What Nicea to Ephesus (and on) Christians Taught on Doctrine
May 30, 2023 version - unfinished
Here is a consensus of what four or more writers said, and none contradicted, from Nicea (325 A.D.) to the Council of Ephesus (431 A.D.) and beyond. You can read the quotes and context of them at www.archive.org, http://www.ccel.org, and www.tertullian.org.
Contents
Sc1. Study or obey God’s Word as an authority
Sc2. Old Testament has God’s words; study it
Sc3. New Testament has God’s words; study it
Sc4. Scripture is called the Word of God
Sc7. We are to believe Scripture
Sc8. We can understand Scripture
St8. Wiles/craftiness of the devil
Sc9. Meditate on God’s Word/commands
Sc12. Canon [of Scripture/truth/the church]
Sc13. Dual meaning of some prophecies
Sc14. Unbelievers don’t understand OT/scripture
Sc15. Veil on many when read Moses/OT
Sc16. Some parts of the Bible are allegorical
Sc17. Lion both good and bad in scripture
Sc18. Don’t twist/corrupt meaning of Scripture
Sc19. Acknowledge Bible copyist errors
Sc20. Some corrupted [copies of] Scripture
Sc21. God’s Word/Law is sweeter than honey
On1. The Law was excellent or good
On3. Law a shadow of the gospel/things to come
On4. Jesus superseded some Old Testament laws
On5. Scripture was/is fulfilled
On6. The prophets were until John
On7. O.T. said the Messiah had to suffer/die
On8. Old Testament has types of Christ
On9. Melchizedek was a type of Christ
On10. Joshua was a type of Christ
On12. Using the term “Old Testament”
On13. Using the term “New Testament”
On14. No more animal or blood sacrifices
On15. No need to celebrate the Sabbath (except can fast)
Oc2. Exodus is scripture or God said
Oc3. Leviticus is Scripture or God says
Oc4. Numbers is Scripture or God says
Oc5. Deuteronomy is scripture or God says
Oc6. Joshua is Scripture or the Lord says
Oc7. 1 or 2 Samuel is scripture or God says
Oc8. 1 or 2 Kings is scripture or the Holy Spirit says.
Oc9. Reference to 1 or 2 Chronicles as Chronicles
Oc10. Job is scripture or the Lord says
Oc11. Psalms are scripture or God/Spirit spoke
Oc12. Proverbs are scripture or the Lord says
Oc13. Isaiah is scripture or the Lord/Spirit says
Oc14. Jeremiah is scripture or the Lord says
Oc15. Ezekiel is scripture or the Lord says
Oc16. Daniel is scripture or God showed
Oc17. Hosea is scripture or God/the Word says
Oc18. Joel is scripture or God says
Oc19. Amos is scripture or God said
Oc21. Habakkuk is scripture or God says
Oc22. Zechariah is scripture or God says
Oc23. Malachi is scripture or God/Spirit says
Oc24. The Twelve [Minor Prophets]
Oc25. The Law and the prophets
Oc26. The Old Testament is scripture
Oc27. The Ten Commandments / Decalogue
Nc2. Mark is scripture or God said
Nc3. Luke is scripture or God said
Nc6. Paul’s letters are authoritative
Nc8. 1 Corinthians is scripture
Nc9. 2 Corinthians is Scripture
Nc12. Philippians is scripture
Nc14. 1 Thessalonians is Scripture
Nc18. Revelation is scripture or the Lord says
Nc19. The “New Testament” is Scripture
Oa7. Solomon a writer of Proverbs
Oa8. Solomon, writer of Ecclesiastes
Oa9. Isaiah wrote or said Isaiah
Oa10. Jeremiah wrote or said Jeremiah
Oa12. Daniel spoke or wrote Daniel
Oa13. Hosea wrote or spoke Hosea
Oa16. Micah wrote or said Micah
Oa18. Zephaniah is by Zephaniah/Sophonias
Oa19. Zechariah wrote Zechariah
Oa21. OT has writing in Hebrew
Oa22. Moses wrote the Law [Pentateuch]
Na1. Matthew wrote the Gospel of Matthew
Na2. Mark wrote the Gospel of Mark
Na3. Luke wrote the Gospel of Luke
Na4. John wrote the Gospel of John
Na13. Paul wrote 1 Thessalonians
Na14. Paul wrote 2 Thessalonians
Na16. Paul wrote a 2nd letter to Timothy
Na21. At least 1 NT word originally in Greek
Na22. The evangelists [gospel writers]
Mp1. Genesis 49:10 refers to Christ
Mp2. Deuteronomy 18:15 refers to Christ
Mp4. Psalm 16:8-11 prophesies of Christ
Mp5. Psalm 22 refers to Christ
Mp6. Psalm 45 refers to Christ
Mp7. Psalm 110:1-2 can only refer to Christ
Mp8. Isaiah 7:14 refers to Christ
Mp9. Isaiah 9:6 refers to Christ
Mp10. Isaiah 11 refers to Christ
Mp11. Isaiah 53 refers to Christ
Mp12. Isaiah 61:1-2 refers to Christ
Mp13. Isaiah 65:1-2 prophesies of Christ
Mp14. Jeremiah 11:19 prophesies of Christ
Mp15. Daniels’ 70 weeks messianic prophecy
Mp16. Joel 2:28-30 refers to Christ
Mp17. Micah 5 refers to Christ
Mp18. Zechariah 3:1-8 prophesies of Christ
Mp19. Zechariah 9:9 refers to Christ
Mp20. Zechariah 12:10-12 refers to Christ
Mp21. Mal 3:1-2 prophesies of Christ
Mp22. The OT prophesied about Jesus
G1. There is only One True God
G3. God / Jesus before birth was incorporeal
G4. God is holy, good, or pure
G5. God does not speak lies / is Truth
G7. The Trinity: one God in three ‘Persons’
G8. God is the Father of all [things]
G10. Sun / beam / ray analogy of the Trinity
G13. Genesis 1:26 refers to the Father & Son
G15. The God of Jesus / Christ
G21. Fragrance of Heaven/God/Christ/Holy Spirit
G22. God is not in everything (pantheism is wrong)
G23. God fills heaven and earth
Ge2. God is almighty (omnipotent)
Ge3. God is sovereign / God’s sovereignty
Ge6. God or His power is incomparable
Ge7. God does not change / is unchangeable
Ge10. God had no beginning / was unoriginated
Ge12. God is the Ancient of Days
Ge14. God is inscrutable/unsearchable
Ge15. God knows all / even the secret things
Ge18. God is Lord of heaven and earth
Gi2. God needs nothing from us
Gi4. God will judge/reward people’s secrets / secret things
Gi7. God sends evildoers delusion(s)
Gi10. God wants repentance not sinner’s death
Gi11. God / Christ is heals /is healer
Gi15. God/Christ rejoices over us
Gi16. Calling God Abba, Father
Gi21. God is patient or long-suffering
Gi22. God/Jesus is compassionate
Gi25. Christians & Jews/Israel/Moses worship the same God
Gi26. Abraham’s [Three] Visitors
Gi27. The Lord/God is faithful / trustworthy
Gi28. The Creator is our / the True God
Gi30. God has numbered the hairs on your head
Gi35. All nations blessed through Abraham
Gi36. In God we live and move and have our being
Timeless Truths of Jesus Christ
T2. Jesus is the Only Begotten Son of God
T3. The Deity of Jesus our Lord
T5. The Son existed from ages past
T6. All things were created through Christ / the Son of God
T7. Jesus obedient or subject to the Father
T8. Worship, praise, or glorify Jesus
T9. Inseparable/Father in Son or Son in Father
T10. Christ at right hand of God/the Father
T11. No one knows the Father except the Son and those revealed
T12. Father and Son are distinct
T13. The Word was distinct from the Father at Creation
T14. Son in the bosom of the Father
T15. An Equality of the Father and Son
T17. Specifically “Jesus” is the Only-Begotten / Son / Word / son of man
T18. Specifically “Jesus Christ” is the Only-Begotten / Son
T19. Specifically “Christ” is the Only-Begotten / Son / Son of man
T20. Specifically the Son is God
T21. The head of Christ is God
T22. Christ had the Spirit of wisdom and understanding.
T23. Jesus and the Father are One
T24. Jesus [Ad]ministered His Father’s will
T25. Jesus anointed with the oil of gladness/joy
T26. Jesus called the Son before coming to earth
Jb2. Incarnation of the Word/Jesus
Jb4. Jesus took the form of a servant
Jb5. Word was made/became flesh
Jb7. Jesus Christ was a real, sinless man
Jb8. Jesus of the tribe of Judah
Jb9. Jesus was born in Bethlehem [of Judea]
Jb10. Jesus brought up by Joseph
Jb11. Jesus’ earthly father was a carpenter
Jb12. Jesus [and His family] went to Egypt
Jb14. Jesus on earth was plain-looking
Jb15. Christ, the Logos, the Son was obedient or learned obedience
Jb17. Jesus fasted for 40 days
Jb19. Baby Jesus presented at the Temple
Jm2. Jesus found/called Nathanael
Jm3. Jesus ministered in Galilee
Jm4. Jesus called/chose the Twelve
Jm5. Jesus went through Samaria/Samaritan woman
Jm6. Jesus said destroy the temple in 3 days…
Jm9. Jesus rode into Jerusalem on a donkey
Jm10. Christ drove out the money-changers
Jm13. Christ prayed that this cup would pass
Jm15. Jesus washed His disciples’ feet
Jm16. Judas betrayed Jesus with a kiss
Jm17. Christ a High Priest after th eOrder of Melchizedek
Jp3. Jesus was crucified or died on the cross
Jp4. Cross’s shape or outstretched arms
Jp5. Jesus was hung on a tree [the cross]
Jp8. Calling the crucifixion the Passion
Jp10. Jesus was beaten/scourged/whipped
Jp11. They cast lots for Jesus’ clothes
Jp12. Jesus given vinegar and gall to drink
Jp13. Thief/robber on the cross in Paradise
Jp14. Jesus asked God why God had forsaken Him
Jp15. Darkness or earthquake at Jesus’ death
Jp16. Temple veil torn when Jesus died
Jp17. Jesus’ bones were not broken
Jp18. Jesus rose from the dead
Jp19. Jesus rose on/after three days
Jp20. Jesus ascended to heaven
t2. King of Kings and/or Lord of Lords
t3. Jesus is the Alpha and Omega
t5. Christ is the Image of God
t6. Jesus is the/our Rock/Stone/Cornerstone
t7. Jesus is the Light or Light of Light
t9. Jesus Christ is the Lamb of God
t10. Jesus is a Lion / as a lion’s whelp
t11. Son/Jesus was/was begotten before the morning star
t12. Jesus/the cross the wisdom and power of God.
t13. Christ is the Holy One of God
t14. Jesus / the Son is the Logos
t15. [Christ] the King/Lord of glory
i1. Jesus is the first-born (not just of Mary)
i2. Christ is the Second/Last Adam
i3. Jesus called Emmanuel (God with us)
i5. Jesus is our Physician/Doctor
i9. Jesus is the Bread or Bread of Life
i12. Jesus a star rising out of Jacob
i13. Christ is of the root of Jesse
i14. Jesus is the descendent/seed of David
i16. Jesus is the first fruits
i17. Jesus is the son of Abraham
i18. The sign of Jonah/Jonas refers to Jesus
i19. Christ is the/our bridegroom
p2. Jesus/Christ came to save us/is our Savior
p4. Jesus sent to suffer [for us]
p5. Christ is the end/fulfillment of the law
p6. Jesus is Lord of the Sabbath
p7. Jesus is our Redeemer / redeemed us
p9. Jesus forgives us / remits sins
p10. Jesus: the/One Mediator (between God & man)
p12. Jesus bore the curse for us
p13. Christ suffered shame/disgrace
p16. Christ overcame/triumphed
p17. Grace and truth by Jesus Christ
p18. Jesus revealed the Father to us
p20. Jesus baptized with the Holy Spirit & fire
p21. Jesus provided purification
p22. Jesus gives us living water
p23. Jesus came to save the lost
p25. Do the will of the One who sent Him
p26. In 1 Jn 2:1 Jesus is our sins’ propitiation
p27. The Son / Jesus gives life
p28. Jesus called sinners to repentance
p29. Jesus came to save His people from their sins
H1. Mention of the Holy Spirit
H5. Holy Spirit addressed as “He”
H6. Glorify/worship the Holy Spirit
H8. The Holy Spirit is distinct
H9. Holy Spirit called Spirit of truth
H10. Sevenfold spirit or seven spirits
H11. The Holy Spirit was known in the Old Testament
H12. The Holy Spirit/Comforter was promised
H13. The Father sent the Holy Spirit
H14. Jesus sent the Holy Spirit
H15. Paraclete or Holy Spirit already present
H16. The Spirit was poured out on believers
H17. Holy Spirit dwells/lives in us
H19. We can grieve the Holy Spirit
H20. Blasphemy against the Holy Spirit
Hw1. The Power of the Holy Spirit
Hw2. God’s Spirit moved over abyss/waters
Hw3. The Holy Spirit spoke Scripture
Hw4. Sword of the Spirit is the word of God
Hw5. Christ born of Mary by the Holy Spirit
Hw6. Holy Spirit appeared as a dove
Hw7. Holy Spirit came down at Pentecost
Hw9. The Holy Spirit is a gift
Hw11. Baptized/washed with the Holy Spirit
Hw12. The Holy Spirit seals believers
Hw13. Filled with the Holy Spirit
Hw16. The Holy Spirit gives knowledge
Hw17. Spirit gives us guidance/understanding
Hw18. The Comforter/Holy Spirit comforts us
Hw19. Disciples received the Holy Spirit
Hw20. The Holy Spirit witnesses
Hw21. Under trial the Spirit will give us words to say.
Wg1. God made all things in heaven and earth
Wg2. Heaven and earth were created good
Wg3. God created things from nothing
Wg5. God blessed the Seventh Day
Wg6. God imparted the breath of life
Wg8. Four rivers leaving the Garden of Eden
Wg11. Enoch was translated without dying
Wg13. Judgment of Noah’s flood / deluge
Wg14. God confused/altered the languages
Wg15. Scattering after the Tower of Babel
Wg16. Abraham’s seed like the stars of heaven
Wg17. Judgment against Sodom or Gomorrah
Wg18. Lot’s wife a pillar of salt
Wg20. Jacob wrestled with God/an angel
Work of God IN THE OLD TESTAMENT
Wo1. God’s appearances in the Old Testament
Wo2. The earth is God’s footstool
Wo3. God sends the rain on everyone
Wo4. The burning bush of Moses
Wo6. The firstborn of Egypt perished
Wo7. Cloud and/or pillar of fire
Wo10. [Moses] and the Amalekites
Wo12. The Ark [of the Covenant]
Wo13. Bronze/brazen serpent in the wilderness
Wo14. Hezekiah and the Assyrian army
Wo16. Christ with the 3 youths in Daniel
Wo17. Daniel in the lion’s den
Wo18. Joshua [Jesus son of Nun] crossed the Jordan [River]
Wo19. Joshua’s long day [sun stood still]
Wo20. Moses’ face shown [with glory]
Work of God IN THE NEW TESTAMENT
Wn1. Zechariah was made mute [temporarily]
Wn4. Jesus at Cana or turning water to wine
Wn7. Jesus walked on water/waves/deep
Wn9. Jesus healed the paralytic
Wn10. Healing the flow of blood
Wn12. Raising Lazarus from the dead
Wn13. The apostle(s) worked miracles
Wn14. Ananias or Sapphira killed
Pe1. People are made in the image of God
Pe2. Our bodies die but our souls are immortal
Pe4. Our bodies will return to dust
Pe6. Soul shares body’s pain and feelings
Pe7. People have the will to choose
Pe8. We should tremble at God’s Word
Pe10. The spirit is willing but the flesh is weak
Pe11. No profit to gain the whole world and lose your soul
Pe12. Positive mention of non-Biblical Jews
Pe13. Even the elect an be deceived
Pe14. We are God’s workmanship
Pe15. People were given dominion over the earth
Si1. Man fell when Adam and Eve ate the fruit
Si2. Adam & Eve covered themselves for shame
Si3. We have or inherited a sinful nature
Si5. Those who sin are sin’s servants/slaves
Si7. Reason/understanding was darkened
Si8. People are corrupted/corruptible
Si10. Idolators/sinners are shameful
Si13. The conscience of some is seared
Si14. Hardness of people’s hearts
Si15. Works of the flesh / sinful nature
Si16. Ezekiel 18 referring to an individual
Si17. World’s wisdom is foolishness to God
Si18. Cross/resurrection is foolish to the world.
Si20. Some people deceive themselves
Si21. People themselves have broken cisterns
Si22. People are enslaved by sin / lust / the devil
Si23. Kept from the wise/prudent and given to babes
Si24. Don’t be double-minded / double-hearted
Si25. [Many] Jews rejected Jesus as the Messiah
S1. O.T. pointed to salvation in Christ in New
S2. Salvation is a gift of God’s grace
S3. Jesus’ death paid for our sins
S4. Saved by Jesus’ blood or dying for us
S5. Even Jews who reject Jesus will perish
S7. The reprobate (non-elect) will be lost
S8. Some elect died before knowing Savior
S9. Some follow Christ for a time, yet perish
S10. Not saved if living in sin
S15. Shipwrecked faith/salvation
S16. Confidence or assurance of salvation
S19. God’s great, glorious, precious promises
S20. Mystery of the Lord/faith
S22. The precious blood of Christ
S23. Heirs of salvation / Christ / the Lord
S25. Predestined or predestination
S26. God can raise Abraham’s kids from stones
S27. Jesus bestowed remission of sins
S28. Many are called but few are chosen
S29. Narrow is the gate to life
S30. No way of salvation apart from Christ
S31. Salvation/church for all kinds of people
E1. The AntiChrist will come -after 125 A.D.
E2. Heresies and persecution come before Antichrist or Christ’s return
E3. Before this will be many lesser antichrists
E4. Jesus will return in glory -after 125 A.D.
E6. Resurrection of believers / all
E7. Christ will judge all / quick and dead
E8. Believers will judge the world or angels
E10. Believers will reign with Christ
E11. Jesus returns in [literal] clouds
E13. Fulfillment of the Cosmos has come to us
E15. Every knee will bow to Jesus
E17. Abomination that causes desolation
E18. God’s future temple on earth/in Jerusalem
E19. Christ’s coming like the days of Noah
E20. Meeting the Lord in the clouds
E21. The endtime [sound of the] trumpet
R1. Seven churches in Revelation
R2. Two witnesses come before Christ returns
R3. The Book of Book of Life / the Living
R5. The Millennium or the 1,000 years
R6. Devil and followers cast in Lake of Fire
R7. Heavenly (24) elders in Revelation
R8. Woman Babylon in Revelation
R9. Two-edged sword out of Christ’s mouth
R10. Souls under the altar [in Revelation]
R11. John was exiled to Patmos
R12. Jesus rides the White Horse in Rev 19:11-16
R13. The Second Death in Rev 2:11; 20:6,14
R14. Only Christ is worthy to open the scroll in Rev 5:2-9
Ultimate Things - Heaven and Hell
U2. Inheriting the Kingdom of God
U3. Description of God’s throne
U4. Paul went up to the third heaven
U5. Reincarnation (transmigration) is wrong
U6. All who die rejecting Jesus go to Hell
U8. The worm of the lost does not die
U9. Some lost have more severe judgment
U10. Those who die are with Christ
U11. Believers who die have eternal life
U12. Believers have rewards in Heaven
U14. Flesh & blood not inherit God’s kingdom
U15. We will put on incorruption
U16. Church/Believers are Christ’s bride
U18. The earth shall pass away
U23. Gates of Hell/Death/Hades
U24. Entering the Kingdom of God
An1. Angels are servants of God
An6. Four Living Creatures / Seraphim
An9. Angelic / Heavenly powers
An10. Angels worship/praise God/Jesus
An12. Angelic hymns / choir(s)
An13. Angels visit shepherds at Christ’s birth
An14. Angels announce/preach the gospel
An15. An angel spoke with Cornelius before he was a believer
An16. Gabriel appeared to Mary
An17. Kid’s angels see the Father’s face in Heaven
An19. Angels are not given in marriage
St1. Satan / Lucifer / the Devil
St3. The devil / Satan is a personal being
St4. Satan looks like an angel of light
St5. Satan/demons fell from heaven
St11. The Serpent was cursed at the fall
St12. Enmity between serpent and Eve’s seed
St13. The prince of this world/air is evil/Satan
St14. Satan, a murderer from the beginning
St15. Satan can have lying wonders
St16. Satan sought to sift Peter as wheat
St17. Satan entered into Judas
St18. The devil had envy / jealousy
St19. Snare(s)/scheme(s) of the Devil
St20. The devil possessed free will
Dm2. [Demons are] unclean spirits
Dm3. Power/principalities of darkness
Dm4. Demons can possess people
Dm5. Devil/demons tempt people
Dm6. Demons vex/cause harm to people
Dm7. Demons/Satan can bind people
Dm8. Demons deceive / delude people
Dm9. There are doctrines of demons / devils
Dm10. Demons are worshipped by pagans
Dm11. Demons tremble at/fear Christ
Dm12. Demons subject to Christ
Dm14. Some cast into eternal fire for the devil and his angels
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
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.) “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.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]
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.)
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.
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
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]
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
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)
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. John 10:34-35
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.
From the Council of Ephesus to the start of Muslim conquests (431-634 A.D.)
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
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.
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
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
John 2:22
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. John 2:12
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
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
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.
Ephesians 6:11
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
^^^^
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.
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
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
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
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
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
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
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
Mark 2:22; Revelation 12
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Mark 2:22
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
&&&
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
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)
John Chrysostom (martyred 407 A.D.) Concerning Lowliness of Mind ch.2 p.148
others too
(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.&&&
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
Psalm 19:10; 119:103
From the Council of Ephesus to the start of Muslim conquests (431-634 A.D.)
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)
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.
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
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.&&&
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
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.
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
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
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
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. 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]
Matthew 11:13; Luke 16:16
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Matthew 11:13; Luke 16:16
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
Luke 24:44-46
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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 24:44-46
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.”
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.)
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. John 3:13
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.”
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.
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.&&&
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.”
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
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
Cyril of Jerusalem (c.349-386 A.D.) says that Joshua was a figure of Christ. Catechetical Lecture 10 ch.11 p.60
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
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 22:20b
Ambrosiaster (Latin, after 384 A.D.) mentions the new Covenant. question 44 p.62-63
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.) &&&
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
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
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.) “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.”
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
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
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 &&&
Hosea 2:11
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
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.) &&&
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.-)
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 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
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.
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.) quotes Exodus 20:6 as God says though His prophet. question 14 p.92-93
Cyril of Jerusalem (c.349-386 A.D.)
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.-)
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) “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
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.
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.) 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.-)
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
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.
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.) 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.-)
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
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.
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.
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
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.) 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.-)
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 A.D.) &&&
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.-)
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
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
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.
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.-)
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
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.
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.) 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.-)
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
Among heretics
Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.)
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.-)
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
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.
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.
Cyril of Jerusalem (c.349-386 A.D.)
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.
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.-)
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
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.)
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. References Mark 12:10-11; John 10:34-35; John 13:18.
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.
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.
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.-)
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
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
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.
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.) quotes Proverbs 20:9 as scripture. question 112 p.136. See also question 33 p.140.
Cyril of Jerusalem (c.349-386 A.D.)
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.
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.-)
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
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Mark 15:28; Luke 4:18-21.
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.
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.) quotes Isaiah 5:2 as scripture. question 42 p.86
Cyril of Jerusalem (c.349-386 A.D.)
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.
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
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
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.-)
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
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]”
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.
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.
&&&Cyril of Jerusalem (c.349-386 A.D.)
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.
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
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
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.-)
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
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.
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.
Cyril of Jerusalem (c.349-386 A.D.)
Amphilochius of Iconium (c.345-398/404) &&&
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.
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
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.-)
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
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.
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.
&&&Cyril of Jerusalem (c.349-386 A.D.)
Amphilochius of Iconium (c.345-398/404) &&&
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.
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
After the Start of Muslim conquests (634 A.D.-)
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
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.
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 Hosea 6:6 as scripture. question 103 p.97
Amphilochius of Iconium (c.345-398/404) &&&
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
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
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.
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.
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.) 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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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) &&&
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 (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 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) &&&
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 (&&&)
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 Malachi 1:8 as God says. question 5 p.52
Amphilochius of Iconium (c.345-398/404) &&&
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
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.
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
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.-)
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
Haggai 2:10 (partial, the law)
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Quotes Matthew 11:12-15
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 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
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
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
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
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
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. Luke 24:44-45
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
&&&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
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.”
(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.
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.) 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
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.
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-)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
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)
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.) 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-)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
(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
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.
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.
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
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.
Start of Muslim conquests (634-)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
(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
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.
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.) (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.
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.
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-)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
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
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.
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.
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.
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
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.
Start of Muslim conquests (634-)
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
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 (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)
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
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 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-)
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
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
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
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.
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.) 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-)
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
Among heretics
The heretic Manes (4th century) accepts as scripture Archelaus quoting Romans 5:14. Archelaus Disputation with Manes ch.29 p.202
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
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.
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.
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-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.) calls 2 Corinthians 3:17 scripture. Question 20 p.139
Start of Muslim conquests (634-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
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-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
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-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
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-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
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.
Start of Muslim conquests (634-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
John Chrysostom (martyred 407 A.D.) says that 1 Timothy is scripture. Homilies on 1 Timothy Homily 7 ch.5 p.430
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.
Start of Muslim conquests (634-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
Start of Muslim conquests (634-)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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.
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.
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.
Start of Muslim conquests (634-)
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
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
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)
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
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.
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
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 (388-8/28/430 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-)
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
Among heretics
The heretic Priscillian (385 A.D.) refers to Revelation 18:2,3,12
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
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
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.
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)
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.”
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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 5:14
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
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Matthew 19:7
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
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
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
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
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 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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
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';”
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Matthew 3:3
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
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]”
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Matthew 27:9
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
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
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
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.
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Matthew 24:15
Ambrosiaster (Latin, after 384 A.D.) quotes from Daniel by Daniel. question 26 p.204
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.”
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
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
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.”
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
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 ) “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.”
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
“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.
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.”
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
“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.)
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.”
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
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 ) “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.”
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
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.
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 (357-378 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.
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
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.”
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
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Quotes John 7:23
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 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.)
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.”
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.
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
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)
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.)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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)
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.)
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
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
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)
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
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:” Exposition of the Orthodox Faith book 4 ch.17 p.90
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.
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)
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.)
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: “ Exposition of the Orthodox Faith book 4 ch.17 p.90
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
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
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
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)
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
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
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.) (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
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
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)
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
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
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)
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.)
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
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.
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.
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 (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)
Athanasius of Alexandria (331 A.D.) says Paul wrote Philippians. History of the Arians book 7 ch.52 p.189
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
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.
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
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.
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)
Basil of Cappadocia (357-379 A.D.) says Paul wrote Colossians 2:13. On the Spirit ch.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
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.
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.)
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.
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)
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.
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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)
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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)
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
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.
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.
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)
The Donatist schismatic Tyconius of Africa (after 390 A.D.) &&&
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.
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.
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)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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)
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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)
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).
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 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
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.&&&
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
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.
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
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
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.
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
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
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.)
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. Matthew 22:44
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.
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
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
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
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
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
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
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
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
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
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
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
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
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
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.) &&&
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
Ebionite Gospel of pseudo-Matthew (600-625 A.D.) ch.16 p.375-376 says that Micah 5:2 refers to 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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
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.
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 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 (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
Luke 24:26-27; John 12:37-40; 19:37; Hebrews 1:5-13; 2:6-8,12,13; 1 Peter 1:10-12
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 24:15; John 12:37-40
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
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.
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 (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
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.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]
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.
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
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. Matthew 19:17; Mark 10:18; 12:29,32; John 17:3
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.
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
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
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.
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”
(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
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
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. John 10:11
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.
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.) “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
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.
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
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. John 7:28; 14:6
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.
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.
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
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. Matthew 26:39,42; Luke 9:21,22
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 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.
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
Ephraim the Syrian (350-378 A.D.) says that God is the Father of Truth. Nativity Hymns hymn 1 p.273
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.
(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
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.) “[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
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.) “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
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.
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
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
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
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.)
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. John 12:28; 17:5
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.
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. 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 (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
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.)
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.
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
Genesis 1:26
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.
Among corrupt or spurious books
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.’”
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
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
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]
Acts 17:29; Romans 1:20; Colossians 2:9
From the Council of Nicea I until the Council of Ephesus (325-431 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.
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
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
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.) “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.)
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
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
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.
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.)
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.
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
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
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.
John 4:24a
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.
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
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.
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
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. References 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
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
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.&&&
Psalm 139
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.
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
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
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 1:37
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 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
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
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.
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.
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
(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
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.
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”
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
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
Malachi 3:6a
(partial) James 1:17
From the Council of Nicea I until the Council of Ephesus (325-431 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.
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
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.
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
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
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
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
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
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.
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
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
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.
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)
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.)
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
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
Job 5:9; Psalm 145:3; Romans 11:33
(implied, unsearchable riches of Christ) Ephesians 3:8
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.
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
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
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. John 21:17
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.
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.)
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.
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
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.
Colossians 1:15; 1 Timothy 1:17
(implied) Hebrews 11:27
(partial) Romans 1:20
1 John 4:12
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.
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
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
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
John 8:58b
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Quotes John 8:58.
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.
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
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
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.)
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. References Matthew 12:18; Luke 11:42; 19:7-8
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
(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.
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.” [Latin] de Principiis book 2 ch.10.4 p.295
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.)
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. References Matthew 25:36
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
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
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.&&&
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
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:”
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.
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. References Luke 1:72
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”
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
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
Ezekiel 18:23,32; 2 Peter 3:9
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.
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
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
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.
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.)
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.
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.&&&
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.
Zephaniah 3:17
From the Council of Nicea I until the Council of Ephesus (325-431 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.
Aphrahat/Aphraates (337-344 A.D.) Select Demonstrations
Ambrose of Milan (370-390 A.D.)
Mark 14:36; Romans 8:15; Galatians 4:6
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.
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
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
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.
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. References Matthew 23:32
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
Exodus 3:6; Matthew 23:32; Acts 7:32
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Matthew 23:32
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
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
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.)
Exodus 3:6; Matthew 23:32; Acts 7:32
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Matthew 23:32
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
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
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
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.)
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. References Matthew 15:31
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”.
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”
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.&&&
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
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. References John 3:16
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.
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
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)
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.)
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. (implied) References Matthew 8:11-12a
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.&&&
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
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.&&&
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
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
Matthew 10:30
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Matthew 10:30
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
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
Exodus 3:6; Matthew 22:29
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. References Matthew 22:29
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
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.”
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
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
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
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
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 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
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.) “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
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
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. 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.
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. (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
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
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 (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 1 ch.1 p.6.
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
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. See also Against Eunomius book 1 ch.22 p.61
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 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.) (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
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
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. John 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
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.78 p.216 “We, teaching the faith of Christ, expose your superstition, since all recognize that Christ is God and 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
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
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
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.) 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.) 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
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 (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
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.
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. See also ibid p.327.
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
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
Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) “divinity of Christ the Lord.” Commentary on Zechariah ch.1 p.329
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.
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.
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
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
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
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
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. John 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
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.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.”
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
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.) &&&
Jerome (373-420 A.D.) &&&
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
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
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
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
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
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
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
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
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
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
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
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
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.)
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
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
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. Matthew 2:11-12;
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
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.
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
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. 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
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
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
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.)
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. Matthew 22:44; 26:64; Mark 13:26; 14:62; Luke 20:42; 22:69
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
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
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
Matthew 11:27b; Luke 10:22b
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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. Matthew 11:27b; Lke 10:22b
Hegemonius of Sirmium (4th century) “we are to look for our Lord Jesus Christ as the perfect one, who is the only one that knows the Father, with the sole exception of him to whom He has chosen also to reveal Him, as I am able to demonstrate from His own words.” Archelaus Disputation with Manes ch.37 p.211
Athanasius of Alexandria (335-342 A.D.) quotes Matthew 11:27b in On Luke 10:22 (Matthew 11:27) ch.1 p.87. See also Four Discourses Against the Arians (356-360 A.D.) discourse 2 ch.16.22 p.360 and discourse 4 ch.23 p.442. See also To the Bishops of Egypt ch.16 p.231
Athanasius of Alexandria (346-356 A.D.) quotes Matthew 11:27b. Defence of the Nicene Definition ch.12 p.158
Basil of Cappadocia (357-379 A.D.) says no one knows the Father except the Son. On the Spirit ch.47 p.29
Ambrosiaster (Latin, after 384 A.D.) quotes that no onese knows the Son except the Father, and those to whom He reveals Him. question 125 p.338 and question 1 p.344
Gregory of Nyssa (378-397 A.D.) quotes Matthew 11:27 that no one knows the Father except the Son… Against Eunomius book 1 ch.32 p.77
Rufinus (374-410 A.D.) freely translating Origen (225-253/254 A.D.) “We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: “For the Spirit bloweth where He listeth.” de Principiis book 1 ch.3.3 p.252
John Chrysostom (400/401 A.D.) says that no one knows the Father except the Son. Commentary on Acts ch.1.2 p.12
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
Hegemonius of Sirmium (4th century) (implied) quotes Philippians 2:9 Archelaus Disputation with Manes ch.48 p.224
Athanasius of Alexandria (356-360 A.D.) discusses how the Father and Son are distinct. If not, then God would be His own Father and Son. Four Discourses Against the Arians discourse 4 ch.6 p.434-435
Gregory of Nyssa (382-383 A.D.) tells how the Only-Begotten is distinct from the Father. Against Eunomius book 1 ch.22 p.61
Ambrosiaster (Latin, after 384 A.D.) shows that the Father and Son are distinct. question 9 p.400
John Chrysostom (martyred 407 A.D.) (implied) shows that the Father and Son are distinct (i.e. not the same) Homilies on Ephesians Homily 3 p.60
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
Among heretics
The mild Arian Creed of Antioch (c.341/344) (implied) says Jesus “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
Nestorius (451/452 A.D.) Father, Son, and Spirit are distinct. The Bazaar of Heracleides book 1 ch.1.71 p.64-65
John 1:1; Hebrews 11:3
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
Athanasius of Alexandria (356-360 A.D.) says the son was distinct in speaking against the Arians. Four Discourses Against the Arians Discourse 1 ch.5 p.308
Gregory of Nyssa (382-383 A.D.) (implied) says the word was in the beginning and before the world. Against Eunomius book 5 ch.5 p.180 and ibid
John 1:23
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
Athanasius of Alexandria (346-356 A.D.) says Jesus was in the bosom of the Father. Defence of the Nicene Definition ch.11 p.157
Gregory of Nyssa (382-397 A.D.) says the Son is in the bosom of the Father. Against Eunomius book 2 ch.7 p.109
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
Athanasius of Alexandria (356-360 A.D.) quotes John 5:16,18. Four Discourses Against the Arians Discourse 2 ch.12 p.354-355
Gregory of Nyssa (382-397 A.D.) says the Holy Spirit shows there is a “predicated equality” among the Three. Against Eunomius book 2 ch.15 p.132
John Chrysostom (400/401 A.D.) &&&. Commentary on Acts ch.1.3 p.18
John Chrysostom (400-401 A.D.) mentions an equality between the Father and Son. Homilies on Acts Homily 1.1 p.2
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
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
From the Council of Nicea I until the Council of Ephesus (325-431 A.D.)
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
Eusebius of Emesa (c.359 A.D.) (partial) calls Christ “Only-Begotten; for He alone was begotten of the Father”. On the Sufferings and Death of our Lord p.3
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
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. See also Against Eunomius book 1 ch.22 p.61
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
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.
Peter Lombard (1142-1160) says that Jeuss is “the Only-Begotten Son of God, Jesus Christ, is from the Substance of the Father” Sentences of Peter Lombard First Book distinction 5 ch.1 p.21 (p.109)
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… one Lord Jesus Christ, the Son of God, the only-begotten of his Father…”
Marcellus of Ancyra (c.336 & 340 A.D.) “He [Asterius] wrote that he believes in the Father, the Almighty God, and in his Son, the only-begotten God, our Lord Jesus Christ, and in the Holy Spirit. Furthermore, he says that he learned this manner of godliness from the Divine Scriptures. And when he says this, I accept what he says entirely, for this manner of godliness of believing in the Father and the Son and the Holy Spirit is common to all of us.”
Athanasius of Alexandria (357 A.D.) calls Jesus Christ” the only begotten Son. Address to Constantius ch.11 p.242
John Chrysostom (400-401 A.D.) says that Jesus is the “only-begotten Son of God” Homilies on Acts Homily 5 p.36
Peter Lombard (1142-1160) says that Jeuss is “the Only-Begotten Son of God, Jesus Christ, is from the Substance of the Father” Sentences of Peter Lombard First Book distinction 5 ch.1 p.21 (p.109)
Among corrupt or spurious books
Co