Particulars
of Christianity:
401
First Eight Writers' Consensus
13: Freewill
(C-D) Against Ltd. Atonement;
Irresistible, OSAS
Early
Church Confirmation Rubric
Early
Church Consensus: Introduction
1:
Nature of the Godhead
2:
Covenants & O.T. Saints Relationship to the Church
3:
Kingdom (Hell), Timing of 2nd Advent and Kingdom
4-5:
Age of the World (6000 Years); Communion Meal
6:
Baptisms
7-8:
Law of Christ; Repentance
9-12:
Excommunication; Divorce; Sabbath; Tithing
13:
Freewill (A) Against Original Sin and Total Depravity
13:
Freewill (B) Against Unconditional Election
13:
Freewill (C-D) Against Ltd. Atmt.; Ir. Grace, OSAS
14-15:
Church Authority; Roles of Men and Women
16-18:
Charismatic Gifts; Civil Gov't., War; Men & Angels
Addendum
1: Eternal Begetting - Irenaeus and Ignatius
Addendum
2: Eternal Begetting - Justin Martyr
Full
Catalog
13)
View of Freewill and Election
c)
The atonement of Christ truly offered salvation to the
whole world by extending the invitation and opportunity for
repentance to the whole world, not just a unilaterally
pre-determined number leaving the rest unable by nature to
repent. The only manner in which God limited the number
of men who would receive atonement is by limiting the amount
of time he would allow men the opportunity to freely accept
and believe in Jesus Christ, not by God unilaterally determining
to cause some men to believe and not others. Consequently,
the Calvinist doctrine of Limited Atonement was rejected.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
VII. Let us look stedfastly
to the blood of Christ, and see how precious that blood
is to God,(1) which,
having been shed for our salvation, has set the grace of repentance
before the whole world. Let us turn to every age that
has passed, and learn that, from generation to generation,
the Lord has granted a place of repentance to all such as
would be converted unto Him. Noah preached repentance, and
as many as listened to him were saved.(2) Jonah proclaimed
destruction to the Ninevites;(3) but they, repenting of their
sins, propitiated God by prayer, and obtained salvation, although
they were aliens [to the covenant] of God.
CHAP.
XLVIII. Let us therefore,
with all haste, put an end s to this [state of things];
and let us fall down before the Lord, and
beseech Him with tears, that
He would mercifully(9) be reconciled to us, and restore
us to our former seemly and holy practice of brotherly love.
For [such conduct] is the gate of righteousness, which is set open for
the attainment of life, as it is written, "Open to
me the gates of righteousness; I will go in by them, and will
praise the Lord: this is the gate of the Lord: the righteous
shall enter in by it."(10)
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
I. Having obtained good proof that thy mind is fixed in God
as upon an immoveable rock, I loudly glorify [His name] that
I have been thought worthy [to behold] thy blameless face,
[1063] which may I ever enjoy in God! I entreat thee, by the
grace with which thou art clothed, to press forward in thy
course, and to exhort
all that they may be saved.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XLIII. And we, who
have approached God through Him, have received not carnal,
but spiritual circumcision, which Enoch and those like
him observed. And we have received it through baptism, since we were sinners, by God's
mercy; and all men may equally obtain it.
NOTE:
In the quote below, Irenaeus explains that God’s predetermination
and foreordination concerning the elect refer not to God determining
which individuals would believe, but on setting a limit on
the number of men who would believe effectively by determining
the length of time he would allow men the opportunity to repent.
Here we find another point of clarification on the issue of
“Limited or Unlimited Atonement.” When Freewill theology speaks
of atonement, it specifically means whether or not God has
limited or prevented which individual men have the ability
or potential to be atoned for. Freewill never means to rule
out that God has limited the timeframe for repentance, and
in doing so, limited the number of men by closing the window
of opportunity. God’s limitation on the amount of time and,
by extension, on the number of individuals, would in no way
interfere with the open potential for each and any man to
choose to believe and, therefore, receive atonement within
that allotted timeframe. Consequently, for Freewill theology
while God limits the amount of time and the amount of places
in the kingdom, there is no limitation in the sense of God
preventing (through action or inaction) which individuals
can or cannot attain atonement. Each man is entirely preserved
in his own open potential to believe and be atoned for, even
though the timeframe allotted for repentance is limited, thereby
limiting the number who will be saved. By contrast, Calvinism
teaches that God limits the ability and potential for individuals
within that allotted timeframe.
Irenaeus
–
AGAINST
HERESIES, BOOK II
CHAP.
XXXIII. 5. And therefore,
when the number [fixed upon] is completed, [that number] which
He had predetermined in His own counsel, all those who
have been enrolled for life [eternal] shall rise again, having
their own bodies, and having also their own souls, and their
own spirits, in which they had pleased God. Those, on the
other hand, who are worthy of punishment, shall go away into
it, they too having their own souls and their own bodies,
in which they stood apart from the grace of God. Both classes
shall then cease from any longer begetting and being begotten,
from marrying and being given in marriage; so that the number of mankind, corresponding to the fore-ordination of
God, being completed, may fully realize the scheme formed
by the Father.(1)
d)
Real born-again Christians who had already believed
and received salvation and the Holy Spirit were capable
of resisting God’s efforts on their behalf concerning salvation,
to mature them in Jesus Christ and purify them toward the
day of Jesus’ return, and consequently, could literally
turn from real belief to real doubt and literally lose their
salvation. Consequently, the Calvinist doctrine of
Irresistible Grace was rejected.
Matthetes
–
CHAP.
VII.--THE MANIFESTATION OF CHRIST.
For,
as I said, this was
no mere earthly invention which was delivered to them, nor
is it a mere human system of opinion, which they judge it
right to preserve so carefully, nor has a dispensation
of mere human mysteries been committed to them, but truly
God Himself, who is almighty, the Creator of all things, and
invisible, has sent from heaven, and placed among men, [Him
who is] the truth, and the holy and incomprehensible Word,
and has firmly established
Him in their hearts…Was it then, as one[16] might conceive,
for the purpose of exercising tyranny, or of inspiring fear
and terror? By no means, but under the influence of clemency
and meekness. As a king sends his son, who is also a king,
so sent He Him; as God[17] He sent Him; as to men He sent
Him; as a Saviour He sent Him, and
as seeking to persuade, not to compel us; for
violence has no place in the character of God. As calling
us He sent Him, not as vengefully pursuing us; as loving us
He sent Him, not as judging us. For He will yet send Him to
judge us, and who shall endure His appearing?[18] ... Do you not see them exposed to wild beasts,
that they may be persuaded to deny the Lord, and yet not overcome?
Do you not see that the more of them are punished, the greater
becomes the number of the rest? This does not seem to be the
work of man: this is the power of God; these are the evidences of His manifestation.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
VI. ...Let us then
serve Him in fear, and with all reverence, even as He Himself
has commanded us, and as the apostles who preached the Gospel
unto us, and the prophets who proclaimed beforehand the
coming of the Lord [have alike taught us]. Let
us be zealous in the pursuit of that which is good, keeping
ourselves from causes of offence, from false brethren,
and from those who in hypocrisy bear the name of the Lord,
and draw away vain men into error.
CHAP.
IX. I exhort you all,
therefore, to yield obedience to the word of righteousness,
and to exercise all patience, such as
ye have seen [set] before your eyes, not only in the case
of the blessed Ignatius, and Zosimus, and Rufus, but also
in others among yourselves, and in Paul himself, and the rest
of the apostles. [This do] in the assurance that all these have not run(9) in vain, but
in faith and righteousness, and that they are [now] in their
due place in the presence of the Lord, with whom also
they suffered. For they loved not this present world, but
Him who died for us, and for our sakes was raised again by
God from the dead.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
IX. Wherefore, let
us yield obedience to His excellent and glorious will;
and imploring His mercy and loving-kindness, while we forsake
all fruitless labours,(9) and strife, and envy, which leads
to death, let us turn and have recourse to His compassions.
CHAP.
XXXI. Let us cleave then to His blessing, and consider what
are the means(6) of possessing it. Let us think(7) over the
things which have taken place from the beginning. For what
reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith?(8)
Isaac, with perfect
confidence, as if knowing what was to happen,(9) cheerfully yielded himself as a sacrifice.(10) Jacob, through reason(11) of his brother, went forth with humility
from his own land, and came to Laban and served
him; and there was given to him the sceptre of the twelve
tribes of Israel…CHAP. XXXIII. We see,(3) then, how all
righteous men have been adorned with good works, and how
the Lord Himself, adorning Himself with His
works, rejoiced. Having
therefore such an example, let us without delay accede to
His will, and let us work the work of righteousness with our
whole strength. CHAP. XXXIV. The good servant(4) receives the bread of
his labour with confidence; the lazy and slothful cannot look
his employer in the face. It
is requisite, therefore, that we be prompt in the practice
of well-doing; for of Him are all things. And thus He
forewarns us: "Behold, the Lord [cometh], and His reward
is before His face, to
render to every man according to his work."(5) He exhorts us, therefore, with our whole heart to attend to this,(6) that
we be not lazy or slothful in any good work. Let our boasting
and our confidence be in Him. Let
us submit ourselves to His will.
CHAP.
XXXVI. But concerning His Son(4) the Lord spoke thus: "Thou
art my Son, to-day have I begotten Thee. Ask of Me, and I
will give Thee the heathen for Thine inheritance, and the
uttermost parts of the earth for Thy possession."(5)
And again He saith to Him, "Sit Thou at My right hand,
until I make Thine enemies Thy footstool."(6) But who are His enemies? All the wicked, and those
who set themselves to oppose the will of God.(7)
CHAP.
XXXVII. Let us then,
men and brethren, with
all energy act the part of soldiers, in accordance with His
holy commandments.
NOTE:
The quote below demonstrates what Clement meant and understood
concerning things which are “fixed by [God’s] own supreme
will.” Calvinists might presume that things fixed by God’s
will are determined by God and necessarily or irresistibly
come to pass. But Clement understands the phrase “fixed by
God’s will” to refer to those things God commands, not to
things that God causes inextricably to occur. Consequently,
Clement holds that it is within our power whether or not to
“do all things in [their proper] order, which the Lord has
commanded.” God has “fixed” the rules according to his will
and pleasure, but it is up to us whether or not we obey them.
Consequently, things “fixed by God’s will” are resistible
in Clement’s understanding.
CHAP.
XL. These things therefore being manifest to us, and since
we look into the depths of the divine knowledge, it behoves us to do all things in [their proper] order, which the Lord
has commanded us to perform at stated times.(1) He has
enjoined offerings [to be presented] and service to be performed
[to Him], and that not thoughtlessly or irregularly, but at
the appointed times and hours. Where and by whom He desires these things
to be done, He Himself has fixed by His own supreme will,
in order that all things being piously done according to His
good pleasure, may be acceptable unto Him.(2) Those, therefore,
who present their offerings at the appointed times, are accepted
and blessed; for inasmuch as they follow the laws of the Lord,
they sin not. For his own peculiar services are assigned to
the high priest, and their own proper place is prescribed
to the priests, and their own special ministrations devolve
on the Levites. The layman is bound by the laws that pertain
to laymen.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
III. But inasmuch as love suffers me not to be silent in regard
to you, I have therefore
taken[6] upon me first to exhort you that ye would all run
together in accordance with the will of God. For even
Jesus Christ, our inseparable life, is the[manifested] will
of the Father; as also bishops, settled everywhere to the
utmost bounds[of the earth], are so by the will of Jesus Christ.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
CHAP.
IV. I give you these instructions, beloved, assured that ye
also hold the same opinions[as I do]. But I guard you beforehand
from those beasts in
the shape of men, whom you must not only not receive,
but, if it be possible, not even meet with; only
you must pray to God for them, if by any means they may be
brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this.
NOTE:
In the quote above, Ignatius comments on the repentance
of heretics, saying that “Jesus Christ” “has the power of
[effecting] this.” The Word “effecting” is not in the original
but is an interpolation added by the translators, as indicated
by its placement inside brackets. This phrase could have two
meanings, both of which are completely compatible with Freewill
theology and its denial of irresistible grace.
First,
this phrase could mean that Jesus Christ has the power to
effect in the sense of influence the bringing to repentance
of heretics. Such a statement on its own does not mention,
imply, or necessitate the guaranteed success of the Lord’s
effort. Once again, the irresistibility of Calvinism would
have to be assumed. Otherwise, Freewill theology readily agrees
that the Lord can and does often do things to influence men
toward repentance.
Second,
removing the word “effecting,” this phrase could simply mean
that Jesus has power over the repentance of the heretics.
Here again, Ignatius does not say anything about this “power”
as a force or action on God’s part at all, let alone one that
is irresistible. If it were a force or action, it could still
be resistible. But more importantly, “power” here could simply
mean authority, rather than a force or action. And the idea
that Jesus has the authority to accept repentance and forgive
or to reject repentance is completely compatible with Freewill
theology.
There
are two direct indications that this comment is entirely intended
in a Freewill, rather than Calvinist, manner.
First,
it is important what Ignatius states that Jesus Christ has
“power of” or “power of effecting.” He does not simply say
“repentance” but instead says “by any means they may be brought
to repentance.” Here the words “brought” and “by any means”
are informative, specifically the phrase “by any means.” The
Calvinist notion of God’s irresistible grace is a very specific
and predetermined work of God performed by the Holy Spirit
in a manner that is well-defined. In contrast, the phrase
“any means” convey that the means are unspecific, potential
rather than predetermined, and of an unknown quantity and
variety. Consequently, the context speaks more of God’s authority
and ability to manipulate a variety of external circumstances
to create opportunities for a sinner to hear the Gospel and
possibly repent. The context reveals that it is these types
of events that Ignatius is telling his audience to pray for
with regard to the heretics, rather than an irresistible action
on God’s part. Moreover, the language of praying and “bringing
to repentance” conveys Christians praying for an opportunity
to minister the Gospel to sinners, as we find in Acts 16:7
in contrast to Acts 16:10.
Second,
Ignatius speaks of the prospect of the heretics’ repentance
as “very difficult.” But bringing men to repentance is no
difficult thing for God’s irresistible grace according to
Calvinism. Calvinism’s irresistible grace is defined by its
unassailable force, so powerful that there is simply no chance
of resisting it. Thus, God faces no “difficulty” of any kind
when unleashing this regenerating and converting grace upon
the sinner. The fact that Ignatius speaks of great difficulty
in regard to the prospect of the heretics repentance indicates
plainly that Ignatius is not talking about any irresistibly
victorious action on God’s part, but resistible efforts made
by God and faithful Christians on behalf of sinners the success
of which comes in degrees of difficulty depending on the will
of individual sinner.
CHAP.
XI. Your prayer has reached to the Church which is at Antioch in Syria.
Coming from that place bound with chains, most acceptable
to God, (4) I salute all; I
who am not worthy to be styled from thence, inasmuch as I
am the least of them. Nevertheless, according to the will of God, I have been
thought worthy [of this honour], not that I have any sense(5)
[of having deserved it], but by the grace of God, which I
wish may be perfectly given to me, that through your prayers
I may attain to God.
NOTE:
The quote above does not imply the Calvinist doctrine of salvation
as a result of God’s unilateral (i.e. monergistic) grace.
The
“honour” that Ignatius receives “by the will of God” is not
salvation but being the bishop of Syria. And even this does not specify
whether Ignatius became the bishop by a Calvinistic determinism
on God’s part or merely by God’s generous allowance of it
and wise establishment of the role of bishops.
Similarly,
it is the honor of being bishop, not salvation, which Ignatius
states he does not in any sense deserve.
In
addition, the phrase “the grace of God, which I wish may be
perfectly given to me” can very easily and accurately refer
to God seeing Ignatius worthy of the gift (i.e. grace) of
resurrection, immortality, and ruling in the kingdom as the
perfection or completion of God’s gifts to Christians. In
other words, it would merely express Ignatius’ hope to see
his presiding as bishop come to completion in his being made
immortal at the resurrection and similarly positioned to rule
over the world with Christ during the kingdom.
CONCLUSION:
In such a case, the “perfecting” of God’s grace in Ignatius
would not in any way imply the irresistible nature of any
grace or gift from God. And the context connection to Ignatius
role as bishop indeed implies merely a connection to the simple
reward of ruling with Christ during the millennium, rather
than to some irresistible inner process or force at work in
men’s hearts by God.
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
VII. A Christian has
not power over himself, but must always be ready for [1113]
the service of God. Now,
this work is both God's and yours, when ye shall have completed
it to His glory. [1114] For I trust that, through grace,
ye are prepared for every good work pertaining to God. Knowing,
therefore, your energetic love of the truth, I have exhorted
you by this brief Epistle.
NOTE:
The following quote from Justin does not imply or require
that irresistible grace is necessary for unbelieving Jews
(or other unbelievers) to understand the scriptures. The phrase
“God has withheld from you the ability to discern the wisdom
of His Scriptures” refers to the fact that because the majority
of the Jewish people rejected Jesus and his apostles, the
unbelieving part of the Jewish nation simply does not have
any means or any one to explain the multitude of Old Testament
prophecies, which point to Christ Jesus. And God refuses to
make the fact that Jesus fulfills such prophecies any more
plainly obvious to the Jews, such as by greater signs, including
sending Jesus Christ himself back on the clouds of heaven.
And so, to the extent that they refuse to consider the words
of Christians who can explain it to them and God Himself refuses
any further demonstrations of Jesus’ validity, understanding
the Old Testament correctly has been effectively “withheld”
from them. Consequently, nothing in this passage necessitates
or even hints at the idea of an irresistible grace of some
kind that is responsible for compelling men to understand
and believe the Gospel. All of Justin’s comments are readily
explainable in terms of existing components of a Freewill
understanding of New Testament theology and history.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
LV. They will appear strange to you, although you read them
every day; so that even from this fact we(7) understand that,
because of your wickedness, God has withheld
from you the ability to discern the wisdom of His Scriptures;
yet[there are] some exceptions, to whom, according to
the grace of His long-suffering, as Isaiah said, He has left
a seed of (8) salvation, lest your race be utterly destroyed,
like Sodom and Gomorrah.
NOTE:
The quote below is placed out of the chronological order of
the chapters because of its relationship to the quote immediately
above. Specifically, the quote below is a later comment made
by Justin to the unbelieving Jewish man named Trypho. And
in this later quote, Justin specifically attests that it is
not that the Jewish people lack the means to understand or
believe or do righteousness, neither do any people or any
person. They simply choose not to do so. And this habit stems
from having learned evil ways from a sinful society for so
long that from their examples we have become accustomed to
sinfulness, even though righteousness is the “natural” inclination
of our minds. In saying these things, Justin not only refutes
the inability in Total Depravity, but he also refutes Calvinism’s
claim that sinfulness results from heredity back to Adam,
when in fact it comes from learning by observation, example,
and what we are led into by others (just like Adam was himself
led into sin by the serpent in the garden of Eden).
CHAP.
XCIII. For [God] sets before every race of mankind that which is always
and universally just, as well as all righteousness; and every
race knows that adultery, and fornication, and homicide,(3)
and such like, are sinful; and though they all commit such
practices, yet they do not escape from the knowledge that
they act unrighteously whenever they so do,
with the exception of those who are possessed with an unclean
spirit, and who have been debased by education, by
wicked customs, and by sinful institutions, and who have lost,
or rather quenched and put under, their natural ideas...For
though you have the means of understanding that this man is
Christ from the signs given by Moses, yet you will not;
but, in addition, fancying that we can have no arguments,
you put whatever question comes into your minds, while you
yourselves are at a loss for arguments whenever you meet with
some firmly established Christian.
NOTE:
In the quote below, rather than describing grace as irresistible
and given only to some, Justin depicts God’s grace as openly
and freely available to all and that it is up to men whether
or not they choose to partake of it. Justin ultimately indicates
that whether or not a man will be saved or damned is a result
of whether or not they freely choose to partake of God’s grace,
which is available to all.
CHAP.
LVIII. Then I continued, "I purpose to quote to you Scriptures,
not that I am anxious to make merely an artful display of
words; for I possess no such faculty, but God's grace alone has been granted to me to the understanding of His
Scriptures, of which grace I exhort all to become partakers
freely and bounteously, in order that they may not, through
want of it,(3) incur condemnation in the judgment which God
the Maker of all things
shall hold through my Lord Jesus Christ."
NOTE:
The quote below does not imply an irresistible grace working
inwardly on men’s hearts caused the Christians to believe.
Instead, Justin is contrasting the believing uncircumcised
(i.e. Gentile) Christians with the unbelieving circumcised
Jews. His remarks indicate that grace to understand the scripture
was given to them by God’s will. But this only summarizes
the fact that the Gospel, being preached to the Gentile as
a collective people group only after the resurrection, was
preached to them in great plainness. In contrast, when God
preached the Gospel to the Jews as a collective people group,
it was before the crucifixion and, therefore, shrouded in
parables and hard sayings. When the crucifixion was accomplished
and finally the Jewish nation heard the Gospel with great
plainness from the mouth’s of the apostles, it was after 3
years of hardening their hearts in response to the shrouded
preaching of Jesus. This is particularly true regarding the
Old Testament prophecies of Jesus’ first coming, which Jesus
explained to his own apostles for the first time with plainness
after his resurrection in Luke 24. It is these Old Testament
scriptures that Justin refers to here when he speaks of the
grace to discern the scriptures. Given this well-known historical
backdrop (which is itself recorded in the New Testament),
it is clear that the Gentile believers received a significant
gift in having heard the Gospel plainly the first time, while
the Jews heard it first for three years in hard-to-understand
sayings in order to ensure that the crowds and leaders would
go forward with the crucifixion.
CHAP.
CXIX. Then I said again,
"Would you suppose, sirs, that we could ever have understood
these matters in the Scriptures, if we had not received grace
to discern by the will of Him whose pleasure it was? in
order that the saying of Moses(10) might come to pass, 'They
provoked me with strange [gods], they provoked
me to anger with their abominations. They sacrificed to demons
whom they knew not; new gods that came newly up, whom their
fathers knew not. Thou hast forsaken God that begat thee,
and forgotten God that brought thee up. And the Lord saw,
and was jealous, and was provoked to anger by reason of the
rage of His sons and daughters: and He said, I will turn My
face away from them, and I will show what shall come on them
at the last; for it is a very froward generation, children
in whom is no faith. They
have moved Me to jealousy with that which is not God, they
have provoked Me to anger with their idols; and I will move
them to jealousy with that which is not a nation, I will provoke
them to anger with a foolish people.’
NOTE:
The quote below follows 2 chapters after the one above
and contains the same meaning.
CHAP.
CXXI. To us, therefore,
it has been granted to hear, and to understand, and to be
saved by this Christ, and to recognise all the [truths revealed]
by the Father. Wherefore He said to Him: 'It is a great
thing for Thee to be called my servant, to
raise up the tribes of Jacob, and turn again the dispersed
of Israel. I have appointed Thee for
a light to the Gentiles, that Thou mayest be their salvation
unto the end of the earth.'(6)
NOTE:
Both quotes below state that knowledge comes from the
gift of God. But neither quote describes or attests to Calvinism’s
irresistible grace. First, rather than describing that salvation
comes by an irresistible gift, Justin is speaking of knowledge
of difficult topics, such as what substance and nature the
soul is. It is these things, not right and wrong and not understanding
the Gospel message, that Justin says men cannot understand
by human nature or thinking. The gift that Justin is speaking
of is the gift of God sending his message, the true understanding,
to mankind through the prophets who preached these things
to mankind, not an irresistible grace that comes inwardly
to the hearts of the elect.
Justin
Martyr –
JUSTIN'S
HORTATORY ADDRESS TO THE GREEKS
CHAP.
VII. Certainly some
of your philosophers say that the human soul is in us; others,
that it is around us. For not even in this did they choose
to agree with one another, but, distributing, as it were,
ignorance in various ways among themselves, they thought fit
to wrangle and dispute with one another even about the soul.
For some of them say that the soul is fire, and some that it is the air;
and others, the mind; and others, motion; and others, an exhalation;
and certain others say that it is a power flowing from the
stars; and others, number capable of motion; and others, a
generating water. And a wholly confused and inharmonious
opinion has prevailed among them, which only in this one respect
appears praiseworthy to those who can form a right judgment,
that they have been anxious to convict one another of error
and falsehood. CHAP. VIII. Since
therefore it is impossible to learn anything true concerning
religion from your teachers, who by their mutual disagreement
have furnished you with sufficient proof of their own ignorance,
I consider it reasonable to recur to our progenitors, who
both in point of time have by a great way the precedence of
your teachers, and who have taught us nothing from their own
private fancy, nor differed with one another, nor attempted
to overturn one another's positions, but without wrangling
and contention received from God the knowledge which also
they taught to us. For neither by nature nor by human conception
is it possible for men to know things so great and divine,
but by the gift which then descended from above upon the holy
men…
CHAP.
X. These we assert
to have been our teachers, who taught us nothing from their
own human conception, but from the gift vouchsafed to them
by God from above.
NOTE:
The next two quotes below are from Irenaeus’ fourth book,
but they are placed here because they relate to several of
the quotes above from Justin. Specifically, they affirm that
it is the explanation of the prophecies of Jesus that has
been withheld from the Jewish people, insomuch as they have
refused to hear those explanations when they rejected the
apostles. Justin’s statements that “grace alone has been granted
to me to the understanding of His Scriptures” should be understood
in the sense of the Christians having received the gift given
through the apostles, namely, the explanations from Jesus
of what these Old Testament prophecies meant.
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XXVI. 1. Hence His
human nature could not(10) be understood, prior to the consummation
of those things which had been predicted, that is, the advent
of Christ. And therefore it was said to Daniel the prophet:
"Shut up the words, and seal the book even to the time
of consummation, until many learn, and knowledge be completed.
For at that time, when
the dispersion shall be accomplished, they shall know all
these things."(11) But Jeremiah also says, "In
the last days they shall understand these things."(12)
For every prophecy,
before its fulfilment, is to men [full of] enigmas and ambiguities.
But when the time has arrived, and the prediction has
come to pass, then the prophecies have a clear and certain
exposition. And for this reason, indeed, when at this present time the law is read
to the Jews, it is like a fable; for
they do not possess the explanation of all things pertaining
to the advent of the Son of God, which took place in human
nature; but when it is read by the Christians, it is a treasure, hid indeed in
a field, but brought to light by the cross of Christ, and
explained, both enriching the understanding of men, and showing
forth the wisdom of God and declaring His dispensations with
regard to man, and forming the kingdom of Christ beforehand,
and preaching by anticipation the inheritance of the holy
Jerusalem…2. Wherefore
it is incumbent to obey the presbyters who are in the Church,--those
who, as I have shown, possess the succession from the apostles;
those who, together with the succession of the episcopate,
have received the certain gift of truth, according to
the good pleasure of the Father.
CHAP.
XXXIII. 1. For he judges the Gentiles, "who serve the
creature more than the Creator,"(12) and with a reprobate
mind spend all their labour on vanity. And
he also judges the Jews, who do not accept of the word of
liberty, nor are willing to go forth free, although
they have a Deliverer present [with them]; but
they pretend, at a time unsuitable [for such conduct],
to serve, [with observances] beyond [those required by] the
law, God who stands in need of nothing, and
do not recognise the advent of Christ, which He accomplished
for the salvation of men, nor are willing to understand that all the
prophets announced His two advents: the one, indeed, in
which He became a man subject to stripes, and knowing what
it is to bear infirmity,(13) and sat upon the foal of an ass,(14)
and was a stone rejected by the builders,(15) and was led
as a sheep to the slaughter,(16) and by the stretching forth
of His hands destroyed Amalek;(17) while He gathered from
the ends of the earth into His Father's fold the children
who were scattered abroad,(18) and remembered His own dead
ones who had formerly fallen asleep,(19) and came down to
them that He might deliver them: but
the second in which He
will come on the clouds,(20) bringing on the day which burns
as a furnace?(21) and smiting the earth with the word of His
mouth?(22) and slaying the impious with the breath of
His lips, and having
a fan in His hands, and cleansing His floor, and gathering
the wheat indeed into His barn, but burning the chaff with
unquenchable fire.(23)
NOTE:
The last sentence of the quote below only seems to support
Calvinist notions of sovereignty when it is taken out of context.
But as the surrounding context reveals, the statement is not
meant generally concerning all things that occur. Instead,
it is clear that Irenaeus is simply talking about the fact
that God’s will is going to rule in all things pertaining
to the judgment. Freewill theology never denied that God’s
will is going to reign supreme and irresistible on the Judgment
Day. Nothing in the passage indicates that God is going to
cause what humans will on that day. Men may complain and disagree
all they want, but they will still go to damnation when God
says so.
Irenaeus
–
AGAINST
HERESIES, BOOK II
CHAP.
XXXIV. 3. …And
therefore he who shall preserve the life bestowed upon him,
and give thanks to Him who imparted it, shall receive also
length of days for ever and ever. But he who shall reject
it, and prove himself ungrateful to his Maker, inasmuch
as he has been created, and has not recognised Him who bestowed
[the gift upon him], deprives
himself of [the privilege of] continuance for ever and ever.(1)…
4.When God therefore bestows life and perpetual duration,
it comes to pass that
even souls which did not previously exist should henceforth
endure [for ever], since God has both willed that they should
exist, and should continue in existence. For
the will of God ought to govern and rule in all things, while
all other things give way to Him, are in subjection, and devoted
to His service.
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
XII. 14. After him James spoke as follows… “ …For it seemed
good to the Holy Ghost, and to us, to lay upon you no greater
burden than these necessary things; that ye abstain from meats
offered to idols, and from blood, and from fornication; and
whatsoever ye do not wish to be done to you, do not ye to
others: from which preserving yourselves, ye shall do well,
walking (3) in the Holy Spirit."
From all these passages, then, it is evident that they did
not teach the existence of another Father, but gave the new
covenant of liberty to those who had lately believed in God by the
Holy Spirit.
NOTE:
The quote immediately above does not attest to irresistible
grace or that men come to believe the Gospel by means of an
irresistible work of the Holy Spirit. Freewill theology also
testifies that God’s Spirit is urging men to repentance. And
that is all this quote testifies to, that the Holy Spirit
is calling men to repent and, consequently, when they do,
it is by the urging of the Holy Spirit. This does not, however,
in any way comment on whether or not the Holy Spirit’s efforts
in this regard are resistible or not, nor does it comment
on whether the Holy Spirit is urging all men to repent, even
those who constantly reject God and will end up among the
damned.
NOTE:
The quote below uses the phrase “He caused man (human nature)
to cleave to and to become one with God.” This does not refer
to Calvinistic irresistible grace compelling men to turn to
God. Instead, it speaks of the incarnation and the necessity
of God taking on a human nature in order that God might, through
the incarnation, bring men to the immortality and incorruptibility
enjoyed by God. (Compare to BOOK III, CHAP. XVI. 3, which
similarly says, “the Son of God being made the
Son Of man, that through Him we may receive the adoption,--humanity(6) sustaining, and receiving, and
embracing the Son of God. Wherefore Mark also says: "The
beginning of the Gospel of Jesus Christ, the Son of God; as
it is written in the prophets."(7) Knowing
one and the same Son of God, Jesus Christ, who was announced
by the prophets, who from the fruit of David's body was
Emmanuel.”)
CHAP.
XVIII. 7. Therefore,
as I have already said, He caused man (human nature) to cleave
to and to become, one with God. For unless man had overcome
the enemy of man, the enemy would not have been legitimately
vanquished. And again: unless it had been God who had freely
given salvation, we could never have possessed it securely.
And unless man had been joined to God, he could never have become a partaker
of incorruptibility. For it was incumbent upon the Mediator
between God and men, by His relationship to both, to bring
both to friendship and concord, and present man to God, while
He revealed God to man.(2) For, in what way could we be partaken
of the adoption of sons, unless we had received from Him through
the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had
entered into communion with us? … CHAP. XIX. 1. He speaks
undoubtedly these words to those who have not received the
gift of adoption, but who despise the incarnation of the
pure generation of the Word of God,(9) defraud
human nature of promotion into God, and prove themselves
ungrateful to the Word of God, who became
flesh for them. For
it was for this end that the Word of God was made man, and
He who was the Son of God became the Son of man, that man,
having been taken into the Word, and receiving the adoption,
might become the son of God. For by no other means could
we have attained to incorruptibility and immortality, unless
we had been united to incorruptibility and immortality. But
how could we be joined to incorruptibility and immortality,
unless, first, incorruptibility and immortality had become
that which we also are, so that the corruptible might
be swallowed up by incorruptibility, and the mortal by immortality,
that might receive the adoption of sons? …3. For as He became man in order to undergo temptation, so also was He
the Word that He might be glorified; the Word remaining quiescent,
that He might be capable of being tempted, dishonoured, crucified,
and of suffering death, but
the human nature being swallowed up in it (the divine), when
it conquered, and endured [without yielding], and performed
acts of kindness, and rose again, and was received up [into
heaven]…offering and commending to His Father that human nature
(hominem) which had been found, making in His own person the
first-fruits of the resurrection of man; that, as the Head
rose from the dead, so also the remaining part of the
body--[namely, the body] of every man who is found in life--when
the time is fulfilled of that condemnation which existed by
reason of disobedience, may
arise, blended together and strengthened through means
of joints and bands(13) by the increase of God, each of the
members having its own proper and fit position in the body.
CHAP.
XXIV. Those, therefore, who do not partake of Him, are neither
nourished into life from the mother's breasts, nor do they
enjoy that most limpid fountain which issues from the body
of Christ; but they dig for themselves broken cisterns(11)
out of earthly trenches, and drink putrid water out of the
mire, fleeing from
the faith of the Church lest they be convicted; and rejecting
the Spirit, that they may not be instructed.
NOTE:
The quote below includes the phrase “that he might be the
more subject to God,” which clearly indicates that men, even
godly prophets like God who are chosen for his purpose, can
and often do resist God’s will, being less than perfectly
subject to God.
CHAP.XX.
1. Long-suffering therefore was God, when man became a defaulter,
as foreseeing that victory which should be granted to him
through the Word. For, when strength was made perfect in weakness,(15)
it showed the kindness and transcendent power of God. For
as He patiently suffered Jonah to be swallowed by the whale,
not that he should be swallowed up and perish altogether,
but that, having been cast out again, he might be the more subject to God, and might glorify Him the more
who had conferred upon him such an unhoped-for deliverance,
and might bring the Ninevites to a lasting repentance, so
that they should be convened to the Lord, who would deliver
them from death, having been struck with awe by that portent
which had been wrought in Jonah's case, as the Scripture says
of them, "And they returned each from his evil way, and
the unrighteousness which was in their hands, saying, Who
knoweth if God will repent, and turn away His anger from us,
and we shall not perish?"(16)--so also, from the beginning,
did God permit man to be swallowed up by the great whale,
who was the author of transgression, not that he should perish
altogether when so engulphed; but, arranging and preparing
the plan of salvation, which was accomplished by the Word,
through the sign of Jonah, for those who held the same opinion
as Jonah regarding the Lord, and who confessed, and said,
"I am a servant of the Lord, and I worship the Lord God
of heaven, who hath made the sea and the dry land."
NOTE:
It should not be assumed that Irenaeus’ definition of “providence”
is the same as the “providence” of Calvinism. Irenaeus’ “providence”
is not controlling or causative. Instead, it simply includes
God watching all things, God counseling all things, God governing
(in the sense of arranging the order of the natural world),
and God rebuking and having judicial authority. None of these
involves, requires, or implies controlling the will or choices
of men. Moreover, we also find the phrase “certain of the
Gentiles…being moved, though but slightly, by His providence,
were nevertheless convinced that they should call the Maker
of this universe Father.” Here, “being moved” does not mean
“being caused” by God through an irresistible force. Instead,
it simply means that some Gentiles observed the well-ordered
and beneficial arrangement in the natural world, and concluded
from this display that the Creator was caring and “father-like.”
Irenaeus does not mean that God only gave them a little irresistible
grace just enough to convince them that he should be called
“Father” but no more. Instead, Irenaeus means that although
these men were compelled by the care they saw in the world,
they were not greatly convinced, not enough to cease to live
as Gentiles altogether.
CHAP.
XXV. 1. God does, however,
exercise a providence over all things, and therefore He also
gives counsel; and when giving counsel, He is present
with those who attend to moral discipline. (2) It
follows then of course, that the things which are watched
over and governed should be acquainted with their ruler;
which things are not irrational or vain, but they have understanding
derived from the providence of God. And, for this reason certain of the Gentiles, who were less
addicted to [sensual] allurements and voluptuousness, and
were not led away to such a degree of superstition with regard
to idols, being moved, though but slightly, by His providence, were nevertheless
convinced that they should call the Maker of this universe
the Father, who exercises a providence over all things, and
arranges the affairs of our world. 2. Again, that they
might remove the rebuking
and judicial power from the Father, reckoning that as
unworthy of God, and thinking that they had found out a God
both without anger and [merely]
good, they have alleged that one [God] judges, but
that another saves, unconsciously taking away the intelligence
and justice of both deities. For if the judicial one is not
also good, to bestow favours upon the deserving, and to direct
reproofs against those requiring them, he will appear neither
a just nor a wise judge. On the other hand, the good God,
if he is merely good, and not one who tests those upon whom
he shall send his goodness, will be out of the range of justice
and goodness; and his goodness will seem imperfect, as not
saving all; [for it should do so,] if it be not accompanied
with judgment. …4. The God, therefore, who does benevolently cause His sun to rise upon all,(4)
and sends rain upon the just and unjust, shall judge those
who, enjoying His equally
distributed kindness, have led lives not corresponding
to the dignity of His bounty; but who have spent their days
in wantonness and luxury, in opposition to His benevolence,
and have, moreover, even blasphemed Him who has conferred
so great benefits upon them.
CHAP.
VIII. 1. But we do now receive a certain portion of His Spirit, tending towards
perfection, and preparing us for incorruption, being little
by little accustomed to receive and bear God; which
also the apostle terms "an earnest," that is,
a part of the honour which has been promised us by God, where
he says in the Epistle to the Ephesians, "In which ye
also, having heard the word of truth, the Gospel of your salvation,
believing in which we
have been sealed with the Holy Spirit of promise, which is
the earnest of our inheritance."(10) This earnest, therefore,
thus dwelling in us, renders us spiritual even now, and
the mortal is swallowed up by immortality.(11) "For ye,"
he declares, "are not in the flesh, but in the Spirit,
if so be that the Spirit of God dwell in you."(12) This,
however does not take place by a casting away of the flesh,
but by the impartation of the Spirit. For those to whom he was writing
were not without flesh, but they were those who
had received the Spirit of God, "by which we cry, Abba,
Father."(13) ...2. Those persons, then, who possess the earnest of the Spirit, and who are
not enslaved by the lusts of the flesh, but are subject
to the Spirit, and who in all things walk according to the
light of reason, does the apostle properly term "spiritual," because the Spirit
of God dwells in them. Now, spiritual men shall not be
incorporeal spirits; but our substance, that is, the union
of flesh and spirit, receiving the Spirit of God, makes up
the spiritual man. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts,
and lead lives contrary
to reason, and who, without restraint, plunge headlong into
their own desires, having no longing after
the Divine Spirit, do live after the manner of swine and of
dogs; these men, [I say], does the apostle
very properly term "carnal," because they have no
thought of anything else except carnal things.
(As
stated above regarding the closely related issue of Irresistible
Grace…) Real born-again Christians who had already
believed and received salvation and the Holy Spirit were
capable of resisting God’s efforts on their behalf concerning
salvation, to mature them in Jesus Christ and purify them
toward the day of Jesus’ return, and consequently, could
literally turn from real belief to real doubt and literally
lose their salvation. (Not only could a believer fall
away after coming to God, but they could also come back to
God and be accepted by God after falling away if they repented.)
Consequently, the Calvinist doctrine of Perseverance of
the Saints (or Eternal Security) was rejected.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
VIII. Let us then continually
persevere in our hope, and the earnest of our righteousness,
which is Jesus Christ, "who bore our sins in His own
body on the tree,"(3) "who did no sin, neither was
guile found in His mouth,"(4) but endured all things
for us, that we might live in Him.(5) Let us then be imitators of His patience;
and if we suffer(6) for His name's sake, let us glorify Him.(7)
For He has set us this example s in Himself,
and we have believed that such is the case.
CHAP.
IX. I exhort you all,
therefore, to yield obedience to the word of righteousness,
and to exercise all patience, such as
ye have seen [set] before your eyes, not only in the case
of the blessed Ignatius, and Zosimus, and Rufus, but also
in others among yourselves, and in Paul himself, and the rest
of the apostles. [This do] in the assurance that all these have not run(9) in vain, but
in faith and righteousness, and that they are [now] in their
due place in the presence of the Lord, with whom also
they suffered. For they loved not this present world, but
Him who died for us, and for our sakes was raised again by
God from the dead.
CHAP.
X. Stand fast, therefore,
in these things, and follow the example of the Lord, being
firm and unchangeable in the faith, loving the brotherhood,(11)
and being attached to one another, joined together in the
truth, exhibiting the meekness of the Lord in your intercourse
with one another, and despising no one.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
I. All hail, ye sons and daughters, in the name of our Lord(1)
Jesus Christ, who loved us in peace. Seeing that the divine
fruits(3) of righteousness abound among you, I rejoice exceedingly
and above measure in your happy and honoured spirits, because
ye have with such effect received the engrafted(4) spiritual
gift. Wherefore also
I inwardly rejoice the more, hoping to be saved, because
I truly perceive in you the Spirit poured forth from the rich
Lord s of love.
CHAP.(11)
Since, therefore, the days are evil, and Satan(13) possesses
the power of this world, we
ought to give heed to ourselves, and diligently inquire into
the ordinances of the Lord. Fear and patience, then, are helpers
of our faith; and long-suffering and continence are things
which fight on our side... And again He says to them,
"Did I command your fathers, when they went out from
the land of Egypt, to offer unto Me burnt-offerings
and sacrifices? But this rather I commanded them, Let no one
of you cherish any evil in his heart against his neighbour,
and love not an oath of falsehood."(3) We ought therefore,
being possessed of understanding, to perceive the gracious
intention of our Father; for He speaks to us, desirous that we, not(4) going astray like them,
should ask how we may approach Him. To us, then, He declares,
"A sacrifice [pleasing] to God is a broken spirit; a
smell of sweet savour to the Lord is a heart that glorifieth
Him that made it."(5) We ought therefore, brethren, carefully to inquire concerning our salvation,
lest the wicked one, having made his entrance by deceit, should
huff(6) us forth from our [true] life.
CHAP.IV.
It therefore behoves
us, who inquire much concerning events at hand,(11) to search diligently into those things which
are able to save us. Let
us then utterly flee from all the works of iniquity, lest
these should take hold of us; and let us hate the error
of the present time, that we may set our love on the world
to come: let us not
give loose reins to our soul, that it should have power to
run with sinners and the wicked, lest we become like them.
…Now, being desirous to write many things to you, not as your
teacher, but as becometh one who loves you, I have taken care
not to fail to write to you from what I myself possess, with
a view to your purification.(4) We take earnest(5) heed in
these last days; for the whole [past] time of your faith will
profit you nothing, unless now in this wicked time we also
withstand coming sources of danger, as becometh the sons
of God. That the Black One(6) may find no means of entrance, let us flee from
every vanity, let us utterly hate the works of the way
of wickedness. Do not, by retiring apart, live a solitary
life, as if you were already [fully] justified; but coming
together in one place, make common inquiry concerning what
tends to your general welfare. For the Scripture saith, "Woe to them
who are wise to themselves, and prudent in their own sight!"(7)
Let us be spiritually-minded: let us be a perfect temple to
God. As much as in us lies, let us meditate upon the fear
of God, and let us keep His commandments, that we may rejoice
in His ordinances.
The Lord will judge the world without respect of persons.
Each will receive as he has done: if he is righteous, his
righteousness will precede him; if he is wicked, the reward
of wickedness is before him. Take heed, lest resting at our
ease, as those who are the called [of God], we should fall
asleep in our sins, and the wicked prince, acquiring power
over us, should thrust us away from the kingdom of the Lord.
And all the more attend to this, my brethren, when ye reflect
and behold, that after so great signs and wonders were wrought
in Israel,
they were thus [at length] abandoned. Let
us beware lest we be found [fulfilling that saying], as it
is written, "Many are called, but few are chosen."(8)
THE
EPISTLE OF BARNABAS(1)
CHAP.
XXI. It is well, therefore,(6)
that he who has learned the judgments of the Lord, as many
as have been written, should walk in them. For he who keepeth
these shall be glorified in the kingdom
of God; but he who chooseth other things(7) shall be destroyed
with his works. On this account there will be a resurrection,(8)
on this account a retribution.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
II. Day and night ye were anxious for the whole brotherhood,(8) that the number of God's elect might
be saved with mercy and a good conscience.(9)
CHAP.
XI. On account of his hospitality and godliness, Lot was saved
out of Sodom when all the country round was punished by means
of fire and brimstone, the
Lord thus making it manifest that He does not forsake those
that hope in Him, but gives up such as depart from Him to
punishment and torture.(2) For Lot's wife, who went forth
with him, being of a different mind from himself and not continuing in agreement with him [as to the command which
had been given them], was
made an example of, so as to be a pillar of salt unto
this day.(3) This was done that all might know that those
who are of a double mind, and who distrust the power of God,
bring down judgment on themselves? and become a sign to all
succeeding generations.
CHAP.
XXI. Take heed, beloved,
lest His many kindnesses lead to the condemnation of us all.
[For thus it must be] unless
we walk worthy of Him, and with one mind do those things which
are good and well-pleasing in His sight. For [the Scripture]
saith in a certain place, "The Spirit of the Lord is
a candle searching the secret parts of the belly."(1)
Let us reflect how near He is, and that none of the thoughts
or reasonings in which we engage are hid from Him. It is right,
therefore, that we should not leave the post which His will
has assigned us. Let us rather offend those men who are foolish,
and inconsiderate, and lifted up, and who glory in the pride
of their speech, than [offend] God. Let us reverence the Lord
Jesus Christ, whose blood was given for us; let us esteem
those who have the rule over us;(2) let us honour the aged(3)
among us; let us train up the young men in the fear of God;
let us direct our wives to that which is good. Let them exhibit
the lovely habit of purity [in all their conduct]; let them
show forth the sincere disposition of meekness; let them make
manifest the command which they have of their tongue, by their
manner(4) of speaking; let them display their love, not by
preferring(5) one to another, but by showing equal affection
to all that piously fear God. Let your children be partakers
of true Christian training; let them learn of how great avail
humility is with God--how much the spirit of pure affection
can prevail with Him--how
excellent and great His fear is, and how it saves all those
who walk in(6) it with a pure mind. For He is a Searcher
of the thoughts and desires [of the heart]: His breath is
in us; and when He pleases, He will take it away.
CHAP.
XXXI. Let us cleave
then to His blessing, and consider what are the means(6) of
possessing it. Let us think(7) over the things which have
taken place from the beginning. For what reason was our father
Abraham blessed? was it not because he wrought righteousness
and truth through faith?(8) Isaac, with perfect confidence,
as if knowing what was to happen,(9) cheerfully yielded himself
as a sacrifice.(10) Jacob, through reason(11) of his brother,
went forth with humility from his own land, and came to Laban
and served him; and there was given to him the sceptre of
the twelve tribes of Israel.
CHAP.
LVII. Ye therefore, who laid the foundation of this sedition,
submit yourselves to the presbyters, and receive correction
so as to repent, bending the knees of your hearts. Learn to
be subject, laying aside the proud and arrogant self-confidence
of your tongue. For it is better for you that ye should occupy(12) a humble but honourable
place in the flock of Christ, than that, being highly exalted,
ye should be cast out from the hope of His people.(13)
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
XIV. None of these
things is hid from you, if ye perfectly possess that faith
and love towards Christ Jesus(10) which are the beginning
and the end of life. For the beginning is faith, and the end
is love.(11) Now these two. being inseparably connected together,(12)
are of God, while all other things which are requisite for
a holy life follow after them. No man [truly] making a profession
of faith sinneth;(13) nor does he that possesses love hate
any one. The tree is made manifest by its fruit;(15) so those that profess themselves
to be Christians shall be recognised by their conduct. For
there is not now a demand for mere profession,(16) but that
a man be found continuing in the power of faith to the end.
CHAP.
XVII. For this end
did the Lord suffer the ointment to be poured upon His head,(7)
that He might breathe immortality into His Church. Be not
ye anointed with the bad odour of the doctrine of the prince
of this world; let him not lead you away captive from the life which is set before you.
And why are we not all prudent, since we have received
the knowledge of God, which is Jesus Christ? Why do we foolishly
perish, not recognising the gift which the Lord has of a truth
sent to us?
CHAP.
XI. These things[I
address to you], my beloved, not that I know any of you to
be in such a state;[17] but, as less than any of you, I desire
to guard you beforehand, that ye fall not upon the hooks of
vain doctrine, but that ye attain to full assurance in regard
to the birth, and passion, and resurrection which took place
in the time of the government of Pontius Pilate, being truly
and certainly accomplished by Jesus
Christ, who is our hope,[1] from which may no one of you ever
be turned aside.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE TRALLIANS
CHAP.
XII. I salute you from Smyrna, together with the Churches of God which
are with me, who have refreshed me in all things, both in
the flesh and in the spirit. My bonds, which I carry about
with me for the sake of Jesus Christ (praying that I may attain
to God), exhort you. Continue in harmony among yourselves,
and in prayer with one another; for it becomes every one of
you, and especially the presbyters, to refresh the bishop,
to the hon-our of the Father, of Jesus Christ, and of the
apostles. I entreat you in love to hear me, that I may not,
by having written, be a testimony against you. And do ye also pray for me, who have need
of your love, along with the mercy of God, that I may be worthy
of the lot for which I am destined, and that I may not be
found reprobate.
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
VI. Give ye [1099] heed to the bishop, that God also may give
heed to you. My soul be for theirs [1100] that are submissive
to the bishop, to the presbyters, and to the deacons, and
may my portion be along with them in God! Labour together
with one another; strive in company together; run together;
suffer together; sleep together; and awake together, as the
stewards, and associates, [1101] and
servants of God. Please ye Him under whom ye fight, and from
whom ye receive your wages. Let
none of you be found a deserter. Let your baptism endure as
your arms; your faith as your helmet; your love as your
spear; your patience as a complete panoply. Let your works
be the charge [1102] assigned to you, that ye may receive
a worthy recompense. Be long-suffering, therefore, with one
another, in meekness, as God is towards you. May I have joy
of you for ever! [1103]
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
I. Having obtained good proof that thy mind is fixed in God
as upon an immoveable rock, I loudly glorify [His name] that
I have been thought worthy [to behold] thy blameless face,
[1063] which may I ever enjoy in God! I
entreat thee, by the grace with which thou art clothed, to
press forward in thy course, and to exhort all that they may
be saved.
NOTE:
In the quote below, it is the doctrines of the faith that
are invulnerable, not the faith of men itself.
Justin
Martyr –
FRAGMENTS
OF THE LOST WORK OF JUSTIN ON THE RESURRECTION
CHAP.
I. But since the adversary
does not cease to resist many, and uses many and divers arts
to ensnare them, that he may seduce the faithful from their
faith, and that he may prevent the faithless from believing,
it seems to me necessary that we also, being armed with the
invulnerable doctrines of the faith, do battle against him
in behalf of the weak.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XLVII. And I hold,
further, that such as have confessed and known this man to
be Christ, yet who have gone back from some cause to the legal
dispensation, and have denied that this man is Christ,
and have repented not before death, shall
by no means be saved. Further, I hold that those of the
seed of Abraham who live according to the law, and do not
believe in this Christ before death, shall likewise not be
saved, and especially those who have anathematized and do
anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance
of fire.(6) For
the goodness and the loving-kindness of God, and His boundless
riches, hold righteous and sinless the man who, as
Ezekiel(1) tells, repents of sins; and reckons sinful, unrighteous,
and impious the man who fails away from piety and righteousness
to unrighteousness and ungodliness. Wherefore also our Lord
Jesus Christ said, 'In whatsoever things I shall take you,
in these I shall judge you.' "(2)
Irenaeus
–
AGAINST
HERESIES, BOOK I
PREFACE.
1. They also overthrow
the faith of many, by drawing them away, under a pretence
of [superior] knowledge, from Him who rounded and adorned
the universe; as if, forsooth, they had something more excellent
and sublime to reveal, than that God who created the heaven
and the earth, and all things that are therein.
CHAP.
III. 6. And others(13) of them, with great craftiness, adapted
such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a stedfast faith
in one God, the Father Almighty, and in one Lord Jesus Christ,
the Son of God.
NOTE:
The following quote describes the falling away of a man
named Nicolas who was originally ordained by the apostles
(being filled by the Spirit at that point) but then started
a heresy.
CHAP.
XXVI. 3. The Nicolaitanes
are the followers of that Nicolas who was one of the seven
first ordained to the diaconate by the apostles.(1) They
lead lives of unrestrained indulgence. The character of these
men is very plainly pointed out in the Apocalypse of John,
[when they are represented] as teaching that it is a matter
of indifference to practise adultery, and to eat things sacrificed
to idols. Wherefore
the Word has also spoken of them thus: "But this thou
hast, that thou hatest the deeds of the Nicolaitanes, which
I also hate."(2)
Irenaeus
–
AGAINST
HERESIES, BOOK II
CHAP.
XXV. 2. But since created things are various and numerous,
they are indeed well fitted and adapted to the whole creation;
yet, when viewed individually, are mutually opposite and inharmonious,
just as the sound of the lyre, which consists of many and
opposite notes, gives rise to one unbroken melody, through
means of the interval which separates each one from the others.
The lover of truth therefore ought not to be deceived by the
interval between each note, nor should he imagine that one
was due to one artist and author, and another to another,
nor that one person fitted the treble, another the bass, and
yet another the tenor strings; but he should hold that one
and the same person [formed the whole],
so as to prove the judgment, goodness, and skill exhibited
in the whole work and [specimen of] wisdom. Those, too, who
listen to the melody, ought to praise and extol the artist,
to admire the tension of some notes, to attend to the softness
of others, to catch the sound of others between both these
extremes, and to consider the special character of others,
so as to inquire at what each one aims, and what is the cause
of their variety, never failing to apply our rule, neither
giving up the [one(9)] artist, nor casting off faith in the one God who formed all things, nor blaspheming
our Creator.
CHAP.
XXVI. 1. It is therefore better and more profitable to belong
to the simple and unlettered class, and by means of love to
attain to nearness to God, than, by imagining ourselves learned
and skilful, to be found [among those who are] blasphemous
against their own God, inasmuch as they conjure up another
God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love
edifieth:"(2) not that he meant to inveigh against a
true knowledge of God, for in that case he would have accused
himself; but, because he knew that some, puffed up by the
pretence of knowledge, fall away from the love of God,
and imagine that they themselves are perfect, for this reason
that they set forth an imperfect Creator, with the view of
putting an end to the pride which they feel on account of
knowledge of this kind, he says, "Knowledge puffeth up,
but love edifieth." Now there can be no greater conceit
than this, that any one should
imagine he is better and more perfect than He who made and fashioned him, and imparted
to him the breath of life, and commanded this very thing into
existence. It is therefore better, as I have said, that one
should have no knowledge whatever of any one reason why a
single thing in creation has been made, but
should believe in God, and continue in His love, than(3) that,
puffed up through knowledge of this kind, he should fall away
from that love which is the life of man; and that he should
search after no other knowledge except [the knowledge of]
Jesus Christ the Son of God, who was crucified for us, than
that by subtle questions and hair-splitting expressions he
should fall into impiety.(4)
CHAP.
XXVII. 1. Having therefore the truth itself as our rule and
the testimony concerning God set clearly before us, we ought not, by running after numerous and
diverse answers to questions, to cast away the firm and true
knowledge of God. But it is much more suitable that we,
directing our inquiries after this fashion, should exercise
ourselves in the investigation of the mystery and administration
of the living God, and should
increase in the love of Him who has done, and still does,
so great things for us; but never should fall from the belief
by which it is most clearly proclaimed that this Being
alone is truly God and Father, who both formed this world,
fashioned man, and bestowed the faculty of increase on His
own creation…
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
XV. 2. By these words they entrap the more simple, and entice
them, imitating our phraseology, that these [dupes] may listen
to them the oftener; and then these are asked(9) regarding
us, how it is, that when they hold doctrines similar to ours,
we, without cause, keep ourselves aloof from their company;
and [how it is, that] when they say the same things, and hold
the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any...
CHAP XVI. 1. …those who should teach such doctrines were agents of Satan, sent forth for the purpose of overturning the faith of some, and drawing
them away from life.
NOTE:
In the following excerpt, Irenaeus quotes the scripture that
says, “Every one that believeth that Jesus is the Christ,
has been born of God.” In saying this, he demonstrates that
phrases such as “overturning the faith of some, and drawing them away from life” does indeed refer
to the idea that the regenerated, the born-again, can lose
their faith and eternal salvation.
CHAP.
XXVI. 8. Wherefore he again exclaims in his Epistle, "Every one that believeth
that Jesus is the Christ, has been born of God;"(9)
knowing Jesus Christ to be one and the same, to whom the gates
of heaven were opened, because of His taking upon Him flesh:
who shall also come in the same flesh in which He suffered,
revealing the glory of the Father.
NOTE:
The quote below is also being placed in the Total Depravity
section and Conditional Election section. Concerning Total
Depravity, the quote specifically states that God “always
preserved freedom, and the power of self-government in man.”
In saying this, Irenaeus outright prohibits the doctrine of
Total Depravity, which states that as a result of Adam’s sin,
all his offspring lost the freedom and ability to choose God.
Moreover, Irenaeus argues that because man’s freedom is always
preserved by God, consequently, those who have obeyed God
are justly rewarded while those who have not obeyed are justly
condemned because has had it in their power to obey. This,
of course, disproves Unconditional Election. Lastly, the quote
also disproves Perseverance of the Saints, declaring plainly
that those with salvation can become apostates, revert to
idolatry and apostatizing from God.
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XV. 2. If, therefore, even in the New Testament, the apostles
are found granting certain precepts in consideration of human
infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of
their salvation, should become apostates from God,--it
ought not to be wondered at, if also in the Old Testament
the same God permitted similar indulgences for the benefit
of His people, drawing them on by means of the ordinances
already mentioned, so that they might obtain the gift of salvation
through them, while they obeyed the Decalogue, and being restrained
by Him, should not
revert to idolatry, nor apostatize from God, but learn to
love Him with the whole heart. And if certain persons,
because of the disobedient and ruined Israelites, do assert
that the giver (doctor) of the law was limited in power, they
will find in our dispensation, that "many are called,
but few chosen;"(11) and that there are those who inwardly
are wolves, yet wear sheep's clothing in the eyes of the world
(foris); and that God
has always preserved freedom, and the power of self-government
in man,(12) while at the same time He issued His own exhortations,
in order that those who do not obey Him should be righteously
judged (condemned) because they have not obeyed Him; and
that those who have obeyed and believed on Him should be honoured
with immortality.
CHAP.
XXVII. 2. …but the
Son shall come in the glory of the Father, requiring from
His stewards and dispensers the money which He had entrusted
to them, with usury; and from those to whom He had given most shall
He demand most. We
ought not, therefore, as that presbyter remarks, to be puffed
up, nor be severe upon those of old time, but ought ourselves
to fear, lest perchance, after [we have come to] the knowledge
of Christ, if we do things displeasing to God, we obtain no
further forgiveness of sins, but be shut out from His kingdom.(6)
And therefore it was that Paul said, "For if [God] spared
not the natural branches, [take heed] lest He also spare not
thee, who, when thou wert a wild olive tree, wert grafted
into the fatness of the olive tree, and wert made a partaker
of its fatness."(7)
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XXVII. 4. As then the
unrighteous, the idolaters, and fornicators perished, so also
is it now: for both the Lord declares, that such persons are
sent into eternal fire;(4) and
the apostle says, "Know ye not that the unrighteous shall
not inherit the kingdom of God?
Be not deceived: neither fornicators, nor idolaters, nor adulterers,
not effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor revilers, nor extortioners,
shall inherit the kingdom of God."(5)
And as it was not to those who are without that he said these
things, but to us, lest we should be cast forth from the kingdom
of God, by doing any such thing, he proceeds to say, "And
such indeed were ye; but ye are washed, but ye are sanctified
in the name of the Lord Jesus Christ, and by the Spirit of
our God." And
just as then, those who led vicious lives, and put other people
astray, were condemned and cast out, so also even now the
offending eye is plucked out, and the foot and the hand, lest
the rest of the body perish in like manner.(6) And we have the precept: "If any man
that is called a brother be a fornicator, or covetous, or
an idolater, or a railer, or a drunkard, or an extortioner,
with such an one no not to eat."(7) And again does the
apostle say, "Let no man deceive you with vain words;
for because of these things cometh the wrath of God upon the
sons of mistrust. Be not ye therefore partakers with them."(8)
And as then the condemnation of sinners extended
to others who approved of them, and joined in their society;
so also is it the case at present, that "a little leaven
leaveneth the whole lump."(9)
NOTE:
From the quote below, notice the conditional nature of whether
the Spirit “rests” on us so that we become immortal or instead
we are cast out into “outer darkness.” In addition, notice
that this comes “after our calling” and that the same God
who called is the one who casts out from among those he called,
those who do not meet the conditions? This means that God’s
grace in calling us is not irresistible and there is no automatic
perseverance of the saints caused by an irresistible component
of grace.
Irenaeus
–
AGAINST
HERESIES, BOOK IV.
CHAP.
XXXIV. 6. Still further
did He also make it manifest, that we ought, after our calling,
to be also adorned with works of righteousness, so that the
Spirit of God may rest upon us; for this is the wedding
garment, of which also the apostle speaks, "Not for that
we would be unclothed, but clothed upon, that mortality might
be swallowed up by
immortality."(3) But
those who have indeed been called to God's supper, yet have
not received the Holy Spirit, because of their wicked conduct
"shall be," He declares, "cast into outer darkness."(4)
He thus clearly shows that the very same King who gathered
from all quarters the faithful to the marriage of His Son,
and who grants them the incorruptible banquet,
[also] orders that man to be cast into outer darkness who
has not on a wedding garment, that is, one who despises
it. For as in the former
covenant, "with many of them was He not well pleased;"(5)
so also is it the case here, that "many are called, but
few chosen."(6)
Irenaeus
–
AGAINST
HERESIES, BOOK V.
CHAP.
VI. 1. …And
for this cause does the apostle, explaining himself, make
it clear that the saved man is a complete man as well as a
spiritual man; saying thus in the first Epistle to the
Thessalonians, "Now the God of peace sanctify you perfect
(perfectos); and may your spirit, and soul, and body be preserved
whole without complaint to the coming of the Lord Jesus Christ."(1)
Now what was his object in praying that these three--that
is, soul, body, and spirit-- might be preserved to the coming of the Lord,
unless he was aware of the [future] reintegration and
union of the three, and [that they should
be heirs of] one and the same salvation? For this cause also
he declares that those are "the perfect" who present
unto the Lord the three [component parts] without offence.
Those, then, are the
perfect who have had the Spirit of God remaining in them,
and have preserved their souls and bodies blameless, holding
fast the faith of God, that is, that faith which is [directed]
towards God, and maintaining righteous dealings with respect
to their neighbours.
CHAP.
VI. 3. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste
conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the
kingdom of heaven; and he exclaims, that flesh in itself,
and blood, cannot possess the kingdom God.
NOTE:
In the quote below, Irenaeus argues that after receiving the
engrafting of the Holy Spirit, Christians can afterward reject
the graft and end up losing their salvation and being cast
into the fire.
CHAP.
X. 1. This truth, therefore,
[he declares], in order that we may not reject the engrafting
of the Spirit while pampering the flesh. "But thou,
being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of
the fatness of the olive-tree." As, therefore, when the wild olive has been engrafted, if it remain in its former condition,
viz., a wild olive, it is "cut off, and cast into the
fire;"(2) but
if it takes kindly to the graft, and is changed into the good
olive-tree, it becomes a fruit-bearing olive, planted, as
it were, in a king's park (paradiso): so likewise men, if they do truly progress by
faith towards better things, and receive the Spirit of God,
and bring forth the fruit thereof, shall be spiritual,
as being planted in the paradise of God. But
if they cast out the Spirit, and remain in their former
condition, desirous of being of the flesh rather than of the Spirit, then it is
very justly said with regard to men of this stamp, "That
flesh and blood shall not inherit the kingdom of God;"(3)
just as if any one were to say that the wild olive is not
received into the paradise of God. Admirably therefore does
the apostle exhibit our nature, and God's universal appointment,
in his discourse about flesh and blood and the wild olive.
For as the good olive, if neglected for a certain time, if
left to grow wild and to run to wood, does itself become a
wild olive; or again, if the wild olive be carefully tended
and grafted, it naturally reverts to its former fruit-bearing
condition: so men also, when they become careless, and
bring forth for fruit the lusts of the flesh like woody produce,
are rendered, by their own fault, unfruitful in righteousness.
For when men sleep, the enemy sows the material of tares;(4)
and for this cause did the Lord command His disciples to be
on the watch.(5) And again, those persons who are not bringing
forth the fruits of righteousness, and are, as it were, covered
over and lost among brambles, if they use diligence, and receive
the word of God as a graft,(6) arrive at the pristine nature
of man--that which was created after the image and likeness
of God. 2. But
as the engrafted wild olive does not certainly lose the substance
of its wood, but changes the quality of its fruit, and receives
another name, being now not a wild olive, but a fruit-bearing
olive, and is called so; so also, when man is grafted in by faith and receives
the Spirit of God, he certainly does not lose the substance
of flesh, but changes the quality of the fruit [brought forth,
i.e.,] of his works, and receives another name,(7) showing
that he has become changed for the better, being now not [mere]
flesh and blood, but a spiritual man, and is called such.
Then, again, as the
wild olive, if it be not grafted in, remains useless to
its lord because of its woody quality, and is cut down as
a tree bearing no fruit, and cast into the fire; so also man, if he does
not receive through faith the engrafting of the Spirit, remains
in his old condition, and being [mere] flesh and blood,
he cannot inherit the kingdom of God…And
again he says, in the Epistle to the Romans, "For if
ye live after the flesh, ye shall die."(14) [Now by these
words] he does not prohibit them from living their lives in
the flesh, for he was himself in the flesh when he wrote
to them; but he cuts away the lusts of the flesh, those
which bring death upon a man. And for this reason he says
in continuation, "But if ye through the Spirit do mortify
the works of the flesh, ye shall live. For whosoever are led
by the Spirit of God, these are the sons of God." CHAP.
XI. 1. [The apostle],
foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal;
and he explains himself, lest any room for doubt be left to
those who do dishonestly pervert his meaning, thus saying
in the Epistle to the Galatians: "Now the works of the
flesh are manifest, which are adulteries, fornications, uncleanness,
luxuriousness, idolatries, witchcrafts,(1) hatreds, contentions
jealousies, wraths, emulations, animosities, irritable speeches,
dissensions, heresies, envyings, drunkenness, carousings,
and such like; of which I warn you, as also I have warned
you, that they who do such things shall not inherit the kingdom
of God."(2) Thus does he point out to his hearers in
a more explicit manner what it is [he means when he declares],
"Flesh and blood shall not inherit the kingdom
of God."
For they who do these things, since they do indeed walk after the flesh,
have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify
a man, that is, the engrafting of the Spirit; thus saying,
"But the fruit of the Spirit is love, joy, peace, long-suffering,
goodness, benignity, faith, meekness, continence, chastity:
against these there is no law."(3) As,
therefore, he who has gone forward to the better things, and
has brought forth the fruit of the Spirit, is saved altogether
because of the communion of the Spirit; so also he who has
continued in the aforesaid works of the flesh, being truly
reckoned as carnal, because he did not receive the Spirit
of God, shall not have power to inherit the kingdom of
heaven. As, again,
the same apostle testifies, saying to the Corinthians, "Know
ye not that the unrighteous shall not inherit the kingdom
of God? Do not err,"
he says: "neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor revilers, nor rapacious persons,
shall inherit the kingdom
of God. And these
ye indeed have been; but ye have been washed, but ye have
been sanctified, but ye have been justified in the name of
the Lord Jesus Christ, and in the Spirit of our God."(4) He shows in the clearest manner through what things it is that man goes
to destruction, if he has continued to live after the flesh;
and then, on the other hand, [he points out] through
what things he is saved. Now he says that the things which
save are the name of our Lord Jesus Christ, and the Spirit
of our God.
NOTE:
Surrounding context reveals that in the quote below, the idea
of the Spirit never leaving a man is in reference to the resurrected,
immortalized man who is so totally enveloped by the Spirit.
Consequently, this statement is not supportive or referential
to irresistible grace.
CHAP.
XII. 1. For as the
flesh is capable of corruption, so is it also of incorruption;
and as it is of death, so is it also of life… Thus that
former life is expelled, because it was not given by the Spirit, but by the breath. 2. For the breath of life, which also rendered
man an animated being, is one thing, and the vivifying Spirit
another, which also caused him to become spiritual. And
for this reason Isaiah said, "Thus saith the LORD, who
made heaven and established it, who founded the earth and
the things therein, and
gave breath to the people upon it, and Spirit to those
walking upon it;"(1) thus
telling us that breath is indeed given in common to all people
upon earth, but that the Spirit is theirs alone who tread
down earthly desires. And therefore Isaiah himself, distinguishing
the things already mentioned, again exclaims, "For the
Spirit shall go forth from Me, and I have made every breath."(2)
Thus does he attribute the Spirit as peculiar
to God which in the last times He pours forth upon the human
race by the adoption of sons; but
[he shows] that breath was common throughout the creation,
and points it out as something created. Now what has been
made is a different thing from him who makes it. The
breath, then, is temporal, but the Spirit eternal. The
breath, too, increases [in strength] for a short period, and
continues for a certain time; after that it takes its departure,
leaving its former abode destitute of breath. But when the
Spirit pervades the man within and without, inasmuch as it
continues there, it never leaves him. "But that is not
first which is spiritual," says the apostle, speaking
this as if with reference to us human beings; "but that
is first which is animal, afterwards that which is spiritual,"(3)
in accordance with reason.
NOTE:
The remainder of the quotes below indicate
plainly that abeliever could fall away after coming to God
and even come back to God and be accepted by God after falling
away.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
VII. "For whosoever does not confess that Jesus Christ
has come in the flesh, is antichrist;"(18) and whosoever
does not confess the testimony of the cross,(19) is of the
devil; and whosoever perverts the oracles of the Lord to his
own lusts, and says that there is neither a resurrection nor
a judgment, he is the first-born of Satan.(20) Wherefore, forsaking the vanity of many, and
their false doctrines, let us return to the word which has
been handed down to us from(21) the beginning; "watching
unto prayer,"(22) and persevering in fasting; beseeching
in our supplications the all-seeing God "not to lead
us into temptation,"(1) as the Lord has said: "The
spirit truly is willing, but the flesh is weak."(2)
CHAP.
XI. I am greatly grieved
for Valens, who was once a presbyter among you, because
he so little understands the place that was given him [in
the Church]. I exhort you, therefore, that ye abstain from
covetousness,(16) and that ye be chaste and truthful.
"Abstain from every form of evil."(17) For if a
man cannot govern himself in such matters, how shall he enjoin
them on others ? If a man does not keep himself from covetousness,(16) he shall be defiled
by idolatry, and
shall be judged as one of the heathen. But who of us are
ignorant of the judgment of the Lord ?...I
am deeply grieved, therefore, brethren, for him (Valens) and
his wife; to whom may the Lord grant true repentance! And
be ye then moderate in regard to this matter, and "do
not count such as enemies,"(20) but call them back as
suffering and straying members, that ye may save your whole
body. For by so acting ye shall edify yourselves.(21)
NOTE:
The quote below from Ignatius either disproves Total Depravity
or Perseverance of the Saints. This is due to the phrase,
“other men” have “in them” the “hope of repentance” in order
“that they may attain to God.” Either “other men” refers to
those who have never believed or been saved or it refers to
those who have at one time believed and been saved. If “other
men” refers to those who have never believed or been saved,
then these sayings record Ignatius’ belief that unbelieving
sinners are able to repent rather than being Total Depraved
as Calvinism teaches. If “other men” refers to those who have
at one time believed and been saved, then these sayings record
Ignatius’ belief that believing Christians can fall away.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
X. And pray ye without ceasing in behalf of other
men. For there is in them hope of repentance that they may
attain to God. See,[2] then, that they be instructed by
your works, if in no other way.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS
CHAP.
II. Wherefore, as children of light and truth, flee from
division and wicked doctrines; but where the shepherd
is, there do ye as sheep follow. For there are many wolves
that appear worthy of credit, who, by means of a pernicious
pleasure, carry captives those that are running towards God;
but in your unity they shall have no place. CHAP. III. Keep
yourselves from those evil plants which Jesus Christ does
not tend, because they are not the planting of the Father.
Not that I have found any division among you, but exceeding
purity. 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 repentance, return into the unity of the Church, these,
too, shall belong to God, that they may live according
to Jesus Christ. Do not err, my brethren. If any man follows
him that makes a schism in the Church, he shall not inherit
the kingdom of God. If any one walks according to a strange(5) opinion,
he agrees not with the passion [of Christ.].
CHAP.
V. My brethren, I am greatly enlarged in loving you; and rejoicing
exceedingly [over you], I seek to secure your safety. Yet
it is not I, but Jesus Christ, for whose sake being bound
I fear the more, inasmuch as I am not yet perfect. But your
prayer to God shall make me perfect, that I may attain
to that portion which through mercy has been allotted me,
while I flee to the Gospel as to the flesh of Jesus, and to
the apostles as to the presbytery of the Church. And let us
also love the prophets, because they too have proclaimed the
Gospel,(4) and placed their hope in Him,(5) and waited for
Him; in whom also believing, they were saved, through union
to Jesus Christ, being holy men, worthy of love and admiration,
having had witness borne to them by Jesus Christ, and being
reckoned along with in the Gospel of the common hope.
Chapter
VIII. I therefore did what belonged to me, as a man devoted
to(3) unity. For where there is division and wrath, God doth
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.(4)
I trust [as to you] in the grace of Jesus Christ, who shall
free you from every bond. And I exhort you to do nothing out
of strife, but according to the doctrine of Christ. When I
heard some saying, If I do not find it in the ancient(7) Scriptures,
I will not believe the Gospel; on my saying to them, It is
written, they answered me, That remains to be proved. But
to me Jesus Christ is in the place of all that is ancient:
His cross, and death, and resurrection, and the faith(8) which
is by Him, are undefiled monuments of antiquity; by which
I desire, through your prayers, to be justified.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
CHAP.
V. Some ignorantly(3)
deny Him, or rather have been denied by Him, being the
advocates of death rather than of the truth. These persons
neither have the prophets persuaded, nor the law of Moses,
nor the Gospel even to this day, nor the sufferings we have
individually endured. For they think also the same thing regarding
us.(4) For what does any one profit me, if he commends me,
but blasphemes my Lord, not confessing that He was[truly]
possessed of a body?(5) But he who does not acknowledge this,
has in fact altogether denied Him, being enveloped in death.(6)
I have not, however, thought good to write the names of such persons, inasmuch as they are unbelievers. Yea, far be it from me to make any mention
of them, until they repent and return to [a true belief in]
Christ's passion, which is our resurrection.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XLVII. And I hold,
further, that such as have confessed and known this man to
be Christ, yet who have gone back from some cause to the
legal dispensation, and have denied that this man is Christ, and
have repented not before death, shall by no means be saved.
Irenaeus
–
AGAINST
HERESIES, BOOK I
CHAP.
XIII. 4. But such spirits as are commanded by these men, and
speak when they desire it, are earthly and weak, audacious
and impudent, sent
forth by Satan for the seduction and perdition of those who
do not hold fast that well-compacted faith which they received
at first through the Church. 5. 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…7. 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.(1) 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…
CHAP.
XXVIII. 2. Others, again, following upon Basilides and Carpocrates,
have introduced promiscuous intercourse and a plurality of
wives, and are indifferent about eating meats sacrificed to
idols, maintaining that God does not greatly regard such matters.
But why continue? For it is an impracticable attempt to mention
all those who, in one way or another, have fallen away from
the truth.
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
II. 3. Wherefore they must be opposed at all points, if perchance,
by cutting off their retreat, we may succeed in turning them
back to the truth. For, though it is not an easy thing for
a soul under the influence of error to repent, yet, on the
other hand, it is not altogether impossible to escape from
error when the truth is brought alongside it.
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
IX. 3. For, being driven
away from Him who truly is [God], and being turned backwards,
he shall be for ever seeking, yet shall never find out God;(2)
but shall continually swim in an abyss without limits, unless, being converted by repentance, he return to the place from which
he had been cast out, confessing one God, the Father, the
Creator, and believing [in Him]...
