Item List

Constantinople/Trullo/Quinisext canon 91 (692 ad)
Ancient Epitome: Whoever gives or receives medicine to produce abortion is a homicide. [+] Those who give drugs for procuring abortion, and those who receive poisons to kill the foetus, are subjected to the penalty of murder.

Jerome Letter 22 par 13 (347-420 ad)
Some go so fat as to take potions, that they may insure barrenness, and thus murder human beings almost before their conception. Some, when they find themselves with child through their sin, use drugs to procure abortion, and when (as often happens) they die with their offspring, they enter the lower world laden with the guilt not only of adultery against Christ but also of suicide and child murder.

Apocalypse of Peter Par 25 (130 ad)
And near that place I saw another strait place into which the gore and the filth of those who were being punished ran down and became there as it were a lake: and there sat women having the gore up to their necks, and over against them sat many children who were born to them out of due time, crying; and there came forth from them sparks of fire and smote the women in the eyes: and these were the accursed who conceived and caused abortion.

Gennadius of Marseilles Illustrious Men ch 18 (430-500 ad)
but maintains that there will be one simultaneous resurrection of all, at which shall arise even the aborted and the deformed lest any living human being, however deformed, should be lost.

Basil Letter 188 par 8 (329-379 ad)
Women also who administer drugs to cause abortion, as well as those who take poisons to destroy unborn children, are murderesses.

Irenaeus of Lyon Fragments 49 (120-180 ad)
For both are revealed to the world as but one, for the soul was not anterior to the body in its essence; nor, in regard to its formation, did the body precede the soul: but both these were produced at one time; and their nourishment consists in purity and sweetness

Epistle of Barnabas ch 19 (70-90 ad)
Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born.

Theodotus Excerpts par 50 (300 ad)
An ancient said that the embryo is a living thing

Canons of the Thirteen Holy Fathers V. THE FIRST CANONICAL EPISTLE OF OUR HOLY FATHER BASIL, ARCHBISHOP OF CAESAREA IN CAPPADOCIA TO AMPHILOCHIUS, BISHOP OF ICONIUM CANON II (329-379 ad)
Let her that procures abortion undergo ten years' penance, whether the embryo were perfectly formed, or not.

Cyprian of Carthage epistles 48 par 2 (200-270 ad)
The womb of his wife was smitten by a blow of his heel; and in the miscarriage that soon followed, the offspring was brought forth, the fruit of a father's murder.

Athenagoras A Plea for the Christians ch 35 (150-200 ad)
How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God s for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very foetus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder

Council of Ancyra Canon 21 (314 ad)
Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees.

Tertullian The Apology ch 9 (160-240 ad)
In our case, murder being once for all forbidden, we may not destroy even the foetus in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth.
Tertullian Treatise on the Soul ch 27 (160-240 ad)
Now we allow that life begins with conception, because we contend that the soul also begins from conception; life taking its commencement at the same moment and place that the soul does.

John Chrysostom Homily 24 on Romans (347-407 ad)
Why then bring disgrace upon all these? Why sow where the ground makes it its care to destroy the fruit? where there are many efforts at abortion? where there is murder before the birth? for even the harlot thou dost not let continue a mere harlot, but makest her a murderess also.

Cyril of Jerusalem Catechetical Lecture 7 par 13 (315-386 ad)

For we shall not tolerate those who give a wrong meaning to that saying, Hereby know we the children of God, and the children of the devil, as if there were by nature some men to be saved, and some to be lost. Whereas we come into such holy sonship not of necessity but by choice: nor was the traitor Judas by nature a son of the devil and of perdition for certainly he would never have cast out devils at all in the name of Christ: for Satan casteth not out Satan. Nor on the other hand would Paul have turned from persecuting to preaching. But the adoption is in our own power, as John saith, But as marry as received Him, to them gave He power to become the children of God, even to them that believe in His name. For not before their believing, but from their believing they were counted worthy to become of their own choice the children of God.

Augustine Exposition on Psalm 101 par 4 (354-430 ad)

God made him man, he made himself unfaithful

Augustine Exposition on Psalm 96 par 5 (354-430 ad)

The Redeemer came, and gave a price; He poured forth His Blood, and bought the whole world. Ye ask what He bought? Ye see what He hath given; find out then what He bought. The Blood of Christ was the price. What is equal to this? What, but the whole world? What, but all nations? They are very ungrateful for their price, or very proud, who say that the price is so small that it bought the Africans only; or that they are so great, as that it was given for them alone. Let them not then exult, let them not be proud: He gave what He gave for the whole world. He knew what He bought, because He knew at what price He bought it.

Augustine On Rebuke and Grace ch 21 (354-430 ad)

Those, then, were of the multitude of the called, but they were not of the fewness of the elected. It is not, therefore, to His predestinat-ed children that God has not given perseverance for they would have it if they were in that number of children; and what would they have which they had not received, according to the apostolical and true judgment? And thus such children would be given to Christ the Son just as He Himself says to the Father, "That all that Thou hast given me may not perish, but have eternal life." Those, therefore, are understood to be given to Christ who are ordained to eternal life. These are they who are predestinated and called according to the purpose, of whom not one perishes. And therefore none of them ends this life when he has changed from good to evil, because he is so ordained, and for that purpose given to Christ, that he may not perish, but may have eternal life. And again, those whom we call His enemies, or the infant children of His enemies, whomever of them He will so regenerate that they may end this life in that faith which worketh by love, are already, and before this is done, in that predestination His children, and are given to Christ His Son, that they may not perish, but have everlasting life.

Augustine On Merits and Remission of Sin and Infant Baptism book 2 ch 7 (354-430 ad)

Whether it be possible for a man in this life to be without sin? I should allow the possibility, through the grace of God and the man's own free will; not doubting that the free will itself is ascribable to God's grace, in other words, to the gifts of God

Augustine Letter 214 par 7 (354-430 ad)

Take good heed, then, to these fearful words of the great apostle; and when you feel that you do not understand, put your faith in the meanwhile in the inspired word of God, and believe both that man's will is free, and that there is also God's grace, without whose help man's free will can neither be turned towards God, nor make any progress in God. And what you piously believe, that pray that you may have a wise understanding of. And, indeed, it is for this very purpose,--that is, that we may have a wise understanding, that there is a free will. For unless we understood and were wise with a free will, it would not be enjoined to us in the words of Scripture, "Understand now, ye simple among the people; and ye fools, at length be wise," The very precept and injunction which calls on us to be intelligent and wise, requires also our obedience; and we could exercise no obedience without free will.

Augustine Sermon 46 par 6 (354-430 ad)

God made man good; so runs the Scripture, "God made man upright; and men themselves found out many cogitations."

Augustine Two Letters of the Pelagians Book 4 ch 26 (354-430 ad)

What is so established in free will as what the law says, that we must not worship an idol, must not commit adultery, must do no murder? Nay, these crimes, and such like, are of such a kind that, if any one should commit them, he is removed from the communion of the body of Christ.

Augustine Concerning the Nature of Good Against the Manicheans ch 2 (354-430 ad)

But for the sake of those who, not being able to understand that all nature, that is, every spirit and every body, is naturally good, are moved by the iniquity of spirit and the mortality of body, and on this account endeavor to bring in another nature of wicked spirit and mortal body, which God did not make, we determine thus to bring to their understanding what we say can be brought.

Origen Commentary on the Gospel of John book 6 ch 38 (185-254 ad)

"Behold the Lamb of God, which taketh away the sin of the world," whether the world here is to be taken intellectually of the Church, and the taking away of sin is limited to the Church. In that case what are we to make of the saying of the same disciple with regard to the Saviour, as the propitiation for sin? "If any man sin," we read, "we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins, and not for our sins only, but for the sins of the whole world?" Paul's dictum appears to me to be to the same effect, when he says, "Who is the Saviour of all men, especially of the faithful."

Gregory the Great Letters Book 7 letter 15 (540-604 ad)

For one could not be drawn to God after death who had separated himself from God by evil living.

Tertullian Treatise on the Soul ch 11 (160-240 ad)

Judas likewise was for a long time reckoned among the elect (apostles), and was even appointed to the office of their treasurer; he was not yet the traitor, although he was become fraudulent; but afterwards the devil entered into him...

Athanasius Letter 48 (296-373 ad)

Moreover if we believe man to be, as the divine Scriptures say, a work of God's hands, how could any defiled work proceed from a pure Power? and if, according to the divine Acts of the Apostles(4), 'we are God's offspring,' we have nothing unclean in ourselves. For then only do we incur defilement, when we commit sin, that foulest of things.

John Cassian Conference 13 ch 7 (360-435 ad)

"And David my father would have built a house to the name of the Lord God of Israel: and the Lord said to David my father: Whereas thou hast thought in thine heart to build a house to My name, thou hast well done in having this same thing in thy mind. Nevertheless thou shall not build a house to My name."(6) This thought then and this purpose of king David, are we to call it good and from God or bad and from man? For if that thought was good and from God, why did He by whom it was inspired refuse that it should be carried into effect? But if it is bad and from man, why is it praised by the Lord? It remains then that we must take it as good and from man. And in the same way we can take our own thoughts today. For it was not given only to David to think what is good of himself, nor is it denied to us naturally to think or imagine anything that is good. It cannot then be doubted that there are by nature some seeds of goodness in every soul implanted by the kindness of the Creator: but unless these are quickened by the assistance of God, they will not be able to attain to an increase of perfection, for, as the blessed Apostle says: "Neither is he that planteth anything nor he that watereth, but God that giveth the increase."(7) But that freedom of the will is to some degree in a man's own power is very clearly taught in the book termed the Pastor,(8) where two angels are said to be attached to each one of us, i.e., a good and a bad one, while it lies at a man's own option to choose which to follow. And therefore the will always remains free in man, and can either neglect or delight in the grace of God. For the Apostle would not have commanded saying: "Work out your own salvation with fear and trembling," had he not known that it could be advanced or neglected by us. But that men might not fancy that they had no need of Divine aid for the work of Salvation, he subjoins: "For it is God that worketh in you both to will and to do, of His good pleasure."(9) And therefore he warns Timothy and says: "Neglect not the grace of God which is in thee;" and again: thee."(10) Hence also in writing to the Corinthians he exhorts and warns them not through their unfruitful works to show themselves unworthy of the grace of God, saying: "And we helping, exhort you that ye receive not the grace of God in vain:"(

John Cassian Conference 17 ch 25 (360-435 ad)

Finally in the case of Judas himself the meaning of the prophetic curse was clearly fulfilled, for when his deadly sin was completed, he killed himself by hanging, that he might not after his name was blotted out be converted and repent and deserve to be once more written among the righteous in heaven. We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the Apostolate, the name of Judas was written in the book of the living, and that he heard as well as the rest the words: "Rejoice not because the devils are subject unto you, but rejoice because your names are written in heaven." (5) But because he was corrupted by the plague of covetousness and had his name struck out from that heavenly list, it is suitably said of him and of men like him by the prophet: "O Lord, let all those that forsake Thee be confounded

John Chrysostom Homily 1 on Ephesians ch 1:5(347-407 ad)

As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish.

John Chrysostom Homily 17 on John’s gospel (347-407 ad)

For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion.

John Chrysostom Homily 15 on Romans (347-407 ad)

Ver. 30. "Moreover whom He did pre-destinate, them He also called; and whom He called, them He also justified." Now He justified them by the regeneration of the layer. "And whom He justified, them He also glorified" by the gift, by the adoption.

John Chrysostom Homily 15 on Romans (347-407 ad)

Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.

John Chrysostom Homily 7 on First Timothy (347-407 ad)

"Who willeth that all men should be saved, and come to the knowledge of the truth."

Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers.

John Chrysostom Homily 13 on Hebrews (347-407 ad)

What is "to the uttermost"? He hints at some mystery. Not here only (he says) but there also He saves them that "come unto God by Him." How does He save? "In that He ever liveth" (he says) "to make intercession for them." Thou seest the humiliation? Thou seest the manhood? For he says not, that He obtained this, by making intercession once for all, but continually, and whensoever it may be needful to intercede for them.

Jerome Against the Pelagians book 3 par 6a (347-420 ad)

[1]"Did I not choose you the twelve, and one of you is a devil?" Ask Him why He chose Judas, a traitor? Why He entrusted to him the bag when He knew that he was a thief? Shall I tell you the reason? God judges the present, not the future. He does not make use of His foreknowledge to condemn a man though He knows that he will hereafter displease Him; but such is His goodness and unspeakable mercy that He chooses a man who, He perceives, will meanwhile be good, and who, He knows, will turn out badly, thus giving him the opportunity of being converted and of repenting.

Jerome Against Jovinianus book 2 par 3 (347-420 ad)

"Remember how thou hast received, and didst hear, and keep it, and repent," and so on, were of course believers, and baptized, who once stood, but fell through sin.

Jerome Against Pelagians book 1 (347-420 ad)

From this it is clear that men are called righteous, and said to be without fault; but that, if negligence comes over them, they may fall; and that a man always occupies a middle place, so that he may slip from the height of virtue into vice, or may rise from vice to virtue; and that he is never safe, but must dread shipwreck even in fair weather;

Augustine Confessions Book 7 Ch 7.18 (354-430 ad)

And it was made clear unto me that those things are good which yet are corrupted, which, neither were they supremely good, nor unless they were good, could be corrupted; because if supremely good, they were incorruptible, and if not good at all, there was nothing in them to be corrupted. For corruption harms, but, less it could diminish goodness, it could Z;t l harm. Either, then, corruption harms not, which cannot be; or, what is most certain, all of which is corrupted is deprived of good. But if they be deprived of all good, they will cease to be. For if they be, and cannot be at all corrupted, they will become better, because they shall remain incorruptibly. And what more monstrous than to assert that those things which have lost all their goodness are made better? Therefore, if they shall be deprived of all good, they shall no longer be. So long, therefore, as they are, they are good; therefore whatsoever is, is good. That evil, then, which I sought whence it was, is not any substance; for were it a substance, it would be good. For either it would be an incorruptible substance, land so a chief good, or a corruptible substance, which unless it were good it could not be corrupted. I perceived, therefore, and it was made clear to me, that Thou didst make all things good, nor is there any substance at all that was not made by Thee; and because all that Thou hast made are not equal, therefore all things are; because individually they are good, and altogether very good, because our God made all things very good. (not totally depraved)

Clement of Alexandria Stromata Book 7 ch 7 (150-215 ad)

Nor shall he who is saved be saved against his will, for he is not inanimate; but he will above all voluntarily and of free choice speed to salvation.

Basil Letter 199 par 47 (329-379 ad)
Their heresy is, as it were, an offshoot of the Marcionites, abominating, as they do, marriage, refusing wine, and calling God's creature polluted. We do not therefore receive them into the Church, unless they be baptized into our baptism.

Jerome Letter 95 par 2 (347-420 ad)
Being informed, then, by a letter of the aforesaid bishop, we inform your holiness that we in like manner who are set in the city of Rome in which the prince of the apostles, the glorious Peter, first founded the church and then by his faith strengthened it; to the end that no man may contrary to the commandment read these books which we have mentioned, have condemned the same; and have with earnest prayers urged the strict observance of the precepts which God and Christ have inspired the evangelists to teach. We have charged men to remember the words of the venerable apostle Paul, prophetic and full of warning:--"if any than preach any other gospel unto you than that which we have preached unto you, let him be accursed."
Jerome Letter 69 par 5 (347-420 ad)
The text quoted by the objector, "a bishop must be the husband of one wife," admits of quite another explanation. The apostle came of the Jews and the primitive Christian church was gathered out of the remnants of Israel. Paul knew that the Law allowed men to have
children by several wives, and was aware that the example of the patriarchs had made polygamy familiar to the people.

Gregory of Nyssa On Virginity ch 8 (325-386 ad)
LET no one think however that herein we depreciate marriage as an institution. We are well aware that it is not a stranger to God's blessing. But since the common instincts of mankind can plead sufficiently on its behalf, instincts which prompt by a spontaneous bias to take the high road of marriage for the procreation of children, whereas Virginity in a way thwarts this natural impulse, it is a superfluous task to compose formally an Exhortation to marriage. We put forward the pleasure of it instead, as a most doughty champion on its behalf. It may be however, notwithstanding this, that there is some need of such a treatise, occasioned by those who travesty the teaching of the Church. Such persons(8) "have their conscience seared with a hot iron," as the Apostle expresses it; and very truly too, considering that, deserting the guidance of the Holy Spirit for the "doctrines of devils,"

Cyprian of Carthage Epistle 22.3 (200-270 ad)
"I marvel that ye are so soon removed from Him that called you into the grace of Christ, unto another gospel: which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."

Archelaus Acts of the Disputation with the Heresia par 34
For if he that cometh preacheth another Christ, whom we have not preached, or if ye receive another Spirit, which we have not received, or another gospel, which ye have not accepted, ye might well bear with him. For I suppose that I did nothing less for you than the other apostles."

Augustine Reply to Faustus the Manichean Book 31 par 2 (354-430 ad)
But there can be no excuse for you in the face of Paul's announcement, that there is nothing which is not pure, and that abstinence from certain food is the doctrine of devils, and that those who think anything defiled are polluted in their mind, if you not only abstain, as we have said, but make a merit of it,
Augustine Reply to Faustus the Manichean Book 16 par 25 (354-430 ad)
Moses no doubt knew in the spirit of prophecy, and from what he himself heard from God. that many heretics, would arise to teach errors of all kinds against the doctrine of Christ, and to preach another Christ than the true Christ. For the true Christ is He that was foretold in the prophecies uttered by Moses himself, and by the other holy men of that nation. Moses accordingly commanded that whoever tried to teach another Christ should be put to death. In obedience to this command, the voice of the Catholic Church, as with the spiritual two-edged sword of both Testaments, puts to death all who try to turn us away from our God, or to break any of the commandments

John Chrysostom Homily 12 on First Timothy (347-407 ad)
"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth."
As those who adhere to the faith are fixed on a safe anchor, so those who fall from the faith can nowhere rest; but after many wanderings to and fro, they are borne at last into the very gulf of perdition. And this he had shown before, saying, that some had and now he says, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits." This is said of the Manichaeans, the Encratites, and the Marcionites, and the whole of their tribe, that they should hereafter depart from the faith. Seest thou that this departure from the faith is the cause of all the evils that follow!
John Chrysostom Homily 27 on First Corinthians (347-407 ad)
"If even an angel preach any other gospel unto you than that ye have received, let him be accursed;" would be justified by the law, ye are fallen away from grace." (Gal. v. 4.)

Hilary of Poitiers On the Trinity book 10 par 2 (300-367 ad)
But the Spirit saith expressly that in the last days some shall away from the faith, giving heed to seducing spirits, and doctrines of devils through the hypocrisy of lying talk. What advancement of doctrine is it to discover what one fancies, and not what one ought to learn? Or what piety in doctrine is it not to desire what one ought to learn, but to heap up doctrine after our desires? But this is what the promptings of seducing spirits supply. They confirm the falsehoods of pretended godliness, for a canting hypocrisy always succeeds to defection from the faith: so that at least in word the reverence is retained, which the conscience has lost. Even that pretended piety they make impious by all manner of lies, violating by schemes of false doctrine the sacredness of the faith: for they pile up doctrines to suit their desires, and not according to the faith of the Gospel. They delight, with an uncontrollable pleasure, to have their itching ears tickled by the novelty of their favourite preaching; they estrange themselves utterly from the hearing of the truth, and surrender themselves entirely to fables: so that their incapacity for either speaking or understanding the truth invests their discourse with what is, to them, a semblance of truth.

Theodoret Ecclesial History book 2 ch 6 (393-457 ad)
For the apostle's precept enjoins, if any one should bring to you another gospel than that which ye have received, let him be accursed(15). Command that no one hold communion with them; for light can have no fellowship with darkness. Keep far off from them; for what concord has Christ with Belial? Be careful, beloved brethren, that you neither write to them nor receive their letters. Endeavour, beloved brethren and fellow-ministers, as though present with us in spirit at the council, to give your hearty consent to what is enacted, and affix to it your written signature, for the sake of preserving unanimity of opinion among all our fellow-ministers throughout the world (goes on to say who he is talking about “Valens and Ursacius have, like two vipers brought forth by an asp, proceeded from the Arian heresy.”)

Athanasius Ad Episcopis Aegypti et Libyae (296-373 ad)
For even if, now that he is a creeping serpent, he shall transform himself into an angel of light, yet his deception will not profit him; for we have been taught that 'though an angel from heaven preach unto us any other gospel than that we have received, he is anathema
Athanasius Disposition of Arius par 5-6 (296-373 ad)
While Paul, who was taught these things by our Saviour, wrote that "in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, which reject the truth [29]." [+] 6. Since then our Lord and Saviour Jesus, Christ has instructed us by His own mouth, and also hath signified to us by the Apostle concerning such men, we accordingly being personal witnesses of their impiety, have anathematized, as we said, all such, and declared them to be alien from the Catholic Faith and Church.
Athanasius De Decretis ch 2.5 (296-373 ad)
"If anyone preach any other Gospel unto you than that ye have received, let him be anathema, as I have said, so say I again. If even we, or an Angel from heaven should preach unto you any other Gospel than that ye have received, let him be anathema." Since then the Apostle thus speaks, let these men either anathematise Eusebius and his fellows, at least as changing round and professing what is contrary to their subscriptions; or, if they acknowledge that their subscriptions were good, let them not utter complaints against so great a Council. But if they do neither the one nor the other, they are themselves too plainly the sport of every wind and surge, and are influenced by opinions, not their own, but of others, and being such, are as little worthy of deference now as before, in what they allege.

Vincent of Lerins Commonitory par 63 (390-450 ad)
There are innumerable instances of this kind, which for brevity's sake, pass over; by all of which, however, it is manifestly and clearly shown, that it is an established law, in the case of almost all heresies, that they evermore delight in profane novelties, scorn the decisions of antiquity, and, through oppositions of science falsely so called, make shipwreck of the faith. On the other hand, it is the sure characteristic of Catholics to keep that which has been committed to their trust by the holy Fathers, to condemn profane novelties, and, in the apostle's words, once and again repeated, to anathematize every one who preaches any other doctrine than that which has been received.

Jerome Letter 144 par 5 (347-420 ad)
For it is impossible that you should hold the opinion of Origen, Priscillian, and other heretics that it is for deeds done in a former life that souls are confined in earthly and mortal bodies. This opinion is, indeed, flatly contradicted by the apostle who says of Jacob and Esau that before they were born they had done neither good nor evil.

Hyppolytus Against Plato, On the Cause of the Universe par 2 (170-236 ad)
and then He will accomplish a resurrection of all, not by transferring souls into other bodies, but by raising the bodies themselves.

Irenaeus of Lyon Fragments 49 (120-180 ad)
For both are revealed to the world as but one, for the soul was not anterior to the body in its essence; nor, in regard to its formation, did the body precede the soul: but both these were produced at one time; and their nourishment consists in purity and sweetness

Athanasius Discourse 1 Against the Arians par 3 (296-373)
Yes surely; while all of us are and are called Christians after Christ, Marcion broached a heresy a long time since and was cast out; and those who continued with him who ejected him remained Christians; but those who followed Marcion were called Christians no more, but henceforth Marcionites. Thus Valentinus also, and Basilides, and Manichaeus, and Simon Magus, have imparted their own name to their followers; and some are accosted as Valentinians, or as Basilidians, or as Manichees, or as Simonians; and other, Cataphrygians from Phrygia, and from Novatus Novatians. So too Meletius, when ejected by Peter the Bishop and Martyr, called his party no longer Christians, but Meletians(2), and so in consequence when Alexander of blessed memory had cast out Arius, those who remained with Alexander, remained Christians; but those who went out with Arius, left the Saviour's Name to us who were with Alexander, and as to them they were hence-forw

Tertullian On Modesty ch 20 (160-240 ad)
For there is extant withal an Epistle to the Hebrews under the name of Barnabas--a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working?" And, of course, the Episfie of Barnabas is more generally received among the Churches than that apocryphal "Shepherd" of adulterers
Tertullian On Modesty ch 10 (160-240 ad)
But I would yield my ground to you, if the scripture of" the Shepherd," which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false comrades
Tertullian On the Resurrection of the Flesh ch 40 (160-240 ad)
Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies;" but these could not be, if the Scriptures were not capable of a false interpretation.
Tertullian on the Flesh of Christ ch 2 (160-240 ad)
After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ that His flesh may lose the proofs of its reality. But, prithee, on what grounds (do you do this)? Show me your authority. If you are a prophet, foretell us a thing; if you are an apostle, open your message in public; if a follower of apostles, side with apostles in thought; if you are only a (private) Christian,
Tertullian Prescription Against Heretics ch 36 (160- 240 ad)
Catholics never change the Scriptures, which always testify for them.

Clement of Alexandria Stromata Book 7 ch 17 (150-215 ad)
From what has been said, then, it is my opinion that the true Church, that which is really ancient, is one, and that in it those who according to God's purpose are just, are enrolled. For from the very reason that God is one, and the Lord one, that which is in the highest degree honourable is lauded in consequence of its singleness, being an imitation of the one first principle. In the nature of the One, then, is associated in a joint heritage the one Church, which they strive to cut asunder into many sects. Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone, collecting as it does into the unity of the one faith -- which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord -- those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous. But the pre-eminence of the Church, as the principle of union, is, in its oneness, in this surpassing all things else, and having nothing like or equal to itself. But of this afterwards. Of the heresies, some receive their appellation from a [person's] name, as that which is called after Valentinus, and that after Marcion, and that after Basilides, although they boast of adducing the opinion of Matthew [without truth]; for as the teaching, so also the tradition of the apostles was one. Some take their designation from a place, as the Peratici; some from a nation, as the [heresy] of the Phrygians; some from an action, as that of the Encratites; and some from peculiar dogmas, as that of the Docetae, and that of the Harmatites; and some from suppositions, and from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices and enormities, as those of the Simonians called Entychites.

Augustine of Hippo City of God Book 11 ch 3 (354-430 ad)
has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves.
Augustine Exposition on Psalm 55 par 21 (354-430 ad)
For by Keretics hath been vindicated the Catholic Church, and by those that think evil have been proved those that think well. For many things lay hid in the Scriptures: and when heretics had been cut off, with questions they troubled the Church of God: then those things were opened which lay hid, and the will of God was understood…. For was the Trinity perfectly treated of before the Arians snarled thereat? Was repentance perfectly treated of before the Novatians opposed? So not perfectly of Baptism was it treated, before rebaptizers removed outside contradicted; nor of the very oneness of Christ were the doctrines clearly stated which have been stated, save after that this separation began to press upon the weak: in order that they that knew how to treat of and solve these questions ungodly), by their discourses and disputations should bring out unto open day the dark things of the Law . . . . This obscure sense see in what manner the Apostle bringeth out into light; "It is needful," he saith, "that also heresies there be, in order that men proved may be made manifest among you."
Augustine of Hippo City of God Book 22 ch 8 (354-430 ad)
For the canon of the sacred writings, which behoved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations
Augustine On Baptism Against the Donatists book 2 ch 3 par 4 (354-430 ad)
but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of some one who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of plenary Councils which are formed for the whole Christian world; and that even of the plenary Councils, the earlier are often corrected by those which follow them

Vincent of Lérins Commonitory ch 25 (390-450 ad)
Here, possibly, some one may ask, Do heretics also appeal to Scripture? They do indeed, and with a vengeance; for you may see them scamper through every single book of Holy Scripture,—through the books of Moses, the books of Kings, the Psalms, the Epistles, the Gospels, the Prophets. Whether among their own people, or among strangers, in private or in public, in speaking or in writing, at convivial meetings, or in the streets, hardly ever do they bring forward anything of their own which they do not endeavour to shelter under words of Scripture. Read the works of Paul of Samosata, of Priscillian, of Eunomius, of Jovinian, and the rest of those pests, and you will see an infinite heap of instances, hardly a single page, which does not bristle with plausible quotations from the New Testament or the Old.
Vincent of Lérins Commonitory Ch2 p4-6 A General Rule for distinguishing the Truth of the Catholic Faith from the Falsehood of Heretical Pravity. (390-450 ad)
[4.] I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church.
[5.] But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation? For this reason,—because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Iovinian, Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation.
[6.] Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense “Catholic,” which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.

Origen Commentary on the Gospel of John book 1 ch 18 (185-254 ad)
This, however, is the view of those who hold matter itself to be uncreated, a view which we believers cannot share, since we believe God to have made the things that are out of the things which are not, as the mother of the seven martyrs in the Maccabees teaches, and as the angel of repentance in the Shepherd inculcated.
Origen Commentary on the Gospel of John book 5 ch 3 (185-254 ad)
Paul, who fulfilled the Gospel from Jerusalem round about to Illyricum, did not write epistles to all the churches he taught, and to those to whom he did write he sent no more than a few lines. And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful….
But he wrote also the Apocalypse, being commanded to be silent and not to write the voices of the seven thunders. But he also left an epistle of very few lines. Suppose also a second and a third, since not all pronounce these to be genuine; but the two together do not amount to a hundred lines.
Origen de Principiis book 2 ch 1.5 (185- 254 ad)
In the book of the Shepherd also, in the first commandment, he speaks as follows: "First of all believe that there is one God who created and arranged all things, and made all things to come into existence, and out of a state of nothingness."
Origen de Principiis book 4 par 8 (185- 254 ad)
For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty s for the salvation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the Church what he learned from the Spirit. For these are the words that are written: "And you will write," he says, "two books; and you will give the one to Clement, and the other to Grapte.
Origen Commentary on the Gospel of John Book 5 paragraph 3 (185- 254 ad)
And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness.

Jerome Against the Luciferians ch28 (347-420 ad)
We ought to remain in that Church which was founded by the Apostles and continues to this day. If ever you hear of any that are called Christians taking their name not from the Lord Jesus Christ, but from some other, for instance, Marcionites, Valentinians, Men of the mountain or the plain, 4167 you may be sure that you have there not the Church of Christ, but the synagogue of Antichrist. For the fact that they took their rise after the foundation of the Church is proof that they are those whose coming the Apostle foretold. And let them not flatter themselves if they think they have Scripture authority for their assertions, since the devil himself quoted Scripture, and the essence of the Scriptures is not the letter, but the meaning.
Jerome Letter 53 par 5-6 (347-420 ad)
5 Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom--not knowing--he worshipped in the book. Then Philip came and shewed him Jesus, who was concealed beneath the letter
6 These instances have been just touched upon by me (the limits of a letter forbid a more discursive treatment of them) to convince you that in the holy scriptures you can make no progress unless you have a guide to shew you the way.
Jerome Letter 130 par 17 (347-420 ad)
It is a good thing therefore to defer to one's betters, to obey those set over one, to learn not only from the scriptures but from the example of others how one ought to order one's life, and not to follow that worst of teachers, one's own self-confidence.

Caius Fragment 3 Muratorianus par 4 [180-240 AD]
The Epistle of Jude, indeed, and two belonging to the above-named John--or bearing the name of John--are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church.

Caius Fragments ch 3.3 (180-240 ad)
He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.
Caius Fragments ch 3.4 (180-240 ad)
The Epistle of Jude, indeed, and two belonging to the above-named John--or bearing the name of John--are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church.

Gregory Nazianzen Oration 18 par 27 (325-389 ad)
Such being his birth, such his exercise of the priestly office, such the reputation which he won at the hands of all, what wonder if he was thought worthy of the miracles by which God establishes true religion?

Eusebius of Caesarea Church History Book 3 (265-340 ad)
“Among the disputed writings which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. 4. Among the rejected "not genuine"] writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. 5. And among these some have placed also the Gospel according to the Hebrews… And all these may be reckoned among the disputed books.?”
Eusebius of Caesarea Church History book 3 (265-340ad)
One epistle of Peter, that called the first, is acknowledged as genuine.... But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared profitable to many, it has been used with the other Scriptures
Eusebius of Caesarea Church History book 3 (265-340ad)
But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. This will serve to show the divine writings that are undisputed as well as those that are not universally acknowledged.

Hilary of Poitiers On the Councils or Faith of the Easterns par 8 (300-367 ad)
you might nevertheless know with what confession of faith the Eastern bishops had come to the same result that you had come to, and that I might prevent you, whom I hope to see as shining lights in future Councils, differing, through a mistake about words, even a hair's-breadth from pure Catholic belief, when your interpretation of the apostolic faith is identically the same and you are Catholics at heart.

Cyprian of Carthage Treatise 1 par 12 (200-270 ad) 
Nor let any deceive themselves by a futile interpretation, in respect of the Lord having said, "Wheresoever two or three are gathered together in my name, there am I in the midst of them." Corrupters and false interpreters of the Gospel quote the last words, and lay aside the former ones, remembering part, and craftily suppressing part: as they themselves are separated from the Church, so they cut off the substance of one section. For the Lord, when He would urge unanimity and peace upon His disciples, said, "I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them;" showing that most is given, not to the multitude, but to the unanimity of those that pray.

Dionysius the Great Extant Fragments par 4 (190-265ad)
That this person was called John, therefore, and that this was the writing of a John, I do not deny. And I admit further, that it was also the work of some holy and inspired man. But I could not so easily admit that this was the apostle, the son of Zebedee, the brother of James, and the same person with him who wrote the Gospel which bears the title according to John, and the catholic epistle. But from the character of both, and the forms of expression, and the whole disposition and execution of the book, I draw the conclusion that the authorship is not his. For the evangelist nowhere else subjoins his name, and he never proclaims himself either in the Gospel or in the epistle.

Basil Letter 188 par 1 (329-379 ad)
By heresies they meant men who were altogether broken off and alienated in matters relating to the actual faith; by schisms men who had separated for some ecclesiastical reasons and questions capable of mutual solution; by unlawful congregations gatherings held by disorderly presbyters or bishops or by uninstructed laymen. As, for instance, if a man be convicted of crime, and prohibited from discharging ministerial functions, and then refuses to submit to the canons, but arrogates to himself episcopal and ministerial rights, and persons leave the Catholic Church and join him, this is unlawful assembly.
Basil Letter 188 par 1 (329-379 ad)
The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own Firmilianus, to reject all these, Cathari, Encratites, and Hydroparastatae, by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain.

Theodoret Ecclesial History book 5 ch 8 (393-457 ad)
When the divine Meletius saw him, knowing as he did full well the object which the makers of the canon had before them when, with the view of preventing the possibility of ambitious efforts, they forbade the translation of bishops, he confirmed Gregory in the episcopate of Constantinople.

Ephraim the Syrian Nisibene Hymns CONCERNING ABRAHAM, BISHOP OF NISIBIS (XVII-XXI) par 5 (306-373 ad)
They who were true betrothers, set the Name of her betrothed upon her; the false betrothers like whoremongers, set their own names on the flock.
ard denominated Arians.

John Chrysostom Homily 1 on Acts ch 1 (347-407 ad)
To many persons this Book [Acts] is so little known, both it and its author, that they are not even aware that there is such a book in existence. For this reason especially I have taken this narrative for my subject, that I may draw to it such as do not know it, and not let such a treasure as this remain hidden out of sight.

Gregory of Nyssa Against Eunomius book 7 ch 1 (325-386 ad)
For "every scripture," he says, "is given by inspiration of God and is profitable"; and the profit is varied and multiform, as the Apostle says--" for doctrine, for reproof, for correction, for instruction in righteousness

Irenaeus of Lyons Book 3 ch 4.3 (120-180 ad)
For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion
Irenaeus of Lyons Book 3 ch 11.7 (120-180 ad)
For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord.
Irenaeus of Lyons Book 2 preface (120-180 ad)
I further explained, with all diligence, the doctrine as well as practice of Marcus the magician, since he, too, belongs to these persons; and I carefully noticed the passages which they garble from the Scriptures, with the view of adapting them to their own fictions.
Irenaeus of Lyon Book 2 ch 27 (120-180 ad)
But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd. ] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers.
Irenaeus of Lyons Against Heresies Book 5 ch 20.2 (120-180 ad)
Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures.

Clement Recognitions book 2 ch 63 (150 ad)
for I showed them that in no way else could they be saved, unless through the grace of the Holy Spirit they hasted to be washed with the baptism of threefold invocation, and received the Eucharist of Christ the Lord

Clement Recognitions book 6 ch 15 (150 ad)
and baptized them; and celebrating the Eucharist with them, he appointed, as bishop over them, Maro, who had entertained him in his house, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time. He also instituted the order of widows, and arranged all the services of the Church; and charged them all to obey Maro their bishop in all things that he should command them

John Chrysostom Homily 81 on John’s gospel (347-407 ad)
For, "Give alms," it saith, "of such things as ye have, and behold all things are clean unto you." (Luke xi. 41.) "Alms," not covetousness, for that which proceeds from covetousness endures not, though thou give to those who need. For almsgiving is that which is free from all injustice, "this" makes all things clean. This is a thing better even than fasting, or lying on the ground; they may be more painful and laborious, but this more profitable. It enlightens the soul, makes it sleek, beautiful, and vigorous.
John Chrysostom Homily 21 on Acts ch 9 (347-407 ad)
Why, here is a man who has lost all the labor of a whole life: not one day has he lived for himself, but to luxury, to debauchery, to covetousness, to sin, to the devil. Then, say, shall we not bewail this man? shall we not try to snatch him from his perils? For it is, yes, it is possible, if we will, to mitigate his punishment, if we make continual prayers for him, if for him we give alms. However unworthy he may be, God will yield to our importunity. For if Paul showed mercy on one (who had no claims on his mercy), and for the sake of others spared one (whom he would not have spared), much more is it right for us to do this.
John Chrysostom Homily 50 on Matthew’s Gospel ch 5 (347-407 ad)
but let us read all the laws, those in the New and those in the Old Testament, that are set down about almsgiving, and let us be very earnest about this matter. For this cleanses from sin. For "give alms, and all things will be clean unto you." (Tobit)
John Chrysostom Homily 7 on John’s gospel (347-407 ad)
But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, "Redeem thy sins by almsdeeds, and thine iniquities by showing mercy to the poor." (Dan. iv. 27, LXX.) And there is another besides this; constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. (1 Tim. ii. 1.) For "water will quench a blazing fire, and by almsdeeds sins are purged away." (Ecclus. iii. 30, LXX.)
John Chrysostom Homily 4 on Philippians (347-407 ad)
And again, "And let our people also learn to maintain good works." (Tit. iii. 14.) And again, "These things are good and profitable unto men." (Tit. iii. 8.) Listen to a certain other one who saith, "Alms do deliver from death" (Tob. xii. 9)
John Chrysostom Homily 21 on Acts ch 9 (347-407 ad)
more sins he has to answer for, the greater need has he of alms, not only for this reason, but because the alms has not the. same virtue now, but far less: for it is not all one to have done it himself, and to have another do it for him; therefore, the virtue being less, let us by quantity make it the greatest. Let us not busy ourselves about monuments, not about memorials. This is the greatest memorial: set widows to stand around him. Tell them his name: bid them all make for him their prayers, their supplications: this will overcome God: though it have not been done by the man himself, yet because of him another is the author of the almsgiving. Even this pertains to the mercy of God: "widows standing around and weeping" know how to rescue, not indeed from the present death, but from that which is to come. Many have profited even by the alms done by others on their behalf: for even if they have not got perfect be not so

Jerome Letter 108 par 16 (347-420 ad)
She constantly had on her lips such phrases as these: "Blessed are the merciful for they shall obtain mercy:" and "water will quench a flaming fire; and alms maketh an atonement for sins;" and "make to yourselves friends of the mammon of unrighteousness that ... they may receive you into everlasting habitations;" and "give alms ... and behold all things are clean unto you;" and Daniel's words to King Nebuchadnezzar in which he admonished him to redeem his sins by almsgiving

Leo the Great Sermon 9 (395-461 ad)
Let no one therefore, dearly beloved, flatter himself on any merits of a good life, if works of charity be wanting in him, and let him not trust in the purity of his body, if he be not cleansed by the purification of almsgiving. For "almsgiving wipes out sin," kills death, and extinguishes the punishment of perpetual fire. (Tobit)

Augustine Catechising the uninstructed par 22 (354-430 ad)
If, however, grief has taken possession of us on account of something in which we ourselves have erred or sinned, we should bear in mind not only that a "broken spirit is a sacrifice to God," but also the saying, "Like as water quencheth fire, so alms sin;"

Ignatius of Antioch to the Ephesians ch 5 (50-117 ad)
For if I in a short time had such converse with your bishop, which was not after the manner of men but in the Spirit, how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ and as Jesus Christ is with the Father, that all things may be harmonious in unity.
Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church ! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

Ignatius of Antioch to the Trallians ch 7 (50-117 ad)
He that is within the altar is pure, but he that is without is not pure; that is, he who does anything apart from the bishop, and presbytery, and deacons, such a man is not pure in his conscience.

Ignatius of Antioch Epistle to the Romans ch 7 [50-117 AD]

"I have no taste for corruptible food nor for the pleasures of this life. I desire the bread of God, which is the flesh of Jesus Christ, who was of the seed of David; and for drink I desire his blood, which is love incorruptible"

Ignatius of Antioch Epistle to the Philadelphians ch 4 [50-117 AD]
Take ye heed, then, to have but one Eucharist. For there is one flesh of one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever ye do, ye may do it according to [the will of] God.

Ignatius of Antioch Epistle to the Smyraeans ch 6-8 [50-117 AD]
"Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes" See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid

The Didache ch 9 (70-100 ad)
Now concerning the First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever.. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be  gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..

And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."

Gregory of Nyssa Against Eunomius book 4 ch 5 (325-386 ad)
for it is enough for proof of our statement, that the tradition has come down to us from our fathers, handled on, like some inheritance, by succession from the apostles and the saints who came after them.

Jerome Letter 14 par 8 (347-420 ad)
Far be it from me to censure the successors of the apostles, who with holy words consecrate the body of Christ, and who make us Christians. Having the keys of the kingdom of heaven,
Jerome Letter 14 par 8 [347-420 AD]
"Far be it from me to speak adversely of any of these clergy who, in succession from the apostles, confect by their sacred word the Body of Christ and through whose efforts also it is that we are Christians"
Jerome Letter 146 par 1 (347-420 ad)
Neither the command of wealth nor the lowliness of poverty makes him more a bishop or less a bishop. All alike are successors of the apostles

Origen De Principiis Book 4 par 8 [185-254 AD]
through His only-begotten Son Jesus Christ, what appears to us, who observe things by a right way of understanding, to be the standard and discipline delivered to the apostles by Jesus Christ, and which they handed down in succession to their posterity, the teachers of the holy Church.

Cyprian of Carthage epistle 41 par 3 (200-270 ad)
For this, my brother, we especially both labour after, and ought to labour after, to be careful to maintain as much as we can the unity delivered by the Lord, and through His apostles to us their successors, and, as far as in us lies, to gather into the Church the dispersed and wandering sheep which the wilful faction and heretical temptation of some is separating from their Mother
Cyprian of Carthage epistle 74 par 16 (200-270 ad)
But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, "Whatsoever thou shall bind on earth shall be bound in heaven, and whatsoever thou shall loose on earth shall be loosed in heaven." And again, in the Gospel, when Christ breathed on the apostles alone, saying, remitted unto them, and whose soever sins ye retain they are retained." Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination. But the enemies of the one Catholic Church in which we are, and the adversaries of us who have succeeded the apostles, asserting for themselves, in opposition to us, unlawful priesthoods, and setting up profane altars, what else are they than Korah, Dathan, and Abiram, profane with a like wickedness, and about to suffer the same punishments which they did, as well as those who agree with them, just as their partners and abettors perished with a like death to theirs?
Cyprian of Carthage epistle 75 par 3 (200-270 ad)
"[T]he Church is one, and as she is one, cannot be both within and without. For if she is with [the heretic] Novatian, she was not with [Pope] Cornelius. But if she was with Cornelius, who succeeded the bishop [of Rome], Fabian, by lawful ordination, and whom, beside the honor of the priesthood the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition, sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any way"
Cyprian of Carthage epistle 68 par 4 (200-270 ad)
Christ, who says to the apostles, and thereby to all chief rulers, who by vicarious ordination succeed to the apostles: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me." (lk 10:16)
Cyprian of Carthage epistle 75 par 6 (200-270 ad)
how hopeless are they, and what excessive ruin they earn for themselves from the indignation of God, who make a schism, and, forsaking their bishop, appoint another false bishop for themselves without,--Holy Scripture declares in the books of Kings; where ten tribes were divided from the tribe of Judah and Benjamin, and, forsaking their king, appointed for themselves another one without. It says, "And the Lord was very angry with all the seed of Israel, and removed them away, and delivered them into the hand of spoilers, until He had cast them out of His sight; for Israel was scattered from the house of David, and they made themselves a king, Jeroboam the son of Nebat." It says that the Lord was very angry, and gave them up to perdition, because they were scattered from unity, and had made another king for themselves. And so great was the indignation of the Lord against those who had made the schism, that even when the man of God was sent to Jeroboam, to charge upon him his sins, and predict the future vengeance, he was forbidden to eat bread or to drink water with them. And when he did not observe this, and took meat against the command of God, he was immediately smitten by the majesty of the divine judgment.

Ambrose of Milan On Repentance book 1 ch 7.33 (340-397 ad)
And this confession is indeed rightly made by them, for they have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: "I will give unto thee the keys of the kingdom of heaven. and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shall loose on earth shall be loosed also in heaven." And the vessel of divine election himself said: "If ye have forgiven anything to any one, I forgive also, for what I have forgiven I have done it for your sakes in the person of Christ." Why, then, do they read Paul's writings, if they think that he has erred so wickedly as to claim for himself the right of his Lord? But he claimed what he had received, he did not usurp that which was not due to him.

Gregory Nazianzen Oration 2 par 52 (325-389 ad)
the Twelve Apostles, and their successors, who with many toils and labors exercised their authority, each in his own time;
Gregory Nazianzen Oration 33 par 3 (325-389 ad)
What liturgical vessels which the multitude may not touch have I given over to the hands of the wicked, of a Nebuzaradan,(a) chief of the cooks, or of a Belshazzar, who wickedly used the sacred vessels for his revels,(b) and then paid a worthy penalty for his madness? "Altars beloved" as Holy Scripture saith, but ''now defiled."(g) And what licentious youth has insulted you for our sake with shameful writhings and contortions? O precious Throne, seat and rest of precious men, which hast been occupied by a succession of pious Priests, who from ancient times have taught the divine Mysteries, what heathen popular speaker and evil tongue hath mounted thee to inveigh against the Christian's faith?

Athanasius Letter 49 par 4 (296-373 ad)
For if all were of the same mind as your present advisers, how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together?

John of Damascus Apologia Against those who Decry Holy Images (676-749 ad)
Christ did not give to kings the power to bind and to loose, but to the apostles, (Mt. 18.18) and to their successors and pastors and teachers.

John Cassian Institutes Book 2 ch 3 (360-435 ad)
And so throughout the whole of Egypt and the Thebaid, where monasteries are not rounded at the fancy of every man who renounces the world, but through a succession of fathers and their traditions last even to the present day, or are rounded so to last, in these we have noticed that a prescribed system of prayers is observed in their evening assemblies and nocturnal vigils.

Hippolytus Refutation of All Heresies book 9 ch 7 (170-236 ad)
And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them.

Hippolytus Extant Works and Fragments Preface (170-236 ad)
And Moses delivered it to Joshua the son of Nun.to And Joshua the son of Nun delivered it Anathal. [+] And Anathal delivered it to Jehud. [+] And Jehud delivered it to Samgar. [+] And Samgar delivered it to Baruk. [+] And Baruk delivered it to Gideon. [+] And Gideon delivered it to Abimelech. [+] And Abimelech delivered it to Taleg. [+] And Taleg delivered it to Babin the Gileadite. [+] And Babin delivered it to Jiphtach. [+] And Jiphtach delivered it to Ephran. [+] And Ephran delivered it to Elul of the tribe Zebulon. [+] And Elul delivered it to Abdan. [+] And Abdan delivered it to Shimshon the brave. [+] And Shimshon delivered it to Helkanah, the son of Jerachmu, the son ofJehud. [+] Moreover, he was the father of Samuel the prophet. Of thisHelkanah mention is made in the beginning of the first book of Kings (Samuel). [+] And Helkanah delivered it to Eli the priest. And Eli delivered it toSamuel the prophet. [+] And Samuel delivered it to Nathan the prophet. [+] And Nathan delivered it to Gad the prophet. [+] And Gad the prophet delivered it to Shemaiah the teacher. [+] And Shemaiah delivered it to Iddo the teacher. [+] And Iddo delivered it to Achia. [+] And Achia delivered it to Abihu. [+] And Abihu delivered it to Elias the prophet. [+] And Elias delivered it to his disciple Elisaeus. [+] And Elisaeus delivered it to Malachia the prophet. [+] And Malachia delivered it to Abdiahu. [+] And Abdiahu delivered it to Jehuda. [+] And Jehuda delivered it to Zacharias the teacher. [+] In those days came Bachthansar king of Babel, and laid waste the house of the sanctuary, and carried the children of Israel into captivity to Babel. [+] And after the captivity of Babel, Zacharia the teacher delivered it to Esaia the prophet, the son of Amos. [+] And Esaia delivered it to Jeremia the prophet. [+] And Jeremia the prophet delivered it to Chizkiel. [+] And Chizkiel the prophet delivered it to Hosea the prophet, the son of Bazi. [+] And Hosea delivered it to Joiel the prophet. [+] And Joiel delivered it to Amos the prophet. [+] And Amos delivered it to Obadia. [+] And Obadia delivered it to Jonan the prophet, the son of Mathi, the son of Armelah, who was the brother of Elias the prophet. [+] And Jonan delivered it to Micha the Morasthite, who delivered it to Nachum the Alcusite. [+] And Nachum delivered it to Chabakuk the prophet. [+] And Chabakuk delivered it to Sophonia the prophet. [+] And Sophonia delivered it to Chaggaeus the prophet. [+] And Chaggaeus delivered it to Zecharia the prophet, the son of Bershia. [+] And Zecharia, when in captivity, delivered it to Malachia. [+] And Malachia delivered it to Ezra the teacher. And Ezra delivered it to Shamai the chief priest, and Jadua to Samean, (and) Samean delivered it to Antigonus. [+] And Antigonus delivered it to Joseph the son of Johezer, (and) Joseph the son of Gjuchanan. [+] And Joseph delivered it to Jehosua, the son of Barachia. [+] And Jehosua delivered it to Nathan the Arbelite. [+] And Nathan delivered it to Shimeon, the elder son of Shebach. This is he who carried the Messias in his arms. [+] Simeon delivered it to Jehuda. [+] Jehuda delivered it to Zecharia the priest. [+] And Zecharia the priest, the father of John the Baptist, delivered it to Joseph, a teacher of his own tribe. [+] And Joseph delivered it to Hanan and Caiaphas. Moreover, from them were taken away the priestly, and kingly, and prophetic offices. [+] These were teachers at the advent of Messias; and they were both priests of the children of Israel. Therefore the whole number of venerable and honourable priests put in trust of this most excellent law was fifty-six, Hanan (i.e., Annas) and Caiaphas being excepted. [+] And those are they who delivered it in the last days to the state of the children of Israel; nor did there arise any priests after them. [+] This is the account of what took place with regard to the most excellent law. [+]

Teachings of the Apostles Syriac
They too, again, at their deaths committed and delivered to their disciples after them whatsoever they had received from the apostles; also what James had written from Jerusalem, and Simon from the city of Rome, and John from Ephesus, and Mark from Alexandria the Great, and Andrew from Phrygia, and Luke from Macedonia, and Judas Thomas from India: that the epistles of an apostle might be received and read in the churches that were in every place, just as the achievements of their Acts, which Luke wrote

Seventh Council of Carthage (257 ad)
Clarus of Mascula said: The sentence of our Lord Jesus Christ is plain, when He sent His apostles, and accorded to them alone the power given to Him by His Father; and to them we have succeeded, governing the Lord's Church with the same power, and baptizing the faith of believers. And therefore heretics, who neither have power without, nor have the Church of Christ, are able to baptize no one with His baptism.

Tertullian The Prescription Against Heretics ch 20 [160-240 AD]
"[The apostles] founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, and the seeds of doctrine, and are every day deriving them, that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing must necessarily revert to its original for its classification. Therefore the churches, although they are so many and so great, comprise but the one primitive Church, [founded] by the apostles, from which they all [spring]. In this way, all are primitive, and all are apostolic, while they are all proved to be one in unity"
Tertullian The Prescription Against Heretics ch 21 [160-240 AD]
"[W]hat it was which Christ revealed to them [the apostles] can, as I must here likewise prescribe, properly be proved in no other way than by those very churches which the apostles founded in person, by declaring the gospel to them directly themselves . . . If then these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic churches-those molds and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the churches received from the apostles, the apostles from Christ, [and] Christ from God. Whereas all doctrine must be prejudged as false which savors of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin in the tradition of the apostles, and whether all other doctrines do not ipso facto proceed from falsehood"
Tertullian Prescription Against Heretics ch 32 (160- 240 ad)
But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,--a man, moreover, who continued stedfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed…Then let all the heresies, when challenged to these two tests by our apostolic church, offer their proof of how they deem themselves to be apostolic.
Tertullian Prescription Against Heretics ch 36 (160-240 ad)
Come now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones of the apostles are still pre-eminent in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, (in which) you find Corinth. Since you are not far from Macedonia, you have Philippi; cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood!
Tertullian Against Marcion book 1 ch 1 (160-240 ad)
This is most easily proved by an examination of both the apostolic and the heretical churches, from which we are forced to declare that there is undoubtedly a subversion of the rule (of faith), where any opinion is found of later date

Clement of Rome First Epistle ch (44 27-97 ad)

Our apostles also knew, through our Lord Jesus Christ, and there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, or afterwards by other eminent men, with the consent of the whole Church, and who have blame-lessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.

Clement Recognitions book 1 (27-97 ad)
The epistle in which the same Clement, writing to James the Lord's brother, informs him of the death of Peter, and that he had left him his successor in his chair and teaching, and in which also the whole subject of church order is treated, I have not prefixed to this work, both because it is of later date, and because I have already translated and published it. But I do not think it out of place to explain here what in that letter will perhaps seem to some to be inconsistent. For some ask, Since Linus and Cletus were bishops in the city of Rome before this Clement, how could Clement himself, writing to James, say that the chair of teaching was handed over to him by Peter? Now of this we have heard this explanation, that Linus and Cletus were indeed bishops in the city of Rome before Clement, but during the lifetime of Peter: that is, that they undertook the care of the episcopate, and that he fulfilled the office of apostleship; as is found also to have been the case at Caesarea, where, when he himself was present, he yet had Zacchaeus, ordained by himself, as bishop. And in this way both statements will appear to be true, both that these bishops are reckoned before Clement, and yet that Clement received the teacher's seat on the death of Peter.

Eusebius of Caesarea Church History book 7 (295-340ad)
Zambdas received the episcopate of the church of Jerusalem after the bishop Hymenaeus, whom we mentioned a little above. He died in a short time, and Hermon, the last before the persecution in our day, succeeded to the apostolic chair, which has been preserved there until the present time.
Eusebius of Caesarea Church History book 3 (295-340ad)
As to the rest of his followers, Paul testifies that Crescens was sent to Gaul; but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter's successor in the episcopate of the church there,
Eusebius of Caesarea Church History book 3 (295-340ad)
we have felt compelled to give this catalogue in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles, which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings
Eusebius of Caesarea Church History book 3 (295-340ad)
But the events connected with the apostolic succession we shall relate at the proper time.
Eusebius of Caesarea Church History book 4 (295-340ad)
At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the episcopate at Rome, after Evarestus had held the office eight years
Eusebius of Caesarea Church History book 4 (295-340ad)
In the eighth year of the above-mentioned reign Soter succeeded Anicetus as bishop of the church of Rome, after the latter had held office eleven years in all. But when Celadion had presided over the church of Alexandria for fourteen years tie was succeeded by Agrippinus. [+] At that time also in the church of Antioch, was well known as the sixth from the apostles. For Cornelius, who succeeded Hero, was the fourth, and after him Eros, the fifth in order, had held the office of bishop. [+] AT that time there flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apolinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus. From them has come down to us in writing, the sound and orthodox faith received from apostolic tradition
Eusebius of Caesarea Church History book 4 (295-340ad)
And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews
Eusebius of Caesarea Church History book 1 ch 1 (295-340ad)
The plan of the work. It is my purpose to write an account of the successions of the holy apostles, as well as of the times which have elapsed from the days of our Saviour to our own; and to relate the many important events which are said to have occurred in the history of the Church; and to mention those who have governed and presided over the Church in the most prominent parishes, and those who in each generation have proclaimed the divine word either orally or in writing.

Augustine of Hippo Against the Epistle of Manichaeus called Fundamental ch 4.5 [354-430 AD]
"[T]here are many other things which most properly can keep me in [the Catholic Church's] bosom. The unanimity of peoples and nations keeps me here. Her authority, inaugurated in miracles, nourished by hope, augmented by love, and confirmed by her age, keeps me here. The succession of priests, from the very see of the apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep [John 21:15–17], up to the present episcopate, keeps me here. And last, the very name Catholic, which, not without reason, belongs to this Church alone, in the face of so many heretics, so much so that, although all heretics want to be called 'Catholic,' when a stranger inquires where the Catholic Church meets, none of the heretics would dare to point out his own basilica or house"
Augustine On Christian Doctrine Preface par 6 (354-430 ad)
and not only received the sacraments from the apostle's hands, but was also instructed by him as to the proper objects of faith, hope, and love.
Augustine of Hippo Letter 53 par 2 [354-430 AD]
For if the lineal succession of bishops is to be taken into account, with how much more certainty and benefit to the Church do we reckon back till we reach Peter himself, to whom, as bearing in a figure the whole Church, the Lord said: "Upon this rock will I build my Church, and the gates of hell shall not prevail against it!" The successor of Peter was Linus, and his successors in unbroken continuity were these: -- Clement, Anacletus, Evaristus, Alexander, Sixtus, Telesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius, Victor, Zephirinus, Calixtus, Urbanus, Pontianus, Antherus, Fabianus, Cornelius, Lucius, Stephanus, Xystus, Dionysius, Felix, Eutychianus, Gaius, Marcellinus, Marcellus, Eusebius, Miltiades, Sylvester, Marcus, Julius, Liberius, Damasus, and Siricius, whose successor is the present Bishop Anastasius. In this order of succession no Donatist bishop is found.
Augustine Reply to Faustus the Manichean Book 33 par 9 (354-430 ad)
I close with a word of counsel to you who are implicated in those shocking and damnable errors, that, if you acknowledge the supreme authority of Scripture, you should recognise that authority which from the time of Christ Himself, through the ministry of His apostles, and through a regular succession of bishops in the seats of the apostles, has been preserved to our own day throughout the whole world, with a reputation known to all.
Augustine Reply to Faustus the Manichean Book 11 par 5 (354-430 ad)
there is a distinct boundary line separating all productions subsequent to apostolic times from the authoritative canonical books of the Old and New Testaments. The authority of these books has come down to us from the apostles through the successions of bishops and the extension of the Church, and, from a position of lofty supremacy, claims the submission of every faithful and pious mind.
Augustine Reply to Faustus the Manichean Book 28 par 2 (354-430 ad)
I ask you to believe the book which I quote to have been written by Matthew, since it has been handed down from the days of Matthew in the Church, without any break in the connection between that time and the present. The question then is, whether we are to believe the statements of an apostle who was in the company of Christ while He was on earth, or of a man away in Persia, born long after Christ. But perhaps you will quote some other book bearing the name of an apostle known to have been chosen by Christ; and you will find there that Christ was not born of Mary. Since, then, one of the books must be false, the question in this case is, whether we are to yield our belief to a book acknowledged and approved as handed down from the beginning in the Church founded by Christ Himself, and maintained through the apostles and their successors in an unbroken connection all over the world to the present day; or to a book which this Church condemns as unknown

Peter of Alexandria Genuine Acts of Peter (260-311ad)
A cycle of two hundred and eighty-five years from the incarnation of our Lord and Saviour Jesus Christ had rolled round, when the venerable Theonas, the bishop of this city, by an ethereal flight, mounted upwards to the celestial kingdoms. To him Peter, succeeding at the helm of the Church, was by all the clergy and the whole Christian community appointed bishop, the sixteenth in order from Mark the Evangelist, who was also archbishop of the city.

Irenaeus of Lyons Adversus Haereses Book III Ch 2.2 [120-180 AD]
But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth.
Irenaeus of Lyons Adversus Haereses Book III, ch 3.1 [120-180 AD]
"It is possible, then, for everyone in every church, who may wish to know the truth, to contemplate the tradition of the apostles which has been made known to us throughout the whole world. And we are in a position to enumerate those who were instituted bishops by the apostles and their successors down to our own times, men who neither knew nor taught anything like what these heretics rave about"
Irenaeus of Lyons Adversus Haereses Book III, ch 3.2 [120-180 AD]
"But since it would be too long to enumerate in such a volume as this the successions of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul-that church which has the tradition and the faith with which comes down to us after having been announced to men by the apostles. For with this Church, because of its superior origin, all churches must agree, that is, all the faithful in the whole world. And it is in her that the faithful everywhere have maintained the apostolic tradition"
Irenaeus of Lyons Adversus Haereses book 3 ch 3.4 [120-180 AD]
But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time -- a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles -- that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly,
Irenaeus of Lyons Adversus Haereses Book III, ch 4.1 [120-180 AD]
"Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth, so that every man, whosoever will, can draw from her the water of life. . . . For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient churches with which the apostles held constant conversation, and learn from them what is certain and clear in regard to the present question?"
Irenaeus of Lyons Adversus Haereses Book IV ch26.2 [120-180 AD]
"[I]t 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 infallible charism of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth"
Irenaeus of Lyons Adversus Haereses Book IV ch 33.8 [120-180 AD]
"The true knowledge is the doctrine of the apostles, and the ancient organization of the Church throughout the whole world, and the manifestation of the body of Christ according to the succession of bishops, by which succession the bishops have handed down the Church which is found everywhere"
Irenaeus of Lyon Fragments 2 (120-180 ad)
Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God's mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God's grace, revolving these things accurately in my mind.

Cyril of Jerusalem Catechetical Lecture 14 par 15 (347 ad)
Matthew who wrote the Gospel wrote it in the Hebrew tongue; and Paul the preacher was a Hebrew of the Hebrews; and the twelve Apostles were all of Hebrew race: then fifteen Bishops of Jerusalem were appointed in succession from among the Hebrews. What then is your reason for allowing your own accounts, and rejecting ours, though these also are written by Hebrews from among yourselves.

Sozomen Ecclesial History Book 6 Ch 26 (375-477 ad)
They asserted that baptism ought not to be administered in the name of the Trinity, but in the name of the death of Christ. It appears that Eunomius broached no new opinion on the subject, but was from the beginning firmly attached to the sentiments of Arius, and remained so. After his elevation to the bishopric of Cyzicus, he was accused by his own clergy of introducing innovations in doctrine

Acts of Xanthippe and Polyxena par 14 (270 ad)
Therefore the great Paul straightway taking her hand, went into the house of Philotheus, and baptised her in the name of the Father and of the Son and the Holy Ghost.

Augustine Against Petilian the Donatist book 2 ch 23 par 55 (354-430 ad)
And yet, if you are made to suffer for this great impiety by the judgment of God, you say that you are even baptized in your blood; so that you are not content with feeling no remorse for your division, but you must even glory. in your punishment.
Augustine Tractate 5 on the gospel of John (354-430 ad)
For those whom John baptized, John baptized; those whom Judas baptized, Christ baptized. In like manner, then, they whom a drunkard baptized, those whom a murderer baptized, those whom an adulterer baptized, if it was the baptism of Christ, were baptized by Christ. I do not fear the adulterer, the drunkard, or the murderer, because I give heed unto the dove, through whom it is said to me, "This is He which baptizeth."
Augustine Letter 5 (354-430 ad)
He has bound His people under the new dispensation together in fellowship by sacraments, which are in number very few, in observance most easy, and in significance most excellent, as baptism solemnized in the name of the Trinity, the Communion of His Body and Blood, and such other things as are prescribed in the canonical Scriptures, with the exception of those enactments which were a yoke of bondage to God's ancient people, suited to their state of heart and to the times of the prophets, and which are found in the five books of Moses. As to those other things which we hold on the authority, not of Scripture, but of tradition, and which are observed throughout the whole world, it may be understood that they are held as approved and instituted either by the apostles themselves, or by plenary Councils, whose authority in the Church is most useful, e.g. the annual commemoration, by special solemnities, of the Lord's passion, resurrection, and ascension, and of the descent of the Holy Spirit from heaven, and whatever else is in like manner observed by the whole Church wherever it has been established.

Irenaeus of Lyons Fragments from the Lost Writings of Irenaeus 34 [120-180 AD]
"'And [Naaman] dipped himself . . . seven times in the Jordan' [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions, being spiritually regenerated as newborn babes, even as the Lord has declared: 'Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven' [John 3:5]"

Augustine On Baptism Against the Donatists book 1 ch 10 par 13 (354-430 ad)
But if we say that it does not make them sons, "Why then," say they, "do you not cause those who pass from us to you to be born again in baptism, after they have been baptized with us, if they are not thereby born as yet?"
Augustine On Merits and Remission of Sin and Infant Baptism book 1 ch 21 (354-430 ad)
Hence men are on the one hand born in the flesh liable to sin and death from the first Adam, and on the other hand are born again in baptism associated with the righteousness and eternal life of the second Adam
Augustine Against Petilian the Donatist book 1 ch 16 (354-430 ad)
That man is dead who has not been worthy to be born again in true baptism

Clement Recognitions (Book VI) ch 9 [A.D. 221]
"But you will perhaps say, 'What does the baptism of water contribute toward the worship of God?' In the first place, because that which has pleased God is fulfilled. In the second place, because when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so . . . you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet [Jesus] testified to us with an oath: 'Verily, I say to you, that unless a man is born again of water . . . he shall not enter into the kingdom of heaven'"
Clement of Rome Recognitions book 6 ch 9 (150 ad)
In the second place, because, when yon are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; hut otherwise it is impossible

Ambrose of Milan On the Mysteries par 20 (340-397 ad)
Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: "For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace.

Theophilus To Autolycus (Book II) ch 16 [150-200 AD]
"Moreover, those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration-all who proceed to the truth and are born again and receive a blessing from God"

Cyril of Jerusalem Catechetical Lecture 3 par 4 [315-386 AD]
"Since man is of a twofold nature, composed of body and soul, the purification also is twofold: the corporeal for the corporeal and the incorporeal for the incorporeal. The water cleanses the body, and the Spirit seals the soul. . . . When you go down into the water, then, regard not simply the water, but look for salvation through the power of the Spirit. For without both you cannot attain to perfection. It is not who says this, but the Lord Jesus Christ, who has the power in this matter. And he says, 'Unless a man be born again,' and he adds the words 'of water and of the Spirit,' 'he cannot enter the kingdom of God.' He that is baptized with water, but is not found worthy of the Spirit, does not receive the grace in perfection. Nor, if a man be virtuous in his deeds, but does not receive the seal by means of the water, shall he enter the kingdom of heaven. A bold saying, but not mine; for it is Jesus who has declared it"

Basil Letter de Spiritu Sancto ch 15.35 (329-379 ad)
This then is what it is to be born again of water and of the Spirit, the being made dead being effected in the water, while our life is wrought in us through the Spirit. In three immersions, then, and with three invocations, the great mystery of baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened.

Jerome Against Jovinianus book 1 par 3 (347-420 ad)
He endeavours to show that "they who with full assurance of faith have been born again in baptism, cannot be overthrown by the devil."

Gregory of Nyssa Against Eunomius book 2 ch 8 (325-386 ad)
purposing to change us from corruption to incorruption by the birth from above, the birth by water and the Spirit, Himself led the way in this birth, drawing down upon the water, by His own baptism, the Holy Spirit; so that in all things He became the first-born of those who are spiritually born again, and gave the name of brethren to those who partook in a birth like to His own by water and the Spirit. But since it was also meet that He should implant in our nature the power of rising again from the dead, He becomes the in that He first by His own act loosed the pains of death(9), so that His new birth from the dead was made a way for us also, since the pains of death, wherein we were held, were loosed by the resurrection of the Lord. Thus, just as by having shared in the washing of regeneration.

John Chrysostom to Catechumens first instruction par 3 (347-407 ad)
And for what reason, says one, if the layer take away all our sins, is it called, not a layer of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again.
John Chrysostom Homily 2 on Second Corinthians (347-407 ad)
"That He would count them worthy in due season of the regeneration of the laver, of the remission of sins." For we ask some things to come now, some to come hereafter; and we expound the doctrine n of the layer, and in asking instruct them to know its power. For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, "How can one be born when he is old! Can he enter into his mother's womb, and be born again?" Then, because he had spoken of "remission of sins," he confirmeth this by the words next following, "of the clothing of incorruption;" for he that putteth on sonship plainly becometh incorruptible.

Hilary of Poitiers On the Trinity book 8 par 9 (300-367 ad)
Or, again, since he who plants and he who waters are one, are they not one because, being themselves born again in one baptism they form a ministry of one regenerating baptism?

Justin Martyr First Apology ch 61 [100-165 AD]
"As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be ableto live accordingly . . . are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, 'Except you be born again, you shall not enter into the kingdom of heaven' [John 3:3]"

Cyprian of Carthage Epistle 71 par 1 [200-270 AD]
"[When] they receive also the baptism of the Church . . . then finally can they be fully sanctified and be the sons of God . . . since it is written, 'Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God'"
Cyprian of Carthage Treatise 12 par 25 (200-270 ad)
That unless a man have been baptized and born again, he cannot attain to the kingdom of God.
Cyprian of Carthage epistle 72 par 22 (200-270 ad)
because he had not previously been born again of water

Gregory the Great Letters Book 14 letter 16 (540-604 ad)
To the most blessed and honourable lord, the holy father Pope Gregory, Felix lover of your Weal and Holiness.

Cyprian of Carthage epistle 2 par 1 (200-270 ad)
We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary
Cyril of Jerusalem Catechetical Lecture 7 par 9 (315-386 ad)
And that thou mayest learn more exactly that in the Divine Scriptures it is not by any means the natural father only that is called father, hear what Paul says:--For though ye should have ten thousand tutors in Christ, yet have ye not many fathers: for in Christ Jesus I begat you through the Gospel. For Paul was father of the Corinthians, not by having begotten them after the flesh, but by having taught and begotten them again after the Spirit.

Venerable Bede Ecclesiastical History of England Book 4 ch 32 (672-735 ad)
The brother having long laboured under this malady, when no human means availed to save his eye, but rather, it grew daily worse, on a sudden, through the grace of the mercy of God, it came to pass that he was cured by the relics of the holy father, Cuthbert. For when the brethren found his body uncorrupted, after having been many years buried, they took some part of the hair, to give, as relics, to friends who asked for them, or to show, in testimony of the miracle.

John Cassian Institutes Book 2 ch 3 (360-435 ad)
And so throughout the whole of Egypt and the Thebaid, where monasteries are not rounded at the fancy of every man who renounces the world, but through a succession of fathers and their traditions last even to the present day, or are rounded so to last, in these we have noticed that a prescribed system of prayers is observed in their evening assemblies and nocturnal vigils.
John Cassian Conference 1 ch 1 (360-435 ad)
WHEN I was in the desert of Scete, where are the most excellent monastic fathers and where all perfection flourishes, in company with the holy father Germanus (who had since the earliest days and commencement of our spiritual service been my closest companion both in the coenobium and in the desert

Augustine Letter from Jerome to Augustine (354-430 ad)
To his holy lord and most blessed father, Augustine, Jerome sends greetings.
Augustine Letter 209 (354-430 ad)
To Caelestine, my lord most blessed, and holy father venerated with all due affection, Augustine sends greetings in the Lord
1. First of all I congratulate you that our Lord God has, as we have heard, established you in the illustrious chair which you occupy without any division among His people.

Jerome Against Jovinianus book 1 par 26 (347-420 ad)
But we might say concerning Peter, that he had a mother-in-law when he believed, and no longer had a wife
Jerome Letter 22 par 18 (347-420 ad)
For me, virginity is consecrated in the persons of Mary and of Christ."
Jerome Letter 130 par 11 (347-420 ad)
The same may be said of sanctification and of that chastity without which no man shall see the Lord. Each of these is a step on the upward way, yet none of them by itself will avail to win the virgin's crown. The gospel teaches us this in the parable of the wise and foolish virgins; the former of whom enter into the bridechamber of the bridegroom, while the latter are shut out from it because not having the oil of good works they allow their lamps to fail.

Cyril of Jerusalem Catechetical Lecture 16 par 22 (315-386 ad)
Consider, I pray, of each nation, Bishops, Presbyters, Deacons, Solitaries, Virgins, and laity besides; and then behold their great Protector, and the Dispenser of their gifts;--how throughout the world He gives to one chastity, to another perpetual virginity, to another almsgiving, to another voluntary poverty, to another power of repelling hostile spirits.

John Cassian Institutes Book 2 ch 3 (360-435 ad)
For no one is allowed to preside over the assembly of the brethren, or even over himself, before he has not only deprived himself of all his property but has also learnt the fact that he is not his own maker and has no authority over his own actions. For one who renounces the world, whatever property or riches he may possess, must seek the common dwelling of a Coenobium, that he may not flatter himself in any way with what he has forsaken or what he has brought into the monastery.

Clement of Rome Epistles on Virginity ch 10 (27-97 ad)

But we speak thus in consequence of the evil rumours and reports concerning shameless men, who, under pretext of the fear of God, have their dwelling with maidens, and so expose themselves to danger, and walk with them along the road and in solitary places alone -- a course which is full of dangers, and full of stumbling-blocks and snares and pitfalls; nor is it in any respect right for Christians and those who fear God so to conduct themselves. Others, too, eat and drink with them at entertainments allowing themselves in loose behaviour and much uncleanness--such as ought not to be among believers, and especially among those who have chosen for themselves a life of holiness. Others, again, meet together for vain and trifling conversation and merriment, and that they may speak evil of one another; and they hunt up tales against one another, and are idle: persons with whom we do not allow you even to eat bread. Then, others gad about among the houses of virgin brethren or sisters, on pretence of visiting them, or reading the Scriptures to them, or exorcising them. Forasmuch as they are idle and do no work, they pry into those things which ought not to be inquired into, and by means of plausible words make merchandise of the name of Christ.
Clement of Rome Epistles on Virginity ch 3 (27-97 ad)
And if again we chance to come into a place where there is no consecrated brother, but all are married, all those who are there will receive the brother who comes to them
Clement of Rome Epistles on Virginity ch 2 (27-97 ad)
All these things will that consecrated brother, who is in the place in which we tarry, do in his own person.

Constantinople/Trullo/Quinisext canon 41 (692 ad)
Those who in town or in villages wish to go away into cloisters, and take heed for themselves apart, before they enter a monastery and practise the anchorite's life,(1) should for the space of three years in the fear of God submit to the Superior of the house, and fulfil obedience in all things, as is right, thus shewing forth their choice of this life and that they embrace it willingly and with their whole hearts;

Ambrose On the Duties of the Clergy Book 1 Ch 50 par 258 (340-397 ad)
But ye know that the ministerial office must be kept pure and unspotted, and must not be defiled by conjugal intercourse; ye know this, I say, who have received the gifts of the sacred ministry, with pure bodies, and unspoilt modesty, and without ever having enjoyed conjugal intercourse. I am mentioning this, because in some out-of-the-way places, when they enter on the ministry, or even when they become priests, they have begotten children. They defend this on the ground of old custom, when, as it happened, the sacrifice was offered up at long intervals. However, even the people had to be purified two or three days beforehand, so as to come clean to the sacrifice, as we read in the Old Testament. They even used to wash their clothes. If such regard was paid in what was only the figure, how much ought it to be shown in the reality ! Learn then, Priest and Levite, what it means to wash thy clothes. Thou must have a pure body wherewith to offer up the sacraments.

Cyprian of Carthage epistle 51 par 20 (200-270 ad)
The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory.
Cyprian of Carthage Treatise 2 par 4 (200-270 ad)
For that is not an empty carefulness nor a vain fear, which takes counsel for the way of salvation, which guards the commandments of the Lord and of life; so that they who have dedicated themselves to Christ, and who depart from carnal concupiscence, and have vowed themselves to God as well in the flesh as in the spirit, may consummate their work, destined as it is to a great reward, and may not study any longer to be adorned or to please anybody but their Lord, from whom also they expect the reward of virginity; as He Himself says: "All men cannot receive this word, but they to whom it is given. For there are some eunuchs, which were so born from their mother's womb; and there are some eunuchs, which were made eunuchs of men; and there are eunuchs which have made themselves eunuchs for the kingdom of heaven's sake." Again, also by this word of the angel the gift of continency is set forth, and virginity is preached:

Gregory Nazianzen Oration 40 par 18 (325-389 ad)
We do not dishonour marriage because we give a higher honour to virginity. I will imitate Christ, the pure Grooms-man and Bridegroom, as He both wrought a miracle at a wedding, and honours wedlock with His Presence.

Aphrahat Demonstrations 6 Of Monks par 20 (280-367 ad)
Therefore read in this whatever I have written unto thee, thou and the brethren, the monks that love virginity.

Justin Martyr Fragments on the resurrection ch 3 (100-165 ad)
And we see men also keeping themselves virgins, some from the first, and some from a certain time; so that by their means, marriage, made lawless through lust, is destroyed.

Gregory the Great Letters Book 4 letter 9 (540-604 ad)
But let the nuns themselves, rendering praises to God and confining themselves to their monasteries, no longer suggest any evil suspicion to the minds of the faithful.
Gregory the Great Letters Book 13 letter 9 (540-604 ad)
Accordingly, in accordance with the letters of our most Excellent royal children, Brunichild and her grandson Theoderic, to the monastery of Saint Mary, where there is constituted a congregation of handmaidens of God,

Council of Ganga epilogue (343 ad)
We do, assuredly, admire virginity accompanied by humility; and we have regard for continence, accompanied by godliness and gravity; and we praise the leaving of worldly occupations, [when it is made] with lowliness of mind; [but at the same time] we honour the holy companionship of marriage,
Council of Ganga cannon 9-10 (343 ad)
Canon 9. If any one shall remain virgin, or observe continence, abstaining from marriage because he abhors it, and not on account of the beauty and holiness of virginity itself, let him be anathema.
Canon 10. If any one of those who are living a virgin life for the Lord's sake shall treat arrogantly the married, let him be anathema.

Augustine On Christian Doctrine Book 3 ch 17 par 25 (354-430 ad)
Again, it often happens that a man who has attained, or thinks he has attained, to a higher grade of spiritual life, thinks that the commands given to those who are still in the lower grades are figurative; for example, if he has embraced a life of celibacy and made himself a eunuch for the kingdom of heaven's sake, he contends that the commands given in Scripture about loving and ruling a wife are not to be taken literally, but figuratively; and if he has determined to keep his virgin unmarried, he tries to put a figurative interpretation on the passage where it is said, "Marry thy daughter, and so shall thou have performed a weighty matter." Accordingly, another of our rules for understanding the Scriptures will be as follows,--to recognize that some commands are given to all in common, others to particular classes of persons, that the medicine may act not only upon the state of health as a whole, but also upon the special weakness of each member. For that which cannot be raised to a higher state must be cared for in its own state.

Methodius Banquet of Ten Virgins Discourse 1 ch 4 (300 ad)
And first let us inquire for what reason it was that no one of the many patriarchs and prophets and righteous men, who taught and did many noble things, either praised or chose the state of virginity. Because it was reserved for the Lord alone to he the first to teach this doctrine, since He alone, coming down to us, taught man to draw near to God; for it was fitting that He who was first and chief of priests, of prophets, and of angels, should also be saluted as first and chief of virgins. For in old times man was not yet perfect, and for this reason was unable to receive perfection, which is virginity.

Basil Letter 199 par 18 (329-379 ad)
Since, however, by God's grace the Church grows mightier as she advances, and the order of virgins is becoming more numerous, it is my judgment that careful heed should be given both to the act as it appears upon consideration, and to the mind of Scripture, which may be discovered from the context.

Peter of Alexandria Genuine Acts of Peter (260-311ad)
Wonderful was the devotion of the faithful! When it was known that this holy man was shut up in the dungeon of the prison, an incredibly large number ran together, principally a band of monks and of virgins, and with no material arms, but with rivers of tears and the affection of pious minds. surrounded the prison's circuit.

John Chrysostom Homily 19 on First Corinthians (347-407 ad)
"It is good for a man not to touch a woman." superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage." [R] [+] But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, "It is good for the teacher not to touch a woman." But now he has made it of universal application, saying, "It is good for a man;" not for priest only. And again, "Art thou loosed from a wife? Seek not a wife." He said not, "You who are a priest and teacher," but indefinitely. And the whole of his speech goes on entirely in the same tones And in saying, "Because of fornications, let every man have his own wife" by the very cause alleged for the concession he guides men to continence.

Augustine of Hippo Sermon to Catechumens on the Creed par 15 [354-430 AD]
"When you shall have been baptized, keep to a good life in the commandments of God so that you may preserve your baptism to the very end. I do not tell you that you will live here without sin, but they are venial sins which this life is never without. Baptism was instituted for all sins. For light sins, without which we cannot live, prayer was instituted. . . . But do not commit those sins on account of which you would have to be separated from the body of Christ. Perish the thought! For those whom you see doing penance have committed crimes, either adultery or some other enormities. That is why they are doing penance. If their sins were light, daily prayer would suffice to blot them out. . . . In the Church, therefore, there are three ways in which sins are forgiven: in baptisms, in prayer, and in the greater humility of penance"
Augustine of Hippo Enchiridion Ch 83 [354-430 AD]
Now the man who, not believing that sins are remitted in the Church, despises this great gift of God's mercy, anti persists to the last day of his life in his obstinacy of heart, is guilty of the unpardonable sin against the Holy Ghost
Augustine of Hippo Enchiridion Ch 65 [354-430 AD]
and outside the Church sins are not remitted. For the Church alone has received the pledge of the Holy Spirit, without which there is no remission of sins--such, at least, as brings the pardoned to eternal life.
Augustine Reply to Faustus the Manichean Book 22 pa 29 (354-430 ad)
But if this unbridled course ends in plunging the man into such a depth of evil habits that he supposes that there will be no punishment of his sinful passions, and so refuses the wholesome discipline of confession and repentance by which he might be rescued; or, from a still worse insensibility, justifies his own indulgences in profane opposition to the eternal law of Providence; and if he dies in this state, that unerring law sentences him now not to correction, but to damnation.
Augustine Exposition on Psalm 102 par 20 (354-430 ad)
When is he loosed, and by whom is he loosed? "Whatsoever thou shall
loose on earth," He saith, "shall be loosed in Heaven.
Forgiveness of sins may justly be granted by the Church
Augustine Exposition on Psalm 94 par 11 (354-430 ad)
In the words then, Who is the proud? He who doth not by confession of his sins do penance, that he may be healed through his humility.
Augustine Sermon 49 par 9 (354-430 ad)
"If men do not forgive sins, then that is false which Christ saith, 'Whatsoever ye shall loose on earth, shall be loosed in heaven also.'" But thou dost not know why this is said, and in what sense this is said. The Lord was about to give to men the Holy Spirit, and He wished it to be understood that sins are forgiven to His faithful by His Holy Spirit, and not by men's deserts. For what art thou, O man, but an invalid who hast need of healing. Wouldest thou make thyself my physician? Together with me, seek the Physician. For that the Lord might show this more plainly, that sins are forgiven by the Holy Spirit, which He hath given to His faithful ones, and not by men's deserts, after He had risen from the dead, He saith in a certain place, "Receive ye the Holy Ghost;" and when He had said, sins ye remit, they are remitted unto them;" that is, the Spirit remits them, not ye. Now the Spirit is God. God therefore remits, not ye. But what are ye in regard to the Spirit? "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?" And again, "Know ye not that your bodies are the temples of the Holy Ghost which is in you, which ye have of God?" So then God dwelleth in His holy temple, that is in His holy faithful ones, in His Church; by them doth He remit sins; because they are living temples

Cyprian of Carthage Treatise 3 par 29 [200-270 AD]
I entreat you, beloved brethren, that each one should confess his own sin, while he who has sinned is still in this world, while his confession may be received, while the satisfaction and remission made by the priests are pleasing to the Lord?
Cyprian of Carthage Epistle 11 par 2 [200-270 AD]
For, as in smaller sins which are not committed against God, penitence may be fulfilled in a set time, and confession may be made with investigation of the life of him who fulfils the penitence, and no one can come to communion unless the hands of the bishop and clergy be first imposed upon him; how much more ought all such matters as these to be observed with caution and moderation, according to the discipline of the Lord, in these gravest and extremest sins!
Cyprian of Carthage Epistle 9 par 2 [200-270 AD]
For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, unworthily, shall be guilty of the body and blood of the Lord."
Cyprian of Carthage Epistle 51 par 20 [200-270 AD]
"And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that penance is relaxed to the lapsed, and that the hope of peace [i.e., absolution] is offered to the penitent. . . . For to adulterers even a time of repentance is granted by us, and peace is given"
Cyprian of Carthage Epistle 51 par 22 [200-270 AD]
"But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, 'Remember whence thou art fallen, and repent, and do the first works' [Rev. 2:5], which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his deeds [of penance], because it is written, 'Alms deliver from death' [Tob. 12:9]"
Cyprian of Carthage Treatise 3 par 15-16 [200-270 AD]
"The apostle [Paul] likewise bears witness and says: ' . . . Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord' [1 Cor. 11:27]. But [the impenitent] spurn and despise all these warnings; before their sins are expiated, before they have made a confession of their crime, before their conscience has been purged in the ceremony and at the hand of the priest . . . they do violence to [the Lord's] body and blood, and with their hands and mouth they sin against the Lord more than when they denied him"
Cyprian of Carthage epistles 39 par 7 (200-270 ad)
But if anybody, refusing to repent and to make satisfaction to God, shall yield to the party of Felicissimus and his satellites, and shall join himself to the heretical faction, let him know that he cannot afterwards return to the Church and communicate with the bishops and the people of Christ.
Cyprian of Carthage epistle 74 par 16 (200-270 ad)
But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, "Whatsoever thou shall bind on earth shall be bound in heaven, and whatsoever thou shall loose on earth shall be loosed in heaven." And again, in the Gospel, when Christ breathed on the apostles alone, saying, remitted unto them, and whose soever sins ye retain they are retained." Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination. But the enemies of the one Catholic Church in which we are, and the adversaries of us who have succeeded the apostles, asserting for themselves, in opposition to us, unlawful priesthoods, and setting up profane altars, what else are they than Korah, Dathan, and Abiram, profane with a like wickedness, and about to suffer the same punishments which they did, as well as those who agree with them, just as their partners and abettors perished with a like death to theirs?
Cyprian of Carthage epistle 72 par 7 (200-270 ad)
But it is manifest where and by whom remission of sins can be given; to wit, that which is given in baptism. For first of all the Lord gave that power to Peter, upon whom He built the Church, and whence He appointed and showed the source of unity--the power, namely, that whatsoever he loosed on earth should be loosed in heaven. And after the resurrection, also, He speaks to the apostles, saying, "As the Father hath sent me, even so I send you. And when He had said this, He breathed on them, and saith, unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." Whence we perceive that only they who are set over the Church and established in the Gospel law, and in the ordinance of the Lord, are allowed to baptize and to give remission of sins; but that without, nothing can either be bound or loosed, where there is none who can either bind or loose anything.
Cyprian of Carthage epistle 10 par 1 (200-270 ad)
Although you sent letters to me in which you ask that your wishes should be examined, and that peace should be granted to certain of the lapsed as soon as with the end of the persecution we should have begun to meet with our clergy, and to be gathered together once more; those presbyters, contrary to the Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."
Cyprian of Carthage epistle 61 par 4 (200-270 ad)
But if any one of them be found to be corrupted, let her abundantly repent, because she who has been guilty of this crime is an adulteress, not (indeed) against a husband, but against Christ; and therefore, a due time being appointed, let her afterwards, when confession has been made, return to the Church.
Cyprian of Carthage Treatise 3 par 29 (200-270 ad)
I entreat you, beloved brethren, that each one should confess his own sin, while he who has sinned is still in this world, while his confession may be received, while the satisfaction and remission made by the priests are pleasing to the Lord?

Aphrahat Demonstrations 8 Of the Resurrection of the Dead par 8 (280-367 ad)
Then Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father's concubine; that when his brethren should rise, he might not be cut off from their number.

Tertullian On Repentance ch 10 [160-240 AD]
"[Regarding confession, some] flee from this work as being an exposure of themselves, or they put it off from day to day. I presume they are more mindful of modesty than of salvation, like those who contract a disease in the more shameful parts of the body and shun making themselves known to the physicians; and thus they perish along with their own bashfulness"
Tertullian On Repentance ch 10 (160-240 ad)
Is it better to be damned in secret than absolved in public? But you say, "It is a miserable thing thus to come to exomologesis:" yes, for evil does bring to misery; but where repentance is to be made, the misery ceases, because it is turned into something salutary. Miserable it is to be cut, and cauterized, and racked with the pungency of some (medicinal) powder: still, the things which heal by unpleasant means do, by the benefit of the cure, excuse their own offensiveness, and make present injury bearable for the sake of the advantage to supervene. (exomologesis is public confession)

Gregory of Nyssa Against Eunomius book 11 (325-386 ad)
For if the confession of the revered and precious Names of the Holy Trinity is useless, and the customs of the Church unprofitable, and if among these customs is the sign of the cross(9), prayer, baptism, confession of sins, a ready zeal to keep the commandment, right ordering of character,

Gregory Nazianzen Oration 16 par 17 (325-389 ad)
An important medicine for evil is confession, and care to avoid stumbling.

Lactantius Divine Institutes book 4 (290-350 ad)
But, however, because all the separate assemblies of heretics call themselves Christians in preference to others, and think that theirs is the Catholic Church, it must be known that the true Catholic Church is that in which there is confession and repentance, which treats in a wholesome manner the sins and wounds to which the weakness of the flesh is liable.

Origen On Prayer ch 10 (185-254 ad)
But request to saints alone, should some Paul or Peter appear, to benefit us by making us worthy to obtain the authority which has been given to them to forgive sins
Origen on Prayer ch 18 (185-254 ad)
In the Gospel according to John the language referring to the forgiveness exercised by the apostles runs thus: Receive the Holy Spirit: whosoever’s sins you forgive, they are forgiven unto them: whosoever’s you hold, they are held. Anyone taking these words without discrimination might blame the apostles for not forgiving all men in order that all might be forgiven but holding the sins of some so that they are held with God also on their account.
It is helpful to take an example from the Law with a view to understand God’s forgiveness of sins through men. Legal priests are prohibited from offering sacrifice for certain sins in order that the persons for whom the sacrifices are made may have their misdeeds forgiven; and though the priest has authority to make offerings for certain involuntary or willful misdeeds, he of course does not presume to offer a sacrifice for sin in cases of adultery or willful murder or any other more serious offence.
So, too, the apostles, and those who have become like apostles, being priests according to the Great High Priest and having received knowledge of the service of God, know under the Spirit’s teaching for which sins, and when, and how they ought to offer sacrifices, and recognize for which they ought not to do so

Council of Laodicea Canon 2 (390 ad)
They who have sinned in divers particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offence.

Ambrose of Milan On the Holy Spirit book 3 par 137 (340-397 ad)
Let us now see whether the Spirit forgives sins. But on this point there can be no doubt, since the Lord Himself said: "Receive ye the Holy Spirit. Whosesoever sins ye forgive they shall be forgiven." See that sins are forgiven through the Holy Spirit. But men make use of their ministry for the forgiveness of sins, they do not exercise the right of any power of their own. For they forgive sins not in their own name but in that of the Father and of the Son and of the Holy Spirit. They ask, the Godhead gives, the service is of man, the gift is of the Power on high.
Ambrose of Milan Concerning Repentance Book I ch 2.7 [340-397 AD]
The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its. own sentence. For the Lord willed that the power of binding and of loosing should be alike, and sanctioned each by a similar condition. So he who has not the power to loose has not the power to bind. For as, according to the Lord's word, he who has the power to bind has also the power to loose, their teaching destroys itself, inasmuch as they who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the Church, neither to heresy, for this power has been entrusted to priests alone. Rightly, therefore, does the Church claim it, which has true priests; heresy, which has not the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power. And so in their shameless obstinacy a shamefaced acknowledgment meets our view.
Ambrose of Milan On Repentance book 1 ch 7.33 (340-397 ad)
And this confession is indeed rightly made by them, for they have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: "I will give unto thee the keys of the kingdom of heaven. and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shall loose on earth shall be loosed also in heaven." And the vessel of divine election himself said: "If ye have forgiven anything to any one, I forgive also, for what I have forgiven I have done it for your sakes in the person of Christ." Why, then, do they read Paul's writings, if they think that he has erred so wickedly as to claim for himself the right of his Lord? But he claimed what he had received, he did not usurp that which was not due to him.
Ambrose of Milan on Repentance book 1 par 6-7 (340-397 ad)
They affirm that they are showing great reverence for God, to Whom alone they reserve the power of forgiving sins. But in truth none do Him greater injury than they who choose to prune His commandments and reject the office entrusted to them. For inasmuch as the Lord Jesus Himself said in the Gospel: "Receive ye the Holy Spirit whosesoever sins ye forgive they are forgiven unto them, and whosesoever sins ye retain, they are retained," Who is it that honours Him most, he who obeys His bidding or he who rejects it?
The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its. own sentence. For the Lord willed that the power of binding and of loosing should be alike, and sanctioned each by a similar condition. So he who has not the power to loose has not the power to bind. For as, according to the Lord's word, he who has the power to bind has also the power to loose, their teaching destroys itself, inasmuch as they who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the Church, neither to heresy, for this power has been entrusted to priests alone. Rightly, therefore, does the Church claim it, which has true priests; heresy, which has not the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power.

Council of Antioch in Encaeniis cannon 2 (341 ad)
All who enter the church of God and hear the Holy Scriptures, but do not communicate with the people in prayers, or who turn away, by reason of some disorder, from the holy partaking of the Eucharist, are to be cast out of the Church, until, after they shall have made confession, and having brought forth the fruits of penance, and made earnest entreaty, they shall have obtained forgiveness

Leo the Great Sermon 49 par 3 (395-461 ad)
He sees, too, those that have lapsed, and have been deceived by his treacherous snares, washed in the tears of penitence and, by the Apostle's key unlocking the gates of mercy, admitted to the benefit of reconciliation.
Leo the Great Letters 108 (395-461 ad)
to choose the narrow limits of that time when space is scarcely found even for the penitent's confession or the priest's absolution.

Sozomen Ecclesial History Book 7 Ch 16 (375-477 ad)
As in supplicating for pardon; it is requisite to confess the sin, it seems probable that the priests, from the beginning, considered it irksome to make this confession in public, before the whole assembly of the people. They therefore appointed a presbyter, of the utmost sanctity, and the most undoubted prudence, to act on these occasions; the penitents went to him, and confessed their transgressions; and it was his office to indicate the kind of penance adapted to each sin, and then when satisfaction had been made, to pronounce absolution.
Sozomen Ecclesial History Book 7 Ch 25 (375-477 ad)
Theodosius publicly confessed his sin in the church, and during the time set apart for penance, refrained from wearing his imperial ornaments, according to the usage of mourners
Sozomen Ecclesial History Book 7 Ch 16 (375-477 ad)
From that period, therefore, the performance of penance fell into disuse; and it seems to me, that extreme laxity of principle was thus substituted for the severity and rigor of antiquity. Under the ancient system, I think, offences were of rarer occurrence; for people were deterred from their commission, by the dread of confessing them, and of exposing them to the scrutiny of a severe judge.
Sozomen Ecclesial History Book 7 Ch 16 (375-477 ad)
The bishop conducts the ceremony, sheds tears, and prostrates himself in like manner; and all the people burst into tears, and groan aloud. Afterwards, the bishop rises first from the ground, and raises up the others; he offers up prayer on behalf of the penitents, and then dismisses them. Each of the penitents subjects himself in private to voluntary suffering, either by fastings, by abstaining from the bath or from divers kinds of meats, or by other prescribed means, until a certain period appointed by the bishop. When the time arrives, he is made free from the consequences of his sin, and assembles at the church with the people. The Roman priests have carefully observed this custom from the beginning to the present time.
Socrates Ecclesial History book 5 ch 9 (379-450 ad)
AT this time it was deemed requisite to abolish the office of those presbyters in the churches who had charge of the penitences: this was done on the following account. When the Novatians separated themselves from the Church because they would not communicate with those who had lapsed during the persecution under Decius, the bishops added to the ecclesiastical canon a presbyter of penitence in order that those who had sinned after baptism might confess their sins in the presence of the presbyter thus appointed.

Canons of the 13 Holy Fathers Gregory of Nyssa canon 6 (325-386 ad)
They that pilfer, and then confess their sin to the priest, are only obliged to amendment, and to be liberal to the poor; and if they have nothing, to labour and give their earnings.

Ignatius of Antioch Epistle to the Philadelphians ch 3 [50-117 AD]
"For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ"
Ignatius of Antioch Epistle to the Philadelphians ch 8 [50-117 AD]
"For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion with the bishop"
Irenaeus of Lyons Adversus Haereses book I ch 13.7 [120-180 AD]
"[The Gnostic disciples of Marcus] have deluded many women. . . . Their consciences have been branded as with a hot iron. Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of the life of God, they either apostatize entirely or hesitate between the two courses"

John Chrysostom Homily 48 on Matthew’s Gospel ch 6 (347-407 ad)
For sin is not hidden by the addition of sin, but by repentance and confession.
John Chrysostom Homily 3 on Philemon (347-407 ad)
And thou too, therefore, when thou goest to the priest, and he shall say to thee, "The Lord will have mercy on thee, my son," do not confide in the word only, but add also works. Do acts worthy of mercy, God will bless thee, my son, if indeed thou doest things worthy of blessing. He will bless thee, if thou showest mercy to thy neighbor.
John Chrysostom Homily 86 on John’s gospel (347-407 ad)
Wherefore He said not, "Ye have received the Holy Ghost," but, that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, "Whosesoever sins ye remit, they are remitted unto them," showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles.
John Chrysostom Homily 1 on Philemon (347-407 ad)
And God grant that we all, having purified ourselves here by confession from all the filth of our sins, may there obtain the blessings promised in Christ Jesus our Lord,
John Chrysostom Homily 4 on Second Corinthians (347-407 ad)
Whence we learn that we must determine the penance, not only by the nature of the sins, but by the disposition and habit of them that sin. As the Apostle did in that instance.
John Chrysostom The Priesthood book 3 par 5 [347-407 AD]
"Priests have received a power which God has given neither to angels nor to archangels. It was said to them: 'Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose, shall be loosed.' Temporal rulers have indeed the power of binding; but they can only bind the body. Priests, in contrast, can bind with a bond which pertains to the soul itself and transcends the very heavens. Did [God] not give them all the powers of heaven? 'Whose sins you shall forgive,' he says, 'they are forgiven them; whose sins you shall retain, they are retained.' What greater power is there than this? The Father has given all judgment to the Son. And now I see the Son placing all this power in the hands of men [Matt. 10:40; John 20:21–23]. They are raised to this dignity as if they were already gathered up to heaven" (The Priesthood 3:5 [A.D. 387]).

Didache ch 14 (70-100 ad)
On the Lord's Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure"

John Cassian Conference 23 ch 15 (360-435 ad)
For whoever after baptism and the knowledge of God falls into that death, must know that he will either have to be cleansed, not by the daily grace of Christ, i.e., an easy forgiveness, which our Lord when at any moment He is prayed to, is wont to grant to our errors, but by a lifelong affliction of penitence and penal sorrow, or else will be hereafter consigned to the punishment of eternal fire for them, as the same Apostle thus declares: effeminate, nor defilers of themselves with mankind, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God."

Barnabas Epistle of Barnabas ch 19 [10-70 AD]
"You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light"

Ephraim the Syrian For the Feast of the Epiphany (Resp.--Christ with chrism, lo! lie is sealing the newborn lambs in His flock!) par 1 (306-373 ad)
Christ and chrism are conjoined; the secret with the visible is mingled: the chrism anoints visibly,--Christ seals secretly, the lambs newborn and spiritual, the prize of His twofold victory; for He engendered it of the chrism, and He gave it birth of the water.

Cyril of Jerusalem Catechetical Lecture 21 par 1 [315-386 AD]
"After you had come up from the pool of the sacred streams, there was given chrism, the antitype of that with which Christ was anointed, and this is the Holy Spirit.
Cyril of Jerusalem Catechetical Lecture 21 par 3-4 [315-386 AD]
But beware of supposing that this is ordinary ointment. For just as the bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the body of Christ, so also this ointment is no longer plain ointment, nor, so to speak, common, after the invocation. Further, it is the gracious gift of Christ, and it is made fit for the imparting of his Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-giving Spirit. Just as Christ, after his baptism, and the coming upon him of the Holy Spirit, went forth and defeated the adversary, so also with you after holy baptism and the mystical chrism, having put on the panoply of the Holy Spirit, you are to withstand the power of the adversary and defeat him, saying, 'I am able to do all things in Christ, who strengthens me'"
Cyril of Jerusalem Catechetical Lecture 22 par 7 [315-386 AD]
"[David says,] 'You have anointed my head with oil.' With oil he anointed your head, your forehead, in the God-given sign of the cross, so that you may become that which is engraved on the seal, 'a holy thing of the Lord'"

Basil Letter de Spiritu Sancto ch 27.66 (329-379 ad)
Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching.
Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition?

Gregory the Great Letters Book 14 letter 17 (540-604 ad)
either from writings or witnesses, as to whether persons have been baptized or confirmed, or whether churches have been consecrated, that such persons should be baptized and confirmed, and that such churches should be canonically dedicated, lest such doubt should become ruin to the faithful
Gregory the Great Letters Book 4 letter 26 (540-604 ad)
It has also come to our ears that some have been offended by our having forbidden presbyters to touch with chrism those who are to be baptized. And we indeed acted according to the ancient use of our Church: but, if any are in fact hereby distressed, we allow that, where there is a lack of bishops, presbyters may touch with chrism, even on their foreheads, those who are to be baptized.

Cyprian of Carthage Epistle 69 par 2 [200-270 AD]
It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them.
Cyprian of Carthage Epistle 72 par 9 [200-270 AD]
"Some say in regard to those who were baptized in Samaria that when the apostles Peter and John came there only hands were imposed on them so that they might receive the Holy Spirit, and that they were not re-baptized. But we see, dearest brother, that this situation in no way pertains to the present case. Those in Samaria who had believed had believed in the true faith, and it was by the deacon Philip, whom those same apostles had sent there, that they had been baptized inside-in the Church. . . . Since, then, they had already received a legitimate and ecclesiastical baptism, it was not necessary to baptize them again. Rather, that only which was lacking was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church then are brought to the prelates of the Church; through our prayer and the imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord" (ibid., 73[72]:9).
Cyprian of Carthage Epistle 73 par 5 [200-270 AD]
"[A]re not hands, in the name of the same Christ, laid upon the baptized persons among them, for the reception of the Holy Spirit?"
Cyprian of Carthage Epistle 73 par 7 [200-270 AD]
"[O]ne is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first has an existence. But . . . the birth of Christians is in baptism"

Seventh Council of Carthage [256 ad]
"[I]n the Gospel our Lord Jesus Christ spoke with his divine voice, saying, 'Except a man be born again of water and the Spirit, he cannot enter the kingdom of God' [John 3:5]. This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret [this passage] for themselves wrongly, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again [initiated] in the Catholic Church by both sacraments"

Theophilus To Autolycus book I ch 12 [150-200 AD]
"Are you unwilling to be anointed with the oil of God? It is on this account that we are called Christians: because we are anointed with the oil of God"

Council of Laodicea Canon 48 (390 ad)
They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.

Tertullian On the Resurrection of the Flesh ch 8 [160-240 AD]
"No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation. . . . The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be fortified. The flesh is shaded by the imposition of hands [confirmation] so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ [the Eucharist] so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works"
Tertullian On Baptism ch 7-8 [160-240 AD]
"After coming from the place of washing we are thoroughly anointed with a blessed unction, from the ancient discipline by which [those] in the priesthood . . . were accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. . . . So also with us, the unction runs on the body and profits us spiritually, in the same way that baptism itself is a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins. After this, the hand is imposed for a blessing, invoking and inviting the Holy Spirit"

Augustine Homily 3 on the First Epistle of John par 12 (354-430 ad)
"These things have I written unto you concerning them which seduce you; that ye may know that ye have an unction, and the unction which we have received from Him may abide in you." In the unction we have the sacramental sign [of a thing unseen], the virtue itself is invisible; the invisible unction is the Holy Ghost

Athanasius Circular Letter par 4 (296-373)
And these things were done even during the holy season of Lent[8], about the time of Easter; a time when the brethren were keeping fast
Athansasius Letter 1 par 10 (296-373 ad)
And when the first day of the holy week dawns and rises upon us, on the eleventh day. of the same month (April 6), from which again we count all the seven weeks one by one, let us keep feast on the holy day of Pentecost--on that which was at one time to the Jews, typically, the feast of weeks

Council of Ganga cannon 20 (343 ad)
If any one shall, from a presumptuous disposition, condemn and abhor the assemblies [in honour] of the martyrs, or the services performed there, and the commemoration of them, let him be anathema.

Egeria Discription of the Liturgical Year in Jerusalem XLII (348-418 ad)
On this fifth weekday, the [+] fortieth day after Easter, the dismissal is celebrated [+] in its due order, so that the priests and the bishop [+] preach, treating of the things suitable to the day [+] and the place, and afterwards every one returns to [+] Jerusalem late.

Gregory Nazanzen Oration 40 par 24 (325-389 ad)
I am waiting for Epiphany; I prefer Easter; I will wait for Pentecost.

Theodoret Letter 63 (393-457 ad)
We have enjoyed the wonted blessings of the Feast. We have kept the memorial Feast of the Passion of Salvation; by means of the resurrection of the Lord we have received the glad tidings of the resurrection of all, and have hymned the ineffable loving kindness of our God and Savior.

Augustine on the Holy Trinity Book 4 ch 5.9 (354-430 ad)
For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. If, then you reckon from that day to this you find two hundred and seventy-six days which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected; which being destroyed by the suffering of death, He raised again on the third day.
Augustine Tractate 27 on the gospel of John (354-430 ad)
What, but that which the martyrs heard: "He that persevereth unto the end, the same shall be saved"? How did Saint Laurence, whose feast we celebrate today, abide in Him?
Augustine Exposition on Psalm 55 par 18 (354-430 ad)
they were in that with me: the festivals of martyrs we celebrated, they were there with me: Easter's solemnity we attended, they were there with me.
Augustine Exposition on Psalm 89 par 41 (354-430 ad)
Celebrate with temperance the birthdays of the Saints, that we may imitate those who have gone before us, and that they who pray for you may rejoice over you; that "the blessing of the Lord may abide on you for evermore. Amen and Amen."
Augustine Exposition on Psalm 103 par 2 (354-430 ad)
This it was that the martyrs considering (whose memory we are this day celebrating), and all the saints who have despised this life
Augustine Exposition on Psalm 133 par 8 (354-430 ad)
The former was born, as the tradition of the Church shows, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen
Augustine Against Petilian the Donatist book 2 ch 23 par 53 (354-430 ad)
To this we may add, that I refer to a man who lived with you, whose birthday you were wont to celebrate with such large assemblies, with whom you joined in the kiss of peace in the sacraments, in whose hands you placed the Eucharist, to whom in turn you extended your hands to receive it from his ministering
Augustine Homily 9 on the First Epistle of John par 1 (354-430 ad)
We have been obliged, however, to intermit the continuous reading of this epistle, because of certain stated lessons coming between, which must needs be read on their holy days, and the same preached upon.

Council of Carthage canon 46 (419 ad)
Concerning the passions of the martyrs. The passions of the Martyrs may be read when their anniversary days are celebrated.

Irenaeus of Lyon Fragments 7 (120-180 ad)
This [custom], of not bending the knee upon Sunday, is a symbol of the resurrection, through which we have been set free, by the grace of Christ, from sins, and from death, which has been put to death under Him. Now this custom took its rise from apostolic times, as the blessed Irenaeus, the martyr and bishop of Lyons, declares in his treatise On Easter, in which he makes mention of Pentecost also; upon which [feast] we do not bend the knee, because it is of equal significance with the Lord's day, for the reason already alleged concerning it.

Origen Against Celsus book 8 ch 22 (185- 254 ad)
If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord's day, the Preparation, the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word, all his days are the Lord's, and he is always keeping the Lord's day. He also who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many,--who is not indulging the lust of the flesh, but "keeping under his body, and bringing it into subjection,"--such a one is always keeping Preparation-day. Again, he who considers that "Christ our Passover was sacrificed for us," and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a "passover," and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, "We are risen with Christ," and "He hath exalted us, and made us to sit with Him in heavenly places in Christ," is always living in the season of Pentecost
Origen de Principiis book 3 preface (185- 254 ad)
The two former books on The Principles I translated not only at your instance, but even under pressure from you during the days of Lent;

John Cassian Conference 10 ch 2 (360-435 ad)
IN the country of Egypt this custom is by ancient tradition observed that--when Epiphany is past, which the priests of that province regard as the time, both of our Lord's baptism and also of His birth in the flesh, and so celebrate the commemoration of either mystery not separately as in the Western provinces but on the single festival of this day,(1)--letters are sent from the Bishop of Alexandria through all the Churches of Egypt, by which the beginning of Lent, and the day of Easter are pointed out not only in all the cities but also in all the monasteries.
John Cassian Conference 21 ch 11 (360-435 ad)
An inquiry why in Egypt they do not fast during all the fifty days (of Easter) nor bend their knees in prayer.

Tertullian On Prayer ch 23 (160-240 ad)
Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation.
Tertullian On Baptism ch 19 (160-240 ad)
the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day."
Tertullian The Chaplet ch 3 (160-240 ad)
We rejoice in the same privilege also from Easter to Whitsunday.

Socrates Ecclesial History book 1 ch 9 (379-450 ad)
We have also gratifying intelligence to communicate to you relative to unity of judgment on the subject of the most holy feast of Easter: for this point also has been happily settled through your prayers; so that all the brethren in the East who have heretofore kept this festival when the Jews did, will henceforth conform to the Romans and to us, and to all who from the earliest time have observed our period of celebrating Easter.
Socrates Ecclesial History book 5 ch 22 (379-450 ad)
Also that Polycarp, bishop of Smyrna, who afterwards suffered martyrdom under Gordian, continued to communicate with Anicetus bishop of Rome, although he himself, according to the usage of his native Smyrna, kept Easter on the fourteenth day of the moon, as Eusebius attests in the fifth book of his Ecclesiastical History.
Socrates Ecclesial History book 2 ch 28 (379-450 ad)
When Easter-week a was passed, the virgins were east into prison, the bishops were led in chains by the military, and the dwellings even of orphans and widows were forcibly entered and their provisions pillaged.

Gregory Thaumaturgus Four Homilies 4th homily (213-275 ad)
For even though the festival of the Epiphany of the Saviour is past, the grace of the same yet abides with us through all

John Chrysostom Homily 5 on First Timothy (347-407 ad)
The Mystery at Easter is not of more efficacy than that which is now celebrated. It is one and the same. There is the same grace of the Spirit, it is always a Passover. You who are initiated know this. On the Preparation, on the Sabbath, on the Lord's day, and on the day of Martyrs, it is the same Sacrifice that is performed. "For as often," he saith, "as ye eat this bread and drink this cup, ye do show the Lord's death." (1 Cor. xi. 26.) No time is limited for the performance of this Sacrifice, why then is it then called the Paschal feast? Because Christ suffered for us then. Let not the time, therefore, make any difference in your approach. There is at all times the same power, the same dignity, the same grace, one and the same body; nor is one celebration of it more or less holy than another.

Tertullian On Idolatry ch 14 (160-240 ad)
Touching the ceremonies, however, of private and social solemnities--as those of the white toga, of espousals, of nuptials, of name-givings--I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol…. Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost
Tertullian On Idolatry ch 16 (160-240 ad)
Touching the ceremonies, however, of private and social solemnities--as those of the white toga, of espousals, of nuptials, of name-givings--I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol.

Ephraim the Syrian On the Nativity of Christ in the Flesh Hymn III (306-373 ad)
All men honour the day of Thy birth. Thou righteous One, keep Thou the glory of Thy birth; for even Herod honoured the day of His birth!

Eusebius of Caesarea Life of Constantine book 4 ch 64 (265-340 ad)
ALL these events occurred during a most important festival, I mean the august and holy solemnity of Pentecost, which is distinguished by a period of seven weeks, and sealed with that one day on which the holy Scriptures attest, the ascension of our common Saviour into heaven, and the descent of the Holy Spirit among men.
Eusebius of Caesarea Life of Constantine book 3 ch 18 (265-340 ad)
"AT this meeting the question concerning the most holy day of Easter was discussed, and it was resolved by the united judgment of all present, that this feast ought to be kept by all and in every place on one and the same day. For what can be more becoming or honorable to us than that this feast from which we date our hopes of immortality, should be observed unfailingly by all alike, according to one ascertained order and arrangement
Eusebius of Caesarea Life of Constantine book 3 ch 14 (265-340 ad)
The result was that they were not only united as concerning the faith, but that the time for the celebration of the salutary feast of Easter was agreed on by all. Those points also which were sanctioned by the resolution of the whole body were committed to writing, and received the signature of each several member.

Commodianus Writings Ch 75 (300-360 ad)
They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments.

Sulpitius Severus Sacred History ch 27 (363-420 ad)
Under this Herod, in the thirty-third year of his reign, CHRIST was born on the twenty-fifth of December in the consulship of Sabinus and Rufinus.

Ambrose of Milan Concerning Virgins book 3 ch 4 par 17 (340-397 ad)
There is a common saying, to be something to add to the days of Lent, but so that nothing be done for the sake of ostentation, but of religion.
Ambrose of Milan On the Death of Satyrus book 2 par 5 (340-397 ad)
And we too forget the birthdays of the departed, and commemorate with festal solemnity the day on which they died.

Constantinople/Trullo/Quinisext canon 79 (692 ad)
Ancient Epitome: Whoever after the feast of the Mother of God shall prepare semidilin (semilam) or anything else on account of what is called puerperia, let him be cut off.

Dionysius Fragment 5 Epistle to Bishop Basilides canon 1 (190-265 ad)
You have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close on the day of Pentecost. For you say that there are some of the brethren who hold that that should be done at cockcrow, and others who hold that it should be at nightfall.

Canons of the Thirteen Holy Fathers VI. THE CANONICAL EPISTLE OF ST. GREGORY, BISHOP OF NYSSA, TO ST. LETOIUS, BISHOP OF MELITENE.(2) [+] CANON I. (325-386 ad)
At Easter not only they who are transformed by the grace of the layer, i.e. baptism, but they who are penitents and converts, are to be brought to God, i.e. to the Communion: for Easter is that Catholic feast in which there is a resurrection from the fall of sin.

Cyprian of Carthage Epistle 52 (200-270 ad)
Since, however, you have written for me to give full consideration to this matter with many of my colleagues; and so great a subject claims greater and more careful counsel from the conference of many; and as now almost all, during the first celebrations of Easter, are dwelling at home with their brethren: when they shall have completed the solenmity to be celebrated among their own people

Augustine Exposition on Psalm 81 par 19 (354-430 ad)
If therefore all those works "shall not possess the kingdom of God" (yea not the works, but "they that do such things;" for such works there shall be none in the fire: for they shall not, while burning in that fire, be committing theft or adultery; but "they that do such things shall not possess the kingdom of God"); they shall not therefore be on the right hand
Augustine Concerning the Nature of Good Against the Manicheans ch 38 (354-430 ad)
For neither is eternal fire itself, which is to torture the impious, an evil nature, since it has its measure, its form and its order depraved by no iniquity; but it is an evil torture for the damned, to whose sins it is due. For neither is yonder light, because it tortures the blear-eyed, an evil nature.

Justin Martyr 155ad Second Apology Ch 9 (100-165 ad)
And that no one may say what is said by those who are deemed philosophers, that our assertions that the wicked are punished in eternal fire are big words and bugbears, and that we wish men to live virtuously through fear, and not because such a life is good and pleasant; I will briefly reply to this, that if this be not so, God does not exist; or, if He exists, He cares not for men and neither virtue nor vice is anything, and, as we said before, lawgivers unjustly punish those who transgress good commandments

Clement of Rome Recognitions book 7 ch 35 (27-97 ad)
So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting?

John Cassian Conference 23 ch 15 (360-435 ad)
For whoever after baptism and the knowledge of God falls into that death, must know that he will either have to be cleansed, not by the daily grace of Christ, i.e., an easy forgiveness, which our Lord when at any moment He is prayed to, is wont to grant to our errors, but by a lifelong affliction of penitence and penal sorrow, or else will be hereafter consigned to the punishment of eternal fire for them, as the same Apostle thus declares: effeminate, nor defilers of themselves with mankind, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God."

Archelaus Acts of the Disputation with the Heresia par 12
Therefore receive ye this third testimony, that I am an elect apostle of Christ; and if ye choose to accept my words, ye will find salvation; but if ye refuse them, eternal fire will have you to consume you.

Hyppolytus Against Plato, On the Cause of the Universe par 3 (170-236 ad)
since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is un-quenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain.

John Chrysostom Homily 9 on 1 Corinthians 3:12-15 (347-407 ad)
THIS is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die.
John Chrysostom Homily 6 on John’s gospel (347-407 ad)
For though we have all faith and all knowledge of the Scriptures, yet if we be naked and destitute of the protection derived from (holy) living, there is nothing to hinder us from being hurried into the fire of hell, and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment, which never has an end.
John Chrysostom Homily 17 on Statues par 15 (347-407 ad)
For the things present, whatever they are, are endurable, and have an end; but the torments there are immortal, and interminable!
John Chrysostom Homily 3 on Second Thessalonians (347-407 ad)
For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that "they shall suffer punishment, even eternal destruction. How then is that temporary which is everlasting?
John Chrysostom Homily 9 on First Corinthians (347-407 ad)
As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners "shall pay the penalty of destruction, and that for ever" neither fornicators. nor adulterers, nor effeminate, shall inherit the the kingdom of God."

Cyprian of Carthage epistle 60 par 2 (200-270 ad)
What more he may wish he must seek thence, from such gain as takes men away from the banquet of Abraham, and Isaac, and Jacob, and leads them down, sadly and perniciously fattened in this world, to the eternal torments of hunger and thirst

Lactantius Divine Institutes book 6 (290-350 ad)
We therefore speak better and more truly, who say that the two ways belong to heaven and hell, because immortality is promised to the righteous, and everlasting punishment is threatened to the unrighteous.

Clement of Alexandria Who is the rich man that shall be saved ch42 [150-215]

And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale? which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John...........I will give account to Christ for thee. If need be, I will willingly endure thy death, as the Lord did death for us. For thee I will surrender my life.

Augustine of Hippo Enchiridion ch 66 [354-430 AD]
For many sins seem in this world to be overlooked and visited with no punishment, whose punishment is reserved for the future (for it is not in vain that the day when Christ shall come as Judge of quick and dead is peculiarly named the day of judgment); just as, on the other hand, many sins are punished in this life, which nevertheless are pardoned, and shall bring down no punishment in the future life. Accordingly, in reference to certain temporal punishments, which in this life are visited upon sinners, the apostle, addressing those whose sins are blotted out, and not reserved for the final judgment, says: "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world."
Augustine of Hippo Enchiridion ch 70 [354-430 AD]
We must beware, however, lest any one should suppose that gross sins, such as are committed by those who shall not inherit the kingdom of God, may be daily perpetrated,and daily stoned for by almsgiving, The life must be changed for the better; and almsgiving must be used to propitiate God for past sins, not to purchase impunity for the commission of such sins in the future. For He has given no man license to sin, although in His mercy He may blot out sins that are already committed, if we do not neglect to make proper satisfaction.

Tertullian On Repentance ch 7 [160-240 AD]
If the Lord's indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified; for restoring is a greater thing than giving, inasmuch as having lost is more miserable than never having received at all.
Tertullian To His Wife ch 8 [160-240 AD]
The indulgences granted by the Lord are regulated by their own grace; the things which are objects of man's striving are attained by earnest pursuit...

4th Lateran Council (Ecumenical Council #12) ch 60 [1215-1216 AD]
From the complaints which have reached us from bishops in various parts of the world, we have come to know of serious and great excesses of certain abbots who, not content with the boundaries of their own authority, stretch out their hands to things belonging to the episcopal dignity : hearing matrimonial cases, enjoining public penances, even granting letters of indulgences and like presumptions...
4th Lateran Council (Ecumenical Council #12) ch 62 [1215-1216 AD]
Moreover, because the keys of the church are brought into contempt and satisfaction through penance loses its force through indiscriminate and excessive indulgences, which certain prelates of churches do not fear to grant, we therefore decree that when a basilica is dedicated, the indulgence shall not be for more than one year, whether it is dedicated by one bishop or by more than one, and for the anniversary of the dedication the remission of penances imposed is not to exceed forty days...

Cyprian of Carthage Epistle 58 par 2 [200-270 AD]
"As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born"
Cyprian of Carthage Epistle 58 par 3 [200-270 AD]
"If, in the case of the worst sinners and those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from baptism and grace, how much more, then, should an infant not be held back, who, having but recently been born, has done no sin, except that, born of the flesh according to Adam, he has contracted the contagion of that old death from his first being born. For this very reason does he [an infant] approach more easily to receive the remission of sins: because the sins forgiven him are not his own but those of another"
Cyprian of Carthage epistle 58.4 (200-270 ad)
For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth.
Cyprian of Carthage epistle 58.6 (200-270 ad)
And therefore, dearest brother, this was our opinion in council, that by us no one ought to he hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to he observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell.

Irenaeus of Lyons Against Heresies book 2 ch 22.4 [120-180 AD]
"He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age . . . [so that] he might be the perfect teacher in all things, perfect not only in respect to the setting forth of truth, perfect also in respect to relative age"

Gregory Nazianzen Oration 40 ch 28 [325-389 AD]
"'Well enough,' some will say, 'for those who ask for baptism, but what do you have to say about those who are still children, and aware neither of loss nor of grace? Shall we baptize them too?' Certainly [I respond], if there is any pressing danger. Better that they be sanctified unaware, than
that they depart unsealed and uninitiated"
Gregory Nazianzen Oration 40 On Baptism par 17 (325-389 ad)
Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit.

Jerome against the Pelagians book 3 par 19 (347-420 ad)
One thing I will say and so end my discourse, that you ought either to give us a new creed, so that, after baptizing children into the name of the Father, Son, and Holy Spirit, you may baptize them into the kingdom of heaven; or, if you have one baptism both for infants and for persons of mature age, it follows that infants also should be baptized for the remission of sins after the likeness of the transgression of Adam

Gregory the Great Letters Book 4 letter 9 (540-604 ad)
Let not bishops presume to sign baptized infants a second time on the forehead with chrism; but let the presbyters anoint those who are to be baptized on the breast, that the bishops may afterwards anoint them on the forehead.
Gregory the Great Letters Book 1 letter 43 (540-604 ad)
it cannot be in any way reprehensible to immerse the infant in baptism either thrice or once, seeing that by three immersions the Trinity of persons, and in one the singleness of the Divinity may be denoted.

Apostolic Constitutions book 6 par 15 (400ad)
Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: "Suffer the little children to come unto me, and forbid them not."

John Chrysostom Homily 23 on Acts ch 10 (347-407 ad)
Thus those who are yet Catechumens, because they make this their object, (how they may defer baptism to the last,) give themselves no concern about leading an upright life: and those who have been baptized (fwtisqentes), whether it be because they received it as children, or whether it be that having received it in sickness, and afterwards recovered glory of God), so it is, that neither do these make an earnest business of it

Augustine Two Letters of the Pelagians Book 3 ch 26 (354-430 ad)
But this I say, that according to the Holy Scriptures original sin is so manifest, and that this is put away in infants by the layer of regeneration is confirmed by such antiquity and authority of the catholic faith, notorious by such a clear concurrent testimony of the Church, that what is argued by the inquiry or affirmation of anybody concerning the origin of the soul, if it is contrary to this, cannot be true.
Augustine Homily 4 on the First Epistle of John par 11 (354-430 ad)
For if we are born without any sin, wherefore this running with infants to baptism that they may be released?
Augustine On Merits and Remission of Sin and Infant Baptism book 1 ch 25 (354-430 ad)
How then are mere infants called to repentance? How can such as they repent of anything? The answer to this is: If they must not be called penitents because they have not the sense of repenting, neither must they be called believers, because they likewise have not the sense of believing. But if they are rightly called believers, because they in a certain sense profess faith by the words of their parents, why are they not also held to be before that penitents when they are shown to renounce the devil and this world by the profession again of the same parents? The whole of this is done in hope, in the strength of the sacrament and of the divine grace which the Lord has bestowed upon the Church. But yet who knows not that the baptized infant fails to be benefited from what he received as a little child, if on coming to years of reason he fails to believe and to abstain from unlawful desires? If, however, the infant departs from the present life after he has received baptism, the guilt in which he was involved by original sin being done away, he shall be made perfect in that light of truth, which, remaining unchangeable for evermore, illumines the justified in the presence of their Creator
Augustine Letter from Augustine to Jerome on Original Sin ch 3 par 6 (354-430 ad)
I ask where can the soul, even of an infant snatched away by death, have contracted the guilt which, unless the grace of Christ has come to the rescue by that sacrament of baptism which is administered even to infants, involves it in condemnation?
Augustine of Hippo City of God Book 8 ch 4 (354-430 ad)
Who would not, then, in company with the infants presented for baptism, run to the grace of Christ, that so he might not be dismissed from the body?

Hermas Shepherd of Hermas book 3 similitude 5.4 (60-120 ad)
[The Shepherd said:] "But those who are weak and slothful in prayer hesitate to ask anything from the Lord, but the Lord is full of compassion, and gives without fail to all who ask him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from him?"

Methodius of Olympus Oration on Simeon and Anna 14 (305 ad)        
Hail to you for ever, Virgin Mother of God, our unceasing joy, for to you do I turn again. You are the beginning of our feast; you are its middle and end; the pearl of great price that belongs to the kingdom; the fat of every victim, the living altar of the bread of life [Jesus]. Hail, you treasure of the love of God. Hail, you fount of the Son’s love for man. . . . You gleamed, sweet gift-bestowing Mother, with the light of the sun; you gleamed with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of you . . . making manifest the mystery hidden and unspeakable, the invisible Son of the Father—the Prince of Peace, who in a marvelous manner showed himself as less than all littleness
Therefore, we pray [ask] you, the most excellent among women, who glories in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate the memory, which will ever live, and never fade away
And you also, O honored and venerable Simeon, you earliest host of our holy religion, and teacher of the resurrection of the faithful, do be our patron and advocate with that Savior God, whom you were deemed worthy to receive into your arms. We, together with you, sing our praises to Christ, who has the power of life and death, saying, "You are the true Light, proceeding from the true light; the true God, begotten of the true God" (ibid.).