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)
"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)
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.
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)
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.
"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
Augustine Exposition on Psalm 101 par 4 (354-430 ad)
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.
Gregory the Great Letters Book 7 letter 15 (540-604 ad)