Bible Importance

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

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

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

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

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

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

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 4:18-19,21; John 7:38; 12:38-40

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 4:18-19,21; John 7:38; 12:38-40

p86 (350 A.D.) implied has Mark 1:25-26 where Jesus appeals to the Old Testament as an authority.

Sinaitic Old Syriac (SyrS) (350-400 A.D.) Matthew 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mark 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Luke 1:36-5:28; 6:12-24:52; John 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end. Luke 4:18-19,21; John 7:38; 12:38-40

Council of Nicea (325 A.D.) “Forasmuch as may enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, ‘He hath not given his money upon usury,” and in lending money ask the hundredth of the sum [as monthly interest],… he shall be deposed from the clergy and his name stricken from the list.” Canon 17 p.36

Aphrahat the Syrian (337-345 A.D.) Select Demonstrations

Macrostich Creed (344/345 A.D.) “Neither is it safe to affirm that the Son had his existence from things that were not, since this is nowhere declared concerning him in the divinely inspiried Scriptures.” Socrates Ecclesiastical History book 2 ch.19 p.45 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Macrostich Creed (344/345 A.D.) “and are contrary indeed to the sense of the divinely-inspired Scripture.” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Hegemonius of Sirmium (4th century A.D.) appealed to Scriptures as an authority. Acts of Archelaus (=Archelaus Disputation with Manes) ch.18 p.191. See also ibid ch.25 p.201.

Council of Arminum (orthodox Arian compromise) (355 A.D.) “be begat him, according to the Scriptures:” Socrates Ecclesiastical History ch.37 p.61

Council of Arminum (orthodox Arian compromise) (355 A.D.) “since the divine Scriptures have nowhere spoken concerning the substance fo the Father and the Son.” Socrates Ecclesiastical History ch.37 p.62

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.7 p.197 “But Antony having learned from the Scriptures that the devices of the devil are many,”

Hilary of Poitiers (355-367/368 A.D.) &&&

Athanasius of Alexandria (356 A.D.) “But since the holy scripture is of all things sufficient for us, therefore recommending to those who desire to know more of these matters, to read the Divine word, I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things.” To the Bishops of Egypt ch.1.4 p.225

Athanasius of Alexandria (356-360 A.D.) quotes Matthew 22:29 “Ye do err, not knowing the Scriptures nor the power of God” Four Discourses Against the Arians discourse 1 ch.12.52 p.337.

Athanasius of Alexandria (356-360 A.D.) mentions “proofs from scripture” Four Discourses Against the Arians discourse 1 ch.3.10 p.311

Athanasius of Alexandria (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517. See also Easter Letter 11 (339 A.D.) ch.6 p.535

Ephraim the Syrian (350-378 A.D.) proves his point using what the scripture taught on Jacob and Aaron. Nisibine Hymns hymn 18 no.3 p.187

Basil of Cappadocia (357-379 A.D.) “Many things are set forth by inspired Scripture as binding upon all who are anxious to please God.” Letter 22 ch.1 p.127

Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145

Basil of Cappadocia (357-379 A.D.) appeals to the authority of Scripture. On the Spirit ch.27.68 p.43

Synod of Laodicea (in Phrygia) (345-381 A.D.) “No Psalms composed by private individual nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.” Canon 59 p.158

Ambrosiaster (Latin, after 384 A.D.) says we to follow all of scripture. Part 1 question 2 p.15

Ambrosiaster (Latin, after 384 A.D.) “Scripture alone is sufficient to correct heresies. Question 7 p.23

Cyril of Jerusalem (c.349-386 A.D.) speaks of the importance of scripture in Catechetical Lecture 5 ch.12 p.32

Cyril of Jerusalem (c.349-386 A.D.) says to pray for the Old Testament to lead us. Catechetical Lecture 10 ch.6 p.59

Pacian of Barcelona (342-379/392 A.D.) appeals to scripture as his authority on baptism. On Baptism ch.1.1 p.87

Didymus the Blind (398 A.D.) Appeals to scripture to establish the foretelling of the AntiChrist. Commentary on Zechariah 11 p.282

Book of Steps (Liber Graduum) (350-400 A.D.) (implied) “In order that you may be assured that this is so, the following was written in Malachi, ‘I will reject your offerings, because I have been a witness among you and the women of your youth, that you have been unfaithful to, those who are the women of your covenant. But I will be true with you.” Memra 22 ch.19 p.268

Epiphanius of Salamis (360-403 A.D.) “We can tell the solution of any question not through our own reasonings but from what follows from the Scriptures.” Panarion (=Against Heresies) 65 as quoted in Examination of the Council of Trent I, p.153

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “Then, finally, that the Scriptures were written by the Spirit of God.” Origen’s de Principiis Preface 8 p.241

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says the Savior tells us to “thoroughly examine the scriptures” Homilies on Joshua. homily 19 ch.2 p.171

John Chrysostom (martyred 407 A.D.) “…for no other reason than that they themselves might have leisure ‘for the ministry of the Word.’ To this we ought to equally to apply ourselves, unless indeed we are endued with a power of working miracles..On the Priesthood book 4 ch.3 p.65 “Wherefore it should be our amibition that the word of Christ dwell in us richly. [Colossians 3:16] On the Priesthood book 4 ch.4 p.65

Severian of Gabala/Jableh (398-408 A.D.) “the law of Moses commands” On the Creation of the World ch.1 p.1

Orosius/Hosius of Braga (414-418 A.D.) proves a point “as Scripture attests” Defense Against the Pelagians ch.15 p.133

Orosius/Hosius of Braga (414-418 A.D.) mentions the “testimony of the Scriptures” Defense Against the Pelagians ch.23 p.147

Jerome (373-420 A.D.) “All [nuns] had every day to learn a certain portion of the holy scriptures.” Letter 108.20 p.206

Sozomen’s Ecclesiastical History book 2 ch.10 p.266 (370/380-425 A.D.) bishop Symeon showed other Christians about to be martyred from the sacred scriptures that their death would be true life, but to live in fear and deny God would be true death.

Augustine of Hippo (388-430 A.D.) (implied) “as they are exemplified in the writings of men who, by reading the Scriptures, have attained to the knowledge of divine and saving truth, and have ministered to the Church. Then he quotes Cyprian of Carthage On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

Augustine of Hippo (388-430 A.D.) says there are differing opinions on marriage, but we must see which of them are agreeable to the truth of divine Scriptures. On the Good of Marriage ch.2 p.399. See also On the Gospel of John Tractate 124 ch.21.5 vol.7 p.449.

John Cassian (410-430 A.D.) write of Paphnutius speaking of the authority of holy scripture. Conference of the Bishop Paphnutius ch.6 p.321

Athanasius (c.296-373):

The holy and inspired Scriptures are fully sufficient for the proclamation of the truth. (Against the Heathen, I:3, quoted in Carl A. Volz, Faith and Practice in the Early Church [Minneapolis: Augsburg Publishing House, 1983], p. 147.)

Cyril of Jerusalem (c.310-386):

For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures. (Catechetical Lectures, IV:17, in The Nicene and Post-Nicene Fathers [Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1983 reprint], Second Series, Vol. VII, p. 23.)

Gregory of Nyssa (c.356-397 A.D.) “[W]e are not entitled to such license, namely, of affirming whatever we please. For we make Sacred Scripture the rule and the norm of every doctrine. Upon that we are obliged to fix our eyes, and we approve only whatever can be brought into harmony with the intent of these writings.” (On the Soul and the Resurrection, quoted in Jaroslav Pelikan, The Emergence of the Catholic Tradition [Chicago: University of Chicago Press, 1971], p. 50.)

Let the inspired Scriptures then be our umpire, and the vote of truth will be given to those whose dogmas are found to agree with the Divine words. (On the Holy Trinity, in The Nicene and Post-Nicene Fathers, Second Series, Vol. V, p. 327.)

Augustine of Hippo (354-430):

Let them show their church if they can, not by the speeches and mumblings of the Africans, not by the councils of their bishops, not by the writings of any of their champions, not by fraudulent signs and wonders, because we have been prepared and made cautious also against these things by the Word of the Lord; but [let them show their church] by a command of the Law, by the predictions of the prophets, by songs from the Psalms, by the words of the Shepherd Himself, by the preaching and labors of the evangelists; that is, by all the canonical authorities of the sacred books. (On the Unity of the Church, 16, quoted in Martin Chemnitz, Examination of the Council of Trent, Part I [Saint Louis: Concordia Publishing House, 1971], p. 159.)

What more can I teach you, than what we read in the Apostle? For Holy Scripture sets a rule to our teaching, that we dare not “be wise more than it behooves to be wise,” but be wise, as he says, “unto soberness, according as unto each God has allotted the measure of faith.” (On the Good of Widowhood, 2, in The Nicene and Post-Nicene Fathers, First Series, Vol. III, p. 442. The quotation is from Romans 12:3.)

John Chrysostom (c.347-407):

Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer to [our own] calculation; but in calculating upon [theological] facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance, and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things… (Homily 13 on 2 Corinthians, in The Nicene and Post-Nicene Fathers, First Series, Vol. XII, p. 346.)

Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast. (Homily 8 On Repentance and the Church, in The Fathers of the Church, Vol. 96, p. 118.)

They say that we are to understand the things concerning Paradise not as they are written but in a different way. But when Scripture wants to teach us something like that, it interprets itself and does not permit the hearer to err. I therefore beg and entreat that we close our eyes to all things and follow the canon of Holy Scripture exactly. (Homily 13 on Genesis.)

There comes a heathen and says, “I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?” How shall we answer him? “Each of you” (says he) “asserts, ‘I speak the truth.'” No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule. (Homily 33 on the Acts of the Apostles [in The Nicene and Post-Nicene Fathers, 1, 11:210-11; PG 60.243-44])

Basil of Cappadocia (357-379) “They are charging me with innovation, and base their charge on my confession of three hypostases [persons], and blame me for asserting one Goodness, one Power, one Godhead. In this they are not wide of the truth, for I do so assert. Their complaint is that their custom does not accept this, and that Scripture does not agree. What is my reply? I do not consider it fair that the custom which obtains among them should be regarded as a law and rule of orthodoxy. If custom is to be taken in proof of what is right, then it is certainly competent for me to put forward on my side the custom which obtains here. If they reject this, we are clearly not bound to follow them. Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth.” (Letter 189 [to Eustathius the physician], 3, in The Nicene and Post-Nicene Fathers, Second Series, Vol. VIII, p. 229.)

What is the mark of a faithful soul? To be in these dispositions of full acceptance on the authority of the words of Scripture, not venturing to reject anything nor making additions. For, if “all that is not of faith is sin” as the Apostle says, and “faith cometh by hearing and hearing by the Word of God,” everything outside Holy Scripture, not being of faith, is sin. (The Morals, in The Fathers of the Church, Vol. 9, p. 204.)

We are not content simply because this is the tradition of the Fathers. What is important is that the Fathers followed the meaning of the Scripture. (On the Holy Spirit, 7:16.)

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

Alexandrinus (c.450 A.D.) All of the Old Testament except Genesis 14:14-17; 15:1-5, 16-19; 16:6-9; 1 Samuel 12:17-14:9; Psalm 19:20-79:11. All of the New Testament except Matthew 1:1-25:6, John 6:50-8:52; Romans 16:24; and 2 Corinthians 4:13-12:6.

Council of Ephesus (431 A.D.) p.198 imples we should study Scripture.

Socrates of Constantinople (c.400-439) &&& Socrates’ Ecclesiastical History ch.&&&

John of Damascus (706-749 A.D.)

“It is impossible either to say or fully to understand anything about God beyond what has been divinely proclaimed to us, whether told or revealed, by the sacred declarations of the Old and New Testaments.” (On the Orthodox Faith, I:2, in The Fathers of the Church, vol. 37.)

Peter Lombard (1142-1160) “who have written of the Trinity, which is God, intended to teach this according to the Scriptures” Sentences of Peter Lombard First Book distinction 2 ch.2 p.2

Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.

Waldenses (1176-) “They (says he of the Vaudois) will receive only that which is written in the Old and New Testaments; nay, they say that the Roman pontiffs, and other bishops, have degraded the sacred text, by their doctrine and false comments; they deny the power of absolution, celebrate no saints’ days, and pretend that they alone possess the true evangelic and apostolic doctrine; they despise the indulgences of the church, detest images, teach the words of the evangelists and apostles in the vulgar [common] tongue, and affirm that there is no power which can forbid the right of contracting marriages, and say that mass was not celebrate in the time of the apostles, &c.” Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827. “The profits of this publication are intended for the bvenefit of the Vaudois.”

Desiderius Erasmus of Rotterdam (1460-1536) “(Ca) But I am told, that in this Case it is a Piece of the highest Sanctify, even to contemn ones Parents. (Eu) Pray, require these Doctors to shew you a Text for it, out of the holy Scriptures, that teach this Doctrine; but it they can’t do this, bid them drink off a good large Bumper of Burgundian Wine: That they can do bravely.” Colloquies of Erasmus p.236

LCMS (1932) (Lutheran Church Missouri Synod) “ Since the Holy Scriptrues are the Word of God, it goes without saying that they are in all their parts and words the infallible truth, also in those parts which treat of historical, geographical, and other secular matters, John 10:35” Brief Statement of the doctrinal position of the Missouri synod (1932) Crisis in Christendom p.197-202 published by Christian News, 2004. (Christian News Nov. 2, 2015 p.1)

LCMS (1973) “We believe, teach and confess that all Scripture is given by the inspiration of God the Holy Spirit and that God is therefore the true Author of every Word of Scripture” Crisis in Christendom p.149-154 (Christian News Nov. 2, 2015 p.1)

LCMS “The Synod, and every member of the Synod, accepts without reservation: 1. The Scriptures of the Old and New Testament as the written Word of God and the only rule and norm of faith and practice.” Constitution of the Lutheran Church-Missouri Synod (Christian News Nov. 2, 2015 p.1)

Among heretics

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) speaks of Holy Scripture in Acts of the Apostles. Candidus’ First Letter p.56

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says we have learned from the Holy Spirit in his Candidus’ Second Letter p.57

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Appeals to the authority of Scripture. Commentary on Nahum ch.1 p.250

Theodore of Mopsuestia (392-423/429 A.D.) appeals to divine scripture Commentary on Zechariah ch.11 p.377-378

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.14 p.375 (implied) “Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knoweth his owner, and the ass his master’s crib.” [Isaiah 1:3]

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

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

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 4:18-19,21; 6:10; 24:44

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 4:18-19,21; 6:10; 24:44

Sinaitic Old Syriac (SyrS) (350-400) Matthew 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mark 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Luke 1:36-5:28; 6:12-24:52; John 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end. Luke 4:18-19,21; 24:44

Athanasius of Alexandria (333 A.D.) says we should meditate on scripture day and night and the quotes Psalm 1:1-2. Easter Letter 5 ch.1 p.517

Hegemonius of Sirmium (4th century A.D.) mentions the Old Testament and New Testament in Acts of Archelaus (=Archelaus Disputation with Manes) ch.41 p.214,215. See also ibid ch.40 p.214

Ephraim the Syrian (350-378 A.D.) (implied) mentions the importance of the two testaments. Nisibine Hymns hymn 3 no.11 p.171

Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 49 p.158 “No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments”

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 17 p.133 “The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.”

Ambrosiaster (Latin, after 384 A.D.) syas we to follow the Old Testament. question 23 p.29

Cyril of Jerusalem (c.349-386 A.D.) speaks of proof the Old Testament. Catechetical Lecture Lecture 10 ch.6 p.59.

Cyril of Jerusalem (c.349-386 A.D.) says to pray for the Old Testament to lead us. Catechetical Lecture 10 ch.6 p.59

Augustine of Hippo (404 A.D.) says the church does not want to place her hope in man, let she fall under the curse pronounced in scripture, and quotes Jeremiah 17:5. Letter 89.5 p.375

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

Vincent of Lerins (c.434 A.D.) references the Old Testament. Twelve Books book1.1 p.201

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

Council of Constantinople II (May 553 A.D.) quotes as an authority Hosea and Habacuc [Habakkuk] The Sentence of the Synod p.307

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Micah has a thankfulness towards God. Commentary on Micah ch.7 p.244

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

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

Hegemonius of Sirmium (4th century A.D.) mentions the Old Testament and New Testament in Archelaus Disputation with Manes ch.41 p.214. See also Archelaus Disputation with Manes ch.40 p.213

Hilary of Poitiers (355-367/368 A.D.) (partial) says the word of God is profitable. On the Trinity book 1 ch.6 p.141

Athanasius of Alexandria (356-360 A.D.) quotes John 14:9-13 as scripture to prove his argument. Four Discourses Against the Arians discourse 4 ch.20 p.440

Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who think it is unclean, to him it is unclean.” Basil to Julian Letter 41.3 p.144-145

The Synod of Laodicea (in Phrygia) (343-381 A.D.) (partial) canon 59 p.158 mentions the Old and New Testaments.

Cyril of Jerusalem (c.349-386 A.D.) emphasizes the important of holy scripture in Catechetical Lecture 5 ch.12 p.32

Ambrose of Milan (370-390 A.D.) quotes Romans 1:24-25 as by “Paul, who, filled with the Spirit of God.” Of the Christian Faith book 1 ch.16.101 p.218.

Ambrose of Milan (370-390 A.D.) mentions the Old and New Testaments in Of the Christian Faith book 1 ch.8.57 p.210

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

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) refers to the books of Acts of the Apostles.

Among heretics

Mani/Manes (4th century) said we are not to follow the Law and the Prophets, just the New Testament. Archelaus Disputation with Manes ch.13 p.188

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) eating meat is fine (“kill and eat”). Discusses Acts 10:9-13 and Peter seeing the cloth from heaven. Commentary on Nahum ch.1 p.251

Sc4. Scripture is called the Word of God

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

1 Samuel 3:1,7,21

2 Samuel 22:31

1 Kings 2:27

1 Kings 12:24

1 Kings 13:1

2 Kings 23:16; 24:2

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

Psalm 18:30; 33:4,6

Psalm 105:28

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

Psalm 138:2

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

Word of God means just Scripture here

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

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

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

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

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

Word of God means Scripture and/or truth

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

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

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

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

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

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

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

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

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

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

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

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

Word of God means just Jesus Christ

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

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

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

Hilary of Poitiers (355-367/368 A.D.) (implied) says the word of God is profitable, referring to 1 Timothy 3:16. On the Trinity book 1 ch.6 p.141

Basil of Cappadocia (357-379 A.D.) (partial) “Of the beliefs and practices whether universally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching; others we have received delivered to us ‘in a mystery’ by the tradition of the apostles; and both of these in relation to true religion have the same force. ... For were we to attempt to reject such customs as have no written authority, on the ground that the important they possess is small, we should unintentionally injure the Gospel in its very vitals;”

Pacian of Barcelona (342-379/392 A.D.) “be humble and tremble at God’s words” On Penitents ch.6.1 p.76

Rufinus (374-410 A.D.) (partial) freely translating Origen (225-253/254 A.D.) “Then, finally, that the Scriptures were written by the Spirit of God.” Origen’s de Principiis Preface 8 p.241

John Chrysostom (-407 A.D.) (implied) says God’s Word is holy. Commentary on Matthew homily 11 p.73

John Chrysostom (-407 A.D.) “God said that the devil is a murderer; they say that he can cure diseases, in contradiction to God’s word.” Against the Jews book 8.

How important are we to consider God’s word in scripture? To explain this, it is hard to improve on what an ancient Christian saint and deep Biblical scholar said:

“Let us then also learn hence to consider all things secondary πάρεργα to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person’s house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul saith, “In season, out of season, reprove, rebuke, exhort” and the Prophet too saith, ‘and David also glances at this, saying, ‘In His law will he meditate day and night’ and Moses commanded the Jews to do this always.’” John Chrysostom (-407 A.D.) Homilies on John homily 18 ch.4 p.65. John Chrysostom preached a lot of good words himself, but even he would consider his own words secondary to God’s word.

Sc5. Divine Scripture

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

Marcellus of Ancyra (c.336 & 340 A.D.) frequently mentions “divine scripture”

Macrostich Creed (344/345 A.D.) “and are contrary indeed to the sense of the divinely-inspired Scripture.” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Macrostich Creed (344/345 A.D.) “divine Word” Socrates Ecclesiastical History book 2 ch.19 p.45 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Council of Arminum (orthodox Arian compromise) (355 A.D.) “since the divine Scriptures have nowhere spoken concerning the substance fo the Father and the Son.” Socrates Ecclesiastical History ch.37 p.62

Athanasius of Alexandria (346-356 A.D.) mentions “divine scripture” Defense of the Nicene Definition ch.6 p.154

Ambrosiaster (Latin, after 384 A.D.) mentions divine scripture. question 73 p.208; question 65 p.305

Cyril of Jerusalem (c.349-386 A.D.)

Gregory of Nyssa (382-397 A.D.) mentions “divine Scripture”. Against Eunomius book 3 ch.2 p.142

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

Augustine of Hippo (388-430 A.D.) says there are differing opinions on marriage, but we must see which of them are agreeable to the truth of divine Scriptures. On the Good of Marriage ch.2 p.399.

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

Council of Ephesus (431 A.D.) speaks of divinely inspired scripture. P.237

Nestorius (451/452 A.D.) speaks of divine Scripture. Bazaar of Heracleides book 1 part 1 ch.23 and “Divine Scriptures” book 1 part 1 ch.56.

John of Damascus (706-749 A.D.) speaks of divine Scripture in Exposition ch.23 p.95

Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.

Sc6. Scripture is Holy/Sacred

Romans 1:2; 2 Timothy 3:15

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

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

p10 (= P. Oxyrhynchus 209) Romans 1:1-7 (4th century) has Romans 1:2.

Synod of Antioch in Encaenis (summer 341 A.D.) canon 2 p.108 calls scripture sacred.

Macrostich Creed (344/345 A.D.) “for the sacred Scriptures teach us” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Council of Arminum (orthodox Arian compromise) (355 A.D.) “But we say that the Son is in all tings like the Father, as the Holy Scriptures affirm and teach.” Socrates Ecclesiastical History ch.37 p.62

Hegemonius of Sirmium (4th century A.D.) “For we have been instructed beforehand with regard to you: we have been both warned and armed against you by the Holy Scriptures. You are a vessel of AntiChrist; and no vessel of honour, in sooth, but a mean and base one, used by him as any barbarian or tyrant may do, who, in attempting to make an inroad on a people living under the righteousness of the laws,” Archelaus Disputation with Manes ch.36 p.210

Athanasius of Alexandria (356-360 A.D.) “For it is written, ‘So much better than angels;’ let us then first examine this. Now it is right and necessary, as in all divine Scripture, so here, faithfully to expound the time of which the Apostle wrote,” Four Discourses Against the Arians discourse 1 ch.54 p.338.

Athanasius of Alexandria (339 A.D.) mentions “Holy Scripture”. Circular Letter ch.3 p.94

Basil of Cappadocia (357-379 A.D.) speaks of Holy Scripture. On the Spirit ch.6.3 p.9

Council of Gangra (345-381 A.D.) p.101 calls scripture sacred.

Ambrosiaster (Latin, after 384 A.D.) says scrpture is holy question 5 p.51 question 57 p.198

Cyril of Jerusalem (c.349-386 A.D.) emphasizes the important of holy scripture in Catechetical Lecture 5 ch.12 p.32; lecture 3 ch.4 p.15; lecture 4 ch.17 p.23.

Gregory of Nyssa (382-397 A.D.) mentions holy Scripture. Against Eunomius book 1 ch.35 p.82

Chrysostom (martyred 407 A.D.) “But how shall any one who is unskillful as these men pretend, be able to convict the gainsayers and stop their mouths? Or what need is there to give attention to reading and to the Holy Scriptures, if such a state of unskillfulness is to be welcome among us?”. On the Priesthood ch.4.8 p.68. See also Himilies on rOmans Homily 1 p.339 “In the Holy Scriptures”

Chrysostom (martyred 407 A.D.) “For of the fact that we have an immortal soul, and that we shall hereafter render an account of what we have done here, and stand before a fearful Tribunal, their minds are at once thoroughly persuaded, and they have also regulated their whole course of life by such hopes as these; and have become superior to all worldly show, instructed as they have been by the sacred Scriptures, that ‘all is vanity, yea, vanity of vanities,’ [Ecclesiastes 1.2] and they do not greedily long for any of those things which seem to be so splendid.” On the Statues ch.19.3 p.465

Severian of Gabala/Jableh (398-408 A.D.) discusses scripture as “the sacred texts”. On the Creation of the World ch.5 p.4

Jerome (373-420 A.D.) “All [nuns] had every day to learn a certain portion of the holy scriptures.” Letter 108.20 p.206

Palladius of Auxerre (419-420 A.D.) says of Evagrius “who helped me understand Holy Scripture” Four Desert Fathers p.30.

Augustine of Hippo (388-430 A.D.) "Of the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much. We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures" City of God book 15 ch.1 p.284

John Cassian (410-430 A.D.) write of Paphnutius speaking of the authority of holy scripture. Conference of the Bishop Paphnutius ch.6 p.321

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

Socrates of Constantinople (c.400-439) &&& Socrates’ Ecclesiastical History ch.&&&

Fulgentius of Ruspe (507-532/533 A.D.) says that Scripture is holy. To Peter on the Faith ch.5 p.63

After the Start of Muslim conquests (634 A.D.-)

John of Damascus (706-749 A.D.) speaks of Holy Scripture in Exposition ch.19 p.93

Anastasius Bibliothecarius (858-878 A.D.) freely translating Peter of Alexandria (306,285-311 A.D.) “Inferior to none who bad gone before him in his knowledge of Holy Scripture, he nobly applied himself to the advantage and instruction of the Church;” Genuine Acts of Peter p.261

Peter Lombard (1142-1160) mentions the “holy scriptures” Sentences of Peter Lombard First Book distinction 2 ch.2 p.3

Peter Lombard (1142-1160) mentions “in the Sacred Scripture” Sentences of Peter Lombard First Book distinction 10 ch.3 p.12

Waldenses (1176-) “In proof of which it appears by the noble Leicon, dated 1100, that they had rejected and continued to reject all traditions, nor had ever received other doctrines that those contained in the Holy Scriptures.” p.118 Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827.

Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.

Desiderius Erasmus of Rotterdam (1460-1536) “(Ca) “But I am told, that in this Case it is a Piece of the highest Sanctify, even to contemn ones Parents. (Eu) Pray, require these Doctors to shew you a Text for it, out of the holy Scriptures, that teach this Doctrine; but it they can’t do this, bid them drink off a good large Bumper of Burdundian Wine: That they can do bravely.” Colloquies of Erasmus p.236

Desiderius Erasmus of Rotterdam (1460-1536) mentions “holy Scriptures, to frequent Prayer, and Sobriety of Life,” Colloquies of Erasmus p.299. See also ibid p.326.

Among heretics

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) speaks of Holy Scripture in Acts of the Apostles. Candidus’ First Letter p.56

Sc7. We are to believe Scripture

John 2:22

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

Cyril of Jerusalem (c.349-386 A.D.) (implied)

John Chrysostom (martyred 407 A.D.) On the Statues homily 12 ch.12 p.423; On the Statues homily 6 ch.3 p.381

Sc8. We can understand Scripture

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

Athanasius of Alexandria (359 A.D.) (implied) speaks of understanding the “Sense of scripture” On the Councils ch.45 p.474

Basil of Cappadocia (357-379 A.D.) (implied) says to learn from studying inspired scripture. Letter 22 p.125

Palladius of Auxerre (419-420 A.D.) says of Evagrius “who helped me understand Holy Scripture” Four Desert Fathers p.30. See also part 2 p.72.

Sc9. Meditate on God’s Word/commands

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

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

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

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

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

Ambrosiaster (Latin, after 384 A.D.) says to meditate on the word of God. question 110 p.120

John Chrysostom (martyred 407 A.D.) “"In His law will he meditate day and night" (Psalm 1:3); and Moses commanded the Jews to do this always.” Homilies on John homily 18 ch.4 p.65

No Ambrose.

Sc10. Search the scriptures

Acts 17:11 (implied)

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

John Chrysostom (martyred 407 A.D.) “And the Lord when He exhorts the Jews to 'search the Scriptures,' the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading.” Homilies on John Homily 15 p.50

Sc11. Scripture is inspired

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

Ambrosiaster (Latin, after 384 A.D.) speaksof “inspired scripture” question 91 p.361

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) “those Scriptures alone which were inspired by the Holy Spirit, i.e., the Gospels and Epistles, and the law and the prophets, according to the declaration of Christ Himself.” de Principiis book 1 ch.3.1 p.252

Basil of Cappadocia (357-379 A.D.) mentions “inspired scripture” Letter 22 ch.1 p.128

Gregory of Nyssa (382-397 A.D.) mentions “inspired Scripture”. Against Eunomius book 2 ch.6 p.127

John Chrysostom (martyred 407 A.D.) “And where can we see that all these things came true? In Pilate's unlawful court of law. Although they testified to so many things against him, as Matthew said, Jesus made no answer to them. Pilate, the presiding official, said to him: 'Do you hear what witness these men bear against you? And he made no answer but stood there silent. This is what the heaven-inspired prophet meant when he said: 'Like a lamb led to the slaughter or a sheep before the shearer, he was silent.'” Against the Jews book 6 ch.2

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

Galatians 6:16 rule (kanon)

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

Gregory of Nyssa (382-383 A.D.) mentions “the canon of sacred writers” Answering Eunomius’ Second Book p.260

Augustine of Hippo (338-430 A.D.) “Does not the canonical epistle of the Apostle Jude declare that he [Enoch, seventh for Adam] prophesied? But the writings of these men could not be held as authoritative either amon the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true. … For the purity fo the canon has not admitted these writings, not because the authority of these men who pleased God is rejected, but becaseu they arenot believed to be theirs.” The City of God book 18 ch.38 p.383

Sc13. Dual meaning of some prophecies

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

John Chrysostom (martyred 407 A.D.) mentions dual fulfillment of prophecy. Commentary on Matthew homily 8 p.53

Sc14. Unbelievers don’t understand OT/scripture

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

John Chrysostom (martyred 407 A.D.) (implied) “.... Come here, Daniel,’ he said, ‘because the words are to be kept secret and sealed’ (indicating the obscurity of the words) ‘until the time of the end. Then the angel mentioned the reason why God consented to these evils: ‘As long as many are chosen, made white, and purged, as long as the lawless act lawlessly, as long as all the unholy ones shall not understand and the holy ones do understand.’” Against the Jews book 5 ch.8

Sc15. Veil on many when read Moses/OT

2 Corinthians 3:14

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

Hegemonius of Sirmium (4th century) “I shall speak now with the utmost brevity of the veil of Moses and the ministration of death. For I do not think that these things at least can introduce very much to the disparagement of the law. The text in question, then, proceeds thus: ‘But if the ministration of death, engraven in letters on the stones, was made in glory, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away;’ and so on. Well, this passage at any rate acknowledges the existence of a glory on the countenance of Moses, and that surely is a fact favourable to our position. And even although it is to be done away, and although there is a veil in the reading of the same, that does not annoy me or disturb me, provided there be glory in it still.” Archelaus Disputation with Manes ch.43 p.219

Basil of Cappadocia (357-379 A.D.) veil when reading the Old Testament. On the Spirit ch.52 p.33

Cyril of Jerusalem (c.349-386 A.D.) speaks of the veil when some read the Old Testament. Catechetical Lecture 15 ch.32 p.114

Sc16. Some parts of the Bible are allegorical

Mark 2:22; Revelation 12

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

Athanasius of Alexandria (326-372/373 A.D.) discusses Old Testament “dives proclamations, listen, as in figure” Festal Letter 1.4 p.507

Ambrosiaster (Latin, after 384 A.D.) shows that some screiptures have a spirutal meaning. question 112 p.137 and question 44 p.64

Gregory of Nyssa (382-397 A.D.) discusses metaphors in scripture. Against Eunomius book 1 ch.23 p.63

Thomas Aquinas (1246-1274 A.D.) refers to scripture as an authority.

Among heretics

&&&

Sc17. Lion both good and bad in scripture

Good: Revelation 5:5

Bad: 1 Peter 5:8

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

Athanasius of Alexandria (356-360 A.D.) (lion is bad) compares Satan to a lion. History of the Arians ch.20 p.276

Ambrosiaster (Latin, after 384 A.D.) said that the lion was good (represented Christ) question 59 p.142

Ambrosiaster (Latin, after 384 A.D.) said that Satan prowls around like a lion. question 102 p.315-316

Cyril of Jerusalem (c.349-386 A.D.)

Ambrose of Milan (370-390 A.D.) (lion is bad) quotes 1 Peter 5:8. Duties of the Clergy book 1 ch.49.250 p.40. He also quotes 1 Peter 5:8 in Sermon Against Auxentius ch.4 p.430.

John Chrysostom (martyred 407 A.D.) (lion is good) “And what is meant by the words ‘thou didst lie down and slumber as a lion?’ For as the lion is terrible not only when he is awake but even when he is sleeping, so Christ also not only before the cross but also on the cross itself and in the very moment of death was terrible, and wrought at that time great miracles, turning back the light of the sun, cleaving the rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas of sin, for then he said ‘I have sinned in that I have betrayed the innocent blood;’ and the wife of Pilate declared ‘Have nothing to do with that just man, for I have suffered many things in a dream because of Him.’” Homily on Matthew 26:19 ch.1 p.&&&

John Chrysostom (martyred 407 A.D.) (lion is bad) “Do you stray outside the flock and have you no fear of the lion that prowls about outside the fold? ‘For your enemy, like a lion, goes about seeking whom he may seize.’” Against the Jews Homily 34 ch.7

Sc18. Don’t twist/corrupt meaning of Scripture

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

Athanasius of Alexandria (354 A.D.) discusses those who wrest scripture. Letter 48 p.557.

Cyril of Jerusalem (c.349-386 A.D.) (implied)

Basil of Cappadocia (357-379 A.D.) speaks of corrupters of the Scriptures. The Hexaemaron homily 2 ch.2 p.59

John Chrysostom (martyred 407 A.D.) Concerning Lowliness of Mind ch.2 p.148

others too

Sc19. Acknowledge Bible copyist errors

(Issues of canonicity are not included here)

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

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

Augustine of Hippo (400 A.D.) mentions variants in Matthew 9:29. Harmony of the Gospels book 2 ch.68 p.135

Augustine of Hippo (400 A.D.) mentions variants of Psalm 2:7. He says a phrase is not present in the earliest Greek codices. Harmony of the Gospels book 2 ch.14 p.120.

Augustine of Hippo (388-430 A.D.) says the Greek manuscripts of Matthew 5:22 do not contain “without cause”. Rectractions book 1 ch.19.4 p.&&&

Sc20. Some corrupted [copies of] Scripture

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

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

Cyril of Jerusalem (c.349-386 A.D.) said Marcion corrupted scripture. Catechetical Lecture 6 ch.16 p.38

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

Psalm 19:10; 119:103

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

Basil of Cappadocia (357-379 A.D.) quotes Psalm 19:9-10 (Septuagint). The Hexaemeron homily 8 ch.8 p.101

John Chrysostom (died 407 A.D.) “And again, ‘How sweet are Thy words unto my throat.’ (He said not to my hearing, but to my ‘threat’); ‘more than honey and the honeycomb to my moutn.’ (Psalm 119:103). Homilies on Hebrews Homily 8 ch.9 p.407.

Augustine of Hippo (&&&) (implied)

Old and New Testaments

On1. The Law was excellent or good

Psalm 119:39

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

1 Timothy 1:8

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

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

Hegemonius of Sirmium (4th century A.D.) “This also he added in the law, that nothing senseless should be done but that we should be careful and direct our life in accordance with what is just and righteous. Now this law was suspended over men, discharging most sharply its curse against those who might transgress it.” Archelaus Disputation with Manes ch.31 p.203

Hegemonius of Sirmium (4th century A.D.) “I understand, then, that his [Manes’] chief effort was directed to prove that the law of Moses is not consonant with the law of Christ; and this position he attempted to found on the authority of our Scriptures. Well, on the other hand, not only did we establish the law of Moses, and all things which are written in it, by the same Scripture; but we also proved that the whole Old Testament agrees with the New Testament, and is in perfect harmony with the same, and that they form really one texture, just as a person may see one and the same robe made up of weft and warp together.” Archelaus Disputation with Manes ch.41 p.215

Athanasius of Alexandria (329 A.D.) says the law was admirable and the shadow was excellent. Festal Letter 1 ch.3 p.507

Ambrosiaster (Latin, after 384 A.D.) says the Law was holy. question 110 p.118l question 46 p.275-282

Rufinus (373-406 A.D.) freely translating Origen (225-253/254 A.D.) “The Apostle Paul makes use of no circumlocution, when he says, ‘The law is good; and the commandment is holy, and just, and good.’ From which it is clear that Paul had not learned the language of those who separate justice from goodness, but had been instructed by that God, and illuminated by His Spirit, who is at the same time both holy, and good, and just; and speaking by whose Spirit he declared that the commandment of the law was holy, and just, and good.” de Principiis book 2 ch.5.4. p.280

John Chrysostom (-407 A.D.) says the law was holy, just, and good. Commentary on Romans homily 12 p.422

others too.

On2. The law is/was spiritual

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

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

Gregory of Nyssa (382-397 A.D.) quotes Romans 7:14”let us ask the Apostle Paul. … For he saith: ‘For we know that the Law is spiritual, but I am carnal, sold under sin.’” On the Psalms Psalm 126 ch.1 p.603

By Photius paraphrasing Methodius (270-311/312 A.D.) “know that the law is spiritual;” Discourse on the Resurrection (ANF vol.6) ch.371

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

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

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

Athanasius of Alexandria (329 A.D.) “For the law was admirable, and the shadow was excellent, otherwise, it would not have wrought fear, and induced reverence in those who heard; especially in those who at that time not only heard but saw these things. Now these things were typical, and done as in a shadow.” Easter Letter 329 A.D. p.&&&

On4. Jesus superseded some Old Testament laws

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

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

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Mark 7:19

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Mark 7:19

Sinaitic Old Syriac (SyrS) (350-400 A.D.) (implied) Matthew 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mark 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Luke 1:36-5:28; 6:12-24:52; John 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end. Mark 7:19

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

Hegemonius of Sirmium (4th century A.D.) discusses how Christ superseded the Sabbath as Lord of the Sabbath. Acts of Archelaus (=Archelaus Disputation with Manes ch.42 p.216

Athanasius of Alexandria (335-342 A.D.) (implied) “in which Flesh, as the Apostle says, He reconciled the enmity which was against us and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. On Luke 10:22 (Matthew 11:27) ch.3 p.88

Basil of Cappadocia (357-379 A.D.) saus Jesusoverruled some O.T. laws. Letter 160 ch.3 p.273

Ambrosiaster (Latin, after 384 A.D.) says that Jesus canceled some OT commandments. question 44 p.66

Cyril of Jerusalem (c.349-386 A.D.) &&&

Gregory Nazianzen (330-391 A.D.) “This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end of the spiritual law; of the emptied Godhead, of the assumed flesh, of the novel union between God and man,” In Defense of His Flight to Pontus ch.23 p.209

Pacian of Barcelona (342-379/392 A.D.) (implied) We do not need to observe circumcision and the Sabbath anymore. Letter 3 ch.20.1 p.61

Book of Steps (Liber Graduum) (350-400 A.D.) (implied) “When he said, ‘He made both of them one Testament’, and he annulled law of the commandments by his commandments, so that he might make everything new with one testament. ‘From now on not a single letter ‘iota’ will pass away from the Law and the prophets.’ As for the rest, ‘The whole Law and Prophets up to John were established in order to serve and then pass away.’ ‘For the thing that has become old is worn out and close to destruction, and from then on we ought not to speak about these. From then on, that one letter iota will remain – which is the ten commandments, which are called ‘iota’ for there are ten commandments in the number of the signs.” Memra 22 ch.21 p.269-270

John Chrysostom (martyred 407 A.D.) discusses how Jesus “enhanced” the law of the Sabbath in vol.10 Commentary on Matthew homily 39.3 p.257.

Augustine of Hippo (388-430 A.D.) discusses how Christians no longer have to keep the Jewish ceremonial law. Letter 75 ch.3.5 p.335

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Christ “will bring the Law to an end” Commentary on Malachi ch.4 p.422

On5. Scripture was/is fulfilled

Luke 24:44; John 19:24

Vaticanus (B) Most of the Old Testament, including all of Deuteronomy, and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 24:44-45

Sinaiticus (340-350 A.D.) Luke 24:44-45

Vercelli (Latin a) (4th century) Mt 1:1-25:1; 25:13-end; Mk 1:1-21;1:35-15:14; Lk 1:1-11:11; 11:27-12:36; 13:1-end Luke 24:44-45

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

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “Saviour, it is written that the prediction of the prophet Joel was fulfilled,” de Principiis book 2 ch.7.2 p.285

Rufinus (364-406 A.D.) freely translating Origen (225-253/254 A.D.) “His coming now He fulfilled that law which has a shadow of good things to come” de Principiis book 4 ch.25 p.375

John Chrysostom (400/401 A.D.) says that scripture was fulfilled. Commentary on Acts ch.1.3 p.18

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

The Syriac Didascalia (after 431 A.D.) “For when there are found many that sin, evil waxes strong; and whereas they that sin are not corrected and reproved that they should repent, this becomes to all an inducement to sin: and that which is said is fulfilled: ‘My house is called a house of prayer, but ye have made it a den of thieves.’” [Matthew 21.13; Luke 19.46]

Among heretics

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.14 p.375 “Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knoweth his owner, and the ass his master’s crib.” [Isaiah 1:3]

On6. The prophets were until John

Matthew 11:13; Luke 16:16

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

Hegemonius of Sirmium (4th century) (implied) Diodorus the Christian says that Manes is using this scripture (for the prophets were until John) to say to discard all of the Old Testament.” Archelaus Disputation with Manes ch.40 p.215

John Chrysostom (martyred 407 A.D.) “For all the prophets,' saith He [Jesus], 'and the law prophesied until John.” Homilies on Matthew homily 37 p.240

On7. O.T. said the Messiah had to suffer/die

Luke 24:44-46

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

First Council of Constantinople (381/382 A.D.) Creed ch.1 p.163

John Chrysostom (400-401 A.D.) says that Paul, opening the scriptures, reasoned with the Jews that Christ must suffer. Homilies on Acts homily 37 p.228

Augustine of Hippo (388-430 A.D.) quotes Luke 24:46 and then references verses about Christ’s suffering. On the Psalms Psalm 5 ch.4 p.179

Augustine of Hippo (388-430 A.D.) quotes Luke 24:44. On the Psalms Psalm 72 ch.17 p.332

No Athanasius of Alexandria, Ambrose, Socrates, Sozomon, Theodoret, Jerome

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

Council of Constantinople II (May 553 A.D.) &&&

Among spurious works

Acts of the Holy Apostle Thomas (date unknown) p.548-549 “And he [Jesus] showed them a second time, beginning from the prophets, and explaining the things concerning Christ, and that it was necessary for Him to come, and for all things to be fulfilled that had been said to us beforehand concerning Him.”

On8. Old Testament has types of Christ

John 1:51; 3:13; 1 Corinthians 10:1-4

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

Eusebius of Emesa (c.359 A.D.) “for the types given by Moses are complete and realized.” Then he gives the type of Joshua the Son of Nave fighting against the Amalekites. On the Sufferings and Death of our Lord p.2

Marcellus of Ancyra (c.336 & 340 A.D.) mentions types of Jesus in the Old Testament. Calls Moses a servant of God

Athanasius of Alexandria (356-360 A.D.) mentions the Old Testament pointing to Christ. Four Discourses Against the Arians discourse 1 ch.59 p.341

Basil of Cappadocia (357-379 A.D.) prototypes of Christ. On the Spirit ch.21 p.20

Cyril of Jerusalem (c.349-386 A.D.) says that Noah is a figure of Christ. Catechetical Lecture 17 ch.10 p.126

Gregory of Nyssa (382-397 A.D.) (partial) mentions Melchizedek. Against Eunomius book 1 ch.37 p.94

John Chrysostom (martyred 407 A.D.) “This Melchizedek was at the same time both priest and king; he was to be a type of Christ, and Scripture makes clear mention of this. For Abraham attacked the Persians, rescued his nephew Lot from their hands, seized all the spoils, and was returning from his mighty victory over his foes. After describing those events the Scripture had this to say about Melchizedek.” Against the Jews book 7 p.&&&

Jerome (373-420 A.D.) said “Jesus [Joshua] Son of Nave was a type of the Lord in name as well as in deed – who crossed over Jordan,…”

Philo of Carpasia (365-425 A.D.) “And he manifested himself to Abraham to whom the word or prophecy was given, and told him: ‘It is not now, but cross the Jordan and I will manifest to you’. And he told him he encountered Melkisedek and he blessed him. And Malka Sedeq blessed our father Abraham and gave him the typoi of the flesh and blood of Christ. Thus Abraham say in prophecy through the hands of Malka Sedeq, and Abraham rejoiced and gave the tenth from all he received, and gave a tithe to Malka Sedeq, his first interpretation means ‘king of Peace’, who did not have a father and who did not have a mother and whose birth is unknown, and whose life has no end and has no beginning.”

On9. Melchizedek was a type of Christ

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

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

Ambrosiaster (Latin, after 384 A.D.) (partial) says that Melchizedek was Christ. question 109 p.73

Cyril of Jerusalem (c.349-386 A.D.) (implied) speaks of Melchizedek like Christ. Catechetical Lecture 10 ch.11 p.60

Gregory of Nyssa (382-397 A.D.) (partial) mentions Melchizedek. Against Eunomius book 1 ch.37 p.94. See also ibid book 6 ch.2 p.184.

Augustine of Hippo (388-430 A.D.) quotes Psalm 110:4 as Melchizedek being a type of Christ” On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

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.&&&

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

Nestorius (451/452 A.D.) “Paul also has said things agreeing therewith: “He was made perfect and became unto all them that obey him the cause of eternal life and was named of God chief priest after the order of Melchizedek,” and, after other things, he was proclaimed chief priest.” Bazaar of Heracleides book 2 ch.1 p.&&&

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

John of Damascus (706-749 A.D.) quotes Psalm 110:4 “For thou are a priest for ever after the order of Melchisedek.” as referring to Christ. Exposition of the Orthodox Faith book 4 ch.13 p.83

On10. Joshua was a type of Christ

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

Cyril of Jerusalem (c.349-386 A.D.) says that Joshua was a figure of Christ. Catechetical Lecture 10 ch.11 p.60

On11. Old and/or New Covenant

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

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Hebrews 7:25; 8:6; 9:15; 1 Timothy 2:5

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Hebrews 7:25; 8:6; 9:15; 12:24; 1 Timothy 2:5

Ambrosiaster (Latin, after 384 A.D.) mentions the new Covenant. question 44 p.62-63

On12. Using the term “Old Testament”

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

Hegemonius of Sirmium (c.350 A.D.) mentions the Old Testament and New Testament in Archelaus Disputation with Manes ch.41 p.214,215. See also ibid ch.40 p.214

Athanasius of Alexandria (331 A.D.) starts of the list of the books of the Old Testament as “These are, then, of the Old Testament,” in Letter 39 ch.4 p.552.

Athanasius of Alexandria (326-372/373 A.D.) “Son, all the books of Scripture, both Old Testament and New, are inspired by God and useful for instruction [2 Tim 3:16], as it is written; but to those who really study it the Psalter yields especial treasure.” Athanasius on Psalms

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books, calling them the “Old Testament”. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) uses the term “Old Testament” question 127 p.41

Cyril of Jerusalem (c.349-386 A.D.) &&&

Basil of Cappadocia (357-379 A.D.) mentions th e”Old Testament”.. On the Spirit ch.5.11 p7

Epiphanius of Salamis (360-403 A.D.) mentions the Old and New Testaments. The Panarion section 3 scholion 1 and 5 p.334

John Chrysostom (400/401 A.D.) uses ther term “Old Testament”. Commentary on Acts ch.6 p.39

Severian of Gabala/Jableh (398-408 A.D.) in discussing the scriptures says, “In the Old Testament, the law appeared first, followed by the prophets … Here we find twelve prophets, namely Hosea and others; then the four famous ones, Isaiah, Jeremiah, Ezekiel, Daniel.” On the Creation of the World ch.3 p.3

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

Start of Muslim conquests to the 4th Lateran Council (634 A.D.-1215 A.D.)

Council of Quinisext (Trullo) (692 A.D.) “It is unlawful or anyone to corrupt to cut up a book of the Old or New Testament or of our holy and approved preaches and teachers…” Council of Quinisext Canon 68 p.396

John of Damascus (706-749 A.D.) mentions as the Old Testament all of the books of the Protestant/Jewish Old Testament (combining the minor prophets as “The Twelve”) plus Wisdom of Solomon and Wisdom of Jesus [Sirach]. Exposition of the Orthodox Faith book 4 ch.17 p.89-90

Peter Lombard (1142-1160) “Therefore let us put on display in the midst of the Old and New Testaments the authorities, by which the truth of the divine Unity and Trinity are demonstrated.” Sentences of Peter Lombard First Book distinction 2 ch.4 p.6

Waldenses (1176-) “They (says he of the Vaudois) will receive only that which is written in the Old and New Testaments; nay, they say that the Roman pontiffs, and other bishops, have degraded the sacred text, by their doctrine and false comments;” Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827. “The profits of this publication are intended for the bvenefit of the Vaudois.”

Desiderius Erasmus of Rotterdam (1460-1536) “(Au.) Dost thou believing the holy Spirit? (Ba.) I do believe that it is true God, together with the Father and the Son. I believe they that wrote us the Books of the Old and New Testament were inspired by it, without whose Help no Man attains Salvation.” Colloquies of Erasmus p.332

On13. Using the term “New Testament”

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

Hegemonius of Sirmium (4th century) mentions the Old Testament and New Testament in Archelaus Disputation with Manes ch.41 p.214,215. See also ibid ch.40 p.214

Hegemonius of Sirmium (4th century) mentions there are neither two old testaments nor two new testaments. (The Christian Diodorus is speaking) Archelaus Disputation with Manes ch.45 p.220

Athanasius of Alexandria (326-372/373 A.D.) “Son, all the books of Scripture, both Old Testament and New, are inspired by God and useful for instruction [2 Tim 3:16], as it is written; but to those who really study it the Psalter yields especial treasure.” Athanasius on Psalms

Athanasius of Alexandria (367 A.D.) “Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John.” (Athanasius of Alexandria’ Festal Letter 39 ch.5 p.552)

Basil of Cappadocia (357-379 A.D.) “Never neglect reading, especially of the New Testament, because very frequently mischief comes of reading the Old; not because what is written is harmful, but because the minds of the injured are weak. All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who think it is unclean, to him it is unclean.” Basil to Julian Letter 42.3 p.144-145

Synod of Laodicea (343-381 A.D.) canon 60 p.159 lists the books of the Old Testament and the New Testament. Canon 59 p.158 says only the canonical books of the Old and New Testaments may be read in church.

Ambrosiaster (Latin, after 384 A.D.) uses the phrase “New Testament” question 44 p.65

Ambrose of Milan (370-390 A.D.) mentions the Old and New Testaments in Of the Christian Faith book 1 ch.8.57 p.210

Pacian of Barcelona (342-379/392 A.D.) mentions the New Testament in On Penitents ch.4.1 p.74

Didymus the Blind (398 A.D.) refers to the Old and New Testament. Commentary on Zechariah 8 p.201

Epiphanius of Salamis (360-403 A.D.) mentions the Old and New Testaments. The Panarion section 3 scholion 1 and 5 p.334

John Chrysostom (martyred 407 A.D.) “You see what great praise is bestowed upon widowhood, and this in the New Testament, when the beauty of virginity also was clearly brought to light. Nevertheless even the lustre of this state could not obscure the glories of widowhood, which shines on brightly all the same, keeping its own value. When then we make mention of widowhood from time to time, do not be cast down, nor consider the matter a reproach;” Letters to a Young Widow ch.1 p.122

Severian of Gabala/Jableh (398-408 A.D.) uses the terms “Old Testament” and “New Testament” On the Creation of the World ch.3 p.3

Jerome (317-420 A.D.) mentions by name the “New Testament”, Matthew, Mark, Luke, John as “the Lord’s team of four”, seven church letters of Paul, Hebrews, Timothy, Titus, Philemon, Acts of the Apostles, seven epistles among James, Peter, John, and Jude, and the Apocalypse of John all in letter 53 ch.9 p.101-102.

Augustine of Hippo (388-430 A.D.) mentions the New Testament in The City of God book 17 ch.4 p.341; book 17 ch.6 p.344

Augustine of Hippo (388-430 A.D.) mentions the New Testament in Commentary on Psalms p.405,521,531,681

John Cassian (419-430 A.D.) The New Testament referred to by name in the Institutes of John Cassian book 1.1 p.201 and the Conference of the Abbot Paphnutius ch.15 p.327

Start of Muslim conquests to the 4th Lateran Council (634 A.D.-1215 A.D.)

Council of Chalcedon (451 A.D.) session 4 p.260 mentions the New Testament and the Gospels

John of Damascus (706-749 A.D.) “The New Testament contains four gospels, that according to Matthew, that according to Mark, that according to Luke, that according to John: the Acts of the Holy Apostles by Luke the Evangelist: seven Catholic epistles, viz. one of James, two of Peter, three of John, one of Jude: fourteen letters of the Apostle Paul: [including Hebrews], the Revelation of John the Evangelist: the Canons of the Holy Apostles, by Clement.” Exposition of the Orthodox Faith book 4 ch.17 p.90

Peter Lombard (1142-1160) “Therefore let us put on display in the midst of the Old and New Testaments the authorities, by which the truth of the divine Unit and Trinity are demonstrated.” Sentences of Peter Lombard First Book distinction 2 ch.4 p.6

Waldenses (1176-) “They (says he of the Vaudois) will receive only that which is written in the Old and New Testaments; nay, they say that the Roman pontiffs, and other bishops, have degraded the sacred text, by their doctrine and false comments;” Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827. “The profits of this publication are intended for the bvenefit of the Vaudois.”

Among heretics

Theodore of Mopsuestia (392-423.429 A.D.) refers by name to the New Testament, quoting Matthew 28:2-3. Commentary on Zechariah ch.1 p.331

On14. No more animal or blood sacrifices

Hebrews 10:18-20

(partial) Hebrews 8:13

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

Vaticanus (B) (partial) contains Hebrews 8:13

Sinaiticus (340-350 A.D.) contains Hebrews 10:18-20

Ambrosiaster (Latin, after 384 A.D.) &&&

The Donatist schismatic Tyconius (after 390 A.D.) &&& Book of Rules &&&

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

Hosea 2:11

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

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 Homily 4.1 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.” de Principiis book 2 ch.7.2 p.285

From Muslim conquests to present

Waldenses (1176-) “My name is T. , Waldensian Minister in Italy, in charge – by our Board, to answer to your letter. If you are interested in the Waldensian Churches in Italy (North, Center, and South Italy) and in Uruguay and Argentina, in past and present you can try to find and study the following books: Giorgio Tourn, You are my witnesses – The Waldensians across 800 years , Claudiana Editor 1989 – Distributed in North America by P.O. Box 37844 – CINCINNATI, OH 45222 (USA). Prescot Stephens, The Waldensians Story – A study in Faith, intolerance and survival, The Book Guild Ltd – Lewes, Sussex, 1998.

The Waldensian Churches are Reformed Presbyterian Churches: they were called in Latin: Mater Reformationis (=Mother of the Reformation) as they were before an old Middle Ages movement, but NOT a Church . They adopted the Huguenot Confession of faith, so called “De la Rochelle” of 1559 (but really of the Paris Synod, their first Huguenot General Assembly), but in 1655 the Waldensian Churches had its own Confession of Faith, hurriedly drafted in Italian immediately after the massacre of the Waldenses called “Piedmonts Easters”. This was simply a shortened version in Italian of the Huguenot Confession of faith of 1559: it confirmed that in theology the Waldenses were in the mainstream of Presbyterian Calvinism . It is still the basis to this day of Waldensian beliefs, which the Candidates have to undersign in front of the General Assembly before becoming Ministers in our churches.

The Waldensians did not keep the Sabbath and were not guardians of the “Sabbath Truth” as you call it. The Waldensians never followed the Seventh-day Adventist but they follow more: Romans 14,5-8 then other truths.

We can therefore say very clearly that the Waldensians were not Seventh-day Sabbath keepers and they were not persecuted for keeping Saturday as the Sabbath!” http://loudcry.org/sda/archives/4806

OLD TESTAMENT canon

Oc1. Genesis is scripture

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

Hegemonius of Sirmium (4th century A.D.) (implied) “Even that great serpent himself was not evil previous to man, but only after man, in whom he displayed the fruit of his wickedness, because he willed it himself. If, then, the father of wickedness makes his appearance to us after man has come into being, according to the Scriptures, how can he be unbegotten who has thus been constituted evil subsequently to man, who is himself a production?” (Archelaus is speaking) Archelaus Disputation with Manes ch.18 p.191

Athanasius of Alexandria (356 A.D.) (implied) “Whereas scripture showed this, when relating his [Satan’s] artifices against Eve in Paradise” Letter to the Bishops of Egypt ch.1.3 p.224

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 60 p.159 lists the books of the Old Testament and the New Testament. Canon 59 p.158 says only the canonical books of the Old and New Testaments may be read in church.

Ambrosiaster (Latin, after 384 A.D.) says God spoke in Genesis 4:13. question 5 p.52

Cyril of Jerusalem (c.349-386 A.D.) &&&

Basil of Cappadocia (357-379 A.D.) refers tp Genesis chapter 1 as scripture. The hexaemeron homily 3 ch.2 p.66

Gregory of Nyssa (382-397 A.D.) says Moses wrote Genesis 1:3 is Scripture, and God said. Answer to Eunomius’ Second Book p.270

Epiphanius of Salamis (360-403 A.D.) (implied) gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today.

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (martyred 407 A.D.) quotes Genesis 4:9 then immediately says “But it may be objected, that the Gentile allows nothing of this sort. Come then, let us discuss this point, and as we have done with respect to the creation, having carried on the warfare against these objectors not only by the help of the Scriptures, but of reason, so also let us now do with respect to conscience.” On the Statues homily 12 ch.11-12 p.423

John Chrysostom (-407 A.D.) (implied for Genesis) “For Scripture says: "For Cain and his offerings he had no regard". Noah offered to God sacrifices of sheep and calves and birds. The Scripture say: "And the Lord smelled a sweet odor", that is, he accepted the offerings.” Against the Jews ch.5

Augustine of Hippo (388-430 A.D.) calls Genesis scripture. On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

After the Start of Muslim conquests (634 A.D.-)

Peter Lombard (1142-1160 A.D.) &&&

Among corrupt or spurious works

Constitutions of the Holy Apostles (c.380 A.D.) book 5 section 1 p.441 “the divine Scripture testifies that God said to Christ, His only-begotten, ‘Let us make man after our image, and after our likeness. And God made man: after the image of God made He him; male and female made He them.’”

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) God says in divine scripture. And quotes Genesis 2:2; 4:15; Ecclesiastes 11:2. Commentary on Micah ch.5 p.231

Oc2. Exodus is scripture or God said

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Exodus 3:15 was said by God to Moses

Athanasius of Alexandria (346-356 A.D.) “and there are others also, heavenly ones, for Scripture says, ‘The Lord of powers is with us, the God of Jacob is our refuge.’” [Exodus 12:41] Defence of the Nicene Definition ch.20 p.163

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes Exodus 20:6 as God says though His prophet. question 14 p.92-93

Cyril of Jerusalem (c.349-386 A.D.)

Basil of Cappadocia (357-379 A.D.) quotes Exodus 25:10 as scripture. On the Spirit ch.4.6 p.5

Epiphanius of Salamis (360-403 A.D.) quotes Exodus 1:7 as “scripture”. The Panarion section 1 ch.8,4,5 p.25

Epiphanius of Salamis (360-403 A.D.) (implied) gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today.

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (400/401 A.D.) has God speaking in Exodus. Commentary on Acts ch.17 p.111

After the Start of Muslim conquests (634 A.D.-)

Peter Lombard (1142-1160) “And who is more than that One, who in the third (book) of Exodus said to his household-servant Moses: “ am who am And you shall say to the sons of Isreal: He who is has sent me to you.” Sentences of Peter Lombard First Book distinction 8 part 1 ch.1 p.2

Oc3. Leviticus is Scripture or God says

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

Athanasius of Alexandria (329 A.D.) quotes Leviticus 23:26-27 as scripture and God speaking to Moses. Easter Letter 1 ch.4 p.508

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes Leviticus as God speaks. question 103 p.96

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

After the Start of Muslim conquests (634 A.D.-)

Oc4. Numbers is Scripture or God says

Athanasius of Alexandria (329 A.D.) quotes Numbers 10:1-2 as “divine scripture” and “God revealing to Moses” Easter Letter 1 ch.2 p.507

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes Numbers 6:27 as God says. question 11 p.82-83

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

After the Start of Muslim conquests (634 A.D.-)

Oc5. Deuteronomy is scripture or God says

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

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

Athanasius of Alexandria (356-360 A.D.) quotes Deuteronomy 32:8 as scripture. Four Discourses Against the Arians discourse 1 ch.13 p.313

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.)

Gregory of Nyssa (382-397 A.D.) discusses Deuteronomy 6:4 as Scripture. On Not Three Gods p.336

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (400/401 A.D.) says that God spoke Deuteronomy 18:15,18a,19. Commentary on Acts ch.9 p.56

After the Start of Muslim conquests (634 A.D.-)

Peter Lombard (1142-1160 A.D.) &&&

Oc6. Joshua is Scripture or the Lord says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Joshua son of Nun in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Amphilochius of Iconium (c.345-398/404) &&&

After the Start of Muslim conquests (634 A.D.-)

Oc7. 1 or 2 Samuel is scripture or God says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including the four books of kings [1, 2 Samuel, 1, 2 Kings] in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Basil of Cappadocia (357-378/379 A.D.) quotes from 1 Samuel 7:4 as Scripture. Letter 8 ch.3 p.117

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) discusses 1 Sam 16:14; 18:10 in his discussion of “holy scriptures”. (It is in the original Greek also.) de Principiis book 4 ch.1.8 p.356

Augustine of Hippo (338-430 A.D.) refers to 2 Samuel as scripture in Commentary on Psalms p.412

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

The Syriac Didascalia (after 431 A.D.) “for thus is it written in the first Book of Kingdoms: [1 Samuel] Samuel spake all the words of the Lord unto the people, which had asked of him a king, and said to them: This is the law of the king that shall reign over you: your sons he will take, and will set them upon his chariots; and he will make of them runners before him,”

After the Start of Muslim conquests (634 A.D.-)

Oc8. 1 or 2 Kings is scripture or the Holy Spirit says

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

Aphrahat the Syrian (337-345 A.D.) (partial, allusion)

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including the four books of kings [1, 2 Samuel, 1, 2 Kings] in Letter 39 ch.4 p.552.

Ephraim the Syrian (350-378 A.D.)

Basil of Cappadocia (357-378/379 A.D.) (partial, allusion) &&&

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes 1 Kings as God says. question 11 p.12 question 42 p.125

Cyril of Jerusalem (c.349-386 A.D.) quotes 1 Kings 1:4 as “Holy Scripture in the Book of Kings” Catechetical Lectures Lecture 12.21 p.78

Ambrose of Milan (370-390 A.D.) (partial)

Gregory of Nazianzen (330-391 A.D.) (partial, allusion)

Gregory of Nyssa (c.356-397 A.D.) (partial, allusion)

Epiphanius of Salamis (360-403 A.D.) gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today. The Panarion

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) freely translating Origen

John Chrysostom (martyred 407 A.D.) quotes 1 Kings 19:14 as “Scripture” in Homilies on Romans homily 18 p.482

Orosius/Hosius of Braga (414-418 A.D.) (partial) alludes to 1 Kings 21:1-16. Defense Against the Pelagians ch.8 p.125

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

Fragment of Nicephorus of Constantinople referring to Clement of Alexandria (193-217/220 A.D.) (partial) 1 Kings 8:27 “Solomon the son of David, in the books styled ‘The Reigns of the Kings,’ comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, … Will God in very deed dwell with men on the earth?” Fragment by Nicephorus of Constantinople quoting Clement of Alexandria against the Judaizers. p.584

Sulpicius/Sulpitius Severus (historian) (363-420 A.D.) (partial) mentions 1 Kings as the Third Book of Kings in History book 1 ch.40 p.90

Jerome (373-420 A.D.)

Augustine of Hippo (338-430 A.D.) (allusion)

John Cassian (419-430 A.D.) &&&

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

Socrates the church historian (400-439 A.D.) (partial) quotes half a verse from 2 Kings

Theodoret of Cyrus (423-458 A.D.) (partial) quotes half of a verse of 1 Kings.

Leo I of Rome (440-461 A.D.)

After the Start of Muslim conquests (634 A.D.-)

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.)

Oc9. Reference to 1 or 2 Chronicles as Chronicles

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

Athanasius of Alexandria (367 A.D.) mentions first and second Chronicles in the books of the Old Testament. Easter Letter 39 ch.4 p.552

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

After the Start of Muslim conquests (634 A.D.-)

Oc10. Job is scripture or the Lord says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Job in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “even the Lord in the book of Job says, “Thou wilt take with a hook the apostate dragon,” i.e., a fugitive. de Principiis book 1 ch.5.5 p.260

After the Start of Muslim conquests (634 A.D.-)

Oc11. Psalms are scripture or God/Spirit spoke

Jesus quoted Psalm 41:9 as scripture, in John 13:18.

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

Athanasius of Alexandria (367 A.D.) “There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis , then Exodus, next Leviticus, after that numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book, afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.” Paschal Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Gregory of Nyssa (382-397 A.D.) says David wrote Psalm 103:8 and quotes it as Scriptures. Answer to Eunomius’ Second Book p.265

Epiphanius of Salamis (360-403 A.D.) was crazy over the number 22. He gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today.

Augustine of Hippo (388-430 A.D.) &&& Sermon on the Mount book 1 ch.&&&

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (-407 A.D.) “For if thou wouldest learn how great is the profit of the Scriptures, examine thyself, what thou becomest by hearing Psalms, and what by listening to a song of Satan; and how thou art disposed when staying in a Church, and how when sitting in a theatre; and thou wilt see that great is the difference between this soul and that, although both be one.” Homilies on Matthew homily 2 p.&&&

others too.

After the Start of Muslim conquests (634 A.D.-)

Among heretics

Arian heretic Eunomius of Cyzicus (c.360-c.394 A.D.) (partial) alludes to Psalms 113:11 as by the prophetic voice. Apologetic Letter ch.23 p.65

Oc12. Proverbs are scripture or the Lord says

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

Athanasius of Alexandria (356-360 A.D.) quotes Proverbs 8:22 and Hebrews 3:2 then says, “They are accustomed to allege the aforesaid passages of divine Scripture, which have a good meaning,” Four Discourses Against the Arians discourse 2 ch.14.1 p.348

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Proverbs in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes Proverbs 20:9 as scripture. question 112 p.136. See also question 33 p.140.

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (400/401 A.D.) quotes Proverbs 9:12 as scripture. Commentary on Acts ch.7 p.48

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) quotes Proverbs 9:1-5 as “according to the declaration of holy Scripture” de Principiis book 2 ch.11.3 p.297

Augustine of Hippo (338-430 A.D.) refers to Proverbs as Scripture in Commentary on Psalms p.412

others too.

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

The Syriac Didascalia (after 431 A.D.) “as the Lord said in Proverbs: ‘If thou sleep he keepeth thee; and when thou awakest, he will speak with thee’” [Prov 6.22].

others too.

After the Start of Muslim conquests (634 A.D.-)

Among heretics

Arian heretic Eunomius of Cyzicus (c.360-c.394 A.D.) quotes part of Proverbs 8:22 as the Lord is speaking. Apologetic Letter ch.25 p.71

Arian heretic Eunomius of Cyzicus (c.360-c.394 A.D.) quotes Proverbs 8:22,23,25 as “Holy Scripture proclaims” Apologetic Letter ch.28 p.75

Oc13. Isaiah is scripture or the Lord/Spirit says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Isaiah in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Ambrosiaster (Latin, after 384 A.D.) quotes Isaiah 5:2 as scripture. question 42 p.86

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (400/401 A.D.) quotes Isaiah 53 as scripture. Commentary on Acts ch.19 p.121

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) quotes part of Isaiah 45:7 in his discussion of “holy scriptures”. (It is in the original Greek also.) de Principiis book 4 ch.1.8 p.356

others too.

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

The Syriac Didascalia (after 431 A.D.) “as the Lord said to them by Isaiah: ‘Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not know. For the heart of this people is waxed gross; and their eyes they have shut, and their ears they have stopped, that they may not be converted: lest at any time they should see with their eyes, and hear with their ears’” [Isa 6.9-10; Acts 28.26-27].

The Syriac Didascalia (after 431 A.D.) ch.91 “See, then, that the People provoked our Lord in that they believed not in Him. Wherefore he saith: ‘They provoked the holy Spirit; and he was turned to enmity unto them’ [Isa 63.10]. And again He speaks otherwise of them by Isaiah the prophet: ‘Land of Zebulun, land of Naphtali, the way of the sea, beyond Jordan, Galilee of the nations, a people that sitteth in darkness: ye have seen a great light; and they that sit in darkness and in the shadow of death, light is risen upon them’” [Isa 9.1-2; Mt 4.15-16]

others too.

After the Start of Muslim conquests (634 A.D.-)

Among corrupt or spurious works

Constitutions of the Holy Apostles (3rd-5th century, compiled c.390 A.D.) book 2 ch.1 p.396 quotes Isaiah 66:2 as “The Lord says by Esias [Isaiah]”

Oc14. Jeremiah is scripture or the Lord says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Jeremiah in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

&&&Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) discusses Jeremiah 15:14 in his discussion of “holy scriptures”. (It is in the original Greek also.) de Principiis book 4 ch.1.8 p.356

John Chrysostom (400/401 A.D.) quotes Jeremiah 35:3 as scripture. Commentary on Acts ch.14 p.93

others too.

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

The Syriac Didascalia (after 431 A.D.) (partial, mistakenly quotes Ezekiel, not Jeremiah) “whom the Lord said by Jeremiah (sic) My laws ye have not kept [Ezek 5.7] but neither have ye conversed after the laws”

others too.

After the Start of Muslim conquests (634 A.D.-)

Oc15. Ezekiel is scripture or the Lord says

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Ezekiel in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

others too.

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

The Syriac Didascalia (after 431 A.D.) ch.6 p.29 “And concerning this, that (men) are not to suppose that they perish or are defiled by the sins of others, He again cut off their evil thought, and by Ezekiel also the Lord our God spoke thus: ‘And the word of the Lord came unto me, saying: ‘Son of man, why use ye this proverb in the land of Israel, and say: ‘The fathers do eat sour grapes, and their sons’ teeth are on edge?’ As I live, saith the Lord Adonai, there shall no more be any that useth this proverb in Israel. For all the souls are mine: as the soul of the father is mine, so also the soul of the son is mine. The soul that sinneth, the same shall die.”

others too.

After the Start of Muslim conquests (634 A.D.-)

Oc16. Daniel is scripture or God showed

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

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, including Daniel in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

&&&Cyril of Jerusalem (c.349-386 A.D.)

Amphilochius of Iconium (c.345-398/404) &&&

After the Start of Muslim conquests (634 A.D.-)

Oc17. Hosea is scripture or God/the Word says

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

Athanasius of Alexandria (356-360 A.D.) quotes Hosea 7:13 as the Lord Himself uttered by the prophet Hosea. Four Discourses Against the Arians Discourse 7 p.309-310

Athanasius of Alexandria (331 A.D.) (partial) lists the books of the Old Testament, mentioning the twelve minor prophets as “then the Prophets, the twelve being reckoned as one book.” in Letter 39 ch.4 p.552.

Ambrosiaster (Latin, after 384 A.D.) quotes Hosea 6:6 as scripture. question 103 p.97

Amphilochius of Iconium (c.345-398/404) &&&

Oc18. Joel is scripture or God says

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

Athanasius of Alexandria (356-360 A.D.) alludes to the caterpillar in Joel 2:25 as “Scripture”. Four Discourses Against the Arians Discourse 1 ch.5 p.309

Athanasius of Alexandria (356-360 A.D.) alludes to “flesh” in Scripture as by Joel the Prophet. Four Discourses Against the Arians Discourse 3 ch.31 p.410

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Basil of Cappadocia (357-379 A.D.) quptes Joel 2:11 as by Joel. The Hexaemeron homily 2 ch.7 p.64

Oc19. Amos is scripture or God said

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

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Basil of Cappadocia (357-379 A.D.) says that Amos 4:13 (LXX) is scripture. The Hexaemeron homily 3 ch.4 p.67

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) quotes the last half of Amos 3:6f in his discussion of “holy scriptures”. (It is in the original Greek also.) de Principiis book 4 ch.1.8 p.356

Augustine of Hippo (388-430 A.D.) quotes part of Amos 9:3 as “of which another passage of Scripture speaks” On the Psalms Psalm 89 ch.11 p.432

Oc20. Micah is scripture

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

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Amphilochius of Iconium (c.345-398/404) &&&

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “the prophet Micah in these words” and quotes Micah 6:8.” de Principiis [Latin] book 3 ch.1.6 p.305

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) quotes part of Micah 1:12 in his discussion of “holy scriptures”. (It is in the original Greek also.) de Principiis book 4 ch.1.8 p.356

Oc21. Habakkuk is scripture or God says

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

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.26 p.203 says that God sent by the prophet Habakkuk. And quotes Habakkuk 2:15 (Septuagint)

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Amphilochius of Iconium (c.345-398/404) &&&

Oc22. Zechariah is scripture or God says

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

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Basil of Cappadocia (357-379 A.D.) (partial) So I have been compelled, as it is written, to touch as it were the apple of my eye.”. Letters of Basil Letter 102 To the citizens of Satala p.185

Ambrosiaster (Latin, after 384 A.D.) quotes Zechariah 12:1 as scripture. question 23 p.29

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) alludes to Zechariah 3:1 as by Zechariah. de Principiis book 3 ch.2 p.329

Amphilochius of Iconium (c.345-398/404) &&&

Oc23. Malachi is scripture or God/Spirit says

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

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah.

Athanasius of Alexandria (&&&)

Basil of Cappadocia (357-379 A.D.) quotes Malachi 3:6 “I am the Lord, I change not.” As “when God has declared”. Letters of Basil Letter 272 ch.2 p.301

Ambrosiaster (Latin, after 384 A.D.) quotes Malachi 1:8 as God says. question 5 p.52

Amphilochius of Iconium (c.345-398/404) &&&

Oc24. The Twelve [Minor Prophets]

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

&&&Eusebius of Caesarea (318-325 A.D.) &&&

Athanasius of Alexandria (331 A.D.) lists the books of the Old Testament, mentioning the twelve minor prophets as “then the Prophets, the twelve being reckoned as one book.” in Letter 39 ch.4 p.552.

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) ch.1 lists as canonical scrpture inspired by God all of the Old Testament books. He did not list Lamentations separately, perhaps including it with Jeremiah. He also lists the “Twelve Prophets”.

Cyril of Jerusalem (c.349-386 A.D.) mentions the prophets and the twelve. Catechical Lectures Lecture 16.29 p.122

Didymus the Blind (398 A.D.) quotes Nahum 3:10 as by “Nahum, seventh of the twelve prophets” Commentary on Zechariah 11 p.257

Rufinus’ Commentary on the Apostles’ Creed (374-410 A.D.)

Rufinus (410 A.D.) freely translated Origen (c.240 A.D.) mentions the twelve prophets. Commentary on the Song of Songs book 2 ch.10 p.165.

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

Jerome (373-420 A.D.) (implied)

Augustine of Hippo (338-430 A.D.) mentions Isaiah and the twelve prophets in The City of God book 17 ch.29 p.376

others too.

After the Start of Muslim conquests (634 A.D.-)

Oc25. The Law and the prophets

Haggai 2:10 (partial, the law)

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

Hegemonius of Sirmium (4th century A.D.) This is not therefore an idle question, but there are the mightiest issues involved in this word. For just as all the law and the prophets are summed up in two words, so also all our hope is made to depend on the birth by the blessed Mary.” Archelaus Disputation with Manes ch.49 p.225-226

Athanasius of Alexandria (356 A.D.) mentions the Law and the prophets. Letter to the Bishops of Egypt ch.1.4 p.224

Athanasius of Alexandria (356-360 A.D.) (partial) mentions the Law. Four Discourses Against the Arians discourse 1 ch.59 p.341

Ambrosiaster (Latin, after 384 A.D.) mentions the law and the prophets. question 29 p.210

Cyril of Jerusalem (c.349-386 A.D.)

Gregory of Nyssa (382-397 A.D.) speaks of the prophets and the law. Against Eunomius book 2 ch.2 p.102

Book of Steps (Liber Graduum) (350-400 A.D.) (implied) “‘From now on not a single letter ‘iota’ will pass away from the Law and the prophets.’” Memra 22 ch.21 p.269-270

Amphilochius of Iconium (c.345-398/404) &&&

John Chrysostom (martyred 407 A.D.) “Law given by God to Moses from the catalogue of the Divine Scriptures.” On the Priesthoods book 4 ch.4 p.65

Rufinus (410 A.D.) freely translated Origen (240 A.D.) refers to the Law and the prophets. He also says the Law was our teacher to Christ. Commentary on the Song of Songs ch.1 p.70

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) (Greek) “with respect to the five books of Moses, who have once given in their adhesion to the apostle, as divinely inspired;” de Principiis book 4 ch.1.13 p.362 (The Latin translation is very similar). See also Homilies on Jeremiah homily 5 ch.13 p.35

Jerome (373-420 A.D.) “They have Moses and the prophets. … And in both passages no one doubts that Moses signifies the law.” Against Jovianus book 1 ch.22 p.362

Waldenses (1176-) “The Vaudois remained all day at Bobbi, …and the latter preached on the sixteenth chapter of St. Luke, ‘The law and the prophets were until John, since that time the kingdom of God is preached, and every man preseth into it.’’” p.322-323 Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827.

Among heretics

Arian heretic Eunomius of Cyzicus (c.360-c.394 A.D.) mentions the law and prophets. Apologetic Letter ch.21 p.61

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) The law and the prophets. Commentary on Zechariah ch.5 p.351

Oc26. The Old Testament is scripture

Luke 24:44-45

Vaticanus (B) Most of the Old Testament, including all of Deuteronomy, and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 24:44-45

Sinaiticus (340-350 A.D.) Luke 24:44-45

Vercelli (Latin a) (4th century) Mt 1:1-25:1; 25:13-end; Mk 1:1-21;1:35-15:14; Lk 1:1-11:11; 11:27-12:36; 13:1-end Luke 24:44-45

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

&&&Cyril of Jerusalem (c.349-386 A.D.)

After the Start of Muslim conquests (634 A.D.-)

John of Damascus (706-749 A.D.) (implied) discusses scripture and then lists the books of the Old and New Testaments. Exposition of the Orthodox Faith book 4 ch.17 p.89-90

Oc27. The Ten Commandments / Decalogue

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

Augustine of Hippo (388-430 A.D.) speaks of the ten commandments. Epistle 55 ch.&&&

Gregory Nanzianzen (330-391 A.D.) “Give me the tables of your heart; I will be your Moses, though this be a bold thing to say; I will write on them with the finger of God a new Decalogue.” Letter 40 ch.45 p.&&&

John Chryosostom (martyred 407 A.D.)

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

The Syriac Didascalia (after 431 A.D.) ch.2 “For the first Law is that which the Lord God spoke before the people had made the calf and served idols, which consists of the Ten Words and the Judgements.”

NEW TESTAMENT canon

Nc1. Matthew is scripture

(Jesus / the Lord / the Savior said is not counted.)

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

Hegemonius of Sirmium (4th century) “The Spirit in the evangelist Matthew is also careful to give note of these words of our Lord Jesus Christ:” and then quotes Matthew 24:5,24. (Archelaus is speaking) Archelaus Disputation with Manes ch.35 p.209

Hegemonius of Sirmium (4th century) quotes Matthew 5:8 as Scripture. Archelaus Disputation with Manes ch.42 p.217

Hegemonius of Sirmium (4th century) quotes Matthew 24:4,5,23-26 including “For there shall arise false Christs, and false apostle, and false prophets, and shall show great signs and wonders;...” Then in the same chapter Archelaus tells Manes “whereas, even were you to do signs and wonders, we would still have to reckon you a false Christ, and a false prophet, according to the Scriptures.” Archelaus Disputation with Manes ch.54 p.232

Athanasius of Alexandria (367 A.D.) “Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John.” (Athanasius of Alexandria’ Festal Letter 39 ch.5 p.552)

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Basil of Cappadocia (357-379 A.D.) says that Matthew and Mark are Scripture. Letter 236 ch.1 p.276

Ambrosiaster (Latin, after 384 A.D.) says Matthew 9:22 is scripture. Question 115 p.389. See also question 40 p.285

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

John Chrysostom (martyred 407 A.D.) “The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem: [Mt 24:3] and yet ye know how great is the interval between those several periods.” Homilies on Matthew Homily 10 p.58

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

Prosper of Aquitaine (425-465 A.D.) quotes Matthew 11:25-30 as Holy Scripture

Start of Muslim conquests (634-)

Nc2. Mark is scripture or God said

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

Basil of Cappadocia (357-379 A.D.) says that Matthew and Mark are Scripture. Letter 236 ch.1 p.276

Ambrosiaster (Latin, after 384 A.D.) says Mark 9:12 is screipture. Question 115 p.389

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

Nestorius (444 A.D.)

Start of Muslim conquests (634-)

Nc3. Luke is scripture or God said

(Jesus / the Lord / the Savior said is not counted.)

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

Hegemonius of Sirmium (4th century) “I understand, then, that his [Manes’] chief effort was directed to prove that the law of Moses is not consonant with the law of Christ; and this position he attempted to found on the authority of our Scriptures. Well, on the other hand, not only did we establish the law of Moses, and all things which are written in it, by the same Scripture; but we also proved that the whole Old Testament agrees with the New Testament, and is in perfect harmony with the same, and that they form really one texture, just as a person may see one and the same robe made up of weft and warp together.” Archelaus Disputation with Manes ch.41 p.215

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Basil of Cappadocia (357-379 A.D.) says Luke 16:29 is scripture. On the Spirit ch.14.33 p.20

Cyril of Jerusalem (c.349-386 A.D.) quotes part of Luke 4:41 as Scripture Lecture 10.15 p.4 and refers to it as the Gospel in Lecture 2.4 p.9.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Asterius of Amasea (400-410) refers to the rich man and Lazarus as “the Scripture” The Rich Man and Lazarus sermon 1 ch.1 p.1

Start of Muslim conquests (634-)

Nc4. John is scripture

(Jesus / the Lord / the Savior said is not counted.)

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

Hegemonius of Sirmium (4th century) “Moreover, when they came upon the word which is given us in our Scriptures touching the Paraclete, he [Manes] took it into his head that he himself might be that Paraclete; for he had not read with sufficient care to observe that the Paraclete had come already,-namely, at the time when the apostles were still upon earth.” Archelaus Disputation with Manes ch.54 p.232

Hegemonius of Sirmium (4th century) quotes John 16:14 as scripture. Archelaus Disputation with Manes ch.34 p.208

Hegemonius of Sirmium (4th century) “Furthermore, there is but one only inconvertible substance, the divine substance, eternal and invisible, as is known to all, and as is also borne out by this scripture: ‘No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father.’” (Archelaus is speaking) Archelaus Disputation with Manes ch.32 p.205

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Ambrosiaster (Latin, after 384 A.D.) (implied) implies that John 2:4 and 10:18 are scripture. question 115 p.388

Cyril of Jerusalem (c.349-386 A.D.) quotes John 4:24 as sacred scripture according to John. Catechical Lectures Lecture 17 ch.34 p.132

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Sozomon (370/380-425 A.D.) quotes John 3:13 as scripture. Sozomen’s Ecclesiastical History book 6 ch.27 p.364

John Chrysostom (martyred 407 A.D.) “To learn how false this is, listen to what Christ said about the devil: 'He was a murderer from the beginning.' [John 8:44] God says he is a murderer; do you rush to him as you would to a physician?” Against the Jews book 8

Start of Muslim conquests (634-)

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) quotes John 6:49 as Scripture. Commentary on Hosea ch.2 p.45

Nc5. Acts is scripture

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

Hegemonius of Sirmium (4th century) writes that Archelaus quotes Acts 2:6 as Scripture. Archelaus Disputation with Manes ch.36 p.210. Archelaus also quotes Acts 9:15 in Archelaus Disputation with Manes ch.34 p.208.

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

John Chrysostom (martyred 407 A.D.) says that Acts 16:29-31 is scripture. Homilies on Ephesians ch.8 p.89

Start of Muslim conquests (634-)

Nc6. Paul’s letters are authoritative

2 Peter 3:15-16 (scripture)

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Calls the writings of Paul scripture. 2 Peter 3:15-16

p15 1 Corinthians 7:18-8:4 (late 3rd century) (implied because is 1 Corinthians)

p16 Philippians 3:10-17; 4:2-8 (late 3rd century) (implied because is Philippians)

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

Eusebius of Caesarea wrote whole commentaries on Luke and 1 Corinthians. Nicene and Post-Nicene Fathers Second Series vol.1 p.41

Hegemonius of Sirmium (4th century) quotes 2 Corinthians 13:3 as by Paul and calls him an apostle. Archelaus Disputation with Manes ch.42 p.218

Hegemonius of Sirmium (4th century) Diodorus appeals to “the Apostle Paul and the Gospels” Archelaus Disputation with Manes ch.45 p.221

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.7 p.198 “applied greater pains for advancement, often repeating to himself the saying of Paul: ‘Forgetting the things which are behind and stretching forward to the things which are before.’” [Philippians 3:13b]

Athanasius of Alexandria (335 A.D.) declares that eating meat is fine and quotes 1 Corinthians 6:13 as by Paul. Easter Letter 7 ch.2 p.524

Marius Victorinus to the Arian Candidus (359-362 A.D.) mentions Paul and refers to Ephesians 1:3. Marius’ Letter to Candidus ch.2 p.60. He also refers to Paul and Romans 11:13 in ch.1 p.60

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Gregory of Nyssa (356-397 A.D.) (partial) 1 Corinthians 15:51,52 “the divine Apostle … to the Corinthians” On the Making of Man ch32.6 p.412

Synod of Laodicea (343-381 A.D.) canon 60 p.159 lists the books of the Old Testament and the New Testament, including gthe fourteen epistles of Paul. Canon 59 p.158 says only the canonical books of the Old and New Testaments may be read in church.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Orosius/Hosius of Braga (414-418 A.D.) refers to 2 Corinthians 5:9-10 as by the Apostle Paul. Defense Against the Pelagians ch.18 p.140

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes 1 Thessalonians 4:17 as by the apostle. de Principiis book 2 ch.11.5 p.299

Augustine of Hippo (388-430 A.D.) mentions the Epistles of Paul and then the four books of the Gospel. On The Profit of Believing ch.7 p.350

Start of Muslim conquests (634-)

Desiderius Erasmus of Rotterdam (1460-1536) (implied) “But St. Paul teaches.” Colloquies of Erasmus p.244

Among heretics

Marcionite heretic Megethius (c.300 A.D.) a self-labelled follower of Marcion, in his debate with Adamantius accepts Paul as an apostle and his letters are scripture. Dialogue on the True Faith first part ch.15d, 6 p.42-43

Marcus (c.300 A.D.) the Bardesene, in disputing Adamantius affirms that Paul was an apostle. Dialogue on the True Faith 2nd part ch.12 c p.89-90

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) alludes to Hebrews 7:11 as by the blessed Paul. Commentary on Hosea ch.24 p.56 and Hebrews 9:13 as by Paul in Commentary on Jonah preface p.187

Nc7. Romans is scripture

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

Hegemonius of Sirmium (4th century) “Hegemonius of Sirmium said: By all means. Now let us select some instance from among those statements which you allege to be on your side; so that if these be once found to have been properly dealt with, other questions may also be held to rank with them; and if the case goes otherwise, I shall come under the condemnation of the judges, that is to say, I shall have to bear the shame of defeat. You say, then, that the law is a ministration of death, and you admit that ‘death, the prince of this world, reigned from Adam even to Moses; ‘ for the word of Scripture is this: ‘even over them that did not sin.’ [Romans 5:14] Manes said: Without doubt death did reign thus, for there is a duality, and these two antagonistic powers were nothing else than both unbegotten. Hegemonius of Sirmium said: Tell me this then,-how can an unbegotten death take a beginning at a certain time? For ‘from Adam’ is the word of Scripture, and not ‘before Adam.’” Archelaus Disputation with Manes ch.29 p.202

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Ambrosiaster (Latin, after 384 A.D.) says Romans is scripture. Question 33 p.140

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Ambrose of Milan (370-390 A.D.) quotes Romans 8:32 as Scripture. On the Christian Faith book 1 ch.17.109 p.219.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes of Romans 1:1-4 in “Paul’s Epistle to the Romans.” de Principiis book 2 ch.4.2 p.276

Start of Muslim conquests (634-)

Among heretics

The heretic Manes (4th century) accepts as scripture Archelaus quoting Romans 5:14. Archelaus Disputation with Manes ch.29 p.202

Nc8. 1 Corinthians is scripture

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

Hegemonius of Sirmium (4th century) “But from this we are able to show that there is a unison of powers in these two substances, that is to say, in that of the body and in that of the soul; of which unison that greatest teacher in the Scriptures, Paul, speaks, when he tells us, that “God hath set the members every one of them in the body as it hath pleased Him.’” Archelaus Disputation with Manes ch.18 p.193

Hegemonius of Sirmium (4th century) (Archelaus is speaking) “For when the Scripture speaks of glory, it shows us also that it had cognizance of differences in glory. Thus it says: ‘There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.’” [1 Corinthians 15:21] Archelaus Disputation with Manes ch.43 p.218

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Basil of Cappadocia (357-379 A.D.) says 1 Corinthians 8:6 is scripture. On the Spirit ch.4.6 p.5

Gregory of Nyssa (382-397 A.D.) quotes 1 Corinthians 1:24 as “And we have learnt fro the Scripture that the Son is the power of the Father.” Against Eunomius book 12 ch.3 p.245

Start of Muslim conquests (634-)

Nc9. 2 Corinthians is Scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Basil of Cappadocia (357-379 A.D.) “(for it is so understood according to the usage of Scripture, as I the words of Paul, ‘if any man be in Christ he is a new creature’), the renewal owhich takes place I nthis life,” On the Spirit ch.19.49 p.31

Ambrosiaster (Latin, after 384 A.D.) calls 2 Corinthians 3:17 scripture. Question 20 p.139

Start of Muslim conquests (634-)

Nc10. Galatians is scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) Quotes Galatians 6:10 as scripture. Memra 4 ch.1 p.24

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Start of Muslim conquests (634-)

Nc11. Ephesians is scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Ephesians 6:12 as by Paul to the Ephesians. de Principiis book 3 ch.4 p.332

Start of Muslim conquests (634-)

Nc12. Philippians is scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Philippians 4:13 as by Paul. de Principiis book 3 ch.2.5 p.333

Start of Muslim conquests (634-)

Nc13. Colossians is scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Syrian Catalogue of St. Catherine’s (ca.400 A.D.) refers to the four gospels, Acts, Romans, and Galatians through Hebrews.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes of Colossians 1:15 as by Paul. de Principiis book 1 ch.5 p.247

Start of Muslim conquests (634-)

Nc14. 1 Thessalonians is Scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Start of Muslim conquests (634-)

Nc15. 1 Timothy is Scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

John Chrysostom (martyred 407 A.D.) says that 1 Timothy is scripture. Homilies on 1 Timothy Homily 7 ch.5 p.430

Start of Muslim conquests (634-)

Nc16. 2 Timothy is Scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Start of Muslim conquests (634-)

Nc17. Titus is scripture

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Start of Muslim conquests (634-)

Nc18. Revelation is scripture or the Lord says

Revelation 1:1;22:18-19

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

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) has all of Revelation

Alexandrinus (450 A.D.) has all of Revelation.

Athanasius of Alexandria (356-360 A.D.) quotes “John in the Apocalypse” saying Jesus is the Alpha and Omega. Four Discourses Against the Arians discourse 4 ch.28 p.444

Hilary of Poitiers (355-367/368 A.D.)

Ephraem Syrus (350-378 A.D.) alludes to Revelation

Ambrosiaster (Latin, after 384 A.D.) calls Revelation 10:8 scripture in question 72 p.305

Ambrose of Milan (378-381 A.D.) quotes Revelation 1:8 as “Scripture”. On the Christian Faith book 2 ch.4.35 p.228. See also Concerning Repentance book 1 ch.10 no.46 p.337

The Donatist schismatic Tyconius (after 390 A.D.) refers to Revelation 1:15.

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

Gregory of Elvira (after 392 A.D.)

Gregory of Nyssa (c.356-397 A.D.) alludes to Revelation 1:6 in On Virginity ch.24 p.376

Didymus the Blind (398 A.D.)

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

Rufinus (374-410 A.D.)

John Chrysostom (-407 A.D.) alludes to Revelation (vol.14)

Chromatius of Acquileia (martyred 407 A.D.)

Sulpicius/Sulpitius Severus (363-420 A.D.) (partial) says John the apostle and evangelist wrote Revelation in History book 2 ch.31 p.112

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

Orosius/Hosius of Braga (414-418 A.D.) alludes to Revelation 20:12 as in the Apocalypse of John. Defense Against the Pelagians ch.13 p.131

Augustine of Hippo (388-8/28/430 A.D.) quotes Revelation 5:9 as by John. On the Forgiveness of Sin, and Baptism) book 1 ch.51 p.34. He also refers to Revelation 21:3.

Augustine of Hippo (388-430 A.D.) quotes Revelation 1:8 as Jesus speaking in the Apocalypse. On Faith and the Creed ch.5.15 p.327

John Cassian the Semi-Pelagian (419-420 A.D.) quotes Revelation 4:4 as the Holy Apocalypse in the Conference of the Abbot Abraham ch.1 p.531.

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

Quodvultdeus (c.453 A.D.)

Theodoret of Cyrus (423-458 A.D.)

Leo I of Rome (440-461 A.D.) quotes Revelation 3:2 in Letter 108.6 p.79

Varimadum (445/480 A.D.)

Start of Muslim conquests (634-)

Among heretics

The heretic Priscillian (385 A.D.) refers to Revelation 18:2,3,12

Nc19. The “New Testament” is Scripture

Mentioning just a verse or portion of the New Testament is not counted here.

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

Athanasius of Alexandria (346-356 A.D.) calls the “New Testament” scripture. Defense of the Nicene Definition ch.26 p.168

After the Start of Muslim conquests (634 A.D.-)

John of Damascus (706-749 A.D.) (implied) discusses scripture and then lists the books of the Old and New Testaments. Exposition of the Orthodox Faith book 4 ch.17 p.89-90

Teachings on Bible canon not on the list

1. The Law is our teacher (1 writer so far: Hegemonius of Sirmium)

OLD TESTAMENT AUTHORS

Oa1. Moses wrote Genesis

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

Hegemonius of Sirmium (4th century) “Hence in Genesis , where Moses gives an account of the construction of the world,” (Archelaus is speaking) Archelaus Disputation with Manes ch.22 p.195

Ambrosiaster (Latin, after 384 A.D.) says Moses wrote Genesis. question 106 p.5 question 107 p.23

Gregory of Nyssa (382-397 A.D.) says Moses wrote Genesis 1:3 is Scripture, and God said. Answer to Eunomius’ Second Book p.270

Severian of Gabala/Jableh (398-408 A.D.) says that Moses wrote Genesis 1.1 On the Creation of the World ch.2 p.1. See also ch.5 p.4

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

The Syriac Didascalia (after 431 A.D.) “but if (thou wouldst read of) the beginning of the world, thou hast the Genesis of the great Moses; and if laws and commandments, thou hast the glorious Law of the Lord God.”

Oa2. Moses wrote Exodus

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

Cyril of Jerusalem (c.349-386 A.D.) says Exodus 7:23 was by Moses in Lecture 13 ch.3 p.82

Pacian of Barcelona (342-379/392 A.D.) God addresses Moses and quotes Exodus 32:33. On Penitents ch.5.1 p.75

John Chrysostom (-407 A.D.) refers to Exodus 17:12 as by Moses vol.14 Commentary on John homily 14 p.50

Synopsis Scripturae Sacrae (&&&)

Jerome (373-420 A.D.) “Moses writes in Exodus” and quotes Exodus 12:29. The Perpetual Virginity of the Blessed Mary ch.12 p.339

Oa3. Moses wrote Leviticus

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

Athanasius of Alexandria (347 A.D.) says Moses wrote Leviticus. Easter Letter 19 ch.3 p.545

Didymus the Blind (398 A.D.) quotes Leviticus 26:27-28 as “in the composition of Moses”. Commentary on Zechariah 7 p.150

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “In connection with which, even this statement does not appear superfluous, that Moses indeed hears from God what is described in the book of Leviticus, while in Deuteronomy it is the people that are the auditors of Moses, and who learn from him what they could not hear from God.” de Principiis book 4 ch.24 p.375. (The Greek of Origen does not say this.)

Augustine of Hippo (338-430 A.D.) alludes to Leviticus 23 as by Moses Reply to Faustus the Manichaean book 32 ch.3 p.333

Oa4. Moses wrote Numbers

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

Cyril of Jerusalem (c.349-386 A.D.) quotes Numbers 11:29 as by Moses in Lecture 16 ch.26 p.122

Augustine of Hippo (338-430 A.D.) alludes to Numbers 9:10-12 as “Moses, indeed, is accused by the voice of God” Reply to Faustus the Manichaean book 16 ch.16 p.225

Oa5. Moses wrote Deuteronomy

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

Hegemonius of Sirmium (277/278 A.D.) refers to Deuteronomy 18:15 as by Moses. Archelaus Disputation with Manes ch.42 p.217

Athanasius of Alexandria (346-356 A.D.) quotes as true Dionysius of Rome who quotes Deuteronomy 32:6 as “says Moses in his great song in Deuteronomy”. Defense of the Nicene Definition ch.26 p.168

Ambrosiaster (Latin, after 384 A.D.) says Deuteronomy 18:15 was written by Moses. question 51 p.278

Cyril of Jerusalem (c.349-386 A.D.) says Deuteronomy 28:66 was by Moses in Catechetical Lectures Lecture 12.19 p.87

Pacian of Barcelona (342-379/392 A.D.) quotes Deuteronomy 13:6; 13:8-9 (Septuagint) as by “Moses” and “the Book of Deuteronomy” Letter 3 ch.17.1 p.58

John Chrysostom (martyred 407 A.D.) quotes Deuteronomy 4:2 as by Moses Commentary on Matthew homily 5.1 p.314

John Chrysostom (martyred 407 A.D.) says that Moses wrote Deuteronomy 18:25 Homilies on Galatians Homily 2 p.22

Augustine of Hippo (338-430 A.D.) refers to Deuteronomy 21:23 as written by Moses in Reply to Faustus the Manichaean book 14 ch.1 p.207.

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

Vincent of Lerins (c.434 A.D.) says that Moses writes in Deuteronomy. A Commonitory ch.10 p.138

Peter Lombard (1142-1160) quotes Deuteronomy 6:4 as “Moses says” Sentences of Peter Lombard First Book distinction 2 ch.4 p.6

Oa6. David a writer of Psalms

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

Eusebius of Emesa (c.359 A.D.) quotes part of Psalm 22 as “according to the saying of David” On the Sufferings and Death of our Lord p.3

Athanasius of Alexandria (356-360 A.D.) David wrote Psalm 71/72. Four Discourses Against the Arians discourse 1 ch.41 p.330

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) “The Psalms of David, which includes 151 Psalms, the first one beginning with 'Blessed is the man who has not walked in the counsel of the ungodly'; The Parables of Solomon, beginning with 'The Proverbs of Solomon son of David, who reigned in Israel, to know wisdom and instruction'; Ecclesiastes by the same author, which begins 'The words of the Preacher, the son of David, king of Israel in Jerusalem: vanity of vanities ... all is vanity'; Song of Songs by the same author, which begins 'The Song of songs, which is Solomon’s: let him kiss me with the kisses of his mouth: for thy breasts are better than wine';”

Ambrosiaster (Latin, after 384 A.D.) says David wrote Psalm 17:50 and 55:10. question 44 p.66

Basil of Cappadocia (357-379 A.D.) says David wrote Psalm 36:6. Letter 8 ch.8.11 p.121

Gregory Nanzienzen (330-391 A.D.) “if he takes possession of a shepherd makes him a Psalmist, subduing evil spirits by his song, and proclaims him King; … Call to mind David and Amos” On Pentecost ch.14 p.384

Pacian of Barcelona (342-379/392 A.D.) quotes Psalm 92:1 as by David. Letter 3 ch.17.2 p.59

Pacian of Barcelona (342-379/392 A.D.) Appeals to David as an authority and quoting Psalm 146:7-8. On Baptism ch.7.2 p.93

Gregory of Nyssa (382-397 A.D.) says David wrote Psalm 103:8 and quotes it as Scriptures. Answer to Eunomius’ Second Book p.265

John Chrysostom (-407 A.D.) quotes Psalms 2:1,2 as by David in Commentary on Matthew homily 36.3 p.240

Severian of Gabala/Jableh (398-408 A.D.) mentions David quoting part of Psalm 22. On the Creation of the World ch.7 p.6

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

Fulgentius of Ruspe (507-532/533 A.D.) `quotes Psalm 32:6 (LXX) as by David about the Holy Spirit. He also quotes Job 33:4 “The Spirit of God has made me.” As by the blessed Job. Letter 8 (to Donatus) ch.17 p.376

Reformation

John Calvin quotes Psalm 38:7 as by David. Commentaries on Daniel Lecture 17 c.4:406 p.249

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) quotes part of Psalm 30:11 as by David. Commentary on Zechariah ch.13 p.377

Oa7. Solomon a writer of Proverbs

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Solomon wrote Proverbs.

Hilary of Poitiers (355-367/368 A.D.) “The Prophet Solomon teaches us what this Tree of Life is in his exhortation concerning Wisdom: ‘She is a tree of life to all them that lay hold upon her, and lean upon her.’” (Proverbs 3:18) Homilies on Psalms Psalm 1 ch.14 p.239

Athanasius of Alexandria (357 A.D.) says Solomon wrote Proverbs 10:27. In Defense of his Flight ch.14 p.260

Basil of Cappadocia (357-379 A.D.) says Solomon wrote Proverbs 8:22. Letter 8 ch.8 p.120

Ambrosiaster (Latin, after 384 A.D.) says Solomon wrote Proverbs 4:19. question 110 p.121

Gregory of Nyssa (382-397 A.D.) says Solomon wrote Proverbs 1:6 (Septuagint). Against Eunomius book 3 ch.2 p.138

Pacian of Barcelona (342-379/392 A.D.) alludes to Proverbs 18:19 as by Solomon. Letter 3 ch.20.2 p.62

Rufinus (374-410 A.D.) alludes to Proverbs 2:5 as “according to the words of Solomon” in Rufinus’ translation of Origen’s de Principiis book 2 ch.2.9 p.245

John Chrysostom (-407 A.D.) alludes to Proverbs 25:21,22 as by Solomon. To Those Who Had Not Attended the Assembly ch.6 p.230

Asterius of Amasea (400-410) “for Solomon says in the book of Proverbs” Against Covetousness sermon 3 ch.1 p.6

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

Council of Constantinople II (about 153 bishops present) (551/553 A.D.) says that Solomon wrote Proverbs. Capitula of the Council ch.1 p.307

Oa8. Solomon, writer of Ecclesiastes

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

Basil of Cappadocia (357-379 A.D.) says that Solomon wrote Ecclesiastes. Letter 51 p.1554

Cyril of Jerusalem (c.349-386 A.D.) quotes Ecclesiastes 9:7,8 as by Solomon in Ecclesiastes in Lecture 22 ch.8 p.152

Rufinus (374-410 A.D.) loosely translating Origen (225-253/254 A.D.) “That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: ‘If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences.’” de Principiis book 3 ch.2.4 p.&&&

John Chrysostom (-407 A.D.) says that Solomon wrote that the sleep of the laborer is sweet (Ecclesiastes 5:12). On the Statues Homily 2 ch.23 p.352

John Chrysostom (-407 A.D.) said Ecclesiastes 7:2 was by Solomon vol.10 Commentary on Matthew Homily 40 p.263

Oa9. Isaiah wrote or said Isaiah

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

Marcellus of Ancyra (c.336 & 340 A.D.) says Isaiah wrote Isaiah 2:3. He also says that Isaiah wrote Isaiah 44:6.

Eusebius of Emesa (c.359 A.D.) paraphrases Isaiah 53:7f as “the prophecy of Esias” [Isaiah] On the Sufferings and Death of our Lord p.1

Athanasius of Alexandria (357 A.D.) says Isaiah wrote Isaiah 26:20. In Defense of his Flight ch.21 p.262

Basil of Cappadocia (357-379 A.D.) says that Isaiah 46:13 is by Isaiah. On the Spirit ch.5.7 p.5-6

Ambrosiaster (Latin, after 384 A.D.) quotes Isaiah 4%:7 as by Isaiah. question 106 p.6

Ambrose of Milan (370-390 A.D.) quotes Isaiah 40:12 as by Isaiah. Of the Holy Spirit book 2 ch.9.90 p.126.

Gregory of Nyssa (378-397 A.D.) quotes part of Isaiah 6 as by Isaiah. Against Eunomius book 1 ch.23 p.64

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

The Syriac Didascalia (after 431 A.D.) ch.91 “See, then, that the People provoked our Lord in that they believed not in Him. Wherefore he saith: ‘They provoked the holy Spirit; and he was turned to enmity unto them’ [Isa 63.10]. And again He speaks otherwise of them by Isaiah the prophet: ‘Land of Zebulun, land of Naphtali, the way of the sea, beyond Jordan, Galilee of the nations, a people that sitteth in darkness: ye have seen a great light; and they that sit in darkness and in the shadow of death, light is risen upon them’” [Isa 9.1-2; Mt 4.15-16]

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

John of Damascus (706-749 A.D.) “according to the prophecy of Isaiah, who said” and quotes Isaiah 7:14 about our Lord’s conception.

Peter Lombard (1142-1160) quotes Isaiah 6:2-3 as by Isaiah and mentions the Seraphim. Sentences of Peter Lombard First Book distinction 2 ch.4 p.12 (p.48)

Among corrupt or spurious works

Constitutions of the Holy Apostles (3rd-5th century, compiled c.390 A.D.) book 2 ch.1 p.396 quotes Isaiah 66:2 as “The Lord says by Esias [Isaiah]”

Oa10. Jeremiah wrote or said Jeremiah

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Jeremiah wrote Jeremiah 8:9.

Athanasius of Alexandria (326-372/373 A.D.) quotes Jeremiah 31:22 as “which Jeremiah says, according to the edition of the seventy translators” Statement of Faith ch.3 p.85

Basil of Cappadocia (357-379 A.D.) says that Jeremiah wrote Jeremiah 9:1. Letter 46 ch.1 p.149

Gregory of Nyssa (382-397 A.D.) says Jeremiah 9:17 is by Jeremiah. Funeral Oration on Meletius p.576

John Chrysostom (martyred 407 A.D.) “Moses foretold this, but Jeremiah shows that it came true. For Moses said: ‘The refined and delicate woman, so delicate and refined that she would not venture to put her foot upon the step, shall put her hand to the unholy table and eat her own children.’ But Jeremiah shows that this came true when he said: ‘The hands of compassionate women boiled their own children.’” Against the Jews ch.5

Oa11. Ezekiel is by Ezekiel

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

Athanasius of Alexandria (331 A.D.) says Ezekiel wrote Ezekiel 18:23,32. Easter Letter 3 ch.4 p.514

Basil of Cappadocia (357-379 A.D.) says Ezekiel wrote Ezekiel 18:24. Letter 42 ch.21 p.143-144

Ambrosiaster (Latin, after 384 A.D.) quotes Ezekiel 38:5 as by Ezekiel. question 108 p.8

Didymus the Blind (398 A.D.) quotes Ezekiel 31:3-9 as by the prophet Ezekiel. Commentary on Zechariah 11 p.258-259

John Chrysostom (-407 A.D.) refers to Ezekiel 9:4 as by Ezekiel in vol.9 Concerning the Statues homily 18.9 p.462

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

The Syriac Didascalia (after 431 A.D.) ch.6 p.29 “and by Ezekiel also the Lord our God spoke thus: ‘And the word of the Lord came unto me, saying: Son of man, why use ye this proverb in the land of Israel, and say: The fathers do eat sour grapes, and their sons’ teeth are on edge?’” He goes on to quote Ezekiel 18.

Oa12. Daniel spoke or wrote Daniel

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

Basil of Cappadocia (357-379 A.D.) says thatDaneil wrote Daniel. Letter 46 ch.5 p.151

Ambrosiaster (Latin, after 384 A.D.) quotes from Daniel by Daniel. question 26 p.204

Oa13. Hosea wrote or spoke Hosea

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Hosea wrote Hosea 13:4.

Athanasius of Alexandria (356-360 A.D.) quotes Hosea 7:13 as the Lord Himself uttered by the prophet Hosea. Four Discourses Against the Arians Discourse 1 ch.7 p.309-310

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century ) “The Twelve Prophets, which are counted as one book; and of these Hosea is the first, which begins, 'The word of the Lord which came to Osee the son of Beeri, in the days of Ozias, and Joatham, and Achaz, and Ezekias, kings of Juda, and in the days of Jeroboam son of Joas, king of Israel. The beginning of the word of the Lord by Osee'; next is Amos, which begins 'The words of Amos which came to him in Accarim out of Thecue, which he saw concerning Jerusalem, in the days of Ozias king of Juda, and in the days of Jeroboam the son of Joas king of Israel, two years before the earthquake'; Michaeas [Micah], which begins 'and the word of the Lord came to Michaeas the son of Morasthi, in the days of Joatham, and Achaz, and Ezekias, kings of Juda, concerning what he saw regarding Samaria and Jerusalem.'; Joel, which begins 'The word of the Lord which came to Joel the son of Bathuel: hear these words, ye elders, and hearken all ye that inhabit the land'; Obdias [Obadiah], which begins, 'The vision of Obdias: thus saith the Lord God to Idumea'; Jonas, which begins, 'Now the word of the Lord came to Jonas the son of Amathi, saying, Rise, and go to Nineve, the great city'; Naum [Nahum], which begins 'The burden of Nineve: the book of the vision of Naum the Elkesite'; Ambacum [Habakkuk], which begins 'The burden which the prophet Ambacum saw'; Sophonias [Zephaniah], which begins 'The word of the Lord which came to Sophonias the son of Chusi, the son of Godolias, the son of Amorias, the son of Ezekias, in the days of Josias son of Amon, king of Juda'; Aggaeus [Haggai], which begins 'In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of the prophet Aggaeus, saying'; Zacharias, which begins 'In the eighth month, in the second year of the reign of Darius, the word of the Lord came to Zacharias, the son of Barachias, the son of Addo, the prophet, saying'; Malachias, which begins 'The burden of the word of the Lord to Israel by the hand of his messenger.' These, then, are the Twelve in one book.”

Basil of Cappadocia (357-379 A.D.) says that Hosea wrote Hosea. Letter 46 ch.3 p.150

Ambrosiaster (Latin, after 384 A.D.) quotes Hosea 2:24 as by Hosea. question 44 p.66-67

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

Council of Constantinople II (553 A.D.) mentions Hosea by Hosea. Sentences of the Council p.311

Oa14. Joel wrote Joel

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

Athanasius of Alexandria (356-360 A.D.) says Joel wrote Joel 2:28. Four Discourses Against the Arians discourse 3 ch.30 p.410

Ambrosiaster (Latin, after 384 A.D.) quotes Joel 2:31 as by Joel. question 105 p.211-212

Rufinus (374-410 A.D.) loosely translating Origen (225-253/254 A.D.) “Saviour, it is written that the prediction of the prophet Joel was fulfilled,” de Principiis book 2 ch.7.2 p.285

John Chrysostom (400/401 A.D.) says that Joel wrote the Book of Joel. Commentary on Acts ch.5 p.33

Oa15. Amos wrote Amos

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

Cyril of Jerusalem (c.349-386 A.D.) quotes Amos 8:9 as by the prophet Amos. Catechical Lectures Lecture 13 ch.25 p.89

Oa16. Micah wrote or said Micah

“In Micah” in Melito of Sardis and Cyprian or Carthage, is not counted.

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Micah wrote Micah 4:2.

Didymus the Blind (398 A.D.) quotes Micah 7:1-3 as by Micah the prophet. Commentary on Zechariah 12 p.294

Rufinus (376-406 A.D.) translating Origen (225-253/254 A.D.) (implied) “the prophet Micah will prove when he says: ‘If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?’” [in both Latin and Greek] de Principiis book 3 ch.1.6 p.305

John Chrysostom (-407 A.D.) refers to Micah 6:1 as by Micah Commentary on Romans Homily 5 p.366

Peter Lombard (1142-1160) “Micha the Prophet also hinted as the same time at the eternal generation of the Word” and quotes Micah 5:2. Sentences of Peter Lombard First Book distinction 2 ch.4 p.13 (p.48)

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Micah has a thankfulness towards God. Commentary on Micah ch.7 p.244

Oa17. Habakkuk wrote Habakkuk

“In Habakkuk” per Cyprian and Melitio of Sardis, is not counted here.

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

Ambrosiaster (Latin, after 384 A.D.) quotes Hanakkuk 2:4 as by Habakkuk. question 44 p.63

Cyril of Jerusalem (c.349-386 A.D.) quotes Habakkuk 3:3 as by Habakkuk. Catechical Lectures Lecture 12 ch.20 p.77

Augustine of Hippo (338-430 A.D.) &&&

Macarius Chrysocephalus of Constantinople (&&& A.D.) quoting Clement of Alexandria (193-217/220 A.D.) refers to Habakkuk 3:4. “And the prophet Habakkuk sees Him bearing horns, and celebrates His defensive attitude-’horns in His hands.’” fragment 11 ch.2 p.582

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

Council of Constantinople II (553 A.D.) mentions Habakkuk by Habakkuk. Sentences of the Council p.308

Oa18. Zephaniah is by Zephaniah/Sophonias

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

John Chrysostom (martyred 407 A.D.) “It is Zephaniah who said: "The Lord shall appear to all nations, and will make all the gods of the nations waste away; then each from its own place shall adore Him.” Against the Jews book 5 ch.12.8

Oa19. Zechariah wrote Zechariah

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Zechariah wrote Zecharia 3:1-21.

Aphrahat the Syrian (337-345 A.D.) quotes Zechariah 4:2 as by the prophet Zechariah. Select Demonstrations Demonstration 1 ch.8 p.347-348.

Athanasius of Alexandria (356-360 A.D.) says Zecharias wrote Zechariah 1:3,12. Four Discourses Against the Arians discourse 2 ch.31 p.360.

Basil of Cappadocia (357-378 A.D.) quotes parts of Zechariah 10:1,2 as by Zechariah. Letter 210 ch.6 p.251

Ambrosiaster (Latin, after 384 A.D.) quotes Zechariah 12:1 as by Zechariah. question 23 p.29

Cyril of Jerusalem (c.349-386 A.D.) mentions the books of the Prophets, both of the Twelve and of the others. Micah 3:8 as in Micah, Joel 2:28 as in Joel, Haggai 2:4 as in Haggai, Zechariah 1:6 as in Zechariah. Catechetical Lectures Lecture 16.29 p.122

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) alludes to Zechariah 3:1 as by Zechariah. [Latin] de Principiis book 3 ch.2 p.329

John Chrysostom (-407 A.D.) mentions Zechariah 5:7,8 as by Zechariah vol.10 Commentary on Matthew homily 38 p.253

Among corrupt or spurious works

Constitutions of the Holy Apostles (c.380 A.D.) book 5 section 3 ch.20 p.448 quotes Zechariah 9:9 as Zechariah says.

Oa20. Malachi wrote Malachi

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that Malachi wrote Malachi 2:10.

Athanasius of Alexandria (356-360 A.D.) says Malachi wrote Malachi 2:10. Four Discourses Against the Arians discourse 2 ch.59 p.380

Ambrosiaster (Latin, after 384 A.D.) quotes Malachi 1:8 as by Malachi. question 103 p.97

Cyril of Jerusalem (c.349-386 A.D.) quotes Malachi 3:1-3,5 as by Malachi the prophet in Lecture 15 ch.2 p.104

Book of Steps (Liber Graduum) (350-400 A.D.) (partial) “In order that you may be assured that this is so, the following was written in Malachi, ‘I will reject your offerings, because I have been a witness among you and the women of your youth, that you have been unfaithful to, those who are the women of your covenant. But I will be true with you.’” Memra 22 ch.19 p.268

John Chrysostom (-407 A.D.) quotes Malachi 3:2-3 by Malachi. Vol.9 Letters to the Fallen Theodore ch.12 p.101

John Chrysostom (400/401 A.D.) quotes Malachi 4:6 as by Malachi. Commentary on Acts ch.5 p.33

Oa21. OT has writing in Hebrew

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

Cyril of Jerusalem (c.349-386 A.D.) speaks of the Hebrews of Isaiah 52:11. Catechical Lectures Lecture 10 ch.12 p.60

Gregory of Nyssa (378-397 A.D.) mentions the Hebrew of Proverbs. Against Eunomius book 1 ch.22 p.63. See also Answer to Eunomius’ Second Book p.276.

Oa22. Moses wrote the Law [Pentateuch]

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

Athanasius of Alexandria (347 A.D.) (implied) “For had they believed him to whom they hearkened, they would not have denied the Lord, Who spake by Moses, when He was present.” Easter Letter 19 ch.5 p.546

Hegemonius of Sirmium (4th century) “But after Moses had made his appearance, and had given the law to the children of Israel,” Archelaus Disputation with Manes ch.30 p.203

Hegemonius of Sirmium (4th century) “I understand, then, that his [Manes’] chief effort was directed to prove that the law of Moses is not consonant with the law of Christ; and this position he attempted to found on the authority of our Scriptures.” Archelaus Disputation with Manes ch.41 p.215

Hilary of Poitiers (355-367/368 A.D.) (implied) “Let this be taken as our answer from the books of Moses, or rather as the answer of Moses himself. This is after quoting Exodus 3:2,4-6; Deuteronomy 6:4; 32:39; and 32:43 (LXX). Then he quotes Deuteronomy 33:16. On the Trinity book 4 ch.33-35 p.81

Ambrosiaster (Latin, after 384 A.D.) (implied) says the law was “given by Moses” question 111 p.127

Didymus the Blind (398 A.D.) refers to the “Law of Moses” Commentary on Zechariah 12 p.300

Didymus the Blind (398 A.D.) quotes Leviticus 26:27-28 as “in the composition of Moses”. Commentary on Zechariah 7 p.150

Severian of Gabala/Jableh (398-408 A.D.) “the law of Moses commands” On the Creation of the World ch.1 p.1

Augustine of Hippo (338-430 A.D.) alludes to Leviticus 23 as by Moses Reply to Faustus the Manichaean book 32 ch.3 p.333

Augustine of Hippo (338-430 A.D.) refers to Deuteronomy 21:23 as written by Moses in Reply to Faustus the Manichaean book 14 ch.1 p.207.

Cyril of Jerusalem (c.349-386 A.D.) says Exodus 7:23 is by Moses. Catechical Lectures Lecture 13 ch.3 p.82

Cyril of Jerusalem (c.349-386 A.D.) quotes Numbers 11:29 as by Moses in Lecture 16 ch.26 p.122

Gregory of Nyssa (378-397 A.D.) says Moses gave the Law. Against Eunomius book 1 ch.25 p.67

pseudo-Justin Martyr (168-200 A.D.) says that Moses gave the law Hortatory Address to the Greeks ch.9 p.277

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

Peter Lombard (1142-1160) “the Law, which has been given through Moses” Sentences of Peter Lombard First Book distinction 10 ch.2 p.3 (p.192)

Among heretics

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.15 p.375 mentions the Law of Moses.

NEW TESTAMENT AUTHORS

Na1. Matthew wrote the Gospel of Matthew

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

Hegemonius of Sirmium (4th century) “The Spirit in the evangelist Matthew is also careful to give note of these words of our Lord Jesus Christ: ‘Take heed that no man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many. But if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false apostles, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. If they shall say unto you, Behold, he is in the desert; go not forth: if they shall say, Behold, he is in the secret chambers; believe it not.’” Archelaus Disputation with Manes ch.35 p.209

Ambrosiaster (Latin, after 384 A.D.) mentions the gospels written by Matthew, Mark, Luke, and John. question 2 p.400

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

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

Na2. Mark wrote the Gospel of Mark

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

Ambrosiaster (Latin, after 384 A.D.) mentions the gospels written by Matthew, Mark, Luke, and John. question 2 p.400

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

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

Na3. Luke wrote the Gospel of Luke

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

Athanasius of Alexandria (356-360 A.D.) mentions Luke writing his gospel. Four Discourses Against the Arians discourse 3 ch.51 p.421

Gregory of Nyssa (382-383 A.D.) “The evangelist Luke, when giving the genealogy according to the flesh our God and Saviour Jesus Christ…” Against Eunomius book 2 p.312

Ambrosiaster (Latin, after 384 A.D.) mentions the gospels written by Matthew, Mark, Luke, and John. question 2 p.400

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

Asterius of Amasea (400-410) “tell us, wonderful Luke” in quoten fro the rich man and Lazarus. The Rich Man and Lazarus sermon ch.1 p.3

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

Start of Muslim conquests to the 4th Lateran Council (634 A.D.-1215 A.D.)

Council of Quinisext (Trullo) (692 A.D.) “which is found in the holy Evangelist Luke, as put forth by our Lord and God himself. … ‘When ye are bidden by anyone to a marriage sit not down in the ighest rom lest a more honorable man than though shall have been bidden by him; and he who bade thee and him …” Council of Quinisext Canon 7 p.368

Na4. John wrote the Gospel of John

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

Athanasius of Alexandria (346-356 A.D.) quotes John 1:12 as in the Gospel of John. In Defense of the Nicene Definition ch.3.6 p.154.

Ambrosiaster (Latin, after 384 A.D.) mentions the gospels written by Matthew, Mark, Luke, and John. question 2 p.400

Ambrosiaster (Latin, after 384 A.D.) quotes John 1:5 as written by John. question 122 p.22

Cyril of Jerusalem (c.349-386 A.D.) quotes John 4:24 as according to John. Catechical Lectures Lecture 17 ch.34 p.132

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

Rufinus (374-410 A.D.) Latin translation of Origen (225-253/254 A.D.) speaks of “John, in his Gospel” Origen’s de Principiis 8 p.245

Severian of Gabala/Jableh (398-408 A.D.) quotes John 1:1 as by John the evangelist. On the Creation of the World ch.2 p.2

Orosius/Hosius of Braga (414-418 A.D.) alludes to Revelation 20:12 as in the Apocalypse of John. Defense Against the Pelagians ch.13 p.131

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

Na5. Luke wrote Acts

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

Hegemonius of Sirmium (4th century) (partial) (quotes Acts as scripture, but no mention of Luke) Hegemonius of Sirmium quotes Acts 2:6 as Scripture. Archelaus Disputation with Manes ch.36 p.210. Hegemonius of Sirmium also quotes Acts 9:15 in Archelaus Disputation with Manes ch.34 p.208. He possibly alludes to Acts 9:40 in fragment 1 p.234. He does not refer to any other verses in Acts.

Athanasius of Alexandria (356 A.D.) quotes Acts 1:1 “as Luke wrote”. Letter to the Bishops of Egypt ch.1.1 p.223.

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

John of Damascus (706-749 A.D.) “the Acts of the Holy Apostles by Luke the Evangelist:” Exposition of the Orthodox Faith book 4 ch.17 p.90

Na6. Paul wrote Romans

Romans 1:1

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

Marcellus of Ancyra (c.336 & 340 A.D.) says Paul wrote Romans 8:21

Athanasius of Alexandria (367 A.D.) “there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon.” (Athanasius of Alexandria’ Festal Letter 39 ch.5 p.552)

Hilary of Poitiers (355-367/368 A.D.) quotes Romans 1:2-4 as by Paul. On the Trinity book 7 ch.25 p.129

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) mentions Paul’s Letter to the Romans as part of the New Testament. It quotes all of Romans 1:1.

Cheltenham Canon (=Mommsen Catalogue) (ca.360-370 A.D.)

Basil of Cappadocia (357-378/379 A.D.) quotes Romans 11:36 as by Paul. On the Spirit ch.5 p.5

Ambrosiaster (Latin, after 384 A.D.) says Paul wrote Romans 9:5. question 91 p.351

Cyril of Jerusalem (c.349-386 A.D.) mentions Romans 8:14 as by Paul written to the Romans Lecture 14.29 p.102

Ambrose of Milan (370-390 A.D.) quotes Romans 1:24-25 as by “Paul, who, filled with the Spirit of God.” On the Christian Faith book 1 ch.16.101 p.218.

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

Pacian of Barcelona (342-379/392 A.D.) quotes Romans 2:4-5 as by the Apostle Paul. On Penitents ch.11.2 p.84

Gregory of Nyssa (c.356-397 A.D.) says Romans 1:1 is by Paul in Against Eunomius book 2 ch.4 p.105 and the Epistle to the Romans in Against Eunomius book 2 ch.9 p.117

Didymus the Blind (398 A.D.) quotes Romans 1:1-4 as by Paul. Commentary on Zechariah 10 p.233-234

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Romans 1:1-4 in “Paul’s Epistle to the Romans.” de Principiis book 2 ch.4.2 p.276

John Chrysostom (-406 A.D.) quotes Romans 1:4 as by Paul in Homilies on John homily 23 p.12

John Chrysostom (-406 A.D.) quotes Romans 9:3 as by Paul. On the Priesthood book 3 ch.7 p.48

Waldenses (1176-) “We find in St. Paul’s epistle to the Romans, written from Corinth, chapter xv. Verse 24,…” p.109 Authentic Details of the Valdenses in Piemont and Other Countries p.108. Published by John Hatchard and Son, Piccadilly 1827.

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) paraphrases Romans 1:26,28 as by Paul. Commentary on Zechariah ch.11 p.380. He quotes part of Romans 1:18 as by the blessed Paul. Commentary on Hosea ch.5 p.61

Na7. Paul wrote 1 Corinthians

1 Corinthians 1:1

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

Hegemonius of Sirmium (4th century) quotes 1 Corinthians 13:8-10 as “For in that first Epistle to the Corinthians, Paul speaks…” (Archelaus is speaking) Archelaus Disputation with Manes ch.37 p.211

Hegemonius of Sirmium (4th century) quotes as by Paul 1 Corinthians 15:3-9 as “his epistle to the Corinthians” Archelaus Disputation with Manes ch.34 p.208

Ambrosiaster (Latin, after 384 A.D.) says Paul wrote 1 Corinthians 8:6. question 122 p.226

Cyril of Jerusalem (c.349-386 A.D.) quotes 1 Corinthians 11:23 by the blessed Paul in Lecture 22.1 p.151

Pacian of Barcelona (342-379/392 A.D.) quotes 1 Corinthians 11:16 as by Paul. Letter 1 ch.2.3 p.19

Pacian of Barcelona (342-379/392 A.D.) quotes 1 Corinthians 11:27 as by Paul to the Corinthians about taking the Lord’s supper unworthily. On Penitents ch.7.3 p.78

Gregory of Nyssa (c.356-397 A.D.) (partial) 1 Corinthians 15:51,52 “the divine Apostle ... to the Corinthians” On the Making of Man ch32.6 p.412

Didymus the Blind (398 A.D.) refers to 1 Corinthians as Paul to the Corinthians. Commentary on Zechariah 10 p.233

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) quotes 1 Corinthians 8:8 as by Paul. Memra 15 ch.6 p.143

Epiphanius of Salamis (360-403 A.D.) quotes 1 Corinthians 3:2 as by Paul. The Panarion section 2 end of the Letter to Flora p.207

John Chrysostom (-407 A.D.) quotes part of 1 Corinthians 15:32 as by Paul. On the Statues homily 1 ch.20 p.339

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes 1 Corinthians 1:24 as by Paul. de Principiis book 1 ch.2.1 p.246

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes 1 Corinthians 14:15 as by Paul in de Principiis book 2 ch.2 p.287

Orosius/Hosius of Braga (414-418 A.D.) quotes part of 1 Corinthians 15:10 as by Paul. Defense Against the Pelagians ch.10 p.127

Orosius/Hosius of Braga (414-418 A.D.) quotes 1 Corinthians 1:4-7 as what “the Apostle Paul wrote to the Corinthians” Defense Against the Pelagians ch.21 p.144

Sozomon (370/380-425 A.D.) says 1 Corinthians 11:12 as by the Apostle Paul. Sozomen’s Ecclesiastical History book 4 ch.29 p.324

Augustine of Hippo (388-430 A.D.) quotes 1 Corinthians 10:17 as being by the Apostle Paul in The City of God book 17 ch.5 p.345.

Augustine of Hippo (-430 A.D.) quotes 1 Corinthians 2:14 as by “the Apostle Paul”. Sermons on the New Testament sermon 21 ch.30 p.328

John Cassian (419-430 A.D.) quotes one-fourth of 1 Corinthians 3:16; 4:16 as by Paul in the Institutes of John Cassian book 9.3 p.264

John Cassian (419-430 A.D.) refers to 1 Corinthians 12:9 as by the Apostle Paul in Conference of the Abbot Piamun ch.13 p.485 as well as p.470

Among heretics

Mani/Manes (4th century) “As Paul, too, has given these further testimonies, that” and quotes part of 2 Corinthians 3:6-7, 1 Corinthians 15:56. (Manes is speaking) Archelaus Disputation with Manes ch.31 p.203

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) quotes 1 Corinthians 16:22 as by Paul. Commentary on Zechariah ch.14 p.394, and 1 Corinthians 10:11 as by Paul in Commentary on Jonah preface p.187

Na8. Paul wrote 2 Corinthians

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

Hegemonius of Sirmium (c.350 A.D.) quotes 2 Corinthians 13:3 as by Paul and calls him an apostle. Archelaus Disputation with Manes ch.42 p.218

Hegemonius of Sirmium (c.350 A.D.) quotes as by Paul 2 Corinthians 11:23 as “in another place” Archelaus Disputation with Manes ch.35 p.209

Hegemonius of Sirmium (c.350 A.D.) quotes 2 Corinthians 13:3 as by Paul and calls him an apostle. Disputation with Manes ch.44 p.220

Hilary of Poitiers (355-367/368 A.D.) (partial) quotes 2 Corinthians 13:4 as “to the Corinthians he [the blessed Apostle] writes” On the Trinity book 9 ch.3 p.159

Cyril of Jerusalem (c.349-386 A.D.) quotes 2 Corinthians 13:3 as by Paul in Lecture 10.17 p.62

Pacian of Barcelona (342-379/392 A.D.) quotes 2 Corinthians 2:6-8 as by Paul in the Second Letter to the Corinthians. Letter 3 ch.18.1 p.60

Gregory of Nyssa (c.356-397 A.D.) alludes to 2 Corinthians 5:16 as by Paul in Against Eunomius book 6 ch.2 p.184. Also Paul to the Corinthians for 2 Corinthians 5:20 in Against Eunomius book 2 ch.14 p.128-129

Gregory of Nyssa (382-397 A.D.) quote 2 Corinthians 3:2 as from Paul. On Infants Early Deaths p.377

Orosius/Hosius of Braga (414-418 A.D.) refers to 2 Corinthians 5:9-10 as by the Apostle Paul. Defense Against the Pelagians ch.18 p.140

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) quotes 2 Corinthians 4:13 as by Paul. Commentary on Nahum ch.1 p.248

Na9. Paul wrote Galatians

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

Hegemonius of Sirmium (4th century) quotes part of Galatians 4:3 as by Paul the apostle. Archelaus Disputation with Manes ch.13 p.188

Ambrosiaster (Latin, after 384 A.D.) says Paul wrote Galatians 1:9. question 1 p.359

Cyril of Jerusalem (c.349-386 A.D.) quotes part of Galatians 4:4 as by Paul in Lecture 12.31 p.80

Pacian of Barcelona (342-379/392 A.D.) quotes part of Galatians 5:13 as by the Apostle Paul. On Penitents ch.3.2 p.74

Gregory of Nyssa (c.356-397 A.D.) quotes part of Galatians 1:8-9 as by Paul in Against Eunomius book 2 ch.14 p.129

John Chrysostom (406 A.D.) quotes Galatians 5:19,20,21 as the words of Saint Paul. On the Priesthood 2.2 p.40

John Chrysostom (-406 A.D.) wrote commentaries on John, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Colossians, Philippians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews.

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

Prosper of Aquitaine (425-465 A.D.) says Galatians 5:6 is by Paul

Council of Constantinople II (553 A.D.) says Galatians was by Paul. Sentences of the Council p.309

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) alludes to Galatians 3:22 as by Paul. Commentary on Jonah preface p.190

Na10. Paul wrote Ephesians

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

Marcellus of Ancyra (c.336 & 340 A.D.) refers to Ephesians 4:6

Hegemonius of Sirmium (4th century) quotes half of Ephesians 3:8 as by Paul. Archelaus Disputation with Manes ch.34 p.207

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) mentions Paul’s Letter to the Ephesians as part of the New Testament. It quotes all of Ephesians 1:1.

The schismatic Lucifer of Cagliari (370/371 A.D.) refers to Ephesians 4:9; 5:9; 5:15

Titus of Bostra (before 378 A.D.)

Ephraim the Syrian hymn-writer (350-378 A.D.)

Basil of Cappadocia (357-378 A.D.) refers to Ephesians 4:32

Ambrosiaster (after 384 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) (implied) quotes Ephesians 2:10 as by the Apostle in Lecture 2.1 p.8

Ambrose of Milan (370-390 A.D.)

Basil of Cappadocia (357-379 A.D.) says that Paul wrote to the Ephesians. Letter 160 ch.3 p.213

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

Gregory of Elvira (after 392 A.D.)

Gregory of Nyssa (c.356-397 A.D.) alludes to Ephesians 3:18 as “Paul … people of Ephesus”. Also, the Great Catechism ch.32 p.150

John Chrysostom (406 A.D.) quotes Ephesians 6:12 as the words of Saint Paul. On the Priesthood 2.2 p.40

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Ephesians 6:12 as by Paul to the Ephesians. de Principiis book 3 ch.4 p.332

Prosper of Aquitaine (425-465 A.D.) (implied) quotes Ephesians 2:8f as by the Apostle.

Na11. Paul wrote Philippians

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

Hegemonius of Sirmium (4th century) (partial) Against the Manichaeans ch.38 p.212 quotes from Philippians 3:19 as by the Apostle.

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.7 p.198 quotes Philippians 3:4 as by Paul

Athanasius of Alexandria (331 A.D.) says Paul wrote Philippians. History of the Arians book 7 ch.52 p.189

Basil of Cappadocia (357-379 A.D.) says that Paul wrote Philippians 3:13-14. Letter 42 ch.1 p.143

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Philippians 4:13 as by Paul. de Principiis book 3 ch.2.5 p.333

Gregory of Nyssa (382-397 A.D.) says Philippians 2:8 was written by “the mighty Paul”. Against Eunomius book 2 ch.14 p.121

John Chrysostom (400-401 A.D.) quotes Philippians 4:4 as by Paul in Homilies on Acts homily 16 p.104

Augustine of Hippo (388-430 A.D.) alludes to Philippians 1:15,17 as being by the Apostle Paul in On Baptism, Against the Donatists ch.47 p.511

Na12. Paul wrote Colossians

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

Hegemonius of Sirmium (4th century) quotes as by Paul Colossians 1:23; 2:6-9 as “in the epistle which he wrote to the Colossians” Archelaus Disputation with Manes ch.35 p.209

Hilary of Poitiers (355-367/368 A.D.) refers to Colossians 2:2-3 as by Paul. On the Trinity book 9 ch.62 p.177

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) mentions Paul’s Letter to the Colossians as part of the New Testament. It quotes Colossians 1:1-2a.

Basil of Cappadocia (357-379 A.D.) says Paul wrote Colossians 2:13. On the Spirit ch.23.69 p.43

Ambrosiaster (Latin, after 384 A.D.) says Paul wrote Colossians 1:15. question 112 p.225

Cyril of Jerusalem (c.349-386 A.D.) quotes Colossians on p.19

Pacian of Barcelona (342-379/392 A.D.) (implied) quotes Colossians 2:14-15 as by the apostle. On Baptism ch.4.1 p.90

Gregory of Nyssa (c.356-397 A.D.) quotes Colossians 1:16 as by Paul in Against Eunomius book 1 ch.22 p.63-64

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Colossians 1:15 as by Paul. de Principiis book 1 ch.5 p.247.

John Chrysostom 396 A.D. wrote down 12 sermons on Colossians, which we still have today. He said it was by Paul

Rufinus (374-410 A.D.) freely translation Origen (225-253/254 A.D.) quotes Colossians 1:15 was by Paul. de Principiis book 2 ch.6.1 p.281.

Augustine of Hippo (388-430 A.D.) says Paul (On the Forgiveness of Sin, and Baptism) book 1 ch.43 p.31 (vol.5) wrote the books Romans, 1 Corinthians and 2 Corinthians (ch.44 p.32), Galatians (ch.45 p.32), Ephesians (ch.46 p.33), Colossians (ch.47 p.33), 1 Timothy and 2 Timothy (ch.48 p.33), Titus (ch.49 p.33), Epistle to the Hebrews (doubted by some) (ch.50 p.34)

The semi-Pelagian John Cassian (419-430 A.D.) quotes Colossians 1:16 as by Paul in Seven Books book 6.21 p.601

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

Prosper of Aquitaine (425-465 A.D.) (implied) says Colossians 1:12 was by the Apostle.

Speculum (5th century) refers to Colossians 1:12

Cyril of Alexandria (444 A.D.)

Quodvultdeus (c.453 A.D.)

Varimadum (445/480 A.D.) refers to Colossians 1:12

Theodoret of Cyrus (bishop and historian) (423-458 A.D.)

Among heretics

The heretic Priscillian (-385 A.D.) refers to Colossians 2:13

Arian heretic Eunomius of Cyzicus (c.360-c.394 A.D.) quotes Colossians 1:15-16 as by “the blessed Paul” Apologetic Letter ch.24 p.65

The heretic Pelagius (416-418 A.D.) refers to Colossians 3:4

Pelagian heretic Theodore of Mopsuestia (428 A.D.)

Na13. Paul wrote 1 Thessalonians

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Na14. Paul wrote 2 Thessalonians

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

Basil of Cappadocia (357-379 A.D.) says that Paul wrote 2 Thessalonians 1:1. On the Spirit ch.5.10 p.7

Na15. Paul wrote 1 Timothy

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

Basil of Cappadocia (357-379 A.D.) says that Paul wrote to Timothy and quotes 1 Timothy 5:11-12. Letter 189 ch.18 p.237

Gregory of Nyssa (382-397 A.D.) quotes 1 Timothy 6:16 as by Paul. Against Eunomius book 12 ch.2 p.243

John Chrysostom (-406 A.D.) quotes 1 Timothy 3:7 as by “the blessed Paul”. On the Priesthood book 2 ch.4 p.42

Na16. Paul wrote a 2nd letter to Timothy

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

Hegemonius of Sirmium (4th century) “as Paul also gives us to understand when he writes in the following terms in his second Epistle to Timothy: ‘As Jamnes and Mambres withstood Moses, so have these also resisted the truth: men of corrupt mind, reprobate concerning the faith.” (The orthodox Diodorus is speaking) Archelaus Disputation with Manes ch.45 p.221

Hegemonius of Sirmium (4th century) (partial) quotes 2 Timothy 4:7-8 as by “the blessed apostle” Archelaus Disputation with Manes ch.35 p.209. He also alludes to 2 Timothy 3:8,9 in ch.36 p.210.

Na17. Paul wrote Titus

Titus 1:1

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

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

Na18. Peter wrote 1 Peter

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

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) lists Hebrews (by Paul), James, 1 and 2 Peter, 1, 2, 3, John, Jude as scripture.

Cheltenham Canon (=Mommson Catalogue) (c.360-370 A.D.) mentions each of the four gospels, Acts, Paul’s letters, 1 Peter, 1 John, and Revelation.

Cyril of Jerusalem (c.349-386 A.D.) quotes 1 Peter 3:22 as by Peter in Lecture 14:29 p.102

Didymus the Blind (398 A.D.) quotes 1 Peter 1:2 as by Peter. Commentary on Zechariah 13 p.307-308

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes 1 Peter 1:9 as by Peter. de Principiis book 2 ch.3 p.287

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

Leo I of Rome (440-461 A.D.) 1 Peter 1:2 by Peter. Letter 28.3 p.42

Desiderius Erasmus of Rotterdam (1460-1536) says that Peter wrote 1 Peter. Colloquies of Erasmus p.330

Na19. John wrote 1 John

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

Basil of Cappadocia (357-379 A.D.) says that John wrote 1 John 3:24. On the Spirit ch.5.9 p.7

Ambrosiaster (Latin, after 384 A.D.) quotes 1 John 4:12 as by John. question 71 p.83

Cyril of Jerusalem (c.349-386 A.D.) (partial) quotes 1 John 2:22 as by the Apostle in Lecture 10.14 p.61

The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&

Pacian of Barcelona (342-379/392 A.D.) quotes 1 John 5:16 (sins leading to death) as by John. On Penitents ch.4.3 p.75

Gregory of Nyssa (c.356-397 A.D.) says “John in one of his Catholic Epistles” and quotes 1 John 2:1. Against Eunomius book 2 ch.14 p.128

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes 1 John 1:5 as John writes in his Epistle. de Principiis book 1 ch.1.1 p.242

Augustine of Hippo (388-430 A.D.) mentions the Apostle John and refers to 1 John 4:7 in The City of God book 17 ch.5 p.342

John Cassian (419-430 A.D.) quotes 1 John 1:1-2 as by the Apostle John in Seven Books book 5.6 p.584

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

Leo I of Rome (440-461 A.D.) says 1 John 4:2,3 is by the evangelist John Letter 28.3 p.42. Also 1 John 1:7 by the apostle John in Letter 28.3 p.42

Prosper of Aquitaine (425-465 A.D.) refers to 1 John 4:10 as by John the Apostle

Peter Lombard (1142-1160) “Moreover John in (his) canonical Epistle says God is charity.”. Sentences of Peter Lombard First Book distinction 10 ch.1 p.1-2

Na20. Jude wrote Jude

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

Cyril of Jerusalem (c.349-386 A.D.) mentions Jude in the “Seven Catholic Epistles of James, Peter, John, and Jude” in Lecture 4.36 p.28

Epiphanius of Salamis (360-403 A.D.) mentions the four gospels, 14 letters of Paul, James, Peter, John, Jude, Acts, Apocalypse of John, Wisdom of Solomon and Sirach (=Ecclesiasticus).

Augustine of Hippo quotes Jude 24 as being by Jude the apostle in On Rebuke and Grace ch.10 p.475 (vol.5). Also The City of God book 18 ch.38 p.383

John Cassian (419-430 A.D.) (partial) quotes Jude 5 as by the Apostle in Seven Books book 5.9 p.586

Na21. At least 1 NT word originally in Greek

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

Hegemonius of Sirmium (4th century) “Moreover, when they came upon the word which is given us in our Scriptures touching the Paraclete, he took it into his head that he himself might be that Paraclete; for he had not read with sufficient care to observe that the Paraclete had come already,-namely, at the time when the apostles were still upon earth.” Archelaus Disputation with Manes ch.54 p.232

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “and since our Saviour also is called the Paraclete in the Epistle of John, when he says, ‘If any of us sin, we have a Paraclete with the Father, Jesus Christ the righteous, and He is the propitiation for our sins;’ let us consider whether this term Paraclete should happen to have one meaning when applied to the Saviour, and another when applied to the Holy Spirit. Now Paraclete, when spoken of the Saviour, seems to mean intercessor. For in Greek, Paraclete has both significations-that of intercessor and comforter. On account, then, of the phrase which follows, when he says, ‘And He is the propitiation for our sins,’ the name Paraclete seems to be understood in the case of our Saviour as meaning intercessor; for He is said to intercede with the Father because of our sins. In the case of the Holy Spirit, the Paraclete must be understood in the sense of comforter, inasmuch as He bestows consolation upon the souls to whom He openly reveals the apprehension of spiritual knowledge.” de Principiis book 2 ch.7.4 p.286

Augustine of Hippo (388-430 A.D.) (implied) says the Greek manuscripts of Matthew 5:22 do not contain “without cause”. Rectractions book 1 ch.19.4 p.&&&

Na22. The evangelists [gospel writers]

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

Hegemonius (3rd century) translating Archelaus (262-278 A.D.) quotes Matthew 24:4-5,23-26. “The Spirit in the evangelist Matthew is also careful to give note of these words of our Lord Jesus Christ: ‘Take heed that no man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many. But if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false apostles, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” (Archelaus is speaking) Disputation with Manes ch.35 p.209

Hegemonius of Sirmium (4th century) “But the holy John, the greatest of the evangelists, also tells us of the giving and diffusing of grace for grace; for he indicates, indeed, that we have received the law of Moses out of the fulness of Christ, and he means that for that one grace this other grace has been made perfect in us through Jesus Christ.” Acts of Archelaus (= Disputation with Manes) ch.45 p.&&&

Athanasius of Alexandria (356-360 A.D.) “declared by the evangelists” Four Discourses Against the Arians Discourse 3 ch.29 p.424

Ambrose of Milan (370-390 A.D.) mentions the evangelist Mark in On the Christian Faith book 5 ch.5.64 p.292

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

John Chrysostom (martyred 407 A.D.) “And to convince thee that the Pharisees came with one mind, and the people with another, hear how the evangelist hath declared this too; saying of the people, "that they came and were baptized of him, confessing their sins;" [Mt 3:6] but concerning the Pharisees, no longer like that, but that "when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who hath warned you to flee from the wrath to come?" O greatness of mind!” Commentary on Matthew homily 11 ch.1 p.&&&

Jerome (373-420 A.D.) “And to Timothy he says: ‘Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.’… For even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and Dionysius the presbyters always named as bishop one of their own number chosen by themselves and set in a more exalted position, just as an army elects a general, or as deacons appoint one of themselves whom they know to be diligent and call him archdeacon. For what function excepting ordination, belongs to a bishop that does not also belong to a presbyter? It is not the case that there is one church at Rome and another in all the world beside. Gaul and Britain, Africa and Persia, India and the East worship one Christ and observe one rule of truth. If you ask for authority, the world outweighs its capital. Wherever there is a bishop, whether it be at Rome or at Engubium, whether it be at Constantinople or at Rhegium, whether it be at Alexandria or at Zoan, his dignity is one and his priesthood is one. Neither the command of wealth nor the lowliness of poverty makes him more a bishop or less a bishop. All alike are successors of the apostles.” Jerome, To Evangelus, Epistle 146:1 (ante A.D. 420).

After Nicea

Theodore Balsamon (c.1170 A.D.) (in Peter of Alexandria) “For we know that many have obtained the goodness and compassion of God by the prayers of others. Therefore we will pray for them that remission of their sins be granted them by God; and with the others who have lapsed, and have afterwards recanted their error, and confessed godliness, we will communicate, being mindful of those contests which before their fall they sustained for God’s sake, and also of their subsequent worthy repentance, and that they testify that on account of their sin they have been as it were aliens from their city; and we will not only communicate with them, but pray also for their reconciliation, together with other things that are convenient, either with the good works which ought to be done by them-fasting, for instance, almsgiving, and penance; by which things He who is our Advocate makes the Father propitious towards us. Then he makes use of a passage of Holy Scripture, and this is taken from the first catholic epistle of the holy apostle and evangelist John.”

Desiderius Erasmus of Rotterdam (1460-1536) “Look you, here are the four Evangelists.” Colloquies of Erasmus p.364

Messianic PRophecies

Mp1. Genesis 49:10 refers to Christ

Genesis 49:10

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

Hegemonius (351 A.D.) quoting Archelaus (262-278 A.D.) in discussing prophecies of Christ says, “This, then, is the veil which was placed upon the face of Moses, and this also is his testament; for he says in the law: ‘A prince shall not be wanting from Judah, nor a leader from his thighs, until He come whose he is; and He will be the expectation of the nations: who shall bind His foal unto the vine, and His ass’s colt unto the choice vine; He shall wash His garments in wine, and His clothes in the blood of grapes; His eyes shall be suffused with wine, and His teeth white with milk; ‘and so on.” Disputation with Manes ch.43 p.219

Basil of Cappadocia (357-379 A.D.) mentions Genesis 49:10 as referring to Christ. Basil to Amphilochius Letter 236 ch.3 p.277

From the start of Muslim conquests until the Fourth Lateran Council (635-1215 A.D.)

Third Council of Constantinople (680-681 A.D.) “Our Lord Jesus Christ, according as the Prophets of old have taught us and as our Lord Jesus Christ himself hath instructed us, and the Creed of the holy Fathers hath delivered to us; defining all this we likewise declare that in him are two natural wills and tow natural operations indivisibly, inconvertibly, inseparably, inconfusedly, according to the teaching of the holy Fathers.” The Definition of Faith of the Third Council of Constantinople p.345.

Mp2. Deuteronomy 18:15 refers to Christ

Acts 7:37 quotes Deuteronomy 18:15 as by Moses referring to Christ

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

Hegemonius (mid 3rd century) quotes Detuyeronomy 18:15 as referring to Christ. Archelaus’ Disputation with Manes ch.43 p.219

Athanasius of Alexandria (356-360 A.D.) quotes Deuteronomy 18:15 as referring to Emmanuel. Four Discourse Against the Arians discourse 1 ch.54 p.338

Apostolic Constitutions (c.380 A.D.) book 5 section 3 ch.30 p.448 quotes Deuteronomy 18:15 as referring to the Christ of God.

Cyril of Jerusalem (c.349-386 A.D.) quotes Deuteronomy 18:15 as referring to Christ. Catechetical Letters Lecture 12 ch.17 p.76

John Chrysostom (400-401 A.D.) says Deuteronomy 18:15 refers to Christ. Homilies on Acts Homily 19 p.56

Mp3. Psalm 2 refers to Christ

A pesher commentary found at Qumran called 4QFlorilegium also brings together Psalm 2:7 and 2 Samuel 7:14 as talking about the Messiah. See The Expositor’s Bible Commentary vol.98 p.426 for more info.

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

Athanasius of Alexandria (326-372/373 A.D.) Says Psalm 2:1 refers to Christ. Four Discourses Against the Arians Discourse 1 ch.4 p.312

Apostolic Constitutions (3rd-5th century, compiled c.390 A.D.) book 5 section 3 ch.18 p.447 quotes Psalm 2:1-2 as referring to the Lord.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes Psalm 2:2 as referring to Christ. De Principiis book 3 ch.3 p.335.

John Chrysostom (martyred 407 A.D.) quotes as Messianic prophecies Psalm 103:22; Psalm 8:18; Psalm 24:8; Isaiah 53:12; Isaiah 61:1 (Luke 4:19); Psalm 2:4; Micah 4:3; Zechariah 9:9; Malachi 3:1-2; Malachi 4:2. The Gospel of St. Matthew Homily 19 ch.12 p.139

John Chrysostom (400-401 A.D.) quotes Psalm 2:1-2 as referring to Christ. Homilies on Acts homily 13 p.83

Augustine of Hippo (400 A.D.) says that Psalm 2:6 refers to Christ. Harmony of the Gospels book 2 ch.4 p.105.

Augustine of Hippo (388-430 A.D.) says that Psalm 2:6, 10-11 refer to Christ. Exposition on Psalms Psalm 48 ch.5 p.165

Mp4. Psalm 16:8-11 prophesies of Christ

Acts 2:25-28 quotes Psalm 16:8-11

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

Athanasius of Alexandria (356-360 A.D.) quotes Psalm 16:10 as referring to the one who is David’s Lord.. In ch.15.15 he says this is Christ … the Son of God. “”Four Discourses Against the Arians discourse 2 ch.15.16 p.336.

Mp5. Psalm 22 refers to Christ

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

Eusebius of Emesa (c.359 A.D.) quotes part of Psalm 22 as “according to the saying of David” On the Sufferings and Death of our Lord p.3

Athanasius of Alexandria (356-360 A.D.) quotes Psalm 22:9 as referring to Christ. Four Discourses Against the Arians Discourse 4 ch.28 p.444

Apostolic Constitutions (c.380 A.D.) book 5 section 3 p.444 alludes to Psalm 22:16 as referring to Christ. “And these reproaches did these bulls and dogs in their madness cast upon Him [the Lord]”

Cyril of Jerusalem (c.349-386 A.D.) &&&

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) references Psalm 22:19-20 as referring to Christ. de Principiis book 2 ch.8 p.287

John Chrysostom (400-401 A.D.) says Psalm 2:1-2 prophecies of Christ. Homilies on Acts Homily 11 p.70

Mp6. Psalm 45 refers to Christ

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

Athanasius of Alexandria (356-360 A.D.) has an entire chapter on Psalm 45:7-8 and how it relates to Christ. Four Discourses Against the Arians Discourse 1 ch.12.46-52 p.333-337.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) references Psalm 45:1-2 as referring to Christ. de Principiis (both Greek and Latin) book 4 ch.3 p.352

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

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

John of Damascus (706-749 A.D.) 45:7 as the Holy Spirit anointing Christ. Exposition of the Orthodox Faith book 4 ch.9 p.78

Mp7. Psalm 110:1-2 can only refer to Christ

Matthew 22:44; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35; Hebrews 1:13; 5:10, and extensively discussed in Hebrews 7:1-28

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Matthew 22:44; Acts 1:34-35; Hebrews 1:13

Juvencus the Spaniard (329/330 A.D.) says that Psalm 110 refers to Christ. Englynion book 4 45-50 p.94

Marcellus of Ancyra (c.336 & 340 A.D.) says that Psalm 110:1 refers to Christ.

Athanasius of Alexandria (356-360 A.D.) discusses Psalm 110 and Christ. Four Discourses Against the Arians Discourse 2 ch.14 p.355-356

Ambrose of Milan (378-381 A.D.) quotes Psalm 110:1 as referring to Christ. On the Christian Faith book 2 ch.12.103 p.237

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “For thus says holy Scripture, ‘The Lord said to My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool.’” de Principiis book 1 ch.6.1 p.260

John Chrysostom (400-401 A.D.) says Psalm 110:1-2 refers to Christ. Homilies on Acts Homily 6 p.41

Philo of Carpasia (365-425 A.D.) discusses Psalm 10 and Melchizedek being a type (typoi) of Jesus.

Augustine of Hippo (413-426 A.D.) says that Psalm 110:1 openly refers to Christ. The City of God book 17 ch.17 p.355

Augustine of Hippo (388-430 A.D.) quotes Psalm 110:4 as referring to Christ” On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

Augustine of Hippo (388-430 A.D.) (implied) says Psalm 110:1 refers to the Son. Sermon on the Mount book 1 ch.30 p.14

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

John of Damascus (706-749 A.D.) quotes Psalm 110:4 “For thou are a priest for ever afte r the order of Melchisedek.” as referring to Christ. Exposition of the Orthodox Faith book 4 ch.13 p.83

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) &&&

The Metzudat David, by Rabbi David Altschuler of Prague (1678-1769) also says that this refers to the Messiah.

Mp8. Isaiah 7:14 refers to Christ

Matthew 1:22-23

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 6:10; 7:14-15

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

Athanasius of Alexandria (326-372/373 A.D.) quotes Isaiah 7:14 as a prophecy of Christ. Four Discourses Against the Arians Discourse 2 ch.54 p.356

Ephraim the Syrian (350-378 A.D.) Nisibine Hymns hymn 37 no.4 p.198

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

Cyril of Jerusalem (c/349-386 A.D.)

John Chrysostom (died 4-7 A.D.)

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

John of Damascus (706-749 A.D.) “according to the prophecy of Isaiah, who said” and quotes Isaiah 7:14 about our Lord’s conception. Exposition of the Orthodox Faith book 4 ch.14 p.85

Mp9. Isaiah 9:6 refers to Christ

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

Athanasius of Alexandria (335-342 A.D.) says that Isaiah 9:6 refers to Christ. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Gregory of Nyssa (382-397 A.D.) says that Isaiah 9:6 prophesies of Christ. Against Eunomius book 3 ch.2 p.141

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

John of Damascus (706-749 A.D.) quotes part of Isaiah 9:6 as referring to Christ. Exposition of the Orthodox Faith book 4 ch.18 p.90

Mp10. Isaiah 11 refers to Christ

Isaiah 11

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

Athanasius of Alexandria (331 A.D.) says that Isaiah 11 refers to Christ. Easter Letter 3 ch.5 p.515

Ambrose of Milan (370-390 A.D.) quotes Isaiah 11:1 “of which it was well prophesied: ‘A rod shall go forth from the root of Jesse, and a flower shall rise from his root. The root of Jesses the patriarch is the family of the Jews, Mary is the rod, Christ the flower of Mary, Who, about to spread the good odour of faith throughout the whole world, budded forth from a virgin womb, …” On the Holy Spirit book 2 ch.38 p.119

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

John of Damascus (706-749 A.D.) quotes all of Isaiah 11:1, mentioning the root of David as referring to Christ. Exposition of the Orthodox Faith book 4 ch.14 p.84

Mp11. Isaiah 53 refers to Christ

John 1:29

In the Middle Ages, the Jew Nachmanides, in his debate with a Catholic, said that Isaiah 53 referred to the Messiah, but claimed that the Messiah was willing to die, but did not actually die. (Answering Jewish Objections to Jesus vol.2 p.226).

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

Athanasius of Alexandria (329 A.D.) says that Isaiah 53:7 refers to Christ. Festal Letter 1 ch.9 p.509.

Eusebius of Emesa (c.359 A.D.) goes thorugh how Isaiah 53 refers to Christ. On the Sufferings and Death of our Lord p.2

Ambrosiaster (Latin, after 384 A.D.) discuesses Isaiah 53 as referring to Christ. question 40 p.282-283 and question 74 p.282-283

Cyril of Jerusalem (c.349-386 A.D.)

Gregory of Nyssa (382-397 A.D.) says that Isaiah 53 prophesies of Christ. Against Eunomius book 2 ch.11 p.121

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

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

John of Damascus (706-749 A.D.) quotes Isaiah 53:9 as showing that Christ was without sin. Exposition of the Orthodox Faith book 2 ch.27 p.72

Mp12. Isaiah 61:1-2 refers to Christ

Isaiah 61:1-2; Luke 4:17-21

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

Athanasius of Alexandria (326-372/373 A.D.) quotes Isaiah 61:1 as referring to Christ. Four Discourses Against the Arians Discourse 1 ch.47 p.334

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

John of Damascus (706-749 A.D.) quotes Isaiah 61:2 as referring to Christ. Exposition of the Orthodox Faith book 4 ch.29 p.72-73

John of Damascus (706-749 A.D.) quotes Isaiah 61:1 as referring to Christ. Exposition of the Orthodox Faith book 4 ch.9 p.78

Mp13. Isaiah 65:1-2 prophesies of Christ

Isaiah 65:1-2; Romans 10:21

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

(not Athanasius)

Augustine of Hippo (388-430 A.D.) says that Isaiah 65:1 refers to Christ. On the Psalms Psalm 123 ch.2 p.622

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

John of Damascus (706-749 A.D.) quotes Isaiah 65:2 as referring to the Jews rejecting Christ. Exposition of the Orthodox Faith book 4 ch.11 p.81

Mp14. Jeremiah 11:19 prophesies of Christ

Jeremiah 11:19 (Masoretic and LXX)

Jeremiah11:19 in the Septuagint says, “Buyt as I an innocent lamb led ot the slaughter, knew not: against me they devised an evil device, saying, Come and let us put wood into his bread, and let us utterly destroy him from off the land of the living, and let his name not be remembered any more.” (Brenton)

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

Cyril of Jerusalem (c.349-386 A.D.) “They deised againstMe a wicked device, saying – (He who knows the devices, knew He not the result of them? And what said they? – Come, let us place a beam upon His bread.” Catechetical Lecture 5 ch.13 p.87

Mp15. Daniels’ 70 weeks messianic prophecy

Daniel 9:27-29 + Nehemiah 2:1-10 (445/4 B.C.)

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

Athanasius of Alexandria (356-360 A.D.) says the Jews could find the right reason for when the Messiah would come by reading Daniel. Four Discourses Against the Arians discourse 2 ch.15.16 p.356. Also, Jesus said that Moses wrote of Jesus in To the Bishops of Egypt ch.4 p.224

X Julius Hilarianus (ca.397 A.D.) (non-Messianic view of Daniel 9) Chronologia sive Libellus de Mundi Duratione preserved in Jerome’s Commentary on Daniel

Ambrosiaster (Latin, after 384 A.D.) discusses Daniel and “Two times” in question 44 p.67.

Cyril of Jerusalem (c.349-386 A.D.) &&&

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

Jerome (407 A.D.) Commentary on Daniel

Augustine of Hippo (407-430 A.D.) &&&

Among heretics

Apollinaris of Laodicea (ca.360 A.D.) in Jerome’s Commentary on Daniel

Mp16. Joel 2:28-30 refers to Christ

Acts 2:17-18 quotes Joel 2:28-32

Acts 2:19 quotes Joel 2:30

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

John Chrysostom (martyred 407 A.D.) quotes Joel 2:28-30 as referring to Christ. The Actos of the Apostles Homily 5 p.32

Augustine of Hippo (388-430 A.D.) quotes Joel 2:28-29 as “according to Christ’s promise”. Christ promised in Acts 1:8. The City of God book 18 ch.30 p.377

Mp17. Micah 5 refers to Christ

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

Ephraim the Syrian (350-378 A.D.) refers to Micah and the prophecy of Bethlehem. Nativity Hymns hymn 1 p.223

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

Among heretics

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.16 p.375-376 says that Micah 5:2 refers to Christ.

Mp18. Zechariah 3:1-8 prophesies of Christ

Zechariah 3:1-8

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

No Athanasius, John Chrysostom

No Augustine of Hippo except the following:

Augustine of Hippo (418 A.D.) (partial, quotes from Zechariah 3:4, but does not have any reference to Christ.)“Now when he speaks of uncleanness here, the mere perusal of the passage is enough to show that he meant sin to be understood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where ‘the filthy garments’ are removed from off the high priest, and it is said to him, ‘I have taken away thy sins.’” On Marriage on Concupiscence book 2 ch.50 p.324

Gregory of Nyssa (382-383 A.D.)” “For Jesus, the great High Priest (as Zechariah says), Who offered up his own lamb, that is, His own Body, for the sin of the world,” Against Eunomius book 6 ch.2 p.184

Mp19. Zechariah 9:9 refers to Christ

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

Mp20. Zechariah 12:10-12 refers to Christ

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

Constitutions of the Holy Apostles (c.380 A.D.) book 5 section 3 ch.19 p.447-448 quotes part of Zechariah 12:10 as referring to Christ.

Cyril of Jerusalem (c.349-386 A.D.) &&&

Augustine of Hippo (388-430 A.D.) says that Zechariah 12:10-12 refers to Christ. Sermons on the Gospels Sermon 77 ch.10 p.482

Among heretics and spurious works

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) wrote an entire commentary on the book of Zechariah.

Mp21. Malachi 3:1-2 prophesies of Christ

Malachi 3:1-2

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

John Chrysostom (martyred 407 A.D.) quotes Malachi 3:1 as showing two persons in the Godhead. The Gospel of St. John Homily 6 p.26

Augustine of Hippo (388-430 A.D.) says that Malachi 3:1 refers to John the Baptist, (forerunner of Christ). On the Psalms Psalm 50 ch.11 p.182

Mp22. The OT prophesied about Jesus

Luke 24:26-27; John 12:37-40; 19:37; Hebrews 1:5-13; 2:6-8,12,13; 1 Peter 1:10-12

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 24:15; John 12:37-40; 19:37

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 24:15; John 12:37-40; 19:37

0242 Mt 8:25-9:2; 13:32-38,40-46 (24 verses) (4th century) Matthew 13:35f quotes Psalm 78:2 as by the prophet and being fulfilled in Christ.

Hegemonius of Sirmium (4th century A.D.) Jesus Christ was prophesied in Acts of Archelaus (=Archelaus Disputation with Manes ch.43 p.219

Hegemonius of Sirmium (4th century A.D.) Moses prophesied of Jesus in Deuteronomy 18:18. Acts of Archelaus (=Archelaus Disputation with Manes ch.41 p.216

Athanasius of Alexandria (346-356 A.D.) “In truth, dead men were raised, lame walked, blind saw afresh, lepers were cleansed, and the water became wine, and five loaves satisfied five thousand, and all wondered and worshipped the Lord, confessing that in Him were fulfilled the prophecies, and that He was God the Son of God;” Defense of the Nicene Definition ch.1 p.150

Athanasius of Alexandria (356 A.D.) “And again, what is the Old Testament to the Jews, unless they acknowledge the Lord whose coming was expected according to it? For had they believed the writings of Moses, they would have believed the words of the Lord; for He said, ‘He wrote of Me.’” To the Bishops of Egypt ch.1.4 p.224

Ephraim the Syrian (350-378 A.D.) refers to Isaiah 7:14 and other passages. Nisibine Hymns hymn 37 no.4 p.198

Ambrose of Milan (378-381 A.D.) quotes Psalm 110:1 as referring to Christ. On the Christian Faith book 2 ch.12.103 p.237

Ambrose of Milan (378-381 A.D.) says many passages are prophecies of the Incarnation. On the Christian Faith book 1 ch.15.99 p.217

Ambrosiaster (Latin, after 384 A.D.) mentions messianic prophecies of Jesus. question 69 p.173 and question 127 p.41

Cyril of Jerusalem (c.349-386 A.D.) says that the prophets spoke of Chirst. Catechetical Lecture Lecture 10 ch.12 p.60.

Gregory Nazianzen (330-391 A.D.) “for it is very evident the Twenty-first Psalm refers to Christ.” [They number many of the Psalms one differently than we do today. On the Son – Fourt`h Theological Oration ch.5 p.311

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

First Council of Constantinople (381/382 A.D.) Creed ch.1 p.163

Jerome (394 A.D.) interpreted Haggai 2:6,7, Zechariah 3:3,9; 6:1-3; 9:9,10; Malachi 1:10-11 as messianic in Letter 53 ch.8 p.101.

John Chrysostom (martyred 407 A.D.) says that Jesus appealed to the prophets and scriptures as testifying of him. Homilies on John Homily 30 ver.33 p.104

John Chrysostom (martyred 407 A.D.) quotes Isaiah and says it refers to Christ in vol.10 Commentary on Matthew homily 36 p.240.

Philo of Carpasia (365-425 A.D.) “Because of this he was named king, for he alone did priestly ministry within her. That is Jerusalem, a prophecy of the one who was to come, Jesus, Savior of the world.”

Augustine of Hippo (388-430 A.D.) says that Psalm 110:1 openly refers to Christ. The City of God book 17 ch.17 p.355

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

John of Damascus (706-749 A.D.) 45:7 as the Holy Spirit anointing Christ. Exposition of the Orthodox Faith book 4 ch.9 p.78

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Micah 2:6 prophesies of Christ. Commentary on Micah ch.5 p.225-226

Theodore of Mopsuestia (392-423/429 A.D.) “I am aware … that the Law contained an outline of everything to do with Christ the Lord.” Commentary on Zechariah ch.9 p.367

Theodore of Mopsuestia (392-423/429 A.D.) (implied) promises [of the Messiah] made to Abraham and David. Commentary on Jonah preface p.185

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.16 p.375-376 quotes Micah 5:2 as referring to Jesus.

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.39 p.382 quotes Psalm 65:9 as referring to Jesus.

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.16 p.375-376 says that Micah 5:2 refers to Christ.

God’s TranscendEnce

G1. There is only One True God

Deuteronomy 4:39; 6:4,35-39; 2 Samuel 7:22; Mark 12:29-33; Isaiah 43:10-12; 44:6-8,24; 45:5-14; 46:9; Matthew 19:17; Mark 10;18; 12:29,32; John 17:3; 1 Corinthians 8:4,6; 1 Timothy 1:17; 6:15-16; James 2:19

Vaticanus (B) Most of the Old Testament, including all of Deuteronomy, and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Matthew 19:17; Mark 10:18; 12:29,32; John 17:3

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Matthew 19:17; Mark 10:18; 12:29,32; John 17:3

While Mormonism has taught that there are many gods over many planets, both the Bible and the early church teach there is only one true God.

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

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things…”

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty;” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

Marcellus of Ancyra (c.336 & 340 A.D.) says there is no other God, quoting Deuteronomy 4:37

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

Athanasius of Alexandria (346-356 A.D.) says there is only One God. Defense of the Nicene Definition ch.7 p.154

Hegemonius of Sirmium (4th century) mentions “the One God” Archelaus Disputation with Manes ch.18 p.192 and “one God” in Archelaus Disputation with Manes ch.29 p.202.

Hilary of Poitiers (355-367/368 A.D.) (implied) says that if any man says that the Father and the Son and the Holy Spirit are three Gods; let him be anathema. On the Councils ch.38 Canon 22 of the Council of Sirmium p.15.

Council of Sirmium (Greek creed) 351 A.D. One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) , One God, Father Almighty, made all things, Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) says that God is the One and Only. Marius’ Letter to Candidus ch.3 (12) p.69

Basil of Cappadocia (357-379 A.D.) says there is only One God. On the Spirit ch.44 p.26

First Council of Constantinople (381/382 A.D.) says there is only One God. Creed ch.1 p.163

Gregory of Nyssa (382-383 A.D.) says there are not three gods but a Trinity in On Not Three Gods p.336

Ambrosiaster (Latin, after 384 A.D.) says there is only One God. question 97 p.254 and question 107 p.28.

Cyril of Jerusalem (c.349-386 A.D.) says that God is one. Lecture 4 ch.4 p.20; Lecture 7 ch.1 p.74

John Chrysostom (martyred 407 A.D.) mentions only one God in vol.10 Commentary on Matthew homily 71 p.432.

Augustine of Hippo (388-430 A.D.) says that Christ is God, and very God, and with the Father “the One and only God” On the Trinity book 1 ch.6 p.21

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

Nestorius (c.451 A.D.) says there are not two Gods, not tow sons … but one. Bazaar ofHEracleides book 1 part 1 ch.53.

Patrick of Ireland (420-461 A.D.) “[T]here is no other God, nor has there been heretofore, nor will there be hereafter, except God the Father unbegotten, without beginning, from whom is all beginning, upholding all things, as we say, and his Son Jesus Christ, whom we likewise to confess to have always been with the Father--before the world’s beginning . . . Jesus Christ is the Lord and God in whom we believe . . . and who has poured out on us abundantly the Holy Spirit . . . whom we confess and adore as one God in the Trinity of the Sacred Name” Confession of St. Patrick 4

Fulgentius of Ruspe (507-532/533 A.D.) “still, in the name of, and with the help of, the Holy Trinity, which is the one, true, and good God, I may say those things in which, at least for the most part, the Catholic faith may stand forth without any of the fog of error.” To Peter on the Faith ch.2 p.61

Peter Lombard (1142-1160) mentions the Father, Son, and Holy Spirit, the One and Only True god, who is the Trinity itself. Sentences of Peter Lombard First Book distinction 4 ch.2 p.4

From the start of Muslim conquests until the Fourth Lateran Council (635-1215 A.D.)

Pope Agatho of Rome (Nov. 15, 680 A.D.) mentions one true God, the King of Kings and Lord of Lords, God redeemed us, and the Godhead. Letter p.329

Among heretics

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says there is One God, who is the first cause of all things and unchangeable. Candidus’ First Letter ch.1,2 p.54

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe in One God, the Father Almighty, of Whom are all things…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

G2. Living God

Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26,33; 2 Kings 19:4,16; Psalm 42:2; 84:2; Isaiah 37:4,17; Jeremiah 10:10; 23:36; Daniel 6:20,26; Hosea 1:10

Matthew 16:26; 26:63; John 6:69; Acts 14:15; Romans 9:26; 2 Corinthians 3:3; 6:16; 1 Thessalonians 1:9; 3:15; 4:10; 6:27; Hebrews 3:22; 9:14; 10:31; 12:22; Revelation 7:2

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

Sinaitic Old Syriac most of the four gospels (350-400 A.D.) Matthew 26:63

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

Hegemonius of Sirmium translating Archelaus (4th century) “we believe in the living God alone.” Archelaus Disputation with Manes ch.2 p.179

Athanasius of Alexandria (335 A.D.) “And one earnestly implores, saying, ‘As the hart panteth after the fountains of waters, so panteth my soul after Thee, O God! My soul thirsteth for the living God, when shall I come and see the face of God?’” Easter Letter 335 A.D. ch.6 p.&&&

Gregory of Nyssa (382-397 A.D.) mentions “the Living God” Against Eunomius book 2 ch.4 p.105

Palladius of Auxerre (419-420 A.D.) mentions the Living God. Lausiac History in Four Desert Fathers. p.488

Among heretics

The Ebionite Gospel of pseudo-Matthew ch.39 p.382 (600-625 A.D.) “the people the great things of the living God”

G3. God / Jesus before birth was incorporeal

(partial, Implied) John 1:14 The Word became flesh

(partial) John 3:8 Holy Spirit is like the wind

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

Marcellus of Ancyra (c.336 & 340 A.D.) (partial) says that Jesus was before the earth, quoting Proverbs 8:23

Marcellus of Ancyra (c.336 & 340 A.D.) says the Word existed before being incarnated.

Athanasius of Alexandria (346-356 A.D.) “Men were created of matter, and that passible; but God is immaterial and incorporeal.” In Defense of the Nicene Definition ch.10 p.&&&

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

G4. God is holy, good, or pure

Habakkuk 1:13; Hebrews 12:10; (implied) John 10:11

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) (implied) John 10:11

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) (implied) John 10:11

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

Hegemonius of Sirmium (4th century) “irrational and foolish fashion common to the mass of men, and ascribe no such confusion to the God of goodness.” Archelaus Disputation with Manes book 1 ch.5 p.182

Hegemonius of Sirmium (4th century) mentions that contrary to Manes thinking, the God who gave Moses the Old Testament is good. (Diodorus, friend of Archelaus, is speaking) Archelaus Disputation with Manes ch.45 p.220

Athanasius of Alexandria (335 A.D.) discusses the Father’s lovingkindness and goodness. Easter Letter 9 ch.10 p.527

Hilary of Poitiers (355-367/368 A.D.) wrote that when the Arians point to Isaiah 65:16; Mark 10:18; 1 Timothy 6:15, leaving no truth, goodness, or power to the Son.

Basil of Cappadocia (357-379 A.D.) says God is holy. On the Spirit ch.38 p.24

Gregory of Nyssa (382-383 A.D.) “It is easy, however, to show that not even the word ‘one’ separates the Father from the Son. … For He says, ‘I and the Father are one.’ [John 10:30] If, then, the good is one, and a particular kind of unity is contemplated in the Father and the Son, it follows that the Word, in predicating goodness of ‘one,’ claimed under the term ‘one’ the title of ‘good’ also for Himself, Who is one with the Father, and not severed from oneness of nature.” Against Eunomius book 11 ch.2 p.232-233 in Nicene and Post-Nicene Fathers Second Series vol.5.

Gregory of Nyssa (382-397 A.D.) speaking of the Son says, “Uncreated of Uncreated, God of Good, Eternal of Eternal, without prejudice to Its eternity by Its being in the Father by way ofgeneration.”. Against Eunomius book 6 ch.3 p.186

Ambrosiaster (Latin, after 384 A.D.) says that God is goodness. question 9 p.400

Epiphanius of Salamis (360-403 A.D.) God is good and just. The Panarion section 3 scholion 7 and 15 p.32-

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says the world was created by “This just and good God, the Father of our Lord Jesus Christ” de Principiis Preface ch.4 p.240

Augustine of Hippo (388-430 A.D.) says God has no change at all. The City of God book 11 ch.6 p.208

Augustine of Hippo (388-430 A.D.) says that Christ is God and the Son of God is “unchangeably good”. On the Trinity book 13 ch.10.13 p.175

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

Nestorius (451/452 A.D.) God is good and just and wise and mighty. The Bazaar of Heracleides book 1 ch.1.86 p.78-79

Fulgentius of Ruspe (507-532/533 A.D.) says that God is holy and good. To Peter on the Faith ch.6 p.64

Liturgy of Mark (ms. 1100-1200 A.D.) p.555 speaks of the good Lord.

Liturgy of Mark (ms. 1100-1200 A.D.) p.553 says God is holy.

G5. God does not speak lies / is Truth

Numbers 23:19; 1 Samuel 15:24; John 7:28; 14:6; Titus 1:2; Hebrews 6:18

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 7:28; 14:6

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 7:28; 14:6

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

Hegemonius of Sirmium (4th century) (partial) said that Manes was wrong to make Jesus into a liar. Archelaus Disputation with Manes ch.27 p.200

Athanasius of Alexandria (347 A.D.) quotes Hebrews 6:18 that it is impossible for God to lie. Easter Letter 19 ch.3 p.546

Athanasius of Alexandria (356-360 A.D.) says God cannot lie. Four Discourses Against the Arians discourse 2 ch.6 p.351

Athanasius of Alexandria (356-360 A.D.) Jesus says of God the Father “Thy wordis truth.” Four Discourses Against the Arians discourse 3 ch.19 p.404

Ephraim the Syrian (350-378 A.D.) (implied) says that God is the Father of Truth. Nativity Hymns hymn 1 p.273

Gregory of Nyssa (382-383 A.D.) says that God cannot lie in Against Eunomius book 2 ch.4 p.104

Ambrosiaster (Latin, after 384 A.D.) says that God cannot lie. question 117 p.60

Gregory of Nyssa (382-397 A.D.) says that God is Truth. Answer to Eunomius’ Second Book p.251

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) de Principiis book 1 ch.2.7 p.248

John Chrysostom (martyred 407 A.D.) “as he [the apostle] does in the Epistle to the Hebrews; where he says, ‘Taht by two immutable things in which it was impossible for God to lie, we may have a strong encouragement.’” vol.13 Homilies on Ephesians homily 2 verse 14 p.56

John Chrysostom (martyred 407 A.D.) (partial) God knows all truth vol.14 Commentary on John homily 42 p.152

Augustine of Hippo (388-430 A.D.) says that God is Almighty, but He cannot die, be deceived, lie, or deny Himself. On the Creed ch.2 p.371

Augustine of Hippo (388-430 A.D.) says God is not the author or creator of a lie. The City of God book 14 ch.4 p.264

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

Fulgentius of Ruspe (507-532/533 A.D.) says that God is truth and cannot lie. Letter 1 to Optatus ch.20 p.289

Among heretics

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

G6. God is a Father

First person Isaiah 63:16 (twice); 64:8

2 Samuel 7:14; 1 Chronicles 17:11-14; 22:10; 28:6; Psalm 2:7; Proverbs 3:12; 30:4f; Isaiah 9:6; Jeremiah 3:4; 3:19; 31:9; Hosea 11:1; Malachi 1:6; 2:10; others

Matthew 26:39,42; Luke 9:21-22; Tt 1:4; Hebrews 12:9, 1 Peter 1:2,17; others

(implied) Hebrews 12:6

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 9:21-22

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 9:21-22

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things… one Lord Jesus Christ, the Son of God, the only-begotten of his Father…”

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty;” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

Marcellus of Ancyra (c.336 & 340 A.D.) mentions Father, Almighty God.

Hegemonius of Sirmium (4th century) mentions God the Father and the Lord’s prayer in Archelaus Disputation with Manes ch.20 p.194 . He also mentions God the Father in Archelaus Disputation with Manes ch.31 p.203. See also Archelaus Disputation with Manes ch.34 p.208.

Hegemonius of Sirmium (4th century) mentions God as the Father. (Diodorus, friend of Archelaus, is speaking) Archelaus Disputation with Manes ch.45 p.221

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.69 p.214 “the Son of God was not a created being, neither had He come into being from non-existence, but that He was the Eternal Word and Wisdom of the Essence with the Father.”

Eusebius of Emesa (c.359 A.D.) (implied) calls Christ “Only-Begotten; for He alone was begotten of the Father”. On the Sufferings and Death of our Lord p.3

Hilary of Poitiers (355-367/368 A.D.) says there is no question that the Father is greater than Jesus. Of the Synods ch.8 p.6. See also Of the Synods ch.15 p.8 and ch.20 p.9.

Athanasius of Alexandria (335-342 A.D.) mentions the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.1 p.87

Athanasius of Alexandria (335-342 A.D.) mentions the Father. On Luke 10:22 (Matthew 11:27) ch.1 p.87

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

Council of Sirmium (Greek creed) 351 A.D. One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the all-powerful Father. Marius’ Letter to Candidus ch.5 (32) p.83

Ephraim the Syrian (350-378 A.D.) says that God is the Father of Truth. Nativity Hymns hymn 1 p.273

Basil of Cappadocia (357-379 A.D.) Spekas of God as the Father. Letter 29 ch.3 p.250

Constitutions of the Holy Apostles (c.380 A.D.) “For our Savior Himself entreated His Father for those who had sinned, as it is written in the Gospel:” and then he quotes Luke 23:34 ch.16 p.402

Constitutions of the Holy Apostles (c.380 A.D.) book 5 ch.6 p.439 “believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings.”

First Council of Constantinople (381/382 A.D.) calls God the Father Creed ch.1 p.163

Gregory of Nyssa (382-383 A.D.) speaks of God the Father in many places. Against Eunomius book 1 ch.14 p.31; book 1 ch.23 p.63. Also Against Eunomius book 2 ch.8 p.113

Ambrosiaster (Latin, after 384 A.D.) calls God the Father. question 31 p.233 and question 111 p.127

Cyril of Jerusalem (349-386 A.D.) says that God is a Father. (First Catechetical Lecture 6 ch.1 Nicene & Post-Nicene Fathers p.33)

Gregory Nazianzen (330-391) discusses God the Father, the unbegotten, and the begotten being of the same essence. On the Son ch.11 p.305

Ambrose of Milan (378-381 A.D.) says Jesus it the image of the Father. On the Christian Faith book 1 ch.7.48 p.208

Didymus the Blind (398 A.D.) Virgin, Father. Commentary on Zechariah 8 p.197

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) God is a Father. Memra 4 ch.1 p.24

Epiphanius of Salamis (360-403 A.D.) Christ raised the dead. Mentioned the Father, Son, and the Holy Spirit. The Panarion section 3 ch.46 p.350

Epiphanius of Salamis (360-403 A.D.) Excerpts “The Father gives to the Son, and the Son, who is not inferior to the Father, receives from the Father, particularly in two ways. First, that we might be led to one union with the Deity, Father, Son, and Holy Ghost, in contradistinction to a multitude of gods.” Panarion 2.2 as quoted in The Two Natures in Christ, p.357

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

John Chrysostom (martyred 407 A.D.) mentions the father, and Holy Ghost along with Jesus our Lord. Commentary on Philippians Introductory discourse p.183

John Chrysostom (martyred 407 A.D.) “confessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons.” On the Christian Priesthood book 4 ch.4 p.66

Rufinus (410 A.D.) freely translated Origen (240 A.D.) quotes John 14:22. Commentary on the Song of Songs book 3 p.211

Orosius/Hosius of Braga (414-418 A.D.) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Orosius of Braga (414-418 A.D.) “Son of God” and the Father. Defense Against the Pelagians ch.25 p.151-152

Palladius of Auxerre (419-420 A.D.) mentions God the Father. Lausiac History in Four Desert Fathers. p.487

Augustine of Hippo (388-430 A.D.) discusses “Our Father” in the Lord’s prayer in Sermons on the New Testament Sermon 8 p.284-285.

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

Peter Chrysologus of Ravenna (406-450 A.D.) “‘Go’, he [Jesus] says, ‘and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit’ [Matthew 28:19] in remission of sins. If in the remission of sins the Trinity is united in showing mercy, how is the whole Trinity not one in will in the Passion of the Son?” Sermon 72A ch.4 p.4-5

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

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

Nestorius (451/452 A.D.) The Father is God. The Bazaar of Heracleides book 1 ch.1.47 p.38

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

Nestorius (451/452 A.D.) says God is a Father. Bazaar of Heracleides book 1 part 1 ch.53

Leo I of Rome (422-461 A.D.) discusses the Father and only-begotten Son. Sermon 68.1 p.180

Fulgentius of Ruspe (507-532/533 A.D.) mentions that God is a Father. To Peter on the Faith ch.10 p.66

Council of Constantinople II (May 553 A.D.) mentions the Father, Son, and Holy Ghost in a consubstantial Trinity, one Godhead to be worshipped in three substances. The Capitula of the Council canon 1 p.312. See also p.307.

Venantius (lived ca.530-609 A.D.) speaks of Christ as the “only offspring from the Godhead of the Father” Poem on Easter p.329

Peter Lombard (1142-1160) “Responding to which, we say, that sanely and in a cahtooic 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

Desiderius Erasmus of Rotterdam (1460-1536) “(Au.) Why is the Father alone called God in the Creed?” … (Ba.) “Because nothing can be named which hath not its Original fro the Father:” Colloquies of Erasmus p.333

The Mennonite Pamphlet Mennonites: What Do They Believe by Christian Lighthouse Publishers, says they believe the Father, Godhead, Holy Spirit is personal and divine, the Son of God was born of a virgin, God created all, saved by the blood of Jesus, obedience, walking in newness of life, bishops and deacons, baptism, communion is a symbol, foot washing, women should be veiled in the service, Christ will return, eternal heaven or damnation in the Lake of Fire.

Among heretics

The First Form of the Gospel of Thomas (shorter Greek version) ch.19 p.398 has Jesus saying “I must be about my Father’s business” It concludes with “And Jesus advanced in wisdom, and stature, and grace. To whom be glory for ever and ever. Amen.”

The Second Form of the Gospel of Thomas (longer Greek version) ch.11 p.399 says that Mary “rejoiced and glorified Him [Jesus], with the Father and the Holy Spirit, now and ever, and forevermore. Amen.”

The Latin Form of the Gospel of Thomas ch.15 p.404 mentions “God the Father Almighty”. It ends with “He is the Son of God throughout all the world. To Him is due all glory and honour for ever, who lives and reigns God through all ages of ages. Amen.”

Arabic Gospel of the Infancy of the Saviour p.405 begins with “In the name of the Father, and the son, and the Holy Spirit, one God.”

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) Refers to God the Father. Commentary on Malachi ch.3 p.416

There are more besides these too among heretics.

G7. The Trinity: one God in three ‘Persons’

(partial) Matthew 28:19

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) (partial) Matthew 28:19

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) (partial) Matthew 28:19

Alexandrinus (c.450 A.D.) (partial) All of the Old Testament except Genesis 14:14-17; 15:1-5, 16-19; 16:6-9; 1 Samuel 12:17-14:9; Psalm 19:20-79:11. All of the New Testament except Matthew 1:1-25:6, John 6:50-8:52; Romans 16:24; and 2 Corinthians 4:13-12:6.

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

Juvencus the Spaniard (329/330 A.D.) “It is not too great toil to praise the Trinity.” Englynion book 1

The Macrostich Creed (344/345 A.D.) (implied) extensively discusses the Trinity, without using the name. Athanasius of Alexandria’ On the Councils (=de Synodis) part 1 ch.26 p.462-464

Hegemonius of Sirmium (4th century) (partial, against Sabellius) “or what alien dogmas he has destroyed, whether of a Valentinian, or a Marcion, or a Tatian, or a Sabellius, or any others of those who have constructed for themselves their peculiar systems of knowledge.” (Archelaus is speaking) Archelaus Disputation with Manes ch.37 p.211

Synod of Seleucia in Isauria (357/358 A.D.) (partial)

Athanasius of Alexandria (356-360 A.D.) refers to the Holy Trinity in Letter to the Church of Antioch ch.3 p.484

Marius Victorinus to the Arian Candidus (359-362 A.D.) (partial) mentions God the Father, and the Son Jesus Christ or Word and the Holy Spirit. (Does not use the word Trinity though.) Marius’ Letter to Candidus ch.5 (32) p.83

Hilary of Poitiers (355-367/368 A.D.) wrote an entire work, of twelve books, called On the Trinity.

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) Nisibine Hymns hymn 3 no.14 p.173

Basil of Cappadocia (357-379 A.D.) mentions “the adorable Trinity”. On the Spirit ch.18.45 p.28

First Council of Constantinople (381/382 A.D.) “We believe in one God, the Father, almighty, maker of heaven and earth… Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all ages, … through Whoim all things came in to existence. And in the Holy Spirit, the Lord and life-giver, Who proceeds from the father, Who with the Father and the Son is together worshipped and together glorified…” p.297-298

Ambrosiaster (Latin, after 384 A.D.) speaks of the “Trinity”. question 87 p.354 and question 3 p.55

Cyril of Jerusalem (c.349-386 A.D.) “We neither separate the Holy Trinity, like some; nor do we as Sebellius work confusion.” Catechetical Letters Lecture 16 ch.4 p.116

Damasus I of Rome (386-389 A.D.)

Ambrose of Milan (378-381 A.D.) mentions the “Trinity” in On the Christian Faith book 1 ch.4.33 p.206

Ambrose of Milan (379-390 A.D.) mentions Abraham receiving the strangers, seeing the Trinity in a type, “when beholding Three he worshipped One and preserving the distinction of the Person, yet addressed on eLord, he offered to Three th honour of his gift, while acknowledging one Power.” Book 2 On Belief in the Resurrection ch.96 p.189-190

First Council of Constantinople (381/382 A.D.) mentions the Trinity. Synodical Letter p.189

Gregory of Nyssa (382-383 A.D.) mentions the Holy Trinity, the Holy Spirit, and the Godhead in Letter 2 to the City of Sebasteia p.528-529

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

Pacian of Barcelona (342-379/392 A.D.) (partial) Baptize in the name of the Father, Son, and Holy Spirit. Letter 3 ch.11.1 p.51

Epiphanius of Salamis (360-403 A.D.) “the one deity of the Trinity is indicated ... and in the second place, that by the incarnation of the deity He assumed the gift of dignity, power, and perfection which have been given by the Father to the Son for the one spiritual union of the deity.” Panarion 2.2 as quoted in The Two Natures in Christ, p.357

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) (implied) discusses in detail about the distinctness in the Trinity in de Principiis book 1 ch.7 p.254-255

Chromatius of Aquileia (407 A.D.)

John Chrysostom (martyred 407 A.D.) “confessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons.” On the Christian Priesthood book 4 ch.4 p.66

Asterius of Amasea (c.410) “and the mystery of the Trinity was adequately bodied forth in the tent of this old man when he entertained the three angels as wayfaring men.” The Rich Man and Lazarus ch.35. See also “the mystery of the Trinity” ch.1 p.3

Niceta of Remesianus (366-415 A.D.) Instructions for Candidates for Baptism

Orosius/Hosius of Braga (414-418 A.D.) (partial) says the Father, Son, and Holy Spirit are one. Memoir to Augustine on the Error of the Priscillianists and Origenists ch.2 p.171

Jerome (373-420 A.D.) speaks of the “mysteries of the Trinity.” Against the Luciferians ch.15 p.327

Palladius of Auxerre (419-420 A.D.) says that three particular demons denied the mystery of the Holy Trinity. [Both Greek and Coptic] Lausiac History 38.11 in Four Desert Fathers. (Chapter: Evagrius Debates Three Demons) p.179

Augustine of Hippo (388-8/28/430 A.D.) wrote an entire work, On the Holy Trinity.

Augustine of Hippo (388-8/28/430 A.D.) speaks on the Trinity and against Sabellius in On the Trinity book 1 ch.4,7 p.20.

John Cassian (410-430 A.D.) mentions the Trinity in a number of places, including Seven Books of John Cassian book 2 ch.2 p.557. See also The Incarnation of Christ p.551-552.

Macarius the Great (392-423/429 A.D.) &&&

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

Vincent of Lerins (c.434 A.D.) “He [the heretic Photinus] denies the completeness of the Trinity, and does not believe that there is any Person of God the Word, or any Person of the Holy Ghost. Christ he affirms to be a mere man, whose original was from Mary. Hence he insists with the utmost obstinacy that we are to render worship only to the Person of God the Father, and that we are to honour Christ as man only. This is the doctrine of Photinus.” A Commonitory ch.12 p.139

Vincent of Lerins (c.434 A.D.) “In God there is one substance, but three Persons; in Christ two stances, but one Person. In the Trinity, another and another Person, not another and another substance… Because there is one Person of the Father, another of the Son, another of the Holy Ghost;. p.140

Socrates of Constantinople (400-439 A.D.) in discussing Didymus the Blind says, “Not only this, but he was so well acquainted with the Divine oracles contained in the Old and New Testaments that he composed several treatises in exposition of them, besdies three books on the Trinity.” Ecclesiastical History book 4 ch.25 p.110

Sechnall/Seachnall of Ireland (439-447/448 A.D.) “Hymns, with Revelation and the Psalms of God [St. Patrick] sings, and does expound the same for the edifying of God’s people. This law he holds in the Trinity of the Sacred Name and teaches one Being in three Persons” Hymn in Praise of St. Patrick 22.

Peter Chrysologus of Ravenna (406-450 A.D.) “If in the remission of sins the Trinity is united in showing mercy, how is the whole Trinity not one in will in the Passion of the Son?” Sermon 72A ch.4 p.4-5

Nestorius (451/452 A.D.) spoke of the incarnation and the Trinity. The Bazaar of Heracleides book 1 ch.1.34 p.25

Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 part 1 ch.71 p.64-65. He also mentions the Trinity in The Bazaar of Heracleides book 1 part 1 ch.15.

Theodoret of Cyrus (bishop & historian) (423-458 A.D.) “It [the Holy Spirit] together with the Father and the Son in the one faith fothe Holy Trinity, because the Godhead ofthe Holy Trinity is one.” Ecclesiastical History book 4 ch.3 p.109

Patrick of Ireland (420-461 A.D.) “I bind to myself to day the strong power of an invocation of the Trinity--the faith of the Trinity in Unity, the Creator of the universe” The Breastplate of St. Patrick 1

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

Leo I of Rome (422-461 A.D.) says that the Trinity has no division. Sermon 68.1 p.180 See also p.190

What has been called the Athanasian Creed (474-484 A.D.)

Fulgentius of Ruspe (507-532/533 A.D.) wrote an entire work, entitled The Trinity. “See, in short you have it that the Father is one, the Son another, and the Holy Spirit another; in person, each is other, but in nature they are not other. In this regard he [Christ] says, ‘The Father and I, we are one’ [John 10:30]. He teaches us that ‘one’ refers to their nature and ‘we are’ to their persons. In like manner it is said, ‘There are three who bear witness in heaven, the Father, the Word, and the Spirit, and these three are one’ [1John 5:7]. Let Sabellius hear ‘we are,’ let him hear ‘three,’ and let him believe that there are three Persons” The Trinity book 4 ch.1

Council of Constantinople II (about 153 bishops present) (551/553 A.D.) “In anyone shall not confess that the nature or essence of the Father, of the Son, and of the Holy Ghost is one, as also the force and the power; [if anyone does not confess] a consubstantial Trinity, one Godhead to be worshipped in three subsistences or Persons: let him be anathema. For there is but one God even the Father of whom are all things, and one Lord Jesus Christ...” Capitula of the Council ch.1 p.313

Council of Constantinople II (May 553 A.D.) mentions the Father, Son, and Holy Ghost in a consubstantial Trinity, one Godhead to be worshipped in three substances. The Capitula of the Council canon 1 p.312

Vigilius’ letter to Constantinople II Council (551/553 A.D.) (implied because affirmed the Nicene Creed)

Gregory the Great (590-604) speaks of the “veneration of the Supreme Trinity” as “one substance in three subsistences” and infant baptism. Letter to Leander of Hispalis. Letter 43 Nicene and Post Nicene Fathers 2 vol.12 p.88.

From the start of Muslim conquests until the Fourth Lateran Council (635-1215 A.D.)

Council of Constantinople III (680-681 A.D.) session 1 p.327 mentions the incarnation, Lord Jesus Christ, Holy Trinity

Peter Lombard (1142-1160) mentions the Father, Son, and Holy Spirit, the One and Only True god, who is the Trinity itself. Sentences of Peter Lombard First Book distinction 4 ch.2 p.4

Liturgy of Mark (ms. 1100-1200 A.D.) p.551 mentions God the Father.

Among heretics

X Karl Barth (1919) denied the Trinity according to Christian News Nov. 23, 2015 p.14.

G8. God is the Father of all [things]

Just saying God is a/the Father is not counted here.

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

Athanasius of Alexandria (after 347 A.D.) (implied) Athanasius is quoting a letter from Constantius, Victor, Maximus, Augustus to Alexandria. “take care to offer up with him your prayers to God, the Father of all, in behalf of yourselves, and for the well-being of your whole lives.” Defence Against the Arians ch.55 p.130

John Chrysostom (martyred 407 A.D.) “For to all hath He given one nobility, having vouchsafed to be called the Father of all alike.” Homilies on Matthew homily 19 ch.6 p.&&&

Among heretics

The mild Arian Creed of Antioch (c.341/344) (partial) says God is the “Make of all things” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44

G9. God/The Father is perfect

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

Athanasius of Alexandria (356-360 A.D.) “For never was the essence of the Father imperfect, that what is proper to it should be added afterwards; nor, as man from man, has the Son been begotten, so as to be later than His Father’s existence, but He is God’s offspring, and as being proper Son of God, who is ever, He exists eternally.” Four Discourses Against the Arians discourse 1 ch.2.14 p.&&&

Athanasius of Alexandria (346-356 A.D.) (partial, Son, not the Father) “And again, who should be Son of God, but His Word? For there are not many words, or each would be imperfect, but one is the Word, that He only may be perfect, and because, God being one, His Image too must be one, which is the Son.” Defence of the Nicene Definition ch.17 p.160

Basil of Cappadocia (357-379 A.D.) “And are we to suppose that the wisdom of God, the Maker of all cration, He who is eternally perfect, who is wise without a teacher, the Power of God, ‘in whom are hid all the treasures of wisdom and knowledge,’ needs piecemeal instruction to mark out the manner and measure of His operations? I presume that in the vanity of your calculations,…” On the Spirit ch.8.20 p.14

G10. Sun / beam / ray analogy of the Trinity

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

Athanasius of Alexandria (328 A.D.) gives an analogy of the Father and the Son as brightness coming from light. Statement of Faith ch.4 p.85 and On Luke 10:22 (Matthew 11:27) ch.4 p.89. See also Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.33 p.366 and discourse 3 ch.11 p.400.

Ambrosiaster (Latin, after 384 A.D.) uses light as an analogy of the Trinity. question 9 p.401

Gregory of Nyssa (382-397 A.D.) mentions the sun and the ray and the fragrance as analogies of the Trinity. Against Eunomius book 1 ch.36 p.84

Gregory of Nyssa (382-397 A.D.) mentions the sun and the beam as an analogy again.. Against Eunomius book 8 ch.4 p.204

G11. Majesty or glory of God

Psalm 19:1; Zechariah 2:5; Micah 5:4

Matthew 24:30; Mark 13:26; Luke 2:9; 21:27; John 1:14; 2:14; 7:18; 12:28; 17:5; Romans 1:23; 3:7,23; 11:36; 15:7; 16:27; 1 Corinthians 10:31; 2 Corinthians 1:20; 4:6; 4:15; 8:19; Galatians 1:5; Ephesians 3:21; Philippians 4:19; Colossians 1:17; 2 Thessalonians 1:9; Titus 2:13; Hebrews 1:3; 1 Peter 4:13,14; 2 Peter 1:17

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

Athanasius of Alexandria (346-356 A.D.) quotes Dionysius of Rome: “the dignity and exceeding majesty of the Lord;” Defense of the Nicene Definition ch.26 p.168

Basil of Cappadocia (357-379 A.D.) speaks of God’s majesty On the Spirit ch.45 p.28

Ambrosiaster (Latin, after 384 A.D.) speaks of God’s majesty. question 127 p.49

Ambrose of Milan (370-390 A.D.) mentions the eternal Majesty. Of the Holy Spirit book 1 ch.8.97 p.106

Ambrose of Milan (378-381 A.D.) mentions the “divine majesty” in On the Christian Faith book 5 ch.5.66 p.293

Gregory of Nyssa (382-397 A.D.) speaks of the majesty of God. Against Eunomius book 3 ch.7 p.150

John Chrysostom (martyred 407 A.D.) speaks of the “infinite majesty” of God in Commentary on John homily 3 (vol.14) p.13. See also Homilies on John homily 27 p.95

John Chrysostom (400/401 A.D.) mentions the Divine Majesty. Commentary on Acts ch.1.2 p.14

Liturgy of Mark (ms. 1100-1200 A.D.) p.554 (implied) says God is awe-inspiring

G12. God is a jealous God

Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; 6:15; Joshua 24:19; Nahum 1:2; Zechariah 8:1; 1 Corinthians 10:22

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

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

X Athanasius of Alexandria (356-360 A.D.) says we should not ascribe jealousy to God. Four Discourses Against the Arians discourse 2 ch.29 p.363

John Chrysostom (martyred 407 A.D.) “And hath God jealousy? Yea the jealousy not of passion, but of love, and earnest zeal.” Eutropius, and the Vanity of Riches vol.9 ch.6 p.256

Palladius of Auxerre (419-420 A.D.) speaks of the “jealous God” Four Desert Fathers &&& p.487.

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

The Syriac Didascalia (after 431 A.D.) ch.21 p.93 quotes Deuteronomy 32:21.

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) God is a jealous God. Commentary on Nahum ch.1 p.252

G13. Genesis 1:26 refers to the Father & Son

Genesis 1:26

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

Athanasius of Alexandria (356-360 A.D.) says Genesis 1:26 refers to the Father. Four Discourses Against the Arians Discourse 2 ch.18.31 p.365.

Basil of Cappadocia (357-379 A.D.) discusses on “Let us make” cannot refer to angels as Jewish fables say, but to the Father and the Son, whom the Jews reject. The Hexaemeron ch.5 p.106

Among corrupt or spurious books

G14. God is Light

Isaiah 49:6; 60:19,20; John 1:4-9; John 8:12; 2 Corinthians 4:6; 1 John 1:5

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that God is Spirit, and that God is Light.

Macrostich Creed (344/345 A.D.) “Jesus is Light of Light” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Hegemonius of Sirmium (4th century) (implied) “If, then, God is a light, it must needs be that light (if Jesus is to be credited) shall shine on the whole world, and not on any portions of it merely.” (The judges are speaking) Archelaus Disputation with Manes ch.22 p.195

Athanasius of Alexandria (328 A.D.) gives an analogy of the Father and the Son as brightness coming from light. Statement of Faith ch.4 p.85. See also On Luke 10:22 (Matthew 11:27) ch.4 p.89

Gregory of Nyssa (382-397 A.D.) says the ungenerated Is light. Against Eunomius book 1 ch.36 p.84

Among heretics

The mild Arian Creed of Antioch (c.341/344) Christ is “Light of Light” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44

G15. The God of Jesus / Christ

Ephesians 1:3, 17; 1 Peter 1:3; Hebrews 1:9

Revelation 1:6 (God of Jesus)

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

Athanasius of Alexandria (356-360 A.D.) (partial) quotes Ephesians 1:3-5. Four Discourses Against the Arians discourse 2 ch.75 p.189

G16. God’s Holy Name

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

Gregory Nazianzen (330-391 A.D.) “If, however, they rely on the passage, The Word was made Flesh and dwelt among us, and because of this erase the noblest part of Man (as cobblers do the thicker part of skins) that they may join together God and Flesh, it is time for them to say that God is God only of flesh, and not of souls, because it is written, "As Thou hast given Him power over all Flesh," [Jn 17:2] and "Unto Thee shall all Flesh come;" [Ps 65:2] and "Let all Flesh bless His holy Name," [Ps 145:21] meaning every Man.” Letter 101 p.&&&

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

The Syriac Didascalia (after 431 A.D.) “(such) glorious light has He promised to give to them that understand and confess His holy name, and bear witness.” [Daniel 12:3]

G17. The Godhead

Acts 17:29; Romans 1:20; Colossians 2:9

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

Hegemonius of Sirmium (4th century) “For in Him dwelleth all the fullness of the Godhead.” (Archelaus is speaking) Archelaus Disputation with Manes ch.35 p.209

Athanasius of Alexandria (356-360 A.D.) mentions the Godhead Four Discourses Against the Arians discourse 3 ch.29 p.424. See also ibid. discourse 1 ch.12 no.50 p.336

Hilary of Poitiers (355-367/368 A.D.) wrote about the Godhead. On the Trinity book 5 ch.18 p.77. See also On The Trinity book 8 ch.42 p.149.

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) mentions Jesus’ Godhead. Hymns on the Nativity hymn 3 p.236. See also Nisibine Hymns hymn 21 no.11 p.192

Basil of Cappadocia (357-379 A.D.) speaks of the Godhead. Letter 8 ch.7 p.119

Ambrosiaster (Latin, after 384 A.D.) speaks of the Godhead. question 114 p.329

Gregory of Nyssa (382-383 A.D.) talks about Jesus and the Godhead. Against Eunomius book 6 ch.1 p.183. See also Against Eunomius book 7 ch. 1 p.194.

Gregory of Nyssa (382-383 A.D.) mentions the Holy Trinity, the Holy Spirit, and the Godhead in Letter 2 to the City of Sebasteia p.528-529

Gregory of Nyssa (382-383 A.D.) mentions the Godhead Letters of Gregory of Nyssa Letter 17 p.544.

Ambrose of Milan (378-381 A.D.) discusses God’s power and Godhead are eternal. On the Christian Faith book 1 ch.10.62 p.211

Ambrose of Milan (370-390 A.D.) distinguishes the true Father, Son and Spirit in the Godhead, vs. the confusion of the Sabellians or the division of Arius. Of the Holy Spirit book 2 ch.12 p.133. See also Of the Holy Spirit book 1 ch.8.95 p.106. Ambrose frequently uses the word “Godhead”.

First Council of Constantinople (381/382 A.D.) mentions the Godhead. Ch.5 p.181

Gregory of Nazianzen (330-391 A.D.) mentions the Godhead in many places, including Oration on the Holy Light ch.11 p.355 and Fourth Theological Oration ch. 5 p.311.

Gregory Nazianzen (330-391 A.D.) “This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end of the spiritual law; of the emptied Godhead, of the assumed flesh, of the novel union between God and man,” In Defense of His Flight to Pontus ch.23 p.209

Council of Constantinople II (381 A.D.) canon 5 p.181 “the unity of the Godhead of the Father, and of the Son, and of the Holy Spirit. The Synodical Letter of 382 A.D. also mentions the Godhead on p.189.

Epiphanius of Salamis (360-403 A.D.) Excerpts “For in the transfiguration His [the Son’s] face, even in the flesh, since His deity was still present, shone like the sun, that is, the flesh which came from Mary and from our human race was transfigured to heavenly glory, so that it acquired, in addition to its own natural powers, the glory, honor, and perfection of the Godhead, the flesh receiving the heavenly glory here in communion with the divine Logos, which it did not have from the beginning.” Panarion 2.2 as quoted in The Two Natures in Christ, p.357

Rufinus (410 A.D.) freely translated Origen (240 A.D.) “contemplation of the Godhead with pure and spiritual love.” Commentary on the Song of Songs Prologue p.44

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

Venantius (lived ca.530-609 A.D.) speaks of Christ as the “only offspring from the Godhead of the Father” Poem on Easter p.329

From the start of Muslim conquests until the Fourth Lateran Council (635-1215 A.D.)

Pope Agatho of Rome (Nov. 15, 680 A.D.) mentions one true God, the King of Kings and Lord of Lords, God redeemed us, and the Godhead. Letter p.329

G18. God is a consuming fire

Deuteronomy 4:24; Deuteronomy 9:3; Hebrews 12:29

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

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

Hegemonius of Sirmium (4th century) “The God of the Old Testament is the inventor of evil, who speaks thus of Himself: ‘I am a consuming fire.’” (Manes is speaking, but Hegemonius of Sirmium accepts this description of the God of the Old Testament) fragment from Cyril of Archelaus Disputation with Manes ch.1 p.234

Athanasius of Alexandria (332 A.D.) quotes Deuteronomy 4:24/Hebrews 12:29 in Paschal Letter 4 ch.3 p.514

Athanasius of Alexandria (326-372/373 A.D.) says God is a consuming fire. Festal Letter 3 ch.3 p.514

Rufinus (410 A.D.) freely translated Origen (240 A.D.) says that God is a consuming fire. Commentary on the Song of Songs book 2 ch.2 p.112

pseudo-Justin Martyr (168-200 A.D.) (says that Aeschylus calls God a consuming fire.) “Aeschylus, in expounding… expressed himself also as follows… He seems as a consuming fire that burns Unsated;” Justin on the Sole Government of God ch.2 p.290

G19. God is blessed

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

Athanasius of Alexandria (338 A.D.) “Blessed be the Lord, Who hath not given us over as a prey to their teeth” Easter Letter 10 ch.11 p.531

Basil of Cappadocia (357-379 A.D.) says that God is blessed. Letter 161 ch.1 p.214

Gregory of Nyssa (378-397 A.D.) mentions “the blessed deity Himself” Against Eunomius book 1 ch.28 p.74

Cassiodorus translating Clement of Alexandria (193-217/220 A.D.) “‘Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us.’ For if God generated us of matter, He afterwards, by progress in life, regenerated us.” (Latin translation by Cassiodorus) Comments on 1 Peter ch.1:3 p.571

Peter Lombard (1142-1160) “the blessed and only powerful one.” Sentences of Peter Lombard First Book distinction 4 ch.2 p.4

Liturgy of Mark (ms. 1100-1200 A.D.) p.553 says God is blessed.

G20. God is Spirit

John 4:24a

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that God is Spirit, and that God is Light.

Athanasius of Alexandria (326-372/373 A.D.) quotes John 4:24a. On the Opinion of Dionysius ch.15 p.182

Athanasius of Alexandria (356-360 A.D.) Four Discourses Against the Arians discourse 2 ch.41 p.370

Basil of Cappadocia (357-379 A.D.) says “God is Spirit”. On the Spirit ch.9.22 p.15

Ambrosiaster (Latin, after 384 A.D.) says God is Spirit. question 112 p.138

Gregory of Nyssa (382-397 A.D.) says that God is Spirit. Against Eunomius book 2 ch.14 p.129

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) quotes all of John 4:24. de Principiis book 1 ch.1 p.242.

Among corrupt or spurious works

pseudo-Gregory Thaumaturgus (?) (author unknown but could be Gregory Thaumaturgus) quotes John 4:24 in A Sectional Confession of Faith ch.10 p.43.

G21. Fragrance of Heaven/God/Christ/Holy Spirit

2 Corinthians 2:15-16 (implied) (we are the aroma of Christ)

Ephesians 5:2b [Christ was] “an offering and a sacrificed ot God for a sweet-smelling aroma.”

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) References 2 Corinthians 2:15-16; Ephesians 5:2b

Sinaiticus (340-350 A.D.) References 2 Corinthians 2:15-16; Ephesians 5:2b

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

Ambrose of Milan (370-390 A.D.) “…destroyed the odour of sorrowful death. And so the Apostle says: ‘For we are the good odour of Christ to God;’” OF the Holy Spirit book 1 ch.9.102 p.107.

Cyril of Jerusalem (c.349-386 A.D.) &&& Catechetical Lectures Lecture

Gregory of Nyssa (382-397 A.D.) (partial) “He [God] smelled a sweet savour.” Answer to Eunomius’ Second Book p.274

G22. God is not in everything (pantheism is wrong)

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

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.” Letter 28 ch.8 p.&&&

Gregory of Nyssa (382-397 A.D.) (implied) says that all existence is separated into two categories: creation and the unoriginated. Against Eunomius book 3 ch.&&&

John Chrysostom (400/401 A.D.) (implied) “that He swelt in a spiritual temple they [mickers] laugh; while they themselves are not ashamed to bring down God’s substance into cucumbers, and melons, and flies, and caterpillars, and asses, thus excogitating a new fasion of idolatry; for let it not be as the Egyptians have it, ‘The onion is God;’ but let it be, ‘God in the onion’?” Commentary on Acts ch.2 p.16

G23. God fills heaven and earth

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

God’s Eternal Power

Ge1. God is everywhere

Psalm 139

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

Hegemonius of Sirmium (4th century) says that no one can say God is “not everywhere present” Archelaus Disputation with Manes ch.21 p.194

&&&Hilary of Poitiers (355-367/368 A.D.)

Gregory of Nyssa (c.356-397 A.D.) says that God ‘Is universally present, and yet do not say that He is any of those things…” Against Eunomius book 6 ch.3 p.186

Ambrose of Milan (370-390 A.D.) quotes Wisdom 1:7 “For the Spirit of the Lord filled the whole world.” Of the Holy Spirit book 1 ch.7.87 p.104

Augustine of Hippo (388-430 A.D.) mentions the “omnipresent power” in The City of God book 7 ch.30 p.140

Ge2. God is almighty (omnipotent)

Job 42:2; Luke 1:37; Romans 9:29; Revelation 11:17; 15:3; 16:7,14; 19:15; 21:22

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 1:37

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 1:37

Council of Nicea (325 A.D.) Creed p.3 “One God, the Father Almighty, maker of all things…”

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty;” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

Marcellus of Ancyra (c.336 & 340 A.D.) mentions Father, Almighty God.

Hegemonius of Sirmium (4th century) “quotes Galatians 4:4, “May the Omnipotent God preserve you whole in soul and in spirit.” Archelaus Disputation with Manes ch.44 p.220

Hegemonius of Sirmium (4th century) “as is the way with this most depraved man, who, in his impiety, refuses to ascribe to the Omnipotent God even equal power with men?” Archelaus Disputation with Manes ch.21 p.194-195

Hilary of Poitiers (355-367/368 A.D.) mentions God Almighty. On the Trinity book 1 ch.37 p.50

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

Athanasius of Alexandria (328 A.D.) says God is Almighty. Statement of Faith p.84.

Athanasius of Alexandria (356-360 A.D.) says God is Almighty. Four Discourses Against the Arians discourse 2 ch.16.23 p.361

Council of Sirmium (Greek creed) (351 A.D.) One God, Father Almighty. Socrates Ecclesiastical History book 2 ch.30 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.56-57.

Synod of Seleucia in Isauria (357/358 A.D.) “One God, Father Almighty, made all things,” Socrates’ Ecclesiastical History book 2 ch.40 in The Nicene and post-Nicene Fathers Second series vol.2 p.60

Marius Victorinus to the Arian Candidus (359-362 A.D.) speaks of the all-powerful Father. Marius’ Letter to Candidus ch.5 (32) p.83

Basil of Cappadocia (357-379 A.D.) says that God is almighty. On the Spirit ch.20.51 p.32

Constitutions of the Holy Apostles (c.380 A.D.) book 5 ch.7 p.439 “For the Almighty God Himself will raise us up through our Lord Jesus Christ,…”

First Council of Constantinople (381/382 A.D.) says God is almighty. Creed ch.1 p.163

Gregory of Nyssa (382-383 A.D.) says the Father is Almighty. Against Eunomius book 1 ch.16 p.54

Ambrose of Milan (c.384 A.D.) “O Almighty Lord God of Israel,” On the Mysteries ch.9 no.43 p.336

Ambrosiaster (Latin, after 384 A.D.) says God is Almighty. question 9 p.400 and question 8 p.114

Didymus the Blind (398 A.D.) Lord Almighty. Commentary on Zechariah 8 p.197

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) calls God the Almighty. de Principiis book 1 ch.2.5 p.247; book 1 ch.2.10 p.249

Severian of Gabala/Jableh (398-408 A.D.) speaks of the Sovereign God’s “unlimited power” On the Creation of the World ch.6 p.5

Orosius/Hosius of Braga (414-418 A.D.) speaks of “Almighty God” in Defense Against the Pelagians ch.26 p.152 and ch.27 p.153

pseudo-Justin Martyr (&&& A.D.) says that God is Almighty. Hortatory Address to the Greeks ch.38 p.287

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

Nestorius (451/452 A.D.) “God is all-powerful … able to effect everything.” The Bazaar of Heracleides book 1 ch.1.16 p.14; book 1 ch.1.21 p.17

Leo I of Rome (422-461 A.D.) mentions the Omnipotence of God. Sermon 68.1 p.180

Fulgentius of Ruspe (507-532/533 A.D.) says that God is omnipotent. To Peter on the Faith ch.25 p.75

Gregory I (the Great) (590-605 A.D.) says speaks of Almighty God. Epistles of St. Gregory the Great Epistle 64 p.78

From the start of Muslim conquests until the Fourth Lateran Council (635-1215 A.D.)

Pope Agatho of Rome (Nov. 15, 680 A.D.) (implied) mentions the Christian faith. Letter p.330

Liturgy of Mark (ms. 1100-1200 A.D.) p.552 say God is Almighty.

Peter Lombard (1142-1160) “The Lord Imnipotent” Sentences of Peter Lombard First Book distinction 2 ch.4 p.6

Desiderius Erasmus of Rotterdam (1460-1536) “(Au.) Dost thou believe in God the Father Almighty who made the Heaven and Earth.” Colloquies of Erasmus p.325

Among heretics

The Arians Patricius and Aetius (363-365 A.D.) “These are the attributes of God, Unbegotten, without origin, Eternal, not to be commanded, Immutable, All-seeing, Infinite, Incomparable, Almighty, knowing the future without foresight; without beginning. These do not belong to the Son, for He is commanded, is under command, is made from nothing, has an end, is not compared [with the Father], the Earlier surpasses Him... of Christ is found: as pertaining to the Father, He is ignorant of the future. He was not God, but Son of God; God of those who are after Him: and in this He possesses invariable likeness with the Father, namely He sees all things because all things ... because He is not changed in goodness; [but] not like in the quality of Godhead, nor in nature. But if we said that He was born of the quality of Godhead, we say that He resembles the offspring of serpents(12a), and that is an impious saying: and like as a statue produces rust from itself, and will be consumed by the rust itself, so also the Son, if He is produced from the nature of the Father, will consume the Father.” Exposition of Patricius and Aetius in Athanasius.

Creed of Eunomius (Extreme Arian) (c.360-c.377 A.D.) “We believe in One God, the Father Almighty, of Whom are all things…” Nicene and Post-Nicene Fathers Second Series vol.8 p.xxxiv

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) refers to the Lord Almighty. Commentary on Malachi ch.3 p.419

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.2 p.369 says that God is almighty.

Ge3. God is sovereign / God’s sovereignty

Genesis 15:2,8; Psalm 68:20; Daniel 4:17,25,32; 5:21; 7:14; 2 Peter 2:1; Jude 4; many others

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

Athanasius of Alexandria (356-360 A.D.) says that Christ is sovereign of all. Four Discourses Against the Arians discourse 2 ch.15.17 p.357

Athanasius of Alexandria (after 347 A.D.) says that God is sovereign. Defense Against the Arians part 4 ch.61 p.132

Ambrosiaster (Latin, after 384 A.D.) says God is sovereign. question 9 p.400-401

Gregory of Nyssa (382-397 A.D.) says that God is “sovereign”. Against Eunomius book 2 ch.11 p.120

Severian of Gabala/Jableh (398-408 A.D.) speaks of the Sovereign God’s “unlimited power” On the Creation of the World ch.6 p.5

Rufinus (c.410 A.D.) translation Origen (225-253/254 A.D.) “to admit that the architect of this world is the Son of God, and that His Father is the first God and Sovereign Ruler over all things.” Origen Against Celsus book 6 ch.47 p.595

pseudo-Justin Martyr (168-200 A.D.) Reveal to men their great and sovereign Lord.” On the Sole Government of God ch.1 p.290

Liturgy of Mark (ms. 1100-1200 A.D.) p.552 says God is sovereign

Ge4. The Most High God

(El Elyon in Hebrew)

Genesis 14:18,19,20,22; Psalm 9:17; 57:2; 78:56; 91:1; Daniel 3:26; 4:17,24,32,34; 5:18,21; 7:18,22,25,27; Hosea 7:16; 11:7

Mark 5:7; Luke 1:32,35,76; 6:35; 8:28; Acts 7:48

Most high: Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; 21:7; 46:4; 50:14; 56:2; 73:11; 77:10; 78:17; 82:6; 83:18; 91:9; 92:1,8; Lam 3:35,38

Lord Most High Psalm 7:17; 47:2

God most High: Psalm 57:2

(implied) Isaiah 40:18,25

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

Sinaitic Old Syriac most of the four gospels (350-400 A.D.) Luke 1:76; 6:35

Marcellus of Ancyra (c.336 & 340 A.D.) says [Jesus] is the Son fo the Most High.

Athanasius of Alexandria (356 A.D.) mentions the Most High God. To the Bishops of Egypt ch.1.3 p.224

Ephraim/Ephrem, Syrian hymn-writer (350-378 A.D.) in his hymn has Mary calling Jesus “Son of the Most High” Hymns on the Nativity hymn 4 p.235

Ambrosiaster (Latin, after 384 A.D.) speaks of the Mos tHig God question 109 p.68 and question 51 p.208

Cyril of Jerusalem (c.349-386 A.D.) (implied) discusses the end times, Gabriel’s message, the fourth beast will speak blasphemous words against the Most High. In ch.14 he refers to 2 Thessalonians 2:9 as by Paul. These false signs by Satan and the AntiChrist will abhor idols and be seated in the Temple of God. Catechetical Lectures Lecture 15 ch.13-15 p.108

Gregory of Nyssa (382-397 A.D.) calls God the “Most High”. Treatise Against Eunomius second book p.274

John Chrysostom (martyred 407 A.D.) speaks of the Most High God. Homilies on Ephesians Homily 8 p.93

Rufinus (410 A.D.) freely translated Origen (240 A.D.) See also Commentary on the Song of Songs prologue p.44

Palladius of Auxerre (419-420 A.D.) mentions the Most High. Lausiac History in Four Desert Fathers. p.490

Philo of Carpasia (365-425 A.D.) (partial) mentions the “high God”.

Augustine of Hippo (388-430 A.D.) says that Melchizedek was priest of the most high God. On Christian Doctrine book 4 ch.21.45 NPNF first series vol.2 p.590

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

Nestorius (451/452 A.D.) talks about the Most High. Bazaar of Heracleides book 1 part 1 ch.63

Fulgentius of Ruspe (507-532/533 A.D.) mentions God as the Most High. To Peter on the Faith ch.17 p.70

Peter Lombard (1142-1160) “Out of the mouth of the Most High have come forth, the firstborn before every creature. Sentences of Peter Lombard First Book distinction 2 ch.4 p.12 (p.48)

Among heretics

The Ebionite Gospel of pseudo-Matthew ch.3 p.370 “told in the presence of the Most High; and to you will God give such”

Ge5. God is above all

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

Ambrosiaster (Latin, after 384 A.D.) says God is above all. question 9 p.401

Gregory of Nyssa (382-397 A.D.) says that God is supreme. Against Eunomius book 1 ch.24 p.66

John Chrysostom (martyred 407 A.D.) says that God is over all. Homilies on Ephesians Homily 11 p.103

Ge6. God or His power is incomparable

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

John Chrysostom (martyred 407 A.D.) “For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it.” Commentary on John ch.&&& p.23

Ge7. God does not change / is unchangeable

Malachi 3:6a

(partial) James 1:17

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

Athanasius of Alexandria (356-360 A.D.) says the God does not change. Four Discourses Against the Arians discourse 1 ch.10.36 p.327

Athanasius of Alexandria (326-372/373 A.D.) “as Paul in another place calls him ‘first-born of all creation’ (Colossians 1:15). But by calling him First-born, He shows that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body which He wore for our sakes is a creature.” Statement of Faith ch.3 p.85

Athanasius of Alexandria (326-372/373 A.D.) says the Father and Son are unchangeable. Letter to the Bishops of Egypt ch.17 p.232

&&&Hilary of Poitiers (355-367/368 A.D.)

Gregory of Nyssa (382-383 A.D.) says that God is unchangeable. Against Eunomius book 1 ch.22 p.61

Cyril of Jerusalem (c.349-386 A.D.) says God is unchanging. Catechical Lectures Lecture 4 ch.4 p.20; Lecture 18 ch.4 p.135; Lecture 10 ch.12 p.60

Augustine of Hippo (388-430 A.D.) says that God is not changed. The City of God book 20 ch.26 p.447. See also On Christian Doctrine ch.7.7 p.524

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

Nestorius (451/452 A.D.) Says that God is unchangeable. Bazaar of Heracleides book 1 part 1 ch.37

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

Peter Lombard (1142-1160) says that God is “unalterable” Sentences of Peter Lombard First Book distinction 10 ch.3 p.9

Among heretics

The Arian Candidus’ Letter to Marius Victorinus (359-362 A.D.) says there is One God, who is the first cause of all things and unchangeable. Candidus’ First Letter ch.1,2 p.54

Ge8. God is uncreated

Genesis 1:1 “In the beginning, God...”

John 1:1 (In the beginning was the word...”

(implied) God alone Isaiah 44:8,24

(implied) John 1:3; Colossians 1:16

(implied) Titus 1:2 (before the beginning of time)

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

Athanasius of Alexandria (326-372/373 A.D.) says God is unoriginate. Opinions of Dionysius ch.16 p.182

Cyril of Jerusalem (c.349-386 A.D.) says the Father alone is unbegotten. Catechical Lectures Lecture 4 ch.4 p.20; Lecture 11 ch.13 p.68

Gregory of Nyssa (382-397 A.D.) goes into great detail affirming that God is unoriginated. Against Eunomius book 2 ch.13 p.126

Ge9. God is eternal

1 Timothy 1:17

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

Athanasius of Alexandria (356-360 A.D.) “for He [the Son[ is eternal, as is the Father, of whom He is the Eternal Word, - to which subject let us now return again.”. Four Discourses Against the Arians discourse 1 ch.18 p.317

Ambrosiaster (Latin, after 384 A.D.) says God is eternal. question 9 p.402

Gregory of Nyssa (382-397 A.D.) speaks of God’s “eternity”. Against Eunomius book 1 ch.55 p.83

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

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “And not only so, but because the nature of Father, and Son, and Holy Spirit, whose intellectual light alone all created things have a share, is incorruptible and eternal,...” de Principiis [Latin] book 4 ch.36 p.381

pseudo-Justin Martyr (168-200 A.D.) speaks of “eternal God” Hortatory Address to the Greeks ch.38 p.283

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

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

Nestorius (451/452 A.D.) (implied) “What after all is the nature in this natural union which you predicate? Is it that of the Father and of the Son and of the Holy Spirit, an impassible nature, immortal, eternal, and without needs? Of is it [a nature] mortal and passible and with needs, which came into being yesterday and to-day and which belongs neither to men nor to God nor to any other nature, but is mixed from two natures for the completion fo one nature? Bazaar of Heracleides book 1 part 1 ch.46

Liturgy of Mark (ms. 1100-1200 A.D.) p.559 says that the Father, Son, and Holy Spirit are co-eternal

Among heretics

Ge10. God had no beginning / was unoriginated

Hebrews 7:3; John 1:2

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

Athanasius of Alexandria (346-356 A.D.) says that God is “unoriginate”. Defense of the Nicene Definition ch.8 p.155

Athanasius of Alexandria (346-356 A.D.) discusses how the Father and Son are not of things originate. Defense of the Nicene Definition ch.19-20 p.163

Ambrosiaster (Latin, after 384 A.D.) says God was not originated. question 9 p.402

Gregory of Nyssa (378-397 A.D.) says that God was “unoriginated” Against Eunomius book 1 ch.23 p.61

Ge11. God is incorruptible

Romans 1:23; 1 Timothy 1:17 (incorruptible aphthartou)

2 Timothy 1:10 (incorruption aphtharsian)

(implied) Acts 2:27,31

(partial) 1 Corinthians 15:42,50,53,54; 1 Peter 1:4,23

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

Gregory of Nyssa (356-397 A.D.) “and yet it is plain to every one who has given any attention to the uses of words, that the word incorruption denotes by the privative particle that neither corruption nor birth appertains to God: just as many other words of like formation denote the absence of what is not inherent rather than the presence of what is; e.g. harmless, painless, guileless, undisturbed, passionless, sleepless, undiseased, impassible, unblamable, and the like. For all these terms are truly applicable to God,…” Against Eunomius book 2 p.264. See also Answer to Eunomius Second Book p.263.

Gregory Nazianzen (330-391 A.D.) “And thus we see that God is not a body. For no inspired teacher has yet asserted or admitted such a notion, nor has the sentence of our own Court allowed it. Nothing then remains but to conceive of Him as incorporeal. But this term Incorporeal, though granted, does not yet set before us—or contain within itself His Essence, any more than Unbegotten, or Unoriginate, or Unchanging, or Incorruptible, or any other predicate which is used concerning God or in reference to Him.” Letter 28 ch.9 p.41

John Chrysostom (martyred 407 A.D.)

Peter Lombard (1142-1160) “I confess, that God the Father in an entirely incorruptible manner has begotten, but that He has betotten what HE Himself is.” Sentences of Peter Lombard First Book distinction 5 ch.1 p.21 (p.109)

Ge12. God is the Ancient of Days

Daniel 7:9, 13, 22

Isaiah 43:13 (partial) “Yes, and from ancient days I am he.”

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

Ge13. God / Jesus is immortal

1 Timothy 6:16 (immortality athanasian);

... Romans 1:23; 1 Timothy 1:17 and 2 Timothy are actually incorruptible.

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

Athanasius of Alexandria (356-360 A.D.) says the God and Jesus are immortal. Four Discourses Against the Arians discourse 1 ch.21 p.318

Gregory of Nyssa (382-397 A.D.) says that God is immortal. Against Eunomius book 1 ch.35 p.82. See also ibid book 1 ch.37 p.90.

Peter Lombard (1142-1160) mentions “the King of kings and Lord of lords, who alone has immortality” Sentences of Peter Lombard First Book distinction 4 ch.2 p.4

Among heretics

Ge14. God is inscrutable/unsearchable

Job 5:9; Psalm 145:3; Romans 11:33

(implied, unsearchable riches of Christ) Ephesians 3:8

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

Ambrose of Milan (370-390 A.D.) quotes Isaiah 40:12 as by Isaiah. Of the Holy Spirit book 2 ch.9.90 p.126.

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

Nestorius (451/452 A.D.) says that God is incomprehensible. Bazaar of Heracleides book 1 part 1 ch.55

After the Start of Muslim conquests (634 A.D.-)

Anastasius Bibliothecarius (858-878 A.D.) freely translating Peter of Alexandria (306,285-311 A.D.) “David also, full of prophetic inspiration, when he had heard the words of the deceitful youth, although it was by the inscrutable and just judgment of God, yet acted very differently from what the true nature of the case required.” Genuine Acts of Peter of Alexandria p.268

Ge15. God knows all / even the secret things

Psalm 44:21; 139; John 21:17; 1 Corinthians 14:25; 1 Chronicles 28:9; Ecclesiastes 12:14

Jeremiah 23:24 “‘Can anyone hide in the secret places so that I cannot see him?’ declares the LORD.”

(partial) Isaiah 44:7, (partial) Luke 12:6, (partial) Romans 2:16

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 21:17

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 21:17

Athanasius of Alexandria (after 347 A.D.) says that God knows all things. Defense Against the Arians part 5 ch.84 p.145

Hegemonius of Sirmium (4th century) “Not thus is it with the Holy Spirit: God forbid; but He divides to all, and knows all kinds of tongues, and has understanding of all things, and is made all things to all men, so that the very thoughts of the heart cannot escape His cognizance.” Archelaus Disputation with Manes ch.36 p.210

Life of Antony (355 A.D.) ch.31 p.204 “For they know none of those things which are not yet in existence; but God only is He who knoweth all things before their birth”

&&&Hilary of Poitiers (355-367/368 A.D.)

Basil of Cappadocia (357-379 A.D.) says that God knows the secrets of men. Letter 97 p.181

Ambrosiaster (Latin, after 384 A.D.) says that God knows the secret things. question 11 p.82

Pacian of Barcelona (342-379/392 A.D.) (partial) The Holy Spirit knows all languages. Letter 2 ch.4.2 p.31

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “And this, I think, was the opinion of the Apostle Paul himself, when he said, “Their thoughts mutually accusing or excusing them in the day when God will judge the secrets of men by Jesus Christ, according to my Gospel.” de Principiis book 2 ch.10.4 p.295

John Chrysostom (400-401 A.D.) (partial) The Holy Spirit searches all things. Homilies on Acts homily 1 ch.2 p.12

Augustine of Hippo (388-430 A.D.) says that God knows every future thing, otherwise He would not be God. The City of God book 5 ch.9 p.92

Among heretics

The Ebionite Clementine Homilies (uncertain date) homily 14 ch.13 p.315 says that God knows all things. It mentions the all-seeing God in homily 4 ch.14 p.254 and homily 8 ch.19 p.274.

Ge16. God is all-seeing

Proverbs 15:3; Hebrews 4:13-14

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

Juvencus the Spaniard (329/330 A.D.) &&&

Cyril of Jerusalem (c.349-386 A.D.) “And the opportunity for this the all-seeing God most wisely grants him,” From the 96th exposition p.451

Gregpry of Nyssa (382-397 A.D.) “since He [God] saw beforehand by His all-seeing power the failure of their will to keep a direct course to what is good, and its consequent declension from the angelic life,” On the Making of Man ch.17.4 p.407

Jerome (373-420 A.D.) &&&

Augustine of Hippo (414 A.D.) “Or if it be some other higher spirit that assumes their form and visits our minds, I leave this to the all-seeing eye of Him before whom everything from the highest to the lowest is uncovered.'” Letters of Augustine Letter 158 ch.9 p.512.

The Life of Eusebius (&&&) “Hence it is followed by hymns and psalms, words and songs of praise to the all-seeing God: and a sacrifice of thanksgiving is offered in memory of such men, a bloodless, a harmless sacrifice, wherein is no need of the fragrant frankincense, no need of fire; but only enough of pure light (4) to suffice the assembled worshipers.” Ch.12 p.571

Desiderius Erasmus of Rotterdam (1460-1536 A.D.) “(So.) Can we escape the Eye of God here? (Lu.) No, he sees all Things clearly.” Colloquies of Erasmus p.295

John Wesley (1831 A.D.) “There is no such thing as either foreknowledge or afterknowledge in God. All time, or rather all eternity (for time is only a small fragment of eternity which is allotted to the children of men), being present to God at once, He does not know one thing before another, or one thing after another; but sees all things in one point of view, from everlasting to everlasting. As all time, with every thing that exists therein, is present with Him at once, so he sees as once whatever was, is or will be to the end of time.” Sermons on Several Occasions, 1831, p.39.

Among heretics

Ge17. God is invisible

Colossians 1:15; 1 Timothy 1:17

(implied) Hebrews 11:27

(partial) Romans 1:20

1 John 4:12

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

Hegemonius of Sirmium (4th century) says God is invisible. Archelaus Disputation with Manes ch.32 p.208

Athanasius of Alexandria (346-356 A.D.) says that God is invisible. Defence of the Nicene Definition ch.27 p.168

Hilary of Poitiers (355-367/368 A.D.) discusses the invisibility of God. Of the Synods ch.12,15 p.7

Basil of Cappadocia (357-379 A.D.) says that God is invisible. On the Spirit ch.47 p.29

Basil of Cappadocia (357-379 A.D.) says that Christ is th eimage of the invisible God. On the Spirit ch.6.13 p.4

Ambrosiaster (Latin, after 384 A.D.) says that God is invisible. question 71 p.84 and question 122 p.221

Ambrose of Milan (370-390 A.D.) says “The Son is the Image of the invisible God.” Of the Holy Spirit book 2 ch.12 p.132. See also On the Christian Faith (378-381 A.D.) book 1 ch.7.48 p.208

Gregory of Nyssa (382-397 A.D.) says that God is unseen. Against Eunomius book 1 ch.35 p.82

Rufinus (410 A.D.) freely translated Origen (225-253/254 A.D.) says that we should not think that God [the Father] is visible. Commentary on the Song of Songs book 3 ch.12 p.219

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

Nestorius (451/452 A.D.) says that God is invisible. Bazaar of Heracleides book 1 part 1 ch.55

Ge18. God is Lord of heaven and earth

Act 17:24

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

Ambrosiaster (Latin, after 384 A.D.) calls God “Lord of Heaven and earth” question 100 p.182

Macarius the Great (392-423/429 A.D.) “If indeed it was necessary to express that other utterance, as Jesus says, "I thank thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes," and as it is written in Deuteronomy (xxix. 29), "The hidden things for the Lord our God, and the manifest things for us," therefore the things that are written for the babes and the ignorant ought to be clearer and not wrapped in riddles.” Apocriticus ch.9

Ge19. Calling God “I Am”

John 8:58b

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

Athanasius of Alexandria (357 A.D.) quotes John 8:58-59. In Defense of His Flight ch.12 p.259

Athanasius of Alexandria (346-356 A.D.) calls God “I Am” Defence of the Nicene Definition ch.26 p.165

pseudo-Justin Martyr (&&& A.D.) speaks about “I am” Hortatory Address to the Greeks ch.20 p.281 and Jehovah in ibid ch.9 p.277.

God’s IMMINENCE

Gi1. God is worthy

2 Samuel 22:4; 1 Chronicles 16:25; Psalm 18:3; 48:1; 96:4; 145:3; Hebrews 3:3; Revelation 4:11; 5:9,12

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

Athanasius of Alexandria (356-360 A.D.) (implied) “Uniting then the two titles, Scripture speaks of ‘Son,’ in order to herald the natural and true offspring of His essence; and, on the other hand, that none may think of the Offspring humanly, while signifying His essence, it also calls Him Word, Wisdom, and Radiance; to teach us that the generation was impassible, and eternal, and worthy of God.” Four Discourses Against the Arians Discourse 1 ch.28 p.322-323

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “For the goodness of God, as is worthy of Him, incites and attracts all to that blissful end, where all pain, and sadness, and sorrow fall away and disappear.” de Principiis book 1 ch.8.3 p.266

Gi2. God needs nothing from us

Acts 17:25

Psalm 50:9-13 (implied)

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

Athanasius of Alexandria (356-360 A.D.) “It was not then the Word, considered as the Word, who advanced; who is perfect from the perfect Father, who needs nothing, nay brings forward others to an advance; but humanly is He here also said to advance, since advance belongs to man.” Four Discourses Against the Arians Discourse 3 ch.52 p.422

Palladius of Auxerre (419-420 A.D.) says that God needs nothing from us. Lausiac History in Four Desert Fathers. p.488

pseudo-Justin Martyr (168-200 A.D.) “and power, being in need of nothing else; but the fashioner frames his” Hortatory Address to the Greeks ch.22 p.282

Gi3. God is just / not unjust

Deuteronomy 32:4; 2 Chronicles 12:6; Job 36:3; Psalm 9:6; 33:5; 45:6; 99:4; 101:1; 140:12; 29:26; Isaiah 5:16; 30:18; 42:4; 61:8; Jeremiah 10:24; 30:11; 48:28; Ezekiel 33:19-20

Matthew 12:18; Luke 11:42; 18:7-8; Romans 3:25-26; 2 Thessalonians 1:6; 1 John 1:9; Revelation 15:3; 16:5,7; 19:2,11

partial: Malachi 2:17

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

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

Gregory of Nyssa (382-383 A.D.) says that God is just. Answering Eunomius’ Second Book p.263

Epiphanius of Salamis (360-403 A.D.) God is good and just. The Panarion section 3 scholion 7 and 15 p.32-

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “For what it behooves every one who maintains the truth of what is recorded in Scripture, and who desires to show that the God of the law and the prophets is just, to render a reason for all these things, and to show how there is in them nothing at all derogatory to the justice of God,” de Principiis [Latin] book 3 ch.9 p.309

Gi4. God will judge/reward people’s secrets / secret things

(Only mentioning that God knows secrets is not counted here)

Romans 2:16

1 Corinthians 14:25

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

Ambrosiaster (Latin, after 384 A.D.) (partial) God searches people’s minds and hearts. question 125 p.335

Ambrosiaster (Latin, after 384 A.D.) question p.

Gi5. God punishes

Genesis 3:14-19; 4:13; 15:14; Exodus 32:34; Leviticus 18:25; 26:18,28; Deuteronomy 22:18; 1 Samuel 15:2; 2 Samuel 7:14; Job 21:19; 37:13; Psalm 59:5; 89:32; 94:10; Isaiah 10:12; 13:11; 24:21; 26:21; 27:1; Jeremiah 5:9; 29; 6:15; 9:9,25; 11:22; 14:10; 21:14; 23:34; 27:8; Ezekiel 5:8-10; Zechariah 10:3;

(implied) Zephaniah 3:15

Matthew 25:36; Acts 7:7; 2 Corinthians 10:6; 1 Thessalonians 4:6; 2 Thessalonians 1:8-9; Hebrews 2:2; 4:18; 10:29; 12:6; Jude 7; Revelation 17:1

punish Babylon Jeremiah 25:12

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

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

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

Hegemonius of Sirmium (4th century) “And the law was called a ‘ministration of death’ from the fact that then only transgressors of the law were punished, and not those who kept it, and who obeyed and observed the things which are in the law, as Abel did, whom Cain, who was made a vessel of the wicked one, slew.” Archelaus Disputation with Manes ch.30 p.203

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

The Syriac Didascalia (after 431 A.D.)

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) mention retribution at the hand of [God’s] angel. Commentary on Micah ch.5 p.230

Gi6. God is not mocked

Galatians 6:7

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

Cyril of Jerusalem (c.349-386 A.D.) says God is not mocked. Catechical Lectures Lecture 8 ch.4 p.48

Gi7. God sends evildoers delusion(s)

2 Thessalonians 2:11

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

Ambrosiaster (Latin, after 384 A.D.) (partial) God made evildoers blind. question 125 p.338

Cyril of Jerusalem (c.349-386 A.D.) “The Apostle warns thee, and says beforehand, 'And for this cause God shall send them a working of error’; (‘send’, that is, ‘shall allow to happen’;) not that they might make excuse, but ‘that they might be condemned' [2 Thess 2:11]” Book 2 ch.11 p.&&&

Pacian of Barcelona (342-379/392 A.D.) God sends some delusions. On Penitents ch.11.2 p.83

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

Fulgentius of Ruspe (507-532/533 A.D.) says that God send evildoers delusions. Letter 10 Fulgentius to Scarila ch.46 p.465

Gi8. God can be offended

Ezekiel 8:6-18

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

John Chrysostom (martyred 407 A.D.) “Let us not therefore be senseless; but then let us grieve when any one deprives us of our dignity of soul, when we commit sin, when we have offended the common Lord of all; since as regards the things that have now befallen us, so far are they from injuring the city, that if we are watchful, they will greatly benefit us.” On the Statues book 17 ch.13 p.&&&

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

The Syriac Didascalia (after 431 A.D.) “Wherefore, that thou observe not the bishop, nor require an account of him, nor speak ill of him and oppose God, nor offend the Lord, [ii. 36] let that be set before thine eyes which is said to thee in Jeremiah:”

Gi9. God is merciful

Exodus 20:6; Numbers 14:18; 1 Chronicles 16:34; Psalm 115:1; 116:5; 118:1; 119:41; Jonah 4:2; Luke 18:13; Hebrews 4:16, others

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

Vaticanus (325-350 A.D.) contains most of the Old Testament.

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.89 p.218 speaks of God’s mercy.

Athanasius of Alexandria (356-360 A.D.) “And many now too keep the Savior’s command, being merciful as is their Father which is in heaven,” Four Discourses Against the Arians discourse 3 ch.10 p.399

Ambrosiaster (Latin, after 384 A.D.) says that God is merciful. question 119 p.112 and question 111 p.126

Cyril of Jerusalem (c.349-386 A.D.) says that God is merciful. Catechical Lectures Lecture 10 ch.8 p.59

Gregory of Nyssa (382-397 A.D.) says that God is merciful. Against Eunomius book 2 ch.11 p.119

John Chrysostom (400/401 A.D.) speaks of God’s mercy. Commentary on Acts ch.1 p.8

Palladius of Auxerre (419-420 A.D.) says that God is compassionate. Lausiac History in Four Desert Fathers. p.485

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

The Syriac Didascalia (after 431 A.D.) “thou art a Lord long-suffering and merciful and very gracious”

Fulgentius of Ruspe (507-532/533 A.D.) says that God is merciful. To Peter on the Faith ch.40 p.85

Venantius (lived ca.530-609 A.D.) “O Christ, Thou Saviour of the world, merciful Creator and Redeemer,” Poem on Easter p.329

Gi10. God wants repentance not sinner’s death

Ezekiel 18:23,32; 2 Peter 3:9

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

Athanasius of Alexandria (332 A.D.) specifically mentions Ezekiel and says that God desires repentance and not the death of a sinner as Ezekiel 18:23 says. Paschal Letter 4 ch.4 p.514

Constitutions of the Holy Apostles (c.380 A.D.) book 8 section 2 ch.9 p.484 refers to Ezekiel 18 and 23.

Ambrosiaster (Latin, after 384 A.D.) In discussing Ezekiel 18 says that God wants the wicked to repent and live, not die. question 111 p.126

Pacian of Barcelona (342-379/392 A.D.) God “did not devise death nor rejoices in the destruction of the living”. (Allusion to Wisdom 1:13 and Ezekiel 18:32; 33:11) On Penitents ch.6.1 p.76

Gi11. God / Christ is heals /is healer

Matthew 8:14-15; 8:16; 8:17

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

Sinaitic Old Syriac (SyrS) (350-400 century) Matthew 1:1-6:10, 7:3-12:4; 12:6-25; 12:29-16:15; 18:11-20:24; 21:20-25:15; 25:17-20,25-26; 25:32-28:7; Mark 1:12-44; 2:21-4:17; 5:1-26; 6:5-16:18; Luke 1:36-5:28; 6:12-24:52; John 1:25-47; 2:16-4:37; 5:6-25; 5:46-18:31; 19:40-end. References Matthew 8:14-15; 8:16; 8:17

Gregory of Nyssa (382-397 A.D.) says that God heals us. Against Eunomius book 2 ch.15 p.134

John Chrysostom (martyred 407 A.D.) “For He [Jesus] was not, we know, a healer to bodies only, [p.182] but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display.” Homilies on Matthew Homily 27 p.182

Gi12. God is our protector

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

Palladius of Auxerre (419-420 A.D.) &&& Four Desert Fathers &&& p.487.

Gi13. God is our refuge

Deuteronomy 32:27; 2 Samuel 22:3,31; Psalm 2:12; 5:11; 9:9; 16:1; 17:7; 18:2; 31:2; 34:8; 36:7; 46:1; 62:8; 71:1; 91:2; 144:2; Proverbs 30:5

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

Vaticanus (B) (325-350 A.D.) contains all of Deuteronomy. It has most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.)

Athanasius (356-360 A.D.) “'Become my God and defence,’ and 'the Lord became a refuge for the oppressed,” Four Discourse Against the Arians Discourse 2 ch.14.13 p.&&&

Gi14. God is our deliverer

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

Palladius of Auxerre (419-420 A.D.) &&& Four Desert Fathers &&& p.487.

Gi15. God/Christ rejoices over us

Zephaniah 3:17

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

Aphrahat/Aphraates (337-344 A.D.) Select Demonstrations

Ambrose of Milan (370-390 A.D.)

Gi16. Calling God Abba, Father

Mark 14:36; Romans 8:15; Galatians 4:6

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

Athanasius of Alexandria (326-372/373 A.D.) calls God Abba, Father. Defense of the Nicene Definition ch.4.31 p.172

Athanasius of Alexandria (356-360 A.D.) calls God Abba, Father. Four Discourses Against the Arians discourse 4 ch.22 p.441

Basil of Cappadocia (357-379 A.D.) calls God “Abba”. On the Spirit ch.19.49 p.31

Gregory of Nyssa (382-397 A.D.) says God is called Abba, Father. Against Eunomius book 1 ch.37 p.88

John Chrysostom (martyred 407 A.D.) says we can call God Abba, or Father. Homilies on Galatians Homily 4.6-7 p.30

Augustine of Hippo (-430 A.D.) quotes Galatians 4:6. Sermons on the New Testament sermon 21 ch.29 p.328

Gi17. God of Abraham

Exodus 3:6; Matthew 23:32; Acts 7:32

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

Vaticanus (325-350 A.D.) contains most of the Old Testament.

Athanasius of Alexandria (356-360 A.D.) says that God is the God of Abraham, Isaac, and Jacob. Four Discourses Against the Arians discourse 3 ch.25.14 p.401-402

Constitutions of the Holy Apostles (c.380 A.D.) book 6 section 6 p.464 says that God is the God of Abraham, Isaac, and Jacob.

Ambrosiaster (Latin, after 384 A.D.) calls God the God of Abraham. question 16 p.87

Ambrose of Milan (379-390 A.D.) “The patriarchs also live, for God could not be called the God of Abraham, of Isaac, and of Jacob, except the dead were living; for He is not the God of the dad but of the living.” Book 2 On Belief in the Resurrection ch.96 p.189

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living.’” de Principiis book 2 ch.4.1 p.276

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

The Syriac Didascalia (after 431 A.D.)

Fulgentius of Ruspe (507-532/533 A.D.) mentions the God of Abraham. To Monimus book 2 ch.3.1 p.235

Gi18. God of Isaac

Exodus 3:6; Matthew 23:32; Acts 7:32

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

Constitutions of the Holy Apostles (c.380 A.D.) book 6 section 6 p.464 says that God is the God of Abraham, Isaac, and Jacob.

Athanasius of Alexandria (356-360 A.D.) says that God is the God of Abraham, Isaac, and Jacob. Four Discourses Against the Arians discourse 3 ch.25.14 p.401-402

John Chrysostom (400/401 A.D.) says that God is the God of Isaac and the God of Jacob. Commentary on Acts ch.9 p.55

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

The Syriac Didascalia (after 431 A.D.)

Gi19. The God of Jacob

Exodus 3:6; Matthew 23:32; Acts 7:32

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

Athanasius of Alexandria (356-360 A.D.) says that God is the God of Abraham, Isaac, and Jacob. Four Discourses Against the Arians discourse 3 ch.25.14 p.401-402

Athanasius of Alexandria (346-356 A.D.) “and there are others also, heavenly ones, for Scripture says, ‘The Lord of powers is with us, the God of Jacob is our refuge.’” [Exodus 12:41] Defence of the Nicene Definition ch.20 p.163

Constitutions of the Holy Apostles (c.380 A.D.) book 6 section 6 p.464 says that God is the God of Abraham, Isaac, and Jacob.

Ambrosiaster (Latin, after 384 A.D.) calls God the God of Jacob. question 111 p.126

John Chrysostom (400/401 A.D.) says that God is the God of Isaac and the God of Jacob. Commentary on Acts ch.9 p.55

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

The Syriac Didascalia (after 431 A.D.)

Fulgentius of Ruspe (507-532/533 A.D.) mentions the God of Jacob. To Peter on the Faith ch.51 p.92

Gi20. God of Israel

Exodus 24:10; Numbers 16:9; Joshua 7:19; Judges 5:3; 1 Samuel 5:8; 2 Samuel 7:26; 1 Kings 11:31; 2 Kings 10:31; 1 Chronicles 4:10; 2 Chronicles 2:12; Ezra 1:3; Psalm 41:13; Isaiah 17:6; 45:3; Jeremiah 7:3; Ezekiel 8:4; Zephaniah 2:9; Malachi 2:16

Matthew 15:31; Luke 1:68

(implied) Deuteronomy 6:4

(implied) Amos 4:12 “prepare to meet your God, O Israel”

Genesis 49:24 (partial, rock of Israel)

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

Ambrose of Milan (c.384 A.D.) “LORD God of Israel” Concerning Repentance book 1 ch.9 no.43 p.336

pseudo-Justin Martyr (&&& A.D.) “wings, and the wheels beside them; and the glory of the Lord God of Israel was over them above” [Ezekiel 11:22] Hortatory Address to the Greeks ch.31 p.286

Among heretics

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.12 p.369 speaks of the “God of Israel”.

Gi21. God is patient or long-suffering

Romans 9:22; 2 Peter 3:9

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

Gregory of Nyssa (382-397 A.D.) says that God is patient. Against Eunomius book 7 ch.5 p.198

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “They do not read what is written respecting the hope of those who were destroyed in the deluge; of which hope Peter himself thus speaks in his first Epistle: ‘That Christ, indeed, was put to death in the flesh, but quickened by the Spirit, by which He went and preached to the spirits who were kept in prison, who once were unbelievers, when they awaited the long-suffering of God in the days of Noah, when the ark was preparing, in which a few, i.e., eight souls, were saved by water. Whereunto also baptism by a like figure now saves you.’” de Principiis book 2 ch.5.3 p.279

pseudo-Justin Martyr (168-200 A.D.) “But forgetfulness having taken possession of the minds of men, through the long-suffering of God, has acted recklessly in transferring to mortals the name which is applicable to the only true God;” On the Sole Government of God ch.1 p.290

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

The Syriac Didascalia (after 431 A.D.) “thou art a Lord long-suffering and merciful and very gracious”

Gi22. God/Jesus is compassionate

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

Gregory of Nyssa (382-397 A.D.) says that God shows compassion. Anaswer to Eunomius’ Second Book p.292

John Chrysostom (martyred 407 A.D.) “That is, ‘When He [Jesus] saw,’ it is said, ‘the multitudes, He was moved with compassion on them, because they were troubled, and and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.’” Commentary on Matthew Homily 32 ch.4 p.&&&

Gi23. God loves us or is kind

John 3:16; Ephesians 1:4

Isa 54:10 (God has compassion)

(implied) Exodus 2:25

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 3:16

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 3:16

Athanasius of Alexandria (335 A.D.) discusses the Father’s lovingkindness and goodness. Easter Letter 9 ch.10 p.527. See also Easter Letter 10 (338 A.D.) ch.9 p.531

Ephraim the Syrian (350-378 A.D.) says that lovingkindness prevailed. Nisibine Hymns hymn 2 no.18 p.170

Gregory of Nyssa (382-397 A.D.) . Against Eunomius book &&&

John Chrysostom (martyred 407 A.D.) teaches on the lovingkindness of God. Commentary on Philippians homily 1 verse 5 p.185 He also says that God created everything through goodness and love for men. homily 4 verse 30 p.202

John Chrysostom (martyred 407 A.D.) says that God loves us. Homilies on Ephesians Homily 2.1-14 p.&&&

Augustine of Hippo (388-430 A.D.) says at how great a price God rated us, and how God loved us by Christ dying for us. On the Trinity book 13 ch.13 p.175

John Cassian (410-430 A.D.) write of Paphnutius speaking of the loving kindness of the Lord. Conference of the Bishop Paphnutius ch.5 p.321

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

Council of Chalcedon (451 A.D.) session 1 p.248 calls us believers “beloved of God”

Fulgentius of Ruspe (507-532/533 A.D.) says that God is kind. To Peter on the Faith ch.32 p.80

Among heretics

Mandaeans (>350?) said that the highest deity is kind. Ginza p.548

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) God has grace and lovingkindness towards Israel. Commentary on Zechariah ch.13 p.386

Gi24. God avenges

Deuteronomy 32:35,43; 1 Samuel 24:12; 2 Kings 9:7; Isaiah 1:24; Isaiah 65:6; 66:6; Jeremiah 5:9,29; 9:9; 15:15; 51:6b,36; Romans 12:19; 2 Thessalonians 1:6; Hebrews 10:30; Revelation 6:10

Implied Psalm 79:12; 94:2; Lamentations 3:64

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

Athanasius of Alexandria (334 A.D.) prays that God avenge the martyrs of the curch. Circular Latter ch.6 p.96

Among spurious works

Apostolic Constitutions (3rd-5th century, compiled c.390 A.D.) book 7 section 1 ch.3 p.466 “You shall not slay your child by causing abortion, nor kill the baby that is born. For ‘everything that is shaped and has received a soul from God, if it is slain, shall be avenged, as being unjustly destroyed’” (quoted form Ezek 21:23 Septuagint) (quoted from A Dictionary of Early Christian Beliefs. David W. Bercot, ed. p.3)

Gi25. Christians & Jews/Israel/Moses worship the same God

Matthew 8:11-12a ; Acts 22:14; Romans 3:9-31

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

Hegemonius of Sirmium (4th century) “Him, again, who spake with Moses, and the Jews, and the priests, he declares to be the prince of the darkness; so that the Christians, and the Jews, and the Gentiles are one and the same body, worshipping the same God: for He seduces them in His own passions, being no God of truth.” Archelaus Disputation with Manes ch.11 p.185. See also ibid ch.40 p.214.

Hegemonius of Sirmium (4th century) (implied) “I understand, then, that his [Manes’] chief effort was directed to prove that the law of Moses is not consonant with the law of Christ; and this position he attempted to found on the authority of our Scriptures. Well, on the other hand, not only did we establish the law of Moses, and all things which are written in it, by the same Scripture; but we also proved that the whole Old Testament agrees with the New Testament, and is in perfect harmony with the same, and that they form really one texture, just as a person may see one and the same robe made up of weft and warp together. For the truth is simply this, that just as we trace the purple in a robe, so, if we may thus express it, we can discern the New Testament in the texture of the Old Testament; for we see the glory of the Lord mirrored in the same.” (Archelaus is speaking) Archelaus Disputation with Manes ch.41 p.215

Athanasius of Alexandria (356 A.D.) “And again, what is the Old Testament to the Jews, unless they acknowledge the Lord whose coming was expected according to it? For had they believed the writings of Moses, they would have believed the words of the Lord; for He said, ‘He wrote of Me.’” To the Bishops of Egypt ch.1.4 p.224

Ambrosiaster (Latin, after 384 A.D.) (implied) says that Jesus is the Redeemer of Israel. question 66 p.200

John Chrysostom (martyred 407 A.D.) (implied) speaks of God’s Law which He gave. Homilies on Galatians Homily 3.19 p.28

John Chrysostom (400-401 A.D.) implied that we have the same God as the Jews. Homilies on Acts Homily 9 p.61

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

Cassiodorus (c.560/580 A.D.) “Hence it appears that the soul is not naturally immortal; but is made immortal by the grace of God, through faith and righteousness, and by knowledge. 'Of which salvation,' he says, 'the prophets have inquired and searched diligently,' and what follows.” Commentary on Clement of Alexandria fragment 1 ANC vol.2 p.&&&

Gi26. Abraham’s [Three] Visitors

Genesis 18:1-16

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

Ambrose of Milan (379-390 A.D.) mentions Abraham receiving the strangers, seeing the Trinity in a type, “when beholding Three he worshipped One and preserving the distinction of the Person, yet addressed on eLord, he offered to Three th honour of his gift, while acknowledging one Power.” Book 2 On Belief in the Resurrection ch.96 p.189-190

Gi27. The Lord/God is faithful / trustworthy

1 John 1:9

Jesus Christ being the faithful witness is not counted here.

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

Athanasius of Alexandria (356-360 A.D.) says that God is faithful. Four Discourses Against the Arians Discourse 2 ch.6 p.357

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “since it is said of us, ‘There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able.’“ de Principiis book 3 ch.2.3 p.&&&

Gi28. The Creator is our / the True God

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) (implied) John 1:3

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) (implied) John 1:3

Hegemonius of Sirmium (4th century) says, “God is the artificer of all things.” Archelaus Disputation with Manes ch.19 p.193

Hegemonius of Sirmium (4th century) “God made all Creation good.” Archelaus Disputation with Manes ch.32 p.204

Gi29. God is the Lawgiver

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

Athanasius of Alexandria (after 347 A.D.) calls God “the author of the Law” Defence Against the Arians part 4 ch.61 p.132

Athanasius of Alexandria (356 A.D.) said that God gave the Law. To the Bishops of Egypt ch.1.3 p.224

John Chrysostom (martyred 407 A.D.) (implied) “For since death was an incurable ill, and all was contrived for life’s sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.” Homilies on Matthew homily 48 p.281

Gi30. God has numbered the hairs on your head

Matthew 10:30

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

Augustine of Hippo (385-430) quotes Matthew 10:30 and then says, “Our hairs our numbered by God; how much more is our conduct known to Him to whom our hairs are thus known?” Lessons on the Gospels Sermon 12 ch.15 p.303

Gi31. The Holy One of Israel

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

John Chrysostom martyred 407 A.D.) (implied) “For inasmuch as they continually disbelieved the prophets, and used to say, 'Where is the day of the Lord:' [Amos 5:18] and 'let ]p.67] the counsel of the Holy One of Israel come, that we may know it,' [Isa 5:19] by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them.” Homilies on Matthew Homily 11 p.67

Gi32. God of the living

Exodus 3:6; Matthew 22:29

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

Constitutions of the Holy Apostles (c.380 A.D.) book 6 section 6 p.464 says that all are alive to God.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “He is not God of the dead but of the living.” Origen’s de Principiis book 2 ch.4 p.276

Gi33. God resists the proud

James 4:6; 1 Peter 5:5

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

Constitutions of the Holy Apostles (c.380 A.D.) book 7 section 1.5 p.466 says that “God resisteth the proud.”

Gi34. God is generous

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

Gregory Nazianzen (330-391 A.D.) “These were the objects of her prayers and hopes, in the fervour of faith rather than of youth. Indeed, none was as confident of things present as she of things hoped for, from her experience of the generosity of God.” Homilies Homily 18 ch.12 p.258

Gi35. All nations blessed through Abraham

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

John Chrysostom (400-401 A.D.) says all people will be blessed through Abraham. Homilies on Acts Homily 9 p.56

Among heretics

Theodore of Mopsuestia (392-423/429 A.D.) all nations blessed through Abraham. Commentary on Zechariah ch.9 p.367

Gi36. In God we live and move and have our being

Acts 17:28

Athanasius of Alexandria (346-356 A.D.) ‘Man is the image and glory of God’: ‘always,’ that it was written, ‘For we which live are always;’ ‘in Him’ In Him we luive and move and have our being;” Defence of the Nicene Definition ch.5.20 p.163

Timeless Truths of Jesus Christ

T1. Jesus is the Son of God

Matthew 3:17; Luke 9:35; John 3:16; 10:36; Hebrews 1:2; 4:16; 10:29; 1 John 4:15; 2 John 3

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Luke 9:35; John 3:16; 10:36

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Luke 9:35; John 3:16; 10:36

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

Marcellus of Ancyra (c.336 & 340 A.D.) says Jesus is the Son of God.

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

Macrostich Creed (344/345 A.D.) “and in his [God’s] only-begotten Son Jesus Christ our Lord” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Hegemonius of Sirmium (4th century) “No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father.” Archelaus Disputation with Manes ch.32 p.205

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

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.26 p.203 says Jesus is the Son of God.

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

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

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

Hilary of Poitiers (355-367/368 A.D.) says that Jesus is the Only Begotten Son. Of the Synods ch.15 p.7. He also says that there is one Lord, Jesus Christ, who is “true God”. On the Trinity book 1 ch.38 p.51

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) quotes Mark 1:1.

Athanasius of Alexandria (356-360 A.D.) says the centurion called Jesus the “Son of God” Four Discourses Against the Arians discourse 3 ch.29 p.424

Athanasius of Alexandria (335-342 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Ambrosiaster (Latin, after 384 A.D.) calls Jesus the Son of God. question 41 p.19-20

Cyril of Jerusalem (c.349-386 A.D.) “Believe also in the Son of God, the one and only, our Lord Jesus Christ, who is God begotten of God, who is life begotten of life, who is light begotten of light, who is in all things like unto the begetter, and who did not come to exist in time but was before all the ages, eternally and incomprehensibly begotten of the Father. He is the Wisdom of God” First Catechetical Lectures lecture 4 ch.7 p.20. See also lecture 11 ch.14 p.17.

Ambrose of Milan (378-381 A.D.) calls Jesus the Son of God in numerous places, including On the Christian Faith book 1 ch.7.53 p.208

First Council of Constantinople (381/382 A.D.) says Jesus is the “Only Begotten Son of God”. Creed ch.1 p.163

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

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

Gregory of Nyssa (382-383 A.D.) calls Christ the Son of God. Against Eunomius book 1 ch.23 p.63

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “His Only-begotten Son the Word” de Principiis book 8 ch.1 p.640

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

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

Orosius/Hosius of Braga (414-418 A.D.) says the Word was God and all things were made through Him. He is the only Son of the Father He had no sin, was the lamb of God, crucified, died, the only-begotten, and the first born. Defense Against the Pelagians ch.25 p.151-152

Palladius of Auxerre (419-420 A.D.) says that Christ is the “Son of God” Four Desert Fathers &&& p.491.

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

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

Council of Ephesus (431 A.D.) “and in one Lord Jesus Christ, the Only-begotten Son of God” Letter from Cyril of Nestorius p.202

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

Nestorius (451/452 A.D.) calls Jesus the Son of God. Bazaar of Heracleides ch.76 p.69

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

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

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

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

Leo I of Rome (422-461 A.D.) in discussing the Trinity calls Jesus the only begotten Son of God. Sermon 68.1 p.180

Council of Constantinople II (May 553 A.D.) (implied, does not say Son of God.) says Christ is the Son. The Capitula of the Council ch.4 p.312.

Among corrupt or spurious works

Arabic Gospel of the Infancy of the Saviour p.405 begins with “In the name of the Father, and the Son, and the Holy Spirit, one God.”

Among heretics

The mild Arian Creed of Antioch (c.341/344) “his only-begotten Son, our Lord Jesus Christ, who was begotten of the Father before all ages; God of God…” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44

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

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

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) “The Son is the Son of God” Commentary on Zechariah ch.1 p.328

T2. Jesus is the Only Begotten Son of God

John 3:16,18

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 3:16,18

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 3:16,18

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

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

Hegemonius of Sirmium (4th century) “No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father.” Archelaus Disputation with Manes ch.32 p.205

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

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

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

Athanasius of Alexandria (335-342 A.D.) says that Jesus is the Only-begotten Son of God in On Luke 10:22 (Matthew 11:27) ch.5 p.89

Athanasius of Alexandria (356-360 A.D.) (partial) “to His [Christ] being the Only-begotten Word.” Four Discourses Against the Arians discourse 2 ch.19.47 374

Basil of Cappadocia (357-379 A.D.) says Jesus is the Only Begotten Son of God. On the Spirit ch.54 p.35

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

Ambrose of Milan (378-381 A.D.) discusses how Jesus is the only-begotten of God. On the Christian Faith book 1 ch.14.89 p.216. See also Letter 22 no.6 p.437

First Council of Constantinople (381/382 A.D.) says Jesus is the “Only Begotten Son of God”Creed ch.1 p.163

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

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

Epiphanius of Salamis (360-403 A.D.) (implied) Divine Word, the only-begotten Son, begotten of him without beginning and not in time. The Panarion section 44 p.243

John Chrysostom (martyred 407 A.D.) speaks of Jesus as the Only-Begotten in vol.14 Commentary on John homily 3 p.13.. See also Homilies on John homily 27 p.95

Rufinus (374-410 A.D.) translating Origen (225-253/254 A.D.) “His Only-begotten Son the Word” Origen’s de Principiis book 8 ch.1 p.640

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

Rufinus (410 A.D.) freely translated Origen (240 A.D.) (partial) calls Jesus the only-begotten Son. Commentary on the Song of Songs ch.1 p.70

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

Augustine of Hippo (388-430 A.D.) says that Christ Jesus is the “only-begotten Son, God co-eternal with Himself, to become man”. He says that Jesus is the Mediator of God and men. On the Trinity book 13 ch.10.13 p.174. See also On the Gospel of John Tractate 124 ch.21.5 vol.7 p.449.

Council of Ephesus (431 A.D.) “and in one Lord Jesus Christ, the Only-begotten Son of God” Letter from Cyril of Nestorius p.202

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

Nestorius (451/452 A.D.) Only begotten Son. The Bazaar of Heracleides book 1 part 1 ch.53 p.46-47. He also says that in The Bazaar of Heracleides book 1 part 1 ch.55.

Leo I of Rome (422-461 A.D.) in discussing the Trinity calls Jesus the only begotten Son of God. Sermon 68.1 p.180

Council of Constantinople II (May 553 A.D.) calls Jesus Christ the Only-begotten Word of God. The Capitula of the Council ch.8 p.313

Venantius (lived ca.530-609 A.D.) (partial) says that Jesus is the Sacred King. Poem on Easter p.330.

Among heretics

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

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

T3. The Deity of Jesus our Lord

Son is God. Hebrews 1:8-9; John 1:1,18; 20:28; Hos 1:7; Isa 7:14; 1 John 5:11,12,21; Colossians 2:9; Matthew 1:23

[Only one Lord Isaiah 26:13-14]

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 1:1,18; 20:28

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 1:1,18; 20:28

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

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

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty; And in the Lord Jesus Christ, his Son, who was begotten of him before all ages, the Divine Logos, through whom all things were made” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

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

Macrostich Creed (344/345 A.D.) “and in his [God’s] only-begotten Son Jesus Christ our Lord… God of God” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44-45

Hegemonius of Sirmium (4th century) writes “…Christ. For in Him dwelleth all the fullness of the Godhead.” He is quoting Colossians 2:6-9 in Archelaus Disputation with Manes ch.35 p.209

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.78 p.216 “We, teaching the faith of Christ, expose your superstition, since all recognize that Christ is God and the Son of God.”

Hilary of Poitiers (355-367/368 A.D.) says there is one Lord, Jesus Christ, who is “true God”. On the Trinity book 1 ch.38 p.51

Athanasius of Alexandria (335-342 A.D.) says that Jesus is mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

Athanasius of Alexandria (326-372/373 A.D.) says Jesus is Mighty God and ruler. On Luke 10:22 (Matthew 11:27) ch.5 p.89

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

Ephraim the Syrian (350-378 A.D.) says that Jesus is fully God and fully man. Nisibine Hymns hymn 36 no.16 p.197

Basil of Cappadocia (357-379 A.D.) mentions the deity of Jesus. Letter 8 ch.2 p.116

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

Ambrose of Milan (378-381 A.D.) quotes and discusses John 1:1 On the Christian Faith book 1 ch.8.56 p.209

Ambrosiaster (Latin, after 384 A.D.) says Jesus is God. question 9 p.400 and question 35 p.249

Cyril of Jerusalem (c.349-386 A.D.) said that Jesus is God and man. Catechetical Lecture 13 ch.3 p.82

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

Epiphanius of Salamis (360-403 A.D.) “First, that we might be led to one union with the Deity, Father, Son, and Holy Ghost, in contradistinction to a multitude of gods. And second, that we might also be led to the transfiguration, to the glory of the incarnation, and to the union with the Deity. For in the transfiguration His face, even in the flesh, since His deity was still present, shone like the sun, that is, the flesh which came from Mary and from our human race was transfigured to heavenly glory, so that it acquired, in addition to its own natural powers, the glory, honor, and perfection of the Godhead, the flesh receiving the heavenly glory here in communion with the divine Logos, which it did not have from the beginning. We must also understand in this sense the passage, He has given all judgment to the Son [John 5:22], and also the passage, He gave Him power, so that He gives life to whom He wishes [John 5:21], that in the first place ... the one deity of the Trinity is indicated ... and in the second place, that by the incarnation of the deity He assumed the gift of dignity, power, and perfection which have been given by the Father to the Son for the one spiritual union of the deity.” Panarion 2.2 as quoted in The Two Natures in Christ, p.357

John Chrysostom (martyred 407 A.D.) says the Jesus’ miracles declared Him God in vol.10 Commentary on Matthew homily 28 p.191. He also says that Jesus remained God in Commentary on Philippians homily 7 p.214.

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

Augustine of Hippo (380-430 A.D.) teaches on Thomas seeing Jesus after Jesus’ resurrection and saying to Jesus, “My Lord and My God.” On the Gospel of John Tractate 121 ch.20.5 vol.7 p.438.

Council of Ephesus (431 A.D.) calls Jesus “Light of Light, Very God of very God” Cyril of Nestorius p.202

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

Nestorius (451/452 A.D.) speaks of God the Word. The Bazaar of Heracleides book 1 part 1 ch.23

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

Leo I of Rome (422-461 A.D.) says that in Jesus divine power joined itself to human frailty. Sermon 68.1 p.180

Council of Constantinople II (May 553 A.D.) starts out as “Our Great God and Saviour Jesus Christ” Sentence of the Synod p.306. See also Capitula of the Council ch.6 p.313

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) calls Christ God the Word. On p.321 he refers to “Christ our God”

Liturgy of Mark (ms. 1100-1200 A.D.) p.557 speaks of our God Jesus Christ.

Among heretics

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) “divinity of Christ the Lord.” Commentary on Zechariah ch.1 p.329

T4. Jesus is the Word of God

John 1:1-2; Revelation 19:13

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 1:1-2

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 1:1-2

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty; And in the Lord Jesus Christ, his Son, who was begotten of him before all ages, the Divine Logos,” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

Athanasius of Alexandria (346-356 A.D.) (implied) says Jesus is God’s Word. Defence of the Nicene Definition ch.11 p.157

Athanasius of Alexandria (335-342 A.D.) (partial) says that Jesus was the Word. On Luke 10:22 (Matthew 11:27) ch.2 p.87

Athanasius of Alexandria (356-360 A.D.) “to His [Christ] being the Only-begotten Word.” Four Discourses Against the Arians discourse 2 ch.19.47 374

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

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

Ambrose of Milan (378-381 A.D.) quotes John 1:1. On the Christian Faith book 1 ch.8.56 p.209

Ambrosiaster (Latin, after 384 A.D.) says Jesus is the Word of God. question 19 p.13 and question 91 p.360

Cyril of Jerusalem (c.349-386 A.D.) “There is One Only Holy Ghost, the Comforter; and as there is One God the Father, and no second Father;—and as there is One Only-begotten Son and Word of God, who hath no brother;—so is there One Only Holy Ghost, and no second spirit equal in-honour to Him.” Catechetical Lecture 16 ch.3 p.115

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

Gregory of Nyssa (382-397 A.D.) says the Son of God is “God the Word”. Against Eunomius book 5 ch.1 p.172

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

John Chrysostom (martyred 407 A.D.) discusses John 1:1 and Jesus being the Word of God. vol.14 Commentary on John homily 2 p.7. See also Commentary on Philippians homily 7 p.214

Severian of Gabala/Jableh (398-408 A.D.) quotes John 1:1 as by John the evangelist. On the Creation of the World ch.2 p.2. She says John 1:1 is spoken of the Savior in On the Creationof the World ch.3 p.2.

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

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

pseudo-Justin Martyr (&&& A.D.) says Jesus is the Word of God. Hortatory Address to the Greeks ch.38 p.289

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

Nestorius (451/452 A.D.) Jesus is “God the Word” The Bazaar of Heracleides book 1 part 1 ch.39 p.37 and book 1 part 1 ch.23.

Nestorius (451/452 A.D.) God’s Word is the conqueror for all time. The Bazaar of Heracleides book 1 part 1 ch.93 p.84

Leo I of Rome (422-461 A.D.) (implied) quotes that “The Word became flesh”. Sermon 34.3 p.148

Council of Constantinople II (May 553 A.D.) says that the Word of God had two nativities: one from all eternity of the Father, without time and body, and the other in the flesh from Mary, Mother of God. The Capitula of the Council canon 2 p.312

Pope Vigilius’ Letter to the Council of Constantinople II p.322 (553 A.D.) refers to Christ as God the Word

Among heretics

T5. The Son existed from ages past

John 1:1; 17:5; Hebrews 7:3

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 1:1; 17:5

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 1:1; 17:5

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

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty; And in the Lord Jesus Christ, his Son, who was begotten of him before all ages,” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

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

Macrostich Creed (344/345 A.D.) says that Christ is the Son of God, the Mediator, and the Image of God from eternity past Socrates Ecclesiastical History book 2 ch.19 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

Athanasius of Alexandria (356-360 A.D.) The Son did not have a beginning of being. Four Discourses Against the Arians discourse 2 ch.57 p.379

Athanasius of Alexandria (346-356 A.D.) says that Jesus was unoriginate. Defence of the Nicene Definition ch.8 p.155

Athanasius of Alexandria (326-372/373 A.D.) “as Paul in another place calls him ‘first-born of all creation’ (Colossians 1:15). But by calling him First-born, He shews that He is not a Creature, but Offspring of the Father. For it would be inconsistent with his deity for Him to be called a creature. For all things were created by the Father through the Son, but the Son alone was eternally begotten from the Father, whence God the Word is ‘first-born of all creation,’ unchangeable from unchangeable. However, the body which He wore for our sakes is a creature.” Statement of Faith ch.3 p.85. See also Four Discourses Against the Arians (356-360 A.D.) discourse 1 ch.39 p.329

Athanasius of Alexandria (326-372/373 A.D.) (implied) says that there was never a time when God was not a Father. On the Opinion of Dionysius ch.15 p.182

Ambrosiaster (Latin, after 384 A.D.) says Jesus existed before He came to earth. question 91 p.356-357,360

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

Ambrose of Milan (378-381 A.D.) has a long discussion on “the Son’s eternity” in On the Christian Faith book 1 ch.8.54-56 p.209

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

Gregory of Nyssa (382-397 A.D.) “and there will be then no danger in pronouncing Him Eternal and yet not Ungenerate. On the one hand, because the existence of the Son is not marked by any intervals of time, and the infinite of His life flows back before the ages and onward beyod them in an all-pervading tide, He [Jesus] is properly addressed with the title of Eternal,” Against Eunomius book 1 ch.37 p.100

Rufinus (374-410 A.D.) &&&

Jerome (373-420 A.D.) &&&

Council of Ephesus (431 A.D.) “But those that say, ‘There was a time when he was not, and before he was begotten he was not,… those the Catholic and Apostolic Church anathematizes.” Letter from Cyril to Nestorius p.202

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

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

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

Council of Constantinople II (May 553 A.D.) “If anyone does not confess that there are two nativities [generations] of the Word of God, one from the Father before all ages, without time and incorporeally, the other in the last days when the same came down from heaven and was incarnate . . . let such a one be anathema” The Capitula of the Council canon 2 p.312

Peter Lombard (1142-1160) “In the Book of Wisdom the eternity of the Son with the Father is demonstrated” and then quotes Proverbs Sentences of Peter Lombard First Book distinction 2 ch.3 p.12 (p.48)

Among corrupt or spurious books

Constitutions of the Holy Apostles (3rd-5th century, compiled c.390 A.D.) book 5 section 1 p.441 “the divine Scripture testifies that God said to Christ, His only-begotten, ‘Let us make man after our image, and after our likeness. And God made man: after the image of God made He him; male and female made He them.’”

Among heretics

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

T6. All things were created through Christ / the Son of God

John 1:3,10; Colossians 1:16-17; Hebrews 1:2

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 1:3,10

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 1:3,10

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

Private Creed of Arius (328 A.D.) “We believe in one God, the Father Almighty; And in the Lord Jesus Christ, his Son, who was begotten of him before all ages, the Divine Logos, through whom all things were made, both those in the heavens and those on the earth;” in Socrates’ Ecclesiastical History book 1 ch.26 NPNF second series vol.2 p.28-29.

Marcellus of Ancyra (c.336 & 340 A.D.) quotes John 1:3 that all things were made through the Word.

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

Macrostich Creed (344/345 A.D.) “through whom [Jesus] all things in the heavens and upon the earth, both visible and invisible, were made; who is the Word, and Wisdom, and Power, and Life, and true Light;” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.45

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

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

Hilary of Poitiers (355-367/368 A.D.) says that all things were created through the Son. On the Trinity book 5 ch.9 p.87

Athanasius of Alexandria (335-342 A.D.) says that all things were made through Christ. On Luke 10:22 (Matthew 11:27) ch.2 p.88

Basil of Cappadocia (357-379 A.D.) says all things were created through Christ. On the Spirit ch.5.7 p.6

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

Gregory of Nyssa (382-383 A.D.) speaks of “the Only-begotten God, the Maker of all the creation, whether He always was, or whether He came into being afterwards as an addition to His Father?” Against Eunomius book 8 ch.5 p.208. See also ibid book 6 ch.1 p.182.

Ambrose of Milan (378-381 A.D.) says the Father made all things through Christ. On the Christian Faith book 1 ch.7.48 p.208

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) mentions the Only-begotten of God, through whom all things were made.” in Origen’s de Principiis book 2 ch.6.3 p.282

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

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

Nestorius (451/452 A.D.) Everything came into being by the Father through the Son. The Bazaar of Heracleides book 1 part 1 ch.53

Council of Constantinople II (about 153 bishops present) (551/553 A.D.) says to praise Jesus. Capitula of the Council canon 12 p.315

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

Venantius (lived ca.530-609 A.D.) (partial) “O Christ, Thou Saviour of the world, merciful Creator and Redeemer,” Poem on Easter p.329

Among heretics

The mild Arian Creed of Antioch (c.341/344) “his only-begotten Son, our Lord Jesus Christ, who was begotten of the Father before all ages; God of God… through whom all; things in the heavens and upon the earth, both visible and invisible, were made;” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44

T7. Jesus obedient or subject to the Father

Philippians 2:8

(implied) 1 Corinthians 11:3; 1 Corinthians 15:28

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

Athanasius of Alexandria (356-360 A.D.) (implied) says Jesus was obedient. Four Discourses Against the Arians discourse 3 ch.29 p.409

Hilary of Poitiers (355-367/368 A.D.)

Basil of Cappadocia (357-379 A.D.) “”But when all things shall be subdued unto Him [Christ], then shall the Son also Himself be subject uto Him that put all things under Him.”m. Letter 8 ch.8 p.120

X Ambrose of Milan (370-390 A.D.) &&&

Gregory of Nyssa (382-397 A.D.)speaks of every knee bowing to Jesus, and then immediately says, “For when this takes place, the mighty wisdom of Paul affirms that the Son, Who is in all, is subject to the Father by virtue of the subjection of those I whom He is.”. Against Eunomius book 2 ch.14 p.130. See also ibid book 2 ch.11 p.122.

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) says that Jesus is obedient not only on the cross, but also at the end of the word, referring to 1 Corinthians 15:28. “He became obedient to the Father, not only to the death of the cross, but also, in the end of the world, embracing in Himself all whom He subjects to the Father, and who by Him come to salvation, He Himself, along with them, and in them, is said also to be subject to the Father; all things subsisting in Him, and He Himself being the Head of all things, and in Him being the salvation and the fullness of those who obtain salvation. And this consequently is what the apostle says of Him: “And when all things shall be subjected to Him, then shall the Son also Himself be subject to Him that put all things under Him, that God may be all in all.” de Principiis book 3 ch.5.6 p.343

John Chrysostom (martyred 407 A.D.) says that Jesus emptied Himself, was obedient to the Father, and subject to the Father. Commentary on Philippians homily 7 p.213

Nestorius (451/452 A.D.) says that Christ obeyed the Father. Bazaar of Heracleides ch.75 p.68

T8. Worship, praise, or glorify Jesus

Matthew 21:15-16; Hebrews 13:21; 2 Peter 3:18

Mathew 2:2,11 (The Magi worshipped Jesus)

(partial) Matthew 8:2 (A leper knelt before Jesus)

(partial) Matthew 9:18 (A ruler knelt before Jesus)

Matthew 14:33 (the disciples worshipped Jesus)

(partial) Matthew 15:25 (A woman knelt before Jesus)

John 9:38 (formerly blind man worshipped Jesus)

Matthew 28:9 (women at the tomb clasped Jesus’ feet and worshiped Him)

Matthew 28:17 (the eleven disciples worshipped Jesus)

Hebrews 1:6 (Angels worship Jesus)

Revelation 5:12 (in heaven they give praise, glory, and honor to Jesus)

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) Matthew 2:11-12; 21:15-16; John 9:38

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) Matthew 2:11-12; 21:15-16; John 9:38

Life of Antony (probably by Athanasius of Alexandria) (355 A.D.) ch.94 p.221 says to glorify Jesus.

Eusebius of Emesa (c.359 A.D.) “while the Church rejoices in Jesus Christ our Lord, to Whom be glory for ever and even. Amen.” On the Sufferings and Death of our Lord p.4

Athanasius of Alexandria (after 347 A.D.) says we “worship” Christ. Defense Against the Arians ch.5 p.102.

Athanasius of Alexandria (326-372/373 A.D.) says that we worship “the Lord of Creation, Incarnate, the Word of God.” And that the leper “worshipped God in the Body”. Letter 60 ch.3 p.575

Athanasius of Alexandria (356-360 A.D.) says that even the angels worship Jesus and quotes Hebrews 1:6. Four Discourses Against the Arians discourse 2 ch.16.23 p.361. See also discourse 1 ch.42 p.330

Athanasius of Alexandria (346-356 A.D.) says that we “adore” Jesus. Defence of the Nicene Definition ch.11 p.157

Athanasius of Alexandria (356-360 A.D.) says to worship the Father and the Son. Four Discourses Against the Arians discourse 3 ch.6 p.397

Ephraim the Syrian (350-378 A.D.) discusses worshipping Jesus Nisibine Hymns hymn 38 no.5 p.199. See also Nativity Hymns hymn 2 p.228

Basil of Cappadocia (357-379 A.D.) (implied) “for men taught by the Lord himself that ‘He that honoureth not the Son honoureth not the Father’ to refuse to worship and glorif wit the Father him who in nature, in glory, and in dignity is conjoined with him?” On the Spirit ch.6.15 p.10

Ambrose of Milan (378-381 A.D.) “without doubt the Holy Spirit also is to be adored, since He Who according to the flesh was born of the Holy Spirit is adored. (80) And let no one divert this to the Virgin Mary; Mary was the temple of God, not the God of the temple. And therefore He alone is to be worshipped Who was working in His temple.” Of the Holy Spirit book 3 ch.11 no.79f-80. See also On the Christian Faith book 5 ch.4 p.291 where he discusses that Mary worshipped Jesus and we should worship Him as God too. See also On the Christian Faith book 1 ch.9.61 p.211

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

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

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

Gregory of Nazianzen (330-391 A.D.) mentions angels glorifying Jesus. Oration on Pentecost ch.5 p.381

Gregory Nazianzen (380/381 A.D.) “of Christ. Who does not worship Him that is from the beginning? Who doth not glory in Him that is the Last?” Oration 38 On the Theophany ch.1 p.345

Gregory of Nyssa (382-383 A.D.) says we are to worship Jesus. Against Eunomius book 3 ch.6 p.147. All should worship Jesus in Against Eunomius book 4 ch.9 p.171 and book 5 ch.1 p.172. See also ibid book 5 ch.3 p.176.

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

Gregory of Nyssa (382-383 A.D.) quotes Hebrews 1:6 “Let all God’s angels worship him.” referring to Jesus. Against Eunomius book 2 ch.8 p.112

John Chrysostom (martyred 407 A.D.) the father, Son, and Holy Spirit to have glory, power, and honor. Commentary on Philippians homily 1 verse 7 p.188

John Chrysostom (400/401 A.D.) says to glrify and praise Jesus. Commentary on Acts ch.1 p.10

Severian of Gabala/Jableh (398-408 A.D.) “in Christ our Lord, thorugh whom and with whom be glory to the Father and the Holy Spirit in the ages of ages. Amen.” On the Creation of the World ch.7 p.6

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

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

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

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

Leo I of Rome (422-461 A.D.) says that the wise men came “and falling down they worshipped Him”. Sermon 34.3 p.148

Council of Constantinople II (May 553 A.D.) says that unlike Nestorians we do not worship two Christs. – We and the angels adore one Lord Jesus Christ. The Sentence of the Synod p.309

Among heretics

Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.15 p.375 mentions Anna and Symeon adored Christ at Jesus’ dedication.

T9. Inseparable/Father in Son or Son in Father

John 10:38; 14:10

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

Vaticanus (B) Most of the Old Testament and all of New Testament up to Hebrews 9:15 (325-350 A.D.) John 10:38; 14:10

Sinaiticus (Aleph) Almost all of the New Testament and half of the Old Testament. (340-350 A.D.) John 10:38; 14:10

Marcellus of Ancyra (c.336 & 340 A.D.) says that the Father is in Jesus and Jesus is in the Father.

Hilary of Poitiers (355-367/368 A.D.) says the Father in the Son and the Son in the Father. On the Trinity book 8 ch.10 p.140; book 8 ch.15 p.141; book 8 ch.41 p.149

Hilary of Poitiers (355-367/368 A.D.) (partial) says that Jesus and the Father are one. On the Trinity book 8 ch.36 p.145

Athanasius of Alexandria (335-342 A.D.) says Jesus is in the Father and the Father in Jesus. On Luke 10:22 (Matthew 11:27) ch.5 p.89. See also To the Bishops of Egypt ch.2.13 p.230

Athanasius of Alexandria (335-342 A.D.) discusses “the inseparable union” between the Father and the Son. On Luke 10:22 (Matthew 11:27) ch.4 p.89. He says Jesus and the Father are as indivisible as the brightness from the light. On the Opinion of Dionysius ch.8 p.179. See also Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.15.12 p.355. See also Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.15.22 p.360, discourse 2 ch.18.33 p.366 and discourse 4 ch.15 p.438.

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

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

Basil of Cappadocia (357-379 A.D.) says Jesus is in the Father. On the Spirit ch.45 p.28

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

Gregory of Nyssa (382-397 A.D.) “…being incapable of separation from Him and in Whom He is.” Against Eunomius book 2 ch.15 p.133

Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “The Father is in Me, and I in the Father.” de Principiis book 1 ch.2.8 vol.4 p.249

Rufinus (410 A.D.) freely translated Origen (c.240 A.D.) speaks of the Father in Jesus and Jesus in the Father. Commentary on the Song of Songs book 1 ch.4 p.77

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

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

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

Nestorius (451/452 A.D.) Jesus said that “I and the Father are One (John 10:30). The Bazaar of Heracleides book 1 part 1 ch.74 p.68 and book 1 part 1 ch.55.

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

Leo I of Rome (422-461 A.D.) says that the Father and Son are not separated. Sermon 68.1 p.180

Among heretics

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

T10. Christ at right hand of God/the Father

Matthew 22:44; 26:64; Mark 13:26; 14:62; 16:19; Luke 20:42; 22:69; Acts 2:34; 7:56; Romans 8:34; Ephesians 1:20; Hebrews 1:3; 10:12; 1 Peter 3:22

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

Marcellus of Ancyra (c.336 & 340 A.D.) says that after the resurrection Jesus is seated at the right hand of the Father.

Synod of Antioch in Encaeniis (341 A.D.) see note 1 p.163-164.

Aphrahat the Syrian (337-345 A.D.) “Moses ascended the mountain and died there; and Jesus ascended into heaven and took his seat at the right hand of His Father.” Select Demonstrations ch.21.10 p.&&&

Athanasius of Alexandria (326-372/373 A.D.) mentions that the blessed Stephen saw the Lord standing on [God’s] right hand. Letters of Athanasius of Alexandria Letter 60 ch.5 p.576

Basil of Cappadocia (357-379 A.D.) says the Son sits at the right hand of the Father. On the Spirit ch.6.15 p.10

Second Council of Constantinople (381/382 A.D.) says that Jesus now sits at the right hand of the Father. Holy Creed ch.1 p.163

Gregory of Nyssa (382-397 A.D.) says that the Son is at the right hand of the Father. Against Eunomius book 2 ch.6 p.107

John Chrysostom (400/401 A.D.) says that Jesus is at the right hand of the Father. Commentary on Acts ch.17 p.112

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

Nestorius (451/452 A.D.) (implied) Sophronius [Zephaniah] says, “speaking of him who has ben taken up and sits on the right hand of the Father, who is the Son in the image and glory of the Son,” The Bazaar of Heracleides book 1 ch.1.55

Among heretics

The mild Arian Creed of Antioch (c.341/344) says “Christ was crucifed, and died; was buried, arose agains from the dead on the third day, ascended into the heavens, is seated at the right hand of the Father” Socrates Ecclesiastical History book 2 ch.19 p.46 in Nicene and Post-Nicene Fathers 2nd Series vol.2 p.44