you believe them to be? What is the meaning of temples and altars? what, in short, of the images themselves, which are memorials either of the dead or absent? For the plan of making likenesses was invented by men for this reason, that it might be possible to retain the memory of those who had either been removed by death or separated by absence. In which of these classes, then, shall we reckon the gods? If among the dead, who is so foolish as to worship them? If among the absent, then they are not to be worshipped, if they neither see our actions nor hear our prayers. But if the gods cannot be absent,-for, since they are divine, they see and hear all things, in whatever part of the universe they are,-it follows that images are superfluous, since the gods are present everywhere, and it is sufficient to invoke with prayer the names of those who hear us. But if they are present, they cannot fail to be at hand at their own images. It is entirely so, as the people imagine, that the spirits of the dead wander about the tombs and relics of their bodies. But after that the deity has begun to be near, there is no longer need of his statue.” The Divine Institutes book 2 ch.2 p.41.

Lactantius (c.303-320/325 A.D.) “But if it appears that these religious rites are vain in so many ways as I have shown, it is manifest that those who either make prayers to the dead, or venerate the earth, or make over their souls to unclean spirits, do not act as becomes men, and that they will suffer punishment for their impiety and guilt, who, rebelling against God, the Father of the human race, have undertaken inexpiable rites, and violated every sacred law.” The Divine Institutes book 3 ch.18 p.67

Lactantius (c.303-320/325 A.D.) “I have shown that the religious rites of the gods are vain in a threefold manner: In the first place, because those images which are worshipped are representations of men who are dead; and that is a wrong and inconsistent thing, that the image of a man should be worshipped by the image of God, for that which worships is lower and weaker than that which is worshipped: then that it is an inexpiable crime to desert the living in order that you may serve memorials of the dead, who can neither give life nor light to any one, for they are themselves without it: and that there is no other God but one, to whose judgment and power every soul is subject. In the second place, that the sacred images themselves, to which most senseless men do service, are destitute of all perception, since they are earth. But who cannot understand that it is unlawful for an upright animal to bend itself that it may adore the earth? which is placed beneath our feet for this purpose, that it may be trodden upon, and not adored by us, who have been raised from it, and have received an elevated position beyond the other living creatures, that we may not turn ourselves again downward, nor cast this heavenly countenance to the earth, but may direct our eyes to that quarter to which the condition of their nature has directed, and that we may adore and worship nothing except the single deity of our only Creator and Father, who made man of an erect figure, that we may know that we are called forth to high and heavenly things.” The Divine Institutes book 3 ch.18 p.67

Lactantius (c.303-320/325 A.D.) says not to work for any idols. Epitome of the Divine Institutes ch.51 p.246

Lactantius (c.303-320/325 A.D.) “I have taught, as I imagine, that the honours paid to gods are not only, impious, but also vain, either because they were men whose memory was consecrated after death; or because the images themselves are insensible and deaf, inasmuch as they are formed of earth, and that it is not right for man, who ought to look up to heavenly things, to subject himself to earthly things; or because the spirits who claim to themselves those acts of religious service are unholy and impure, and on this account, being condemned by the sentence of God, fell to the earth, and that it is not lawful to submit to the power of those to whom you are superior, if you wish to be a follower of the true God.” Epitome of the Divine Institutes ch.30 p.233

Eusebius of Caesarea (318-325 A.D.) “The rest of mankind, however, having fallen away from this only true religion, and gazing in awe upon the luminaries of heaven with eyes of flesh, as mere children in mind, proclaimed them gods, and honoured them with sacrifices and acts of worship, though as yet they built no temples, nor formed likenesses of mortal men with statues and carved images, but looked up to the clear sky and to heaven itself, and in their souls reached up unto the things there seen.” Preparation for the Gospel book 2 ch.6 p.17

Eusebius of Caesarea (318-325 A.D.) “The evil and noxious daemons who infested Egypt before, inhabiting images for long ages, and enslaving the souls of the Egyptians with all manner of deceitful superstition, when they became aware of a strange divine power sojourning among them, were all at once disturbed and tossed to and fro, and their heart and power of thought was diminished within them, yielding to and conquered by the invisible power that drave on them and consumed them with its sacred word as with fire.” Demonstration of the Gospel book 6 ch.20

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.7 p.276 teaches against worshipping any images of idols.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.2 p.275 says do not “commit adultery” with worthless lifeless images.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 9 ch.15 p.278 in speaking about idols that could allegedly move says, “even maggots move, but they are not calls gods.”

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.30 p.85 speaks of one setting up an altar to demons, offering blood sacrifices. The fifth giant set up an idol to worship.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 4 ch.20 p..33 shows we are not to worship any images.

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

(formerly) Catholic Canon Law (1917) forbad participation in non-Catholic rituals. However, the 1983 Code of Canon Law does not forbid this. See https://onepeterfive.com/liberationist-bishop-reinaldo-nanns-defense-of-pachamama-and-pope-leo-xiv/ for more info.

X Pope Leo XIV (1995) (Robert Prevost) was in a worship service to Pachamama, a South American/Incan earth goddess. This was during the Augustinian Symposium in São Paulo, Brazil.

X The Vatican (2020) issued a coin with the picture of Pachamama (mother earth). See https://www.youtube.com/watch?v=YsrnJ-hBbP0 for more info.

In8. Do not worship other gods (23-0)

Deuteronomy 4:24; 27:15; Psalm 97:7

X Pope John Paul II said there were other ways to God.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 8:1-6; 5:10-11

Ignatius of Antioch (-107/116 A.D.) “…Jesus Christ, by whom, if we are not in readiness to die into His passion, His life is not in us.” Letter of Ignatius to the Magnesians ch.5 p.61

Didache (=Teaching of the Twelve Apostles) vol.7 ch.5 p.379 (before 125 A.D.) The way of death is cursings, murder, adulteries, fornication, lusts, magic arts, idolatries, witchcraft, filthy talking, jealousies,

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 “And they are ready to sacrifice their lives for the sake of Christ;”

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 “For they know of God, the Creator and Fashioner of all things through the only-begotten Son and the Holy Spirit; and beside Him they worship no other God.”

Mathetes to Diognetus (c.130-200 A.D.) ch.2 p.23 says not to worship idols.

Justin Martyr (c.150 A.D.) tells the emperor that to God alone we render worship, but in other things we gladly serve him. First Apology of Justin Martyr ch.17 p.168

Christians of Vienna and Lugdunum (177 A.D.). tells of the suffering of Christians who endured persecution rather than sacrifice. It calls Christians who succumbed to torture and sacrificed “abortions”. p.778-780

Theophilus of Antioch (168-181/188 A.D.) “And they [God’s laws] taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, …” Theophilus to Autolycus book 2 ch.34 p.108

Theophilus of Antioch (168-181/188 A.D.) says that just has a king does not allow any other kings under him, so God does not allow any to be worshipped under him. Theophilus to Autolycus book 1 ch.11 p.92

Irenaeus of Lyons (c.160-202 A.D.) says we should love our neighbors as ourselves. Proof of Apostolic Preaching ch.95.

The Passion of the Scillitan Martyrs (180-202 A.D.) ANF vol.9 p.285 they died rather than submitting to sacrificing to the Emperor.

Minucius Felix (210 A.D.) has a whole chapter on why Christians will have nothing to do with anything connected to idol worship. The Octavius of Minucius Felix ch.38 p.196-197 . He speaks about Christians being killed for this in ch.37 p.196

Clement of Alexandria (c.195 A.D.) teaches that idol worship is wrong. Exhortation to the Heathen ch.2 p.172

Tertullian (198-220 A.D.) wrote an entire work called On Idolatry. “The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry.” On Idolatry ch.1 p.61

Tertullian (198-220 A.D.) says not to sacrifice to other gods. Apology ch.37 p.41

Commodianus (c.240 A.D.) says to avoid the worship of temples and the oracles of demons. Instructions of Commodianus ch.35 p.209-210. See also ibid ch.2 p.203.

Origen (225-253/254 A.D.) “But when the souls of those who die for the Christian faith depart from the body with great glory, they destroy the power of the demons, and frustrate their designs against men.” Origen Against Celsus book 8 ch.44 p.655

Origen (233/234 A.D.) says we must not worship any other god. Origen’s Exhortation to Martyrdom ch.5 p.145

Treatise Against Novatian (250/4-256/7 A.D.) ch.5 p.659 speaks of the Christians being persecuted during the Decian persecution. Some were “wounded” (i.e. denied the faith) but in a second encounter persevered so bravely and remained unconquered after that.

Moyses, Maximum, and Nicostratus (248-257 A.D.) mention martyrs and ask what can be more glorious or blessed than to confess the Lord God, in death itself, before his very executioners. Epistles of Cyprian epistle 25.1 p.302.

Dionysius of Alexandria (246-265 A.D.) says that an older man, Apollonius was burned to death rather than utter impious things. Letter 3 p.98

Arnobius of Sicca (297-303 A.D.) says not to worship other gods. Arnobius Against the Heathen book 2 ch.2 p.434 and book 2 ch.5 p.435

Phileas of Thmuis (martyred 306/307 A.D.) mentions the tortures and deaths of martyrs. See also, “He that sacrificeth to other gods,’ it is said, ‘shall be utterly destroyed.’” Letter of Phileas to the People of Thmuis ch.2,3 p.162-163

Peter of Alexandria (306,285-311 A.D.) mentions people dying instead of worshipping idols. The Canonical Epistle Canon 2 p.269-270

Council of Ancyra (314 A.D.) (partial) discusses people who were tortured violently instead of sacrificing to the Roman gods. canon 3 p.63.

Athanasius of Alexandria (318 A.D.) has an entire work against all other Gods. But see specifically Athanasius Against the Heathen ch.8-9 p.7-9 and ch.45 p.28.

Lactantius (c.303-320/325 A.D.) (implied) “All wisdom of man consists in this alone, the knowledge and worship of God:… Having overthrown all false religions, and having refuted all the arguments,...” The Divine Institutes book 4 ch.30 p.100

Lactantius (c.303-320/325 A.D.) (implied) “…death for God is glorious, and that this is a victory on our side, if, having overcome the torturers, we lay down our life in behalf of the faith and religion,” Epitome of the Divine Institutes ch.54 p.244. [The early martyrs were killed, not for worshipping the true God per se, but for refusing to worship other gods also.]

Eusebius of Caesarea (318-325 A.D.) They were told to remove the foreign gods from their midst. Demonstration of the Gospel book 1.6 p.9-10

Eusebius of Caesarea (318-325 A.D.) (implied) says to worship Him [God] only. Preparation for the Gospel book 4 ch.21 p.31

Eusebius of Caesarea (318-325 A.D.) “he [God] bids us by his law to believe in Him alone as God, and to ascribe the honor of worship to Him only,” Preparation for the Gospel book 13 ch.18 p.68

Eusebius of Caesarea (318-325 A.D.) “and sinks with the common people of Athens into the lowest depth of their God-detested idolatry;” Preparation for the Gospel book 13 ch.14 p.59

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

Formicus Maternus (348 A.D.) quotes Deuteronomy that we are not to worship other gods. On the Error of Profane Religions ch.28.7 p.111

Hegemonius of Sirmium (c.351 A.D.) quotes Matthew 4:10 that Jesus told Satan to worship God and serve Him only. Archelaus Disputation with Manes ch.32 p.205

Hegemonius of Sirmium (c.351 A.D.) says that worshipping idols, such as the calf, was wrong. Archelaus Disputation with Manes ch.333 p.204

Optatus of Milevis (373-375 A.D.) discusses if someone is against your beliefs to go after other gods. book 1 p.40

Gregory of Nyssa (382-383 A.D.) “but as it is, there is no form of uncleanness that is not perpetrated amongst them; rascality, adultery, theft, idolatry, poisoning, quarrelling, murder, are rife…” On Pilgrimages p.383

Ambrose of Milan (370-390 A.D.) quotes Deuteronomy 6:13 about worshipping God alone. Of the Holy Spirit book 3 ch.18.133 p.154

Other too

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

X Pope John Paul II said there were other ways to God.

John Paul II kissed the Qur’an.

X Pope Leo XIV (1995) (Robert Prevost) was in a worship service to Pachamama, a South American/Incan earth goddess. This was during the Augustinian Symposium in São Paulo, Brazil.

X The Vatican (2020) issued a coin with the picture of Pachamama (mother earth). See https://www.youtube.com/watch?v=YsrnJ-hBbP0 for more info.

Among heretics

The Encratite heretic Tatian (c.172 A.D.) says he would rather die than deny God, and show himself false and ungrateful. Address of Tatian to the Greeks ch.4 p.66

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) teaches that Christians should not worship other gods. homily 9 ch.7 p.276

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.35 p.87 says to worship God alone.

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) do not worship any other gods. Commentary on Hosea ch.2 p.50

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) no worship of idols. Commentary on Hosea ch.8 p.75

In9. Don’t make/invent idols/images to worship (10-0)

Isaiah 44:10-20

Melito of Sardis (170-/177/180 A.D.) (implied) “So also will it be at the last time: there shall be a flood of fire, and the earth shall be burnt up, together with its mountains; and mankind shall be burnt up, along with the idols which they have made, and the carved images which they have worshipped;” Discourse to Antonius Caesar ch.1 p.751

Theophilus of Antioch (168-181/188 A.D.) (implied) “For these are not gods, but idols, as we have already said, the works of men’s hands and unclean demons. And such may all those become who make them and put their trust in them!” Theophilus to Autolycus book 1 ch.10 p.92

Clement of Alexandria (c.195 A.D.) “The senseless earth is dishonoured by the makers of images, who change it by their art from its proper nature, and induce men to worship it; and the makers of gods worship not gods and demons, but in my view earth and art, which go to make up images. For, in sooth, the image is only dead matter shaped by the craftsman's hand.” Exhortation to the Heathen ch.4 p.186

Clement of Alexandria (193-202 A.D.) in discussing the ten commandments, says, “The second word intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made.” Stromata book 6 ch.16 p.512

Tertullian (198-220 A.D.) explains how we are not to help manufacture idols either. On Idolatry ch.8 p.65

Tertullian (208-220 A.D.) “Of how deep guilt, then, adultery-which is likewise a matter of fornication, in accordance with its criminal function-is to be accounted, the Law of God first comes to hand to show us; if it is true, (as it is), that after interdicting the superstitious service of alien gods, and the making of idols themselves,” Tertullian on Modesty ch.5 p.77

Hippolytus of Portus (222-234/235 A.D.) “Under Egypt he meant the world, and under things made with hands its idolatry, and under the shaking its subversion and dissolution. And the Lord, the Word, he represented as upon a light cloud, referring to that most pure tabernacle, in which setting up His throne, our Lord Jesus Christ came into the world to shake error.” Fragment 2 on Isaiah (from Theodoret) p.176

Commodianus (c.240 A.D.) (implied) “In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands out of wood or gold, lest my wrath destroy you for such things. The people before Moses, unskilled, abiding without law, and ignorant of God, prayed to gods that perished, after the likenesses of which they fashioned vain idols. The Lord having brought the Jews out of the land of Egypt, subsequently imposed on them a law; and the Omnipotent enjoined these things, that they should serve Him alone, and not those idols.” Instructions of Commodianus ch.2 p.203

Cyprian of Carthage (c.246-258 A.D.) “In Exodus also: ‘Thou shalt not make to thee an idol, nor the likeness of anything.’” Treatises of Cyprian Treatise 11 ch.12.1 (Exhortation to Martyrdom) p.498

Methodius (c.270-311/312 A.D.) “Or how did gold, or silver, or brass, and, to take it collectively, the whole of the workable earth, injure those who, ungratefully towards their Creator, make a wrong use of them by turning parts of them into various kinds of idols? And if any one should supply wool from that which had been stolen to the weaving art, that art, regarding this one thing only, manufactures the material submitted to it, if it will receive the preparation, rejecting nothing of that which is serviceable to itself, since that which is stolen is here not to be blamed, being lifeless. And, therefore, the material itself is to be wrought and adorned, but he who is discovered to have abstracted it unjustly should be punished.” The Banquet of the Ten Virgins discourse 2 ch.5 p.315

Methodius (c.270-311/312 A.D.) (implied) “And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, ‘his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;’ that is, God, the Maker of all men; therefore, also, according to the apostle, He ‘will have all men to be saved, and to come unto the knowledge of the truth.’” The Banquet of the Ten Virgins discourse 2 ch.7 p.316

Athanasius of Alexandria (318 A.D.) “But it is now time to say how they came down to the madness of idolatry, that you may know that the invention of idols is wholly due, not to good but to evil.” Against the Heathen ch.7.5 p.7

Athanasius of Alexandria (318 A.D.) (partial) “But that the soul is made immortal is a further point in the Church’s teaching which you must know, to show how the idols are to be overthrown.” Athanasius Against the Heathen ch.33 p.21

Eusebius of Caesarea (318-325 A.D.) (implied) Make no idols. Demonstration of the Gospel book 1.6 p.9-10

Eusebius of Caesarea (318-325 A.D.) (partial) “every material, costly though it be, is unworthy to form His [God’s] image; and every art unskilled to conceive a similitude; no likeness of Him was ever seen or conceived, or may without impiety be represented.” Preparation for the Gospel book 8 ch.8 p.13. See also ibid book 8 ch.9 p.18.

Among Jews

Flavius Josephus (110 A.D.) “The first commandment teaches us that there is but one God, and that we ought to worship him only; - The second commands us not to make the image of any living creature to worship it; -the third,….” Antiquities of the Jews book 3 ch.5.5 p.71

Among corrupt or spurious works

Akhmin Apocalypse of Peter (Greek) (135,100-150 A.D.) (implied) says that idol makers are whipped with whips of fire (Ethiopic) or beaten with rods (Akhmin)

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

Optatus of Milevis (373-375 A.D.) discusses how we should not worship idols. book 3 p.155

Ephraim the Syrian (350-378 A.D.) Nisibine Hymns hymn 9 no.6 p.177

Pacian of Barcelona (342-379/392 A.D.) Do not serve idols. On Baptism ch.6.2 p.92

Epiphanius of Salamis (360-403 A.D.) says “Let the saints be in honor, and their rest in glory. It is not, however, fitting to honor the saints more highly than is proper, but rather to honor their Lord. ... The honor which the saints in their time showed to God has become for others who did not see it truth turned into error.” (Panarion, as quoted in Examination of the Council of Trent III, p.467)

Epiphanius of Salamis (360-403 A.D.) says that images (of Mary or otherwise) for adoration is committing adultery against the one and only God. (Panarion 3.2:4, as quoted [in part] in Examination of the Council of Trent III, p.468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p.141)

John Chrysostom (c.388 A.D.) says to worship no idols but God only. vol.10 Commentary on Matthew homily 36 p.240. He also has an entire work On the Statues against images. The occasion was the erection of statues in Antioch to the Emperor and Empress. They people were not worshipping the Emperor and Empress per se, but Chrysostom was against the venerating of them with statues. Here is an example: For many after having had success in wars, and set up trophies, and built cities, and done divers other benefits of this kind to the people of those times, came to be esteemed gods by the multitude, and were honoured with temples, and altars; and the whole catalogue of the Grecian gods is made up of such men. That this, therefore, may not be done towards the Saints, God permitted them constantly to be banished,- to be scourged, - to fall into diseases; that the abundance of bodily infirmity, and the multiplicity of those temptations, might convince those who were then with them, both that they were men, who wrought such wonders, and that they contributed nothing of their own power; but that it was mere grace, that wrought through them all these miracles.” Concerning the Statues homily 1 ch.17 p.338

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) lists together fornication, hatred, idolatry, quarreling, envying, drunkenness, and other sins. de Principiis book 3 ch.4.2 p.338

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) speaks against worshipping images. De Principiis book 4 ch.1.1 p.35

Augustine of Hippo (413-426 A.D.) says we are not to worship any images. City of God book 4 ch.31 p.81-82

Augustine of Hippo (388-430 A.D.) says not to worship any idols. Tractate on John 3 ch.19 p.24

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) “Holding fast to worship of Him [God]… and completely abstain from devotion to the idols. Commentary on Hosea ch.12 p.91

Di10. No worshipping true God with images (8-0)

Deuteronomy 4:15-19; (implied) Deuteronomy 27:15

Epistle of Barnabas ch.14 p.146 (c.70-130 A.D.) (implied) mentions how the Israelites sinned by making images.

Athenagoras (177 A.D.) in A Plea for Christians ch.15 p.135 (implied) “Because of the multitude, who cannot distinguish between matter and God, or see how great is the interval which lies between them, pray to idols made of matter, are we therefore, who do distinguish and separate the uncreated and the created, that which is and that which is not, that which is apprehended by the understanding and that which is perceived by the senses, and who give the fitting name to each of them, - are we to come and worship images? If, indeed, matter and God are the same, two names for one thing, then certainly, in not regarding stocks and stones, gold and silver, as gods, we are guilty of impiety. But if they are at the greatest possible remove from one another – as far asunder as the artist and the materials of his art,- why are we called to account.”

Athenagoras (177 A.D.) (implied) “If, therefore, the world is an instrument in tune, and moving in well-measured time, I adore the Being who gave it harmony, and strikes its notes, and sings the accordant strain, and not the instrument. For at the musical contests and adjudicators do not pass by the lute-players and crown the lutes.” A Plea for Christians ch.16 p.136

Theophilus to Autolycus (168-181/188 A.D.) book 3 ch.9 p.114 quotes Exodus 20:3 saying we should not make to God any graven image.

Irenaeus of Lyons (182-188 A.D.) (partial against Gnostic images) says about Gnostics that they “possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honoring these images, after the same manner of the Gentiles”. You can see that Irenaeus of Lyons speaks of this practice of “honoring” and “crowning” images as something very strange, “after the same manner of the gentiles”.

Minucius Felix (210 A.D.) “But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him” The Octavius of Minucius Felix ch.32 p.193

Clement of Alexandria (193-202 A.D.) has strong language against images. “And again, ‘Don't wear a ring, nor engrave on it the images of the gods,’ enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense.” Stromata book 5 ch.5 p.451

Clement of Alexandria (193-202 A.D.) “The law… teaches wisdom, by abstinence from sensible images.” Stromata book 2 ch.18 p.365

Clement of Alexandria (193-217/220 A.D.) says Moses commanded the people not to make an image to represent God. The Instructor book 3 ch.2 p.274

Clement of Alexandria (193-202 A.D.) “Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, ‘but to us an idol is no, thing in the world,’ since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols.” Stromata book 6 ch.18 p.519

Origen (225-253/254 A.D.) It is not, however, with images that we are to worship the Father, but ‘in truth,’ which ‘came by Jesus Christ,’ after the giving of the law by Moses. Origen Against Celsus book 6 ch.70 p.605

Origen (225-253/254 A.D.) (implied) says to have no graven images, without specifying images of idols or the true God. Origen Against Celsus book 7 ch.64 p.636

Origen (225-253/254 A.D.) (implied) “And we clearly manifest the illustrious nature of our origin, and do not (as Celsus imagines) conceal it, when we impress upon the minds of our first converts a contempt for idols, and images of all kinds, and, besides this, raise their thoughts from the worship of created things instead of God, and elevate them to the universal Creator;” Origen Against Celsus book 3 ch.15 p.470

Athanasius of Alexandria (318 A.D.) says not to portray Deity in human or animal form. “And generally, if they conceive the Deity to be corporeal, so that they contrive for it and represent belly and hands and feet, and neck also, and breasts and the other organs that go to make man, see to what impiety and godlessness their mind has come down, to have such ideas of the Deity. … But these and like things are not properties of God, but rather of earthly bodies.” Against the Heathen ch.22 p.15-16.

Athanasius of Alexandria (318 A.D.) “For ye carve the figures for the sake of the apprehension of God, as ye say, but invest the actual images with the honor and title of God, thus placing yourselves in a profane position.” Against the Heathen ch.21.1 p.15

Lactantius (c.303-320/325 A.D.) We should not worship with images. The Divine Institutes book 2 ch.2 p.41, also book 2 ch.18 p.67

Lactantius (c.303-325 A.D.) “But in the case of God, whose spirit and influence are diffused everywhere, and can never be absent, it is plain that an image is always superfluous. But they fear lest their religion should be altogether vain and empty if they should see nothing present which they may adore, and therefore they set up images; and since these are representations of the dead, they resemble the dead, for they are entirely destitute of perception. But the image of the ever-living God ought to be living and endued with perception. But if it received this name from resemblance, how can it be supposed that these images resemble God, which have neither perception nor motion? Therefore the image of God is not that which is fashioned by the fingers of men out of stone, or bronze, or other material, but man himself, since he has both perception and motion, and performs many and great actions. Nor do the foolish men understand, that if images could exercise perception and motion, they would of their own accord adore men, by whom they have been adorned and embellished, since they would be either rough and unpolished stone, or rude and unshapen wood, had they not been fashioned by man.” The Divine Institutes book 2 ch.2 p.42

Lactantius (c.303-325 A.D.) “For whatever is an imitation, that must of necessity be false; nor can anything receive the name of a true object which counterfeits the truth by deception and imitation. But if all imitation is not particularly a serious matter, but as it were a sport and jest, then there is no religion in images, but a mimicry of religion.” The Divine Institutes book 2 ch19 p.68

(not relevant) Eusebius of Caesarea (323-326 A.D.) (partial) mentions that pagans (not Christians) made a statue of the women with the issue of blood and a statue of Jesus. Euesbius’ Ecclesiastic History book 7 ch.18 p.304

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

Macarius Magnus (c.300-400 A.D.) “For the making of images is reasonably spoken of as images, not as idols. These figures, fashioned from gold, silver, bronze, and iron, are silver and gold, but not idols. And the dead bodies of living creatures exist as dead bodies, not as idols. Souls that are loosed from bodies are rightly souls, but not idols. But the representations in statuary of those who are called heroes are images, not idols.” Apocriticus ch.42

X against http://orthodoxyandheterodoxy.org/2013/05/17/is-there-really-a-patristic-critique-of-icons-part-2-of-5/ Aug 17, 2013

Again, the witness of the Orthodox-Catholic tradition manifests that iconodulism is the norm, and has been the accepted practice since the earliest centuries. This is what the 7th Ecumenical Council claims, as well. The Fathers stated that they were only following the “royal pathway” of tradition that leads all the way back to the apostles. Arguments set forth in opposition to the usage of icons must be supported by such an overwhelming amount of evidence, that no one can possibly conclude otherwise. Since the Church has ruled that the veneration of icons is no longer merely a pious custom, but is now an integral part of the Gospel itself, it is no small matter to deny their validity. From the Orthodox perspective, such a denial is an attack upon the essentials of the Gospel, and so an isolated selection of quotations from a few early sources is less than compelling.

My response: From my searching of John Chrysostom (martyred 407 A.D.), I see no evidence that he knew anything about venerating images or icons either, except that he seemed to be against statues in general, in his work On the Statues. However, I have not read all of Chrysostom (he wrote a lot), so I cannot say for certain. Do you have any evidence that out of the massive amount of sermons and writings John Chrysostom had, he thought it important enough to tell his listeners about veneration or praying through icons at least one time??? How in the world could the early Christians all be venerating icons, when they said these things, and nothing positive was said about any icons or other images?

Protestants can have pictures of Jesus, angels, or Bible figures in their churches too. But they are just pictures, and Protestants do not venerate them, pray to them, or pray through them; they are only pictures.

Russian Orthodox can have pictures of saints, Jesus, God the Father, and God the Holy Spirt as men.

Other eastern Orthodox can have pictures of saints, or Jesus, but not God the Father or God the Holy Spirit.

Roman Catholics in general are like other eastern Orthodox on this point.

Among corrupt or spurious works

pseudo-Council of Elvira (c.305 A.D.) canon 36 “Pictures are not to be placed in churches, so that they do not become objects of worship and adoration.” (The original Council likely only had 21 canons, and this canon was likely added centuries later.)

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

Epiphanius of Salamis (360-403 A.D.) says that images for adoration is committing adultery against the one and only God. (Panarion 3.2:4, as quoted [in part] in Examination of the Council of Trent III, p.468, and [in part] by the Tübingen theologians in Augsburg and Constantinople, p.141)

X Macarius Magnus (c.300-400 A.D.) “For the making of images is reasonably spoken of as images, not as idols. These figures, fashioned from gold, silver, bronze, and iron, are silver and gold, but not idols. And the dead bodies of living creatures exist as dead bodies, not as idols. Souls that are loosed from bodies are rightly souls, but not idols. But the representations in statuary of those who are called heroes are images, not idols.” Apocriticus ch.35

From my searching of John Chrysostom (martyred 407 A.D.), I see no evidence that he knew anything about venerating images or icons either, except that he seemed to be against statues in general, in his work On the Statues. However, I have not read all of Chrysostom (he wrote a lot), so I cannot say for certain. Do you have any evidence that out of the massive amount of sermons and writings John Chrysostom had, he thought it important enough to tell his listeners about veneration or praying through icons at least one time???

Ca12. Mention of Easter/Pascha[l] (13-0)

God does not affirm this or deny this in His word, the Bible.

From Wikipedia: The word for Easter in almost all languages comes from the Greek word Pascha, which comes from the Hebrew Pesach, meaning Passover. The main exceptions are the Slavic languages and English. Slavic languages call this festival the “Great Night” or “Great Day”. The English word Easter came from the month of the German calendar called Eostre-monath. The name for the month came from the Anglo-Saxon goddess Eostre, similar to how the names January, March, and June came from Roman deities.

Melito/Meleto of Sardis (170-177/180 A.D.) was a Quartodecimian who wrote an entire work on Easter called On Pascha.

Theophilus of Caesarea (180 A.D.) “We would have you know, too, that in Alexandria also they observe the festival on the same day as ourselves. For the Paschal letters are sent from us to them, and from them to us: so that we observe the holy day in unison and together.” From His Epistle on the Question of the Passover, Written in the Name of the Synod of Caesarea. Ante-Nicene Fathers vol.8 p.774

Irenaeus of Lyons (182-188 A.D.) wrote a treatise on Easter. “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.” fragment 7 Questions and Responses of Orthodoxy.

Polycrates of Ephesus (130-196 A.D.) (implied) was a was temporarily excommunicated by the bishop of Rome for being a Quartodecimian.

Clement of Alexandria (193-202 A.D.) (partial) mentions the paschal feast, but it is in the context of the Old Testament Passover and ambiguous whether or not it also refers to Easter. Stromata book 2 ch.11 p.359

Tertullian (198-220 A.D.) “We rejoice in the same privilege also from Easter to Whitsunday.” The Chaplet (= de Corona) ch.3 p.94

Hippolytus of Portus (222-235/6 A D.) criticizes Quartodecimians who think Easter should be celebrated at the same time the Jews celebrate Passover. The Refutation of All Heresies book 8 ch.11 p.123 “And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this (fact), that the legal enactment was made for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: “For I testify to every man that is circumcised, that he is a debtor to keep the whole law.” In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.”

Commodianus (c.240 A.D.) says that we assemble at Easter. “They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments.” Instructions of Commodianus ch.75 p.218

Origen (225-253/254 A.D.) discusses Christian’s celebrating the Lord’s day, the Preparation, the Passover, and Pentecost. “Again, he who considers that “Christ our Passover was sacrificed for us,” and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a “Passover,” and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, “We are risen with Christ,” and “He hath exalted us, and made us to sit with Him in heavenly places in Christ,” is always living in the season of Pentecost;” Origen Against Celsus book 8 ch.22 p.647

Cyprian of Carthage (c.246-258 A.D.) mentions Easter. “Know, then, that I have made Saturus a reader, and Optatus, the confessor, a sub-deacon; whom already, by the general advice, we had made next to the clergy, in having entrusted to Saturus on Easter-day, once and again, the reading; and when with the teach-presbyters we were carefully trying readers – in appointing Optatus from among the readers to be a teacher of the hearers;…” Epistles of Cyprian epistle 23 p.301 See also letters 39 and 54.

Firmilian (c.246-258 A.D.) “But that they who are at Rome do not observe those things in all cases which are handed down from the beginning, and vainly pretend the authority of the apostles; any one may know also from the fact, that concerning the celebration of Easter, and concerning many other sacraments of divine matters, he may see that there are some diversities among them, and that all things are not observed among them alike, which are observed at Jerusalem, just as in very many other provinces also many things are varied because of the difference of the places and names.” Epistles of Cyprian epistle 74 ch.6 p.391

Anatolius (270-280 A.D.) discusses when Easter should be celebrated. Paschal Canon ch.10 p.146-147.

Anatolius (270-280 A.D.) “For these make up the best proved accounts according to their calculation, and determine a certain beginning or certain end for the Easter season, so as that the Paschal festival shall not be celebrated before the eleventh day before the Kalends of April, i.e., 24th March, nor after the moon’s twenty-first, and the eleventh day before the Kalends of May, i.e., 21st April. But we hold that these are limits not only not to be followed, but to be detested and overturned. For even in the ancient law it is laid down that this is to be seen to, viz., that the Passover be not celebrated before the transit of the vernal equinox, at which the last of the autumnal term is overtaken, on the fourteenth day of the first month, which is one calculated not by the beginnings of the day, but by those of the moon.” Paschal Canon ch.15 p.150-151

Malchion (270 A.D.) (partial) says the evil Paul of Samosata did on the Paschal festival. “and preparing women to sing psalms in honour of himself in the midst of the Church. in the great day of the Paschal festival” Letter written by Malchion in the name of the Synod of Antioch against Paul of Samosata ch.2 p.170

Methodius (270-311/312 A.D.) “but judging it better than burning. Just as though, in the fast which prepares for the Easter celebration, one should offer food to an other who was dangerously ill, and say,” In truth, my friend, it were fitting and good that” The Banquet of the Ten Virgins book 3 ch.12 p.321

Letter of the Council of Arles I to Pope Silvester (Aug. 314 A.D.) p.391 mentions the pascha of the Lord and bishops.

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

Council of Nicea (May-June 325 A.D.) discussed when to keep Holy Easter in The Synodal Letter p.54

Athanasius of Alexandria (339 A.D.) mentions Easter in Circular Letter ch.4 p.94.

Athanasius of Alexandria (333 A.D.) wrote Easter Letters

Synod of Antioch in Encaeniis (summer 341 A.D.) canon 2 p.108 mentions Easter and the Eucharist.

Others too

In later times

Coptic, Eastern Orthodox, Nestorian, Anglican, Episcopalian, and Protestant churches all celebrate Easter.

The Catechism of the Catholic Church (1994) mentions celebrating Easter (Pascha). Part 2 1166 p.302

Among false religions

X Jehovah’s Witnesses do not celebrate Easter.

Pre-Nicene Differences on Worship Grid – May 2026

		Legend for Cells
-Wo1. Don’t burn incense in church (4-1)	In7. Don’t worship any images or idols (17-0)	W = wrote explicitly on this
-Wo2. Bellos in worship (0)	In8. Do not worship other gods (23-0)	I = Implied
-Wo3. Festival of Annunciation (0)	In9. Don’t make idols/images to worship (10-0)	m = Mixed or Inconsistent
-Wo4. Celebrate Christians Dec. 25th or Jan. 7 (0)	Di10. No worshipping true God with images (8-0)	P = partial
-Wo5. Lent (40 days) (0)	Ca12. Mention ot Easter/Pascha[l] (13-0)	- = no reference found
-Wo6. Musical instruments in the church (0)		X = Disagree

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

Christian writer	Pages	Date A.D.	Wo	Wo	Wo	Wo	Wo	Wo	In	In	In	Di	Ca
Christian writer	Pages	Date A.D.	1	2	3	4	5	6	7	8	9	10	12
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
Didache (=Teaching of the Twelve Apostles)	4.75	c.60-120	-	-	-	-	-	-	-	W	-	-	W
Apology of Aristides (Greek version)	4	125-161	-	-	-	-	-	-	-	W	-	-	W
Quadratus of Athens fragment (apologist)	.125	126	-	-	-	-	-	-	-	-	-	-	-
Epistle of Barnabas	12.5	c.70-130	W	-	-	-	-	-	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	-	-	W
Apostolic fathers totals: all symbols except P	67.5	-155	1	0	0	0	0	0	1	4	1	0	4
Shepherd of Hermas (= Hermas, = The Pastor)	46.5	c.115-155	-	-	-	-	-	-	-	-	-	-	-
Justin Martyr, philosopher, apologist	116.5	c.138-165	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	-	-	-	-	-	W	-	W	-	-
Melito/Meleto of Sardis (Quartodecimian)	11	170-177	-	-	-	-	-	-	W	W	-	W	-
Hegesippus (chronicler)	2.5	170-180	-	-	-	-	-	-	-	-	-	-	-
Theophilus of Antioch (to Autolycus)	32	168-181/188	-	-	-	-	-	-	-	W	W	W	W
Irenaeus of Lyons, disciple of Polycarp	284.75	182-188	-	-	-	-	-	-	W	-	-	W	W
Polycrates of Ephesus	0.5	196	-	-	-	-	-	-	-	-	-	I	-
Passion of the Scillitan Martyrs -died 180 A.D.	0.75	180-202	-	-	-	-	-	-	-	-	-	-	W
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	-	-	-	-	-	-	-	-	-	-	-
The Octavius of Minucius Felix	25	210 A.D.	-	-	-	-	-	-	W	W	W	-	-
Clement of Alexandria	389	193-202	-	-	-	-	-	-	W	W	W	-	W
Tertullian	891	198-220	-	-	-	-	-	-	W	W	-	W	W
Hippolytus, pupil of Irenaeus (undisputed)	218	222-235/236	-	-	-	-	-	-	W	-	-	W	-
Theodotus the probable Montanist	7.75	ca.240	-	-	-	-	-	-	-	-	-	-	-
Instructions of Commodianus	16	ca.240	-	-	-	-	-	-	-	W	-	W	W
Julius Africanus (undisputed writings)	9	232-245	-	-	-	-	-	-	-	-	-	-	-
Martyrdom of the Holy Martyrs	1.5	< 250	-	-	-	-	-	-	W	-	-	-	-
Origen (heterodox teacher)	1005.15	225-253/254	-	-	-	-	-	-	W	-	W	W	W
Novatian (his schism lasted over 200 years)	38.5	250/254-257	-	-	-	-	-	-	-	-	-	-	-
Treatise Against Novatian	6.5	254-256	-	-	-	-	-	-	-	-	-	-	W
Treatise on Rebaptism	11	c.250-258	-	-	-	-	-	-	-	-	-	-	-
Cyprian of Carthage (against Novatian)	250.5	c.246-258	-	-	-	-	-	-	-	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	-	-	-	-	-	-	-	-	-	-	W
Maximus, et al. to Cyprian (letter 49)	0.25	c.246-256	-	-	-	-	-	-	-	-	-	-	-
Firmilian of Caesarea to Cyprian (letter74)	7.25	256	-	-	-	-	-	-	-	-	-	W	-
Seventh Council of Carthage (85 bishops)	7.25	258	-	-	-	-	-	-	-	-	-	-	-
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	-	-	-	-	-	-	-	-	-	P	-
Pierius of Alexandria (fragment)	0.5	275	-	-	-	-	-	-	-	-	-	-	-
Anatolius of Alexandria (mathematician)	7.5	270-280	-	-	-	-	-	-	-	-	-	W	-
Adamantius Dialog on the True Faith in God	42	c.300	-	-	-	-	-	-	W	-	-	-	-
Arnobius Against the Heathen (undisputed)	126.5	297-303	P	-	-	-	-	-	W	-	-	-	W
Victorinus of Petau, Austria –commentator	18.5	-304	-	-	-	-	-	-	W	-	-	-	-
Phileas of Thmuis/Tmai, Egyptian Delta	2.5	306/307	-	-	-	-	-	-	-	-	-	-	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	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	-	-	-	-	-	-	-	-	-	-	-
Athanasius Against the Heathen & Incarnation	56	318	-	-	-	-	-	-	W	W	W	-	W
Lactantius, tutor of Constantine’s son	305.5	303-325	W	-	-	-	-	-	W	-	W	-	W
Alexander of Alexandria-Origenist, undisputed	11.5	313-326	-	-	-	-	-	-	-	-	-	-	-
Eusebius of Caesarea	1055.4	318-325	X	-	-	-	-	-	W	W	-	-	W
23 others that do not have references.	39.11	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:	4-1	0	0	0	0	0	17-0	23-0	10-0	8-0	13-0
Christian writer	Pages	Date A.D.	Wo	Wo	Wo	Wo	Wo	Wo	In	In	In	Di	Ca
Christian writer	Pages	Date A.D.	1	2	3	4	5	6	7	8	9	10	12