Monday, July 8, 2013

Early Church Fathers Specifically Against Calvinistic Thought

The Early Church Fathers on various topics: This was a 3700 hour project which included going through 22896 pages of the 38 volume set called Ante Nicene, Nicene, Post Nicene Fathers. I compiled 255 pages of quotes showing that the Early Church was always and completely Catholic. All of these quotes can be verified and found from the source which is free online.

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.
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...
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."
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.
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.
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)
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)
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)
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)
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)
"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)
Augustine Exposition on Psalm 101 par 4 (354-430 ad)
Augustine Exposition on Psalm 96 par 5 (354-430 ad)
Augustine On Rebuke and Grace ch 21 (354-430 ad)
Augustine On Merits and Remission of Sin and Infant Baptism book 2 ch 7 (354-430 ad)
Augustine Letter 214 par 7 (354-430 ad)
Augustine Sermon 46 par 6 (354-430 ad)
Augustine Two Letters of the Pelagians Book 4 ch 26 (354-430 ad)
Augustine Concerning the Nature of Good Against the Manicheans ch 2 (354-430 ad)
Gregory the Great Letters Book 7 letter 15 (540-604 ad)

No comments: