I On Authority *

II Salvation and Justification *

III Sacraments *

IV Sacramentals *

V Miscellaneous Catholic Beliefs *

1. On Authority
1. Sola Scriptura vs. Apostolic (Oral) Tradition
1. Scripture
1. In your observance of the commandments of the Lord, your God, which I enjoined upon you, you shall not add to what I command you nor subtract from it. [Dt 4:2]
2. Take care and be earnestly on your guard not to forget the things which your own eyes have seen, nor let them slip from your memory as long as you live, but teach them to your children and your children's children. There was the day on which you stood before the Lord, your God, at Horeb, and He said to me, "Assemble the people for me; I will have them hear My words, that they may learn to fear me as long as they live in the land and may so teach their children. [Dt 4:9,10]
3. Take to heart the words which I enjoin on you today. Drill them into your children. [Dt 6:6,7]
4. Therefore, take these words of mine into your heart and soul. Bind them at your wrist as a sign, and let them be a pendant on your forehead. Teach them to your children. [Dt 11:18,19]
5. Every command that I enjoin on you, you shall be careful to observe, neither adding to it nor subtracting from it. [Dt 13:1]
6. Take to heart all the warnings which I have given you and which you must impress on your children. For this is no trivial matter for you; rather, it means your very life. [Dt 32:46,47]
7. Attend, my people, to my teaching; listen to the words of my mouth. I will open my mouth in story, drawing lessons from of old. We have heard them, we know them: our ancestors have recited them to us. We do not keep them from our children; we recite them to the next generation, the praise worthy and mighty deeds of the Lord, the wonders that he performed. God set up a decree in Jacob, established a law in Israel: what He commanded our ancestors, they were to teach their children; that the next generation might come to know, children yet to be born. In turn they were to recite them to their children, that they too might put their trust in God, and not forget the works of God, keeping His commandments. They were not to be like their ancestors, a rebellious and defiant generation, a generation whose heart was not constant, whose spirit was not faithful to God, like the ranks of Ephraimite archers, who retreated on the day of battle. They did not keep God's covenant; they refused to walk by His law. They forgot the works, the wondrous deeds He has shown them. [Ps 78:1-11]
8. He went and dwelt in a town called Nazareth, so that what been spoken through the prophets might be fulfilled, "He shall be called a Nazorean." EX. [Mt 2:23]
9. He who receives you receives me, and he who receives me receives the one who sent me. [Mt 10:40]
10. Then Jesus spoke to the crowds and to His disciples, saying, "the Scribes and the Pharisees have taken their seat on the Chair of Moses. Therefore, do and observe all things what so ever they tell you." EX. [Mt 23:1-3]
11. Then Jesus approached and said to them, "All authority in Heaven and on earth has been given to me. Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I commanded you. And behold I am with you always, until the end of the age." [Mt 28:18-20]
12. Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eye witnesses from the beginning and ministers of the Word have handed them down to us. I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received. [Lk 1:1-4]
13. Whoever listens to you listens to Me. Whoever rejects you rejects Me. And whoever rejects Me rejects the One who sent Me. [Lk 10:16]
14. If you remain in My Word, you will truly be My disciples, and you will know the Truth and the Truth will set you free. [Jn 8:31-32]
15. Jesus said to him, "Whoever loves Me will keep My word, and My Father will love him, and We will come to him and make Our dwelling with him. Whoever does not love Me does not keep My words; yet the word that you hear is not Mine but that of the Father who sent Me. I have told you this while I am with you. The Advocate, the Holy Spirit that the Father will send in My name - He will teach you everything and remind you of all that I told you." [Jn 14:23-26]
16. I have much more to tell you, but you cannot bear it now. But when He comes, the Spirit of Truth, He will guide you to all truth. He will not speak on His own, but He will speak what He hears, and will declare to you the things that are coming. [Jn 16:12-13]
17. I pray not only for them, but also for those who will believe in Me through their word, so that they may all be one, as You, Father, are in Me and I in You, that they also may be in Us, that the world may believe that You sent Me. [Jn 18:20,21]
18. Now Jesus did many other signs in the presence of His disciples that are not written in this book. [Jn 20:30]
19. There are many things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written. [ Jn 21:25]
20. They devoted themselves to the Teaching of the Apostles and to the Communal Life, to the Breaking of the Bread and to the Prayers. [Act 2:42]
21. As they traveled from city to city, they handed on to the people for observance the decisions reached by the apostles and presbyters in Jerusalem. [Act 16:4]
22. Keep in mind the words of the Lord Jesus Christ who Himself said, "It is more blessed to give than to receive." EX. [Act 20:35]
23. Not everyone has heeded the Good News; for Isaiah says, "Lord, who has believed what was heard from us?" This faith comes from what is heard, and what is heard comes through the Word of Christ. But I ask, did they not hear? Certainly they did; for 'their voice has gone forth to all the earth, and their words to the ends of the world.' [Rm 10:16-18]
24. When I came to you, brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in much fear and trembling; and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, that your faith might not rest in the wisdom of men but in the power of God. Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him," God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For what person knows a man's thoughts except the spirit of the man which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit. [1 Cor 2:1-13]
25. Our ancestors were all under the cloud and all passed through the sea, and all of them were baptized into Moses in the cloud and in the sea. All ate the same spiritual food, and all drank from a spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ. EX. [1 Cor 10:1-4]
26. Be imitators of me, as I am of Christ. I praise you because you remember me in everything and hold fast to the Traditions, just as I handed them on to you. [1 Cor 11:1-2]
27. I received from the Lord what I also delivered to you. [1 Cor 11:23]
28. Now I am reminding you, brothers, of the Gospel I preached to you, which you indeed received and in which you also stand. Through it you are also being saved, if you hold fast to the word I preached to you. Unless you believed in vain. I hand on to you what I myself received: that Christ died for our sins in accordance with the scriptures; that He was buried; that He was raised on the third day in accordance with the Scriptures; that He appeared to Kephas, then to the Twelve. After that, He appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep. After that He appeared to James, then to all the apostles. Last of all, as to one born abnormally, He appeared to me. That is our preaching, mine or theirs as you will; that is the faith that has come to you. [1 Cor 15:1-8,11]
29. You are our letter, written on our hearts and read by all, shown to be a letter of Christ administered by us, written not in ink but by the Spirit of the living God. [2 Cor 3:2-3]
30. O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? I want to learn only this from you: Did you receive the Spirit from works of the law or from faith in what you heard? [Gal 3:1-2]
31. For this reason we give to God unceasingly, that, in receiving the Word of God from hearing us, you received not a human word but, as it truly is, The Word of God, which is now at work in you who believe. [1 Thes 2:13]
32. Finally, brothers, we earnestly ask and exhort you in the Lord Jesus that, as you received from us how you should conduct yourselves - you do so even more. For you know what instructions we gave you through the Lord Jesus. [1 Thes 4:1,2]
33. Therefore, brothers, stand firm and hold fast to the Traditions that you were taught, either by an oral statement, or by a letter of ours. [2 Thes 2:15]
34. ...Shun any brother who conducts himself in a disorderly way and not according to the Traditions they received from us. [2 Thes 3:6]
35. If anyone teaches otherwise and does not agree with the sound instruction of our Lord Jesus Christ and that doctrine, he is proud, knowing nothing. [1 Tm 6:3-5]
36. So you, my child, be strong in the Grace that is in Christ Jesus. What you heard from me through many witnesses, entrust to faithful people who will have the ability to teach others as well. [2 Tm 1:1-2]
37. On this account I am suffering these things; but I am not ashamed, for I know Him in whom I have believed and am confident that He is able to guard what has been entrusted to me until that day. Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us. [2 Tm 1:12-14]
38. So you, my child, be strong in the grace that is in Christ Jesus. And what you heard from me through many witnesses entrust to faithful people who will have the ability to teach others. [2 Tm 2:1-2]
39. Take as norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us. [2 Tm 2:13-14]
40. Just as Jannes and Jambres opposed Moses, so they also opposed the truth. EX. [2 Tm 3:8]
41. But you, remain faithful to what you have learned and believed, because you know from whom you learned it, and that from infancy you have known the Sacred Scriptures, which are capable of giving you wisdom for salvation through faith in Jesus Christ. All Scripture is inspired by God, and is useful for teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work. [2 Tm 3:14-17]
42. A Bishop, as God's steward must...hold fast to the True message as taught so that he will be able to exhort with sound doctrine and to refute opponents. [Ti 1:7-9]
43. Do you suppose that the Scripture speaks without meaning when it says, "The Spirit that He has made to dwel in us tends toward jealousy?" [EX. Jas 4:5]
44. Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land. Then he prayed again, and the sky gave rain and the earth produced its fruit. EX. [Jas 5:17,18]
45. But the Word of the Lord remains forever. This is the Word that has been proclaimed to you. [1 Pt 1:25]
46. We possess the prophetic message that is altogether reliable. You will do well to be attentive to it, ...Know this first of all, that there is no prophecy of the scripture that is a mater of personal interpretation, for no prophecy ever came through human will; but rather human beings moved by the Holy Spirit spoke under the influence of God. [2 Pt 1:19-21]
47. I am trying to stir up your sincere disposition to recall the words previously spoken by the Holy Prophets and the commandments of the Lord and Savior through your Apostles. Consider the patience of the Lord as Salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, speaking of these things as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other Scriptures. [2 Pt 3:1-2,15-16]
48. Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and speak face to face so that our joy may be complete. [2 Jn 1:12]
49. Who does not abide in the doctrine of Christ, has not God. [2 Jn 8:11]
50. I have much to write to you, but I do not wish to write with pen and ink. Instead, I hope to see you soon, when we can talk face to face. [3 Jn 1:13-14]
51. Beloved, although I was making every effort to write to you about our common salvation, I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones. [Jd 3]
52. Yet the Archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgement. EX. [Jd 9]
53. Enoch, of the seventh generation from Adam, prophesied also about them when he said, "Behold, the Lord has come with His countless Holy Ones to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against Him." EX. [Jd 14-15]
2. Quotes
1. Then the reverence of the law is chanted, and the grace of the prophets is known, and the faith of the Gospels is established, and the Tradition of the Apostles is preserved, and the grace of the Church exults. [Pope Clement I, First Letter to the Corinthians 11, 80 A.D.]
2. As I said before, the Church, having received this preaching and this faith, although she is disseminated throughout the whole world, yet guarded it, as if She occupied but one house. She likewise believes these things just as if She had but one soul and one and the same heart; and harmoniously She proclaims them and teaches them and hands them down, as if She possessed but one mouth. For, while the languages of the world are diverse, nevertheless, the authority of Tradition is one and the same. [St. Irenaeus, Against Heresies 1:10:2, 180 A.D.]
3. It is possible, then, for everyone in every church, who may wish to know the Truth, to contemplate the Tradition of the Apostles which has been made known through the whole world. And we are in a position to enumerate those who were instituted as bishops by the Apostles and their successors to our own times - men who neither knew nor taught anything like these heretics rave about. But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the Bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious Apostles, Peter and Paul, that Church which comes down to us after having been announced to men by the Apostles. "With this Church, because of it's superior origin, all churches must agree - that is, all the faithful in the whole world - and it is in Her that the faithful everywhere have maintained the Apostolic Tradition." [St. Irenaeus, Against Heresies 1:10:2, 180 A.D.]
4. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition. ." [St. Irenaeus, Against Heresies 3:2:2, 180 A.D.]
5. Having founded and built the Church, the blessed apostles entrusted the episcopal office to Linus, who is mentioned by Paul in the Epistles to Timothy; Linus was succeeded by Anacletus; after him in the third place from the apostles, the Bishopric fell to Clement, who had seen the blessed apostles and conversed with them, and still had their preaching ringing in his ears and their Authentic Tradition before his eyes. And he was not the only one; there were still many people alive who had been taught by the apostles ... In the same order and same succession the authentic Tradition received from the apostles and passed down by the Church, and preaching of the Truth, have been handed on to us. [St. Irenaeus, Against Heresies 3:3:2, 180 A.D.]
6. When, therefore, we have such proofs, it is not necessary to seek among others the Truth which is easily obtained from the Church. For the Apostles, like a rich man in a bank, deposited with Her (the Church) most copiously everything which pertains to the Truth; and everyone whosoever wishes draws from Her the drink of life. For She is the entrance to life, while all the rest are thieves and robbers. That is why it is surely necessary to avoid them, while cherishing with utmost diligence the things pertaining to the Church, and to lay hold of the tradition of Truth. What then? If there should be dispute over some kind of question, ought we not to have recourse to the most Ancient Churches in which the Apostles were familiar, and draw from them what is clear and certain in regard to that question? What if the Apostles had not in fact left writings to us? Would it not be necessary to follow the order of Tradition, which was handed down to those to whom they entrusted the Churches? It is this precept of Tradition that is followed by many barbarian nations that believe in Christ who know nothing of the use of writing or ink. [St. Irenaeus, Against Heresies 3:4:1, 180 A.D.]
7. Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriprural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, "Truth has sprung out of the earth." The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies; and whom He knew to have taken origin from a defeat, He never would have acknowledged as God, even the God of all, the Supreme King, too, and His own Father, an imperfect being as a perfect one, an animal one as a spiritual, Him who was without the Pleroma as Him who was within it. Neither did His disciples make mention of any other God, or term any other Lord, except Him, who was truly the God and Lord of all, as these most vain sophists affirm that the apostles did with hypocrisy frame their doctrine according to the capacity of their hearers, and gave answers after the opinions of their questioners,--fabling blind things for the blind, according to their blindness; for the dull according to their dulness; for those in error according to their error. And to those who imagined that the Demiurge alone was God, they preached him; but to those who are capable of comprehending the unnameable Father, they did declare the unspeakable mystery through parables and enigmas: so that the Lord and the apostles exercised the office of teacher not to further the cause of truth, but even in hypocrisy, and as each individual was able to receive it! [St. Irenaeus, Against Heresies 3:5:1, 180 A.D.]
8. Well, they preserv(ed) the Tradition of the blessed doctrine derived directly from the holy Apostles, Peter, James, John, and Paul, the sons receiving it from the fathers, came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from loss the blessed Tradition. [Clement of Alexandria, Miscellanies 1:1, 208 A.D.
9. Although there are many who believe that they themselves hold to the teachings of Christ, there are yet some among them who think differently from their predecessors. The teachings of the Church has indeed been handed down through an order of succession from the Apostles and remains in the Church even to the present time. That alone is to be believed as the truth which is in no way at variance with ecclesiastical and Apostolic Tradition. [Origen, The Fundamental Doctrines 1:2, 225 A.D.]
10. Thus they proclaimed the knowledge of the Kingdom of Heaven through the whole world, giving very little thought to the business of writing books. [Eusebius of Caesarea, Church History 3:24, 312 A.D.]
11. Papias (in 120 A.D.), who is now mentioned by us, affirms that he received the sayings of the Apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their Traditions (concerning Jesus)...(There are other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from Tradition.) [Eusebius of Caesarea, Church History 3:39, 312 A.D.]
12. At that time, (150 A.D.) There flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, Bishop of Corinth, and another Bishop, Pinytus of Crete, and besides these, Philip, and Apolinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus. From them has come down to us in writing, the sound and orthodox faith received from Tradition. [Eusebius of Caesarea, Church History 4:21, 312 A.D.]
13. When at Rome, Peter had openly preached the Word and by the Spirit had proclaimed the Gospel, the large audience urged Mark, who had followed him for a long time and remembered what he said, to write it all down. This he did, making his gospel available to all who wanted it. When Peter heard about this, he made no objection and gave no special encouragement. [Eusebius of Caesarea, Church History 6:14, 6 312 A.D.]
14. Of the beliefs and practices whether generally 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. [St Basil the Great, From the Holy Spirit 66, 326 A.D.]
15. Is answer to the objection that the doxology in the form "with the Spirit" has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. "I praise you," it is said, "that ye remember me in all things, and keep the ordinances as I delivered them to you;" and "Hold fast the traditions which ye have been taught whether by word, or our Epistle." One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. [St Basil the Great, From the Holy Spirit 71, 326 A.D.]
16. But what is a;so to the point, let us note that the very Tradition, teaching, and faith of the Catholic Church from the beginning was preached by the Apostles and perserved by the fathers. On this the Church was founded; and if anyone departs from this, he neither is, nor any longer ought to be called, a Christian. [St Athanasius, To Serapion 1,28, A.D.]
17. But do you, remaining on he foundation of the Apostles, and holding fast to the Traditions of the fathers, pray now at length all strife and rivalry may cease and the futile questions of the heretics may be condemned. [St Athanasius, From the Synods 54, A.D.]
18. (Paul commands:) 'Therefore, brethren, stand fast and hold the Traditions which you have been taught, whether by word or by our letter.' (2 Thes 2:15.) From this it is clear that they did not hand down everything by letter, but there is much also that was not written. Like that which was written, the unwritten too is worthy of belief. So let us regard the Tradition of the Church also as worthy of belief. Is it a Tradition? Seek no further. [St John Chrysostom, Homilies on 2 Thessalonians, 402 A.D.]
19. To discern heretics. They are the ones who are heaping text supporting their point of view only supported by Scripture. [St Vincent of Lerins, The Notebooks, 435 A.D.]
20. Let us take care that it be with us in matters of religion, which affect our souls, as it is with material bodies; which, as time goes on, add through successive phases of growth and development and multiply their years, but yet remaining always the same individual bodies as they were in the beginning. ... It very properly follows from the nature of things that, with a perfect agreement and consistency between the beginning and the final results, when we read the harvest of dogmatic truth which has sprung from the seeds of doctrine sown in the spring-time of the Church's existence, we should find no substantial difference between the grain which was first planted and that which we now gather. For though the germs of the early faith have in some respects been evolved in the course of time, and still receive nourishment and culture, yet nothing in them that is substantial can ever suffer change. The Church of Christ is a faithful and ever watchful guardian of the dogmas which have been committed to Her charge. In this sacred deposit, She changes nothing, She takes nothing from it, She adds nothing to it. [St Vincent of Lerins, The Notebooks, 435 A.D.]
21. Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense "Catholic," which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors. . [St Vincent of Lerins, A Commonitory 2:6, 450 A.D.]
22. Those who err in belief do but serve to bring out more clearly the soundness of those who believe rightly. For there are many things which lay hidden in the Scriptures, and when heretics were cut off they vexed the Church of God with disputes; then the hidden things were brought to light, and the will of God was made known. [St Augustine, On Psalms 54, #22, A.D.]
23. To be sure, although on this matter, we cannot quote a clear example taken from the canonical Scriptures, at any rate, on this question, we are following the true thought of the Scriptures when we observe what has appeared good to the Universal (Catholic) Church which the authority of these same Scriptures recommends to you. [St Augustine, C. Cresonius 1:33, A.D]
24. The Church concludes that "The books of Scripture must be acknowledged as teaching solidly, faithfully, and without error that Truth which God wanted put into Sacred writings for the sake of salvation." [Dei Verbum 11, 1965 A.D.]
25. For as the Word of God became like to men in all things, except sin, so the Words of God, expressed in human language, are make like to human speech in every respect, except error. [Pope Pius XII, Divino Afflante Spiritu]
26. All troubles of the Church, all the evils in the world, flow from this one source: that men do not by clear and sound knowledge and serious consideration penetrate into the Truths of Sacred Scripture. [St Theresa of Avila]
27. The Church "forcefully and specifically exhorts all the Christian faithful ... to learn" the surpassing knowledge of Jesus Christ, "by frequent reading of the Divine Scriptures." "Ignorance of the Scriptures is ignorance of Christ." [Catechism of the Catholic Church 133]
28. We believe that God’s will was also made manifest in the Oral Tradition or Oral Torah (Torah She B'al Peh) which also had its source at Sinai, revealed to Moses and then orally taught by him to the religious heads of Israel. The Written Torah (Sefer Torah) itself alludes to such oral instructions. This Oral Torah Ñ which clarifies and provides the details for many of the commandments contained in the Written Torah Ñ was transmitted from generation to generation until finally recorded in the second century to become the cornerstone upon which the Talmud was built. [Rabbi Hayim Donin, To Be A Jew pp 24-25, 1991 A.D.]
2. Church Authority
1. Scripture
1. Korah, son of Izhar, son of Kohath, son of Levi took 250 Israelites who were leaders of the community, members of the council, and men of note. They stood before Moses and held an assembly against Moses and Aaron, whom they said, 'Enough from you! The whole community, all of them, are Holy; the Lord is in their midst. Why then should you set yourself over the Lords congregation.' When Moses heard this, he fell prostrate. Then he said to Korah and to his band, "May the Lord make known tomorrow morning who belongs to Him and who is the holy one and whom He will draw near to Him! Whom He chooses, He will have draw near Him. Do this: take your censers {Korah and all his band} and put fire in them and place them before the Lord tomorrow. He whom the Lord then chooses is the holy one. Enough from you Levites." Moses also said to Korah, "Listen to me you Levites! Is it too little for you that the God of Israel has singled you out from the community of Israel, to have you draw near Him for the service of the Lord's Dwelling and to stand before the community to minister for them? He has allowed you and your kinsman, the descendants of Levi, to approach Him, and yet you now seek the priesthood too. It is therefore against the Lord that you and all your band are conspiring. For what has Aaron done that you should grumble against him?" Moses said to Korah, "You and all your band shall appear before the Lord tomorrow - you and they and Aaron too. Then each of your 250 followers shall take his own censer, put incense in it, and offer it to the Lord; and you and Aaron, each with his own censer shall do the same. So they all took their censers, and laying incense on the fire they had put in them, they took their stand by the entrance of the meeting tent, the glory of the Lord appeared to the entire community, and the Lord said to Moses and Aaron, "stand apart from this band, that I way consume then at once." But they fell prostrate and cried out, "O God, God of the spirits of all mankind, will one man's sin make you angry with the whole community?" The Lord answered Moses, "Speak to the community and tell them: Withdraw from the space around the Dwelling." Moses said, "This is how you shall know that it was the Lord who sent me to do all I have done, and that it was not I who planned it: If these men die an ordinary death, merely suffering the fate common to all mankind, then it was not the Lord who sent me. But if the Lord does something entirely new, and the ground opens its mouth and swallows them alive down into the nether world, with all belonging to them, then you will know that these men have defied the Lord." No sooner had he finished saying all this than the ground opened its mouth and swallowed them and their families and all of Korah's men and all their possessions. They went down alive to the nether world with all belonging to them, and they perished from the community. [Num 16:1-11,16-24,28-33]
2. One thing I ask of the Lord, this I seek: to dwell in the Lord’s house all the days of my life, to gaze on the Lord’s beauty, to visit His temple. [Ps 26:4]
3. You are the light of the world. A city set on a mountain cannot be hidden, nor do they light a lampstand and then put it under a bushel basket, it is set on a lampstand, where it gives light to all in the house. [Mt 5:14-15]
4. Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock. The rains fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it has been set solidly on rock. [Mt 7:24-25]
5. He who receives you receives me, and he who receives me receives the one who sent me. [Mt 10:40]
6. Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but My Heavenly Father. And so I say to you, you are Peter, and upon this Rock I build my Church, and the gates of the netherworld shall not prevail against it. I will give you the Keys to the Kingdom of Heaven. Whatever you bind on earth shall be bound in Heaven; and whatever you loose on earth shall be loosed in Heaven. [Mt 16:17-19]
7. If he refuses to listen to them, tell the Church. If he refuses to listen to the Church, then treat him as you would a gentile or a tax collector. Amen I say to you, whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven. [Mt 18:17-18]
8. Then Jesus spoke to the crowds and to His disciples, saying, "The Scribes and Pharisees have taken their seat on the Chair of Moses. Therefore, do and observe all things whatsoever they tell you. [Mt 23:1-3]
9. Then Jesus approached and said to them, "All power in Heaven and on earth has been given to me. Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I commanded you. And behold I am with you always, until the end of the age."[Mt 28:18-20]
10. Go into the whole world and proclaim the Gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. [Mk 16:15,16]
11. Why do you call me 'Lord, Lord' but you do not do what I command? I will show you what someone is like who comes to me, listens to my words, and acts on them. That one is like a person building a house, who dug deeply and laid the foundation on Rock; when the flood came, the river burst against that house but could not shake it because it had been well built. But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed. [Lk 7:46-49]
12. Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me. [Lk 10:16]
13. I will ask the Father, and He will give you another Advocate to be with you always, the Spirit of Truth, which the world cannot accept, because it neither sees nor knows It. But you know It, because It remains with you, and will be in you. I will not leave you orphans, I will come to you. [Jn 14:16-18]
14. Jesus said to His disciples, 'I have told you this while I am with you. The Advocate, the Holy Spirit that the Father will send in My name - He will teach you everything and remind you of all that I told you. [Jn 14:25,26]
15. I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from My Father. [Jn 15:15]
16. When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, He will testify to me. And you also testify, because you have been with me from the beginning. [Jn 15:26,27]
17. I have much more to tell you, but you cannot bear it now. When He comes, the Spirit of Truth, He will guide you all to the Truth. He will not speak on His own, but He will speak what He hears and will declare to you the things that are coming. He will glorify Me, because He will take from what is Mine and declare it to you. Everything that the Father has is mine; for this reason I told you that He will take from what is Mine and declare it to you. A little while and you will no longer see Me, and again a little while later and you will see Me. [Jn 16:12-16]
18. They do not belong to the world any more than I belong to the world. Consecrate them in the Truth, Your Word is Truth. As You sent me into the world, so I sent them into the world. And I consecrate Myself for them so that they also may be consecrated in Truth. I pray not only for them, but also for those who will believe in Me through their Word, so that they may all be one, as You, Father, are in Me and I in You, that they also may be in Us, that the world may believe that You sent Me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one. [Jn 18:16-23]
19. He breathed on them and said to them, "Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained."[Jn 20:22,23]
20. He was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, "you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit." So when they had come together, they asked him, "Lord, will you at this time restore the kingdom to Israel?" He said to them, "It is not for you to know times or seasons which the Father has fixed by his own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Sama'ria and to the end of the earth." And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, "Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven." Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey away; and when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers. In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty), and said, "Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was guide to those who arrested Jesus. For he was numbered among us, and was allotted his share in this ministry. (Now this man bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akel'dama, that is, Field of Blood.) For it is written in the book of Psalms, 'Let his habitation become desolate, and let there be no one to live in it'; and 'His office let another take.' So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us--one of these men must become with us a witness to his resurrection." And they put forward two, Joseph called Barsab'bas, who was surnamed Justus, and Matthi'as. And they prayed and said, "Lord, who knowest the hearts of all men, show which one of these two thou hast chosen to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place." And they cast lots for them, and the lot fell on Matthi'as; and he was enrolled with the eleven apostles. When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. And they were amazed and wondered, saying, "Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Par'thians and Medes and E'lamites and residents of Mesopota'mia, Judea and Cappado'cia, Pontus and Asia, Phryg'ia and Pamphyl'ia, Egypt and the parts of Libya belonging to Cyre'ne, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God." And all were amazed and perplexed, saying to one another, "What does this mean?" But others mocking said, "They are filled with new wine." But Peter, standing with the eleven, lifted up his voice and addressed them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is only the third hour of the day; but this is what was spoken by the prophet Joel: 'And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy. And I will show wonders in the heaven above and signs on the earth beneath, blood, and fire, and vapor of smoke; the sun shall be turned into darkness and the moon into blood, before the day of the Lord comes, the great and manifest day. And it shall be that whoever calls on the name of the Lord shall be saved.' "Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know-- this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. For David says concerning him, 'I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; moreover my flesh will dwell in hope. For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption. Thou hast made known to me the ways of life; thou wilt make me full of gladness with thy presence.' "Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. For David did not ascend into the heavens; but he himself says, 'The Lord said to my Lord, Sit at my right hand, till I make thy enemies a stool for thy feet.' Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him." And he testified with many other words and exhorted them, saying, "Save yourselves from this crooked generation." So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. And fear came upon every soul; and many wonders and signs were done through the apostles. And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. [Act 1-2]
21. Philip ran up and heard him reading Isaiah the prophet and said, "Do you understand what you are reading?" He replied, "How can I, unless someone instructs me?"[Acts 8:30-31]
22. It was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the Apostles and Presbyters about this question. When they arrived in Jersalem, they were welcomed by the Church, as well as by the Apostles and the Presbyters, and they reported what God had done with them. The Apostles and Presbyters meet together to see about this matter. After much debate had taken place, Peter got up and said to them, "My brothers, you are well aware that from early days God made His choice among you that through my mouth the gentiles would hear the word of the Gospel and believe. [Act 15:2,4,6-7]
23. What advantage, then, is there in being a Jew, or what value is there in circumcision? Much in every way! First of all, they have been entrusted with the very words of God. [Rom 3:1-2]
24. I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, Holy and pleasing to God, your Spiritual worship. Do not conform yourself to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect. For by the Grace given to me I tell everyone among you not to think of himself more highly than one ought to think, but to think soberly, each according to the measure of faith that God has apportioned. For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ. [Rm 12:1-5]
25. Even if you should have countless guides to Christ, you do not have many fathers, for I have become your father in Christ. For this reason I am sending you Timothy. [1 Cor 4:15,17]
26. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one spirit we were all baptized into one body. Whether Jew or Greek, slaves or free persons, and we were all given to drink of one Spirit. There may be no division in the body. But that all the parts may have the same concern for one another. If one part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy. Now you are Christ’s body and individually parts of it. Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues. [1 Cor 12:12,13,25-28]
27. All this is from God, who has reconciled us to Himself through Christ and given us the ministry of reconciliation. [2 Cor 5:18]
28. Whoever is confident of belonging to Christ should consider that he belongs to Chris, so do we, and even if I should boast a little too much of our Authority, which the Lord gave for building you up and not for tearing you down, I shall not be put to shame. [2 Cor 10:7-8]
29. O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? I want to learn only this from you: Did you receive the Spirit from works of the law or from faith in what you heard? [Gal 3:1-2]
30. So then you are no longer strangers and sojourners, but you are fellow citizens with the Holy Ones and members of the Household of God, built upon the foundation of the Apostles and Prophets, with Christ Jesus Himself as the Capstone. [Eph 2:19-20]
31. When you read this you can understand my insight into the mystery of Christ, which was not made known to human beings in other generations as it has now been revealed to His Holy Apostles and Prophets by the Spirit, that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the Gospel. [Eph 3:4-6]
32. The manifold wisdom of God (is) now being made known through the Church to the principalities and authorities in the Heavens. [Eph 3:10]
33. He gave some as Apostles, Prophets, Evangelists, Pastors, and Teachers, to equip the Holy Ones for the Work of Ministry, for building up the Body of Christ, until we all attain to the Unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ, so we may no longer be infants, tossed by waves and swept along by every wind of teaching arising from human trickery, from their cunning in the interests of deceitful scheming. [Eph 4:11-14]
34. Be subordinate to one another out of reverence to Christ. Wives should be subordinate to their husbands as to the Lord. For the husband is head if his wife just as Christ is head of the Church, He Himself the savior of the body. As the Church is subordinate to Christ, so wives should be subordinate to their husbands in everything. Husbands, love your wives, even as Christ loved the Church and handed Himself over for her, to sanctify her, cleansing her by the bath of water with the word, that he might present to Himself the Church in splendor, without spot of wrinkle or any such thing, that she might be holy and with out blemish. So also husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of His body. This is a great mystery, but I speak in reference to Christ and the Church. [Eph 5:21-30,32]
35. Complete my joy by being of the same mind, with the same love, united in heart, thinking of one thing. [Phi 2:2]
36. He is the head of the Body, the Church. He is the beginning, the first born from the dead, that in all things He Himself might be preeminent. [Col 1:18]
37. I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of His Body, which is the Church. [Col 1:24]
38. For this reason we give to God unceasingly, that, in receiving the Word of God from hearing us, you received not a human word but, as it truly is, The Word of God, which is now at work in you who believe. [1 Thes 2:13]
39. But if I should be delayed, you should know how to behave in the Household of God, which is the Church of the living God, the Pillar and Foundation of Truth. [1 Tm 3:15]
40. I am confident that He is able to guard what has been entrusted to me until that day. Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us. [2 Tm 1:13-16]
41. So you, my child, be strong in the Grace that is in Christ Jesus. What you heard from me through many witnesses, entrust to faithful people who will have the ability to teach others as well. [2 Tm 2:1-2]
42. Take as norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us. [2 Tm 2:13-14]
43. A Bishop, as God's steward must...hold fast to the True message as taught so that he will be able to exhort with sound doctrine and to refute opponents. [Ti 1:7-9]
44. Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be carried away by all kinds of strange teachings. It is good to have our hearts strengthened by grace and not by foods which do not benefit those who live by them. We have an alter from which those who serve the tabernacle have no right to eat. Through Him let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess His name. Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow. Greetings to all of your leaders and to all the holy ones. Those from Italy send you greetings. Grace be with all of you. [Hb 13:7-10,15,17,24,25]
45. We possess the prophetic message that is altogether reliable. You will do well to be attentive to it, ...Know this first of all, that there is no prophecy of the scripture that is a mater of personal interpretation, for no prophecy ever came through human will; but rather human beings moved by the Holy Spirit spoke under the influence of God. [2 Pt 1:19-21]
46. Beloved, although I was making every effort to write to you about our common salvation, I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones. [Jd 3]
47. Woe to them! They follow the way of Cain, abandoned themselves to Balaam's error for the sake of gain and perished in the rebellion of Korah. [Jude 11]
48. To Him who loves us and freed us from our sins by His own Blood, who has made us a royal nation of priests in the service of His God and Father. [Rv 1:5,6]
49. You made of them a kingdom, and priests to serve our God, and they shall reign on earth. [Rv 5:10]
50. Alleluia! The Lord has established His reign, our God, the Almighty. Let us rejoice and be glad and give Him glory. For the wedding day of the Lamb has come, His Bride has made Herself ready. She was allowed to wear a bright, clean linen garment. [Rv 19:6-8]
51. I saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more. I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. I heard a loud voice from the throme saying, "Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people and God himself will always be with them as their God. [Rv 21:1-3]
52. The wall of the (New Jerusalem) had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve Apostles of the Lamb. [Rv 21:14]
53. Blessed are they who wash their robes so as to have the right to the tree of life and enter the city through its gates. Outside there are dogs, the sorcerers, the unchaste, the murderers, the idol-worshipers, and all who love and practice deceit. "I, Jesus, sent my angel to give you this testimony for the churches. I am the root and offspring of David, the bright morning star." The Spirit and the bride say, "Come." Let the one who wants it receive the gift of life-giving water. [Rv 22:14-17]
2. Quotes
1. Then the reverence of the law is chanted, and the grace of the prophets is known, and the faith of the Gospels is established, and the Tradition of the Apostles is preserved, and the grace of the Church exults. [Pope Clement I, First Letter to the Corinthians 11, 80 A.D.]
2. Accordingly, elect for yourselves bishops and deacons, men who are an honor to the Lord, of gentle disposition, not attached to money, honest and well-tried; for they, too, render you the sacred service of the prophets and teachers.[Didache, 70A.D.]
3. See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.[St Ignatius of Antioch, Epistle to the Smyraens 8, 107 .A.D.]
4. Hegesippus and the Events which he mentiones. Hegesippus in the five books of Memoirs which have come down to us has left a most complete record of his own views. In them he states that on a journey to Rome he met a great many bishops, and that he received the same doctrine from all. It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine. And when I had come to Rome I remained a there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord.' [Eusebius, Church History 4:22, 180 A.D.]
5. Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel.[St Clement of Alexandria, Stromata 6:13, 202 A.D.]
6. Our Lord, whose precepts and admonitions we ought to observe, describing the honour of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven.' Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers. Since this, then, is founded on the divine law, I marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name of the Church; when the Church is established in the bishop and the clergy, and all who stand fast in the faith.[St Cyprian,To the Lasped 26/33, 250 A.D.]
7. And before you had received the grace of the episcopate, no one knew you; but after you became one, the laity expected you to bring them food, namely instruction from the Scriptures...For if all were of the same mind as your present advisers, how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit the state of mind, how will the Churches be able to hold together?[St Athanasius, To Dracontius 49:2,4, 355 A.D.]
8. The Blessed Apostle Paul in laying down the form for appointing a bishop and creating by his instructions an entirely new type of member of the Church, has taught us in the following words the sum total of all the virtues perfected in him:--Holding fast the word according to the doctrine of faith that he may be able to exhort to sound doctrine and to convict gainsavers. For there are many unruly men, vain talkers and deceivers. For in this way he points out that the essentials of orderliness and morals are only profitable for good service in the priesthood if at the same time the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is not straightway made a good and useful priest by a merely innocent life or by a mere knowledge of preaching.[St Hilary of Poitiers, On the Trinity 359 A.D.]
9. The immediate object of my entreaty is as follows. By the old census, the clergy of God, presbyters and deacons, were left exempt. [St Basil the Great, To Modestus 104, 372 A.D.]
10. You must know that Faustus came with letters for me, from the pope, requesting that he might be ordained bishop.[St Basil the Great, To Theodotus 121,373 A.D.]
11. There is not, however, such narrowness in the moral excellence of the Catholic Church as that I should limit my praise of it to the life of those here mentioned. For how many bishops have I known most excellent and holy men, how many, presbyters, how many deacons, and ministers of all kinds of the divine sacraments, whose virtue seems to me more admirable and more worthy of commendation on account of the greater difficulty of preserving it amidst the manifold varieties of men, and in this life of turmoil! [St Augustine, On the Morals of the Catholic Church 69, 388 A.D.]
12. Who can test himself by the rules and standards which Paul laid down for bishops and presbyters, that they are to be temperate, soberminded, not given to wine, no strikers, apt to teach, blameless in all things, and beyond the reach of the wicked, without finding considerable deflection from the straight line of the rules? [St Gregory of Nazianzen, In Defense of his Flight 69, 389 A.D.]
13. You saw there the deacon, you saw the priest, you saw the chief priest [i.e. the bishop]. [St Ambrose, Concerning the Mysteries 2, 391 A.D.]
14. To this end it is well, I think, to look out for high qualifications in your election, that he who is appointed to the Presidency may be suitable for the post. Now the Apostolic injunctions do not direct us to look to high birth, wealth, and distinction in the eyes of the world among the virtues of a Bishop. [St Gregory of Nyssa, To the Church at Nicodemia 13, 394 A.D.]
15. Martin [bishop of Tours], then, clothed in this garment, proceeds to offer the sacrifice to God. And then on that very day--I am about to narrate something wonderful--when he was engaged in blessing the altar, as is usual, we beheld a globe of fire dart from his head, so that, as it rose on high, the flame produced a hair of extraordinary length. And, although we saw this take place on a very famous day in the midst of a great multitude of people, only one of the virgins, one of the presbyters, and only three of the monks, witnessed the sight: but why the others did not behold it is a matter not to be decided by our judgment...I have often noticed this, Sulpitius, that Martin was accustomed to say to you, that such an abundance of power was by no means granted him while he was a bishop, as he remembered to have possessed before he obtained that office. Now, if this be true, or rather since it is true, we may imagine how great those things were which, while still a monk, he accomplished, and which, without any witness, he effected apart by himself; since we have seen that, while a bishop, he performed so great wonders before the eyes of all. Many, no doubt, of his former achievements were known to the world, and could not be hid, but those are said to have been innumerable which, while he avoided boastfulness, he kept concealed and did not allow to come to the knowledge of mankind; for, inasmuch as he transcended the capabilities of mere man, in a consciousness of his own eminence, and trampling upon worldly glory, he was content simply to have heaven as a witness of his deeds.[Sulpitius Severus, Dialogues 2,4, 400 A.D.]
16. To the fellow-Bishops and Deacons.' What is this? were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, Fulfil thy ministry,' when he was a Bishop. For that he was a Bishop appears by his saying to him, Lay hands hastily on no man.' (1 Tim. v. 22.) And again, Which was given thee with the laying on of the hands of the Presbytery.' (1 Tim. iv. 14.) Yet Presbyters would not have laid hands on a Bishop.[St John Chrysostom, Homily on Philippians 1:1, 404 A.D.]
17. For in the early days of the faith when only a few, and those the best of men, were known by the name of monks, who, as they received that mode of life from the Evangelist Mark of blessed memory, the first to preside over the Church of Alexandria as Bishop...But sometimes it creates a wish to take holy orders, and a desire for the priesthood or diaconate. And it represents that if a man has even against his will received this office, he will fulfil it with such sanctity and strictness that he will be able to set an example of saintliness even to other priests; and that he will win over many people, not only by his manner of life, but also by his teaching and preaching. It makes a man, even when alone and sitting in his cell, to go round in mind and imagination to the dwellings and monasteries of others, and to make many conversions under the inducements of imaginary exultatio. [John Cassian, Institutes 2:5,11:14, 435 A.D.]
18. Theotocos,' but not in the sense in which it is imagined by a certain impious heresy which maintains, that she is to be called the Mother of God for no other reason than because she gave birth to that man who afterwards became God, just as we speak of a woman as the mother of a priest, or the mother of a bishop, meaning that she was such, not by giving birth to one already a priest or a bishop, but by giving birth to one who afterwards became a priest or a bishop. Not thus, I say, was the holy Mary Theotocos,' the mother of God, but rather, as was said before, because in her sacred womb was wrought that most sacred mystery whereby, on account of the singular and unique unity of Person, as the Word in flesh is flesh, so Man in God is God.[St Vincent of Lerins, Commonitories 15, 450 A.D.]
19. For although they who are not within the ranks of the clergy are free to take pleasure in the companionship of wedlock and the procreation of children, yet for the exhibiting of the purity of complete continence, even sub-deacons are not allowed carnal marriage: that both those that have, may be as though they had not,' and those who have not, may remain single. But if in this order, which is the fourth from the Head[ie. Christ], this is worthy to be observed, how much more is it to be kept in the first, or second, or third, lest any one be reckoned fit for either the deacon's duties or the presbyter's honourable position, or the bishop's pre-eminence, who is discovered not yet to have bridled his uxorious desires.[Pope Leo the Great, To Anastasius 14,5, 446 A.D.]
20. Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the pains of gout, and on their urging me to dismiss them speedily were allowed to go, leaving me under the same painful affiction; I have not been able to reply, as I ought to have done, at greater length on every single point. Augustine's first question. I ask, most blessed father, concerning bishops, how they should live with their clergy: And concerning the offerings of the faithful which are received at the altars, both into what portions they should be divided, and how the bishop ought to deal with them in the Church. Answer of St. Gregory, Pope of the City of Rome. Holy Scripture, which no doubt thou know-est well, bears witness, and especially the epistles of the blessed Paul to Timothy, in which he studied to instruct him how he ought to behave himself in the house of God. Now it is the custom of the Apostolic See to deliver an injunction to bishops when ordained, that of all emoluments that come in four divisions should be made: to wit, one for the bishop and his household on account of hospitality and entertainment; another for the clergy; a third for the poor; and a fourth for the reparation of Churches. But, inasmuch as thy Fraternity, having been trained in the rules of a monastery, ought not to live apart from thy clergy in the Church of the Angli, which by the guidance of God has lately been brought to the faith, it will be right to institute that manner of life which in the beginning of the infant Church was that of our Fathers, among whom none said that aught of the things which he possessed was his own, but they had all things common (Acts iv.) [Pope Gregory the Great, To Augustine,Epistle 64, 590-604 A.D.]
21. Our Apostles knew through our Lord Jesus Christ that there would be dissension over the title of Bishop. In their knowledge of this, therefore, they proceeded to appoint the ministers I spoke of and they went on to add an instruction that, if these should fall asleep, other accredited persons should succeed them in their office. [St Clement of Rome, First Epistle to the Corinthians, 97 A.D.]
22. Follow your Bishop, everyone of you, as obediently as Jesus Christ followed the Father. Obey your clergy too, as you would the Apostles... Make sure that no step affecting the Church is ever taken by anyone without the Bishop's sanction... Where the Bishop is to be seen, there let all his people be; just as wherever Jesus Christ is present, we have the Catholic Church. Nor is it permissible to conduct baptisms or love-feasts without the Bishop. [Ignatius of Antioch, Epistle to the Smyrnaeans 8:2, 107 A.D.]
23. Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, and in the end was revealed. Do ye all then, imitating the same divine conduct, pay respect to one another, and let no one look upon his neighbor after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you ; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality. [St Ignatius of Antioch, Epistle to the Magnesians 6, 110 A.D.]
24. For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire. [St Ignatius of Antioch, Epistle to the Trallians 2, 110 A.D.]
25. Be on your guard, [therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as 'a snare upon a watch-tower, and as a net which is spread out.' For' he that does not heal himself in his own works, is the brother of him that destroys himself.' If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for "He is nigh unto those that fear Him.' And says He, 'Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?' And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God? And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments. [St Ignatius of Antioch, Epistle to the Trallians 7, 110 A.D.]
26. I must not omit an account of the conduct also of the hereticsùhow frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike--even heathens, if any such happen to come among them. 'That which is holy they will cast to the dogs, and their pearls,' although (to be sure) they are not real ones, 'they will fling to the swine.' Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brotherly. Peace also they huddle up anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire together to storm the citadel of the one only Truth. All are puffed up, all offer you knowledge. Their Catechumens are perfect before they are full-taught. The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake cures--it may be even to baptize. Their ordinations, are carelessly administered, capricious, changeable. At one time they put novices in office; at another time, men who are bound to some secular employment; at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood. [Tertullian, On Prescription Against Heretics 41 200 c.A.D.]
27. Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs from glory) till they grow into 'a perfect man.' [St Clement of Alexandria, Stromata 13, 202 A.D.]
28. Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence both God and the bishop. [St Ignatius of Antioch, Epistle to the Smyraeans 9, 110 A.D.]
29. The citizen of an eminent city, I made this tomb in my lifetime, that I might have here a resting-place for my body. Abercius by name, I am a disciple of the Chaste Shepard, (Jesus.) He taught me faithful writings. He sent me to Rome, to behold the kingdom and to see a queen with golden robe and golden shoes. There I saw a people bearing the splendid seal (of baptism.) Having Paul as a companion, everywhere faith led the way and set before me for food the Fish (Eucharist) from the spring, mighty and pure, whom an Immaculate Virgin caught, and gave this to his friends to eat, always having sweet wine and giving the mixed cup with bread. These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. [Abercius, The Epitaph of Abercius, 180-216 A.D.]
30. As I said before, the Church, having received this preaching and this faith, although she is disseminated throughout the whole world, yet guarded it, as if She occupied but one house. She likewise believes these things just as if She had but one soul and one and the same heart; and harmoniously She proclaims them and teaches them and hands them down, as if She possessed but one mouth. For, while the languages of the world are diverse, nevertheless, the authority of Tradition is one and the same. [St. Irenaeus, Against Heresies 1:10:2, 180 A.D.]
31. It is possible, then, for everyone in every church, who may wish to know the Truth, to contemplate the Tradition of the Apostles which has been made known through the whole world. And we are in a position to enumerate those who were instituted as bishops by the Apostles and their successors to our own times - men who neither knew nor taught anything like these heretics rave about. "But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the Bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious Apostles, Peter and Paul, that Church which comes down to us after having been announced to men by the Apostles. "With this Church, because of it’s superior origin, all churches must agree - that is, all the faithful in the whole world - and it is in Her that the faithful everywhere have maintained the Apostolic Tradition. [St. Irenaeus, Against Heresies 1:10:2, 180 A.D.]
32. Having founded and built the Church, the blessed apostles entrusted the episcopal office to Linus, who is mentioned by Paul in the Epistles to Timothy; Linus was succeeded by Anacletus; after him in the third place from the apostles, the Bishopric fell to Clement, who had seen the blessed apostles and conversed with them, and still had their preaching ringing in his ears and their Authentic Tradition before his eyes. And he was not the only one; there were still many people alive who had been taught by the apostles ... In the same order and same succession the authentic Tradition received from the apostles and passed down by the Church, and preaching of the Truth, have been handed on to us. [St. Irenaeus, Against Heresies 3:3:2, 180 A.D.]
33. When, therefore, we have such proofs, it is not necessary to seek among others the Truth which is easily obtained from the Church. For the Apostles, like a rich man in a bank, deposited with Her (the Church) most copiously everything which pertains to the Truth; and everyone whosoever wishes draws from Her the drink of life. For she is the entrance to life, while all the rest are thieves and robbers. That is why it is surely necessary to avoid them, while cherishing with utmost diligence the things pertaining to the Church, and to lay hold of the tradition of Truth. What then? If there should be dispute over some kind of question, ought we not have recourse to the most ancient Churches in which the Apostles were familiar, and draw from them what is clear and certain in regard to that question? What if the Apostles had not in fact left writings to us? Would it not be necessary to follow the order of Tradition, which was handed down to those to whom they entrusted the Churches? It is this precept of Tradition that is followed by many barbarian nations that believe in Christ who know nothing of the use of writing or ink. [St. Irenaeus, Against Heresies 3:4:1, 180 A.D.]
34. Although there are many who believe that they themselves hold to the teachings of Christ, there are yet some among them who think differently from their predecessors. The teachings of the Church has indeed been handed down through an order of succession from the Apostles and remains in the Church even to the present time. That alone is to be believed as the truth which is in no way at variance with ecclesiastical and Apostolic Tradition. [Origen, The Fundamental Doctrines 1:2, 225 A.D.]
35. I would not believe in the Gospels were it not for the Authority of the Catholic Church. [St. Augustine]
36. I never approved of a schism nor will I approve of it for all eternity... That the Roman Church is more honored by God than all others is not to be doubted... Though nowadays everything is in a wretched state, it is no ground for separating from the Church. On the contrary, the worse things are going, the more should we hold close to Her, for it is not by separating from the Church that we can make Her better... There is no sin, no amount of evil, which should be permitted to dissolve the bond of charity or break the bond of unity of the Body. [Martin Luther, Letter to Pope Leo X, Jan 6, 1519]
37. There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism; another denies the Sacraments; a third believes that there is another world between this and the Last Day. Some teach that Christ is not God; some say this, some say that. There is no rustic so rude(mentary) but that; if he dreams or fancies anything, it must be the whisper of the Holy Spirit and he himself is a prophet. [Martin Luther, 1525]
38. We concede - as we must - that, what the Catholic Church says is true: that the Papacy has God's word and the office of the Apostles; and that we have received Holy Scripture, Baptism, the Sacraments, and the pulpit from them. What would we know of these if it were not for them. [Martin Luther, Sermons on the Gospel of John Chap 14-16, 1537]
39. It is less a difficulty that Papal Supremacy was not formally acknowledged until the second century, than that there was no formal acknowledgement on the part of the Church of the doctrine of the Holy Trinity till the fourth. No doctrine is defined till violated. [John Henry Newman, An Essay on the Development of Christian Doctrine, 1845 A.D.]
40. The Church makes regulations about faith and morals just the opposite from the ways that secular governments make laws. Our congresses and parliaments react to new situations by making new kinds of laws, but the Church reacts to a new situation by articulating the Gospel in light of that situation. [Kevin Orlin Johnson, Ph.D., Why do Catholics do That? P 15, 1994]
3. Personal Interpretation
1. Scripture
1. The simple believes every word, but the prudent considers well his steps. [Proverbs 14:15]
2. Jesus said to them (the Sadducees), "You are misled because you don't know the scriptures or the power of God. At the resurrection they neither marry nor are given in marriage but are like the angels in heaven. And concerning the resurrection of the dead, have you not heard what was said to you by God. 'I AM the God of Abraham, the God of Isaac, and the God of Jacob?' He is not the God of the dead but of the living."[Mt 22:29-32]
3. As for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God told him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' He is not the God of the dead but of the living. You are greatly misled. [Mk 12:26,27]
4. Then the devil led Him to Jerusalem, made Him stand on the parapet of the temple and said to Him, "If You are the Son of God, throw Yourself down from here, for it is written, "He will command His angels concerning You, to guard you, with their hands they will support You, lest You dash Your foot against a stone." Jesus said to him in reply, "It also says, You shall not put the Lord, your God, to the test." When the devil had finished every temptation, he departed from Him for a time. [Lk 4:9-13]
5. Philip ran up and heard him reading Isaiah the Prophet and said, "Do you understand what you are reading?" He replied, "How can I, unless someone instructs me?"[Act 8:30,31]
6. Watch those who cause dissention contrary to doctrine they serve their own belly. [Rm 16:17]
7. The things of God no one knows but the Spirit of God. These things we also speak, not in words taught by human wisdom, but in the learning of the Spirit. [1 Cor 2:11-13]
8. At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. [1 Cor 13:12]
9. He gave some as Apostles, Prophets, Evangelists, Pastors, and Teachers to equip the Holy Ones for the work of ministry, for building up the Body of Christ, until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ, so we may no longer be infants, tossed by waves and swept along by every wind of teaching arising from human trickery, from their cunning in the interests of deceitful scheming. [Eph 4:11-14]
10. Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions, and mutual friction among people with corrupted minds, who are deprived of the truth. [1 Tm 6:3-5]
11. But understand this: there will be terrifying times in the last days. People will be self-centered and lovers of money, proud, haughty, abusive, disobedient to their parents, ungrateful, irreligious, callous, implacable, slanderous, licentious, brutal, hating what is good, traitors, reckless, conceited, lovers of pleasure rather than lovers of God, as they make a pretense of religion but deny its power. Reject them. For some of these slip into homes and make captives of women weighed down by sins, led by various desires, always trying to learn but never able to reach a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so they also oppose the truth - people of depraved mind, unqualified in the faith. But they will not make further progress, for their foolishness will be plain to all, as it was with those two. [2 Tm 3:1-9]
12. Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be carried away by all kinds of strange teachings. It is good to have our hearts strengthened by grace and not by foods which do not benefit those who live by them. We have an alter from which those who serve the tabernacle have no right to eat. Through Him let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess His name. Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow. Greetings to all of your leaders and to all the holy ones. Those from Italy send you greetings. Grace be with all of you. [Hb 13:7-10,15,17,24,25]
13. We possess the prophetic message that is altogether reliable. You will do well to be attentive to it, ...Know this first of all, that there is no prophecy of the scripture that is a mater of personal interpretation, for no prophecy ever came through human will; but rather human beings moved by the Holy Spirit spoke under the influence of God. [2 Pt 1:19-21]
14. For if they, having escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, again become entangled and overcome by them, there last condition is worse than their first. For it would have been better for them not to have known the way of righteousness than after knowing it to turn back from the Holy Commandment handed down to them. [2 Pt 2:20-21]
15. I am trying to stir up your sincere disposition to recall the words previously spoken by the Holy Prophets and the commandments of the Lord and Savior through your Apostles. Consider the patience of the Lord as Salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, speaking of these things as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other Scriptures. [2 Pt 3:1-2,15-16]
16. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like Him, for we shall see Him as He is. [1 Jn 3:2]
17. Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. But know ye the Spirit of God; every spirit that confesses that Jesus Christ is come in the flesh is of God. [1 Jn 4:1-2]
2. Quotes
1. Having founded and built the Church, the blessed apostles entrusted the episcopal office to Linus, who is mentioned by Paul in the Epistles to Timothy; Linus was succeeded by Anacletus; after him in the third place from the apostles, the Bishopric fell to Clement, who had seen the blessed apostles and conversed with them, and still had their preaching ringing in his ears and their Authentic Tradition before his eyes. And he was not the only one; there were still many people alive who had been taught by the apostles ... In the same order and same succession the authentic Tradition received from the apostles and passed down by the Church, and preaching of the Truth, have been handed on to us. [St. Irenaeus, Against Heresies 3:3:2, 180 A.D.]
2. There are as many sects and beliefs as there are heads. This fellow will have nothing to do with baptism; another denies the Sacraments; a third believes that there is another world between this and the Last Day. Some teach that Christ is not God; some say this, some say that. There is no rustic so rude(mentary) but that; if he dreams or fancies anything, it must be the whisper of the Holy Spirit and he himself is a prophet. [Martin Luther, 1525]
3. Critical scholarship of itself is not the ultimate source of full interpretation of the Sacred Texts. The interpretation is the gift of the Holy Spirit given to the Church and guarded by the Magisterium. [National Catechetical Directory, 60]
4. Now this heresy of your does not receive certain Scriptures and which ever of them it does receive, it perverts by means of additions and dimenutions, for the accomplishment of its own purpose; not in their entirety; but even when it does receive any upto a certain point as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text. [Tertullian, Prescription Against Heretics 17, 200 A.D.]
5. If the world last long it will be again necessary, on account of the different interpretations of Scripture which now exist, that to preserve the unity of the faith we should receive the councils and decrees of the Catholic Church and fly to them for refuge. [Martin Luther, Letter to Zwingli, A.D.]
4. Papacy/Infallibility
1. Scripture
1. See now, Amariah is high priest over you in everything that pertains to the Lord, and Zebadiah, son of Ishmael, is leader of the house of Judah in all that pertains to the king, and the Levites will be your officials. Act firmly and the Lord will be with the good. [2 Chr 19:11]
2. I will clothe him with your robe, and gird him with your sash. He shall be a father to the inhabitants of Jerusalem, and to the house of Judah. I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open. I will fix him like a peg in a sure spot, to be a place of honor for his family; On him shall hang all the glory of his family. [Is 22:21-24]
3. I will clothe him with Your robe, and gird him with Your sash, and give over to him Your authority. He shall be a Father to the inhabitants of Jerusalem, and to the House of Judah. I will place the Key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open. [Is 23:22-23]
4. This is the covenant with them which I myself have made, says the Lord: My Spirit which is upon you and my words that I have put into your mouth shall never leave your mouth, nor the mouths of your children, nor the mouths of your children's children from now on and forever, says the Lord. [Is. 59:21]
5. Then He summoned His Twelve Disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. The names of the Twelve Apostles are these: First, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John; Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddues; Simon the Cananean, and Judas Iscariot who betrayed Him. [Mt 10:1-4]
6. When the disciples saw Him walking on the sea they were terrified. "It is a ghost,"they said, and they cried out in fear. At once Jesus spoke to them, "take courage it is I; do not be afraid." Peter spoke to Him in reply, "Lord, if it is You, command me to come to you on the water." He said, "Come." Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how strong the wind was he became frightened; and, began to sink, he cried out, "Lord, save me!" Immediately Jesus stretched out his hand and caught him, and said to him, "O you of little faith, why did you doubt?" After they got into the boat, the wind died down. [Mt 14:26-32]
7. When Jesus went into the region of Caesarea Philippi he asked His disciples, 'Who do people say that the Son of Man is?' They replied, 'Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.' He said to them, 'But, who do you say that I am?' Simon Peter said in return, 'You are the Messiah, the Son of the living God.' Jesus said to him in reply, 'Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but My heavenly Father. And so I say to you, you are Peter (Kepha) and on this rock (Kepha) I build My church, and the gates of the netherworld shall not prevail against it. I will give you the Keys to the Kingdom of Heaven. Whatever you bind on earth shall be bound in Heaven; and whatever you loose on earth shall be loosed in Heaven.' [Mt 16:13-19]
8. After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters--one for you, one for Moses and one for Elijah." While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" 6When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. "Get up," he said. "Don't be afraid." When they looked up, they saw no one except Jesus. [Mt 17:1-8]
9. When they came to Capernaum, the collectors of the temple tax approached Peter and said, "Doesn't your teacher pay the temple tax?" "Yes,"he said. When Peter came into the house, before he had time to speak, Jesus asked him, "What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?" When Peter said, "From foreigners." Jesus said to him, "Then the subjects are exempt. But that we may not offend them, go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for Me and for you."[Mt 17:24-27]
10. (Jesus said to His disciples,) "If your brother sins, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses' If he refuses to listen to them, tell the church. If he refuses even to listen to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered in My name, there am I in the midst of them." Then Peter approached asking Him, "Lord if my brother sins against me, how often must I forgive him?"[Mt 18:15-21]
11. Then Jesus spoke to the crowds and to His disciples, saying, "The scribes and Pharisees have taken their seat on the chair of Moses. Therefore, do and observe all things whatsoever they tell you. [Mt 23:1-3]
12. He appointed the Twelve: Simon. Whom He named Peter, James, son of Zebedee, and John the brother of James, whom he named Boangerges, that is the son of thunder; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddues, Simon the Cananean, and Judas Iscariot who betrayed Him. [Mk 3:16-19]
13. And He asked them, "But who do you say that I am?" Peter said to Him in reply, "You are the Messiah."[Mk 8:29]
14. Peter began to say to Him, "We have given up everything and followed You."[Mk 10:28]
15. Go and tell His disciples and Peter, "He is going before you to Galilee; there you will see Him as He told you."[Mk 16:7]
16. Getting into one of the boats, the one belonging to Simon, He asked him to put out a short distance from the shore. Then He sat down and taught the crowds from the boat. After He had finished speaking He said to Simon, "Put out into deep water and lower your nets for a catch." Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets." When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boats to come to help them. They filled both boats so that they were in danger of sinking. Jesus said to Simon, "From now on you will be catching men."[Lk 5:3-7,10]
17. From them He chose Twelve: Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon whom was called a Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor. [Lk 6:13-16]
18. He took Peter, John, and James and went up the mountain to pray. Peter and his companions had been overcome by sleep. But becoming fully awake they saw His glory. As they were about to part from Him, Peter said to Jesus, "Master, it is good that we are here."[Lk 9:28,32,33]
19. After this the Lord appointed seventy-two others whom He sent ahead of Him in pairs to every town and place He intended to visit. He said to them, "The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for His harvest. Whoever listens to you, listens to Me. [Lk10:1,2,16]
20. Then Peter said, "Lord, is this parable meant for us or for everyone?" And the Lord replied, "Who, then, is the faithful and prudent steward whom the Master will put in charge of His servants to distribute."[Lk 12:41,42]
21. Simon, Simon, behold Satan has demanded to sift all of you like wheat, But I have prayed that your own faith not fail; and once you have turned back, you must strengthen your brothers. [Lk 22:31,32]
22. The Lord has truly been raised and has appeared to Simon. [Lk 24:34]
23. He first found his own brother Simon and told him, "We have found the Messiah." Then he brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you will be called Kephas,"(which is translated Peter.) [Jn 1:41,42]
24. Jesus said to the Twelve, "Do you also want to leave?" Simon Peter answered Him, "Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God."[Jn 6:67-69]
25. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, and one shepherd. [Jn 10:16]
26. He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus replied, "You do not realize now what I am doing, but later you will understand." "No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I wash you, you have no part with me." "Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!" Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." [Jn 13:6-10]
27. Amen, amen, I say to you, whoever receives the one I send receives Me, and whoever receives Me receives the one who sent Me. [Jn 13:20]
28. (Jesus said to His disciples,) "I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, He will guide you into all the truth; for He will not speak of His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. He will glorify Me, for He will take what is mine and declare it to you. All that the Father has is Mine; therefore I said that He will take what is Mine and declare it to you." [Jn 16:12-15]
29. I pray not only for them, but also for those who will believe in me through their word. [Jn 17:20]
30. Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there and the cloth that had covered His head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. [Jn 20:3-8]
31. Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord, you know that I love You." He said to him, "Feed My lambs." He then said to him a second time, "Simon, son of John, do you love Me?" He said to Him, "Yes Lord, you know that I love You." He said to him, "Tend My sheep." He said to him the third time, "Simon, son of John, Do you love Me?" Peter was distressed that He had said to him a third time, "Do you love Me?" And he said to Him, "Lord, You know everything; You know that I love You." Jesus said to him, "Feed my sheep."[Jn 21:15-17]
32. When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James. All these devoted themselves with one accord to prayer. [Act 1:13,14]
33. During those days Peter stood up in the midst of the brothers. He said, "My Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke before hand through the mouth of David, concerning Judas. Therefore; it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us, beginning from the baptism of John until the day on which He was taken up from us, become with us a witness to His resurrection. [Act 1:15,16,21,22]
34. Then Peter stood up with the Eleven, raised his voice, and proclaimed to them, "You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words. These people are not drunk as you suppose, for it is only nine o’clock in the morning. No, this is what was spoken through the prophet Joel: ‘It will come to pass in the last days,’ God says, ‘that I will pour out a portion of My Spirit upon all flesh. Your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams. Indeed, upon My servants and My handmaids I will pour out a portion of my Spirit In those days and they shall prophesy. And I will work wonders in the heavens above and signs on the earth below: blood, fire, and a cloud of smoke. The sun shall be turned to darkness, and the moon to blood, before the coming of the great and splendid day of the Lord.’ You who are Isrealites, hear these words. Jesus the Nazorean was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through Him in your midst, as you yourselves know. This man, delivered up by the set plan and foreknowledge of God, you killed using lawless men to crucify Him. But God raised Him up, releasing Him from the throes of death; because it was impossible for Him to be held by it. For David says of Him: "I saw the Lord ever before me, with Him at my right hand I shall not be disturbed. Therefore my heart has been glad and my flesh, to, will dwell in hope, because you will not abandon my soul to the nether world, nor will you suffer your holy one to see corruption. You have made known to me the paths of life; you will fill me with joy in your presence.’ My brothers, one can confidently say to you about the partiarch David that he died and was buried, and his tomb is in our midst to this day. But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne, he forsaw and spoke of the resurrection of the Messiah, that neither was he abandoned to the netherworld nor did his flesh see corruption. God raised this Jesus; of this we are all witnesses. Exhaulted at the right hand of God, he received the promise of the Holy Spirit from the Father and poured it forth, as you see and hear. For David did not go up into heaven, but he himself said: ‘The Lord said to my Lord, "Sit at my right hand until I make your enemies your footstool."’ Therefore let the whole house of Israel know for certain that God has made Him both Lord and Messiah, this Jesus whom you crucified." Now when they heard this, they were cut to the heart, and they asked Peter and the other Apostles, "What are we to do, my brothers?" Peter said to them, "Renent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call." He testified with many other arguments, and was exhorting them, "Save yourselves from this corrupt generation." Those who accepted his message were baptized, and about three thousand persons were added that day. [Act 2:14-41]
35. When they heard this, (Peter's words,) they were cut to the heart, and they asked Peter and the other Apostles, "What are we to do, my brothers." Peter said to them, "Repent and be baptized."[Act 2:37,38]
36. Peter said, "I have neither silver nor gold, but what I have I give you: in the Name of Jesus Christ the Nazorean, rise and walk." Then Peter took him by the right hand and raised him up. [Act 3:6,7]
37. When Peter saw this, he addressed the people. [Act 3:12]
38. A man named Ananias, however, with his wife Sapphira, sold a piece of property. He retained for himself, with his wife’s knowledge, some of the purchase price, took the remainder, and put it at the feet of the Apostles. But Peter said, "Ananias, why has Satan filled your heart so that you lied to the Holy Spirit and retained a part of the price of the land? While it remained unsold, did it not remain yours? And when it was sold, was it not still under your control? Why did you contrive this deed? You have lied not to human beings, but to God." When Ananias heard these words, he fell down and breathed his last, and great fear came upon all who heard of it. The young men came and wrapped him up, then carried him out and buried him. After and interval of about three hours, his wife came in, unaware of what had happened. Peter said to her, "Tell me, did you sell the land for this amount?" She answered, "Yes, for that amount." Then Peter said to her, "Why did you agree to this test of the Spirit of the Lord? Listen, the footsteps of those who have buried you husband are at the door, and they will carry you out." At once, she fell down at his feet and breathed her last. When the young men entered the yfound her dead, so they carried her out and buried her beside her husband. And great fear came upon the whole Church and upon all who heard of these thing. [Act 5:1-11]
39. Peter responded, "Can anyone withhold the water for baptizing these people, who have received the Holy Spirit even as we have?" He ordered them to be baptized in the Name of Jesus Christ. [Act 10:46-48]
40. When Peter went up to Jerusalem the circumcised believers confronted him saying, "You entered the house of uncircumcised people and ate with them." Peter began and explained it to them step by step, saying, "I was at prayer in the city of Joppa when in a trance I had a vision, something resembling a large sheet coming down, lowered from the sky by its four corners, and it came to me. Looking intently into it, I observed and saw the four legged animals of the earth, the wild beasts, the reptiles, and the birds of the sky. I also heard a voice say to me, 'Get up, Peter, slaughter and eat.' But I said, 'Certainly not sir, because nothing profane or unclean has ever entered my mouth.' But a second time a voice from heaven answered, 'What God has made clean, you are not to call profane.' This happened three times, and then everything was drawn up into the sky. Just then three men appeared at the house where we were, who had been sent to me from Caesarea. The spirit told me to accompany them without discriminating. These six brothers also went with me, and we entered the man's house. He related to us how he had seen the angel standing in his house, saying, 'Send someone to Joppa and summon Simon who is called Peter, who will speak words to you by which you and all your household will be saved.' As I began to speak, the Holy Spirit fell upon them as it had upon us at the beginning, and I remembered the word of the Lord, how He had said, 'John baptized with water but you will be baptized with the Holy Spirit.' If God gave them the same gift He gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?" When they heard this, they stopped objecting and glorified God, saying, "God has then granted life giving repentance to the Gentiles too."[Act 11:1-18]
41. The Apostles and the presbyters met together to see about this matter. After much debate had taken place, Peter got up and said to them, 'My brothers, you are well aware that from early days God has made His choice among you that through my mouth the gentiles would hear the Word of the Gospel and believe. [Act 15:6,7]
42. As they traveled from city to city, they handed on to the people for observance the decisions reached by the apostles and presbyters in Jerusalem. [Act 16:4]
43. But how can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach? And how can people preach unless they are sent? [Rm 10:15]
44. Now I am reminding you, brothers, of the Gospel I preached to you, which you indeed received and in which you also stand. Through it you are also being saved, if you hold fast to the word I preached to you. Unless you believed in vain. I hand on to you what I myself received: that Christ died for our sins in accordance with the scriptures; that He was buried; that He was raised on the third day in accordance with the Scriptures; that He appeared to Kephas, then to the Twelve. After that, He appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep. After that He appeared to James, then to all the apostles. Last of all, as to one born abnormally, He appeared to me. [1 Cor 15:1-8]
45. We are ambassadors for Christ, as if God were appealing through us. [2 Cor 5:20]
46. After three years I went up to Jerusalem to confer with Kephas and remained with him for 15 days. [Gal 1:18]
47. I originally preached to you, and you did not show disdain or contempt because of the trial caused you by my physical condition, but rather received me as an angel of God, as Christ Jesus. [Gal 4:14]
48. Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be carried away by all kinds of strange teachings. It is good to have our hearts strengthened by grace and not by foods which do not benefit those who live by them. We have an alter from which those who serve the tabernacle have no right to eat. Through Him let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess His name. Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow. Greetings to all of your leaders and to all the holy ones. Those from Italy send you greetings. Grace be with all of you. [Hb 13:7-10, 15, 17, 24, 25]
49. The household of God, built upon the foundation of the Apostles and the Prophets, with Christ Jesus Himself as the capstone. [Eph 2:20]
50. The chosen one at Babylon (Rome) sends you greetings, as does Mark, my son. [1 Pt 5:13]
51. To Him who loves us and freed us from our sins by His own Blood, who has made us a royal nation of priests in the service of His God and Father. [Rv 1:5,6]
52. You made of them a kingdom, and priests to serve our God, and they shall reign on earth. [Rv 5:10]
2. Quotes
1. You will give us joy and gladness if, obedient to what we have written through the Holy Spirit, you root out the lawless anger of your jealousy, [Pope Clement of Rome, First Epistle to the Corinthians 59:63, 80 A.D.]
2. Be on your guard, [therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as 'a snare upon a watch-tower, and as a net which is spread out.' For' he that does not heal himself in his own works, is the brother of him that destroys himself.' If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for "He is nigh unto those that fear Him.' And says He, 'Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?' And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God? And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments. [St Ignatius of Antioch, Epistle to the Trallians 7, 110 A.D.]
3. Simon Cephas answered and said, 'You are the Messiah, the Son of the living God.' Jesus answered and said unto him, 'Blessed are you, Simon son of Jonah: flesh and blood has not revealed it unto thee, but my Father which is in heaven. And I say unto thee also, that you are Cephas, and on this rock will I build my Church; and the gates of hades shall not prevail against it. [Tatian the Syrian, The Diatesseron 23, 170 A.D.]
4. Having founded and built the Church, the blessed apostles entrusted the episcopal office to Linus, who is mentioned by Paul in the Epistles to Timothy; Linus was succeeded by Anacletus; after him in the third place from the apostles, the Bishopric fell to Clement, who had seen the blessed apostles and conversed with them, and still had their preaching ringing in his ears and their Authentic Tradition before his eyes. And he was not the only one; there were still many people alive who had been taught by the apostles ... In the same order and same succession the authentic Tradition received from the apostles and passed down by the Church, and preaching of the Truth, have been handed on to us. [St. Irenaeus, Against Heresies 3:3:2, 180 A.D.]
5. Peter and Paul were evangelizing in Rome and laying the foundation of the Church. [St. Irenaeus, Against Heresies 3:3:3, 180 A.D.]
6. Was anything withheld from the knowledge of Peter, who is called 'the rock on which the Church would be built' [Matt. 16:18] with the power of 'loosing and binding in heaven and on earth' [Matt. 16:19]? [Tertullian, On the Prescription of Heretics 22, 200 A.D.]
7. But if Peter was reproved because, after having lived with the Gentiles, he separated himself from their company out of respect for persons, surely this was a fault in his behavior, not in his teaching . . . But then, let's assume that all have fallen into some error, that the Apostle also was deceived in the testimony he gave in favor of some, that the Holy Spirit had regard to none of them so as to guide them into all truth, even though He was sent by Christ and asked of the Father for this, that He might be the Teacher of Truth. Let's assume that He, the Steward of God, the deputy of Christ, neglected His office, allowing the churches to think and believe differently in the meantime about what He Himself preached to the apostles. Is it then probable that so many and such great churches should have 'gone astray' into the same faith? [Tertullian, On the Prescription of Heretics 23-28, 200 A.D.]
8. [T]he Lord said to Peter, 'On this rock I will build my Church, I have given you the keys of the kingdom of heaven [and] whatever you shall have bound or loosed on earth will be bound or loosed in heaven' [Matt. 16:18-19] . . . What kind of man are you, subverting and changing what was the manifest intent of the Lord when he conferred this personally upon Peter? Upon you, he says, I will build my Church; and I will give to you the keys. [Tertullian, On Modesty 21:9-10, 220 A.D.]
9. Be it known to you, my lord, that Simon [Peter], who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the foundation of the Church, and for this end was by Jesus Himself, with His truthful mouth, named Peter. [St Clement, Letter of Clement to James 2, 221 A.D.]
10. [Simon Peter said to Simon Magus in Rome:] For you now stand in direct opposition to me, who am a firm rock, the foundation of the Church [Matt. 16:18] [St Clement, Clementine Homilies 17:19, 221 A.D.]
11. Look at [Peter], the great foundation of the Church, that most solid of rocks, upon whom Christ built the Church [Matt. 16:18]. And what does our Lord say to him? 'Oh you of little faith,' he says, 'why do you doubt?' [Matt. 14:31] [Origen, Homilies on Exodus 5:4, 248 A.D.]
12. The Lord says to Peter: 'I say to you,' he says, 'that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it. And to you I will give the keys of the kingdom of heaven . . . ' [Matt. 16:18-19] On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. . . . If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church? [St Cyprian of Carthage, The Unity of the Catholic Church 4, 251A.D.]
13. The heretics dare to sail off and carry letters from profane schismatics to the chair of Peter, to the first of Churches from which first came the unity of the priesthood. Don't they know that they are Romans there, whose faith was praised by the preaching of the apostle, and among whom faithlessness can have no influence? [St. Cyprian of Carthage, Letter 59 to Pope Cornelius 14, 252 A.D.]
14. There is one God and one Christ, and one Church, and one chair founded on Peter by the word of the Lord. It is not possible to set up another altar or for there to be another priesthood besides that one altar and that one priesthood. Whoever has gathered elsewhere is scattering. [St Cyprian of Carthage, Letters 43[40]:5, 253 A.D.]
15. There [John 6:68-69] speaks Peter, upon whom the Church would be built, teaching in the name of the Church and showing that even if a stubborn and proud multitude withdraws because it does not wish to obey, yet the Church does not withdraw from Christ. The people joined to the priest and the flock clinging to their shepherd are the Church. You ought to know, then, that the bishop is in the Church and the Church in the bishop, and if someone is not with the bishop, he is not in the Church. They vainly flatter themselves who creep up, not having peace with the priests of God, believing that they are secretly [i.e., invisibly] in communion with certain individuals. For the Church, which is one and Catholic, is not split nor divided, but it is indeed united and joined by the cement of priests who adhere one to another. [St Cyprian of Carthage, Letters 66[69]:8, 253 A.D.]
16. But what is his error . . . who does not remain on the foundation of the one Church which was founded upon the rock by Christ [Matt. 16:18], can be learned from this, which Christ said to Peter alone: 'Whatever things you shall bind on earth shall be bound also in heaven; and whatever you loose on earth, they shall be loosed in heaven' [Matt. 16:19.] [Firmilian, collected in Cyprian's Letters 74[75]:16, 253 A.D.]
17. [Pope] Stephen [I] . . . boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid [Matt. 16:18] . . . [Pope] Stephen . . . announces that he holds by succession the throne of Peter. [Firmilian, collected in Cyprian's Letters 74[75]:17, 253 A.D.]
18. It is said that Peter's first epistle, in which he makes mention of Mark, was composed at Rome itself, and that he himself indicates this, referring to the city figuratively as Babylon. [Eusebius Pamphilius of Caesarea, Church History 2:5:4, 302 A.D.]
19. Peter, the first chosen of the apostles, having been apprehended often and thrown into prison and treated with ignominy, at last was crucified in Rome. [Peter of Alexandria, De Paenitentia Canon 9, 308 A.D.]
20. "For, if the order of succession of Bishops is to be considered, how much more surely, truly and safely do we number them from Peter, to whom, as representing the whole Church, the Lord said: "Upon this rock I will build my church and the gates of hell shall not prevail against it." For, to Peter succeeded Linus, to Linus Clement, to Clement Anacletus, to Anacletus, Evaristus... [St. Augustine, Letters, 53]
21. In the second year of the two hundredth and fifth olympiad (42 A.D.,) the apostle Peter after he has established the Church in Antioch, is sent to Rome, where he remains as Bishop of that city, preaching the Gospel for twenty five years. [Eusebius Pamphilius of Caesarea, Chronicon 42, 311 A.D.]
22. When Nero was already reigning, Peter came to Rome. Where, in virtue of the performance of certain miracles which he worked by the power of God which had been given to him, he converted many to righteousness and established a firm and steadfast temple to God. [Lactantius, De Mortibus Persecutorum 2:5, 315 A.D.]
23. After the martyrdom of Paul and Peter, the first man to be appointed Bishop of Rome was Linus. ... Linus, who is mentioned in the Second Epistle to Timothy as being with Paul in Rome, as stated above was the first after Peter to be appointed Bishop of Rome. Clement again, who became the third Bishop of Rome ... to Miltiades. [Eusebius Pamphilius of Caesarea, The History of the Church, 3, 324 A.D.]
24. [Jesus said:] Simon, my follower, I have made you the foundation of the holy Church. I betimes called you Peter, because you will support all its buildings. You are the inspector of those who will build on Earth a Church for me. If they should wish to build what is false, you, the foundation, will condemn them. You are the head of the fountain from which my teaching flows; you are the chief of my disciples. [Ephraim the Syrian, Homilies 4:1, 351 A.D.]
25. You cannot deny that you are aware that in the city of Rome the episcopal chair was given first to Peter; the chair in which Peter sat, the same who was head - that is why he is also called Cephas ["Rock"] - of all the apostles; the one chair in which unity is maintained by all. [Optatus, The Schism of the Donatists 2:2, 367 A.D.]
26. [Christ] made answer: 'You are Peter, and upon this rock will I build my Church . . . ' Could he not, then, strengthen the faith of the man to whom, acting on his own authority, he gave the kingdom, whom he called the rock, thereby declaring him to be the foundation of the Church [Matt. 16:18]? [St Ambrose of Milan, The Faith 4:5, 379 A.D.]
27. The church at Rome has been placed at the forefront, not by the conciliar decision of other churches, but has received the primacy by the Evangelists voice of our Lord and Savior who says, "You are Peter, and upon this rock I will build My Church and the gates of hell will not prevail against it; and I will give to you the keys of the kingdom of heaven, and whatever you shall have bound on earth will be bound in heaven, and whatever you have loosed on earth shall be loosed in heaven." The first See, therefore, is that of Peter the Apostle, that of the Roman Church, which has neither stain nor blemish. [Damasus, Decree of Pope Damasus 2:3, 382 A.D.]
28. Likewise it is decreed . . . that it ought to be announced that . . . the holy Roman Church has not been placed at the forefront [of the churches] by the conciliar decisions of other churches, but has received the primacy by the evangelic voice of our Lord and Savior, who says: 'You are Peter, and upon this rock I will build my Church, and the gates of hell will not prevail against it; and I will give to you the keys of the kingdom of heaven . . . ' [Matt. 16:18-19]. The first see, therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it. [Pope Damasus I, Decree of Damasus 3, 382 A.D.]
29. It is to Peter that he says: 'You are Peter, and upon this rock I will build my Church' [Matt. 16:18]. Where Peter is, there is the Church. And where the Church, no death is there, but life eternal. [St Ambrose of Milan, Commentary on Twelve Psalms of David 40:30, 389 A.D.]
30. 'But,' you [Jovinian] will say, 'it was on Peter that the Church was founded' [Matt. 16:18]. Well . . . one among the twelve is chosen to be their head in order to remove any occasion for division. [St Jerome, Against Jovinian 1:26, 393 A.D.]
31. I follow no leader but Christ and join in communion with none but your blessedness [Pope Damasus I], that is, with the chair of Peter. I know that this is the rock on which the Church has been built. Whoever eats the Lamb outside this house is profane. Anyone who is not in the ark on Noah will perish when the flood prevails. [St Jerome, Letters 15:2, 396 A.D.]
32. There are many other things which most rightly keep me in the bosom of the Catholic Church. The consensus of peoples and nations keeps me, authority established by miracles, nourished on hope, increased by charity, made stable by antiquity keeps me, the succession of the priesthood, from the very see of Peter the Apostle to whom the Lord commended the care of His sheep after His resurrection up to the present pontificate keeps me, finally the very name Catholic keeps me, for it is not without reason that among so many heresies only this Church obtains it, so that even though all heretics want to call themselves "catholic," nevertheless when some visitor to a city asks 'Where is the Catholic Church?' no heretic would dare show him his own basilica or meeting house . . . Should you meet someone who does not yet believe the Gospel, how would you reply to him were he to say 'I do not believe'? For my part I would not believe the Gospel, except as moved by the authority of the Catholic Church. [St. Augustine, Against the Letter of Mani called "Fundamental" 4-5, 397 A.D.]
33. If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them [the bishops of Rome] from Peter himself, to whom, as to one representing the whole Church, the Lord said, 'Upon this rock I will build my Church, and the gates of hell shall not conquer it.' Peter was succeeded by Linus, Linus by Clement . . . In this order of succession a Donatist bishop is not to be found. [St Augustine, Letters 53:1:2, 412 A.D.]
34. My brothers and sisters, please share my anxiety and concern. Wherever you find such people, don't keep quiet about them, don't be perversely soft-hearted . . . Argue with them when they speak against grace, and if they persist bring them to us. You see, there have already been two councils about this matter, and their decisions sent to the Apostolic See, from there rescripts approving them have been sent back here. The case is finished, if only the error were finished too, sometime! [St. Augustine, Sermon 131 10, 417 A.D.]
35. Philip, the presbyter and legate of the Apostolic See [Rome], said: 'There is no doubt, and in fact it has been known in all ages, that the holy and most blessed Peter, prince and head of the Apostles, pillar of the faith, and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race, and that to him was given the power of loosing and binding sins: who down even to to-day and forever both lives and judges in his successors.' [Council of Ephesus, Acts of the Council session 3, 431 A.D.]
36. Steadfast in the fear of God, and in faith immovable, upon [St. Patrick] as upon Peter the [Irish] church is built; and he has been allotted his apostleship by God; against him the gates of hell prevail not. [Sechnall of Ireland, Hymn in Praise of St. Patrick 3, 444 A.D.]
37. Our Lord Jesus Christ . . . has placed the principal charge on the blessed Peter, chief of all the apostles . . . He wished him who had been received into partnership in his undivided unity to be named what he himself was, when he said: 'You are Peter, and upon this rock I will build my Church' [Matt. 16:18], that the building of the eternal temple might rest on Peter's solid rock, strengthening his Church so surely that neither could human rashness assail it nor the gates of hell prevail against it. [Pope Leo I, Letters, 10:1, 445 A.D.]
38. In all things we exhort you, honorable brother, that you obediently attend to the things which have been written down by the Most Blessed Pope of the city of Rome, since Blessed Peter, seated and presiding in his own see, offers the truth of the faith to those who are seeking it. For we out of zeal for peace and for the faith cannot hear cases regarding the faith without the consent of the bishop of the city of Rome. [St. Peter Chrysologus, Letter to Eutyches 2, 449 A.D.]
39. Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod, together with the thrice blessed and all-glorious Peter the Apostle, who is the rock and foundation of the Catholic Church, and the foundation of the orthodox faith, has stripped him [Dioscorus] of the episcopate. [Council of Chalcedon, Acts of the Council, session 3, 451A.D.]
40. The Lord has allowed us to endure no harm in the person of our brothers, but rather He has backed up with the irrevocable consent of the whole brotherhood what He had already laid down through our ministry, to show that what had been first formulated by the foremost See of Christendom, and had been received by the judgement of the whole Christian world, had truly proceeded from Himself: that in this too the members might be one with the Head. [St Leo the Great, Letter 120 to Theodoretus 1, 453 A.D.]
41. That which the Roman Church, which has the loftiest place on the earth, teaches and holds, so does the whole Christian world believe without hesitation for their justification, and does not delay to confess for their salvation. [St. Fulgentius of Ruspe, Letter 17 21, 519 A.D.]
42. I confess that I receive and revere as the four books of the Gospel so also the four Councils: the Nicene in which the perverse doctrine of Arius is overthrown, that of Constantinople also, in which the error of Eunomius and Macedonius is refuted, further the Council of Ephesus in which the impiety of Nestorius is condemned, and finally the Chalcedonian in which the depravity of Eutyches and Dioscorus is reprobated. These with full devotion I embrace and adhere to with the most entire approval, since on them as on a foursquare stone rises the structure of the holy faith, and whosoever, of whatever life and behavior he may be, does not hold fast to their solidity, even though he seem to be a stone, he lies outside the building . . . But all persons whom the aforesaid councils repudiate, I repudiate; those whom they venerate I embrace, since having been constituted by universal consent, he overthrows not them but himself who pretends to loose those whom they bind or to bind those whom they loose. Whosoever, therefore, thinks otherwise, let him be anathema. [St. Gregory the Great , Letter to John of Constantinople and the Other Patriarchs 1:25, 578 A.D.]
43. If the Roman See recognizes Pyrrhus to be . . . a heretic, it is certainly clear that everyone who condemns those who reject Pyrrhus condemns the See of Rome, that is he condemns the Catholic Church. I need hardly add that he excommunicates himself also . . . It is unjust that anyone who has been condemned and expelled by the Apostolic See of Rome for his errors should be honored at all, until he has been received by her, returning to her and to the Lord Himself, by a devout confession of the orthodox faith, by which alone he can receive holiness . . . Let him hurry to satisfy in everything the See of Rome, for if Rome is satisfied all will agree that he is orthodox. For he only speaks foolishly who thinks he can persuade people like me, without first satisfying and begging the most blessed Pope of the Romans, the Apostolic See which has received universal and supreme authority and power of binding and loosing over all the Holy Churches of God in the whole world from the Incarnate Son of God Himself, and also by the holy synods in their canons and definitions. With it the Word who is above the powers of heaven binds and looses in heaven also. Anyone who thinks he can satisfy others without imploring pardon of the most blessed Pope of Rome, is acting like someone who is accused of murder or some other crime and does not prove his innocence to the lawfully appointed judge, but to uselessly demonstrate his innocence to private persons who have no power to acquit him. [St. Maximus the Confessor , Letter to the Priest Marinus of Cyprus, 641 A.D.]
44. In no way can it be, Sir, that divine judgement be held equal to secular judgement . . . let him [the patriarch Nicephorus] make peace and unity by sending his synodical letters to the first see [of Rome], but if the emperor does not approve of this, and denies, as he already admits he does, the truth professed by Nicephorus, let a legation from each of the two parties be sent to the Roman See, and from thence will be received certitude in the faith. [St. Theodore the Studite , Letter 129, 813 A.D.].
45. Endowed with the See of the leader of the apostles, you became an outstanding minister of God, enriching, establishing, and increasing the church with divine dogmas. You were the prince of the sacred council and you adorned the throne of the head of the disciples; like a divine prince over the holy Fathers you confirmed the most sacred dogma. [Byzantine Liturgy, On the Feast of Pope St Sylvester Jan 2 at Lauds]
46. The pillar of orthodoxy, as the successor of Peter, endowed with his precedence and primacy, gave the divinely inspired definition of faith, appearing to the people of God like a new Moses, who, moved by God, engraved the teachings of the faith upon divinely stamped tablets, and who like a true patriarch fixed his tent in the City where the primacy and seat and order of the patriarchs now stand. [Byzantine Liturgy, On the Feast of St Leo the Great Feb 18 at Matins]
47. Why are you searching heavenward in search of my keys? Do you not understand, Jesus said, 'I gave them to Peter. They are indeed the keys of heaven, but they are not in heaven for I left them on earth.' This is Jesus talking, 'Peter's mouth is My mouth, his tongue is My key case. His keys are My keys. They are an office. They are a power, a command given by God through Christ to all of Christendom for the retaining and remitting of the sins of men.' [Martin Luther, 1530]
48. We concede - as we must - that, what the Catholic Church says is true: that the Papacy has God's Word and the office of the Apostles; and that we have received Holy Scripture, Baptism, the Sacraments, and the pulpit from them. What would we know of these if it were not for them. [Martin Luther, Sermons on the Gospel of John Chap 14-16, 1537]
49. The keys of the kingdom would be permitted to the chief steward in the royal household and with them goes plenary authority, unlimited power, total. [Interpreter's Bible - commentary on Mt 16:18]
2. Salvation and Justification
1. Salvation/Surety
1. Scripture
1. Heed the voice of the Lord, your God, and keep His commandments and statutes that are written in his book of the law, when you return to the Lord, your God, with all your heart and all your soul. For this command which I enjoin on you today is not too mysterious and remore for you. It is not up in the sky, that you should say, "Who will go up in the sky to get it for us and tell us of it, that we may carry it out?" Nor is it across the sea, that you should say, who will cross the sea to get it for us and tell us of it, that we may carry it out?" No, it is something very near to you, already in your mouths and in your hearts; you have only to carry it out. [Dt 30:10-14]
2. Give alms from your possessions. Do not turn your face away from any of the poor, and from God’s face will not be turned away from you. Son, give alms in proportion to what you own. If you have great wealth, give alms out of your abundance; if you have but a little, distribute even some of that. But do not hesitate to give alms; you will be storing up a goodly treasure for yourself against the day of adversity. Almsgiving frees one from death, and keeps one from going into the dark abode. Alms are a worthy offering in the sight of the Most High for all who give them. [Tb 4:7-11]
3. You will be secure, because there is hope; you will look about you and take your rest in safety. [Job 11:18]
4. For evil men will be cut off, but those who hope in the LORD will inherit the land. [Psalms 37:9]
5. Of forgiveness be not overconfident, adding sin upon sin. Say not: "Great is His mercy; my many sins He will forgive." For mercy and anger alike are with Him, upon the wicked alights His wrath. Delay not your conversion to the Lord, put it not off from day to day; for suddenly His wrath flames fourth; at the time of vengeance, you will be destroyed. [Sir 5:5-9]
6. For it is easy with the Lord on the day of death to repay man according to his deeds. A moment’s affliction brings forgetfulness of past delights; when a man dies, his life is revealed. Call no man happy before his death, for by how he ends, a man is known. [Sir 11:26-10]
7. "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. [Mt 5:17-20]
8. Not everyone who say to me, "Lord, Lord,"will enter the kingdom of heaven, but only the one who does the will of My Father in heaven. [Mt 7:21]
9. All men will hate you because of me, but he who stands firm to the end will be saved. [Mt 10:22]
10. "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; 8and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it. [Mt 10:37-39]
11. Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it. What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. [Mt 16:24-27]
12. At that time many will turn away from the faith and will betray and hate each other, and many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved. [Mt 24:10-13]
13. "When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. "Then the King will say to those on his right, `Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.' "Then the righteous will answer him, `Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?' "The King will reply, `I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.' "Then he will say to those on his left, `Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.' "They also will answer, `Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?' "He will reply, `I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.' "Then they will go away to eternal punishment, but the righteous to eternal life." [Mt 25:31-46]
14. Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels." [Mk 8:34-38]
15. All men will hate you because of me, but he who stands firm to the end will be saved. [Mk 13:13]
16. Why do you call me, "Lord, Lord," but do not do what I command? [Lk 6:46]
17. And he said, "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life." Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self? If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." [Lk 9:22-27]
18. I tell you, not one of those men who were invited will get a taste of my banquet.'" Large crowds were traveling with Jesus, and turning to them he said: "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters--yes, even his own life--he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple. [Lk 14:24-27]
19. Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. [Jn 3:5]
20. I solemnly assure you the man who hears My Word and has faith in Him who sent Me possesses eternal life. [Jn 5:24]
21. Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out--those who have done good will rise to live, and those who have done evil will rise to be condemned. [Jn 5:28-29]
22. I am the true vine, and My Father is the vine grower. He takes away every branch in Me that does not bear fruit, and everyone that does He prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you. Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in Me. I am the vine, you are the branches. Whoever remains in Me and I in him will bear much fruit, because without Me you can do nothing. Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned. If you remain in Me and My Words remain in you, ask for what ever you want and it will be done for you, by this is My Father glorified, that you bear much fruit and become My disciples. [Jn 15:1-8]
23. There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. [Act 4:12]
24. He then brought them out and asked, "Sirs, what must I do to be saved?" They replied, "Believe in the Lord Jesus, and you will be saved--you and your household." Then they spoke the word of the Lord to him and to all the others in his house. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptized. [Act 16:30-33]
25. Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." [Acts 23:6]
26. Now we know that God's judgment against those who do such things is based on truth. So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God's judgment? Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God's kindness leads you toward repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed. God "will give to each person according to what he has done." To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 0but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism. All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. [Rm 2:2-13]
27. Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. If those who are not circumcised keep the law's requirements, will they not be regarded as though they were circumcised? The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker. A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God. [Rm 2:25-29}
28. Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished--he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. For we maintain that a man is justified by faith apart from observing the law. Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law. What then shall we say that Abraham, our forefather, discovered in this matter? If, in fact, Abraham was justified by works, he had something to boast about--but not before God. What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness." Now when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works: "Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him." [Rm 3:20-4:8]
29. Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God. Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us. You see, at just the right time, when we were still powerless, Christ died for the ungodly. [Rm 5:1-6]
30. But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code. What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "Do not covet." [Rm 7:6-7]
31. Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; the sinful mind is hostile to God. It does not submit to God's law, nor can it do so. Those controlled by the sinful nature cannot please God. You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you. Therefore, brothers, we have an obligation--but it is not to the sinful nature, to live according to it. [Rm 8:1-12]
32. For in Hope we are saved. Now Hope sees for itself is not Hope. For who hopes for what is seen? But if we Hope for what we do not see, we wait with endurance. [Rm 8:24,25]
33. What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; but Israel, who pursued a law of righteousness, has not attained it. Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone." [Rm 9:30-32]
34. "Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me"? And what was God's answer to him? "I have reserved for myself seven thousand who have not bowed the knee to Baal." So too, at the present time there is a remnant chosen by grace. And if by grace, then it is no longer by works; if it were, grace would no longer be grace. What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened, as it is written: "God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day." [Rm 11:3-8]
35. See, then, the kindness and severity of God; severity toward those who fell, but God's kindness to you, provided you remain in His kindness; otherwise you too will be cut off. [Rm 11:22]
36. "Who has ever given to God, that God should repay him?" For from him and through him and to him are all things. To him be the glory forever! Amen. [Rm 11:35-36]
37. Be joyful in hope, patient in affliction, faithful in prayer. [Rm 12:12]
38. Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor. Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law. The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule: "Love your neighbor as yourself." Love does no harm to its neighbor. Therefore love is the fulfillment of the law. [Rm 13:7-10]
39. You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat. It is written: "`As surely as I live,' says the Lord, `every knee will bow before me; every tongue will confess to God.'" So then, each of us will give an account of himself to God. [Rm 14:10-12]
40. For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. [Rm 15:4]
41. And again, Isaiah says, "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him." May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. [Rm 15:12-13]
42. Get rid of the old yeast that you may be a new batch without yeast--as you really are. For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Feast, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth. I have written you in my letter not to associate with sexually immoral people--not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat. [1 Cor 5:7-11]
43. Now you have had yourselves washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. [1 Cor 6:11]
44. I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified. [1 Cor 9:27]
45. I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea, and all of them were baptized into Moses in the cloud and in the sea. All ate the same spiritual food, and all drank from a spiritual drink, for they drank from a spiritual rock that followed them, and the rock was Christ. Yet God was not pleased with most of them, for they were struck down in the desert. These things happened as examples for us, so that we might not desire evil things, as they did. And do not become idolaters, as some of them did, as twenty three thousand fell within a single day. Let us not test Christ as some of them did, and suffered death by serpents. Do not grumble as some of them did, and suffered death by the destroyer. These things happened to them as an example. And they have been written down as a warning to us, upon whom the end of the age has come. Therefore, whoever thinks he is standing secure should take care not to fall. [1 Cor 10:1-12]
46. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort. We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many. [2 Cor 1:6-11]
47. Such confidence as this is ours through Christ before God. Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God. He has made us competent as ministers of a new covenant--not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Therefore, since we have such a hope, we are very bold. [2 Cor 3:4-6, 12]
48. But by faith we eagerly await through the Spirit the righteousness for which we hope. [Gal 5:5]
49. But if you are led by the Spirit, you are not under law. The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. [Gal 5:18-23]
50. May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. [Gal 6:14]
51. For by Grace you have been saved, through faith: this is not your own doing, it is the gift of God. [Eph 2:8]
52. There is one body and one Spirit-- just as you were called to one hope when you were called-- one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. But to each one of us grace has been given as Christ apportioned it. [Eph 4:4-7]
53. For of this you can be sure: No immoral, impure or greedy person--such a man is an idolater--has any inheritance in the kingdom of Christ and of God. [Eph 5:5]
54. We have heard of your faith in Christ Jesus and of the love you have for all the saints-- the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth. [Col 1:4-6]
55. For in Him all the fullness was pleased to dwell, through Him to reconcile all things for Him, making peace by the blood of the cross. [Col 1:20]
56. Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church. I have become its servant by the commission God gave me to present to you the word of God in its fullness-- the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. [Col 1:24-27]
57. And even when you were dead in transgressions and the uncircumcision of your flesh, He brough you to lifealong with Him, having forgiven us all our transgressions, obliterated the bond against us, with its legal claims, which was opposed to us, He also removed it from our midst, nailing it to the cross. [Col 2:13,14]
58. This is good and pleasing to God our Savior, who wills everyone to be saved and to come to the knowledge of the truth. [1 Tm 2:4]
59. But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet. [1 Thess 5:8]
60. May our Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope. [2 Thess 2:16]
61. She will be saved through motherhood, provided women perserveer in faith and love and holiness, with self control. [1 Tm 2:15]
62. For this we toil and struggle because we have set our hope on the living God, who is the Savior of all, especially of those who believe. [1 Tm 4:10]
63. For God did not give us a spirit of cowardice but rather of power and love and self control. So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for His sake; but bear your share of hardship for the Gospel with the strength that comes from God. He saved us and called us to a holy life, not according to our works but according to His own design and the grace bestowed on us in Christ Jesus before time began. On this account I am suffering these things: but I am not ashamed, for I know Him in whom I believed. [2 Tm 1:9-12]
64. Paul, a servant of God and an apostle of Jesus Christ for the faith of God's elect and the knowledge of the truth that leads to godliness-- a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time. [Ti 1:1-2]
65. When the kindness and love of God our Savior appeared, He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. [Ti 3:4-7]
66. So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling. For God is the one who, for His good purpose, works in you both to desire and to work. [Phil 2:12,13]
67. Let us be on our guard while the promise of entering into his rest remains, that none of you seem to have failed. [Hb 4:1]
68. We want each of you to show this same diligence to the very end, in order to make your hope sure. [Hb 6:11]
69. For if the blood of goats and bulls and the sprinkling of heifer’s ashes can sanctify those who are defiled, how much more will the blood of Christ who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from dead works to worship the living God. [Hb 9:13,14]
70. Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful. And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another--and all the more as you see the Day approaching. If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? For we know him who said, "It is mine to avenge; I will repay," [4] and again, "The Lord will judge his people." It is a dreadful thing to fall into the hands of the living God. Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions. So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For in just a very little while, "He who is coming will come and will not delay. But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him." But we are not of those who shrink back and are destroyed, but of those who believe and are saved. [Hb 10:19-39]
71. Now faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for. By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible. By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead. By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him. By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith. By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God. By faith Abraham, even though he was past age--and Sarah herself was barren--was enabled to become a father because he considered him faithful who had made the promise. And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore. All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had opportunity to return. Instead, they were longing for a better country--a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them. By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, even though God had said to him, "It is through Isaac that your offspring will be reckoned." Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death. By faith Isaac blessed Jacob and Esau in regard to their future. By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff. By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones. By faith Moses' parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king's edict. By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible. By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel. By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned. By faith the walls of Jericho fell, after the people had marched around them for seven days. By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient. And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. [Hb 11:1-34]
72. Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many. See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears. You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned." The sight was so terrifying that Moses said, "I am trembling with fear." But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? At that time his voice shook the earth, but now he has promised, "Once more I will shake not only the earth but also the heavens." The words "once more" indicate the removing of what can be shaken--that is, created things--so that what cannot be shaken may remain. Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our "God is a consuming fire." [Hb 12:14-29]
73. Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong? If you really keep the royal law found in Scripture, "Love your neighbor as yourself," you are doing right. But if you show favoritism, you sin and are convicted by the law as lawbreakers. For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do commit murder, you have become a lawbreaker. Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment! What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? Suppose a brother or sister is without clothes and daily food. If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. You believe that there is one God. Good! Even the demons believe that--and shudder. You foolish man, do you want evidence that faith without deeds is useless? Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as righteousness," and he was called God's friend. You see that a person is justified by what he does and not by faith alone. In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without deeds is dead. [Jm 2:5-26]
74. My Brothers, if anyone among you should stray from the truth and someone brings him back, he should know that whoever brings back a sinner from the error of his way will save his soul from death. [Jm 5:19,20]
75. In the foreknowledge of God the Father, through sanctification by the Spirit, for obedience and sprinkling with the blood of Jesus Christ; may grace and peace be yours in abundance. Now, if you invoke as Father him who judges impartially according to each one’s works, conduct yourselves with reverence during the time of your sojourning, realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold but with the precious blood of Christ as of a spotless unblemished lamb. [1 Pt 1:2,17-19]
76. Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. [1 Pt 1:13]
77. If we walk in the light as He is in the light then we have fellowship with one another, and in the blood of His Son Jesus cleanses us from all sin. [1 Jn 1:7]
78. If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and He will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, but there is sin that is not deadly. [1 Jn 5:16,17]
79. Jesus Christ, the faithful witness, the first born of the dead and ruler of the kings of the earth. To Him who loves us and has freed us of our sins by His blood. [Rv 1:5]
80. Worthy are you to receive the scroll and to break open its seals, for you were slain and with your blood you purchased for God those from every tribe and tongue, people and nation. [v 5:9]
81. These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb. [Rv 7:14]
82. They conquered him by the blood of the Lamb and by the word of their testimony; love for life did not deter them from death. [Rv 12:11]
83. Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy." "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. "Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. [Rv 22:11-14]
2. Quotes
1. Man too was created without corruption. But when he transgressed the commandment, he suffered a terrible and destructive fall and was reduced to a state of death. [St Methodius of Philippi, 300 A.D.]
2. This doctrine (of eternal Security) was first explicity taught by Augustine, though he was not as consistent on this point as might have been expected of him as a strict predestinarian… He held that the elect could not so fall away as to be finally lost, but at the same time considered it possible that some who were endowed with new life and true faith could fall from grace completely and at last suffer eternal damnation. The Church of Rome, with its Semi-Pelagianism, includes the doctrine of free will, denied the doctrine of the perserverance of the saints and made their perserverance dependent on the uncertain obedience of man. The Reformers restored this doctrine to its rightful place. The Lutheran Church, however, makes it uncertain again by making it contingent on man’s continued activity of faith, and by assuming that true believers can fall completely from grace. It is only the Calvinistic Churches that the doctrine is maintained in a form in which it affords absolute assurance… The Arminians rejected this view and made the perserverance of believers dependent on their will to believe and on their good works… The Wesleyan Arminians followed suit as did several sects. The reformed or Calvinistic Churches stand practically alone in giving a negative answer to the question, whether a Christian can completely fall from the state of grace and be finally lost. [Louis Berkhof, Systematic Theology p 545, 1941]
3. In some cases the death of Christ is represented as procuring for men the grace of repentance and as opening the way for a new obedience, rather than as the ground of man’s justification. This moralistic strain is, perhaps, the weakest point in the teachings of the Apostolic Fathers [men thought to have known the Apostles personally … The Sacraments are represented as the means by which the blessings of salvation are communicated to man. Baptism begets the new life and secures the forgiveness of all sins or of past sins only (Hermas and II Clement;) and the Lords Supper is the means of communicating to man a blessed immortality or eternal life… Man is said to be justified by faith, but the relation of faith to justification and the new life is not clearly understood… Faith is simply the first step in the way of life on which the moral development of the individual depends. But after the forgiveness of sins is once granted in baptism and apprehended by faith, man next merits this blessing by his good works, which became a second an independent principle alongside of faith. [Loius Berkhof, History pp 40-41, ]
4. The essential feature of the Reformation doctrines of justification is that a deliberate and systematic distinction is made between justification and regeneration. Although it must be emphasised that this distraction is purely notional, in that it is impossible to separate the two within the context of ordo salutis, the essential point is that a notional distinction is made where none had been acknowledged before in the history of Christian Doctrine. A fundamental discontinuity was introduced into western theological tradition where none had ever existed, or ever been contemplatedc, before. The Reformation understanding of the nature of justification – as apposed to its mode – must therefore be regarded as a genuine theological novum. [Alister McGrath, Iustitia Dei: A History of the Christian Doctrine of Justification, the Beginnings to the Reformation pp 186-187, 1993]
2. Sola Fide/Sharing in Christ's Works
1. Scripture
1. One thing God has said, two things have I heard: Power belongs to God; so too, Lord does kindness, and You render to each of us according to our deeds. [Ps 62:12-13]
2. Not everyone who says to me, 'Lord, Lord' will enter the Kingdom of Heaven, but only the one who does the will of My Father in Heaven. Many will say to Me on that day, "Lord, Lord, did we not prophesy in Your Name? Did we not drive out demons in Your Name? Did we not do mighty deeds in Your Name? Then I will declare to them solemnly, "I never knew you. Depart from me you evildoers." [Mt 7:21-23]
3. Everyone who listens to these words of Mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock. And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand. The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined." [Mt 7:24-27]
4. Come to me, all of you who are tired from carrying heavy loads, and I will give you rest. Take My yoke and put it on you, and learn from Me, because I am gentile and humble in spirit; and you will find rest. For the yoke I will give you is easy, and the load I will put on you is light. [Mt 11:28]
5. For the Son of Man will come with His angels in His Father’s glory and then He will repay everyone according to his conduct. [Mt 16:17]
6. Now someone approached Him and said, "Teacher, what good must I do to gain eternal life?" He answered him, "Why do you ask Me about the good? There is only One who is good. If you wish to enter into eternal life, keep the commandments." He asked Him, "Which ones?" And Jesus replied, "You shall not commit adultery; you shall not steal; you shall not bear false witness; honor your father and mother; and you shall love your neighbor as yourself." The young man said to Him, "All of these I have observed. What do I still lack?" Jesus said to him, "If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven. Then come and follow Me." [Mt 19:16-21]
7. When the Son of Man comes in His glory (on the Last Day), and all the angels with Him, He will sit upon His glorious throne and all the nations will be assembled before Him. And He will separate them one from another, as a Shepard separates the sheep from the goats. Then the King will say to those on His right, 'Come, you who are blessed by My Father. Inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food, I was thirsty and you gave Me drink, a stranger and you welcomed Me, naked and you clothed Me, ill and you cared for Me, in prison and you visited Me.' Then He said to those on His left, 'Depart from Me, you accursed, into the eternal fire prepared for the Devil and his angels. I say to you, what you did not do for one of these least ones, you did not do for Me.' These will go off to eternal punishment, but the righteous to eternal life. [Mt 25:31-46]
8. Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to Him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized."[Mk 10:38,39]
9. A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit. For every tree is known by its own fruit. A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil. Why do you call me 'Lord, Lord' but do not do what I command? I will show you what someone is like who comes to Me, listens to My Words, and acts on them. That one is like a person building a house, who dug deeply and laid the foundation on rock; when the floods came, the river burst against that house but could not shake it because it had been well built. But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed. [Lk 6:43,45,46-49]
10. Then Peter proceeded to speak and said, "In truth, I see that God shows no partiality. Rather, in every nation whoever fears Him and acts uprightly is acceptable to Him." [Act 10:34-35]
11. Why do you call me 'Lord, Lord' but you do not do what I command? I will show you what someone is like who comes to me, listens to my words, and acts on them. That one is like a person building a house, who dug deeply and laid the foundation on Rock; when the flood came, the river burst against that house but could not shake it because it had been well built. But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed. [Lk 7:46-49]
12. By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgement of God who will repay everyone according to his works: Eternal life to those who seek glory, honor, and immortality through perseverance in good works. [Rm 2:5-7]
13. For it is not those who hear the Law who are just in the sight of God; rather, those who observe the Law will be justified. [Rm 2:13]
14. Are we then annulling the Law by this faith? Of course not! On the contrary, we are supporting the Law. [Rm 3:31]
15. Hence now there is no condemnation for those who are in Christ Jesus. For the Law of the Spirit of Life in Christ Jesus has freed you from the law of sin and death. For what the law, weakened by flesh was powerless to do, this God has done: by sending His own Son in the likeness of sinful flesh and for the sake of sin, He condemned sin in the flesh, so that the righteous decree of the Law might be fulfilled in us, who live not according to the flesh but according to the Spirit. [Rm 8:1-4]
16. If children (of God,) then heirs, heirs of God and joint heirs with Christ, if only we suffer with Him so that we may also be glorified with Him. I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us. [Rm 8:17,18]
17. I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, Holy and pleasing to God, your spiritual worship. [Rm 12:1]
18. No one can lay a foundation other than the one that is there, namely, Jesus Christ. If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire will test the quality of each one's work. If the work stands that someone built on the foundation, that person will receive a wage. But if someone's work is burned up, that one will suffer loss; the person will suffer loss; the person will be saved, but only as through the Fire. [1 Cor 3:11-15]
19. I do not judge myself. I am not aware of anything against myself, but I am not thereby aquitted, it is the Lord who judges me. Therefore do not pronounce judgement before the time, before the Lord comes, who will bring the light of things hidden in darkness and disclose the porposes of the heart. Then every man will receive his commendation from God. [1 Cor 4:3-5]
20. I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified. [1 Cor 9:27]
21. We must all appear before the Judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil. [2 Cor 5:10]
22. Now those who belong to Christ Jesus have crucified their flesh with its passions and desires. [Gal 5:24]
23. Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up. So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith. [Gal 6:9-10]
24. He gave some as Apostles, Prophets, Evangelists, Pastors, and Teachers to equip the Holy Ones for the work of ministry, for building up the Body of Christ, until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ, so we may no longer be infants, tossed by waves and swept along by every wind of teaching arising from human trickery, from their cunning in the interests of deceitful scheming. [Eph 4:11-14]
25. For to you has been granted, for the sake of Christ, not only to believe in Him but also to suffer for Him. Yours is the same struggle as you saw in me and now hear about me. [Phil 1:29,30]
26. So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling. For God is the one who, for His good purpose, works in you both to desire and to work. [Phil 2:12,13]
27. For His sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ and be found in Him, not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God, depending on faith to know Him and the power of His resurrection and the sharing of His sufferings by being conformed to His death. [Phil 3:8-10]
28. I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of His Body, which is the Church. [Col 1:24]
29. Knowing that you will receive from the Lord the due payment of the inheritance; Be slaves of the Lord Christ. [Col 3:24]
30. She will be saved through motherhood, provided women perserveer in faith and love and holiness, with self control. [1 Tm 2:15]
31. For this we toil and struggle because we have set our hope on the living God, who is the Savior of all, especially of those who believe. [1 Tm 4:10]
32. Be doers of the Word and not hearers only, deluding yourselves. For if anyone is a hearer of the Word and not a doer, he is like a man who looks at his own face in a miror. He sees himself, then goes off and promptly forgets what he looks like. But the one who peers into the perfect law of freedom and perserveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does. [Jm 1:22-25]
33. By faith the walls of Jericho fell, after the people had marched around them for seven days. By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient. And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection. Some faced jeers and flogging, while still others were chained and put in prison. They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated--the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground. These were all commended for their faith, yet none of them received what had been promised. God had planned something better for us so that only together with us would they be made perfect. [Hb 11:30-40]
34. What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or a sister has nothing to wear and has no food for the day, and one of you says to them, "Go in peace, keep warm, and eat well," but you do not give them the necessities of the body, what good is it? So faith of itself, if it does not have works, is dead. Indeed someone might say, "You have faith and I have works." Demonstrate your faith to me without works and I will demonstrate my faith to you from my works. You believe God is One. Even the demons believe that and tremble. Do you want proof, you ignoramus, that faith without works is useless? Was not Abraham our father justified by works when he offered his son Isaac upon the alter? You see that faith was active along with his works and faith was completed by the works. A person is justified by works and not by faith alone. For just as a body without a spirit is dead, so also faith without works is dead. [Jm 2:14-22,24,26]
35. Now if you invoke as Father Him who judges impartially according to each one’s works, conduct yourselves with reverence during the time of your sojourning. [1 Pt 1:17]
36. But rejoice to the extent that you share in the sufferings of Christ, so that when His glory is revealed you may also rejoice exultantly. But whoever is made to suffer as a Christian should not be ashamed but glorify God because of His Name. [1 Pt 4:13,16]
37. The way we may be sure that we know His is to keep His commandments. Who ever says I know Him, "but does not keep His commandments is a liar. [1 Jn 2:3-4]
38. Children, let no one deceive you. The person who acts in righteousness is righteous, just as He is righteous. [1 Jn 3:7]
39. Those who keep His commandments remain in Him and He in them. [1 Jn 3:24]
40. We know that we love the children of God when we love God and obey His commandments. For the love of God is this, that we keep His commandments. And His commandments are not burdensome, for whoever is begotten by God conquers the world. [1 Jn 5:2-4]
41. I know your works, your labor, your endurance, and that you cannot tolerate the wicked; you have tested those who call themselves apostles but are not, and discovered that they are imposters. Moreover, you have endurance and have suffered for My name, and you have not grown weary. Yet I hold this against you: you have lost the love you had at first. Realize how far you have fallen. Repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent. [Rv 2:2-5]
42. Behold I am coming soon. I bring with Me the recompense I will give to each according to his deeds. [Rv 22:12]
2. Quotes
1. Christ says, "And I poured out upon them with My right hand the water of life and forgiveness and salvation from all evil, as I have done unto you and to them that believe in Me. But if any believes in Me and does not follow My commandments, although he confessed My Name he shall have no profit from It." [The Letter of the Apostles 27, 140 A.D.]
2. Good enough, but faith means faith in all Christ did and said to do, so it includes being baptized... And so they say, "Baptism is not necessary to them to whom faith is sufficient, for after all, Abraham pleased God by no sacrament of water, but of faith." But in all cases it is the later precedent that proves the point. Grant, for the sake of argument, that in days gone by, there was salvation by means of bare faith, before the Passion and Resurrection of the Lord. But now that faith has been enlarged, and has become a faith which believes in His Nativity, Passion, and Resurrection, there has been an amplification added to the to the faith; this is the sealing act of baptism... For the law of baptism has been imposed, and the formula prescribed: "Go." He said, "and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit." The comparison of this law with that definition. "Unless a man be born again of water and the Spirit, he shall not enter into the kingdom of heaven,"has tied faith to necessity of baptism. [Tertullian, On Baptism 13, 198 A.D.]
3. When we are baptized we are enlightened. Being enlightened, we are adopted as sons. Adopted as sons, we are made perfect. Made perfect, we become immortal. "I say," God declares, "you are gods and sons all of the Most High" (Psalms 81:6.) This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins; a gift of grace by which the punishments due our sins are remitted; an illumination by which we behold that holy light of salvation û that is, by which we see God clearly; and we call that perfection which leaves nothing lacking. Indeed, if a man knows God, what more does he need? Certainly, it were out of place to call that which is not complete a true gift of God's grace. Because God is perfect the gifts He bestows are perfect. [St Clement of Alexandria, The Instructor of Children 1:6; 26:1, 202 A.D.]
4. As water extinguishes fire, so almsgiving quenches sin. Here also is shown and proved, that as in the bath of saving water the fire of hell is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism the remission of sins is granted once only, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God. [St Cyprian of Carthage, On works and Alms 2, 254 A.D.]
5. Outside the Church there is no salvation. [St Cyprian of Carthage, OnUnity, A.D.]
6. For a shield take your baptism, for a helmet your faith, for a spear your love, and for your body-armor your patient endurance; lay up a store of good works as a solder deposits his savings, so that one day you may draw the credits that will be due to you. [Ignatius of Antioch, Epistle to Polycarp 6]
3. Sacraments
1. Eucharist
1. Scripture
1. Melchizedek, king of Salem, brought out Bread and Wine. [Gn 14:18]
2. This day (Passover) shall be a memorial feast for you, which all generations shall celebrate with pilgrimage to the Lord, as a perpetual institution. [Ex 12:14]
3. The Lord said to Moses and Aaron, "These are the regulations for the Passover. No foreigner may partake of it. However, any slave who has been bought for money may partake of it, provided you have first circumcised him. But no transient alien or hired servant may partake of it. It must be eaten in one and the same house; you may not take any of its flesh outside the house;. You shall not break any of its bones. The whole community of Israel must keep this feast. If any aliens living amoung you wish to celebrate the Passover of the Lord, all the males among them must first be circumcised, and then they may join in its observance just like the natives. But no man who is uncircumcised may partake of it. [Ex 12:43-48]
4. Moses then wrote down all the words of the Lord and, rising early the next day, he erected at the foot of the mountain an altar and twelve pillars for the twelve tribes of Israel. Then, having sent certain young men of the Israelites to offer holocausts and sacrifice young bulls as peace offerings to the Lord, Moses took half of the blood and put it in large bowels; the other half he splashed on the altar. Taking the book of the covenant, he read it aloud to the people, who answered, "All that the Lord has said, we will heed and do." Then he took the blood and sprinkled it on the people, saying, "This is the blood of the covenant which the Lord has made with you in accordance with all these words. Moses then went up with Aaron , Nadab, Abihu, and seventy elders of Isreal, and they beheld the God of Israel. Under his feet there appeared to be saphire tilework, as clear as the sky itself. Yet he did not smite these chosen Israelites. After gazing on God, they could still eat and drink. [Ex 24:6-11]
5. Taking the calf they had made, he fused it in the fire and then ground it down to powder, which he scattered on the water and made the Israelites drink. [Ex 32:20]
6. You shall take fine flour and bake it into twelve cakes, using two tenths of an ephah of flour for each cake. These you shall place in two piles, six in each pile, on the pure gold Table of the Lord. On each pile put some pure frankincense, which shall serve as an oblation to the Lord, a token offering for the bread. Regularly on each sabbath day this bread shall be set out afresh before the Lord, offered on the part of the Isrealites by an everlasting agreement. It shall belong to Aaron and his sons (priests) who must eat it in a sacred place, since, as something most sacred among the various oblations to the Lord, it is His by perpetual right. [Lv 24:5-9]
7. "What do you have on hand? Give me five loaves, or whatever you can find." But the priest replied to David, "I have no ordinary bread on hand, only holy bread." [1 Sm 21:4-5]
8. You are a priest forever, according to the order of Melchizedek. [Ps 110:4]
9. The way into the nave was a square doorframe. In front of the Holy Place was something that looked like a wooden altar, three cubits high, two cubits long, and two cubits wide. It had corners, and it s base and sides were of wood. He said to me, "This is the Table of the Lord." [Ez 41:21,22] ]
10. But you, O Bethlehem [City of Bread] Ephrathah, who are little to be amoung the clans of Judah, from you shall come forth from ne one who is to be the ruler in Isreal, whose origin is from old, from ancient days. Therefore he shall give them up until the time when she who is in travail has brought forth; then the rest of his brethren shall return to the people of Isreal. And he shall stand and fed his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. [Mic 5:2-4]
11. "How have we polluted your altar Lord?" By saying the Table of the Lord may be slighted. I have no pleasure in you says the Lord of Hosts; neither will accept any sacrifice from your hands, for from the rising of the sun, even to its setting, My name is great among the nations. And everywhere they bring sacrifice to My Name, a pure offering. But you behave profanely toward me by thinking the Lord’s Table and its offering may be polluted. [Mal 1:7,10-11
12. So do not worry, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. [Mt 6:31-33]
13. Jesus took Bread, said the blessing, broke it, and giving it to His disciples said, "Take and eat, This is My Body." Then He took a cup, gave thanks, and gave it to them saying, "Drink from it all of you, for This is My Blood of the Covenant, which will be shed on behalf of many for the forgiveness of sins."[Mt 26:26-28]
14. Then Jesus approached and said to them, "All power in Heaven and on earth has been given to me. Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I commanded you. And behold I am with you always, until the end of the age."[Mt 28:18-20]
15. Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to Him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized."[Mk 10:38,39]
16. While they were eating, He took bread, said the blessing, broke it, and gave it to them, and said, "Take it; This is My Body." Then He took a cup, gave thanks, and gave it to them, and they all drank from it. He said to them, "This is My Blood of the covenant, which will be shed for many. Amen, I say to you, I shall not drink again the fruit of the vine until The Day when I drink it new in the Kingdom of God."[Mk 14:22-25]
17. Then He took a cup, gave thanks, and said, "Take this and share it among yourselves, for I tell you [that] from this time on I shall not drink of the fruit of the vine until the Kingdom of God comes. Then He took the bread, said the blessing, broke it, and gave it to them, saying, "This is My Body, which will be given for you; Do this in memory of Me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in My Blood, which will be shed for you."[Lk 22:17-20]
18. While He was with them at table, He took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized Him, But He vanished from their sight. Then they said to each other, "Were not our hearts burning [within us] while He spoke to us on the way and opened the Scriptures to us? So they set out at once and returned to Jerusalem where they found gathered together the Eleven and those with them who were saying, "The Lord has truly been raised and has appeared to Simon!" Then the two recounted what had taken place on the way and how He was made known to them in the breaking of the Bread. [Lk 24:30-35]
19. Jesus answered them and said, 'Amen, amen, I say to you, you are looking for Me not because you saw signs but because you ate the loaves and were filled. Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give to you. For on Him the Father, God has set His Seal.' So they said to Him, 'What can we do to accomplish the works of God?' Jesus answered and said to them, 'This is the work of God, that you believe in the one he sent.' So they said to Him, '"What sign can you do, that we may see and believe in You? What can You do? Our ancestors ate manna in the desert, as it is written: "He gave them bread from heaven to eat."' So Jesus said to them, 'Amen, amen, I say to you, it was not Moses who gave the bread from heaven, My Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.' So they said to Him, 'Sir, give us this bread always.' Jesus said to them, 'I am the bread of life; whoever comes to Me will never hunger, and whoever believes in Me will never thirst. But I told you that although you have seen Me, you do not believe. Everything that the Father gives Me will come to Me, and I will not reject anyone who comes to Me, because I came down from heaven not to so My own will but the will of the one who sent Me. And this is the will of the one who sent Me, that I should not loose anything of what He gave me, but that I should raise it on the Last Day. For this is the will of My Father, that everyone who sees the Son and believes in Him may have eternal life, and I shall raise him on the Last Day.' The Jews murmured about Him because He said, 'I am the bread that came down from heaven,' and they said, 'Is this not Jesus, the son of Joseph? Do we not know His father and mother? Then how can He say, "I have come down from heaven?' Jesus answered and said to them, 'Stop murmuring among yourselves. No one can come to Me unless the Father who sent Me draw him, and I will raise him on the Last Day. It is written in the prophets: "They shall be taught by God." Everyone who listens to My Father and learns from Him comes to Me. Not that anyone has seen the Father except the one who is from God; He has seen the Father. Amen, amen, I say to you, whoever believes has eternal life. I am the Bread of Life. Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven, who ever eats this Bread will live forever; the Bread that I will give is My Flesh for the life of the world. The Jews quarreled among themselves, saying, 'How can this man give us His flesh to eat?' Jesus said to them, 'Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink His Blood, you do not have life within you. Whoever eats My Flesh and drinks My Blood has eternal life and I will raise him on the Last Day. For My Flesh is true Food and My Blood is true Drink. Who ever eats My Flesh and drinks My Blood remains in Me and I in him. These things He said while teaching in the synagogue in Capernaum. Then many of His disciples who were listening said, 'This saying is hard; who can accept it?' Since Jesus knew that His disciples were murmuring about this, He said to them, 'Does this shock you? What if you were to see the Son of Man ascending to where He was before? It is the Spirit that gives life, while the flesh is of no avail. The words I have spoken to you are spirit and life. But there are some of you who do not believe.' Jesus knew from the beginning the ones who would not believe and the one who would betray Him. And He said, 'For this reason I have told you that no one can come to Me unless it is granted by My Father.' As a result of this, many of His disciples returned to their former way of life and no longer accompanied Him. [Jn 6:26-66]
20. They devoted themselves to the Teaching of the Apostles and to the Communal Life, to the Breaking of the Bread and to the Prayers. [Act 2:42]
21. To be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. [Rm 15:16]
22. Our Paschal Lamb, Christ, has been sacrificed. Therefore, let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened Bread of sincerity and Truth. [1 Cor 5:7,8]
23. Our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same supernatural food and drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. [1 Cor 10:1-4]
24. The Cup of blessing that we bless, is it not a participation in the Blood of Christ? The Bread that we break, is it not a participation in the Body of Christ? [1 Cor 10:16]
25. You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons. [1 Cor 10:21]
26. For I received from the Lord what I also handed on to you, That the Lord Jesus, on the night He was handed over, took bread and after he had given thanks, broke it and said, 'This is My Body that is for you. Do this in remembrance of Me." In the same also the cup, after supper, saying, "This cup is the new covenant in My Blood. Do this, as often as you drink it, in remembrance of Me." For as often as you eat this Bread and drink the Cup, you proclaim the death of the Lord until He comes. [1 Cor 11:23-26]
27. Therefore whoever eats the Bread or drinks the Cup of the Lord unworthily will have to answer for the Body and Blood of the Lord. A person should examine himself, and so eat the Bread and drink the Cup. For anyone who eats and drinks without discerning the Body, eats and drinks judgement on himself. [1 Cor 11:27-29]
28. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God... For it is impossible to restore again to repentance those who have been enlightened (through Baptism,) who have tasted the heavenly gift (of Eucharist,) and have been partakers of the Holy Spirit (in Confirmation.) [Hb 6:1-4]
29. Jesus has entered on our behalf as forerunner, becoming High Priest forever according to the order of Melchizedek. This "Melchizedek, king of Salem and priest of God Most High,""met Abraham as he returned from his defeat of the kings"and "blessed him." And Abraham apportioned to him "a tenth of everything." His name first means righteous kin, and he was also "king of Salem,"that is king of peace. Without father, mother, or ancestry, without beginning of days or end of life, thus made to resemble the Son of God, he remains a priest forever. See how great he us to whom the patriarch "Abraham [indeed] gave a tenth"of his spoils. The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham. But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises. Unquestionably, a lesser person is blessed by a greater. In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on. One might even say that Levi, himself, who receives tithes, was tithed through Abraham, for he was still in his father's loins when Melchizedek met him. If, then, perfection came through the Levitical priesthood, on the basis of which the people receive the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron? When there is a change of priesthood, there is necessarily a change in the law as well. Now he of whom these things are said belonged to a different tribe, of which no member ever officiated at the alter. It is clear that our Lord arose from Judah, and in regard to that tribe Moses said nothing about priests. It is even more obvious if another priest is raised up after the likeness of Melchizedek, who has become so, not by law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed. For it is testified: "You are a priest forever according to the order of Melchizedek."[Hb 6:20-7:17]
30. But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing as eternal redemption. How much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God. [Hb 9:11-14]
31. Anyone who reject the law of Moses is put to death without pity on the testimony of two or three witnesses. Do you not think that much worse punishment is due the one who has had contempt for the Son of God, consider(ing) unclean the Covenant-Blood by which He was consecrated. [Hb 10:28,29]
32. Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be carried away by all kinds of strange teachings. It is good to have our hearts strengthened by grace and not by foods which do not benefit those who live by them. We have an alter from which those who serve the tabernacle have no right to eat. Through Him let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess His name. Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow. Greetings to all of your leaders and to all the holy ones. Those from Italy send you greetings. Grace be with all of you. [Hb 13:7-10, 15, 17, 24, 25]
33. He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. [Rev 2:7]
34. Whoever has ears ought to hear what the Spirit says to the Churches. To the victor I shall give some of the hidden manna; I shall also give a white amulet upon which is inscribed a new name, which no one knows except the one who receives it. [Rev 2:17]
35. Here I stand, knocking at the door. If anyone hears Me calling and opens the door, I will enter his house and have Supper with him, and he is with Me. [Rv 3:20]
36. And between the throne and the four living creatures and among the elders, I saw a Lamb standing, as though it had been slain. [Rv 5:6]
37. And all that dwell upon the earth shall worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world. [Rv 13:8]
38. Then I heard the angel in charge of the waters say: "You are just, O Holy One, who are and who were, in passing this sentence. For they have shed the blood of the holy ones and the prophets, and you [have] given them Blood to drink; it is what they deserve." Then I heard the altar cry out, "Yes, Lord God almighty, your judgements are true and just." [Rev 16:5-7]
2. Quotes
1. And on the Lord's day, after you have come together, break bread and offer the Eucharist, having first confessed your offenses, so that your sacrifice may be pure. [Didache 14:1, 70 A.D.]
2. They, [the heretics,] abstain from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which the Father in His goodness, raised up again. [St. Ignatius of Antioch, Epistle to the Smyrnaeans 6, 107 A.D.]
3. We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration and is there by living as Christ has enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the Word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic Prayer set down by Him and by the change of which our blood and flesh is nourished, is both the Flesh and Blood of that incarnated Jesus. [St Justin Martyr, First Apology 65, 166 A.D.]
4. Christ has declared the Cup, a part of creation, to be His own Blood, from which He causes our Blood to flow; and the Bread, a part of creation, He has established as His own Body , from which He gives increase to our bodies. [St. Irenaeus, Against Heresies 5:2:2, 180 A.D.]
5. No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation ... The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ {Eucharist} so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works. [Tertulian, The Resurection of the Dead 8:2, circa 200 A.D. ]
6. The citizen of an eminent city, I made this tomb in my lifetime, that I might have here a resting-place for my body. Abercius by name, I am a disciple of the Chaste Shepard, (Jesus.) He taught me faithful writings. He sent me to Rome, to behold the kingdom and to see a queen with golden robe and golden shoes. There I saw a people bearing the splendid seal (of baptism.) Having Paul as a companion, everywhere faith led the way and set before me for food the Fish (Eucharist) from the spring, mighty and pure, whom an Immaculate Virgin caught, and gave this to his friends to eat, always having sweet wine and giving the mixed cup with bread. These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. [Abercius, The Epitaph of Abercius, 180-216 A.D.]
7. I wish to admonish you with examples from your religion. You are accustomed to take part in the divine mysteries, so you know how, when you have received the Body of the Lord, you reverently exercise every care lest a particle of it fall and lest anything of the consecrated Gift parish. You account yourself guilty, and rightly do you so believe, if any of it be lost through negligence. [Origen, Homilies on Exodus 13:3, 244 A.D.]
8. For if Jesus Christ our Lord and God is Himself the chief priest ofGod the Father, and has first offered Himself a sacrifice to the Father, and has commanded this to be done in commemoration of Himself, certainly that priest truly discharges the office of Christ, who imitates that which Christ did; and he then offers a true and full sacrifice in the Church to God the Father, when he proceeds to offer it according to what he sees Christ Himself to have offered… The Lord’s Passion is the sacrifice which we offer. [St Cyprian, Epistle 63, A.D.]
9. Christ is both Priest, offering Himself, and Himself the Victim. He willed that the Sacramental sign of this should be the daily sacrifice of the Church. [St Augustine, City of God 10,20, 419 A.D.]
10. He took flesh from the flesh of Mary… and gave us the same flesh to be eaten unto salvation. But no one eats that flesh unless first he adores it… we do sin by not adoring. [St Augustine, On Psalms 98,9, A.D.]
11. Under the Consecrated Species of Bread and Wine Christ Himself, living and glorious, is present in a true, real, and substantial manner: His Body and His Blood; with His Soul and Divinity. [Council of Trent, 1566]
12. We break the one Bread that provides the medicine of immortality, the antidote for death, and the food that makes us live forever in Jesus Christ. [St. Ignatius of Antioch]
13. Who, but the devil, hath granted such license of wresting the words from Holy Scripture? Who ever read in the Scripture that my Body is the same as the sign of my Body?...It is only the Devil, that imposeth upon us by these fanatical men...not one of the Fathers, though so numerous, ever spoke [thus]...They are, all of them, unanimous. [Martin Luther, Luther's Collected Works, Wittenburg Edition #7]
14. The Eucharist conveyed to the believer the Body and Blood of Christ was universally accepted from the first and language was very comonly used which referred to the Eucharistic elements as themselves the Body and Blood . . .. From the fourth century, the language about the Transformation of the Elements began to become general . . .. The first controversies on the nature of the Eucharistic presence date from the earlier middle ages. [The Oxford Dictionary of the Christian Church, 1983]
2. Baptism
1. Scripture
1. And God said to Abraham...This is my covenant, which you shall keep, between Me and you and your descendants after you: Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between you and Me. He that is eight days old among you shall be circumcised; every male throughout your generations, whether born in your house, or bought with your money from any foreigner who is not of your offspring, both he that is born in your house and he that is bought with your money, shall be circumcised. So shall my covenant be in your flesh an everlasting covenant. [Gn 17:10-13]
2. And when a stranger shall sojourn with you and would keep the Passover to the Lord, let all his males be circumcised, then he may come near and keep it; he shall be as a native of the land. But no uncircumcised person shall eat of it. [Ex 12:48]
3. Naaman, commander of the army of the king of Syria... was a mighty man of valor, but he was a leper. Now the Syrians on one of their raids had carried off a little maid from the land of Israel, and she waited on Naaman's wife. She said to her mistress, 'Would that my lord were with the prophet who is in Samaria! He would cure of him of his leprosy.' ... So Naaman came with his horses and chariots, and halted at the door of Elisha's house. And Elisha sent a messenger to him, saying, 'Go and wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.' But Naaman was angry, and went away, saying, 'Behold, I thought that he would surely come out to me, and stand, and call on the name of the Lord his God, and wave his hand over the place, and cure the leper. Are not Abana and Phatpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?' So he turned and went away in a rage. But his servants came near and said to him, 'My father, if the prophet had commanded you to do some great thing, would you not have done it? How much rather, then, when he says to you, 'Wash, and be clean?' So he went down and dipped himself seven times in the Jordan, according to the word of the man of God: and his flesh was restored like the flesh of a little child, and he was clean. [2 Kg 5:1-14]
4. Therefore say to the house of Israel, Thus says the Lord God... I will sprinkle clean water upon you, and you shall be clean from all your uncleanliness, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put My Spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. [Ez 36:22,25-27]
5. On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness. [Ze 13:1]
6. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented Him, saying, 'I need to be baptized by you, and do you come to me?' But Jesus answered him, 'Let it be so now, for thus it is fitting for us to fulfill all righteousness.' Then he consented. And when Jesus was baptized, He went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on Him; and lo, a voice from heaven, saying, 'This is My beloved Son, with whom I am well pleased.' [Mt 3:13-17]
7. Then Jesus approached and said to them, "All power in Heaven and on earth has been given to me. Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I commanded you. And behold I am with you always, until the end of the age."[Mt 28:18-20]
8. John the Baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey. And he preached, saying, 'After me comes He who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. I have baptized you with water; but He will baptize you with the Holy Spirit.' [Mk 1:4-8]
9. Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?" They said to Him, "We can." Jesus said to them, "The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized."[Mk 10:38,39]
10. Go into the whole world and proclaim the Gospel to every creature. Whoever believes and is baptized will be saved; Whoever does not believe will be condemned. [Mk 16:15-16]
11. John answered them, 'I baptize with water; but among you stands one whom you do not know, even he who comes after me' ... This took place in Bethany beyond the Jordan, where John was baptizing. The next day he saw Jesus coming toward him, and said, 'Behold, the Lamb of God, who takes away the sins of the world! This is he of whom I said, 'After me, comes a man who ranks before me, for He was before me.' I myself did not know Him; but for this I came baptizing with water, that He might be revealed to Israel.' And John bore witness, 'I saw the Spirit descend as a dove from heaven, and it remained on Him. I myself did not know Him, but He who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.' And I have seen and have borne witness that this is the Son of God.' [Jn 1:26-34]
12. Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to Him, 'Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him.' Jesus answered him, 'Amen, amen, I say to you, unless one is born anew {from above,} he cannot see the kingdom of God.' Nicodemus said to Him, 'How can a man be born when he is old? Can he enter a second time into his mother's womb?' Jesus answered, 'Amen, amen, I say to you, no one can see the kingdom of God without being born of water and spirit.' After this, Jesus and His disciples went into the region of Judea, where He spent some time with them baptizing. [Jn 3:1-3,5,22]
13. Now when they heard this, they were cut to the heart, and they asked Peter and the other apostles, "What are we to do, my brothers?" Peter (said) to them, "Repent and be baptized and you will receive the gift of the Holy Spirit. For the promise is into you, and to your children." So those who received his word were baptized, and there were added that day about three thousand souls. [Act 2:37,38]
14. But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. [Act 8:12]
15. And behold, an Ethiopian, a eunuch, a minister of Candace, the queen of the Ethiopians, in charge of all her treasure, had come to Jerusalem to worship and was returning; seated in his chariot, he was reading the prophet Isaiah. And the Spirit said to Philip, 'Go up and join this chariot.' So Philip ran to him, and heard him reading Isaiah the Prophet, and asked, 'Do you understand what you are reading?' And he said, 'How can I, unless someone guides me?' And invited Philip to come up and sit with him... Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus. And as they went along the road they came to some water, and the eunuch said, 'See, here is water! What is to prevent my being baptized?' And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. [Act 8:27-38]
16. About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and every one's fetters were unfastened. When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried with a loud voice, 'Do not harm yourself, for we are all here.' And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, and brought them out and said, 'Men, what must I do to be saved?' And they said, 'Believe in the Lord Jesus, and you will saved, you and your household.' And they spoke the word of the Lord to him and to all that were in his house. And he took them the same hour of the night, and washed their wounds, and he was baptized at once, with all his family. [Act 16:25-33]
17. Peter responded, "Can anyone withhold the water for baptizing these people, who have received the Holy Spirit even as we have?" He ordered them to be baptized in the Name of Jesus Christ. [Act 10:46-48]
18. After she and her household were baptized, she offered us an invitation. [Act 16:15]
19. They spoke the Word of the Lord to him and to everyone in his house. Then he and all his family were baptized at once. [Act 17:32,33]
20. Crispus, the synagogue official, came to believe in the Lord along with his entire household, and many of the Corinthians who heard believed and were baptized. [Act 18:8]
21. The God of our ancestors designated you to know His will, to see the Righteous One and to hear the sound of His voice... Now why delay? Get up and have yourself baptized and your sins washed away, calling upon His Name. [Act 22:14-16]
22. Are you unaware that we who were baptized into Christ Jesus were baptized into His death. We were indeed buried with Him through Baptism into death so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life. [Rm 6:3-4]
23. I baptized the household of Stephanas. [1 Cor 1:16]
24. Now you have had yourselves washed, you were sanctified, you were Justified in the name of the Lord Jesus Christ and in the Holy Spirit. [1 Cor 6:11]
25. Our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same supernatural food and drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ. [1 Cor 10:1-4]
26. For just as the body is one, and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body - Jews or Greeks, slaves or free - and all were made to drink of one Spirit. [1 Cor 12:12,13]
27. For all of you who were baptized into Christ have clothed yourselves with Christ. [Gal 3:27]
28. There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all. [Eph 4:4-6]
29. Wives should be subordinate to their husbands as to the Lord. For the husband is head if his wife just as Christ is head of the Church, he himself the savior of the body. As the Church is subordinate to Christ, so wives should be subordinate to their husbands in everything. Husbands, love your wives, even as Christ loved the Church and handed Himself over for her, to sanctify her, cleansing her by the bath of water with the word, that he might present to Himself the Church in splendor, without spot of wrinkle or any such thing, that she might be holy and with out blemish. So also husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church, because we are members of His Body. This is a great mystery, but I speak in reference to Christ and the Church. [Eph 5:22-30,32]
30. In Him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ. You were buried with Him in baptism, in which you were also raised with Him through faith in the power of God, Who raised Him from the dead. [Col 2:11-12]
31. He saved us through the bath of rebirth and renewal by the Holy Spirit, Whom He richly poured out on us through Jesus Christ our Savior, so that we might be justified by His grace and become heirs in hope of eternal life. [Tit 3:5-7]
32. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God... For it is impossible to restore again to repentance those who have been enlightened (through Baptism,) who have tasted the heavenly gift (of Eucharist,) and have been partakers of the Holy Spirit (in Confirmation.) [Hb 6:1-4]
33. Let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience and your bodies washed in pure water. [Hb 10:22]
34. This water of the flood was a symbol of the baptism that now saves you also-not the removal of dirt from the body...It saves you by the resurrection of Jesus Christ. [1 Pt 3:21]
2. Quotes
1. Baptize as follows: after first explaining all these points, baptize in the name of the Father and of the Son and of the Holy Spirit, in running water. But if you have no running water, baptize in other water; and if you cannot in cold, then in warm. But if you have neither, pour water on the head three times in the name of the Father and of the Son and of the Holy Spirit... Let none eat or drink of your Eucharist but those baptized on the name of the Lord; for concerning this also did the Lord say: Do not give to dogs what is sacred. [Didache 2:7, The Teachings of the Apostles, 70 A.D.]
2. Before a man bears the name of the Son of God he is (spiritually) dead, but when he receives the seal he lays aside his deadness and receives life. The seal then is the water; they descend into the water dead and they arise alive. And to them accordingly was this seal preached, and they made use of it that they might enter into the Kingdom of God. [Hermas, The Shepherd, 96 A.D.]
3. 'I heard sir, some teachers maintain that there is no other repentance than that which takes place, when we descend into the water and received remission of our former sins.' He said to me, 'That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not sin any more, but to live in purity,' [Hermas, The Shepard, 96 A.D.]
4. 'Why, sir,' I said, 'did these stones [believers added to the Church] ascend out of the pit, and be applied to the building of the tower after having borne these spirits?' 'They were obliged,' he answered, 'to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of baptism of the Son of God. For,' he continued, 'before a man bears the name of the Son of God he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God.' [Hermas, The Shepard, 96 A.D.]
5. Regarding Baptism, we have the evidence of Scripture that Israel would refuse to accept the washing which confers the remission of sins, and would set up a substitution of their own instead... Here he is saying that after we have stepped down into the water burdened with sin and defilement, we come up out of it bearing fruit, with reverence in our hearts and the hope of Jesus in our souls. [Hermas, The Shepherd, 96 A.D.]
6. In Asia there still remained alive the one whom Jesus loved, apostle and evangelist alike, John, who had directed the churches there since his return from exile on the island, following Domitian's death... Listen to a true account of John the Apostle, handed down and carefully remembered. When the tyrant was dead, and John had moved from the island of Patmos to Ephesus, he used to go when asked to neighboring districts of the Gentile people, sometimes to appoint bishops, sometimes to organize whole churches... So it happened that he arrived at a city not far off [Smyrna,] and after settling the various problems of the brethren, he finally looked at the bishop already appointed, and indicating a youngster he had noticed... he said, 'I leave this young man in your keeping...' He then returned to Ephesus, and the cleric took home the youngster entrusted to his care, brought him up, kept him in his company, looked after him and finally gave him the grace of baptism. After this he relaxed his constant care and watchfulness, having put on him the seal of the Lord as the perfect protection. {The story goes on for several pages detailing to boy's fall into corruption.} Then John brought him back to the church, interceded for him with many prayers, shared with him in the ordeal of continuous fasting... and did not leave him, we are told, till he had restored him to the church, giving a perfect example of true repentance and a perfect proof of regeneration, the trophy of a visible resurrection. [Eusebius]
7. Follow your Bishop, everyone of you, as obediently as Jesus Christ followed the Father. Obey your clergy too, as you would the Apostles... Make sure that no step affecting the Church is ever taken by anyone without the Bishop's sanction... Where the Bishop is to be seen, there let all his people be; just as wherever Jesus Christ is present, we have the Catholic Church. Nor is it permissible to conduct baptisms or love-feasts without the Bishop. [Ignatius of Antioch, Epistle to the Smyrnaeans 8:2, 107 A.D.]
8. Under divine dispensation, Jesus Christ, our God was conceived by Mary the seed of David and of the Spirit of God; He was born, and He submitted to baptism, so that by His Passion He might sanctify water. [Ignatius of Antioch, Epistle to the Ephesians 18]
9. For a shield take your baptism, for a helmet your faith, for a spear your love, and for your body-armor your patient endurance; lay up a store of good works as a solder deposits his savings, so that one day you may draw the credits that will be due to you. [Ignatius of Antioch, Epistle to Polycarp 6]
10. We descend into the water full of sins and defilement, but come up bearing fruit in our heart, and having the fear of God and trust in Jesus in our spirit. [The Epistle of Barnabas 11, 138 A.D.]
11. Christ says, "And I poured out upon them with My right hand the water of life and forgiveness and salvation from all evil, as I have done unto you and to them that believe in Me. But if any believes in Me and does not follow My commandments, although he confessed My Name he shall have no profit from It." [Epistola Apostolorum 27, 140 A.D.]
12. And we, who have approached God through Him (Christ), have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we are sinners, by God's mercy, and all men may equally obtain it. [Justin Martyr, Dialogue with Trypho the Jew 43, 155 A.D.]
13. Then the catechumens are brought by us to where there is water, and they are reborn in the same manner in which we were ourselves reborn. For in the name of God the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter the kingdom of heaven"... That they may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again and has repented of his sins, the Name of God the Father and Lord of the universe... But also in the Name of Jesus Christ Who was crucified under Pontius Pilate, and in the Name of the Holy Spirit, Who through the prophets foretold all things about Jesus, he who is illuminated is washed. [St Justin Martyr, First Apology 61, 165 A.D.]
14. And this food is called among us Eucharist, of which no one is allowed to partake but the man who believes that the things we teach are true, and who has been washed in the washing that is for the remissions of sins, and unto regeneration, and who is so living as Christ has enjoined. [St Justin Martyr, First Apology 66, 165 A.D.]
15. Before all else the Faith insistently invites us to remember that we have received baptism for the remission of sins in the Name of God the Father and in the Name of Jesus Christ, Son of God incarnate, dead and risen, and in the Holy Spirit of God, that baptism us the seal of eternal life, the new birth in God, so that we are no longer sons of mortal men, but of God, eternal and indestructible. [St Irenaeus of Lyons, Demonstration of the Apostolic Teaching 3, 175 A.D.]
16. The baptism which makes us be born again passes through these three articles of faith (in the Father, the Son, and the Holy Spirit,) and permits us to be reborn to God the Father through His Son and in the Holy Spirit. [St Irenaeus of Lyons, Demonstration of the Apostolic Teaching 7, 175 A.D.]
17. And dipped himself,' says the Scripture, 'seven times in the Jordan.' It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but it served as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven."[St Irenaeus, Fragments of the Lost Writings of Irenaeus 34]
18. Thus there are as many schemes of 'redemption' as there are teachers of these mystical options. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of the baptism which is regeneration to God, and then to a renunciation of the whole (Christian) faith. [St Irenaeus, Against Heresies 1:21:1, 180 A.D.]
19. For He (Jesus) came to save all through means of Himself - all, I say, who through Him are born again to God, - infants, and children, and boys, and youths, and old men. [St Irenaeus, Against Heresies 2:22:4, 180 A.D.]
20. But what really was the case, that they (Apostles) did record, that the Spirit of God as a dove descended upon Him; this Spirit, of whom it was declared by Isaiah, 'And the Spirit of God shall rest upon Him' as I have already said. And again, giving to the disciples the power of regeneration into God, He said to them, 'Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.' [St Irenaeus, Against Heresies 3:17:1, 180 A.D.]
21. The citizen of an eminent city, I made this tomb in my lifetime, that I might have here a resting-place for my body. Abercius by name, I am a disciple of the Chaste Shepard, (Jesus.) He taught me faithful writings. He sent me to Rome, to behold the kingdom and to see a queen with golden robe and golden shoes. There I saw a people bearing the splendid seal (of baptism.) Having Paul as a companion, everywhere faith led the way and set before me for food the Fish (Eucharist) from the spring, mighty and pure, whom an Immaculate Virgin caught, and gave this to his friends to eat, always having sweet wine and giving the mixed cup with bread. These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. [Abercius, The Epitaph of Abercius, 180-216 A.D.]
22. Those three days of creation before the lights in the heavens are an image of the Trinity, of God, of His Word, and His Wisdom (i.e., the Father, Son, and Holy Spirit.) God blessed the creatures of the water, so that this might be a sign that men would receive penance and remission of sins through water and the bath of rebirth, as many, that is, as came to the truth and were reborn, and received blessing from God. [St Theophilus of Antioch, Ad Autolycum 2:15, 181 A.D.]
23. A treatise on our sacrament of water, by which the sins of our earlier blindness are washed away and we are released for eternal life will not be superfluous...taking away death by the washing away of sins. The guilt being removed, the penalty, of course, is also removed... Baptism itself is a corporal act by which we are plunged, in that we are freed from our sins. [Tertullian, On Baptism 1:1; 5:6; 7:2, 198 A.D.]
24. There is absolutely nothing which makes men's minds more obdurate than the simplicity of the divine works which are visible in the act, when compared with the grandeur which is promised regarding the effect; so that from the very fact, that with so great simplicity, without pomp, without any considerable novelty of preparation, finally, without any expense, a man is dipped in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much (or not at all) the cleaner, the consequent attainment of eternity is esteemed the more incredible. Is it not wonderful too, that death should be washed away by bathing? [Tertullian, On Baptism 2, 198 A.D.]
25. Good enough, but faith means faith in all Christ did and said to do, so it includes being baptized... And so they say, "Baptism is not necessary to them to whom faith is sufficient, for after all, Abraham pleased God by no sacrament of water, but of faith." But in all cases it is the later precedent that proves the point. Grant, for the sake of argument, that in days gone by, there was salvation by means of bare faith, before the Passion and Resurrection of the Lord. But now that faith has been enlarged, and has become a faith which believes in His Nativity, Passion, and Resurrection, there has been an amplification added to the to the faith; this is the sealing act of baptism... For the law of baptism has been imposed, and the formula prescribed: "Go." He said, "and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit." The comparison of this law with that definition. "Unless a man be born again of water and the Spirit, he shall not enter into the kingdom of heaven,"has tied faith to necessity of baptism. [Tertullian, On Baptism 13, 198 A.D.]
26. After coming from the place of washing we are thoroughly anointed with a blessed unction, from the ancient discipline by which [those] in priesthood ... were accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. ... So also with us, the unction runs on the body and profits us spiritually, in the same was that baptism itself is a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins. After this, the hand is imposed for a blessing, invoking and inviting the Holy Spirit. [Tertulian, On Baptism, 198 A.D.]
27. No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation ... The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ {Eucharist} so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works. [Tertulian, The Resurection of the Dead 8:2, circa 200 A.D. ]
28. When we are baptized we are enlightened. Being enlightened, we are adopted as sons. Adopted as sons, we are made perfect. Made perfect, we become immortal. "I say,"God declares, "you are gods and sons all of the Most High' (Psalms 81:6.) This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins; a gift of grace by which the punishments due our sins are remitted; an illumination by which we behold that holy light of salvation û that is, by which we see God clearly; and we call that perfection which leaves nothing lacking. Indeed, if a man knows God, what more does he need? Certainly, it were out of place to call that which is not complete a true gift of God's grace. Because God is perfect the gifts He bestows are perfect. [St Clement of Alexandria, The Instructor of Children 1:6; 26:1, 202 A.D.]
29. For thus He wishes us to be converted and to become as children acknowledging him who is truly our father, regenerated by water; and this is a different begetting than that of creation. [Clement of Alexandria, Miscellanies 3:12, 208 A.D.]
30. Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. 'I,' says He, 'have said that you are gods and all sons of the Highest' (Ps 81:6.) This work is variously called grace, illumination, and perfection, and washing; washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is by which we see God clearly. [Clement of Alexandria, Paedagogus, 210-215 A.D.]
31. At dawn a prayer shall be offered over the water. Where there is no scarcity of water the stream shall flow through the baptismal font or pour into it from above; but if water is scarce, whether as a constant condition or on occasion, then use whatever water is available. Let them remove their clothing. Baptize first the children; and if they can speak for themselves, let then do so. Otherwise, let their parents or other relatives speak for them... When the one being baptized goes down into the water, the one baptizing should put his hand on him and speak thus: 'Do you believe in God the Father Almighty?' And he that is being baptized shall say: 'I believe.' (Hippolytus then records The affirmation of the whole creed; then)... 'Do you believe in the Holy Spirit in the Church?... 'And so he is baptized a third time... And so each one then dries himself; and immediately they put on their clothes. Then they come into the Church. [Hippolytus of Rome, Apostolic Tradition 1:169-171, 215 A.D.]
32. It is the Holy Spirit that effects with water a second birth. He is a kind of seed of divine generation and the consecrator of heavenly birth, the pledge of a promised inheritance, and, as it were, a kind of surety bond of eternal salvation. [Novatian, On the Trinity 29, 235]
33. The Church received from the Apostles the tradition of giving Baptism even to infants. For the Apostles, to whom were committed the secrets of divine mysteries, knew that there is in everyone the innate stains of sin, which must be washed away through water and the Spirit. [Origen, Commentary on Romans 5:9, 250 A.D.]
34. Let us remember the sins of which we have been guilty, and that it is not possible to receive forgiveness of sins without baptism. [Origen, Exhort ad Martyr, 250-254 A.D.]
35. If you like to hear what other saints have felt in regard to physical birth, listen to David when he says, 'I was conceived,' so it runs, 'in iniquity and in sin my mother hath borne me,' proving that every soul which is born in the flesh is tainted with the stain of iniquity and sin. This is the reason for that saying which we have already quoted above, 'No man is clean from sin, not even if his life be one day long' (Job 14:4.) To these, as a further point, may be added an inquiry into the reason for which, while the Church's baptism is given for the remission of sin, it is the custom of the Church that baptism be administered even to infants. Certainly, if there were nothing in infants that required remission and called for lenient treatment, the grace of baptism would seem unnecessary. [Origen, Homilies on Leviticus 8:3, 250-254 A.D.]
36. In respect to the case of infants, which you say ought not to be baptized within the second or third day after birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man... we ought to shrink from hindering an infant, who being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins - that to him are remitted, not his own sins, but the sins of another Adam. [Cyprian of Carthage, Epistle to Fidus 64, 257 A.D.]
37. As water extinguishes fire, so almsgiving quenches sin. Here also is shown and proved, that as in the bath of saving water the fire of hell is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism the remission of sins is granted once only, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God. [St Cyprian of Carthage, On works and Alms 2, 254 A.D.]
38. In the baptism of water is received the remission of sins, in the baptism of blood, the reward of virtues. [St Cyprian of Carthage, To Fortunatus: Preface, 257 A.D.]
39. We acknowledge one baptism for the forgiveness of sins. [The Nicene Creed, 325 A.D.]
40. Let no one then suppose then that Baptism is merely the grace of remission of sins, or further, that of adoption; as John's baptism bestowed only the remission of sins. Nay we know full well, that as it purges our sins, and conveys to us the gift of the Holy Spirit, so also it is the counterpart of Christ's sufferings. [St Cyril of Jerusalem, Catechetical Lectures 2:5-7, 350 A.D.]
41. Do not think of the font as filled with ordinary water, but think rather of the spiritual grace that is given with the water. For just as the sacrifices on pagan alters are in themselves indifferent matter and yet have become defiled by reason of the invocation made over them to the idols, so, but in the opposite sense, the ordinary water in the font acquires sanctifying power when it receives the invocation of the Holy Spirit, of Christ, and the Father. [St Cyril of Jerusalem, Catechetical Lectures 3:3, 350 A.D.]
42. Unless a man receive baptism, he has no salvation, except only martyrs, who receive the kingdom though they have not entered the (baptismal) font. For when the Savior was redeeming the universe by means of His cross and His side was pierces, 'forthwith comes there out blood and water (Jn 19:34,)' to show that in times of peace men should be baptized in water, and in times of persecution in their own blood. [St Cyril of Jerusalem, ProCatechesis 16, 35? A.D.]
43. If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who, even without water will receive baptism, for the Savior calls martyrdom a baptism (cf., Mark 10:38)... Bearing your sins, you go down into the water; but the calling down of grace seals your soul and does not permit that you afterwards be swallowed up by the fearsome dragon. You go down dead in your sins, and you come up made alive in righteousness. [St Cyril of Jerusalem, Catechetical Lectures 3:10,12, 350 A.D.]
44. All iniquities, we are told, are forgiven us at our baptism, and when once we have received God's mercy we need not afterwards dread from Him the severity of a judge. The Apostle says, 'And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.' All sins then are forgiven; it is an honest and faithful saying. … What the true effect of baptiam is, and what is the real grace conveyed by water hallowed in Christ, I will presently tell you. [St Jerome, Letter 69, 4-5, A.D.]
45. Let me now fulfill the promise I made a little while ago and with all the skill of a rhetorician sing the praises of water and of baptism (here he goes through a number of Old Testament examples of baptism) … The Savior Himself does not preach the kingdom of heaven until by His baptismal immersion He has cleansed the Jordan. Water is the matter of His first miracle. … To Nicodemus He secretly says: -'Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.' As His earthly course began with water, so it ended with it. His side is pierced by the spear, and blood and water flow forth, twin emblems of baptism and martyrdom. After His resurection also, when sending His Apostles to the Gentiles, He commands them to baptize these in the mystery of the Trinity. … And it is to the grace of baptism that the prophecy of Michah refers: 'He will turn again, he will have compassion on us: he will subdue our iniquities, and will cast all our sins into the depths of the sea.' … Time would fail me were I to try to lay before you in order all the passages in the Holy Scriptures which relate to the efficacy of baptism or to explain the mysterious doctrine of that second birth. [St Jerome, Letter 69 6-7, A.D.]
46. Your garments glisten as snow; and fair is your shining in the likeness of angels... Woe in paradise did Adam receive, but you have received glory this day... The evil one made war and deceived Adam s house; through your baptism, behold! He is overcome today... Glory to them that are robed in the birth that is from the water, let them rejoice and be blessed! [St Ephraim the Syrian, Hymn for the Feast of the Epiphany: of the Baptized 12, 370 A.D.]
47. For prisoners, baptism is ransom, forgiveness of debts, death of sin, regeneration of the soul, a resplendent garment, an unbreakable seal, a chariot to heaven, a protector royal, a gift of adoption. [St Basil the Great, Sermons on Moral and Practical Subjects: On Baptism 13:5, 379 A.D.]
48. But Christ … assumes manhood in its fullness, and saves man, and becomes the type and figure of us all, to sanctify the first fruits of every action, and leave to His servants no doubt in their zeal for the tradition. Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and regeneration. By regeneration, understand regeneration conceived in thought, not discerned by bodily sight. For we shall not, according to the Jew Nicodemus and his somewhat dull intelligence, change the old man into the child … but we do bring back, by Royal Grace, him who bears the scares of sin, and has grown old in evil habits, to the innocence of the Babe. … And this gift it is not the water that bestows, but the command of God, and the visitation of the Spirit that comes Sacramentally to set us free … "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (Jn 3:5.) Why are they both named, and why is not the Spirit alone accounted sufficient for the completion of Baptism? Man, as we know full well, is compound, not simple: and therefore the cognate and similar medicines are assigned for healing to him who is twofold and conglomerate: -For his visible body, water, the sensible element, -for his soul, which cannot see, the Spirit invisible, invoked by faith, present unspeakably. … He (the Spirit) blesses the body that is baptized, and the water that baptizes. Despise not, therefore, the Divine laver, nor think lightly of it, as a common thing, on account of the use of water. For the power that operates is mighty, and wonderful are the things that are wrought thereby. [St Gregory of Nyssa, On the Baptism of Christ, 381 A.D.]
49. The Word recognizes three Births for us; namely, the natural birth, that of Baptism, and that of the Resurrection. … Let us discourse upon the second. … And as Christ the Giver is called by many vatious names, so too is this Gift. … We call it, the Gift, the Grace, Baptism, Unction, Illumination, the Clothing of Immortality, the Laver of Regeneration, the Seal, and everything that is honorable. We call it the Gift, because it is given to us in return for nothing on our part; Grace, because it is conferred even on debtors; Baptism, because sin is buried with it in the water; … the Laver because it washes us; the Seal, because it presenves us. [Gregory Nazianzen, Oration 40: Oration on Holy Baptism, 381 A.D.]
50. They are citizens of the Church. … You see how many are the benefits of Baptism, and some think its heavenly grace consists only in the remission of sins; but we have enumerated ten honors. For this reason we baptize even infants, though they are not defiled by sins (or, thought they do not have sins): so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be His members. [St John Chrysostom, On Baptism , 388 A.D.]
51. The Lord was baptized, not to be cleansed Himself but to cleanse the waters, so that those waters, cleansed by the Flesh of Christ which knew no sin, might have the power of baptism. Whoever comes, therefore, to the washing of Christ lays aside his sins. [St Ambrose of Milan, Commentary on the Gospel of Luke 2:83, 389 A.D.]
52. How then shall we be able to give an account of the unseen birth by baptism, which is far more exalted than these?... Even angels stand in awe while that birth takes place... the Father, the Son, and the Holy Spirit work it all. Let us then believe the declaration of God, for that is more trustworthy than actual seeing. The sight often is in error, but God' s Word cannot fail; let us then believe it... What then does it say? That what happens is a birth... If any inquire, "Why is water needed? Let us ask in return, "Why did God use earth to form man?"... Do not be over-curious. That the need of water is absolute and indispensable you may learn in this way. [St John Chrysostom, Homily 25 on John 2, 391 A.D.]
53. After this the Holy of Holies (Baptistery) was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living. You was there the deacon, you saw the priest, you saw the High Priest (bishop) … What did you see? Water, certainly, but not water alone. … The Apostle thought you those things are not to be considered 'which we see, but the things which are not seen, for the things that are seen are temporal, but the things which are not seen are eternal.' … The water then, is that in which the flesh is dipped, that all carnal sin may be washed away. All wickedness is there buried. … The reason why you were told before not to believe only what you saw was that you might not say perchance, I see water, which I have been used to seeing everyday. Is that water to cleanse me now, in which I have so often bathed without ever being cleansed? By this you may recognize that water does not cleanse without the Spirit. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit 91 Jn 5:1,) are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element without any sacramental efeect. Nor, again, is there the Sacrament of Regeneration without water: 'For except a man be born again of water and the Spirit, he cannot enter into the kingdom of God (Jn 3:5.)' Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed (sign of the cross;) but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins and not gain the gift of spiritual grace. [St Ambrose of Milan, On the Mysteries 2-4, 391 A.D.]
54. Weep for the unbelievers! Weep for those who differ not a whit from them, those who go hence without illumination, without the seal! These truly deserve our lamentations and tears. They are outside the royal city with those who have been found guilty, with the condemned. 'Amen, I tell you, if anyone is not born of water and the Spirit, he shall not enter into the kingdom of heaven. [St John Chrysostom, Homilies on Philippians, 3,4, 398 A.D.]
55. That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at that point, but as though the water were necessary and not superfluous, observe what he says; 'Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?' [St John Chrysostom, Homilies of St John: Chapter 3:5, 25:2, c. 400 A.D.]
56. 'There flowed from His side water and Blood.(Jn 19:34)' Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolized baptism and the Holy Eucharist. From these two sacraments the Church is born: from baptism, 'the cleansing water that gives rebirth and renewal through the Holy Spirit (Titus 3:5)', and from the Holy Eucharist. Since the symbols of baptism and the Eucharist flowed from His side, it was from His side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam. Moses gives a hint of this when he tells the story of the first man and makes him exclaim: 'Bone from my bones and flesh from my flesh!' As God then took a rib from Adam's side to fashion a woman. So Christ has given us blood and water from His side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the Blood and the water after His own death. [St John Chrysostom, Catechesis, c 400]
57. Our Lord Jesus Christ showed the way, as you have heard, brethern, lest any man, arrogating to himself that he has abundance of some particular grace, should disdain to be baptized with the baptism of the Lord. For whatever the catechumen's proficiency, he still carries the load of his iniquity: it is not forgiven him until he shall come to baptism. Just as the people of Isreal were not rid of the Egyptians until they had come to the Red Sea, so no man is rid of the pressure of sins until he has come to the font of baptism. [St Augustine, On the Gospel of John 13:7, 411 A.D.]
58. 'Now ye are cleaned through the word which I have spoke unto you.' Why dose He not say, ye are cleaned through the baptism wherewith ye have been washed, but 'through the word which I have spoken unto you,' save only that in the water also it is the word that cleanseth? Take away the word, and the water is neither more or less than water. The word is added to the element (of water,) and there results the Sacrament. … And whence has the water so great an efficacy, as in touching the body to cleanse the soul, save by the operation of the word; and that not because it is uttered, but because it is believed? … 'This is the word of faith which we preach,' whereby baptism, doubtless, is also consecrated, in order to its possession of the power to cleanse. [St Augustine, On the Gospel of John 80:2, 411 A.D.]
59. Who is so wicked as to want to exclude infants from the kingdom of heaven by prohibiting their being baptized and born again in Christ? [St Augustine, On Original Sin]
60. The cleansing would not at all be attributed to a passing and corruptible element, unless the word were added to it. This word possesses such power that through the medium of him who in faith presents, blesses, and pours it, even a tiny infant is cleansed, although he is as yet unable to believe with the heart unto justice, and to make profession with the mouth for salvation. [St Augustine of Hippo, Commentaries on St John 80:3, 411 A.D.]
61. Who is so impious as to wish to exclude infants from the kingdom of heaven by forbidding them to be baptized and born again in Christ? [St Augustine of Hippo, On Original Sin 2:20, A.D.]
62. This (infant baptism) the Church has always had, always held; this she received from the faith of our ancestors; this she perseveringly guards even to the end. [St Augustine of Hippo, On the Words of the Apostles, 11, A.D.]
63. A gouty doctor of the same city, when he had given his name for baptism, and had been prohibited the day before baptism from being baptized that year, by black wooly-haired boys who appeared to him in his dreams, and whom he understood to be devils, and when, though they trod on his feet, and inflicted the acutist pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout. And earlier in the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had cancer in one of her breasts, a disease which as physicians say, is incurable. Ordinarily … they amputate … though death is inevitable even if somewhat delayed, they abandon all remedies. … On the approach of Easter, she was instructed in a dream to wait for the first woman that came out from the baptistery after being baptized, and to ask her to make the sign of Christ (of the cross) upon her sore. She did so and was immediately cured. [St Augustine of Hippo, City of God ch 8, 419 A.D.]
64. He must put off his old activities, so that from sons of Adam we may be changed into sons of God. This does not happen by a change of clothing or by any laws or works; it happens by the rebirth and renewal that takes place in baptism, as Paul says: 'As many of you as were baptized have put on Christ.' Paul is speaking about a 'putting on,' not by imitation but by birth. He does not say: 'Through baptism you have received a token'...that is what the sectarians (Anabaptists) imagine when they make baptism merely a token that is, a small empty sign. [Martin Luther, Lectures on Galatians, 1535 A.D.]
3. Sacrament of Confession
1. Scripture
1. If a man lies carnally with a woman who is a slave, betrothed to another man and not yet ransomed or given her freedom, an inquiry shall be held. They shall not be put to death, because she was not free; but he shall bring a guilt offering for himself to the Lord, to the door of the tent of meeting, a ram for a guilt offering. And the priest shall make atonement for him with the ram of the guilt offering before the Lord for his sin which he has committed; and the sin which he has committed shall be forgiven him. [Lev 19:20-22]
2. And those of you that are left shall pine away in your enemies' lands because of their iniquity; and also because of the iniquities of their fathers they shall pine away like them. "But if they confess their iniquity and the iniquity of their fathers in their treachery which they committed against me, and also in walking contrary to me, [Lev 26:39-40]
3. Say to the people of Israel, When a man or woman commits any of the sins that men commit by breaking faith with the Lord, and that person is guilty, he shall confess his sin which he has committed; and he shall make full restitution for his wrong, adding a fifth to it, and giving it to him to whom he did the wrong. [Num 5:6-7]
4. David said to Nathan, "I have sinned against the Lord." And Nathan said to David, "The Lord also has put away your sin; you shall not die. [2 Sam 12:13]
5. I acknowledged my sin to thee, and I did not hide my iniquity; I said, "I will confess my transgressions to the Lord"; then thou didst forgive the guilt of my sin. [Psalm 32:5]
6. He who conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy. [Prov 28:13]
7. I am He who blots out your transgressions for my own sake, and I will not remember your sins. [Is 43:25]
8. I will pour out on the house of David and on the inhabitants of Jerusalem a spirit of grace and petition; and they shall look on Him whom they have thrust through, and they shall mourn for Him as one mourns for an only son, and they shall grieve over Him as one grieves over a firstborn. On that day the mourning in Jerusalem shall be as great as the mourning of Hadadrimmon in the plain of Megiddo. On that day there shall be open to the house David and to the inhabitants of Jerusalem, a fountain to purify from sin and uncleanness.[Zec 12:10-13:1]
9. Then went out to him Jerusalem and all Judea and all the region about the Jordan, and they were baptized by him in the river Jordan, confessing their sins. [Mt 3:5-6]
10. And behold, a leper came to him and knelt before him, saying, "Lord, if you will, you can make me clean." And he stretched out his hand and touched him, saying, "I will; be clean." And immediately his leprosy was cleansed. And Jesus said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer the gift that Moses commanded, for a proof to the people." [Mt 8:2-4]
11. Amen, I say to you, whatever you (the Church) bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven. [Mt 18:18]
12. And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins [Mk 1:5 ]
13. And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean." Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean." And immediately the leprosy left him, and he was made clean. And he sternly charged him, and sent him away at once, and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people." But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country; and people came to him from every quarter. [Mk 1:40-45]
14. "Child, your sins are forgiven." "Which is easier, to say to the paralytic, 'Your sins are forgiven' or to say 'Rise, pick up your mat and walk?' But that you may know that the Son of Man has authority to forgive sin on earth, I say to you, rise, pick up your mat and go home."[Mk 2:9-11]
15. On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices and said, "Jesus, Master, have mercy on us." When he saw them he said to them, "Go and show yourselves to the priests." And as they went they were cleansed. [Lk 5:11-14]
16. And he stretched out his hand, and touched him, saying, "I will; be clean." And immediately the leprosy left him. And he charged him to tell no one; but "go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to the people." [Lk 5:13-14]
17. I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants."' [Lk 15:18-19]
18. And I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. [Lk 22:29-30]
19. Then he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. He came to Simon Peter; and Peter said to him, "Lord, do you wash my feet?" Jesus answered him, "What I am doing you do not know now, but afterward you will understand." Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no part in me." Simon Peter said to him, "Lord, not my feet only but also my hands and my head!" Jesus said to him, "He who has bathed does not need to wash, except for his feet, but he is clean all over; and you are clean, but not every one of you." For he knew who was to betray him; that was why he said, "You are not all clean." When he had washed their feet, and taken his garments, and resumed his place, he said to them, "Do you know what I have done to you? You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do as I have done to you.[Jn 13:5-15]
20. Jesus said to them again, "Peace be with you. As the Father has sent me, even so I send you." And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." [Jn 20:21-23]
21. Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.... Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money, saying, "Give me also this power, that any one on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity." And Simon answered, "Pray for me to the Lord, that nothing of what you have said may come upon me." [Acts 8:13,18-24]
22. Many also of those who were now believers came, confessing and divulging their practices. [Acts 19:18]
23. Many of those who had become believers came forward and openly acknowledged their former practices (to Paul.) [Acts 19:19]
24. On the contrary, the parts of the body which seem to be weaker are indispensable, and those parts of the body which we think less honorable we invest with the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving the greater honor to the inferior part, that there may be no discord in the body, but that the members may have the same care for one another. [1 Cor 12:22-25]
25. Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ,... [2 Cor 2:10]
26. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God. [2 Cor 5:18-20]
27. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and upbuilds itself in love. [Eph 4:15-16]
28. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church... [Eph 5:29]
29. Therefore, holy brethren, who share in a heavenly call, consider Jesus, the apostle and high priest of our confession [Heb 3:1 ]
30. Therefore, confess your sins to one another and pray for one another, that you might be healed. The fervent Prayer of a righteous person is very powerful. [James 5:16]
31. But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light. [1 Pet 2:9]
32. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. [1 Jn 1:8-9]
33. Do not love the world or the things in the world. If any one loves the world, love for the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world. And the world passes away, and the lust of it; but he who does the will of God abides for ever. [1 Jn 2:15-17]
2. Quotes
1. Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . . On the Lord's Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure. [Didache 4:14, 14:1 70 A.D.]
2. You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light. [Letter of Barnabas 19, 74 A.D.]
3. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ [St Ignatius of Antioch, Letter to the Philadelphians 3, 110 A.D.]
4. For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop. [St Ignatius of Antioch, Letter to the Philadelphians 8, 110 A.D.]
5. Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence both God and the bishop. [St Ignatius of Antioch, Epistle to the Smyraeans, 9, 110 A.D.]
6. Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician. Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, 'neither without nor within;' possessing this as the fruit from the seed of the children of knowledge. [St Irenaeus. Against Heresies, 1:13-22, 180 A.D.]
7. [Regarding confession, some] flee from this work as being an exposure of themselves, or they put it off from day to day. I presume they are more mindful of modesty than of salvation, like those who contract a disease in the more shameful parts of the body and shun making themselves known to the physicians; and thus they perish along with their own bashfulness.[Tertullian, On Repentance 10:1, 203 A.D.]
8. Repentance is not conducted before the conscience alone, but is to be carried out by some external act. [Tertullian, On Repentance, 203 A.D.]
9. The Church has the power of forgiving sins. This I acknowledge and adjudge. [Tertullian, On Repentance 21, 203 A.D.]
10. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit. Having come to one of the cities not far off (the name of which some give), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, 'This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.' And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. [St Clement of Alexandria, Who is the rich man that shall be saved? 42, 210 A.D.]
11. [Prayer for the Consecration of a Bishop] O God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort, Who dwellest on high yet hast respect unto the lowly, who knowest all things before they come to pass; Who didst give ordinances unto Thy church by the Word of thy grace; Who didst foreordain from the beginning the race of the righteous from Abraham, instituting princes and priests and leaving not Thy sanctuary without ministers; Who from the foundation of the world hast been pleased to be glorified in them whom Thou hast chosen; And now pour forth that Power which is from Thee, of the princely Spirit which Thou didst deliver to Thy Beloved Child Jesus Christ, which He bestowed on Thy holy Apostles who established the Church which hallows Thee in every place to the endless glory and praise of Thy Name. Father who knowest the hearts of all grant upon this Thy servant whom Thou hast chosen for the episcopate to feed Thy holy flock and serve as Thine high priest,that he may minister blamelessly by night and day,that he may unceasingly behold and propriate Thy countenance and offer to Thee the gifts of Thy holy Church. And that by the high priestly Spirit he may have authority to forgive sins... [St Hippolytus, Apostolic Tradition, 3, 215 A.D.]
12. I hear that there has even been an edict set forth . . . The Great Pontiff--that is, the bishop of bishops [i.e., the pope]--issues an edict: 'I remit, to such as have discharged penance, the sins both of adultery and of fornication" [Tertullian, On Modesty 1, 220 A.D.]
13. A Christian does not shrink from declaring his sin to a priest of the Lord and from seeking medicine after the manner of him who say, 'I said, "To the Lord I will accuse myself of my iniquity ... [of] which the Apostle James says: "If then there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him. [Origen, Homilies on Leviticus 2:4, 248 A.D.]
14. The Apostle likewise bears witness and says: ' . . . Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord' [1 Cor. 11:27]. But [the impenitent] spurn and despise all these warnings; before their sins are expiated, before they have made a confession of their crime, before their conscience has been purged in the ceremony and at the hand of the priest . . . they do violence to his body and blood, and with their hands and mouth they sin against the Lord more than when they denied him. [St Cyprian of Carthage, The Lapsed 15:1, 250 A.D.]
15. Moreover, how much are they both greater in faith and better in their fear, who, although bound by no crime of sacrifice to idols or of certificate, yet, since they have even thought of such things, with grief and simplicity confess this very thing to God's priests, and make the conscientious avowal, put off from them the load of their minds, and seek out the salutary medicine even for slight and moderate wounds, knowing that it is written, 'God is not mocked.' God cannot be mocked, nor deceived, nor deluded by any deceptive cunning. Yea, he sins the more, who, thinking that God is like man, believes that he evades the penalty of his crime if he has not openly admitted his crime. Christ says in His precepts, 'Whosoever shall be ashamed of me, of him shall the Son of man be ashamed.' And does he think that he is a Christian, who is either ashamed or afraid to be a Christian? How can he be one with Christ, who either blushes or fears to belong to Christ? He will certainly have sinned less, by not seeing the idols, and not profaning the sanctity of the faith under the eyes of a people standing round and insulting, and not polluting his hands by the deadly sacrifices, nor defiling his lips with the wicked food. This is advantageous to this extent, that the fault is less, not that the conscience is guiltless. He can more easily attain to pardon of his crime, yet he is not free from crime; and let him not cease to carry out his repentance, and to entreat the Lord's mercy, lest what seems to be less in the quality of his fault, should be increased by his neglect of atonement. I entreat you, beloved brethren, that each one should confess his own sin, while he who has sinned is still in this world, while his confession may be received, while the satisfaction and remission made by the priests are pleasing to the Lord. [St Cyprian of Carthage, To the Lapsed 28-29, 250 A.D.]
16. For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, 'Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.' [St Cyprian of Carthage, To the Clergy 9(16):2, 250 A.D.]
17. And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that penance is relaxed to the lapsed, and that the hope of peace [i.e., absolution] is offered to the penitent. . . . For to adulterers even a time of repentance is granted by us, and peace is given. [St Cyprian of Carthage, To the Clergy 51[55]:20, 253 A.D.]
18. But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, 'Remember whence thou art fallen, and repent, and do the first works' [Rev. 2:5], which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his deeds [of penance], because it is written, "Alms deliver from death" [Tob. 12:8] [St Cyprian of Carthage, To the Clergy 51[55]:22, 253 A.D.]
19. You [priests], then, who are disciples of our illustrious Physician, you ought not deny a curative to those in need of healing. And if anyone uncovers his wound before you, give him the remedy of repentance. And he that is ashamed to make known his weakness, encourage him so that he will not hide it from you. And when he has revealed it to you, do not make it public, lest because of it the innocent might be reckoned as guilty by our enemies and by those who hate us. [Aphraahat the Persian Sage, Treatises 7:3, 340 A.D.]
20. Abusers of themselves with mankind, and with beasts, as also murderers, wizards, adulterers, and idolaters, are deserving of the same punishment. Whatever rule you have in the case of the rest, observe also in their case. There can, however, be no doubt that we ought to receive those who have repented of impurity committed in ignorance for thirty years. In this case there is ground for forgiveness in ignorance, in the spontaneity of confession, and the long extent of time. Perhaps they have been delivered to Satan for a whole age of man that they may learn not to behave unseemly; wherefore order them to be received without delay, specially if they shed tears to move your mercy, and shew a manner of living worthy of compassion. [St Basil the Great, Letter 188 7, 370 A.D.]
21. The deacon who has been polluted in lips, and has confessed his commission of this sin, shall be removed from his ministry. But he shall be permitted to partake of the sacrament together with the deacons. The same holds good in the case of a priest. If any one be detected in a more serious sin, whatever be his degree, he shall be deposed. [St Basil the Great, Letter 217 70, 371 A.D.]
22. In the confession of sins the same method must be observed as in laying open the infirmities of the body, for as these are not rashly communicated to everyone. But to those only who understand by what method they may be cured, so the confession of sins must be made to such persons as have the power to apply remedy. [St Basil the Great, Rules Briefly Treated 229, 374 A.D.]
23. It is necessary to confess our sins to those to whom the dispensation of God's mysteries is entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist [Matt. 3:6], but in Acts [19:18] they confessed to the apostles. [St Basil the Great, Rules Briefly Treated 288, 374 A.D.]
24. If a sinner, as becomes him, would use the aid of his conscience, and hasten to confess his crimes and disclose his ulcer to his physician, who may hear and not reproach, and receive remedies from him; if he would speak to him alone, with out the knowledge of anyone, and with care lay all before him, easily would he mend his failings; for the confession of sins is the absolution of crimes. [St John Chrysostom, 20th Homily, 384 A.D.]
25. Lo! We have now, at length, reached the close of Holy Lent; now especially we must press forward in the career of fasting, and exhibit a full and acurate confession for our sins, that with these good words, having come to the day of Easter, we may enjoy the bounty of the Lord. ... For, as the enemy knows that having confessed our sins and shown our wounds to the physican we attain to an abundant cure, he in an especial manner oppresses us. [St John Chrysostom, 30th Homily, 385 A.D.]
26. For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw nigh to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, 'Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven.' They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, 'Whose sins ye remit they are remitted, and whose sins ye retain they are retained?' What authority could be greater than this? 'The Father hath committed all judgment to the Son?' But I see it all put into the hands of these men by the Son. [St John Chrysostom, The Priesthood 3:5, 387 A.D.]
27. God has bestowed a power on priests greater than that of our natural parents. The two indeed differ as much as the present and the future life. For our natural parents generate us unto this life only, but the others unto that which is to come. And the former would not be able to avert death from their offspring, or to repel the assaults of disease; but these others have often saved a sick soul, or one which was on the point of perishing, procuring for some a milder chastisement, and preventing others from falling altogether, not only by instruction and admonition, but also by the assistance wrought through prayers. For not only at the time of regeneration, but afterwards also, they have authority to forgive sins. "Is any sick among you?" it is said, "let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him." [St John Chrysostom, On the Priesthood 6, 387 A.D.]
28. If the serpent, the devil, bites someone secretly, he infects that person with the venom of sin. And if the one who has been bitten keeps silence and does not do penance, and does not want to confess his wound . . . then his brother and his master, who have the word [of absolution] that will cure him, cannot very well assist him. [St Jerome, Commentary on Ecclesiastes 10:11, 388 A.D.]
29. For those to whom [the right of binding and loosing] has been given, it is plain that either both are allowed, or it is clear that neither is allowed. Both are allowed to the Church, neither is allowed to heresy. For this right has been granted to priests only. [St Ambrose of Milan, On Reconciliation 1:1, 388 A.D.]
30. The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its own sentence. For the Lord willed that the power of binding and of loosing should be alike, and sanctioned each by a similar condition. So he who has not the power to loose has not the power to bind. For as, according to the Lord's word, he who has the power to bind has also the power to loose, their teaching destroys itself, inasmuch as they who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the Church, neither to heresy, for this power has been entrusted to priests alone. Rightly, therefore, does the Church claim it, which has true priests; heresy, which has not the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power. And so in their shameless obstinacy a shamefaced acknowledgment meets our view. Consider, too, the point that he who has received the Holy Ghost has also received the power of forgiving and of retaining sin. For thus it is written: 'Receive the Holy Spirit: whosesoever sins ye forgive, they are forgiven unto them, and whosesoever sins ye retain, they are retained.' So, then, he who has not received power to forgive sins has not received the Holy Spirit. The office of the priest is a gift of the Holy Spirit, and His right it is specially to forgive and to retain sins. How, then, can they claim His gift who distrust His power and His right? [St Ambrose of Milan, On Reconciliation I:7-8, 388 A.D.]
31. To the argument of the Novatians, that they only deny forgiveness in the case of greater sins, St. Ambrose replies, that this is also an offence against God, Who gave the power to forgive all sins, but that of course a more severe penance must follow in case of graver sins. He points out likewise that this distinction as to the gravity of sins assigns, as it were, severity to God, Whose mercy in the Incarnation is overlooked by the Novatians. BUT they say that, with the exception of graver sins, they grant forgiveness to those of less weight. This is not the teaching of your father, Novatian, who thought that no one should be admitted to penance, considering that what he was unable to loose he would not bind, lest by binding he should inspire the hope that he would loose. [St Ambrose of Milan, On Reconciliation 9&10, 388 A.D.]
32. There are some who ask for penance that they may at once be restored to communion. These do not so much desire to be loosed as to bind the priest; for they do not unburden their conscience, but they burden his, who is commanded not to give Holy things unto dogs. [St Ambrose of Milan, On Reconciliation, 388 A.D.]
33. And this confession is indeed rightly made by them, for they have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: "I will give unto thee the keys of the kingdom of heaven. and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shall loose on earth shall be loosed also in heaven." And the vessel of divine election himself said: "If ye have forgiven anything to any one, I forgive also, for what I have forgiven I have done it for your sakes in the person of Christ." Why, then, do they read Paul's writings, if they think that he has erred so wickedly as to claim for himself the right of his Lord? But he claimed what he had received, he did not usurp that which was not due to him. It was the Lord's will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism. Their conduct is then contrasted with that of our Lord. [St Ambrose of Milan, On Reconciliation 35, 388 A.D.]
34. Why, then, do you lay on hands, and believe it to be the effect of the blessing, if perchance some sick person recovers? Why do you assume that any can be cleansed by you from the pollution of the devil? Why do you baptize if sins cannot be remitted by man? If baptism is certainly the remission of all sins, what difference does it make whether priests claim that this power is given to them in penance or at the font? In each the mystery is one. [St Ambrose of Milan, On Reconciliation 36, 388 A.D.]
35. Do not confess to me only for fornication, nor of those things that are manifest among all men, but bring together also thy secret calumnities and evil speakings and all such things. [St John Chrysostom, Commentary 7 on Matthew, 389 A.D.]
36. When you shall have been baptized, keep to a good life in the commandments of God so that you may preserve your baptism to the very end. I do not tell you that you will live here without sin, but they are venial sins which this life is never without. Baptism was instituted for all sins. For light sins, without which we cannot live, prayer was instituted. . . . But do not commit those sins on account of which you would have to be separated from the body of Christ. Perish the thought! For those whom you see doing penance have committed crimes, either adultery or some other enormities. That is why they are doing penance. If their sins were light, daily prayer would suffice to blot them out. . . . In the Church, therefore, there are three ways in which sins are forgiven: in baptisms, in prayer, and in the greater humility of penance. [St Augustine, Sermon to Catechumens on the Creed 7:15, 8:16, 395 A.D.]
37. All mortal sins are to be submitted to the keys of the Church and all can be forgiven; but recourse to these keys is the only, the necessary, and the certain way to forgiveness. Unless those who are guilty of grevious sin have recourse to the power of the keys, they cannot hope for eternal salvation. Open your lips, then, and confess your sins to the priest. Confession alone is the true gate to Heaven. [St Augustine, Christian Combat, 397 A.D.]
38. We read in Leviticus about lepers, where they are ordered to show themselves to the priests, and if they have leprosy, then they are to be declared unclean by the priest. . . . Just as in the Old Testament the priest makes the leper clean or unclean, so in the New Testament the bishop or presbyter binds or looses not those who are innocent or guilty, but by reason of their office, when they have heard various kinds of sins, they know who is to be bound and who is to be loosed. [St Jerome, Commentary on Matthew 3:16:19, 398 A.D.]
39. I realize what the incontinent can say: . . . that if a man, accusing his wife of adultery, kills her, this sin, since it is finished and does not perdure in him [i.e., since he does not keep committing it], if it is committed by a catechumen, is absolved in baptism, and if it is done by one who is baptized, it is healed by penance and reconciliation. [St Augustine, Adulterous Marriages 2:16:16, 419 A.D.]
40. Let no one say to himself, "I do penance to God in private, I do it before God." Is it in vain that Christ hath said, "What so ever thou shall loose on Earth shall be loosed in heaven?" Is it in vain that the Keys have been given to the Church? Do we make void the Gospel, void the words of Christ. [St Augustine, Sermon 392, 420 A.D.]
41. [The murderer] Coroticus . . . fears neither God nor his priests, whom he [God] chose and to whom he granted that highest, divine, and sublime power, that whom they should bind on earth should be bound in heaven. [St. Patrick, Letter to the Soldiers of Coroticus 6, 452 A.D.]
42. With regard to penance, what is demanded of the faithful is clearly not that an acknowledgment of the nature of individual sins written in a little book be read publicly, since it suffices that the states of conscience be made known to the priests alone in secret confession. [Pope Leo I, Magna indign. 2, 459 A.D.]
43. Auricular confession (secretly to a priest), is useful, nay, necessary; nor would I have it abolished, since it is the remedy of afflicted consciences. [Martin Luther, ]
4. Anointing of the Sick
1. Scripture
1. They cast out many demons and anointed with oil many that were sick and healed them. [Mk 6:13]
2. Is anyone among you sick? He should summon the Presbyters of the Church and they should pray over him and anoint him with oil in the name of the Lord, and the prayer of the faithful will save the sick person, and the Lord will raise him up. If he has committed any sins he will be forgiven. [James 5:14-15]
2. Quotes
1. For they are bold enough to teach, to dispute, to enact exorcisms, to undertake(13) cures--it may be even to baptize. [Tertullian, Prescription 49, A.D. 200]
2. O God who sanctifiest this oil as Thou dost grant unto all who are anointed and receive of it the hallowing wherewith Thou didst anoint kings and priests and prophets, so grant that it may give strength to all that taste of it and health to all that use it. [Hippolytus of Rome, Apostolic Tradition 5:2, c.A.D. 215]
3. In addition to these there is also a seventh, albeit hard and laborious...In this way there is fufilled that too, which the Apostle James says :'If then, there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him.' [Origen, Homily on Leviticus 2:4 244 A.D.]
4. A Christian does not shrink from declaring his sin to a priest of the Lord and from seeking medicine ... [of] which the Apostle James says: "If then there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him. [Origen, Homilies on Leviticus 2:4, 250 A.D.]
5. [The sick] considered a more terrible calamity than disease itself ... [instead of allowing] the hands of the Arians to be laid on the heads. [Athanasius, Encyclical Epistle A.D. 341]
6. [O]f the sacrament of life, by which Christians [baptism], priests [in ordination], kings and prophets are made perfect; it illuminates darkness [in confirmation], anoints the sick, and by its secret sacrament restores penitents.[Aphraates the Persian Sage, Treatises 23:3, A.D. 345]
7. We beseech you, Savior of all men, you that have all virtue and power, Father of our Lord and Savior Jesus Christ, we pray that you send down from heaven the healing power of the only-begotten [Son] upon this oil, so that for those who are anointed ... it may be effected for the casting out of every disease and every bodily infirmity ... for grace and remission of sins. [Bishop Serapion, The Sacramentary of Serapion 29:1, 350 A.D.]
8. [this oil]...for good grace and remission of sins, for a medicine of life and salvation, for health and soundness of soul, body, spirit, for perfect strengthening. [Serapion of Thmuis, Anaphora 29:1, A.D. 350]
9. They pray over thee; one blows on thee, another seals thee. [Ephraim, Homily 46, ante A.D. 373]
10. For not only at the time of regeneration, but afterwards also, they have authority to forgive sins. 'Is any sick among you?' it is said, 'let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him.' [St John Chrysostom, On the Priesthood 3:6, A.D. 386]
11. Why, then, do you lay on hands, and believe it to be the effect of the blessing, if perchance some sick person recovers? Why do you assume that any can be cleansed by you from the pollution of the devil? Why do you baptize if sins cannot be remitted by man? If baptism is certainly the remission of all sins, what difference does it make whether priests claim that this power is given to them in penance or at the font? In each the mystery is one. [St Ambrose, On Penance 1,8:36, A.D. 390]
12. [I]f some part of your body is suffering...recall also the saying in the divinely inspired Scripture: 'Is anyone among you ill? Let him call the presbyters of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick man, and the Lord will raise him up, and if he be in sins they shall be forgiven.(James 5:14-15) [Cyril of Alexandria, Worship and Adoration 6, A.D. 412]
13. [I]n the epistle of the blessed Apostle James...'If anyone among you is sick, let him call the priests...'. There is no doubt that this anointing ought to be interpreted or understood of the sick faithful, who can be anointed with the holy oil of chrism...it is a kind of sacrament. [Pope Innocent, To Decentius 25,8,11, A.D. 416]
14. [L]et him who is ill receive the Body and Blood of Christ; let him humbly and in faith ask the presbyters for blessed oil, to anoint his body, so that what was written may be fufilled in him: 'Is anyone among you sick? Let him bring in the presbyters, and let them pray over him, anointing him with oil; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he be in sins, they will be forgiven him (James 5:14-15) [Ceasar of Arles, Sermons, 13(265),3, ante A.D. 542]
15. [A] priest is to be called in, who by the prayer of faith and the unction of the holy oil which he imparts will save him who is afflicted [by a serious injury or by sickness]. [Cassiodorus, Complexities, A.D. 570]
5. Priesthood/Holy Orders
1. Scripture
1. You will know that I sent you this commandment because I have a covenant with Levi, says the Lord of Hosts. My covenant with him was one of life and peace; fear I put in him, and he feared Me. True Doctrine was in his mouth, and no dishonesty was found upon his lips. For the lips of the Priest are to keep knowledge, and instruction is to be sought from his mouth, because he is the messenger of the Lord of Hosts. [Mal 2:5-7]
2. His disciples said to Him, 'If that is the case, it is better not to marry.' He answered, 'Not all can accept this Word, but only those to whom that is granted. Some are incapable of marriage because they were born so; some, because they have renounced marriage for the sake of the Kingdom of Heaven. Whoever can accept this ought to accept it.' [Mt 19:10-12]
3. He went up the mountain and summoned those whom He wanted and they came to Him. He appointed twelve (Whom He also named apostles) that they might be with Him and He might send them forth to preach and to have authority. [Mk 3:13-15]
4. In those days He departed to the mountain to pray, and He spent the night in prayer to God. When day came, He called His disciples to Himself, and from them He chose twelve, Whom He named apostles. [Lk 6:12,13]
5. After giving instructions through the Holy Spirit to the Apostles Whom He had chosen, He was taken up. [Act 1:2]
6. During those days Peter stood up in the midst of the brothers. He said, "My Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke before hand through the mouth of David, concerning Judas. Therefore; it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us, beginning from the baptism of John until the day on which He was taken up from us, become with us a witness to His resurrection. [Act 1:15,16,21,22]
7. Even if you should have countless guides to Christ, you do not have many fathers, for I have become your father in Christ. For this reason I am sending you Timothy. [1 Cor 4:15,17]
8. I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. An unmarried woman or virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband. I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction. [1 Cor 7:32-35]
9. As in all the churches of the holy ones, women should keep silent in the churches, for they are not allowed to speak. If they want to learn anything, they should ask their husbands at home. For it is improper for a woman to speak in the church. [1 Cor 14:33-35]
10. To Him who loves us and freed us from our sins by His own Blood, who has made us a royal nation of priests in the service of His God and Father. [Rv 1:5,6]
11. You made of them a kingdom, and priests to serve our God, and they shall reign on earth. [Rv 5:10]
2. Quotes
1. Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, and in the end was revealed. Do ye all then, imitating the same divine conduct, pay respect to one another, and let no one look upon his neighbor after the flesh, but do ye continually love each other in Jesus Christ. Let nothing exist among you that may divide you ; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality. [St Ignatius of Antioch, Epistle to the Magnesians 6, 110 A.D.]
2. For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire. [St Ignatius of Antioch, Epistle to the Trallians 2, 110 A.D.]
3. Be on your guard, [therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as 'a snare upon a watch-tower, and as a net which is spread out.' For' he that does not heal himself in his own works, is the brother of him that destroys himself.' If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for "He is nigh unto those that fear Him.' And says He, 'Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?' And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God? And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments. [St Ignatius of Antioch, Epistle to the Trallians 7, 110 A.D.]
4. I must not omit an account of the conduct also of the hereticsùhow frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike--even heathens, if any such happen to come among them. 'That which is holy they will cast to the dogs, and their pearls,' although (to be sure) they are not real ones, 'they will fling to the swine.' Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brotherly. Peace also they huddle up anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire together to storm the citadel of the one only Truth. All are puffed up, all offer you knowledge. Their Catechumens are perfect before they are full-taught. The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake cures--it may be even to baptize. Their ordinations, are carelessly administered, capricious, changeable. At one time they put novices in office; at another time, men who are bound to some secular employment; at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood. [Tertullian, On Prescription Against Heretics 41 200 c.A.D.]
5. Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs from glory) till they grow into 'a perfect man.' [St Clement of Alexandria, Stromata 13, 202 A.D.]
6. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit. Having come to one of the cities not far off (the name of which some give), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, 'This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.' And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. [St Clement of Alexandria, Who is the rich man that shall be saved? 42, 210 A.D.]
7. Why, moreover, should we not rather recognise, from among (the store of) primitive precedents, those which communicate with the later (order of things) in respect of discipline, and transmit to novelty the typical form of antiquity? For look, in the old law I find the pruning-knife applied to the licence of repeated marriage. There is a caution in Leviticus: 'My priests shall not pluralize marriages.' I may affirm even that that is plural which is not once for all. That which is not unity is number. In short, after unity begins number. Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the 'fulfilling of the law.' Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy. But you will say, 'Then all others may (marry more than once), whom he excepts.' Vain shall we be if we think that what is not lawful for priests is lawful for laics. Are not even we laics priests? It is written: 'A kingdom also, and priests to His God and Father, hath He made us.' It is the authority of the Church, and the honour which has acquired sanctity through the joint session of the Order, which has established the difference between the Order and the laity. Accordingly, where there is no joint session of the ecclesiastical Order, you offer, and baptize, and are priest, alone for yourself. But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest. If you are a digamist, do you baptize? If you are a digamist, do you offer? How much more capital (a crime) is it for a digamist laic to act as a priest, when the priest himself, if he turn digamist, is deprived of the power of acting the priest! 'But to necessity,' you say, 'indulgence is granted.' No necessity is excusable which is avoidable. In a word, shun to be found guilty of digamy, and you do not expose yourself to the necessity of administering what a digamist may not lawfully administer. God wills us all to he so conditioned, as to be ready at all times and places to undertake (the duties of) His sacraments. There is 'one God, one faith,' one discipline too. So truly is this the case, that unless the laics as well observe the rules which are to guide the choice of presbyters, how will there be presbyters at all, who are chosen to that office from among the laics? Hence we are bound to contend that the command to abstain from second marriage relates first to the laic; so long as no other can be a presbyter than a laic, provided he have been once far all a husband. [Tertullian, On Exhortation to Chastity 7, 212 A.D.]
8. To Flavius Philagrius, and to Flavius Palladius, Ducenary, Officer of the Palace, and Controller, and to Flavius Antoninus, Commissary of Provisions, and Centenary of my lords the most illustrious Prefects of the sacred Praetorium, these from the Presbyters and Deacons of the Mareotis, a home of the Catholic Church which is under the most Reverend Bishop Athanasius, we address this testimony by those whose names are underwritten: -- Whereas Theognius, Maris, Macedonius, Theodorus, Ursacius, and Valens, as if sent by all the Bishops who assembled at Tyre, came into our Diocese alleging that they had received orders to investigate certain ecclesiastical affairs, among which they spoke of the breaking of a cup of the Lord, of which information was given them by Ischyras, whom they brought with them, and who says that he is a Presbyter, although he is not, -for he was ordained by the Presbyter Colluthus who pretended to the Episcopate, and was afterwards ordered by a whole Council, by Hosius and the Bishops that were with him, to take the place of a Presbyter, as he was before; and accordingly all that were ordained by Colluthus resumed the same rank which they held before, and so Ischyras himself proved to be a layman, --and the church which he says he has, never was a church at all, but a quite small private house belonging to an orphan boy of the name of Ision; --for this reason we have offered this testimony, adjuring you by Almighty God, and by our Lords Constantine Augustus, and the most illustrious Caesars his sons, to bring these things to the knowledge of their piety. For neither is he a Presbyter of the Catholic Church nor does he possess a church, nor has a cup ever been broken, but the whole story is false and an invention. Dated in the Consulship of Julius Constantius the most illustrious Patrician, brother of the most religious Emperor Constantine Augustus, and of Rufinus Albinus, most illustrious men, on the tenth day of the month Thoth. These were the letters of the Presbyters. [Athanasius, Defence Against the Arians 76, 347 A.D.]
9. The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own Firmilianus, to reject all these, Cathari, Encratites, and Hydroparastatae, by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain. And therefore those who were from time to time baptized by them, were ordered, as though baptized by laymen, to come to the church to be purified by the Church's true baptism. Nevertheless, since it has seemed to some of those of Asia that, for the sake of management of the majority, their baptism should be accepted, let it be accepted. We must, however, perceive the iniquitous action of the Encratites; who, in order to shut themselves out from being received back by the Church have endeavoured for the future to anticipate readmission by a peculiar baptism of their own, violating, in this manner even their own special practice. [St Basil the Great, Epistle To Amphilochius 188:1, 347 A.D.]
10. Beware lest ever like Simon thou come to the dispensers of Baptism in hypocrisy, thy heart the while not seeking the truth. It is ours to protest, but it is thine to secure thyself. If thou standest in faith, blessed art thou; if thou hast fallen in unbelief, from this day forward cast away thine unbelief, and receive full assurance. For, at the season of baptism, when thou art come before the Bishops, or Presbyters, or Deacons,--(for its grace is everywhere, in villages and in cities, on them of low as on them of high degree, on bondsmen and on freemen, for this grace is not of men, but the gift is from God through men,)--approach the Minister of Baptism, but approaching, think not of the face of him thou seest, but remember this Holy Ghost of whom we are now speaking. For He is present in readiness to seal thy soul, and He shall give thee that Seal at which evil spirits tremble, a heavenly and sacred seal, as also it is written, In whom also ye believed, and were sealed with the Holy Spirit of promise. [St Cyril of Jerusalem, Catechetical Lectures XVII:35 350 A.D.]
11. Driven from this line of defence you will appeal to the example of the clergy. These, you will say, remain in their cities, and yet they are surely above criticism. Far be it from me to censure the successors of the apostles, who with holy words consecrate the body of Christ, and who make us Christians. Having the keys of the kingdom of heaven, they judge men to some extent before the day of judgment, and guard the chastity of the bride of Christ. But, as I have before hinted, the case of monks is different from that of the clergy. The clergy feed Christ's sheep; I as a monk am fed by them. They live of the altar: I, if I bring no gift to it, have the axe laid to my root as to that of a barren tree. Nor can I plead poverty as an excuse, for the Lord in the gospel has praised an aged widow for casting into the treasury the last two coins that she had. I may not sit in the presence of a presbyter; he, if I sin, may deliver me to Satan, 'for the destruction of the flesh that the spirit may be saved.' Under the old law he who disobeyed the priests was put outside the camp and stoned by the people, or else he was beheaded and expiated his contempt with his blood. But now the disobedient person is cut down with the spiritual sword, or he is expelled from the church and torn to pieces by ravening demons. Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up, and fear lest you may be cast down. You will say: 'If a man desire the office of a bishop, he desireth a good work.' I know that; but you should add what follows: such an one "must be blameless, the husband of one wife, vigilant, sober, chaste, of good behavior, given to hospitality, apt to teach, not given to wine, no striker but patient.' After fully explaining the qualifications of a bishop the apostle speaks of ministers of the third degree with equal care.[St Jerome, Epistle To Heliodorus 14:8, 379 A.D.]
12. Despise not, therefore, the Divine laver (Baptismal Font,) nor think lightly of it, as a common thing, on account of the use of water. For the power that operates is mighty, and wonderful are the things that are wrought thereby. For this holy altar, too, by which I stand, is stone, ordinary in its nature, nowise different from the other slabs of stone that build our houses and adorn our pavements; but seeing that it was consecrated to the service of God, and received the benediction, it is a holy table, an altar undefiled, no longer touched by the hands of all, but of the priests alone, and that with reverence. The bread again is at first common bread, but when the sacramental action consecrates it, it is called, and becomes, the Body of Christ. So with the sacramental oil; so with the wine: though before the benediction they are of little value, each of them, after the sanctification bestowed by the Spirit, has its several operation. The same power of the word, again, also makes the priest venerable and honourable, separated, by the new blessing bestowed upon him, from his community with the mass of men. While but yesterday he was one of the mass, one of the people, he is suddenly rendered a guide, a president, a teacher of righteousness, an instructor in hidden mysteries; and this he does without being at all changed in body or in form; but, while continuing to be in all appearance the man he was before, being, by some unseen power and grace, transformed in respect of his unseen soul to the higher condition. And so there are many things, which if you consider you will see that their appearance is contemptible, but the things they accomplish are mighty: and this is especially the case when you collect from the ancient history instances cognate and similar to the subject of our inquiry. [St Gregory of Nyssa, On the Baptism of Christ, 381 A.D.]
13. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where that very thing, wherefore it takes place, follows not, is the marriage bond loosed, save by the death of the husband or wife. In like manner as if there take place an ordination of clergy in order to form a congregation of people, although the congregation of people follow not, yet there remains in the ordained persons the Sacrament of Ordination; and if, for any fault, any be removed from his office, he will not be without the Sacrament of the Lord once for all set upon him, albeit continuing unto condemnation. [St Augustine, On the Good of Marriage 24:32, 401 A.D.]
14. When a priest is ordained, while the bishop is blesing [him] and holding his hands over his head, let all the priests also, who are present, hold their hands close to the hands of the bishop above his head. [Council of Chalcedon Canon 3, 451 A.D.]
15. As often as GOD's mercy deigns to bring round the day of His gifts to us, there is, dearly-beloved, just and reasonable cause for rejoicing, if only our appointment to the office be referred to the praise of Him who gave it. For though this recognition of GOD may well be found in all His priests, yet I take it to be peculiarly binding on me, who, regarding my own utter insignificance and the greatness of the office undertaken, ought myself also to utter that exclamation of the Prophet,'LORD, I heard Thy speech and was afraid: I considered Thy works and was dismayed.' For what is so unwonted and so dismaying as labour to the frail, exaltation to the humble, dignity to the undeserving? And yet we do not despair nor lose heart, because we put our trust not in ourselves but in Him who works in us. And hence also we have sung with harmonious voice the psalm of David, dearly beloved, not in our own praise, but to the glory of Christ the LORD. For it is He of whom it is prophetically written, 'Thou art a priest for ever after the order of Melchizedeck,' that is, not after the order of Aaron, whose priesthood descending along his own line of offspring was a temporal ministry, and ceased with the law of the Old Testament, but after the order of Melchizedeck, in whom was prefigured the eternal High Priest. And no reference is made to his parentage because in him it is understood that He was portrayed, whose generation cannot be declared. And finally, now that the mystery of this Divine priesthood has descended to human agency, it runs not by the line of birth, nor is that which flesh and blood created, chosen, but without regard to the privilege of paternity and succession by inheritance, those men are received by the Church as its rulers whom the Holy Ghost prepares: so that in the people of GOD's adoption, the whole body of which is priestly and royal, it is not the prerogative of earthly origin which obtains the unction, but the condescension of Divine grace which creates the bishop. [Pope Leo the Great, Sermons 3:1, ante 461 A.D.]
6. Marriage
1. Scripture
1. That is why a man leaves his father and mother and clings to his wife, and the two of them become one body. [Gn 2:24]
2. May the Lord cut off from the man who does this both witness and advocate out of the tents of Jacob. He no longer regards your sacrifice nor accepts it favorably from your hand, and you say, 'Why is it?' - Because the Lord is witness between you and the wife of your youth, with whom you have broken faith though she is your companion, your betrothed wife. Did he not make one being, with flesh and spirit: and what does one require but godly offspring? You must then safeguard life that is your own and not break faith with the wife of your youth. For I hate divorce, says the God of Israel. [Mal 2:12-16]
3. Have you not read that from the beginning the creator 'made them male and female' and said, 'for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh?' So they are no longer two but one flesh. Therefore, what God has joined together, no human being must separate. [Mt 19:4-6]
4. The Pharisees approached and asked, 'Is it lawful for a husband to divorce his wife?' They were testing Him. He said to them in reply, 'What did Moses command you?' They replied, 'Moses permitted him to write a bill of divorce and dismiss her.' But Jesus told them, 'Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, "God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate.' [Mk 10:2-9]
5. And he who marries a woman who has been put away commits adultery. [Lk 16:18]
6. A married woman is bound by law to her living husband, but if her husband dies, she is released from the law in respect to her husband. Consequently, while her husband is alive she will be called an adulteress if she consorts with another man. [Rom 7:2,3]
7. Do you not know that anyone who joins himself to a prostitute becomes one body with her? For 'the two' it says, 'will become one flesh.' [1 Cor 6:16]
8. If a woman departs from her husband, she is to remain unmarried or be reconciled to her husband. [1 Cor 7:10-11]
9. For this reason a man shall leave his father and his mother and be joined to his wife and the two shall become one flesh. [Eph 5:31]
10. Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers. [Heb 13:4]
2. Quotes
1. What then shall the husband do, if the wife continue in this disposition (adultery)? Let him divorce her, and let the man remain single. But if he divorce his wife and marry another, he too commits adultery.[ Hermas, Shepherd of Hermas, 80 A.D.]
2. Flee wicked arts; but all the more discourse regarding them. Speak to my sisters, that they love in our Lord, and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge my brethren in the name of our Lord Jesus Christ, that they love their wives, as our Lord His Church. If any man is able in power to continue in purity, to the honour of the flesh of our Lord, let him continue so without boasting; if he boasts, he is undone; if he become known apart from the bishop, he has destroyed himself. It is becoming, therefore, to men and women who marry, that they marry with the counsel of the bishop, that the marriage may be in our Lord, and not in lust. Let everything, therefore, be [done] for the honour of God. [St Ignatius of Antioch, To Polycarp 5, 110 A.D.]
3. In regard to chastity, Jesus had this to say: "If anyone look with lust at a woman, he has already before God committed adultery in his heart, " and "Whoever married a woman who has been divorced from another husband, commits adultery." According to our Teacher, just as they as sinners who contract a second marriage, even though it be in accord with human law, so also are they sinners who look with lustful desire at a woman. He repudiates not only one who actually commits adultery, but even one who wishes to do so; for not only our actions are manifest to God, but even our thoughts. [St. Justin Martyr, 151 A.D.]
4. Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, 'Thou shalt not put away thy wife, except for the cause of fornication;' and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion. while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. 'He that taketh a woman that has been put away,' it is said, 'committeth adultery; and if one puts away his wife, he makes her an adulteress,' that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband. [St Clement of Alexandria, Stromata 2:24, 202 A.D.]
5. Whence are we to find (words) enough fully to tell the happiness of that marriage which the Church cements, and the oblation confirms, and the benediction signs and seals; (which) angels carry back the news of (to heaven), (which) the Father holds for ratified? For even on earth children do not rightly and lawfully wed without their fathers' consent. What kind of yoke is that of two believers, (partakers) of one hope, one desire, one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly 'two in one flesh.'] Where the flesh is one, one is the spirit too. Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. Equally (are they) both (found) in the Church of God; equally at the banquet of God; equally in straits, in persecutions, in refreshments. Neither hides (ought) from the other; neither shuns the other; neither is troublesome to the other. The sick is visited, the indigent relieved, with freedom. Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own I peace. Where two (are), there withal (is) He Himself. Where He (is), there the Evil One is not. [Tertullian, To My Wife 2,8:4 206 A.D.]
6. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, 'So that they are no more twain;' and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, 'He shall rule over thee,' then of such persons we may truly say, 'They are no more twain.' Then since it was necessary that for 'him who was joined to the Lord,' it should be reserved 'that he should become one spirit with Him,' in the case of those who are joined together by God, after the words, 'So that they are no more twain,' it is said, 'but one flesh.' And it is God who has joined together the two in one so that they are no more twain, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a 'gift'; and Paul knowing this, that marriage according to the Word of God was a 'gift,' like as holy celibacy was a gift, says, 'But I would that all men were like myself; howbeit, each man hath his own gift from God, one after this manner, and another after that.' And those who are joined together by God both mind and keep the precept, 'Husbands love your wives, as Christ also the church.' The Saviour then commanded, 'What God hath joined together, let not man put asunder,' but man wishes to put asunder what God hath joined together, when, "falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding," not only to commit fornication, but 'to marry,' he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees. [Origen, Commentary on Matthew 14:16, post 244 A.D.]
7. Likewise women who have left their husbands for no prior cause and have joined themselves with others, may not even at death receive communion. [Council of Elvira, 300 A.D.]
8. Young men who dismiss their wives for adultery should take no second wife. These husbands are forbidden to marry. [Council of Arles, 314 A.D.]
9. Two reasons can be advanced to explain why the marriage was celebrated with external festivities in Cana of Galilee, and why the water was truly changed into wine: so that the tide of Bacchanalian frenetics in the world might be turned to chastity and dignity in marriage, and so that the rest might be directed aright to the enjoyment both of wine free of toil and of the favor that presented it; so that in every way it might stop the mouths of those aroused against the Lord, and so that it might show that He is God with the Father and His Holy Spirit. [Epiphanius, Against All Heresies 51:30, 370 A.D.]
10. 'What therefore God hath joined together, let not man put asunder.' See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him. But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many Women. But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her. [St John Chrysostom, On Matthew 62:1, 370 A.D.]
11. Now that the scripture councils marriage, and allows no release from the union is expressly contained in the law, "thou shalt not put away thy wife, except for the cause of fornication," and it regards as fornication the marriage of those separated while the other is alive. "He that taketh a woman that has been put away" it is said committeth adultery, and if one puts away his wife, he makes her an adulteress, that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning, for did he not take her, she would return to her husband. [St. Clement of Alexandria, Stromata, 202 A.D.]
12. And these are the nuptials of the Lord, so that like that great Sacrament they might become two in one flesh, Christ and the Church. From these nuptials a Christian people is born, when the Spirit of the Lord comes upon that people. [Pacian, Sermon on Baptism 6, ante 392 A.D.]
13. There is hardly anything more deadly than being married to one who is a stranger to the faith, where the passions of lust and dissension and the evils of sacrilege are inflamed. Since the marriage ceremony ought to be sanctified by the priestly veiling and blessing, how can that be called a marriage ceremony where there is no agreement in faith? [St Ambrose of Milan, Letter To Vigilius 19:7, 385 A.D.]
14. We do not say that marriage was not sanctified by Christ, since the Word of God says: 'The two shall become one flesh' and one spirit. But we are born before we are brought to our final goal, and the mystery of God's operation is more excellent than the remedy for human weakness. Quite rightly is a good wife praised, but a pious virgin is more rightly preferred. [St Ambrose of Milan, Letter To Sircius 42:3, 389 A.D.]
15. 'For this reason shall a man leave father and mother and cleave to his wife and they shall be two in one flesh.' To commend this unity he supplies an example of unity. Just as a man and a woman are one in nature so Christ and the Church are recognized as one through faith. 'This is a great mystery – I mean in reference to Christ and the Church.' He means that the great sign of this mystery is in the unity of man and woman....Just as a man forsakes his parents and cleaves to his wife, so too he forsakes every error and cleaves to the Church and subjects himself to her Head, which is Christ. [Ambrosiaster, In Ephesians 5:31, ante 384 A.D.]
16. It is certainly not fecundity only, the fruit of which consists of offspring, nor chastity only, whose bond is fidelity, but also a certain sacramental bond in marriage which is recommended to believers in wedlock. Accordingly it is en-joined by the apostle: 'Husbands, love your wives, even as Christ also loved the Church.' Of this bond the substance undoubtedly is this, that the man and the woman who are joined together in matrimony should remain inseparable as long as they live... [St Augustine, On Marriage and Concupiscence 1,10[11] 420 A.D.]
17. When the wedding was celebrated [at Cana] it is clear that it was entirely decorous: for indeed, the Mother of the Savior was there; and, invited along with His disciples, the Savior too was there, working miracles more than being entertained in feasting, and especially that He might sanctify the very beginning of human generation, which certainly is a matter concerning the flesh.[St Cyril of Alexandria, Commentary on John 2:1 429 A.D.]
18. "And so a wife is different from a concubine, even as a bondwoman from a freewoman. For which reason also the Apostle in order to show the difference of these persons quotes from Genesis, where it is said to Abraham, 'Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac.' And hence, since the marriage tie was from the beginning so constituted as apart from the joining of the sexes to symbolize the mystic union of Christ and His Church, it is undoubted that that woman has no part in matrimony, in whose case it is shown that the mystery of marriage has not taken place. [Pope Leo the Great, Epistle To Rusticus 167:4, 459 A.D.]
7. Confirmation
1. Scripture
1. When the Apostles in Jerusalem heard that Samaria had accepted the Word of God, they sent them Peter and John, who went down and prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them,; they had only been baptized in the name of the Lord Jesus. Then they laid hands on them and they received the Holy Spirit. [Act 8:14-17]
2. For this reason, I remind you to stir into flame the gift of God that you have through the imposition of my hands. [2 Tm 1:6]
3. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God... For it is impossible to restore again to repentance those who have been enlightened (through Baptism,) who have tasted the heavenly gift (of Eucharist,) and have been partakers of the Holy Spirit (in Confirmation.) [Hb 6:1-4]
4. He saved us through the bath of rebirth and renewal by the Holy Spirit, Whom He richly poured out on us through Jesus Christ our Savior, so that we might be justified by His grace and become heirs in hope of eternal life. [Ti 3:5-7]
2. Quotes
1. And this food is called among us Eucharist, of which no one is allowed to partake but the man who believes that the things we teach are true, and who has been washed in the washing that is for the remissions of sins, and unto regeneration, and who is so living as Christ has enjoined. [St Justin Martyr, First Apology 66, 165 A.D.]
2. Are You unwilling to be anointed with the oil of God? It is on this account that we are called Christians; because we are anointed with the oil of God. [Theophilus of Antioch, To Autolycus, 181 A.D.]
3. After coming from the place of washing we are thoroughly anointed with a blessed unction, from the ancient discipline by which [those] in priesthood ... were accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. ... So also with us, the unction runs on the body and profits us spiritually, in the same was that baptism itself is a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins. After this, the hand is imposed for a blessing, invoking and inviting the Holy Spirit. [Tertulian, On Baptism, 198 A.D.]
4. No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation ... The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ {Eucharist} so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works. [Tertulian, The Resurection of the Dead 8:2, circa 200 A.D. ]
5. The bishop, imposing his hand on them, shall make an invocation, saying, "O Lord God, who made them worthy of the remission of sins through the Holy Spirit's washing unto rebirth, send into them your grace so that they may serve you according to your will, for there is glory to you, to the Father and the Son with the Holy Spirit, in the holy Church, both now and through the ages of ages. Amen.' Then, pouring the consecrated oil into his hand and imposing it on the head of the baptized, he shall say, "I anoint you with holy oil in the Lord, the Father Almighty, and Christ Jesus and the Holy Spirit." Signing them on the forehead, he shall kiss them and say, "The Lord be with you." He that has been signed shall say, "And with your spirit." Thus shall he do to each. [Hippolytus, Apostolic Tradition 21, circa 152 A.D. ]
6. It is necessary for him that has been baptized also to be anointed, so that by his having received chrism, that is, the anointing, he can be the anointed of God and have in him the grace of Christ. [Cyprian of Carthage, Letters 7:2, 253 A.D.]
7. Some say in regard to those who were baptized in Samaria that when the apostles Peter and John came there only hands were imposed on them so that they might receive the Holy Spirit, and that they were not re-baptized. But we see, dearest brother, that this situation in no way pertains to the present case. Those in Samaria who had believed had believed in the true faith, and it was by the deacon Philip, whom those same apostles had sent there, that they had been baptized inside -- in the Church. ... Since, then, they had already received a legitimate and ecclesiastical baptism, it was not necessary to baptize them again. Rather, that only which was lacking was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church then are brought to the prelates of the Church; through our prayer and the imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord. [Cyprian of Carthage, Letters 73:9, 253 A.D.]
8. Are not hands, in the name of the same Christ, laid upon the baptized persons among them, for the reception of the Holy Spirit? [Cyprian of Carthage, Letters 74:5, 253 A.D.]
9. One is born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first have and existence. But ... the birth of Christians is in baptism. [Cyprian of Carthage, Letters 74:7, 253 A.D.]
10. In the Gospel our Lord Jesus Christ spoke with His divine voice saying, "Except a man be born again of water and the Spirit, he cannot enter the kingdom of God, {John 3:3}. This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate with out water, nor the water without the Spirit. Certain people therefore interpret this passage for themselves wrongly, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again (initiated) in the Catholic Church by both sacraments. [Council of Carthage, 256 A.D.]
11. It has been asked among the brethren what course ought specifically to be adopted towards the persons of those who ... baptized in heresy ... and subsequently departing from their heresy, and fleeing as supplicants to the Church of God, should repent with their whole hearts, and only now perceiving the condemnation of their error, implore from the Church the help of salvation. ... According to the most ancient custom and ecclesiastical tradition, it would suffice, after that baptism which they have received outside the Church ... that only hands should be laid upon them by the bishop for their reception of the Holy Spirit, and this imposition of hands would afford them the renewed and perfected seal of faith. [Treatise on Re-Baptism 1, 256 A.D.]
12. By imposition of the bishop's hands the Holy Spirit is given to every one that believes, as in the case of the Samarians, after Philip's baptism, the apostles did to them by laying on of hands (Acts 8:14). [Treatise on Re-Baptism, 256 A.D.]
13. After you had come up from the pool of the sacred streams, there was given chrism, the antitype of that with which Christ was anointed, and this is the Holy Spirit. But beware of supposing that this is ordinary ointment. For just as the bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the body of Christ, so also this ointment is no longer plain ointment, not, so to speak, common, after the invocation. Further, it is the gracious gift of Christ, and is made fit for the imparting of his Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-giving Spirit. Just as Christ, after his baptism, and the coming upon him of the Holy Spirit, went forth and defeated the adversary, so also with you after holy baptism and the mystical chrism, having put on the panoply of the Holy Spirit, you are to withstand the power of the adversary and defeat him, saying, "I am able to do all things in Christ, who strengthens me."[Cyril of Jerusalem, Catechetical Lectures 21:1,3, 350 A.D.]
14. David says, "You have anointed my head with oil." With oil he anointed your head, your forehead, in the God-given sign of the cross, so that you may become that which is engraved on the seal, "a holy thing of the Lord." [Cyril of Jerusalem, Catechetical Lectures 22:7, 350A.D.]
15. (Prayer for blessing the holy chrism oil:) God of power, aid of every soul that turns to you and comes under your powerful hand in Your only-begotten. We beseech you, that through your divine and invisible power of our Lord and Savior Jesus Christ, you may effect in this chrism a divine and heavenly operation, so that those baptized and anointed in the tracing with it of the sign of the saving cross of the only-begotten through which cross Satan and every adverse power is turned aside and conquered, as if reborn and renewed through the bath of regeneration, may be made participants in the gift of the Holy Spirit and, confirmed by this seal, may remain firm and immovable, unharmed and inviolate. [Serapion, The Sacramentary of Serapion 25:1, 350 A.D.]
16. Those who have been illuminated are, after baptism, to be anointed with celestial chrism and thus become partakers in the kingdom of Christ. [Council of Laodicea, Canon 48, 360 A.D.]
17. If, then, the power of both baptism and confirmation, greater by far than charisms, is passed on to the bishops, so too is the right of binding and loosing. [Pacian of Bacelona, Three Letters to the Novatianist Sympronian 1:6, 383 A.D.]
18. How dare any man speak against his bishop, by whom the Lord gave the Holy Spirit among you upon the laying on of his hands, by whom you have learned the sacred doctrines, and have known God, and have believed in Christ, by whom you were known of God, by whom you were sealed with the oil of gladness and the ointment of understanding, by whom you were declared to be the children of light, by whom the Lord in your illumination testified by imposition of the bishop's hands. [Apostolic Constitutions 2:4:32, 400 A.D.]
19. The former council ... decreed, as your unanimity remembers as well as I do, that those who as children were baptized by the Donatists, and not yet being able to know the pernicious character of their error, and afterward when they had come to the use of reason, had received the knowledge of the truth, abhorred their former error, and were received in accordance with the ancient order by the imposition of he hand, into the Catholic Church of God spread throughout the world. [The African Code, Canon 57, 419 A.D.]
20. And about your laughing at me and calling me "Christian," you know not what you are saying. First, because that which is anointed is sweet and serviceable, and far from contemptible. For what ship can be serviceable and seaworthy, unless it be first caulked [anointed]? Or what castle or house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God. [Theophilus of Antioch, To Autolycus I:12, 181 A.D.]
21. And she said to her maids, Bring me oil.' For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: 'Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come.' [St Hippolytus of Rome, Commentary on Daniel 6;18, 204 A.D.]
22. After this, when we have issued from the font, we are thoroughly anointed with a blessed unction,--(a practice derived) from the old discipline, wherein on entering the priesthood, then were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called Christ,' from the 'chrism, 'which is 'the unction;' which, when made spiritual, furnished an appropriate name to the Lord, because He was 'anointed' with the Spirit by God the Father; as written in the Acts: 'For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.' Thus, too, in our case, the unction runs cornally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. [Tertullian, On Baptism 7, 206 A.D]
23. But Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it. And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop. And as he did not receive this, how could he receive the Holy Spirit?' [Pope Cornelius, To Fabius 251 A.D.]
24. But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, 'Dost thou believe in eternal life and remission of sins through the holy Church?' we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away. Therefore they who assert that heretics can baptize, must either change the interrogation or maintain the truth; unless indeed they attribute a church also to those who, they contend, have baptism. It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them. But we ought to know and remember that it is written, 'Let not the oil of a sinner anoint my head,' which the Holy Spirit before forewarned in the Psalms, lest any one going out of the way and wandering from the path of truth should be anointed by heretics and adversaries of Christ. Besides, what prayer can a priest who is impious and a sinner offer for a baptized person? Since it is written, 'God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth.' Who, moreover, can give what he himself has not? or how can he discharge spiritual functions who himself has lost the Holy Spirit? And therefore he must be baptized and renewed who comes untrained to the Church, that he may be sanctified within by those who are holy, since it is written, 'Be ye holy, for I am holy, saith the Lord.' So that he who has been seduced into error, and baptized outside of the Church, should lay aside even this very thing in the true and ecclesiastical baptism, viz., that he a man coming to God, while he seeks for a priest, fell by the deceit of error upon a profane one. [St Cyprian, Epistle To Januarius 70/69:2, 255 A.D.]
25. But a gate has been opened for seeking peace, whereby the mist has lifted from the reason of the multitude; and light has dawned in the mind; and from the glistening olive, fruits are put forth, in which there is a sign of the sacrament of life, by which Christians are perfected, as well as priests and kings and prophets. It illuminates the darkness, anoints the sick, and leads back penitents in its secret sacrament. [Aphraates, Treatises 23:3, 345 A.D.]
26. 'And your floors shall be filled with wheat, and the presses shall overflow equally with wine and oil.'... This has been fufilled mystically by Christ, who gave to the people whom He had redeemed, that is, to His Church, wheat and wine and oil in a mystic manner...the oil is the sweet unguent with which those who are baptized are signed, being clothed in the armaments of the Holy Spirit. [St Ephraim, On Joel 2:24, ante 373 A.D.]
27. Thirsty men in their dreams eagerly gulp down the water of the stream, and the more they drink the thirstier they are. In the same way you appear to me to have searched everywhere for arguments against the point I raised, and yet to be as far as ever from being satisfied. Don't you know that the laying on of hands after baptism and then the invocation of the Holy Spirit is a custom of the Churches? Do you demand Scripture proof? You may find it in the Acts of the Apostles. And even if it did not rest on the authority of Scripture the consensus of the whole world in this respect would have the force of a command. For many other observances of the Churches, which are due to tradition, have acquired the authority of the written law, as for instance the practice of dipping the head three times in the layer, and then, after leaving the water, of tasting mingled milk and honey in representation of infancy; and, again, the practices of standing up in worship on the Lord's day, and ceasing from fasting every Pentecost; and there are many other unwritten practices which have won their place through reason and custom. So you see we follow the practice of the Church, although it may be clear that a person was baptized before the Spirit was invoked. [St Jerome, Against the Luciferians 8, 379 A.D.]
28. They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ. [Council of Laodicea, Canon 48, 343-381 A.D.]
29. And then remember that you received the seal of the Spirit; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear, and preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart, as you have learned in the lesson from the Apostle. [St Ambrose of Milan, On the Mysteries 7:42, 391 A.D.]
30. He would likewise be permitting this to the Apostles alone? Were that the case, He would likewise be permitting them alone to baptize, them alone to baptize, them alone to Confer the Holy Spirit...If, then, the power both of Baptism and Confirmation, greater by far the charisms, is passed on to the bishops...[Pacian, Epistle to Sympronian 1:6, 392 A.D.]
31. For indeed the word of Ecclesiastes says true; your heretic is no living man, but 'bones,' he says, 'in the womb of her that is with child'; for how can one who does not think of the unction along with the Anointed be said to believe in the Anointed? 'Him,' says (Peter), 'did God anoint with the Holy Spirit.' These destroyers of the Spirit's glory, who relegate Him to a subject world, must tell us of what thing that unction is the symbol. Is it not a symbol of the Kingship? And what? Do they not believe in the Only-begotten as in His very nature a King? Men who have not once for all enveloped their hearts with the Jewish 'vail' will not gainsay that He is this. If, then, the Son is in His very nature a king, and the unction is the symbol of His kingship, what, in the way of a consequence, does your reason demonstrate? Why, that the Unction is not a thing alien to that Kingship, and so that the Spirit is not to be ranked in the Trinity as anything strange and foreign either. For the Son is King, and His living, realized, and personified Kingship is found in the Holy Spirit, Who anoints the Only-begotten, and so makes Him the Anointed, and the King of all things that exist. If, then, the Father is King, and the Only-begotten is King, and the Holy Ghost is the Kingship, one and the same definition of Kingship must prevail throughout this Trinity, and the thought of "unction" conveys the hidden meaning that there is no interval of separation between the Son and the Holy Spirit. For as between the body's surface and the liquid of the oil nothing intervening can be detected, either in reason or in perception, so inseparable is the union of the Spirit with the Son; and the result is that whosoever is to touch the Son by faith must needs first encounter the oil in the very act of touching; there is not a part of Him devoid of the Holy Spirit. Therefore belief in the Lordship of the Son arises in those who entertain it, by means of the Holy Ghost; on all sides the Holy Ghost is met by those who by faith approach the Son. If, then, the Son is essentially a King, and the Holy Spirit is that dignity of Kingship which anoints the Son, what deprivation of this Kingship, in its essence and comparing it with itself, can be imagined? [Gregory of Nyssa, On the Holy Spirit 16, ante 394 A.D.]
32. Now concerning baptism, O bishop, or presbyter, we have already given direction, and we now say, that thou shalt so baptize as the Lord commanded us, saying: 'Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost(teaching them to observe all things whatsoever I have commanded you):' of the Father who sent, of Christ who came, of the Comforter who testified. But thou shalt beforehand anoint the person with the holy oil, and afterward baptize him with the water, and in the conclusion shall seal him with the ointment; that the anointing with oil may be the participation of the Holy Spirit, and the water the symbol of the death of Christ, and the ointment the seal of the covenants. But if there be neither oil nor ointment, water is sufficient both for the anointing, and for the seal, and for the confession of Him that is dead, or indeed is dying together with Christ. But before baptism, let him that is to be baptized fast; for even the Lord, when He was first baptized by John, and abode in the wilderness, did afterward fast forty days and forty nights. But He was baptized, and then fasted, not having Himself any need of cleansing, or of fasting, or of purgation, who was by nature pure and holy; but that He might testify the truth to John, and afford an example to us. Wherefore our Lord was not baptized into His own passion, or death, or resurrection û for none of those things had then happened -- but for another purpose. Wherefore He by His own authority fasted after His baptism, as being the Lord of John. But he who is to be initiated into His death ought first to fast, and then to be baptized. For it is not reasonable that he who has been buried with Christ, and is risen again with Him, should appear dejected at His very resurrection. For man is not lord of our Saviour's constitution, since one is the Master and the other the servant. [Apostolic Constitutions, 7,2:22, 400 A.D.]
33. Why, therefore, is the Head itself, whence that ointment of unity descended, that is, the spiritual fragrance of brotherly love, -- why, I say, is the Head itself exposed to your resistance, while it testifies and declares that "repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem"? And by this ointment you wish the sacrament of chrism to be understood, which is indeed holy as among the class of visible signs, like baptism itself... [St Augustine, Letters of Petilian the Donatist 2,104:239, 403 A.D.]
34. That this power of a bishop, however, is due to the bishops alone, so that they either sign or give the Paraclete the Spirit...For to presbyters it is permitted to anoint the baptized with chrism whenever they baptize...but (with chrism) that has been consecrated by a bishop; nevertheless (it is) not (allowed) to sign the forehead with the same oil; that is due to the bishops alone when they bestow the Spirit, the Paraclete. [Pope Innocent, To Decentius 3, 416 A.D.]
35. The living water of holy Baptism is given to us as if in rain, and the Bread of Life as if in wheat, and the Blood as if in wine. In Addition to this there is also the use of oil, reckoned as perfecting those who have been justified in Christ through holy baptism. [St Cyril of Alexandria, Commentary on the Minor Prophets 32, 429 A.D.]
4. Sacramentals
1. Statues/Images
1. Scripture
1. You shall make a propitiatory of pure gold, two cubits and a half long, and one and a half cubits wide. Make two Cherubim of beaten gold for the two ends, fastening them so that one Cherubim springs directly from each end. [Ex 25:17-19]
2. The Lord said to Moses, "Make a sarph and mount it on a pole, and if anyone who has been bitten looks at it, he will recover." Moses accordingly made a bronze serpent and mounted it on a pole. [Nm 21:8-9]
3. In the Sanctuary were two Cherubim, each ten cubits high, made of olive wood. The Cherubim were placed in the inmost part of the temple. The walls on all sides of both the inner and outer room had carved figures of Cherubim, palm trees, and open flowers. [1 Kg 6:23,27,29]
4. The sea was then cast; it was made with a circular rim, and measured ten cubits across, five in height, and thirty in circumference. Under the brim, gourds encircled it, ten to the cubit all the way around; the gourds were in two rows and were cast in one mold with the sea. This rested on twelve oxen, three facing north, three facing west, three facing south, and three facing east, with there haunches all toward the center, where the sea was set upon them. It was a hand-breadth thick, and its brim resembled that of a cup, being lily-shaped. Its capacity was two thousand measures. Ten stands were also made of bronze, each four cubits long, four wide, and three high. When these stands were constructed, panels were set within the framework. On the panels between the frames there were lions, oxen, and cherubim; on the frames likewise, above and below the lions and oxen, there were wreaths in relief. [1 Kg 7:23-29]
5. And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up. [Jn 3:14]
6. His Divine power has bestowed on us everything that makes for life and devotion, through the knowledge of Him who called us by His own glory and power. [2 Pt 1:24]
7. "You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation..." [Ex 20:4-5]
8. And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. Make one cherub on the one end, and one cherub on the other end; of one piece with the mercy seat shall you make the cherubim on its two ends. The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the cherubim be. And you shall put the mercy seat on the top of the ark; and in the ark you shall put the testimony that I shall give you. [Ex 25:18-21]
9. So, when the people set out from their tents, to pass over the Jordan with the priests bearing the ark of the covenant before the people, and when those who bore the ark had come to the Jordan, and the feet of the priests bearing the ark were dipped in the brink of the water (the Jordan overflows all its banks throughout the time of harvest), the waters coming down from above stood and rose up in a heap far off, at Adam, the city that is beside Zarethan, and those flowing down toward the sea of the Arabah, the Salt Sea, were wholly cut off; and the people passed over opposite Jericho [Josh 3:14-16]
10. Then Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the evening, he and the elders of Israel; and they put dust upon their heads. And Joshua said, "Alas, O Lord GOD, why hast thou brought this people over the Jordan at all, to give us into the hands of the Amorites, to destroy us? Would that we had been content to dwell beyond the Jordan! O Lord, what can I say, when Israel has turned their backs before their enemies! [Josh 7:6-8]
11. And the people of Israel inquired of the Lord (for the ark of the covenant of God was there in those days)... [Judg 20:27]
12. and when those who bore the ark of the Lord had gone six paces, he sacrificed an ox and a fatling. 14 And David danced before the Lord with all his might; and David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the horn. 16 As the ark of the Lord came into the city of David, Michal the daughter of Saul looked out of the window, and saw King David leaping and dancing before the Lord; and she despised him in her heart. [2 Sam 6:13-16]
13. And Solomon awoke, and behold, it was a dream. Then he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings and peace offerings, and made a feast for all his servants. [1 Kings 3:15]
14. And King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. [1 Kings 8:5]
15. And David and all Israel went up to Baalah, that is, to Kiriath-jearim which belongs to Judah, to bring up from there the ark of God, which is called by the name of the Lord who sits enthroned above the cherubim. [1 Chron 13:6]
16. Moreover he appointed certain of the Levites as ministers before the ark of the Lord, to invoke, to thank, and to praise the Lord, the God of Israel.[ 1 Chron 16:4]
17. Arise, O Lord, and go to thy resting place, thou and the ark of thy might. [Psalm 132:8]
18. And the Lord said to Moses, "Make a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it, shall live." 9 So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, he would look at the bronze serpent and live. [Num 21:8-9]
19. In the inner sanctuary he made two cherubim of olivewood, each ten cubits high. Five cubits was the length of one wing of the cherub, and five cubits the length of the other wing of the cherub; it was ten cubits from the tip of one wing to the tip of the other. The other cherub also measured ten cubits; both cherubim had the same measure and the same form. The height of one cherub was ten cubits, and so was that of the other cherub. He put the cherubim in the innermost part of the house; and the wings of the cherubim were spread out so that a wing of one touched the one wall, and a wing of the other cherub touched the other wall; their other wings touched each other in the middle of the house. And he overlaid the cherubim with gold. He carved all the walls of the house round about with carved figures of cherubim and palm trees and open flowers, in the inner and outer rooms. The floor of the house he overlaid with gold in the inner and outer rooms. For the entrance to the inner sanctuary he made doors of olivewood; the lintel and the doorposts formed a pentagon. He covered the two doors of olivewood with carvings of cherubim, palm trees, and open flowers; he overlaid them with gold, and spread gold upon the cherubim and upon the palm trees. So also he made for the entrance to the nave doorposts of olivewood, in the form of a square, and two doors of cypress wood; the two leaves of the one door were folding, and the two leaves of the other door were folding. On them he carved cherubim and palm trees and open flowers; and he overlaid them with gold evenly applied upon the carved work. [1 Kings 6:23-35]
2. Quotes
1. According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the economy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches. [St Basil, Letter 360, A.D]
2. Evangelicals also use statues and images, for example, many Evangelicals use a creche at Christmas time. It would be silly to accuse them of worshiping the figurine of the Baby Jesus. Neither Catholic nor Evangelicals break any of the ten commandments by their use of images. [David Currie, Born Fundamentalist, Born Again Catholic, 1996]
2. Relics
1. Scripture
1. Then he picked up Elijah's mantle which had fallen from him, and went back and stood at the bank of the Jordan. Wielding the mantle which had fallen from Elijah, he struck the water... When Elisha struck the water it divided and he crossed over. [2 Kg 2:13,14]
2. Elisha died and was buried. At the time, bands of Moabites use to raid the land each year. Once some people were burying a man when suddenly they spied such a raiding band. So they cast the dead men into the grave of Elisha, and everyone went off. But when the man came in contact with the bones of Elisha he came back to life. [2 Kg 13:20,21]
3. She had heard about Jesus and came up behind Him in the crowd and touched His cloak. She said, "If I but touch His clothes, I shall be cured." Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. [Mk 5:27-29]
4. Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall one or another of them, and they were all cured. [Act 5:15,16]
5. So extraordinary were the mighty deeds God accomplished at the hands of Paul, that when face cloth or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them. [Acts 19:11-12]
6. I saw underneath the altar the souls of those of those who had been slaughtered because of the witness they bore to the Word of God. [Rv 6:9]
2. Quotes
1. It is not to any of the martyrs, but to the God of the martyrs, although in memory of the martyrs, that we raise our altars. [St Augustine]
2. They who have been redeemed by His suffering are beneath the altar. [St Ambrose]
3. The Ancient Tradition of keeping the relics of martyrs and other saints under fixed altars is to be preserved according to the norms given in the liturgical books. [Code of Canon Law]
3. Sign of the Cross
1. Scripture
1. Therefore, take these words of mine into your heart and soul. Bind them at your wrist as a sign, and let them be a pendant on your forehead. Teach them to your children. [Dt 11:18,19]
2. Pass through the city and mark an X on the foreheads of those who moan and groan over all the abominations that are practiced within. [Ez 9:4]
3. He who does not take up his cross and follow Me is not worthy of Me. [Mt 10:37-38]
4. May I never boast except in the cross of our Lord Jesus Christ. [Gal 6:14]
5. Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God. [Rv 7:3]
6. They were told not to harm the grass of the earth or any plant or any tree, but only those people who did not have the seal of God on their foreheads. [Rv 9:4]
7. Then I looked and there was the Lamb standing on Mount Zion, and with him a hundred and forty thousand who had His name and His Father's name written on their foreheads. [Rv 14:1]
2. Quotes
1. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign of the cross. If, for these and other such rules, you insist upon having positive Scripture injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer. That reason will support tradition, and custom, and faith, you will either yourself perceive, or learn from some one who has. Meanwhile you will believe that there is some reason to which submission is due. [Tertullian, The Chaplet 3, 204 A.D.]
2. When she had done as he had directed her, she signed her whole body with the mystic sign of the cross, and went forth from the place uncorrupted. [St Hippolytus, The Story of a Maiden of Corinth, 205 A.D.]
3. Then that abominable one will send his commands throughout every government by the hand at once of demons and of visible men, who shall say, "A mighty king has arisen upon the earth; come ye all to worship him; come ye all to see the strength of his kingdom: for, behold, he will give you corn; and he will bestow upon you wine, and great riches, and lofty honours. For the whole earth and sea obeys his command. Come ye all to him." And by reason of the scarcity of food, all will go to him and worship him; and he will put his mark on their right hand and on their forehead, that no one may put the sign of the honourable cross upon his forehead with his right hand; but his hand is bound. . [St Hippolytus of Rome, Appendices, 205 A.D.]
4. For the Lord says, "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together." For the sign of the cross shall arise from the east even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. [St Hippolytus of Rome, Appendices, 205 A.D.]
5. Canon Twenty-ninth. Of the keeping of oblations which are laid upon the altar,--that nothing fall into the sacred chalice, and that nothing fall from the priests, nor from the boys when they take communion; that an evil spirit rule them not, and that no one speak in the protection, except in prayer; and when the oblations of the people cease, let psalms be read with all attention, even to the signal of the bell; and of the sign of the cross, and the casting of the dust of the altar into the pool. [St Hippolytus of Rome, Appendices, 205 A.D.]
6. Christ gave to those who believed on Him the honourable and life-giving cross, and he in like manner will give his own sign. [St Hippolytus of Rome, Appendices, 205 A.D.]
7. Your pearls' [including "signing"] are the distinctive marks of even your daily conversation. The more care you take to conceal them, the more liable to suspicion you will make them, and the more exposed to the grasp of Gentile curiosity. Shall you escape notice when you sign your bed, (or) your body; when you blow away some impurity; when even by night you rise to pray? [Tertullian, To My Wife 5, 206 A.D.]
8. The sick is visited, the indigent relieved, with freedom. Alms are given without danger of ensuing torment; sacrifices attended without scruple; daily diligence discharged without impediment: there is no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own peace. [Tertullian, To My Wife 8, 206 A.D.]
9. Ozias the king, when, bearing the censer, and contrary to God's law, with violence assuming to himself to sacrifice, despite the opposition of Azarias the priest, he refused to be obedient and to give way, was confounded by the wrath of God, was polluted by the spot of leprosy on his forehead, in that part of his body marked by his offended Lord, where they are signed who merit the Lord. [St Cyprian, On Unity, 251 A.D.]
10. This (the letter Tau) bears a resemblance to the figure of the cross; and this prophecy (Ezek. ix. 4) is said to regard the sign made by Christians on the forehead, which all believers make whatsoever work they begin upon, and especially at the beginning of prayers, or of holy readings. [Origen, Selections in Ezekiel, 258 A.D.]
11. That in this sign of the cross is salvation to all who are marked on their foreheads. [St Cyprian, Second book of Testimonies, 258 A.D.]
12. Christ stretched out His hands death and measured the world; that even then He might show that, from the rising of the sun even to the going down of the same, a mighty people, assembled out of all tongues a tribes, would come under His wings, and receive on their for heads that greatest and sublime sign. [He then says that of this sign the marking of their door posts by the Jews, with the blood of the paschal lamb, was a type.] For Christ was a fair lamb without blemish, innocent, that is, and just and holy, who, sacrificed by those same Jews, is salvation to all who have marked the sign of blood, that is, who have marked on their foreheads the sign of the cross on which he shed his blood. . . . Let it suffice for the present to explain what is the potency of this sign. What a terror this sign is to devils He may know who sees how, when adjured through Christ, they flee from the bodies which they have obsessed. For as He, while living among men, put the devils to flight by a word, and restored to their former senses the troubled minds of those who had been driven to madness by their evil assaults, so now His followers expel those same foul spirits from men by the name of their master) and by the sign of His passion. Of this the proof is not difficult. For when they are sacrificing to their gods, if there stand by one who has his forehead signed, they cannot proceed with their sacrifices, And this has often been the chief cause why wicked kings have persecuted righteousness. For certain of ours, who were in attendance on their masters as they were sacrificing, by making the sign upon their foreheads, put to flight their gods, so that they could not describe what was to happen, in the bowels of the victims. . . . And as demons cannot come nigh unto those on whom they see the heavenly mark, nor hurt those whom the immortal sign fences round as an impregnable wall, they assail them by means of men, and persecute them by the hands of others. [Lactantius, The Epitome of the Divine Institutes 4, c. 311 A.D.]
13. Our emperor, secure in the armor of godliness, opposed to the numbers of the enemy the salutary and life-giving Sign, as at the same time a terror to the foe, and a protection against every harm; and returned victorious at once over the enemy and the demons whom they served? And then, with thanksgiving and praise, the tokens of a grateful spirit, to the Author of his victory, he proclaimed this triumphant Sign, by monuments as well as words, to all mankind, erecting it as a mighty trophy against every enemy in the midst of the imperial city, and expressly enjoining on all to acknowledge this imperishable symbol of salvation as the safeguard of the power of Rome and of the empire of the world. [Eusebius, Oration in Praise of Constantine 1, 309 A.D]
14. Neither ought we to fear these appearances (of evil spirits). For they are nothing, but quickly vanish, especially if one defend himself by faith and the sign of the cross. [St Anthony of the Desert, Oration On Monachism 8, 311 AD]
15. By the sign of the cross all magic ceases; all incantations are powerless; every idol is abandoned and deserted; all irrational voluptuousness is quelled, and each one looks up from earth to heaven. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
16. Demons, so far from cheating any more by illusions and prophecies and magic arts, if they so much as dare to make the attempt, are put to shame by the sign of the Cross. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
17. And, in short, who persuaded men of barbarous countries and heathen men in divers places to lay aside their madness, and to mind peace, if it be not the Faith of Christ and the Sign of the Cross? Or who else has given men such assurance of immortality, as has the Cross of Christ, and the Resurrection of His Body? . [St Athanasius, On the Incarnation of the Word, 318 A.D.]
18. And let him come who would test by experience what we have now said, and in the very presence of the deceit of demons and the imposture of oracles and the marvels of magic, let him use the Sign of that Cross which is laughed at among them, and he shall see how by its means demons fly, oracles cease, all magic and witchcraft is brought to nought. Who, then, and how great is this Christ? [St Athanasius, On the Incarnation of the Word, 318 A.D.]
19. And whereas formerly demons used to deceive men's fancy, occupying springs or rivers, trees or stones, and thus imposed upon the simple by their juggleries; now, after the divine visitation of the Word, their deception has ceased. For by the Sign of the Cross, though a man but use it, he drives out their deceits. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
20. As then demons confess Him, and His works bear Him witness day by day, it must be evident, and let none brazen it out against the truth, both that the Saviour raised His own body, and that He is the true Son of God, being from Him, as from His Father, His own Word, and Wisdom, and Power, Who in ages later took a body for the salvation of all, and taught the world concerning the Father, and brought death to nought, and bestowed incorruption upon all by the promise of the Resurrection, having raised His own body as a first-fruits of this, and having displayed it by the sign of the Cross as a monument of victory over death and its corruption. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
21. If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
22. For when one sees men, weak by nature, leaping forward to death, and not fearing its corruption nor frightened of the descent into Hades, but with eager soul challenging it; and not flinching from torture, but on the contrary, for Christ's sake electing to rush upon death in preference to life upon earth, or even if one be an eye-witness of men and females and young children rushing and leaping upon death for the sake of Christ's religion; who is so silly, or who is so incredulous, or who so maimed in his mind, as not to see and infer that Christ, to Whom the people witness, Himself supplies and gives to each the victory over death, depriving him of all his power in each one of them that hold His faith and bear the sign of the Cross. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
23. For that death is destroyed, and that the Cross is become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ's disciples, and that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead. [St Athanasius, On the Incarnation of the Word, 318 A.D.]
24. Let us not, therefore, be ashamed of the cross of Christ, but even though another hide it do thou openly seal it on thy brow, that the devils beholding that royal sign may flee far away trembling. But make thou this sign when thou eatest and drinkest, sittest or liest down, risest up, speakest, walkest; in a word, on every occasion, for He who was here crucified is above in the heavens. [St. Cyril of Jerusalem, Catechetical Lectures iv:14, 350 A.D.]
25. Many have been crucified throughout the world but none of these do the devils dread, but Christ having been crucified for us, when they see but the sign of the cross the devils shudder. [St. Cyril of Jerusalem, Catechetical Lectures xii:22, 350 A.D.]
26. Let none be weary: take up arms against the adversaries in the cause of the cross itself: set up the faith of the cross as a trophy against the gainsayers. For when thou art about to dispute with unbelievers concerning the cross of Christ, first make with thy right hand the sign of the cross of Christ, and the gainsayer will be dumb. Be not ashamed to confess the cross. [St. Cyril of Jerusalem, Catechetical Lectures xiii:22, 350 A.D.]
27. Let us not then be ashamed to confess the crucified. Let the cross become our seal, made with boldness by our fingers upon the forehead, oil every thing on the bread we eat, and the cups we drink; in our comings in and goings out; before sleep, when we lie down and when we awake; when we are walking and when we are still. Great is that preservative; it is gratuitous, for the poors' sake; without toil for the sake of the weak ; since also its grace is from God; it is the sign of the faithful and the dread of devils. For He has triumphed over them in it, having exposed there confidently in open show (Colos. ii. 15). For when they see the cross they are reminded of the crucified: they are afraid of Him who has bruised the heads of the dragon. Do not despise the seal, because it is a free gift, but for this the rather honor the benefactor" [St. Cyril of Jerusalem, Catechetical Lectures vi:14, 350 A.D.]
28. St. Nino began to pray and entreat God for a long time. Then she took her (wooden) cross and with it touched the Queen's head, her feet and her shoulders, making the sign of the cross and staightway she was cured. [St Nino, Studia Biblica, c .400 A.D.]
29. And mark a sign upon the foreheads of the men that sigh, he says, for the circumcision of the flesh sufficed not unto salvation, and therefore has it been set aside, and the sign of the cross is substituted in its place. [St Ephraem of Syrus, Commentaries on Ezekiel, A.D.]
30. And having ended his prayer, as he withdrew, he thrice made the sign of the cross over the village. [St Ephraem of Syrus, Gr. in Vit. S. Abra. v. T., A.D.]
31. He signed himself with the cross, and thus addressed the evil spirit. [St Ephraem of Syrus, Gr. in Vit. S. Abra. v. T., A.D.]
32. Let us crown our doorposts with the honored and life giving cross, saying with the Apostle, God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal. 4:14). Let us sign that same life-giving cross upon our doorposts, and on our foreheads, and on our breasts, and on our lips, and on every limb; and let us arm ourselves with this invincible weapon of Christians; the conqueror over death; the hope of the faithful; the light of the earth's boundaries; that opens paradise; that destroys heresies; faith's support ; the mighty safeguard, and salutary boast of the orthodox. This, O Christians, let us not cease, day and night, each hour and moment, to bear about us; without it do nothing; but in going to bed, and rising up, and working, and eating, and drinking, and journeying, and voyaging, and crossing rivers, adorn all your members with the life-giving cross, and there shall no evil come to thee, nor shall the scourge come near thy dwelling (Ps. 90:10). The adverse powers, on beholding this sign, depart trembling. This too has sanctified the world; this has dispelled darkness, and brought back light; this has destroyed error; this from the sun's rising to its setting, and from north to south, has gathered together the nations, and linked them in love into one Church, one faith, and one baptism. This is the impregnable wall of the Orthodox. What mouth, or what tongue, shall worthily sing the praises of the invincible weapon of Christ the king? And this and more than this (might be) said concerning the honored cross. [St Ephraem of Syrus, Gr. in Sesund. Adv. Dom., A.D.]
33. Thou, O God, hast given unto those that fear Thee a sign, the form of Thy holy cross, for the destruction of the adversary, and for the safeguard of our life' . . . And at the same time that she was speaking these words she formed (laid) upon her eyes and mouth, and heart the sign (or seal). [St Gregory of Nyssa, The Dying address of St. Macrina , A.D.]
34. Having entered the temple with his attendants, he (St. Greg. Thaum.) at once filled with dread the evil spirits, by invoking the name of Christ; and with the sign of the cross he purified the air defiled with vapors. [St. Gregory of Nyssa, De Tita S. Greg., A.D.]
35. Let the sheep hasten unto the seal (character) and that sign of the cross which is a remedy against evils. [St Gregory of Nyssa, On Baptism, A.D.]
36. But when, as this man (Julian) proceeded in his career, fears began to assail him, he flies unto the cross, and to his old remedy, and with this he signs himself against his terrors, and Him whom he bad persecuted he makes his helper. And what follows is more fearful. The sign of the cross prevailed; the demons are vanquished; his fears cease; and then? He again breathes forth evil; he recovers his audacity; he dares again; and again the same fears, and again the sign of the cross, and the quiescent demons. [St Gregory of Nazianzum, Contr. Julian. Orat., A.D.]
37. Away demons lest I smite thee with the cross; the cross before which all things tremble. I bear the cross upon my limbs; the cross accompanies me on my journeyings; the cross is my heart; the cross is my glory. [St Gregory of Nazianzum, Carm., A.D.]
38. Gordius having thus spoken and signed himself with the sign of the cross, advanced to receive the stroke. [St Basil the Great, Homilies to Gordius, A.D.]
39. After the sign of the cross, grace immediately thus operates, and composes all the members and the heart, so that the soul from its abounding gladness seems as a youth that knows not evil. [St Macarius of Egypt, On Romans, A.D.]
40. He says of a woman exposed to sin that she signed herself in the name of Christ; for she was Christian. [He then mentions recourse being had to magic to seduce her, and observes:] This was the third circumstance that taught him that the power of magic availed not against the name of Christ, and the sign (seal) of the cross. [St. Epiphanius, Against Heresies, A.D]
41. But now there is no need of the slight pain of circumcision for a Christian people, which bearing about the death of the Lord, inscribes at every instant, upon its own forehead, the contempt of death as knowing that it cannot have salvation without the cross of the Lord. [St Ambrose, Letter 71, A.D.]
42. The catechumen believes also in the cross of our Lord Jesus, with which (cross) also he is signed. [St Ambrose, de Xyster., A.D.]
43. Certain Christians whilst seeking for the bodies of some who had been martyred, were terrified, and each of them impressed the sign of the cross upon their foreheads, when there appeared to them a brilliant cross which they seemed to see emit a flash of fire from the eastern side; and they immediately bent the knee to pray towards the place where the cross appeared to them. [Nilus the Ascetic, The Martyrdom of St Theodotus, A.D.]
44. When he had said this, Theodotus made the sign of the cross over his whole body, and proceeded, without turning to the stadium. [Nilus the Ascetic, The Martyrdom of St Theodotus, A.D.]
45. Let the banner of the cross be planted on thy forehead's. [St Jerome, Letter 14, A.D.]
46. At every action, at every step, let thy hand depict the cross of the Lord. [St Jerome, Letter 14, A.D.]
47. To enter into a Church that is not the mark of a true Christian, seeing that many unworthy person enter with us, nor the making the sign of the cross. [St Jerome, Galland., A.D.]
48. Keep the door of your heart shut, and frequently defend your forehead with the sign (seal) of the cross, lest the exterminator of Egypt find some (unguarded) spot in you. [St Jerome, Letter 80, A.D.]
49. And how wilt thou enter into the (Jewish) synagogue ? For if thou shalt sign thy forehead, instantly will the wicked power that dwells in that synagogue flee away; but if thou sign not thyself, thou wilt at once, at the very doors, have flung away thy weapons; and then the devil, taking thee naked and weaponless, will load thee with ten thousand evils. [St John Chrysostom, T. I. Or. viii. Adv. Jud., A.D.]
50. Reflect why the whole world hastens to look, upon a grave that now contains no body: what power draws men from the very extremities of the earth, to gaze on where He was born, where buried, where crucified. Contemplate the cross itself, what a sign of power it is. For that cross was previously an accursed thing, a shameful death; yea a death of all others the most disgraceful. But lo! now it has become more honored than life ; more resplendent than diadems; and we all bear it about on our foreheads not merely not ashamed of it but even glorying in it. Not private individuals only, but even they that wear the diadem, bear it on their foreheads in preference to that diadem: and justly. For better is that than countless diadems. For the diadem adorns indeed the brow, but the cross protects the mind. This is that which repels demons; this the diadem that removes the soul's diseases; this an invincible weapon; this an impregnable wall; this an inconquerable safeguard; this not only repels the irruptions of barbarians and the incursions of hostile troops, but the phalanxes of pitiless demons. [St John Chrysostom, On Psalms 59, A.D.]
51. Wherefore let no one be ashamed of the venerable symbols of our salvation, and of the chiefest of good things, whereby also we live, and whereby we are; but as a crown so let us bear about the cross of Christ. For indeed by it all things are perfected amongst us: whether one is to be regenerated the cross is there; or to be nourished with that mystic food; or to be ordained; or to do anything else soever, everywhere this our symbol of victory is present. For this cause, both on house, and walls and doors, and on the forehead and on the mind, do we inscribe it with much care. For of the salvation wrought for us; and of the common freedom; and of the goodness of our Lord ; this is the sign. For, 'as a sheep was He led to the slaughter'. Whensoever, therefor thou signest thyself, reflect on the whole purport of the cross, and quench anger and all the other passions. When thou signest thyself, fill thy forehead with great confidence; make thy soul free. . . . For not merely are we to engrave it with the finger; but before this, with the will with much faith. If thou shalt thus fashion it on thy face, none of the unclean demons will be able to come near thee, seeing the blade from which he received his wound, seeing the sword from which he had his mortal wound. . . . This is the sign which for our forefathers and for as has opened closed doors; this has quenched poisonous drugs; this has taken away the power hemlock; this has healed the bites of venomous beasts. [St John Chrysostom, On Matthew, A.D.]
52. If you perceive thy heart burning within you, seal thy breast placing on it the cross. [St John Chrysostom, On Matthew 87, A.D.]
53. Let the word of God and the sign of Christ be in the Christian's heart, in his mouth, on his forehead, at his food, at the bath, in his chambers, at his coming in and going out, in joy, in sorrow, that agreeably to the doctrine of St. Paul, Whether we eat or drink, etc. [St. Gaudentius of Brescia, Scrm. viii. De lect. Evang. t. v. Bib. Maxim. 88, A.D.]
54. At the coming of antichrist, the sign of the vivifying cross will distinguish the faithful from the faithless. For the former shall, without fear and without shame, bear the sign of the cross of Christ in the sight of the impious. [Andrew of Caesarea: On Revelations, A.D.]
55. A sign, which, they say, is that of the cross of Christ; this sign, placed on their foreheads, was the certain safety of all the flocks. [Severus, Rhetor, Carm. Bucol. De Virtu. Signi Crucis, A.D.]
56. What is the sign (or seal) of Christ, but the cross of Christ? Which sign, unless it be applied, whether to the foreheads of believers, or to the water itself whereby they are regenerated, or to the oil wherewith they are anointed with chrism, or to the sacrifice by which they are fed, none of these things is rightly performed. How then can it be, that by that which the wicked do no good thing is signified, when by the cross of Christ, which the wicked made, every good thing is signified to us in the celebration of His sacraments. [St Augustine, T. iii. Tract. cxviii. In Toan. n. 5, A.D.]
57. Not without cause did Christ wish His sign to be impressed upon our foreheads, on the seat as it were of shame, lest the Christian might blush at the indignities offered to Christ. [St Augustine, Sermon Thirty, A.D.]
58. Whatsoever thou mayest suffer, thou wilt not approach those insults, those scourgings, that disgraceful robe, that thorny crown; thou wilt not, in fine, come to that cross, because now it has been removed as a punishment by the Human race. For whereas, under those of old, criminals were crucified, now no one is crucified. It was honored and ceased. It ceased as a punishment, it remains as a glory. From the places of punishments it has passed to the foreheads of emperors. [St Augustine, Sermon Thirty-six, A.D.]
59. He (St. Martin of Tours) having lifted on high the sign of the cross upon those who were opposite to him, and commanded the crowd not to stir, but to lay down their burdens then might be seen those miserable men in a wonderful manner grow rigid as stones. [Sulpicius Severus, Galland t.viii. De ViN.B. Xartini, n. 12, A.D.]
60. Against the (visible assaults of the) devil he always protected himself by the sign of the cross and the help of prayer. [Sulpicius Severus, Galland t.viii. De ViN.B. Xartini, n. 12, A.D.]
61. Worshipper of God, remember that thou hast, under the hallowed dew of the font and of the laver, been signed with chrism. Let, when sleep summons thee to thy chaste couch, the sign of the cross be imprinted on thy forehead, and on thy heart. The cross drives far away all crime; darkness flees before it; the mind consecrated by that sign cannot fluctuate. [Sulpicius Severus, Hymn 6, A.D.]
62. When we rise in the morning we ought to give thanks to God, and to do every action throughout the day in the sign of the Savior. While thou wast yet a Gentile, was it not thy custom to seek for signs, and to ascertain with great care what signs were favorable to certain things? Now I would not have thee be mistaken in their number; know then that, in the one sign of Christ there lies undoubted success in ever thing. He who, in this sign, begins to sow, will reap as fruit life everlasting; he who in this sign begins his journey, will reach heaven in this name, therefore, are all our actions to be regulated. [St Maximus, Homily ii. De Non Timendis Hostibus, A.D.]
63. Paulus Orosius (d. c. 380 AD): "Theodosius narrowing himself without friends, but that he was surrounded by enemies, with his body prostrate on the earth, but his mind fixed on heaven, prayed alone to Christ alone, who is able to do all things. Having spent a sleepless night in uninterrupted prayer . . . he confidently, though alone, seized his weapons, conscious that he was not only to be protected by the sign of the cross, but thereby even to be victorious; fortifying himself with that sign, he gave the signal for battle. [Paulus Orosius, History l, 380 A.D.]
64. He, in this place, calls the sign of the holy cross, with which it is the custom of believers to be fenced round, a pillar. For this we have ever used; overthrowing every assault of the devil, and repelling the attacks of evil spirits. For an impregnable wall is the cross unto us, and our glorying in it is truly salutary. God forbid that I should glory, save in the cross of Christ. [St Cyril of Alexandria, On Isaiah, A.D.]
65. Having narrated a miracle performed by St. James of Nisibis, he says: "Such was the miracle performed by this new Moses, effected not by a stroke with a rod, but a power manifested by the sign of the cross." [Theodoret, T iii. Relig. e. I. p. 1111, A.D.]
66. The well-known account of Julian, after his apostasy, using inadvertently the sign of the cross, when under terror front evil spirits, is found also in Theodoret See also in that same history the account of a miracle ascribed to water blessed by the sign of the cross. "All Christians honor the sign of the cross." [Theodoret, T. iv. Or. vi. De Prov., A.D.]
67. The sign of the cross makes all who have been regenerated in Christ kings, but the unction of the Holy Spirit consecrates priests. [Pope St Leo I, Sermon to the Priests, 461 A.D.]
68. They who are ashamed to proclaim with the lips what they have received to be borne on their foreheads, will show that they have derived no virtue from the sign of the cross. [Pope St Leo I, Letter 124 to Monackos Palcestinos, c. viii, 461 A.D.]
69. by giving a cup of water which he had signed with the sign of the cross. [Cassian, Collat. xv. Abbat. Nestor. c. iv, A.D.]
70. For He, having risen from the dead, and ascended into heaven, we His Apostles and disciples will, together with all believers, have the sign of His cross for good; that our enemies, whether visible or invisible, may see the sign upon our foreheads, and be confounded. For in that same sign thou aidest, and in it thou comfortest. [Arnobius, Junior, On Psalms 85, 330 A.D.]
71. He has therefore taught our fingers to fight, that when we feel the encounter of foes, whether visible or invisible, we may with our fingers arm our foreheads with the victorious cross. [Arnobius, Junior, On Psalms 144, 330 A.D.]
72. Let Christ be your helmet, let the cross on your forehead be your unfailing protection. [St Peter Chrysologus, Sermon 108, A.D]
73. It is useful to pray for the most part, signed with the cross, for thus are we blessed by God; and thus again do we bless others. Yea, for the divine Moses, when consecrating the tabernacle, and anointing his own brother as a priest, having stretched forth his hands towards heaven in the form of a cross, blessed him. [St Nilus, L. I. Ep. 87, 430 A.D.]
74. If thou continually seal, with the sign of the cross of the Lord, both thy forehead and heart, the demons will flee away from thee, for they tremble exceedingly at that blessed seal. [St Nilus, L. ii. Ep. 304, 430 A.D.]
75. If thou wouldst destroy the evil remembrances which have been left in the ruling part (of the mind), and the multiform snares of the enemy, arm thyself readily by the memory of our Savior, and by the fervent invocation of the venerable name, both by day and night, frequently sealing both thy brow and breast with the sign of the cross of the Lord. For when the name of the Lord is uttered, and the seal of the Lord's cross is placed upon the brow, and heart, and other members, the power of the enemy is undoubtedly destroyed, and the wicked demons fly trembling away from us. [St. Nilus, L. iii. Ep. 288, 430 A.D.]
76. And the you bless you with the sign of the holy cross, to chase away the fiend with all his deceits. For, as Chrysostom said, wherever the fiends see the sign of the cross, they fly away, dreading it as a staff that they are beaten with. And in thy blessing you begin with your hands at the head downwards, and then to the left side to show our Lord Jesus Christ came down from the head, that is from the Father into earth by his holy Incarnation, and from the earth into the left side, that is hell, by his bitter Passion, and from thence into his Father's right side by his glorious Ascention. [Bridgettine Nuns of Sion, Myroure of our Lady, Middle Ages]
77. The Christian begins his day, his prayers and his activities with the Sign of the Cross: 'in the name of the Father and of the Son and of the Holy Spirit. Amen.' The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties. [The Catechism of the Catholic Church, #2157]
78. The sign of the cross is made with three fingers, because the signing is done together with the invocation of the Trinity. This is how it is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth, and from the Jews (right) he passed to the Gentiles (left). Others, however, make the sign of the cross from the left to the right, because from misery (left) we must cross over to glory (right), just as Christ crossed over from death to life, and from Hades to Paradise. [Some priests] do it this way so that they and the people will be signing themselves in the same way. You can easily verify this - picture the priest facing the people for the blessing - when we make the sign of the cross over the people, it is from left to right. [Pope Innocent III]
4. Holy Water
1. Scripture
1. When Aaron and his sons are about to enter the meeting tent, they must wash with water lest they die. Likewise, when they approach the altar in their ministry, to offer an oblation to the Lord, they must wash lest they die. This shall be a perpetual ordinance for him and his decendants through out their generations. [Ex 30:20,21]
2. A man who is clean shall take some hyssop, dip it in this water, and sprinkle it. The clean man shall sprinkle the unclean on the third and seventh day; thus he is purified on the seventh day. As long as the lusteral water has not been splashed over him, he remains unclean. This shall be a perpetual ordinance for you. [Nm 19:18,19,21]
3. Cleanse mo of sin with hyssop, that I may be purified; wash me, and I shall be whiter than snow. [Ps 50:9]
2. Quotes
1. Though our hands may be already pure, unless we have washed them thoroughly, we do not raise them in prayer. [St John Chrysostom]
2. Wash not only your hands but also your souls. [Inscription on a basin at the Church of the Holy Wisdom in Constantinople, 6^th cent A.D]
5. Candles/Incense
1. Scripture
1. For burning incense you shall make an altar of acacia wood. … Its grate on top, its walls on four sides, and its horns you shall plate with pure gold. … This altar you are to place in front of the veil that hangs before the Ark where I will meet you. On it Aaron shall burn fragrant incense, morning after morning. … He shall burn incense. Through out your generations this shall be the established incense offering before the Lord. [Ex 30:1-8]
2. Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! [Ps 141:2]
3. the God of heaven will set up a kingdom which shall never be destroyed, nor shall its sovereignty be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand for ever; just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. A great God has made known to the king what shall be hereafter. The dream is certain, and its interpretation sure. Then King Nebuchadnez'zar fell upon his face, and did homage to Daniel, and commanded that an offering and incense be offered up to him. [Dn 2:44-46]
4. For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts. [Mal 1:11]
5. Magi came from the east to Jerusalem … and opening their treasures they offered Him gifts of gold, frankincense, and myrrh. [Mt 2:1,11]
6. In the days of Herod, king of Judea, there was a priest named Zechari'ah, of the division of Abi'jah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, because Elizabeth was barren, and both were advanced in years. Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were praying outside at the hour of incense. And there appeared to him an angel of the Lord standing on the right side of the altar of incense. [Lk 1:5-11]
7. Walk in love, as Christ also loved us and delivered Himself up for us … a sacrifice to God to ascend in fragrant odor. [Eph 5:2]
8. Now even the first covenant had regulations for worship and an earthly sanctuary. For a tent was prepared, the outer one, in which were the lampstand and the table and the bread of the Presence; it is called the Holy Place. Behind the second curtain stood a tent called the Holy of Holies, having the golden altar of incense and the ark of the covenant covered on all sides with gold, which contained a golden urn holding the manna, and Aaron's rod that budded, and the tables of the covenant; above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. These preparations having thus been made, the priests go continually into the outer tent, performing their ritual duties; but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people. [Hb 5:1-7]
9. And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints; and they sang a new song, saying, "Worthy art thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth." [Rv 5:8-10]
10. Having a golden censer; and there was given to him much incense, so that he might offer with it … prayers. And with the prayers … there went up before God from the angel’s hand the smoke of the incense. [Rv 8:2-4]
2. Quotes
1. In the Church, whenever the Gospel is to be read, lights are lit, even though the sun be rising, not in order to dispel the darkness, but as a visible sign of gladness. [St Jerome]
2. Candlemas – Feast of the purification of the Virgin [Pope Gelasius, 5^th cent]
6. Blessed Oil/Anointing
1. Scripture
2. Quotes
5. Miscellaneous Catholic Beliefs
1. Brothers of Jesus
1. Scripture
1. And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.[Gen 14:12-16][KJV]
2. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them. And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep. And while he yet spake with them, Rachel came with her father's sheep; for she kept them. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father. And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. Leah was tender eyed; but Rachel was beautiful and well favoured. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. [Gen 29:4-19] [KJV]
3. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee... But Mary Magdalene and the other Mary remained sitting there facing the tomb. After the Sabbath, the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. [Mt 27:59,61, 28:1]
4. They went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to His disciples. And behold, Jesus met them on their way and greeted them. They approached, embraced His feet, and did Him homage. Then Jesus said, 'Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me. [Mt 28:8-10]
5. There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and Joses, and Salome. [Mk 15:40]
6. When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go and anoint Him. [Mk 16:1]
7. The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles. [Lk 24:10]
8. Standing by the cross of Jesus were His mother and His mother's sister, Mary the wife of Clopas, and Mary of Magdala. When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, "Woman, behold, your son!" Then He said to the disciple, "Behold, your mother!" From that hour the disciple took her into his own household. [Jn 19:25-27]
9. Jesus said to her, 'Mary!' She turned and said to Him in Hebrew, 'Rabbouni,' which means Teacher. Jesus said to her, 'Stop holding on to Me, for I have not yet ascended to the Father. But go to My brothers and tell them, 'I am going to My Father and to your Father, and to My God and to your God.'' Mary of Magdala went and announced to the disciples, 'I have seen the Lord!' [Jn 20:16-18]
10. When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers. In those days Peter stood up among the believers (a group numbering about a hundred and twenty) and said, "Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke long ago through the mouth of David concerning Judas, who served as guide for those who arrested Jesus-- he was one of our number and shared in this ministry." [Acts 1:14-17]
2. Quote
1. When Paul appealed to Caesar and was sent to Rome by Festus, the Jews were disappointed of the hope in which they had devised their plot against him and turned their attention to James the Lord's brother, who had been elected by the apostles to the episcopal throne at Jerusalem. This is the crime that they committed against him. They brought him into their midst and in the presence of the whole populace demanded a denial of his belief in Christ. But when, contrary to all expectation, he spoke as he liked and showed undreamt-of-fearlessness in the face of the enormous throng, declaring that our Savior and Lord, Jesus, was the Son of God, they could not endure his testimony any longer, since he was universally regarded as the most righteous of men because of the heights of philosophy and religion which he scaled in his life. So they killed him, seizing the opportunity for getting their own way provided by the absence of a government, for at that very time Festus had died in Judaea, leaving the province without governor or procurator. How James died has already been shown by the words quoted from Clement, who tells us that he was thrown from the parapet and clubbed to death. But the most detailed account of him is given by Hegesippus, who belonged to the first generation after the apostles. In his fifth book he writes: "Control of the Church passed to the apostles, together with the Lord's brother James, whom everyone from the Lord's time till our own has called the Righteous, for there were many Jameses, but this one was holy from his birth; he drank no wine or intoxicating liquor and ate no animal food; no razor came near his head; he did not smear himself with oil, and took no baths. He alone was permitted to enter the Holy Place, for his garments were not of wool but of linen. He used to enter the Sanctuary alone, and was often found on his knees beseeching forgiveness for the people, so that his knees grew hard like a camel's from his continually bending them in worship of God and beseeching forgiveness for the people. Because of his unsurpassable righteousness he was called the Righteous and Oblias­ in our own language 'Bulwark of the People, and Righteousness' ­ fulfilling the declarations of the prophets regarding him. Representatives of the seven popular sects already described by me asked him what was meant by 'the door of Jesus', and he relied that Jesus was the Savior. Some of them came to believe that Jesus was the Christ: the sects mentioned above did not believe either in a resurrection or in One who is coming to give every man what his deeds deserve, but those who did come to believe did so because of James. Since therefore many even of the ruling class believed, there was an uproar among the Jews and Scribes and Pharisees, who said there was a danger that the entire people would expect Jesus as the Christ. So they collected and said to James: 'Be good enough to restrain the people, for they have gone astray after Jesus in the belief that he is the Christ. Be good enough to make the facts about Jesus clear to all who come for the Passover Day. We all accept what you say: we can vouch for it, and so can all the people, that you are a righteous man and take no one at his face value. So make it clear to the crowd that they must not go astray as regards Jesus: the whole people and all of us accept what you say. So take your stand on the Temple parapet, so that from that height you may be easily seen, and your words audible to the whole people. For because of the Passover all the tribes have forgathered, and the Gentiles too.' So the Scribes and Pharisees made James stand on the Sanctuary parapet and shouted to him: 'Righteous one, whose word we are all obliged to accept, the people are going astray after Jesus who was crucified; so tell us what is meant by "the door of Jesus".' He replied as loudly as he could: 'Why do you question me about the Son of Man? I tell you, He is sitting in heaven at the right hand of the Great Power, and He will come on the Clouds of heaven.' Many were convinced, and gloried in James' testimony, crying: 'Hosanna to the Son of David!' Then again the Scribes and Pharisees said to each other: 'We made a bad mistake in affording such testimony to Jesus. We had better go up and throw him down, so that they will be frightened and not believe him.' 'Ho, ho!' they called out, 'even the Righteous one has gone astray! ­ fulfilling the prophecy of Isaiah: Let us remove the Righteous one, for he is unprofitable to us. Therefore they shall eat the fruit of their works (Isa. 3.10) So they went up and threw down the Righteous one. Then they said to each other "let us stone James the Righteous', and began to stone him, as in spite of his fall he was still alive. But he turned and knelt, uttering the words: 'I beseech Thee, Lord God and Father, forgive them; they do not know what they are doing.' While they pelted him with stones, one of the descendants of Rechab the son of Rachabim­the priestly family to which Jeremiah the Prophet bore witness (Jer. 34), called out: 'Stop! what are you doing? the Righteous one is praying for you.' Then one of them, a fuller, took the club which he used to beat out the clothes, and brought it down on the head of the Righteous one. Such was his martyrdom. He was buried on the spot, by the Sanctuary, and his headstone is still there by the Sanctuary. he has proved a true witness to Jews and Gentiles alike that Jesus is the Christ. Immediately after this Vespasian began to besiege them." This is the Full account which, in agreement with Clement, is given by Hegesippus. So remarkable a person must James have been, so universally esteemed for righteousness, that even the more intelligent Jews felt that this was why his martyrdom was immediately followed by the siege of Jerusalem, which happened to them for no other reason than the wicked crime of which he had been the victim. And indeed Josephus did not hesitate to write this down in so many words: These things happened to the Jews in requital for James the Righteous, who was a brother of Jesus known as Christ, for though he was the most righteous of men, the Jews put him to death. [Eusebius, History of the Church 2:23, 312 A.D.]
2. Caesar sent Albinus to Judaea as a procurator, when he was informed of the death of Festus. But the younger Ananus, who as I said had received the high priesthood, was headstrong in character and audacious in the extreme. he belonged to the sect of the Sadducees, who in judging offenders are cruel beyond any of the Jews, as I have already made clear. Being a man of this kind, Ananus thought that he had a convenient opportunity, as Festus was dead and Albinus still on the way. So he assembled a council of judges and brought before it James, the brother of Jesus, known as Christ, and several others, on a charge of breaking the law, and handed them over to be stoned.... [Josephus, Antiquities XX, A.D.]
2. Mary
1. Scripture
1. I will put enmity between you and the woman and between your offspring and hers; he will strike at your head, while you strike at his heal. [Gn 3:15]
2. Then Enoch walked with God, and he was no longer here, for God took him. [Gn 5:24]
3. As they walked on conversing, a flaming chariot and flaming horses came between them, and Elijah went up to heaven in a whirlwind. [1 Kg 2:11]
4. You are an enclosed garden, my sister, my bride, an enclosed garden, a fountain sealed. [Songs 4:12]
5. Hail Mary, full of grace. The Lord is with you. [Lk 1:28]
6. And the angel said to her in reply, 'The Holy Spirit will come upon you and the power of the Most High will over shadow you. Therefore the child to be born will be called Holy, the Son of God.' [Lk 1:35]
7. Blessed are you among women and blessed in the Fruit of your womb. [Lk 1:42]
8. And how does it happen to me that the mother of the Lord should come to me? [Lk 1:43]
9. From now on all generations will call me blessed. [Lk 1:48]
10. Jesus said to her, 'Woman (Eve,) how does your concern affect Me? My hour has not yet come.' His mother said to the servers, 'Do whatever He tell you.' [Jn 2:4,5]
11. When Jesus saw His mother and the Disciple there whom He loved, he said to His mother, 'Women (Eve), behold, your son.' Then He said to the disciple, 'Behold your mother.' And from that hour the disciple took her into his home. After this, everything was now finished. [Jn 19:26-28]
12. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. The one who stands firm in his resolve who is not under compulsion but has power over his own will, and has made up his mind to keep his virgin, will be doing well. So the one who marries his virgin does well. [1 Cor 8:34,37,38]
13. But when the fullness of time had come, God sent His Son, born of a woman. [Gal 4:4]
14. He saved us and called us to a holy life, not according to our works but according to His own design and the grace bestowed on us in Christ Jesus before time began, but now made manifest through the appearance of our Savior Christ Jesus, who destroyed death and brought life and immortality to light through the Gospel. [2 Tm 1:9-11]
15. Enoch was taken up so that he should not see death, and 'he was found no more because God had taken him.' [Hb 11:5]
16. A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth. Then another sign appeared, it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems. It's tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth. She gave birth to a son, a male child, destined to rule the nations with an iron rod. Her child was caught up to God and His throne. [Rv 12:1-5]
2. Quotes
1. (1) Mary the mother of the Lord; (2) Mary the wife of Cleophas or Alphaeus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the Less and Joseph, wife of Alphaeus was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands. [Papias, The Exposition of the Oracles of the Lord, 10, 115 A.D.]
2. Then Joseph arose from his sleep, and glorified the God of Israel, who had shown him such favor, and preserved the Virgin. Then came Annas the scribe, and said to Joseph, Wherefore have we not seen you since your return? And Joseph replied, Because I was weary after my journey, and rested the first day. But Annas turning about perceived the Virgin big with child. And went away to the priest, and told him, Joseph in whom you placed so much confidence, is guilty of a notorious crime, in that he hath defiled the virgin whom he received out of the temple of the Lord, and hath privately married her, not discovering it to the children of Israel. Then said the priest, Hath Joseph done this? Anas replied, If you send any of your servants, you will find that she is with child. And the servants went, and found it as he said. upon this both she and Joseph were brought to their trial, and the priest said unto her, Mary, what hast thou done? Why hast thou debased thy soul and forgot thy God, seeing thou wast brought up in the Holy of Holies, and didst receive thy food from the hands of angels and heardest their songs? Why hast thou done this? To which with a flood of tears she answered, As the Lord my God liveth, I am innocent in his sight, seeing I know no man. Then the priest said to Joseph, Why hast thou done this? And Joseph answered, As the Lord my God liveth, I have not been concerned with her. But the priest said, Lie not, but declare the truth; thou hast privately married her, and not discovered it to the children of Israel, and humbled thyself under the mighty hand of God, that thy seed might be blessed. And Joseph was silent. Then said the priest to Joseph, you must restore to the temple of the Lord the Virgin which you took thence. But he wept bitterly, and the priest added, I will cause you both to drink the water of the Lord [see Numbers 5.11-28; ed. note], which is for trial, and so your iniquity shall be laid open before you. Then the priest took the water, and made Joseph drink, and sent him to a mountainous place. And he returned perfectly well, and all the people wondered that his guilt was not discovered. So the priest said, Since the Lord hath not made your sins evident, neither do I condemn you. So he sent them away... And it came to pass, that there went forth a decree from the Emperor Augustus, that all the Jews should be taxed, who were of Bethlehem in Judaea. And Joseph said, I will take care that my children be taxed: but what shall I do with this young woman? To have her taxed as my wife I am ashamed; and if I tax her as my daughter, all Israel knows she is not my daughter. When the time of the Lord's appointment shall come, let him do as seems good to him. And he saddled the ass, and put her upon it, and Joseph and Simon followed after her, and arrived at Bethlehem within three miles... (nearing Bethlehem) And he went again across the way, and Mary said to Joseph, Take me down from the ass, for that which is in me presses to come forth. But Joseph replied, Whither shall I take thee? for the place is desert. Then said Mary again to Joseph, take me down, for that which is within me mightily presses me. And Joseph took her down. And he found there a cave, and let her into it. And leaving her and his sons in the cave, Joseph went forth to seek a Hebrew midwife in the village of Bethlehem... Then I beheld a woman coming down from the mountains, and she said to me, Where art thou going, O man? And I said to her, I go to inquire for a Hebrew midwife. She replied to me, Where is the woman that is to be delivered? And I answered, In the cave, and she is betrothed to me. Then said the midwife, Is she not thy wife? Joseph answered, It is Mary, who was educated in the Holy of Holies, in the house of the Lord, and she fell to my lot, and is not my wife, but has conceived by the Holy Ghost. The midwife said, Is this true? he answered, Come and see. And the midwife went along with him, and stood in the cave. Then a bright cloud over-shadowed the cave, and the midwife said, This day my soul is magnified, for mine eyes have seen surprising things, and salvation is brought forth to Israel. But on a sudden the cloud became a great light in the cave, so that their eyes could not bear it. But the light gradually decreased, until the infant appeared, and sucked the breast of his mother Mary. Then the midwife cried out, and said, How glorious a day is this, wherein mine eyes have seen this extraordinary sight! And the midwife went out from the cave, and Salome met here. And the midwife said to her, Salome, Salome, I will tell you a most surprising thing which I saw, A virgin hath brought forth, which is a thing contrary to nature. To which Salome replied, As the Lord my God liveth, unless I receive particular proof of this matter, I will not believe that a virgin hath brought forth. Then Salome went in, and the midwife said, Mary, show thyself, for a great controversy is risen concerning thee. And Salome received satisfaction. But her hand was withered, and she groaned bitterly. And said, Woe to me, because of mine iniquity; for I have tempted the living God, and my hand is ready to drop off. Then Salome made her supplication to the Lord, and said, O God of my fathers, remember me, for I am of the seed of Abraham, and Isaac, and Jacob. And make me not a reproach among the children of Israel, but restore me sound to my parents. For thou well knowest, O Lord, that I have performed many offices of charity in thy name, and have received my reward from thee. Upon this an angel of the Lord stood by Salome, and said, The Lord God hath heard thy prayer, reach forth thy hand to the child, and carry him, and by that means thou shalt be restored... [Protoevangelium, 10:20-14:25, 120 A.D.]
3. The citizen of an eminent city, I made this tomb in my lifetime, that I might have here a resting-place for my body. Abercius by name, I am a disciple of the Chaste Shepard, (Jesus.) He taught me faithful writings. He sent me to Rome, to behold the kingdom and to see a queen with golden robe and golden shoes. There I saw a people bearing the splendid seal (of baptism.) Having Paul as a companion, everywhere faith led the way and set before me for food the Fish (Eucharist) from the spring, mighty and pure, whom an Immaculate Virgin caught, and gave this to his friends to eat, always having sweet wine and giving the mixed cup with bread. These words, I, Abercius, standing by, ordered to be inscribed. In truth, I was in the course of my seventy-second year. [Abercius, The Epitaph of Abercius, 180-216 A.D.]
4. That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled,-was happily announced, through means of the truth [spoken] by the angel to the Virgin Mary, who was [also espoused] to a man. For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man (protoplasti) receives amendment by the correction of the First-begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death. [Irenaeus, Against Heresies 5:19:1, 185 A.D]
5. And indeed it was a virgin, about to marry once for all after her delivery, who gave birth to Christ, in order that each title of sanctity might be fulfilled in Christ's parentage, by means of a mother who was both virgin, and wife of one husband. Again, when He is presented as an infant in the temple, who is it who receives Him into his hands? who is the first to recognize Him in spirit? A man just and circumspect,' and of course no digamist, (which is plain) even (from this consideration), lest (otherwise) Christ should presently be more worthily preached by a woman, an aged widow, and the wife of one man;' who, living devoted to the temple, was (already) giving in her own person a sufficient token what sort of persons ought to be the adherents to the spiritual temple,--that is, the Church. Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. [Tertullian, On Monogamy 8, 213 A.D.]
6. For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet Jesus says to His mother, ‘Woman, behold thy son,' and not Behold you have this son also, then He virtually said to her, ‘Lo, this is Jesus, whom thou didst bear.' Is it not the case that every one who is perfect lives himself no longer, but Christ lives in him; and if Christ lives in him, then it is said of him to Mary, Behold thy son Christ.' What a mind, then, must we have to enable us to interpret in a worthy manner this work, though it be committed to the earthly treasure-house of common speech, of writing which any passer-by can read, and which can be heard when read aloud by any one who lends to it his bodily ears? [Origen, Commentary on John I:6, 232 A.D.]
7. After the martyrdom of James [the brother of Jesus] and the capture of Jerusalem [in 70 A.D.] which instantly followed, there is a firm tradition that those of the apostles and disciples of the Lord who were still alive assembled from all parts together with those who, humanly speaking, were kinsmen of the lord­for most of them were still living. Then they all discussed together whom they should choose as a fit person to succeed James, and voted unanimously that Symeon, son of the Cleopas mentioned in the gospel narrative, was a fit person to occupy the throne of the Jerusalem See. He was, so it is said, a cousin of the Savior, for Hegesippus tells us that Cleopas was Joseph's brother. [Eusebius, History of the Church 3:11, 312 A.D.]
8. The same writer tells us that in the sequel, when members of the royal house of Judah were being hunted, Symeon's accusers were arrested too, on the ground that they belonged to it. And it would be reasonable to suggest that Symeon was an eyewitness and ear witness of the Lord, having regard to the length of his life and the reference in the gospel narrative to Mary, wife of the Cleopas, whose son he was, as explained in an earlier section. The same historian tells us that other descendants of one of the brothers of the Savior named Jude lived on into the same reign [of Domitian­reigned 81 A.D. to 96 A.D.; ed. note], after bravely declaring their faith in Christ, as already recorded, before Domitian himself. ...Consequently they came and presided over every church, as being martyrs and members of the Lord's family, and since profound peace came to every church they survived till the reign of Trajan Caesar­till the son of the Lord's uncle, the aforesaid Symeon son of Cleopas, was similarly informed against by the heretical sects and brought up on the same charge before Atticus, the provincial governor. tortured for days on end, he bore a martyr's witness, so that all, including the governor, were astonished that at the age of 120 he could endure it; and he was ordered to be crucified. [Eusebius, History of the Church 3:32, 312 A.D.]
9. Some of these [heretics] charged Symeon, son of Cleopas, with being a descendant of David and a Christian; as a result he suffered martyrdom at the age of 120, when Trajan was emperor and Atticus consular governor. [Hegesippus]
10. After this, we receive the doctrine of the resurrection from the dead, of which Jesus Christ our Lord became the first-fruits; Who bore a Body, in truth, not in semblance, derived from Mary the mother of God in the fullness of time sojourning among the race, for the remission of sins: who was crucified and died, yet for all this suffered no diminution of His Godhead. [Alexander of Alexandria, Epistle to Alexander 12, 324 A.D.]
11. Many, my beloved, are the true testimonies concerning Christ. The Father bears witness from heaven of His Son: the Holy Ghost bears witness, descending bodily in likeness of a dove: the Archangel Gabriel bears witness, bringing good tidings to Mary: the Virgin Mother of God bears witness: the blessed place of the manger bears witness. [St Cyril of Jerusalem, Catechetical Lectures X:19, c.350 A.D.]
12. "If they [the brethren of the Lord] had been Mary's sons and not those taken from Joseph's former marriage, she would never have been given over in the moment of the Passion [Crucifixion] to the apostle John as his mother, the Lord saying to each, 'Woman, behold your son,' and to John, 'Behold your mother' [John 19:26-27), as he bequeathed filial love to a disciple as a consolation to the one desolate." [Hilary of Poitiers, Commentary on Matthew 1:4, A.D. 354]
13. According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the economy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches. [St Basil, Letter 360, A.D]
14. According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the economy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches. [St Basil, Letter 360, A.D]
15. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin; for in neither case had it been of profit to us men, whether the Word were not true and naturally Son of God, or the flesh not true which He assumed. [Athanasius, Orations against the Arians II:70, 362 A.D.]
16. And the Angel on his appearance, himself confesses that he has been sent by his Lord; as Gabriel confessed in the case of Zacharias, and also in the case of Mary, bearer of God. [St Athanasius, Orations III,14, 362 A.D.]
17. And when he had taken her, he knew her not, till she had brought forth her first-born Son.' He hath here used the word till,' not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, till'? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, The raven returned not till the earth was dried up.' And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, From age until age Thou art,' not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, In his days shall righteousness flourish, and abundance of peace, till the moon be taken away,' it doth not set a limit to this fair part of creation. So then here likewise, it uses the word "till," to make certain what was before the birth, but as to what follows, it leaves thee to make the inference. Thus, what it was necessary for thee to learn of Him, this He Himself hath said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for thee to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home? How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, For neither did His brethren believe in Him.' [St John Chrysostom, Gospel of Matthew V:5, 370 A.D.]
18. But those who by virginity have desisted from this process have drawn within themselves the boundary line of death, and by their own deed have checked his advance; they have made themselves, in fact, a frontier between life and death, and a barrier too, which thwarts him. If, then, death cannot pass beyond virginity, but finds his power checked and shattered there, it is demonstrated that virginity is a stronger thing than death; and that body is rightly named undying which does not lend its service to a dying world, nor brook to become the instrument of a succession of dying creatures. In such a body the long unbroken career of decay and death, which has intervened between the first man and the lives of virginity which have been led, is interrupted. It could not be indeed that death should cease working as long as the human race by marriage was working too; he walked the path of life with all preceding generations; he started with every new-born child and accompanied it to the end: but he found in virginity a barrier, to pass which was an impossible feat. Just as, in the age of Mary the mother of God, he who had reigned from Adam to her time found, when he came to her and dashed his forces against the fruit of her virginity as against a rock, that he was shattered to pieces upon her, so in every soul which passes through this life in the flesh under the protection of virginity, the strength of death is in a manner broken and annulled, for he does not find the places upon which he may fix his sting. [Gregory of Nyssa, On Virginity 13, 371 A.D.]
19. Just as, in the age of Mary the mother of God, he who had reigned from Adam to her time found, when he came to her and dashed his forces against the fruit of her virginity as against a rock, that he was shattered to pieces upon her, so in every soul which passes through this life in the flesh under the protection of virginity, the strength of death is in a manner broken and annulled, for he does not find the places upon which he may fix his sting. [Gregory of Nyssa, On Virginity 14, 371 A.D.]
20. Mary is the garden upon which a rain of blessings descended from the Father. With that rain she sprinkled the face of Adam, whereupon he turned to life, and rose from the sepulchre, he who had been buried by his foes in hell. Eve was a debtor to sin. But it was ordained that Mary, her daughter, might pay her mother's debts, as a legacy to all generations. She cleared up the debt that caused her mother's tears. Since Mary was the virgin inviolate prefigured by the blest land of Eden, the Tree of Life blossomed from her bosom, and its taste gives life to souls. Let the word of life be sent by Thy Majesty to the dwelling place of the dead, and say to Eve lying in the sepulchre: "Thy daughter, with virginity unimpaired, has brought forth the Child who will pay thy debt. [St Ephrem the Syrian, 373 A.D.]
21. (Jesus) took human flesh from the ever-virgin Mary.[St Athanasius bishop of Alexandria, 373 A.D.]
22. He reshaped man to perfection in Himself, from Mary the Mother of God through the Holy Spirit. [Epiphanius, The man well-anchored 75, 374 A.D.]
23. "We believe in one God, the Father almighty, maker of all things, both visible and invisible; and in one Lord Jesus Christ, the Son of God . . . who for us men and for our salvation came down and took flesh, that is, was born perfectly of the holy ever-virgin Mary by the Holy Spirit." [Epiphanius of Salamis, The Man Well-Anchored 120, A.D. 374]
24. "And to holy Mary, [the title] 'Virgin' is invariably added, for that holy woman remains undefiled" [Epiphanius of Salamis, Medicine Chest Against All Heresies 78:6, A.D. 375]
25. Let, then, the life of Mary be as it were virginity itself, set forth in a likeness, from which, as from a mirror, the appearance of chastity and the form of virtue is reflected. From this you may take your pattern of life, showing, as an example, the clear rules of virtue: what you have to correct, to effect, and to hold fast. The first thing which kindles ardour in learning is the greatness of the teacher. What is greater than the Mother of God? [St Ambrose, Virginity II:6, c. 378A.D.]
26. God has ordained that she (Mary) should assist us in everything! [St Basil the Great, 379 A.D.]
27. The friends of Christ do not tolerate hearing that the Mother of God ever ceased to be a virgin [St Basil the Great, In Sanctum Christi generationem 5, 379 A.D.]
28. Conceived of the Holy Spirit born of Mary, always a virgin. [Nicea, Constanople Creed, 381 A.D.]
29. If anyone does not believe that Holy Mary is the Mother of God, he is severed from the Godhead. [Gregory of Nazianzus, To Cledonius 101, 382 A.D.]
30. [Helvidius] produces Tertullian as a witness [to his view] and quotes Victorinus, bishop of Petavium. Of Tertullian, I say no more than that he did not belong to the Church. But as regards Victorinus, I assert what has already been proven from the gospel--that he [Victorinus] spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say, brethren in point of kinship, not by nature. [By discussing such things we] are . . . following the tiny streams of opinion. Might I not array against you the whole series of ancient writers? Ignatius, Polycarp, Irenaeus, Justin Martyr, and many other apostolic and eloquent men, who against [the heretics] Ebion, Theodotus of Byzantium, and Valentinus, held these same views and wrote volumes replete with wisdom. If you had ever read what they wrote, you would be a wiser man" [St Jerome, Against Helvidius: The Perpetual Virginity of Mary 19, A.D. 383]
31. But as we do not deny what is written, so we do reject what is not written. We believe that God was born of the Virgin, because we read it. That Mary was married after she brought forth, we do not believe, because we do not read it. Nor do we say this to condemn marriage, for virginity itself is the fruit of marriage; but because when we are dealing with saints we must not judge rashly. If we adopt possibility as the standard of judgment, we might maintain that Joseph had several wives because Abraham had, and so had Jacob, and that the Lord's brethren were the issue of those wives, an invention which some hold with a rashness which springs from audacity not from piety. You say that Mary did not continue a virgin: I claim still more, that Joseph himself on account of Mary was a virgin, so that from a virgin wedlock a virgin son was born. For if as a holy man he does not come under the imputation of fornication, and it is nowhere written that he had another wife, but was the guardian of Mary whom he was supposed to have to wife rather than her husband, the conclusion is that he who was thought worthy to be called father of the Lord, remained a virgin. [St Jerome, Against Helvidius: The Perpetual Virginity of Mary Against Helvedius 21, 383 A.D.]
32. "It helps us to understand the terms `first-born' and `only-begotten' when the Evangelist tells that Mary remained a virgin `until she brought forth her first-born son' [Matt. 1:25]; for neither did Mary, who is to be honored and praised above all others, marry anyone else, nor did she ever become the Mother of anyone else, but even after childbirth she remained always and forever an immaculate virgin" [Didymus the Blind, The Trinity 3:4, A.D. 386]
33. "Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son" [Ambrose of Milan, Letters 63:111, A.D. 388]
34. "You had good reason to be horrified at the thought that another birth might issue from the same virginal womb from which Christ was born according to the flesh. For the Lord Jesus would never have chosen t be born of a virgin if he had ever judged that she would be so incontinent as to contaminate with the seed of human intercourse the birthplace of the Lord's body, that court of the eternal king" [Pope Siricius I, Letter to Bishop Anysius, A.D. 392]
35. Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue; for neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son. [St Ambrose, Letter to the Christian at Vercellae 63:111, 396 A.D.]
36. ‘This gate is to remain closed; it is not to be opened for anyone to enter by it. Since the Lord, the God of Israel has entered by it, it shall remain closed (Ez 44:2).’ Who is this gate, if not Mary? [St Ambrose of Milan, 397 A.D.]
37. Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by the words which Mary spake in answer to the Angel announcing to her her conception; How,' saith she, shall this be, seeing I know not a man?' Which assuredly she would not say, unless she had before vowed herself unto God as a virgin. But, because the habits of the Israelites as yet refused this, she was espoused to a just man, who would not take from her by violence, but rather guard against violent persons, what she had already vowed. Although, even if she had said this only, How shall this take place ?' and had not added, seeing I know not a man,' certainly she would not have asked, how, being a female, she should give birth to her promised Son, if she had married with purpose of sexual intercourse. She might have been bidden also to continue a virgin, that in her by fitting miracle the Son of God should receive the form of a servant, but, being to be a pattern to holy virgins, lest it should be thought that she alone needed to be a virgin, who had obtained to conceive a child even without sexual intercourse, she dedicated her virginity to God, when as yet she knew not what she should conceive, in order that the imitation of a heavenly life in an earthly and mortal body should take place of vow, not of command; through love of choosing, not through necessity of doing service. Thus Christ by being born of a virgin, who, before she knew Who was to be born of her, had determined to continue a virgin, chose rather to approve, than to command, holy virginity. And thus, even in the female herself, in whom He took the form of a servant, He willed that virginity should be free. [St Augustine, Of Holy Virginity 4, 401 A.D.]
38. "In being born of a Virgin who chose to remain a Virgin even before she knew who was to be born of her, Christ wanted to approve virginity rather than to impose it. And he wanted virginity to be of free choice even in that woman in whom he took upon himself the form of a slave." [Augustine, Holy Virginity 4:4, [A.D. 401]
39. to Holy Mary, Virgin is invariably added, for that Holy Woman remains undefiled.[St Epiphanius of Salamis, 403 A.D.]
40. "It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?" [Augustine, Sermons 186:1, A.D. 411]
41. You say that Mary did not remain a virgin? As for myself, I claim that Joseph himself was a virgin, through Mary, so that a Virgin son might be born of virginal wedlock. [St Jerome, To Helvidius, 420 A.D.]
42. Christ the Son of God made man of the Holy Spirit and the Ever-Virgin Mary. [Leporius, 426 A.D]
43. "We confess, therefore, that our Lord and God, Jesus Christ, the only Son of God, born of the Father before the ages, and in times most recent, made man of the Holy Spirit and the ever-virgin Mary" [Leporius, Document of Amendment 3, A.D. 426]
44. "Heretics called Antidicomarites are those who contradict the perpetual virginity of Mary and affirm that after Christ was born she was joined as one with her husband" [Augustine, Heresies 56, A.D. 428]
45. To the question: 'Is Mary the bearer of Man, or the bearer of God?' we must answer: 'Of Both' [Theodore of Mopsuestia, The Incarnation 15, ante 428 A.D.]
46. "[T]he Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly he was true God. Therefore he kept his Mother a virgin even after her child-bearing" [Cyril of Alexandria, Against Those Who Do Not Wish to Confess That the Holy Virgin is the Mother of God, A.D. 430]
47. AND so you say, O heretic, whoever you may be, who deny that God was born of the Virgin, that Mary the Mother of our Lord Jesus Christ ought not to be called Theotocos, i.e., Mother of God, but Christotocos, i.e., only the Mother of Christ, not of God. For no one, you say, brings forth what is anterior in time. And of this utterly foolish argument whereby you think that the birth of God can be understood by carnal minds, and fancy that the mystery of His Majesty can be accounted for by human reasoning, we will, if God permits, say something later on. In the meanwhile we will now prove by Divine testimonies that Christ is God, and that Mary is the Mother of God. [John Cassian, The Incarnation of Christ II:2, 430 A.D.]
48. But since the Holy Virgin brought forth after the flesh God personally united to the flesh, for this reason we say of her that she is Theotokos, not as though the nature of the Word had its beginning of being from the flesh, for he was in the beginning, and the Word was God, and the Word was with God....but, as we said before, because having personally united man's nature to himself. [St Cyril of Alexandria, Letter To Nestorius 17:11, 430 A.D.]
49. If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Theotokos), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, 'The Word was made flesh': let him be anathema.[Council of Ephesus, Anathemas Against Nestorius I, 430 A.D.]
50. Mary, a Virgin not only undefiled but a virgin whom grace has made inviolate, free of every stain. [St Ambrose, 430 A.D.]
51. Where are they who think that the Virgin's conception and giving birth to her child are to be likened to those of other woman? For, this latter case is one of the earth, and the Virgin's is one from heaven. The one case is a case of divine power; the other of human weakness. The one case occurs in a body subject to passion; the other in the tranquility of the divine Spirit and peace of the human body. The blood was still, and the flesh astonished; her members were put at rest, and her entire womb was quiescent during the visit of the Holy One, until the Author of flesh could take on His garment of flesh, and until He, who was not merely to restore the earth to man but also to give him heaven, could become a heavenly Man. The virgin conceives, the Virgin brings forth her child, and she remains a virgin. [Peter Chrysoslogus, Sermon 117 432 A.D.]
52. For by the singular gift of Him who is our Lord and God, and with her own son, she is to be confessed most truly and most blessedly--The mother of God 'Theotocos,' but not in the sense in which it is imagined by a certain impious heresy which maintains, that she is to be called the Mother of God for no other reason than because she gave birth to that man who afterwards became God, just as we speak of a woman as the mother of a priest, or the mother of a bishop, meaning that she was such, not by giving birth to one already a priest or a bishop, but by giving birth to one who afterwards became a priest or a bishop. Not thus, I say, was the holy Mary 'Theotocos,' the mother of God, but rather, as was said before, because in her sacred womb was wrought that most sacred mystery whereby, on account of the singular and unique unity of Person, as the Word in flesh is flesh, so Man in God is God. [St Vincent of Lerins, Commonitories 15, 434 A.D.]
53. The Word himself kept his Mother a Virgin even after her child-bearing, which was done for none of the other saints. [St Cyril of Alexandria, 444 A.D.]
54. Mary is the heavenly orb of a new creation, in whom the Sun of justice, ever shining, has vanished from her soul all the night of sin.[St Proclus, 446 A.D.]
55. A Virgin conceived, a Virgin bore, and a Virgin she remains. [St. Peter Chrysologus, 450 A.D.]
56. "His [Christ's] origin is different, but his [human] nature is the same. Human usage and custom were lacking, but by divine power a Virgin conceived, a Virgin bore, and Virgin she remained" [Pope Leo I, Sermons 22:2, A.D. 450]
57. Mary is so endued with feelings of compassion, that she not only deserves to be called merciful, but even mercy itself. [Pope St Leo the Great, 461 A.D]
58. And by a new nativity He was begotten, conceived by a Virgin, born of a Virgin, without paternal desire, without injury to the mother's chastity: because such a birth as knew no taint of human flesh, became One who was to be the Saviour of men, while it possessed in itself the nature of human substance. For when God was born in the flesh, God Himself was the Father, as the archangel witnessed to the Blessed Virgin Mary: because the Holy Spirit shall come upon thee, and the power of the most High shall overshadow thee: and therefore, that which shall be born of thee shall be called holy, the Son of God.' The origin is different but the nature like: not by intercourse with man but by the power of God was it brought about: for a Virgin conceived, a Virgin bare, and a Virgin she remained. [St Pope Leo the Great, On the Feast of the Nativity Sermon 22:2, 461 A.D.]
59. Mary is the ladder of heaven; for by Mary God descended from Heaven into the world, that by her men might ascend from earth to Heaven. [St Fulgentius, 533 A.D.]
60. "If anyone will not confess that the Word of God . . . came down from the heavens and was made flesh of holy and glorious Mary, mother of God and ever-virgin, and was born from her, let him be anathema" [Council of Constantinople II, Anathemas Against the 'Three Chapters' 2, A.D. 553]
61. the Lord . . . commanded the body of Mary be taken in a cloud into paradise; where now, rejoined to the soul, Mary reposes with the chosen ones. [St Gregory, 594 A.D.]
62. Thou art . . . the dwelling place of God . . . exempt from all dissolution into dust. [St Germaine, 732 A.D.]
63. So then He was both in all things and above all things and also dwelt in the womb of the holy Mother of God, but in it by the energy of the incarnation.[John Damascene, Source of Knowledge III:7, 743 A.D.]
64. The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son, yet note that he who is first-begotten is first-born even if he is only-begotten. For the word first-born' means that he was born first but does not at all suggest the birth of others. And the word till' signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world, not meaning thereby that He will be separated from us after the completion of the age. The divine apostle, indeed, says, And so shall we ever be with the Lord, meaning after the general resurrection. [John of Damascus, Orthodox Faith 4:14, 743 A.D.]
65. Thus the Ever-Virgin remains after birth a Virgin still, never having consorted with man . . . For how were it possible that she, who had borne God . . . should ever receive the embrace of a man? Perish the thought! [St John Damascene, 749 A.D.]
66. Thou and thy mother are alone in this _ you are wholly beautiful in every respect. There is in thee, Lord, no stain, nor any spot in thy Mother. [St Ephraem]
67. My Lady most holy, all-pure, all-immaculate, all-stainless, all-undefiled, all-incorrupt, all-inviolate . . . spotless robe of Him who clothes himself with light as with a garment . . . flower unfading, purple woven by God, alone most immaculate! [St Ephraem]
68. O Lady, cease not to watch over us; preserve and guard us under the wings of your compassion and mercy, for, after God, we have no hope but in you! [St Ephraem]
69. He who had been pleased to become incarnate (of) her . . . was pleased . . . to honor her immaculate and undefiled body with incorruption . . . prior to the common and universal resurrection. [St John Damascene]
70. The Word will become flesh, and the Son of God the son of man _ the Pure One opening purely that pure womb, which generates men unto God. [St Irenaeus]
71. He who is devout to the Virgin Mother will certainly never be lost. [St Irenaeus]
72. True it is . . . the whole race of man upon earth was born of Eve; but in reality it is from Mary that Life was truly born to the world, so that by giving birth to the Living One, Mary might also become the Mother of all the living. [St Epiphanius]
73. The Mother of the Head, in bearing Him corporally became spiritually the Mother of all members of this Divine Head. [St Augustine]
74. This venerable day (of Mary’s Dormition) has dawned, the day that surpasses all the festivals of the saints, this most exalted and solemn day on which the Blessed Virgin was assumed body and soul into heavenly glory. On this day the queenly Virgin was exalted to the very throne of God the Father, and elevated to such a height that the angelic spirits are in admiration. [St Augustine]
75. Through you (Mary) do the miserable obtain mercy, the ungracious grace, and the weak strength. [St Augustine]
76. Now that a virgin has conceived in the womb and has born to us a child of whom the Prophet says that government shall rest on His shoulder and His name shall be called the Mighty God, (Is 9:6), the chain of the curse is broken. Death came through Eve, but life has come through Mary. The gift of virginity has been rightly restored to women, seeing that it has had its beginning in a woman. [St Jerome]
77. And it is well said, Full of grace, for to others, grace comes in part; into Mary all the fulness of grace poured in at once. She truly is full of grace through whom has been poured forth upon every creature the abundant rain of the Holy Spirit. But the One Who sent the angel to the Virgin already was with the Virgin. The Lord preceded His messenger, for the omnipresent could not be confined by place. Whence it follows, The Lord is with thee. [St Jerome]
78. Mary not only comes to us when called, but even spontaneously advances to meet us. [St Jerome]
79. We read how the angels have come to the death and burial of some of the saints, and how they have accompanied the souls of the elect to Heaven with hymns and praises. How much more should we believe that the heavenly army, with all its bands, came forth rejoicing in festal array, to meet the Mother of God, to surround her with effulgent light, and to lead her with praises and canticles to the throne prepared for her from the beginning of the world! [St Jerome]
80. O Mother of God, if I place my confidence in you, I shall be saved. If I am under your protection, I have nothing to fear, for the fact of being your client is the possession of a certainty of salvation, which God grants only to those whom He intends to save. [St John Damascene]
81. I have been amazed that some are utterly in doubt as to whether or not the Holy Virgin is able to be called the Mother of God. For if Our Lord Jesus Christ is God, how should the Holy Virgin who bore him not be the Mother of God? [St. Cyril of Alexandria]
82. Hail, O Mary, Mother of God! You did enclose in your sacred womb the One Who cannot be encompassed. Hail, O Mary, Mother of God! With the shepherds we sing the praise of God, and with the angels the song of thanksgiving _ Glory to God in the highest and peace on earth to men of good will! Hail, O Mary, Mother of God! Through you came to us the Conqueror and triumphant Vanquisher of hell. [St Cyril of Alexandria]
83. She was a virgin, he said, not in body alone but in mind as well. She was the model of all virtues; there was not the slightest imperfection in her. In his sermons, he called Mary the daughter of the Church and its most important member. She was her Mother too, since she gave birth to Christ [the body of the Church]. He offered her as "the mirror of virgins" and often preached on "the richness of the virginity of Mary" especially when appealing to young women to enter the "religious life". [St Ambrose]
84. (in discussing how Jesus comes to us in the Bread and Wine at Communion)...This mode He used when He rose from the closed and sealed sepulcher, and passed through the closed door to His disciples, and in the bread and wine in the Holy Supper, and, as it is believed, when He was born of His mother the most holy Virgin Mary.[Formula of Concord (Solid Declaration), VII. OF THE HOLY SUPPER Paragraph 100)]
85. ...Christ Jesus is now in one person at the same time true, eternal God, born of the Father from eternity, and a true man, born of the most blessed Virgin Mary. [Formula of Concord (Solid Declaration), VIII. OF THE PERSON OF CHRIST Paragraph 6)]
86. On account of this personal union and communion of the natures, Mary, the most blessed Virgin, bore not a mere man, but, as the angel Gabriel testifies, such a man as is truly the Son of the most high God, who showed His divine majesty even in His mother's womb, inasmuch as He was born of a virgin, with her virginity inviolate. Therefore she is truly the mother of God, and nevertheless remained a virgin. [Formula of Concord (Solid Declaration), VIII. OF THE PERSON OF CHRIST Paragraph 24)]
87. That the Son became man in this manner, that He was conceived, without the cooperation of man, by the Holy Ghost, and was born of the pure, holy and always Virgin Mary. Afterwards He suffered, died, was buried, descended to hell, rose from the dead, ascended to heaven, sits at the right hand of God, will come to judge the quick and the dead, etc., as the Creed of the Apostles, as well as that of St. Athanasius, and the Catechism in common use for children, teach. [The Smalcald Articles - PART I. Treats of the Sublime Articles Concerning the Divine Majesty, Paragraph IV)]
88. It is an article of faith that Mary is Mother of the Lord and still a virgin. ... Christ, we believe, came forth from a womb left perfectly intact. [(Weimer's The Works of Luther, English translation by Pelikan, Concordia Press, St. Louis, v.11, pp. 319-320; v. 6. p. 510.)]
89. When I investigated the Assumption for my own knowledge, it struck me as very significant that no city or church of the ancient world has ever claimed to be the permanent burial place of Mary. Nor has any one claimed to have the bones of Mary, as various groups have done with other saints (such as John the Baptist.) This is almost inconceivable, when one considers the reverence in which the early heroes of the faith were held. After their death, martyrs' bones were immediately collected and preserved by the Christians. Mary was a hero of the first order. Yet no one ever claimed to have her bones. The most reasonable explanation for this is that it was common knowledge that Mary's body has been taken up into heaven. Evangelicals rightly answer the sceptics of the Resurrection by asking them to produce the body of Jesus. Catholic can ask the same of Evangelical sceptics concerning Mary's Assumption - find us the body. [David B. Currie, Born Fundamentalist, Born Again Catholic, pp168-169, 1996]
3. Saints/Angels
1. Scripture
1. While Joshua was near Jericho, he raised his eyes and saw one who stood facing him, drawn sword in hand. Joshua went up to him and asked, 'Are you one of us or of our enemies?' He replied, 'Neither, I am the Captain of the Host of the Lord and I have just arrived.' Then Joshua fell prostrate to the ground in worship. [Jos 5:13,14]
2. Then Saul said to his servants, "Seek out for me a woman who is a medium, that I may go to her and inquire of her." And his servants said to him, "Behold, there is a medium at Endor." So Saul disguised himself and put on other garments, and went, he and two men with him; and they came to the woman by night. And he said, "Divine for me by a spirit, and bring up for me whomever I shall name to you." The woman said to him, "Surely you know what Saul has done, how he has cut off the mediums and the wizards from the land. Why then are you laying a snare for my life to bring about my death?" But Saul swore to her by the Lord, "As the Lord lives, no punishment shall come upon you for this thing." Then the woman said, "Whom shall I bring up for you?" He said, "Bring up Samuel for me." When the woman saw Samuel, she cried out with a loud voice; and the woman said to Saul, "Why have you deceived me? You are Saul." The king said to her, "Have no fear; what do you see?" And the woman said to Saul, "I see a god coming up out of the earth." He said to her, "What is his appearance?" And she said, "An old man is coming up; and he is wrapped in a robe." And Saul knew that it was Samuel, and he bowed with his face to the ground, and did homage. Then Samuel said to Saul, "Why have you disturbed me by bringing me up?" Saul answered, "I am in great distress; for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams; therefore I have summoned you to tell me what I shall do." And Samuel said, "Why then do you ask me, since the Lord has turned from you and become your enemy? The Lord has done to you as he spoke by me; for the Lord has torn the kingdom out of your hand, and given it to your neighbor, David. Because you did not obey the voice of the Lord, and did not carry out his fierce wrath against Amalek, therefore the Lord has done this thing to you this day. Moreover the Lord will give Israel also with you into the hand of the Philistines; and tomorrow you and your sons shall be with me; the Lord will give the army of Israel also into the hand of the Philistines. [1 Sam 28:7-19]
3. I can now tell you that when yu, Tobit, and Sarah prayed, it was I, who presented and read the record of your prayer before the Glory of the Lord. I am Raphael, one of the seven angels who enter and serve before the Glory of the Lord. [Tb 12:12,16]
4. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority. And Onias spoke, saying, "This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God." Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus: "Take this holy sword, a gift from God, with which you will strike down your adversaries." [2 Mac 15:12-16]
5. Bless the Lord, O you his angels, you mighty ones who do His word, hearkening to the voice of his word! Bless the Lord, all His hosts, His ministers that do his will! [Ps 103:20-21]
6. Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host! [Ps 148:1-2)
7. But the souls of the righteous are in the hand of God, and no torment will ever touch them. In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction, and their going from us to be their destruction; but they are at peace. For though in the sight of men they were punished, their hope is full of immortality. Having been disciplined a little, they will receive great good, because God tested them and found them worthy of Himself. [Wis 3:1-5]
8. The Lord said to me: 'Even if Moses and Samuel stood before Me, My Heart would not turn toward this people.' [Jer 15:1]
9. Then the devil left Him and behold, angels came and ministered to Him. [Mt 4:11]
10. And behold, Moses and Elijah appeared to them, conversing with Him. [Mt 17:3]
11. See that you do not despise one of these little ones; for I tell you that in heaven their angels always behold the face of my Father who is in Heaven. [Mt 18:10]
12. After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. [Mk 9:2-4]
13. As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, 'I AM the God of Abraham, the God of Isaac, and the God of Jacob?' He is not a God of the dead but of the living. You are greatly misled. [Mk 12:26,27]
14. And behold, two men talked with him, Moses and Elijah, who appeared in glory and spoke of his departure, which he was to accomplish at Jerusalem. [Lk 9:30-31]
15. Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost.' Just so, I tell you, there is joy before the angels of God over one sinner who repents." [Lk 15:7-10]
16. There was a rich man, who dressed in purple garment and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.' He said, 'Then I beg you, father, to send him to my father's house, for I have five brothers, so that he might warn them, lest they too come to this place of torment.' But Abraham replied, 'They have Moses and the prophets, let them listen to them.' He said, 'Oh no, father Abraham, if someone from the dead goes to them, they will repent.' Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if some one should rise from the dead.' [Lk 16:19-30]
17. And Jesus said to them, "The sons of this age marry and are given in marriage; but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection. But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. Now He is not God of the dead, but of the living; for all live to him." [Lk 20:34-38]
18. And to strengthen Him an angel from heaven appeared to Him. [Lk 22:43]
19. I am the true vine, and My Father is the vine grower. He takes away every branch in Me that does not bear fruit, and everyone that does He prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you. Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in Me. I am the vine, you are the branches. Whoever remains in Me and I in him will bear much fruit, because without Me you can do nothing. Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned. If you remain in Me and My Words remain in you, ask for what ever you want and it will be done for you, by this is My Father glorified, that you bear much fruit and become My disciples. [Jn 15:1-8]
20. Peter thus was being kept in prison, but prayer by the Church was fervently being made to God on his behalf. Suddenly the angel of the Lord stood by him and a light shone in the cell. He tapped Peter on the side and awakened him, saying, "Get up quickly." The chains fell from his wrists. [Acts 12:5,7]
21. Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, "For thy sake we are being killed all the day long; we are regarded as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. [Rm 8:35-39]
22. Each of us has one body, with many different parts, and not all these parts have the same function; just so we, though many in number, form one Body in Christ, and each acts as the counterpart of another. [Rm 12:4-5]
23. Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, To the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours. [1 Cor 1:1,2]
24. There may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it, if one part is honored, all the parts share its joy. Now you are Christ's body and individually parts of it. [1 Cor 12:25-27]
25. For [now] we know in part à but when perfection comes, the imperfect disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. [1 Cor 13:9-12]
26. To the saints who are also faithful in Christ Jesus, which he lavished upon us. For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God. [Eph 1:1,8-10,2:19]
27. For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named. [Eph 3:14,15]
28. Offer your supplication for all the Saints. [Eph 6:18]
29. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we wake or sleep we might live with Him. [1 Thes 5:9-10]
30. We are surrounded by so great a cloud of witnesses. [Hb 12:1]
31. But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the first-born who are enrolled in heaven, and to a judge who is God of all, and to the spirits of just men made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks more graciously than the blood of Abel. [Hb 12:22-24]
32. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like Him, for we shall see Him as He is. [1 Jn 3:2]
33. When he had taken the scroll, the four living creatures and the twenty four elders fell down before the Lamb. Along with their harps, the elders were holding vessels of gold filled with aromatic spices which were the prayers of God's holy people. You made them a kingdom and priests for our God, and they will reign on earth. [Rv 5:8,10]
34. When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne; they cried out with a loud voice, "O Sovereign Lord, holy and true, how long before thou wilt judge and avenge our blood on those who dwell upon the earth?" Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brethren should be complete, who were to be killed as they themselves had been. [Rv 6:9-11]
35. Another angel came and stood at the alter, holding a gold censer. He was given a great quantity of incense to offer, along with the prayers of all the holy ones on the gold alter that was before the throne. The smoke of the incense along with the prayers of all the holy ones went up before God from the hand of the angel. [Rv 8:3,4]
36. I heard a voice from heaven say, "Write this: Blessed are the dead who die in the Lord from now on." "Yes,"said the Spirit, "Let them find rest from their labors, for their works accompany them."[Rv 14:13]
37. Then I saw thrones; those who sat on them were entrusted with judgement. I also saw the souls of those who had been beheaded for their witness to Jesus and for the Word of God, and who had not worshiped the beast or its image nor had accepted its mark on their fore heads of hands. They came to life and they reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were over. This is the first resurrection. The second death has no power over these; they will be priests of God and of Christ, they will reign with Him for the thousand years. [Rv 20:4-6]
2. Quotes
1. [The Shepherd said:] 'But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?' [Hermas, The Shepherd of Hermas 3:5:4, 80 A.D.]
2. Hail, Mary! [inscription at the Church of the Annunciation in Nazareth, 200 A.D.]
3. In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him [in prayer]. [Clement of Alexandria, Miscellanies 7:12, 208 A.D.]
4. But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep. [Origen, Prayer 11, 233 A.D.]
5. Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence the first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father's mercy. [Cyprian of Carthage, Letters 56[60]:5, 253 A.D.]
6. Atticus, sleep in peace, secure in your safety, and pray anxiously for our sins. [funerary inscription near St. Sabina's in Rome, 300 A.D.]
7. Pray for your parents, Matronata Matrona. She lived one year, fifty-two days. [funerary inscription near St. Sabina's in Rome, 300 A.D.]
8. Hail to you forever, Virgin Mother of God, our unceasing joy, for unto thee do I again return. Thou are the beginning of our feast; you are its middle and end; the pearl of great price that belongs unto the kingdom; the fat of every victim, the living altar of the Bread of Life [Jesus]. Hail, you treasure of the love of God. Hail, you fount of the Son's love for man. . . . You gleamed, sweet gift-bestowing mother, of the light of the sun; you gleamed with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of thee . . . making manifest the mystery hidden and unspeakable, the invisible Son of the Father--the Prince of Peace, who in a marvelous manner showed himself as less than all littleness. [Methodius, Oration on Simeon and Anna 14, 305 A.D.]
9. Therefore, we pray thee, the most excellent among women, who glories in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in thee, and who in hymns august celebrate the memory, which will ever live, and never fade away. [Methodius, Oration on Simeon and Anna 14, 305 A.D.]
10. And you also, O honored and venerable Simeon, you earliest host of our holy religion, and teacher of the resurrection of the faithful, do be our patron and advocate with that Savior God, whom you were deemed worthy to receive into your arms. We, together with thee, sing our praises to Christ, who has the power of life and death, saying, Thou art the true Light, proceeding from the true Light; the true God, begotten of the true God. [Methodius, Oration on Simeon and Anna 14, 305 A.D.]
11. Mother of God, [listen to] my petitions; do not disregard us in adversity, but rescue us from danger. [Rylands Papyrus 3, 350 A.D.]
12. Then [during the Eucharistic prayer] we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition. [St Cyril of Jerusalem, Catechetical Lectures 23:9, 350 A.D.]
13. To those who wish to stand [in God's grace], neither the guardianship of saints nor the defenses of angels are wanting. [Hilary of Poiters, Commentary on the Psalms 124:5:6 365 A.D.]
14. Remember me, you heirs of God, you brethren of Christ; supplicate the Savior earnestly for me, that I may be freed through Christ from him that fights against me day by day. [Ephraim the Syrian, The Fear at the End of Life, 370 A.D.]
15. You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us that so we may love him. [Ephraim the Syrian, Commentary on Mark, 370 A.D.]
16. By the command of your only-begotten Son we communicate with the memory of your saints . . . by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name. [St Basil the Great, Liturgy of St. Basil, 373 A.D.]
17. Aschandius, my father, dearly beloved of my heart, with my sweet mother and my brethren, remember your Pectorius in the peace of the Fish [Christ]. [Pectorius, Epitaph of Pectorius, 375 A.D.]
18. May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock . . . gladden the Holy Trinity, before which you stand. [Gregory Nazianz, Orations 17[24], 380 A.D.]
19. Yes, I am well assured that [my father's] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind. [Gregory Nazianz, Orations 18:4, 380 A.D.]
20. [Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom. [St Gregory of Nyssa, Sermon on Ephraim the Syrian, 380 A.D.]
21. He that wears the purple [i.e. a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tent-maker [Paul] and the fisherman [Peter] as patrons, even though they be dead. [St John Chrysostom, Homilies on 2 Corinthians 26, 392 A.D.]
22. When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]. [St John Chrysostom, Orations 8:6, 396 A.D.]
23. May Peter, who wept so efficaciously for himself, weep for us and turn towards us Christ's benign countenance. [St Ambrose of Milan, The Six Days of Work 5:25:90, 393 A.D.]
24. You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs? [St Jerome, Against Vigilantius 6, 406 A.D.]
25. A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers. [St Augustine, Against Faustus the Manichean, 400 A.D.]
26. There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. [St Augustine, Sermons 159:1, 411 A.D.]
27. At the Lord's table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps. [St Augustine, Homilies on John 84, 416 A.D.]
28. Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ. [St Augustine, The City of God 20:9:2, 419 A.D.]
29. Gregory of Nazianz presided over those who maintain the consubstantiality of the Holy Trinity, and assembled them together in a little dwelling, which had been altered into the form of a house of prayer, by those who held the same opinions and had a like form of worship. It subsequently became one of the most conspicuous in the city, and is so now, not only for the beauty and number of its structures, but also for the advantages accruing to it from the visible manifestations of God. For the power of God was there manifested, and was helpful both in waking visions and in dreams, often for the relief of many diseases and for those afflicted by some sudden transmutation in their affairs. The power was accredited to Mary, the Mother of God, the holy virgin, for she does manifest herself in this way. [Sozomen, Church History 7:5, 444 A.D.]
30. Let us rejoice, then, dearly beloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord [the martyr Laurentius] . . . By his prayer and intercession we trust at all times to be assisted. [Pope Leo I, Sermons 85:4, 450 A.D.]
31. The Sacred writer (in Revelations) goes so far as to speak of "Grace and Peace" being sent to us, not only from the almighty, but "from the seven Spirits that are before His throne," Thus associating the eternal with the ministers of His mercies; and this carries us on to the remarkable passage of St Justin, one of the earliest Fathers, who, in his apology says, "to Him (God), and His Son who came from Him, and taught us these things, and the Host of other good angels who follow and resemble Him, and the Prophetic Spirit, we pay veneration and homage. [John Henry Newman]
32. One instance is given us, which testifies to the continuation of so high an office beyond this life Lazarus, in the parable, is seen as in Abraham’s bosom. It is usual to pass over this striking passage with the remark that it is a Jewish expression; whereas, Jewish belief or not, it is recognised and sanctioned by our Lord Himself. [John Henry Newman, Letter to Reverend Pusey, 1866 A.D.]
33. What need to pray to the saints at all and why not pray directly to God Himself, since He is infinitely nearer to us and more ready and able to help us than any saint is or can be? In reply, I answer that Catholics do pray directly to God and perhaps even more than they do who reject prayers to the saints; and I might ask, in our turn, why pray even directly to God, since He knows all our wants better than we ourselves know them, knows what we are going to pray for before the prayer is formed in our own hearts and is infinitely more willing to help us than we are to ask for His help? The same principle that justifies prayer to God justifies prayers to the saints to intercede for us. [Orestes A Brownson, Saint Worship p 401, 1963 A.D.]
4. Unity/Ecumenism
1. Scripture
1. Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand. [Mt 12:25]
2. And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the nether world shall not prevail against it. [Mt 16:18]
3. I have other sheep that do not belong to this fold. These also I must lead, and they will hear My voice, and there will be one flock, one sheperd. [Jn 10:16]
4. I am the vine and you are the branches. Whoever remains in Me and I in him will bear much fruit, because without me you can do nothing. [Jn 15:5]
5. I pray not only for them, but also for those who will believe in Me through their word, so that they may all be one, as You, Father, are in Me and I in You, that they also may be in Us, that the world may believe that You sent Me. [Jn 17:20,21]
6. They devoted themselves to the Teaching of the Apostles and to the Communal Life, to the Breaking of the Bread and to the Prayers. [Acts 2:42]
7. So we, though many, are one body in Christ and individually parts of one another. [Rom 12:5]
8. There may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it, if one part is honored, all the parts share its joy. Now you are Christ's body and individually parts of it. [1 Cor 12:25-27]
9. He is not the God of disorder but of peace. [1 Cor 14:33]
10. Through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. [Gal 3:26-28]
11. So then you are no longer strangers and sojourners, but you are fellow citizens with the Holy Ones and members of the Household of God, built upon the foundation of the Apostles and Prophets, with Christ Jesus Himself as the Capstone. [Eph 2:19-20]
12. Strive to preserve the unity of the Spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. [Eph 4:3-6]
13. Complete my joy by being of the same mind, with the same love, united in heart, thinking of one thing. [Phi 2:2]
14. Jesus Christ is the same yesterday, today, and forever. [Heb 13:8]
15. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like Him, for we shall see Him as He is. [1 Jn 3:2]
16. "Come here. I will show you the bride, the wife of the Lamb." The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve apostles of the Lamb. [Rv 21:3,9]
2. Quotes
1. How sublime and consoling is the thought that whithersoever a Catholic goes over the broad world, whether he enters his Church in Peking or in Melbourne, in London, or Dublin, or Paris, or Rome, or New York, or San Francisco, he is sure to hear the self same Doctrine preached, to assist at the same sacrifice, and to partake of the same Sacrements. This is not all. Her Creed is now identical with that Jesus Christ preached on the Mount, the same Doctrine that St Peter preached at Antioch and Rome; St Paul at Ephesus: St John Chrysostom at Constanople; St Augustine on Hippo; St Ambrose in Millan; St. Remigios in France; St Boniface in Germany; St Athanasius in Alexandria; the same Doctrine that St Patrick introduced into Ireland; the St Augustine brought into England, and St Pelagius into Scotland, and that Columbus brought to the American continent and this is the Doctrine that is ever preached in the Catholic Church through out the globe. [James Cardinal Gibbons, The Faith of our Fathers, pp 8,9, 1876]
2. The restoration of the unity among all Christians is one of the principle concerns of the Catholic Church. [Unitatic Redintegratio 1]
3. All who have been justified by Faith in Baptism are members of Christ's Body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church. [Unitatic Redintegratio 3]
4. Nor should we forget that anything wrought by the grace of the Holy Spirit in the hearts of our separated brothers can contribute to our own edification. Whatever is truly Christian is never contrary to what genuinely belongs to the Catholic Faith; indeed. It can always bring a more perfect realization of the very Mystery of Christ and the Church. [Unitatic Redintegratio 4]
5. Canon/Deuterocanonicals
1. Scripture
2. Quotes
1. For the blessed apostle Paul himself, following the rule of his predecessor John, writes only by name to seven Churches in the following order--to the Corinthians afirst...there is a second to the Corinthians and to the Thessalonians, yet one Church is recognized as being spread over the entire world...Howbeit to Philemon one, to Titus one, and to Timothy two were put in writing...to be in honour however with the Catholic Church for the ordering of ecclesiastical discipline...one to the Laodicenes, another to the Alexandrians, both forged in Paul's name to suit the heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey. The Epistle of Jude no doubt, and the couple bearing the name of John, are accepted by the Catholic Church...But of Arsinous,called also Valentinus,or of Militiades we receive nothing at all. [Muratori, The fragment of Muratori, 177 A.D.]
2. In his [ie. Origen] first book on Matthew's Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows: Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language. The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying, 'The church that is at Babylon elected together with you, saluteth you, and so doth Marcus, my son.' And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John. [Origen, Commentary on Matthew, fragment in Eusebius Church History, 6:25,3, 244 A.D.]
3. The same authority of the apostolic churches will afford evidence to the other Gospels also, which we possess equally through their means, and according to their usage--I mean the Gospels of John and Matthew—whilst that which Mark published may be affirmed to be Peter's whose interpreter Mark was. For even Luke's form of the Gospel men unsually ascribe to Paul. [Tertullian, Against Marcion, 4:5, 212 A.D.]
4. Learn also diligently, and from the Church, what are the books of the Old Testaments, and what those of the New. [St Cyril of Jerusalem, Catechetical Lectures, 4:33, 350 A.D.]
5. I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church. In proceeding to make mention of these things [ie. the canon] ,I shall adopt, to comment my undertaking, the pattern of Luke...to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon....[St Athanasius, Festal Letters, 39, 397 A.D.]
6. Likewise it has been said: Now indeed we must treat of the divine Scriptures, what the universal Catholic Church accepts and what she ought to shun.The order of the Old Testament begins here: Genesis one book, Exodus one book, Leviticus one book, Numbers one book, Deuteronomy one book, Josue Nave one book, Judges one book, Ruth one book, Kings four books, Paraleipomenon two books, Psalms one book, Solomon three books, Proverbs one book, Ecclesiastes one book, Canticle of Canticles one book, likewise Wisdom one book, Ecclesiasticus one book. Likewise the order of the Prophets. Isaias one book, Jeremias one book, with Ginoth, that is, with his lamentations, Ezechiel one book, Daniel one book, Osee one book, Micheas one book, Joel one book, Abdias one book, Jonas one book, Nahum one book, Habacuc one book, Sophonias one book, Aggeus one book, Zacharias one book, Malachias one book. Likewise the order of the histories. Job one book, Tobias one book, Esdras two books, Esther one book, Judith one book, Machabees two books. Likewise the order of the writings of the New and eternal Testament, which only the holy and Catholic Church supports. Of the Gospels, according to Matthew one book, according to Mark one book, according to Luke one book, according to John one book. The Epistles of Paul [the apostle] in number fourteen. To the Romans one, to the Corinthians two, to the Ephesians one, to the Thessalonians two, to the Galatians one, to the Phillipians one, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one. Likewise the Apocalypse of John, one book. And the Acts of the Apostles one book. Likewise the canonical epistles in number seven. Of Peter the Apostle two epistles, of James the Apostle one epistle, of John the Apostle one epistle, of another John, the presbyter, two epistles, of Jude the Zealut, the Apostle one epistle. [Pope Damasus, Decree of Council of Rome, The Canon of Scripture, 382 A.D.]
7. Besides the canonical Scriptures, nothing shall be read, in the church under the title of divine writings.'. The canonical books are:---Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the four books of Kings, the two books of Paraleipomena(Chronicles), Job, the Psalms of David, the five books of Solomon, the twelve books of the (Minor) Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobias, Judith, Esther, two books of Esdras, two books of the Maccabees. The books of the New Testment are:---the four Gospels, the Acts of the Apostles, thirteen Epistles of S. Paul, one Epistle of S. Paul to the Hebrews, two Epistles of S. Peter, three Epistles of S. John, the Epistle of S. James, the Epistle of S. Jude, the Revelation of S. John. Concerning the confirmation of this canon, the transmarine Church shall be consulted. [Council of Hippo, Canon 36, 393 A.D.]
8. [It has been decided] that nothing except the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are:Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Josue, Judges, Ruth, four books of Kings, Paraleipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Maccabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three of John, one of James, one of Jude, the Apocalypse of John. [Council of Carthage III, Canon 47, 397 A.D.]
9. The authority of our books [Scriptures], which is confirmed by agreement of so many nations, supported by a succession of apostles, bishops, and councils, is against you. [St Augustine, Reply to Faustus the Manichean, 13:5, c. 400 A.D.]
10. If any one shall say, or shall believe, that other Scriptures, besides those which the Catholic church has received, are to be esteemed of authority, or to be venerated, let him be anathema.[Council of Toledo, Canon 12, 400 A.D.]
11. A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Numbers, of Deuteronomy, and Josue, of Judges one book, of Kings four books, also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, Job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three, epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John. [Pope Innocent, Epistle to Exsuperius Bishop of Toulose,6:7,13, 405 A.D.]
12. Item, that besides the Canonical Scriptures nothing be read in the church under the name of divine Scripture. But the Canonical Scriptures are as follows: Genesis....The Revelation of John...for these are the things which we have received from our fathers to be read in the church. [Council of Carthage, African Code, Canon 24, 419 A.D.]
13. The book of the Apocalypse which John the wise wrote, and which has been honoured by the approval of the fathers. [St Cyril of Alexandria, Worship and Adoration in Spirit and in Truth, 5 425 A.D.]
14. Now, in regard to the canonical Scriptures, he must follow the judgment of the greater number of catholic churches; and among these, of course, a high place must be given to such as have been thought worthy to be the seat of an apostle and to receive epistles. Accordingly, among the canonical Scriptures he will judge according to the following standard: to prefer those that are received by all the catholic churches to those which some do not receive. Among those, again, which are not received by all, he will prefer such as have the sanction of the greater number and those of greater authority, to such as are held by the smaller number and those of less authority. If, however, he shall find that some books are held by the greater number of churches, and others by the churches of greater authority (though this is not a very likely thing to happen), I think that in such a case the authority on the two sides is to be looked upon as equal.Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books:--Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the son of Nun; one of Judges; one short book called Ruth, which seems rather to belong to the beginning of Kings; next, four books of Kings, and two of Chronicles -- these last not following one another, but running parallel, so to speak, and going over the same ground. The books now mentioned are history, which contains a connected narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra, which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psalms of David; and three books of Solomon, viz., Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus, are ascribed to Solomon from a certain resemblance of style, but the most likely opinion is that they were written by Jesus the son of Sirach. Still they are to be reckoned among the prophetical books, since they have attained recognition as being authoritative. The remainder are the books which are strictly called the Prophets: twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows:--Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. The authority of the Old Testament is contained within the limits of these forty-four books. That of the New Testament, again, is contained within the following:--Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul--one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John. [St Augustine, On Christian Doctrine,2:8,12, 426 A.D.]
15. It should be observed that the Old Testament thus admitted as authoritive in the Church was somewhat bulkier and more comprehensive than the twenty-two, or twenty-four , books of the Hebrew Bible of Palestinian Judaism… It always included, though with varying degree if recognition, the so-called Apocrypha, or Deutero-Canonical books. [J.N.D. Kelly, Early Christian Docrtines p 53, 1960 A.D.]
16. Down to the fourth century, the Church generally accepted all the books of the Septuagint as canonical. Greek and Latin writers alike (e.g., Irenaeus, Tertullian, Cyprian cite both classes of Books without distinction… With few exceptions [St Jerome and St Hilary] … Western writers (esp. Augustine) continued to consider all as equally canonical… At the Reformation, Protestant leaders, ignoring the Traditional acceptance of all of the Books of the Septuagint in the early Church… refusing status of inspired Scripture [to the Apocrapha.] [F.L. Cross and E.A. Livingstone, The Oxford Dictionary of the Christian Church pp 70-71, 1983]
6. Repetitive Prayer
1. Scripture
1. Then He told them a parable about the necessity for them to pray always without becoming weary. He said, 'There was a judge in a certain town who neither feared God nor respected any human being. And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.' For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God or respect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'' The Lord said, 'Pay attention to what the dishonest judge says. Will not God then secure the rights of His chosen ones who call out to Him day and night?' [Lk 18:1-7]
2. Be filled with the Spirit, addressing one another in Psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father. [Eph 5:18-20]
3. Let the Word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing Psalms, hymns, and spiritual songs with gratitude in your hearts to God. [Col 3:16]
4. The four living creatures, each of them with six wings, were covered with eyes inside and out. Day and night they do not stop proclaiming: 'Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come.' [Rv 4:8]
7. Pro-Life/Abortion/Contraception/Children
1. Scripture
1. God blessed them, saying: "Be fertile and multiply; fill the earth and subdue it. [Gn 1:28]
2. Onan knew that the descendants would not be counted as his; so whenever he had relations with his brother's widow, he wasted his seed on the ground to avoid contributing offspring for his brother. What he did offended the Lord, and the Lord took his life too. [Gn 38:9-10]
3. The works of the flesh are obvious: imorrality, impurity, licentiousness, idolatry, sorcery (users of pharmakeia,) hatred, rivalry, jealousy, outbursts of fury, acts of dissension, factions, occasions of envy, drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. [Gal 5:19-21]
4. She will be saved through motherhood, provided women perserveer in faith and love and holiness, with self control. [1 Tm 2:15]
5. Nor did they repent of their murders, their magic potions (pharmakeia,) their unchastity, or their robberies. [Rv 9:21]
6. But as for cowards, the unfaithful, the depraved, murders, the unchaste, sorcerers (users of pharmakeia,) idol-worshippers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death. [Rv 21:8]
2. Quotes
1. You shall not commit murder. You shall not commit adultery. You shall not corrupt boys. You shall not commit fornication. You shall not steal. You shall not practice magic. You shall not practice sorcery. You shall not kill your unborn child or murder a new born infant. [Didache 2:2]
2. There are two ways of instruction, as there are two powers, that of light and that of darkness. And there is a great difference between the two ways. One is controlled by God's light-bearing angels, the others by the angels of Satan. And as the latter is the ruler of the present era of lawlessness, so the former is lauded from eternity to eternity. Among the precepts of the way of light is this; do not murder a child by abortion, or commit infanticide. [The Epistle of Barnabus, 138 A.D.]
3. You shall love your neighbor more than your own life. You shall not slay the child by abortion. You shall not kill that which has already been generated. [The Epistle of Barnabus, 138 A.D.]
4. ..a woman who has deliberately destroyed a fetus must pay the penalty for murder... Those who give drugs causing abortions are murderers themselves, as well as those who receive the poison which kills the fetus. [St Basil the Great, 374 A.D.]
5. Those who give potions for the destruction of the child conceived in the womb are murderers, as are those who take potions which kill the child. [St Basil the Great, 374 A.D.]
6. How, then, is a living being conceived? Is the substance of both body and soul formed together at the same time, or does one of them precede the other? We do indeed maintain that both are conceived, formed and perfected at the same time, as they are born together; nor is there any moment intervening in their conception, which would give prior place to either. Consider the first events in the light of the last. If death is defined as nothing other than the separation of body and soul, then life, the opposite of death, should be defined as nothing else but the union of body and soul...We acknowledge, therefore, that life begins with conception, because we contend that the soul begins with conception. [Tertullian, 208 A.D.]
7. If a woman...has killed that which came of her deed, it is determined that she is not to be given communion, even at death; because she has made twins (adultery and murderer) of her wickedness. [Council of Elvira, 300 A.D.]
8. Those who use abortifacient medicines to hide their fornication are causing the outright destruction, together with the fetus, of the whole human race. [St Clement of Alexandria, 3^rd Century]
9. Abortion is a precipitation of murder, nor does it matter whether or not one takes a life when formed, or drives it away when forming, for he is also a man who is about to be one. [St Gregory of Nyssa}
10. Call women who take medications to induce an abortion murderers. [Athenagoras, Petition to Emperor Marcus Aurelius]
11. We are not permitted, since murder has been prohibited to us once and for all, even to destroy ...the fetus in the womb. It makes no difference whether one destroys a life that has already been born or one that is in the process of birth. [Tertullian, Appology 9:7-8]
12. Some women take medicines to destroy the germ of future life in their own bodies. They commit infanticide before they have given birth to the infant [Minicius Felix, Octavious 30:2]
13. The poor expose their children, the rich kill the fruit of their own bodies in the womb, lest their property be divided up, and they destroy their own children in the womb with murderous poisons. and before life has been passed on, it is annihilated. [St Ambrose, Hexaemeron 5,18,58]
14. We eill go one better, and state that we have not found one orthodox theologian to defend Birth Control before that 1900’s. NOT ONE! On the other hand, we have found that many highly regarded Protestant theologians were enthusiastically opposed to it, all the way back to the very beginning of the Reformation. [Charlse Provan, The Bible and Birth Control 63, 1989]
8. The Mass
1. Scripture
1. For from the rising of the sun, even to its setting, My Name is great among the nations; and everywhere they bring sacrifice to My Name, and a pure offering. [Mal 1:11]
2. While they were eating, Jesus took bread, said the [Passover] Blessing, broke it, and giving it to His disciples said, "Take and eat; this is My Body." Then He took a Cup, gave Thanks, and gave it to them saying, "Drink from it, all of you, for this is My Blood of the Covenant, which will be shed on behalf of many for the forgiveness of sins." Then after singing a hymn, they went out to the Mount of Olives. [Mt 26:26,27]
3. While they were eating, He took bread, said the [Passover] Blessing, broke it; and gave it to them, and said, "Take it; This is My Body." Then He took a Cup, gave Thanks, and gave It to them, and said to them, "This is My Blood of the Covenant, which will be shed for many." Then after singing a hymn, they went out to the Mount of Olives. [Mk 14:22-24,26]
4. He said to them, "I have eagerly desired to eat this Passover with you before I suffer." Then He took a Cup, gave Thanks, and said, "Take this and share it among yourselves; for I shall not drink of the fruit of the vine until the Kingdom of God comes." Then He took the Bread, said the [Passover] Blessing, broke it, and gave it to them, saying, "This is My Body, which will be given for you; do this in memory of Me." And likewise the Cup after they had eaten, saying, "This Cup is the new Covenant in My Blood; which will be shed for you."[Lk 22:15-20]
5. And they continued steadfastly in the teachings of the Apostles and in communion of the breaking of the bread and in prayers. [Act 2:42]
6. And upon the first day of the week, when the disciples came together to break bread. Paul preached to them, ready to depart on the marrow; and continued his speech until midnight. [Act 20:7]
7. In giving this instruction, I do not praise the fact that your meetings are doing more harm than good. When you meet in one place, then it is not to eat the Lord's Supper, for in eating, each one goes ahead with his own supper. For I received from the Lord what I also handed on to you that the Lord Jesus, on the night He was handed over, took Bread, and and, after He had given thanks, broke it and said, "This is My Body that is for you. Do this in rememberance of Me." In the same way also the Cup, after supper, saying, "This Cup is the new Covenant in My Blood. Do this, as often as you drink it, in rememberance of Me." For as often as you eat this Bread and drink the Cup, you proclaim the death of the Lord until He comes. Therefore, My brothers, when you come together to eat, wait for one another. If anyone is hungry, he sould eat at home, so that your meetings may not result in judgement. [1 Cor 11:17,20,21,23-26,33]
8. Remember your leaders who spoke the Word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be carried away by all kinds of strange teachings. It is good to have our hearts strengthened by grace and not by foods which do not benefit those who live by them. We have an alter from which those who serve the tabernacle have no right to eat. Through Him let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess His name. Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow. Greetings to all of your leaders and to all the holy ones. Those from Italy send you greetings. Grace be with all of you. [Hb 13:7-10,15,17,24,25]
2. Quotes
1. And on the Lord's day, after you have come together, break bread and offer the Eucharist, having first confessed your offenses, so that your sacrifice may be pure. [Didache 14:1]
2. Again, giving directions to His disciples to offer to God the first-fruits of His own, created things -- not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful -- He took that created thing, bread, and gave thanks, and said, "This is My body." And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning which Malachi, among the twelve prophets, thus spoke beforehand: "I have no pleasure in you, saith the LORD Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun, unto the going down [of the same], My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, saith the LORD Omnipotent;" -- indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles. [St. Irenaeus of Lyons, Adversus Haereses 4:17:5, 180 A.D.]
3. After the third lesson (he's talking about one of the nocturnes of Vigils) let the cantor intone the Gloria Patri, and as soon as he beings, let all rise in honor and reverence for the Most Holy Trinity. [Rule of St Benedict]
4. At the Last Supper, on the night He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood. He did this in order to perpetuate the Sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a Sacrament of love, a sign of unity, a bond of charity, a Paschal Banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us. [Vatican II, Sacrosanctum Concilium]
5. The manner in which the Sacrifices are offered is alone different: on the cross Christ really shed His Blood and was really slain; in the Mass, however, there is no real shedding of blood, no real death; but the seperate consecration of the Bread and of the Wine symbolizes the seperation of the Body and Blood of Christ and thus symbolizes His death upon the cross. The Mass is the renewal and perpetuation of the Sacrifice of the Cross in the sence that it offers anew to God the victom of Calvary and thus commemorates the Sacrifice of the Cross, reenacts it symbolically and mystically, and applies the fruits of Chrits's death upon the cross to individual human souls. All the efficacy of the Mass is derived, therefore, from the Sacrifice of Calvary. [John A. O'Brien, Faith p 304]
9. Purgatory
1. Scripture
1. Elisha died and was buried. At the time, bands of Moabites use to raid the land each year. Once some people were burying a man when suddenly they spied such a raiding band. So they cast the dead men into the grave of Elisha, and everyone went off. But when the man came in contact with the bones of Elisha he came back to life. [2 Kg 13:20,21]
2. Your dead shall live, their corpses shall rise; awake and sing, you who lie in the dust. For your dew is a dew of light, and the land of shades gives birth. [Is 26:19]
3. At that time there shall arise Michael, the Great Prince, Guardian of Your people; it shall be a time unsurpassed in distress since nations began until that time Your people escape, everyone who is found written in the Book. Many of those who sleep in the dust of the earth shall awake; some shall live forever, others shall be an everlasting horror and disgrace. Many shall be refined, purified, and tested, but the wicked shall prove wicked; none of them shall have understanding. [Dan 12:1-2,10]
4. Turning to supplication, they prayed that the sinful deed might be fully blotted out. The noble Judas warned the soldiers to keep themselves from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an Expiatory sacrifice. In doing this he acted in a very excellent and noble way, in as much as he had the resurrection of the dead in view; for if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in Godliness, is was a Holy and Pious thought. Thus he made atonement for the dead that they might be freed from this sin. [2 Mac 12:43-46]
5. Rejoice not over me, oh my enemy! Though I have fallen, I will arise; though I sit in the darkness, the Lord is my light. The wrath of the Lord I will endure because I have sinned against Him, he will bring me forth to the light; I will see His justice. [Micah 7:8,9]
6. As for you, for the blood of your covenant with Me, I will bring forth your prisoners from the dungeon. In the return of the fortress of the waiting prisoners, This very day, I will return you double for your exile. [Zec 9:11,12]
7. I will bring the one third through fire, and I will refine them as silver is refined, and I will test them as gold is tested. They shall call upon My Name, and I will hear them. I will say, "They are My people,"and tehy will say, "The Lord is my God."[Zec 13:9]
8. Whoever breaks one of the least of these commandments and teaches others to do so will be called the least in the kingdom of heaven. Leave your gift at the alter, go and be reconciled with your brother, and then come and offer your gift. Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the guard, and you will be thrown into prison. Amen, I say to you, you will not be released until you have paid the last penny. [Mt 5:20,24-26]
9. And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. I tell you, on the day of judgement people will render an account for every careless word they speak. [Mt 12:32,36]
10. Jesus said to them (the Sadducees), "You are misled because you don't know the scriptures or the power of God. At the resurrection they neither marry nor are given in marriage but are like the angels in heaven. And concerning the resurrection of the dead, have you not heard what was said to you by God. 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' He is not the God but of the living."[Mt 22:29-32]
11. When the Son of Man comes in His glory (on the Last Day), and all the angels with Him, He will sit upon His glorious throne and all the nations will be assembled before Him. And He will separate them one from another, as a shepard separates the sheep from the goats. Then the King will say to those on His right, 'Come, you who are blessed by My Father. Inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food, I was thirsty and you gave Me drink, a stranger and you welcomed Me, naked and you clothed Me, ill and you cared for Me, in prison and you visited Me.' Then He said to those on His left, 'Depart from Me, you accursed, into the eternal fire prepared for the Devil and his angels. I say to you, what you did not do for one of these least ones, you did not do for Me.' And these will go off to eternal punishment, but the righteous to eternal life. [Mt 25:31-46]
12. As for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God told him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' He is not the God of the dead but of the living. You are greatly misled. [Mk 12:26,27]
13. That servant who knew his master's will but did not make preparations nor act in accord with his will shall be beaten severely; and the servant who was ignorant of his master's will but acted in a way deserving a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more. [Lk 12:47,48]
14. If you go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into a prison. I say to you, you will not be released until you have paid the last penny. [Lk 12:58-59]
15. There was a rich man, who dressed in purple garment and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man's table. Dogs even used to come and lick his sores. When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, 'Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.' Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.' He said, 'Then I beg you, father, to send him to my father's house, for I have five brothers, so that he might warn them, lest they too come to this place of torment.' But Abraham replied, 'They have Moses and the prophets, let them listen to them.' He said, 'Oh no, father Abraham, if someone from the dead goes to them, they will repent.' Then Abraham said, 'If they will not listen to Moses and the prophets, neither will they be persuaded if some one should rise from the dead.' [Lk 16:19-30]
16. That the dead will rise even Moses made known in the passage about the bush, when he called: 'Lord, the God of Abraham, the God of Isaac, and the God of Jacob;' He is not God of the dead, but of the living. For Him all are alive. [Lk 20:37-39]
17. Do not conform yourself to this age but transform yourself by the renewal of your mind, that you may discern what is the Will of God, what is good and pleasing and perfect. [Rom 12:2]
18. No one can lay a foundation other than the one that is there, namely, Jesus Christ. If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire will test the quality of each one's work. If the work stands that someone built on the foundation, that person will receive a wage. But if someone's work is burned up, that one will suffer loss; the person will suffer loss; the person will be saved, but only as through the Fire. [1 Cor 3:11-15]
19. But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For just as in Adam all die, so too in Christ shall be brought to life, but each one in proper order: Christ the firstfruits; then at His coming those who belong to Christ. Otherwise, what will people accomplish by having themselves baptized for the dead? [1 Cor 5:20,22,23,29]
20. This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed. [1 Cor 5:50]
21. Now I am reminding you, brothers, of the Gospel I preached to you, which you indeed received and in which you also stand. Through it you are also being saved, if you hold fast to the word I preached to you. Unless you believed in vain. I hand on to you what I myself received: that Christ died for our sins in accordance with the scriptures; that He was buried; that He was raised on the third day in accordance with the Scriptures; that He appeared to Kephas, then to the Twelve. After that, He appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep. After that He appeared to James, then to all the apostles. Last of all, as to one born abnormally, He appeared to me. [1 Cor 15:1-8]
22. Awake, O sleeper and arise from the dead and Christ will give you light. [Eph 5:14]
23. May the Lord grant him (Onesiphorus, after his death) to find mercy from the Lord on that Day. [2 Tm 2:18]
24. My son, do not disdain the discipline of the Lord or lose heart when reproved by Him; for whom the Lord loves, He disciplines; He scourges every son He acknowledges. "You have approached Mount Zion and the city of the living God; the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the first born enrolled in Heaven, and God the Judge of all and the spirits of the just made perfect. For our God is a consuming fire."[Heb 12:5-6,22-23,29]
25. The genuiness of your faith, more precious than gold that is perishable, even though tested by fire. [1 Pt. 1:7]
26. God did not spare the angels when they sinned, but condemned them to the chains of Tartarus and handed them over to be kept for judgment. The Lord knows how to rescue the devout from the trial and to keep the unrighteous under punishment for the Day of Judgment. [1 Pt 2:4,9]
27. Put to death in the flesh, He was brought to life in the spirit. In it He also went to preach to the spirits in prison, who had once been disobedient. [1 Pt 3:18-20]
28. If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and He will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, but there is sin that is not deadly. [1 Jn 5:16,17]
29. Then I saw thrones; those who sat on them were entrusted with judgement. I also saw the souls of those who had been beheaded for their witness to Jesus and for the Word of God, and who had not worshiped the beast or its image nor had accepted its mark on their fore heads or hands. They came to life and they reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were over. This is the first resurrection. The second death has no power over these; they will be priests of God and of Christ, they will reign with Him for the thousand years. [Rv. 20:4-6]
30. Nothing unclean will enter heaven, nor anyone who does abominable things or tells lies. [Rv 21:27]
2. Quotes
1. Our Apostles knew through our Lord Jesus Christ that there would be dissension over the title of Bishop. In their knowledge of this, therefore, they proceeded to appoint the ministers I spoke of and they went on to add an instruction that, if these should fall asleep, other accredited persons should succeed them in their office. [St Clement of Rome, 97 A.D.]
2. And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: 'Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous. [Acts of Paul and Thecla, 160 A.D.]
3. The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed; truly I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius. [Abercius , Epitaph of Abercius, 190 A.D.]
4. [T]hat very night, this was shown to me in a vision: I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment. [Perpetua, The Martyrdom of Perpetua and Felicity 2:3-4, 202 A.D.]
5. [T]hat allegory of the Lord [Matt. 5:25-26] . . . is extremely clear and simple in its meaning . . . [beware lest as] a transgressor of your agreement, before God the Judge . . . and lest this Judge deliver you over to the angel who is to execute the sentence, and he commit you to the prison of hell (purgatory,) out of which there will be no dismissal until the smallest even of your delinquencies be paid off in the period before the resurrection. What can be a more fitting sense than this? What a truer interpretation? [Tertullian, The Soul 35, 210 A.D.]
6. We offer sacrifices for the dead on their birthday anniversaries. [Tertullian, The Crown 3:3, 211 A.D.]
7. A woman, after the death of her husband ... prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice. [Tertullian, Monogamy 10:1-2, 219 A.D.]
8. The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord.[ Cyprian of Carthage, Letters 51[55]:20, 253 A.D.]
9. But also, when God will judge the just, it is likewise in fire that he will try them. At that time, they whose sins are uppermost, either because of their gravity or their number, will be drawn together by the fire and will be burned. Those, however, who have been imbued with full justice and maturity of virtue, will not feel that fire; for they have something of God in them which will repel and turn back the strength of the flame. [Lactantius, Divine Institutes 7:21:6, 307 A.D.]
10. Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out. [St Cyril of Jerusalem, Catechetical Lectures 23:5:9, 350 A.D.]
11. Useful too is the prayer fashioned on their behalf, even if it does not force back the whole of guilty charges laid to them. And it is useful also, because in this world we often stumble either voluntarily or involuntarily, and thus it is a reminder to do better. [Epiphanius of Salamis, Medicine Chest Against All Heresies, 75:8, 375 A.D.]
12. If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he have inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire. [St Gregory of Nyssa, Sermon on the Dead, 382 A.D.]
13. Let us help and commemorate them. If Job's sons were purified by their father's sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. [St John Chrysostom, Homilies on 1 Corinthians, 41:5, 392 A.D.]
14. As for certain lesser faults, we must believe that, before the Final Judgement, there is a purifying fire. He who is Truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. [St Gregory, On Matthew 12:31, 396 A.D.)
15. Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extant of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. when the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf. [St John Chrysostom, Homilies on Philippians, 3:9-10, 402 A.D.]
16. There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. [St Augustine, Sermons 159:1, 411 A.D.]
17. But by the prayers of the Holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death. [St Augustine, Sermons 172:2, 411 A.D.]
18. Pray for the dead always. If they are in Hell, it will be a blessing to the Living. If they are in Purgatory, it will be a blessing to the Dead. If they are in Heaven, it will be a blessing to the Glory of God. [St. Augustine]
19. Temporal punishments are suffered by some in this life only, by others after death, by others both now and then. [St Augustine, The City of God, 419 A.D.]
20. Temporal punishments are suffered by some in this life only, by some after death, by 'some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment. [St Augustine, The City of God 21:13, 419 A.D]
21. The prayer either of the Church herself or of pious individuals is heard on behalf of certain of the dead, but it is heard for those who, having been regenerated in Christ, did not for the rest of their life in the body do such wickedness that they might be judged unworthy of such mercy [as prayer], nor who yet lived so well that it might be supposed they have no need of such mercy [as prayer] [St Augustine, The City of God 21:24:2, 419 A.D]
22. That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire. [St Augustine, Handbook on Faith, Hope, and Charity 18:69, 421 A.D.]
23. The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certainmanner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death. [St Augustine, Handbook on Faith, Hope, and Charity 29:109, 421 A.D.]
24. I believe in Purgatory. Our souls demand Purgatory, don't they? Would it not break the heart if God said to us, "It is true, my son, that your breath smells and you rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy"? Should we not reply, "With submission, Sir, and if there is no objection, I'd rather be cleansed first." "It may hurt, you know." "Even so, Sir." [C. S. Lewis, Letters to Malcom]
10. Fasting
1. Scripture
1. And she wrote in the letters, "Proclaim a fast, and set Naboth on high among the people; they proclaimed a fast, and set Naboth on high among the people. [1Kg 21:9,12]
2. Then Jehosh'aphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. [2 Ch 20:3]
3. Then I proclaimed a fast there, at the river Aha'va, that we might humble ourselves before our God, to seek from him a straight way for ourselves, our children, and all our goods. [Ez 8:21]
4. Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. Then I will go to the king, though it is against the law; and if I perish, I perish. [Esth 4:16]
5. Why have we fasted, and thou seest it not? Why have we humbled ourselves, and thou takest no knowledge of it?' Behold, in the day of your fast you seek your own pleasure, and oppress all your workers. Behold, you fast only to quarrel and to fight and to hit with wicked fist. Fasting like yours this day will not make your voice to be heard on high. Is such the fast that I choose, a day for a man to humble himself? Is it to bow down his head like a rush, and to spread sackcloth and ashes under him? Will you call this a fast, and a day acceptable to the LORD? Is not this the fast that I choose: to loose the bonds of wickedness, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? [Is 58:3-6]
6. Though they fast, I will not hear their cry, and though they offer burnt offering and cereal offering, I will not accept them; but I will consume them by the sword, by famine, and by pestilence. [Jer 14:12]
7. So you are to go, and on a fast day in the hearing of all the people in the Lord’s house you shall read the words of the LORD from the scroll which you have written at my dictation. You shall read them also in the hearing of all the men of Judah who come out of their cities. In the fifth year of Jehoi'akim the son of Josi'ah, king of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the cities of Judah to Jerusalem proclaimed a fast before the LORD. [Jer 36:6,9]
8. Sanctify a fast, call a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD your God; and cry to the LORD. [Joel 2:15]
9. Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; [Joel 2:15]
10. And the people of Nin'eveh believed God; they proclaimed a fast, and put on sackcloth, from the greatest of them to the least of them. [Jon 3:5]
11. The great day of the LORD is near, near and hastening fast; the sound of the day of the LORD is bitter, the mighty man cries aloud there. [Zec 1:14]
12. And to ask the priests of the house of the LORD of hosts and the prophets, "Should I mourn and fast in the fifth month, as I have done for so many years?" [Zec 7:3]
13. Thus says the LORD of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah seasons of joy and gladness, and cheerful feasts; therefore love truth and peace. [Zec 8:19]
14. And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face. [Mt 6:16,17]
15. Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?" And Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast." [Mt 9:14,15]
16. Now John's disciples and the Pharisees were fasting; and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast." The days will come, when the bridegroom is taken away from them, and then they will fast in that day. [Mk 2:18-20]
17. And they said to him, "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink." And Jesus said to them, "Can you make wedding guests fast while the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast in those days." [Lk 5:33-35]
18. I fast twice a week, I give tithes of all that I get. [Lk 18:12]
19. As much time had been lost, and the voyage was already dangerous because the fast had already gone by, Paul advised them. [Act 27:9]