"Hyper-Grace" vs. the Sub-Apostolic & Ante Nicene Church

In several previous blog posts (links below), I have demonstrated that the Apostles' teaching contradicts the claims of modern so-called "Grace Teachers." I refer to them as "Hyper-Grace" teachers because they essentially have taken their doctrine and understanding of grace to such an extreme that it constitutes a false teaching.

Previous posts regarding "Hyper-Grace":

"Hyper-Grace" vs. the ENTIRE New Testament" - LINK

"Hyper-Grace" vs. the ENTIRE New Testament 2.0" - LINK

"The Grace "Deformation"" - LINK

"Hyper-Grace FALLACIES - Philippians 3:12" - LINK

Who are some of these teachers teaching a false grace message? Joseph Prince, Paul Ellis, Steve McVey, Andrew Wommack, Clark Whitten, John Crowder, Andre van der Merwe, Tullian Tchividjian, Ryan Rufus, D.R. Silva, Chuck Crisco, Simon Yap, and Andrew Farley. Admittedly, some of them are more balanced than others. But all of them teach a distorted understanding of grace that the Apostles, the Sub-Apostolic Church (the late 1st Century and early 2nd Century), and the Ante-Nicene Church (up until the Council of Nicaea in AD325) all reject.

This blog post will present the evidence from the Sub-Apostolic and Ante-Nicene Church. It will demonstrate how the churches that the Apostles planted and the subsequent generations of Christian leaders would also have universally considered the doctrines of Hyper-Grace a perversion, or in other words, a false grace message.

In researching for this blog post, I initially found literally 65 pages of quotations from the early church relevant to the subject of “Hyper-Grace” (or sometimes called “Radical Grace”).

I’ve included below 30 pages of those quotations that most directly demonstrate their beliefs and practices, revealing that the “Hyper-Grace” teaching DOES NOT represent the Apostolic faith they were guarding. (In addition to Hyper-Grace teaching, I will include “Free Grace” as well, which is not as extreme but would likewise be rejected by the early church.)

Hyper-Grace teaching constitutes a number of false teachings. This is why it isn’t enough to simply be “Biblical,” as many false teachers and heretics in the earliest days of the church quoted the Scriptures. What mattered (and still matters) is that we are being “Apostolic” in our understanding of the Scriptures. What did the Apostles themselves believe, teach, and hand down to their disciples? This is what constitutes the Christian faith that we too should receive, live out, guard, and pass on to others.

My argument is simple. The earliest Christians are the ones we should look to for the best understanding of what constituted the Apostolic faith, rather than believing the claims of any modern teachers. They were the closest in time to the Apostles, and closest in culture and language. The arrogance one finds in modern teachers who claim that all of these early Christians somehow got it wrong and that they are right is remarkable. Hyper-Grace teachers today exemplify such arrogance in their assertions.

Who were the Ante-Nicene writers? The quotations I have included are as early as AD70 in the 1^st Century and include personal disciples and/or companions of the Apostles themselves – i.e., Clement of Rome (Apostles Peter & Paul), Barnabus (Apostle Paul), three of the Apostle John’s personal disciples (Polycarp, Ignatius, and Papius).

Beyond that, the rest of the quotations are by the universally acknowledged leaders of the early church of the 2^nd, 3^rd, and early 4^th centuries, concluding with the Council of Nicaea in AD325. These leaders were overseers (Bishops), theologians, and apologists.

As for me, I choose to trust these men, many of whom were martyred for their faith, over and against the modern Hyper-Grace teachers. The irony is that a number of the Hyper-Grace doctrines are in fact found during the Ante-Nicene period. But their doctrines were not found in the church amongst Christians. Rather, their doctrines are found within the teaching of Gnostic heretics! This should horrify the modern Christian who is contemplating Hyper-Grace.

I realize that there is a range within the Hyper-Grace movement and that not all of them teach the same things; however, they all tend to agree on these things. They teach that every sin a Christian has committed and will ever commit in their lifetime is forgiven at conversion. Therefore, the ongoing need for a believer to confess sin and repent of sin is not needed. Similarly, they would teach that a believer is entirely sanctified at conversion, or in other words, their sanctification is not a process of growing in holiness as they are already holy. Another distinctive is that the importance of obeying New Testament commandments is minimized by Hyper-Grace teachers. Some of them disregard the commandments in the Gospels as being under the Old Covenant and therefore are not relevant for New Covenant believers after the Cross. Finally, I don’t know of any Hyper-Grace teachers (this includes all Free Grace teachers as well) who believe that a born-again believer can ever lose their salvation, or as the doctrine is popularly called, “Once Saved, Always Saved.”

What you are about to see is that the early Church rejects ALL of the aforementioned doctrines/teachings. It isn’t like they held different opinions on these matters.

In summary, related specifically to Hyper-Grace teaching, the Ante-Nicene Christians all believed/taught that while all sin before conversion is forgiven at the time one becomes a Christian, future sin needs to be confessed and repented of to be forgiven. They believed that repentance means to turn from actual sin that a believer commits after conversion. Christ’s atoning work provided for all of our sins, past, present, and future, but is applied to a believer’s life IN TIME as we live out our lives. They also believed that sanctification is a process wherein Christians grow more and more into being Christlike. In other words, some Christians are objectively living more righteously, more godly, than others. Additionally, all of them taught that one’s salvation, once obtained, could ultimately be lost. They also believed that how one lives their life matters, and therefore, good works will be produced in the lives of true believers. By cooperating with God’s grace (grace being God’s divine enablement) we can obey God’s commandments, or by rejecting that grace, we can freely disobey God, walk away from Him, and ultimately forfeit our salvation. As to what commandments applied to New Covenant believers, the teachings of Christ as found in the Sermon on the Mount and the rest of the Gospels were the primary commandments, known as the “Law of Christ”, followed by the Apostolic commandments found in the rest of the New Testament.

What I can say I love about the Ante-Nicene Church is that they cannot be accused of “cherry-picking” verses. They accepted ALL of what the New Testament taught, even when at times, those teachings seem difficult or even impossible to reconcile with each other.

One last critical point to make is that the Ante-Nicene Church universally believed that we are saved by grace through faith on the basis of Christ’s atoning work at conversion. And that faith, if genuine, produces fruit as the believer continues to live by God’s grace. Such fruit would be considered works of faith. In other words, if you believe, you obey, and it is those who endure until the end who will be saved (Matt. 24:13). They were far more interested in how one finishes than how one began their Christian life.

What did the Sub-Apostolic and Ante-Nicene Church believe about "Hyper-Grace?"

Table of Contents (6 Topics)

1. After conversion, sin is dealt with through ongoing confession and repentance

2. After conversion, sanctification is a process; by God’s enabling grace, believers can and should become progressively more righteous as they strive after holiness

3. After conversion, we can lose/forfeit our salvation

4. After conversion, good works are required in a believer’s life

5. After conversion, obeying commandments, including those in the Gospels, is required

6. After conversion, God and the Church discipline believers, including excommunication

Note: I have organized the following quotes chronologically under 6 topics. Some of the quotations are cited more than once, as they are related to more than one of the topics.

1. After conversion, sin is dealt with through ongoing confession and repentance

In the congregation, confess your sins; do not come to your prayer with an evil conscience. Didache (AD 80-140) 7.378.

[Written to Christians:] Since all things are seen and heard [by God], let us fear Him and forsake those wicked works that proceed from evil desires. By doing that, through His mercy, we may be protected from the judgments to come. For where can any of us flee from His mighty hand? Clement of Rome (AD 96) 1.12.

Let us therefore repent with the whole heart, so that none of us perish by the way. 2nd Clement (AD 150), 7.522.

Let us then practice righteousness so that we may be saved unto the end. 2nd Clement (AD 150)

For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he will not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints. But to the unbeliever, repentance will be possible even to the last day. ...For the Lord has sworn by His Son, that those who denied their Lord have abandoned their life in despair. Shepherd of Hermas (AD 150) 2.11.

I took courage, bent my knees, and once again confessed my sins to God, just as I had done before. Shepherd of Hermas (AD 150) 2.12.

Repentance is great wisdom. For he who has sinned understands that he acted wickedly in the sight of the Lord. He remembers the actions he has done, and he repents. He no longer acts wickedly, but he does good generously. He humbles and torments his soul because he has sinned. Shepherd of Hermas (AD 150) 2.22.

“I heard, sir, that some teachers maintain that there is no other repentance than that which takes place when we descended into the water and received remission of our former sins.” He said to me, “That was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins should not sin anymore, but should live in purity. ...And therefore, I say to you, that if anyone is tempted by the devil, and he sins after that great and holy calling in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail.” Shepherd of Hermas (AD 150) 2.22.

Trust God, then, you who on account of yours sins have despaired of life, and who add to your sins and weigh down your life. For if you return to the Lord with all your heart, and practice righteousness the rest of your days, and serve him according to his will, He will heal your former sins, and you will have power to overcome the works of the devil. Shepherd of Hermas (AD 150)

Christ alone is sinless. However, as far as we are able, let us try to sin as little as possible. Clement of Alexandria (AD 195) 2.210.

Those who fall into sin after baptism are those who are subjected to discipline. For the deeds done before baptism are remitted [in baptism]. However, those committed after baptism are purged [through discipline]. Clement of Alexandria (AD 195) 2.438.

For it is in this manner that one truly follows the Savior: by aiming at sinlessness and at His perfection. Clement of Alexandria (AD 195) 2.597.

We have discovered faith to be the first movement towards salvation. After faith, fear, hope, and repentance (accompanied by temperance and patience) lead us to love and knowledge. Clement of Alexandria (AD 195) 2.354.

Satan and his angels have filled the whole world. It is not by merely being in the world, however, that we lapse from God, but by touching and tainting ourselves with the world's sins. ...The polluted things pollute us. Tertullian (AD 197) 3.83.

He, then, will receive you—His own son—back, even if you have squandered what you had received from Him. ...But He does this only if you heartily repent. He does this only if you contrast your own hunger with the plenty of your Father's hired servants. And you must leave behind you the swine—that unclean herd. Tertullian (AD 203) 3.663.

I am not speaking of the type of repentance after believing that receives pardon from the bishop for lighter sins. For greater and irremissible ones, [pardon comes] from God alone. (Note: Tertullian had become a Montanist by this time, but the quote reveals the rest of the churches’ belief/practice) Tertullian (AD 212) 4.95.

[Celsus, the pagan] alleges...that “they who are without sin are partakers of a better life.”... [Origen’s Reply:] Of those who were without sin from the beginning of their lives, there cannot possibly be any. Even those who are so after their conversion are found to be few in number—being those who have become such after giving their allegiance to the saving Word. Origen (AD 248)

In smaller sins, sinners [believers under church discipline] may do penance for a set time and come to public confession according to the rules of discipline. They then receive the right of communion through the imposition of the hand of the bishop and clergy. Cyprian (AD 250) 5.290.

I entreat you, beloved brethren, that each one should confess his own sins while he is still in this world—while his confession can still be received, and while the satisfaction and remission made by the presbyters are still pleasing to the Lord. Cyprian (AD 250) 5.445.

Lest anyone should flatter himself that he is innocent—and should more deeply perish by exalting himself—he is instructed and taught that he sins daily. For he is told to pray daily for his sins. Cyprian (AD 250) 5.453.

Let no one flatter himself with the notion of a pure and immaculate heart. Let no one depend on his own innocence. Let no one think that the medicine does not need to be applied to his wounds. ...In his epistle, John lays it down and says, “If we say that we have no sin, we deceive ourselves and the truth is not in us.” If no one can be without sin, whoever should say that he is without fault is either proud or foolish. Cyprian (AD 250) 5.476.

“Unless you repent, you will all likewise perish.” Let us then arouse ourselves as much as we can, beloved brethren. Breaking away from the slumber of laziness and security, let us be watchful for the observance of the Lord's commandments. Treatise against Novatian (AD 255) 5.662.

Therefore, it must be known that the true catholic [universal] Church is that in which there is confession and repentance, a church which treats in a wholesome manner the sins and wounds to which the weakness of the flesh is liable. Lactantius (AD 304-313) 7.134.

God especially desires for men to be cleansed from their sins. Therefore, he commands them to repent. Yet, to repent is nothing else than to profess and to affirm that one will sin no more. Therefore, the ones who are pardoned are those who slip into sin unintentionally and incautiously. He who sins willfully has no pardon. Lactantius (AD 304-313) 7.178.

Let no one be disheartened. Let no one despair concerning himself if he has turned aside to the way of unrighteousness because he was overcome by passion, impelled by desire, deceived by error, or compelled by force. For it is possible for such a one to be brought back and to be set free. It is possible if he repents of his actions and makes satisfaction to God, turning to better things. Lactantius (AD 304-313) 7.190.

No one can be without defect as long as he is burdened with a covering of flesh. For the infirmity of the flesh is subject to the dominion of sin in a threefold manner: in deeds, words, and thoughts. Lactantius (AD 304-313) 7.178.

[True] repentance makes a man cautious and diligent to avoid the faults into which he has once fallen through treachery. No one can be so prudent and so cautious as not at some time to slip. Therefore, God, knowing our weakness, out of His compassion has opened a harbor of refuge for man—that the medicine of repentance might aid this necessity to which our frailty is liable. Lactantius (AD 304-313) 7.191.

We believe that our children have been corrected when we see that they repent of their errors. And though we may have disinherited them and cast them off, we again receive, cherish, and embrace them. Why, then, should we despair as if the mercy of God our Father might not be appeased by repentance? He who is both the Lord and a most indulgent Parent promises that He will remit the sins of the penitent. He promises that He will blot out all the iniquities of the one who begins afresh to practice righteousness. The uprightness of one's past life is to no avail to him who lives badly, for the subsequent wickedness has destroyed his works of righteousness. Likewise, former sins do not stand in the way of him who has amended his life. For the subsequent righteousness has wiped away the stain of his former life. Lactantius (AD 304-313) 7.191.

2. After conversion, sanctification is a process; by God’s enabling grace, believers can and should become progressively more righteous as they strive after holiness

Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, will this be done? It will be done only by the following things: If our understanding is fixed by faith towards God. If we earnestly seek the things that are pleasing and acceptable to Him. If we do the things that are in harmony with His blameless will. And if we follow the way of truth, casting away from us all unrighteousness and iniquity. Clement of Rome (AD 96) 1.14.

The Lord declared that the kingdom of heaven was the portion of “the violent.” He says, “The violent take it by force.” By, “the violent,” He means those who by strength and earnest striving are on the watch to snatch it away on the moment. ...This able Wrestler, therefore, exhorts us to enter the struggle for immortality. He does this so that we may be crowned, and so we may deem the crown precious—for it is that which is acquired by our struggle. ...Since, then, this power has been conferred upon us, the Lord has taught and the apostle has commanded us even more to love God, so that we may reach this for ourselves by striving after it. Irenaeus (AD 180), 1.520.

The “violent who storm the kingdom” are not persons who are argumentative in speeches. Rather, they are said “to take it by force” because they continue in a right life and in unceasing prayers. They thereby wipe away the blots left by their previous sins. Clement of Alexandria (AD 195) 2.448.

The kingdom belongs pre-eminently to the violent. They reap this fruit from investigation, study, and discipline, so that they may become kings. Clement of Alexandria (AD 195) 2.515.

The kingdom of heaven does not belong to sleepers and sluggards. Rather, “the violent take it by force.” For this alone is commendable violence—to struggle with God and to take life from God by force. And He knows those who persevere firmly, or rather violently, and He yields and grants. For God delights in being conquered in such things. Clement of Alexandria (AD 195) 2.597.

According to the same apostle, those who strive after perfection, must “give no offense in anything, but in everything approve themselves not to men, but to God.” Clement of Alexandria (AD 195)

As I conceive it, sanctity is perfect pureness of mind, deeds, thoughts, and words. In its last degree, it is sinlessness in dreams. Clement of Alexandria (AD 195) 2.435.

What necessity is there for self-restraint to the one who has no need of it? For to have such desires that one must exercise self-restraint in order to control them is characteristic of someone who is not yet pure. Rather, he is still subject to lusts. Now, fortitude is taken on because of fear and cowardice. It is no longer fitting that the friend of God (whom “God has foreordained before the foundation of the world” to be enrolled in the highest adoption) should fall into pleasures or fears and be occupied with the repression of lusts. Clement of Alexandria (AD 195) 2.497.

Abstinence from sins is not sufficient for perfection, unless a person also assumes the work of righteousness—activity in doing good. Clement of Alexandria (AD 195) 2.504.

For it is in this manner that one truly follows the Savior: by aiming at sinlessness and at His perfection. Clement of Alexandria (AD 195) 2.597.

The spiritual man will pray that he may never fall from virtue, giving his most strenuous cooperation in order that he may become unfailing. ...Now that he has made it his choice to live perfectly, he subjects himself to training, for the attainment of the stability of knowledge on each side. Clement of Alexandria (AD 195) 2.536.

Christ is an “object of envy” or emulation to the saints. For they aspire to follow His footsteps and conform themselves to His divine beauty. They aspire to make Him the pattern of their conduct, and thereby win their highest glory. Hippolytus (AD 205) 5.167.

He is called the resurrection. He raises a person from the dead not only at the moment when a man says, “We are buried with Christ through baptism and have risen again with Him.” Rather, He also does this when a man, while still here—having laid off all around him that belongs to death—walks in the newness of life that belongs to Him, the Son. Origen (AD 228) 10.312.

Our Lord is a Teacher and an Interpreter for those who are striving towards godliness. On the other hand, He is a Master of those servants who have the spirit of bondage to fear. Origen (AD 228)

He who zealously imitates the prophetic life and attains to the spirit that was in the prophets must be dishonored in the world, and in the eyes of sinners. To them, the life of the righteous man is a burden. Origen (AD 245) 10.426.

So long as we are imperfect, and need someone to assist us so that we may be delivered from evils—we stand in need of an angel of whom Jacob said, “The angel who delivered me from all the evils.” However, when we have become perfected, and have passed through the stage of being subject to nursing fathers, nursing mothers, guardians, and stewards, we are fit to be governed by the Lord himself. Origen (AD 245) 10.490.

From the very beginning, this was inculcated as a precept of Jesus among His hearers: men are to despise the life that is eagerly sought after by the multitude, and are to be earnest in living the life that resembles that of God. Origen (AD 248) 4.449.

The strength of our will is not sufficient to procure the perfectly pure heart. For we need God to create it. He, therefore, who prays as he should, offers this petition to God: “Create in me a clean heart, O God.” Origen (AD 248) 4.624.

Nothing distinguishes the unrighteous from the righteous more than this: that in affliction, the unrighteous man impatiently complains and blasphemes. In contrast, the righteous man is proved by his patience. Cyprian (AD 250) 5.489.

Whoever, then, prefers the life of the soul must despise the life of the body. He will in no other way be able to strive after that which is highest, unless he will have despised the things that are lowest. Lactantius (AD 304-313) 7.201.

God allows Himself at all times to be comprehended in our thoughts. ...This is so that we may receive a desire for purity and may free ourselves from every stain by the removal of all our shortcomings. Arnobius (AD 305) 6.419.

3. After conversion, we can lose/forfeit our salvation

We ought therefore, brethren, carefully to inquire concerning our salvation. Otherwise, the wicked one, having made his entrance by deceit, may hurl us forth from our life. Barnabas (AD 70-130)

The whole past time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger. ...Take heed, lest resting at our ease, as those who are the called, we fall asleep in our sins. For then, the wicked prince, acquiring power over us, will thrust us away from the kingdom of the Lord. ...And you should pay attention to this all the more, my brothers, when you reflect on and see that even after such great signs and wonders had been performed in Israel, they were still abandoned. Let us beware lest we be found to be, as it is written, the “many who are called,” but not the “few who are chosen.” Barnabas (AD 70-130) 1.139.

Let us therefore repent with the whole heart, so that none of us perish by the way. 2nd Clement (AD 150), 7.522.

Let us then practice righteousness so that we may be saved unto the end. 2nd Clement (AD 150)

If you do not guard yourself against [anger], you and your house will lose all hope of salvation. Shepherd of Hermas (AD 150) 2.23.

Put away doubting from you, and do not hesitate to ask of the Lord, saying to yourself, “How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him.” Do not reason with yourself in this manner. Instead, with all your heart turn to the Lord, and ask of Him without doubting. For then you will know the multitude of His tender mercies and that He will never leave you, but will fulfil the request of your soul. For He is not like men, who remember evils done against them. Shepherd of Hermas (AD 150) 2.26.

The apostates and traitors of the Church have blasphemed the Lord in their sins. Moreover, they have been ashamed of the name of the Lord by which they were called. These persons, therefore, at the end were lost unto God. Shepherd of Hermas (AD 150) 2.41.

Those who have not known God and do evil are condemned to death. However, those who have known God and have seen His mighty works, but still continue in evil, will be chastised doubly, and will die forever. Shepherd of Hermas (AD 150) 2.50.

I hold further, that those of you who have confessed and known this man to be Christ, yet who have gone back for some reason to the legal dispensation [i.e., the Mosaic Law], and have denied that this man is Christ, and have not repented before death—you will by no means be saved. Justin Martyr (AD 160) 1.218.

These men of old time,...for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of great disgrace. Accordingly, what will the men of the present day suffer, who have despised the Lord's coming, and have become the slaves of their own lusts? Truly, the death of the Lord brought healing and remission of sins to the former. However, Christ will not die again on behalf of those who now commit sin. For death will no more have dominion over Him. ...We should not, therefore, as that presbyter remarks, be puffed up, nor be severe upon those of olden times. Rather, we should fear ourselves, least perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but are shut out from His kingdom. And for that reason, Paul said, “For if [God] spared not the natural branches, [take heed] lest He also not spare you.” Irenaeus (AD 180), 1.499.

It was not to those who are on the outside that he said these things, but to us—lest we should be cast forth from the kingdom of God, by doing any such thing. Irenaeus (AD 180), 1.500.

Those who do not obey Him, being disinherited by Him, have ceased to be His sons. Irenaeus (AD 180), 1.525.

He who hopes for everlasting rest knows also that the entrance to it is toilsome and narrow. So let him who has once received the Gospel not turn back, like Lot's wife, as is said—even in the very hour in which he has come to the knowledge of salvation. And let him not go back either to his former life (which adheres to the things of sense) or to heresies. Clement of Alexandria (AD 195)

It is neither the faith, nor the love, nor the hope, nor the endurance of one day; rather, “he that endures to the end will be saved.” Clement of Alexandria (AD 195) 2.600.

God gives forgiveness of past sins. However, as to future sins, each one procures this for himself. He does this by repenting, by condemning the past deeds, and by begging the Father to blot them out. For only the Father is the one who is able to undo what is done. ...So even in the case of one who has done the greatest good deeds in his life, but at the end has run headlong into wickedness, all his former pains are profitless to him. For at the climax of the drama, he has given up his part. Clement of Alexandria (AD 195) 2.602.

No one is a Christian but he who perseveres even to the end. Tertullian (AD 197) 3.244.

The world returned to sin...and so it is destined to fire. So is the man who after baptism [conversion] renews his sins. Tertullian (AD 198) 3.673.

Some think that God is under a necessity of bestowing even on the unworthy what He has promised [to give]. So they turn His liberality into His slavery. ...For do not many afterwards fall out of [grace]? Is not this gift taken away from many? These, no doubt, are they who,...after approaching to the faith of repentance, build on the sands a house doomed to ruin. Tertullian (AD 203) 3.661.

God had foreseen...that faith—even after baptism—would be endangered. He saw that most persons—after obtaining salvation—would be lost again, by soiling the wedding dress, by failing to provide oil for their torches. Tertullian (AD 213) 3.639.

A man may have an acquired righteousness, from which it is possible to fall away. Origen (AD 225)

Certain ones of those [heretics] who hold different opinions misuse these passages. They essentially destroy free will by introducing ruined natures incapable of salvation and by introducing others as being saved in such a way that they cannot be lost. Origen (AD 225) 4.308.

Being a believing man, if you seek to live as the Gentiles do, the joys of the world remove you from the grace of Christ. Commodianus (AD 240) 4.214.

He who has not denied himself, but denied Christ, will experience the saying, “I also will deny him.” Origen (AD 245) 10.464.

Let fear be the keeper of innocence, so that the Lord, who of His mercy has flowed into our hearts in the access of celestial grace—may be kept by righteous submissiveness in the home of a grateful mind. Otherwise, the assurance we have gained may beget carelessness, and so the old enemy will creep upon us again. Cyprian (AD 250) 5.276.

You are still in the world. You are still in the battlefield. You daily fight for your lives. So you must be careful, that...what you have begun to be with such a blessed commencement will be consummated in you. It is a small thing to have first received something. It is a greater thing to be able to keep what you have attained. Faith itself and the saving birth do not make alive by merely being received. Rather, they must be preserved. It is not the actual attainment, but the perfecting, that keeps a man for God. The Lord taught this in His instruction when He said, “Look! You have been made whole. Sin no more, lest a worse things come upon you.” ...Solomon, Saul, and many others were able to keep the grace given to them so long as they walked in the Lord's ways. However, when the discipline of the Lord was forsaken by them, grace also forsook them. Cyprian (AD 250) 5.284.

...that you will grieve with me at the [spiritual] death of my sister. For in this time of devastation, she has fallen from Christ. Cyprian (AD 250) 5.298.

It is clear that the devil is driven out in baptism by the faith of the believer. But he [the devil] returns if the faith should afterwards fail. Cyprian (AD 250) 5.402.

Although they forsake the fountain of life, the [heretics] promise the grace of living and saving water. ...Begotten of treachery, they lose the grace of faith. Cyprian (AD 250) 5.425.

Whoever that confessor is, he is not greater, better, or dearer to God than Solomon. Solomon retained the grace that he had received from the Lord, as long as he walked in God's ways. However, after he forsook the Lord's way, he also lost the Lord's grace. For that reason it is written, “Hold fast that which you have, lest another take your crown.” Assuredly, the Lord would not threaten that the crown of righteousness might be taken away if it were not that the crown must depart when righteousness departs. ...“He that endures to the end, the same will be saved.” Cyprian (AD 250)

To anyone who is born and dies, is there not a necessity at some time...to suffer the loss of his estate? Only let not Christ be forsaken, so that the loss of salvation and of an eternal home would be feared. Cyprian (AD 250) 5.439.

There is need of continual prayer and supplication so that we do not fall away from the heavenly kingdom, as the Jews fell away, to whom this promise had first been given. Cyprian (AD 250) 5.451.

You are afraid that perhaps your estate might fail if you begin to act generously from it. Do you not know, miserable man, that while you are worrying that your family property may fail, [your] life itself and [your] salvation are failing! Cyprian (AD 250) 5.478.479.

Let us press onward and labor, watching with our whole heart. Let us be steadfast with all endurance; let us keep the Lord's commandments. Thereby, when that day of anger and vengeance comes, we may not be punished with the ungodly and the sinners. Rather, we may be honored with the righteous and with those who fear God. Cyprian (AD 250) 5.491.

Those who are snatched from the jaws of the devil and delivered from the snares of this world, should not return to the world again, lest they should lose the advantage of their leaving it in the first place. ...The Lord admonishes us of this in His Gospel. He taught that we should not return again to the devil and to the world. For we have renounced them and have escaped from them. He says, “No man looking back after putting his hand to the plough is fit for the kingdom of God.” And again, “Let him that is in the field not return back. Remember Lot's wife.” ...So we must press on and persevere in faith and virtue. We must complete the heavenly and spiritual grace so that we may attain to the palm and the crown. In the book of Chronicles it says, “The Lord is with you so long as you also are with him; but if you forsake him, he will forsake you.” Also in Ezekiel: “The righteousness of the righteous man will not deliver him in whatever day that he may transgress.” Furthermore, in the Gospel, the Lord speaks and says: “He that endures to the end, the same will be saved.” And again: “If you will abide in my word, you will be my disciples indeed.” Cyprian (AD 250)

In the Gospel of Matthew: “Every tree that does not bring forth good fruit will be cut down and cast into the fire.” ...Even a baptized person loses the grace that he has attained, unless he remains innocent. In the Gospel according to John: “Look, you are made whole. Sin no more, lest a worse thing happens to you” [John 5:14]. Also, in the 1st Corinthians: “Do you not know that you are the temple of God, and the Spirit of God abides in you? If anyone violates the temple of God, God will destroy him” [1 Cor. 3:16,17]. Of this same thing in the Chronicles: “God is with you, while you are with Him. If you forsake Him, he will forsake you” [2 Chron. 15:2]. Cyprian (AD 250) 5.542.

As to one who again denies Christ, no special previous standing can be effective to him for salvation. For anyone of us will hold it necessary that whatever is the last thing to be found in a man in this respect, that is where he will be judged. All of those things that he has previously done are wiped away and obliterated. Treatise on Re-Baptism (AD 257) 5.674.

He put a seal upon him, for it is concealed as to who belong to the side of the devil and who to the side of Christ. For we do not know out of those who seem to stand whether they will fall or not. And of those who are down, it is uncertain whether they might rise. Victorinus (AD 280) 7.358.

A son...who deserts his father in order not to pay him obedience is considered deserving of being disinherited and of having his name removed forever from his family. How much more so does a person [deserve to be disinherited] who forsakes God—in whom the two names meet that are entitled to equal reverence: Lord and Father? ...Of what punishments, therefore, is he deserving who forsakes Him who is both the true Master and Father? Lactantius (AD 304-313) 7.155.

...For this reason, He has given us this present life: that we may either lose that true and eternal life by our vices, or win it by virtue. Lactantius (AD 304-313) 7.200.

4. After conversion, good works are required in a believer’s life

Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. Clement of Rome (AD 96) 1.11.

We are justified by our works, and not our words. Clement of Rome (AD 96) 1.13

...that He may both hear you, and perceive by your works that you are indeed the members of His Son. Ignatius (AD 105) 1.51.

Faith cannot do the works of unbelief, nor unbelief the works of faith. Ignatius (AD 105) 1.53.

The tree is made manifest by its fruit. So those who profess themselves to be Christians will be recognized by their conduct. Ignatius (AD 105) 1.55.

Into this joy, many persons desire to enter. They know that “by grace you are saved, not of works,” but by the will of God through Jesus Christ. ...But He who raised Him up from the dead will raise up us also—if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness. Polycarp (AD 135) 1.33.

Let us therefore repent with the whole heart, so that none of us perish by the way. 2nd Clement (AD 150), 7.522.

Let us then practice righteousness so that we may be saved unto the end. 2nd Clement (AD 150)

He will bestow on them the blessing which He has promised them, with much glory and joy, if only they will keep the commandments of God, which they have received in great faith. Shepherd of Hermas (AD 150) 2.10.

And he said to me, “You will live if you keep my commandments, and walk in them; and whoever will hear and keep these commandments, will live to God.” Shepherd of Hermas (AD 150) 2.22.

Only those who fear the Lord and keep His commandments have life with God; but as for those who do not keep His commandments, there is no life in them. Shepherd of Hermas (AD 150) 2.25.

Life is the possession of all who keep the commandments of the Lord. Shepherd of Hermas (AD 150) 2.42.

This, then, is our reward if we will confess Him by whom we have been saved. But in what way will we confess Him? We confess Him by doing what He says, not transgressing His commandments, and by honoring Him not only with our lips, but with all our heart and all our mind. ....Let us, then, not only call Him Lord, for that will not save us. For He says, “Not everyone who says to Me, Lord, Lord, will be saved, but he that works righteousness.” For that reason, brethren, let us confess Him by our works, by loving one another. 2nd Clement (AD 150), 7.518.

Therefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we will obtain eternal life. 2nd Clement (AD 150), 7.519.

We...hasten to confess our faith, persuaded and convinced as we are that those who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. Justin Martyr (AD 160) 1.165.

If men by their works show themselves worthy of His design, they are deemed worthy of reigning in company with Him, being delivered from corruption and suffering. This is what we have received. ...Those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. Justin Martyr (AD 160) 1.165.

Each man goes to everlasting punishment or salvation according to the value of his actions. Justin Martyr (AD 160) 1.166.

Let those who are not found living as He taught, be understood not to be Christians, even though they profess with the lips the teachings of Christ. For it is not those who make profession, but those who do the works, who will be saved. Justin Martyr (AD 160) 1.168.

The Son of God has promised again to deliver us and invest us with prepared garments—if we do His commandments. And He has undertaken to provide us an eternal kingdom. Justin Martyr (AD 160)

The matters of our religion lie in works, not in words. Justin Martyr (AD 160) 1.288.

That, then, which man brought upon himself through carelessness and disobedience, God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For man drew death upon himself by disobeying. So, by obeying the will of God, he who wants to can procure for himself life everlasting. For God has given us a law and holy commandments. And everyone who keeps them can be saved. And, obtaining the resurrection, he can inherit incorruption. Theophilus (AD 180) 2.105.

To believe in Him is to do His will. Irenaeus (AD 180), 1.468.

When man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit of his works. Irenaeus (AD 180), 1.536.

Those who believe God and follow His word receive that salvation that flows from Him. On the other hand, those who depart from Him, and despise His teachings, and by their deeds bring dishonor on Him who made them...heap up against themselves most righteous judgment. Irenaeus (AD 180)

With respect to obedience and doctrine, we are not all the sons of God. Rather, it is only those who truly believe in Him and do His will. Now, those who do not believe, and do not obey His will, are sons and angels of the devil. ...Those who do not obey Him, being disinherited by Him, have ceased to be His sons. Irenaeus (AD 180), 1.525.

Abstinence from sins is not sufficient for perfection, unless a person also assumes the work of righteousness—activity in doing good. Clement of Alexandria (AD 195) 2.504.

“For by grace we are saved”—but not, indeed, without good works. Rather, we must be saved by being molded for what is good, acquiring an inclination for it. And we must possess the healthy mind that is fixed on the pursuit of the good. For this, we have the greatest need of divine grace, of right teaching, of holy susceptibility, and of the drawing of the Father to Himself. Clement of Alexandria (AD 195) 2.445.

Let us keep away from ribbing others. For this is the originator of insults. Strife, contention, and enmities burst forth from insults. As I have said, insult is the servant of drunkenness. So, a man is not judged by his deeds alone, but also by his words. Clement of Alexandria (AD 195) 2.251.

The spiritual man rejoices exceedingly. All day and night, he speaks and does the Lord's commands. He does this not only on rising in the morning and at noon, but also when walking about, when asleep, and when dressing and undressing. … He is inseparable from the commandments and from hope. He is ever giving thanks to God. Clement of Alexandria (AD 195) 2.546.

It is the will of God that he who repents of his sins and is obedient to the commandments should be saved. Clement of Alexandria (AD 195) 2.363.

He who does not believe God is cheated of his own hope. And he does not believe God, who does not do what God has commanded. Clement of Alexandria (AD 195) 2.416.

He says, “Why do you call me Lord, Lord, and do not do the things that I say?” For “the people who love with their lips, but have their heart far away from the Lord” are another people. They trust in another god and have willingly sold themselves to another. But those who perform the commandments of the Lord, in every action “testify” by doing what He wishes, and consistently naming the Lord's name. They testify by deed to Him in whom they trust. Clement of Alexandria (AD 195) 2.417.

Sinners are called enemies of God—enemies, that is, of the commandments that they do not obey. In contrast, those who obey become friends. The one group [of friends] are named so from their fellowship; the others from their estrangement, which is the result of free choice. Clement of Alexandria (AD 195) 2.426.

When we hear, “Your faith has saved you,” we do not understand Him to say absolutely that those who have believed in any way whatever will be saved. For works must also follow. …No one, then, can be a believer and at the same time be licentious. Clement of Alexandria (AD 195) 2.505.

He who obtains the mastery in these struggles [against fleshly desires], and overthrows the tempter...wins immortality. ...The one who has obeyed the directions of the trainer wins the day. ...We are born to obey the commandments, if we choose to be willing to be saved. …Man's duty, then, is obedience to God. For He has proclaimed salvation manifold by the commandments. Clement of Alexandria (AD 195)

It is neither the faith, nor the love, nor the hope, nor the endurance of one day; rather, “he that endures to the end will be saved.” Clement of Alexandria (AD 195) 2.600.

God ministers eternal salvation to those who cooperate for the attainment of knowledge and good conduct. Since what the commandments command are in our own power, along with the performance of them, the promise is accomplished. Clement of Alexandria (AD 195) 2.536.

No one is a Christian but he who perseveres even to the end. Tertullian (AD 197) 3.244.

It is for this reason that [the Gnostics] neither regard [good] works as necessary for themselves… Tertullian (AD 200) 3.517.

This shows that transgressions are blotted out and that reconciliation is made for sins. But who are the ones who have reconciliation made for their sins—except those who believe on His name and propitiate His countenance by good works? Hippolytus (AD 205) 5.181.

You will resemble Him—provided you obey His solemn injunctions and become a faithful follower of Him who is good. Hippolytus (AD 225) 5.153.

I designate you as barren Christians. In the Word of the Lord, the fig tree without fruit was cursed. And immediately it withered away. You do no works! You prepare no gift for the treasury! And yet you vainly think you will deserve well of the Lord! Commodianus (AD 240) 4.213.

Why, then, has the law itself gone forth with so much pains? You abuse the commandments of the Lord and yet you call yourself His sons. ...The Almighty seeks the meek to be his sons, those who are upright with a good heart—those who are devoted to the divine law. Commodianus (AD 240)

We might interpret the saying [of Jesus] as follows: “If anyone who has grasped what salvation really is, and wishes to procure the salvation of his own life, let him do this: Bid farewell to this life, deny himself, take up his own cross, follow me, and lose his own life to the world.” ...If, then, we wish our life to be saved, let us lose it to the world. Let us be as one of those who have been crucified with Christ...so that we may gain our end—even the salvation of our lives. For such salvation begins from the time when we lose our life for the sake of the Word. ...Therefore, let each one lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions. Origen (AD 245) 10.465.

The conclusion of the parable, however, is adapted also to the simpler. For all of us who have obtained the forgiveness of our own sins, but have not forgiven our brethren, are taught at once that we will suffer the lot of the servant who was forgiven, but did not forgive his fellow servant. Origen (AD 245) 10.504.

It is those who not only believe, but also enter upon the life that Jesus taught. This life elevates everyone who lives according to the commandments of Jesus. It elevates them to friendship with God and communion with Him. Origen (AD 248) 4.475.

We do not teach concerning the unrighteous man that it is sufficient for him to humble himself on account of his wickedness. Rather, God will accept him only if—after passing condemnation upon himself for his past conduct—he walks humbly on account of it and in a righteous manner for his remaining days. Origen (AD 248) 4.489.

It is the Son alone who leads to God those who are striving to come near to God—by the purity of their thoughts, words, and deeds. Origen (AD 248) 4.641.

How can a man say that he believes in Christ, if he does not do what Christ commanded him to do? From where will he attain the reward of faith, if he will not keep the faith of the commandment? ...He will make no advancement in his walk toward salvation, for he does not keep the truth of the way of salvation. Cyprian (AD 250) 5.422.

To prophesy, to cast out devils, and to do great acts upon the earth—these are all certainly a sublime and an admirable thing. However, one does not attain the kingdom of heaven even though he is found in all these things, unless he walks in the observance of the right and just way. Cyprian (AD 250) 5.426.

“Depart from me, you workers of iniquity.” There is need of righteousness, that one may deserve well of God the Judge. We must obey His teachings and warnings, so that our merits may receive their reward. Cyprian (AD 250) 5.426.

When the servant does not do what is commanded, the Lord will do what he threatens. ...“I was hungry and you gave me nothing to eat. I was thirsty, and you gave me nothing to drink. ...And these will go away into everlasting burning.” Cyprian (AD 250) 5.483.

He follows Christ who stands in His commandments, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught. ...To put on the name of Christ, and yet not to go in the way of Christ—what else is this but a mockery of the divine name! It is a desertion of the way of salvation. For He Himself teaches and says that the persons who keep His commandments will come into life. Cyprian (AD 250) 5.494.

There remains more than what is yet seen to be accomplished. For it is written, “Praise not any man before his death.” And again, “Be faithful unto death, and I will give you a crown of life.” And the Lord also says, “He that endures to the end, the same will be saved.” Cyprian (AD 250) 5.283.

He says, “He that endures to the end, the same will be saved.” And again He says, “If you continue in my word, you will truly be my disciples” [John 8:31,32]. ...So there needs to be patience in order that hope and faith may attain their result. Cyprian (AD 250) 5.487.

Labors that are endured and overcome all the way up until death, cannot fail to obtain a reward. ...And this reward can be nothing else but immortality. Lactantius (AD 304-313) 7.79.

By walking in the way of righteousness and following his Teacher, man can attain to eternal life. Lactantius (AD 304-313) 7.128.

The spirit must earn immortality by works of righteousness. Lactantius (c. AD 304-313, W), 7.127.

Those who have known God will be judged. Their deeds—that is, their evil works—will be compared and weighed against their good ones. So that if those that are good and just are more numerous and more weighty, they will be given to a life of blessedness. But if the evil ones exceed the good ones, they will be condemned to punishment. Lactantius (AD 304-313) 7.216.

Persons cannot be partakers of this heavenly and eternal reward if they have polluted their consciences by acts of violence, fraud, robbery, and dishonesty. By their ungodly actions and by the injuries they have inflicted upon others, they have branded themselves with indelible stains. Lactantius (AD 304-313) 7.279.

The righteous man, since he has entered upon a hard and rugged way, must be an object of contempt, derision, and hatred. ...Therefore, he will be poor, humble, low, subject to injury, and yet enduring all things that are grievous. And if he will continue his patience unceasingly to that last step and end, the crown of virtue will be given to him and he will be rewarded by God with immortality for the labors that he has endured in life for the sake of righteousness. Lactantius (AD 304-313) 7.165.

5. After conversion, obeying commandments, including those in the Gospels, is required

The teaching [of the way of life] is this: Bless those who curse you and pray for your enemies. Fast for those who persecute you. For what reward is there, if you love only those who love you? Do not the Gentiles also do the same? Rather, love those who hate you, and you will not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn the other to him also. Didache (AD 80-140) 7.377.

And he said to me, “You will live if you keep my commandments, and walk in them; and whoever will hear and keep these commandments, will live to God.” Shepherd of Hermas (AD 150) 2.22.

Only those who fear the Lord and keep His commandments have life with God; but as for those who do not keep His commandments, there is no life in them. Shepherd of Hermas (AD 150) 2.25.

Life is the possession of all who keep the commandments of the Lord. Shepherd of Hermas (AD 150) 2.42.

Therefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we will obtain eternal life. 2nd Clement (AD 150), 7.519.

Each man goes to everlasting punishment or salvation according to the value of his actions. Justin Martyr (AD 160) 1.166.

The Son of God has promised again to deliver us and invest us with prepared garments—if we do His commandments. And He has undertaken to provide an eternal kingdom [for us]. Justin Martyr (AD 160) 1.257.

The matters of our religion lie in works, not in words. Justin Martyr (AD 160) 1.288.

We have learned not to return blow for blow, nor to go to law with those who plunder and rob us. Not only that, but to those who strike us on one side of the face, we have learned to offer the other side also. Athenagoras (AD 175) 2.129.

What, then, are the teachings in which we Christians are brought up? “I say unto you, ‘Love your enemies; bless those who curse you. Pray for those who persecute you.’” Athenagoras (AD 175)

We are so far from practicing promiscuous intercourse that it is not lawful among us to indulge even a lustful look. Jesus says, “He that looks on a woman to lust after her has committed adultery already in his heart.” Athenagoras (AD 175) 2.146.

With the Lord, not only is the adulterer rejected, but also the person who desires to commit adultery. Not only is the actual murderer considered guilty of having killed another person (to his own damnation), but also the man who is angry with his brother without a reason. Jesus commanded [His followers] not only not to hate men, but also to love their enemies. He commanded them not only not to swear falsely, but not even to swear at all. ...He commanded...not only not to strike others, but even, when they themselves are struck, to present the other cheek. ...He commanded not only not to injure their neighbors, nor to do them any evil, but also, when they are dealt with wickedly, to be long-suffering. Irenaeus (AD 180), 1.408.

Instead of the prohibition that says, “You shall not kill,” Jesus prohibits even anger. Instead of the law commanding the giving of tithes, He taught us to share all our possessions with the poor. He taught us to love not only our neighbors, but even our enemies. We should not only be generous givers and bestowers, but should even give a free gift to those who take away our goods. For He says, “To him that takes away your coat, give to him your cloak also. And from him that takes away your goods, do not ask for them back. As you would have men do unto you, do unto them also. ...If anyone will compel you to go a mile, go with him two.” Irenaeus (AD 180), 1.477.

To believe in Him is to do His will. Irenaeus (AD 180), 1.468.

God desires obedience, which renders [His worshippers] secure—rather than sacrifices and burnt-offerings, which avail men nothing towards righteousness. Irenaeus (AD 180), 1.482.

Knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Irenaeus (AD 180) 1.522.

If anyone does not observe the 10 Commandments, he has no salvation. Irenaeus (AD 180), 1.479.

Preparing man for this life, the Lord Himself did speak the words of the 10 Commandments in His own person to all alike. Therefore, in like manner, do these commandments remain permanently with us. Because of His advent in the flesh, they have received extension and increase, but not abrogation. Irenaeus (AD 180), 1.482.

With the Lord, not only is the adulterer rejected, but also the person who desires to commit adultery. Not only is the actual murderer considered guilty of having killed another person (to his own damnation), but also the man who is angry with his brother without a reason. Jesus commanded [His followers] not only not to hate men, but also to love their enemies. He commanded them not only not to swear falsely, but not even to swear at all. ...He commanded... not only not to strike others, but even, when they themselves are struck, to present the other cheek. ...He commanded not only not to injure their neighbors, nor to do them any evil, but also, when they are dealt with wickedly, to be long-suffering. Irenaeus (c. 180), 1.408.

The spiritual man rejoices exceedingly. All day and night, he speaks and does the Lord's commands. He does this not only on rising in the morning and at noon, but also when walking about, when asleep, and when dressing and undressing. He teaches his son, if he has a son. He is inseparable from the commandments and from hope. He is ever giving thanks to God. Clement of Alexandria (AD 195) 2.546.

We ourselves must entirely abstain from filthy speaking. And we should stop the mouths of those who practice it by stern looks and averting the face. Clement of Alexandria (AD 195) 2.250.

Rightly, then, to those who have believed and obey, grace will abound beyond measure. Clement of Alexandria (AD 195) 2.196.

It is neither the faith, nor the love, nor the hope, nor the endurance of one day; rather, “he that endures to the end will be saved.” Clement of Alexandria (AD 195) 2.600.

It is the will of God that he who repents of his sins and is obedient to the commandments should be saved. Clement of Alexandria (AD 195) 2.363.

He who does not believe God is cheated of his own hope. And he does not believe God, who does not do what God has commanded. Clement of Alexandria (AD 195) 2.416.

No one is a Christian but he who perseveres even to the end. Tertullian (AD 197) 3.244.

It is for this reason that [the Gnostics] neither regard [good] works as necessary for themselves… Tertullian (AD 200) 3.517.

You will resemble Him—provided you obey His solemn injunctions and become a faithful follower of Him who is good. Hippolytus (AD 225) 5.153.

It is the Son alone who leads to God those who are striving to come near to God—by the purity of their thoughts, words, and deeds. Origen (AD 248) 4.641.

Celsus, a pagan critic] says, “They also have a teaching to this effect: that we should not avenge ourselves on one who injures us. Or, as Christ expresses it: ‘Whoever will strike you on the one cheek, turn the other to him also.’” Origen (c. 248) 4.634.

In Holy Scripture, discipline is frequently and everywhere prescribed. The whole foundation of religion and of faith springs from obedience and fear. Cyprian (AD 250) 5.430.

Labors that are endured and overcome all the way up until death, cannot fail to obtain a reward. ...And this reward can be nothing else but immortality. Lactantius (AD 304-313) 7.79.

By walking in the way of righteousness and following his Teacher, man can attain to eternal life. Lactantius (AD 304-313) 7.128.

If there is to be no judgment, then the keeping of God's commandments will be to no purpose. If that is the case, there is no reason for abstinence. Rather, we can say, “Let us eat and drink, for tomorrow we will die.” Disputation of Archelaus and Manes (AD 320) 6.225.

6. After conversion, God and the Church discipline believers, including excommunication

Cerdon, too, was Marcion's predecessor. ...Having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Irenaeus (AD 180), 1.417.

If one must censure, it is necessary also to rebuke. For it is the time to wound the apathetic soul. I do not mean mortally, but salutarily, securing exemption from everlasting death by a little pain. Clement of Alexandria (AD 195) 2.228.

The physician is not evil to the sick person because he tells him of his fever. For the physician is not the cause of the fever; he only points out the fever. Likewise, he who reproves is not ill-disposed towards him who is diseased in soul. For he is not the cause of the transgressions on him. He only reveals the sins that are there. Clement of Alexandria (AD 195) 2.231.

God does not punish, for punishment is retaliation for evil. Rather, He chastises [believers] for the purpose of good. Clement of Alexandria (AD 195) 2.553.

In the same place also, exhortations are made. Rebukes and sacred censures are administered. That is because the work of judging is carried on among us with great seriousness. ...And you have the most notable example of judgment to come when anyone has sinned so grievously as to require his severance from us in prayer, in the congregation, and in all sacred matters. Tertullian (AD 197) 3.46.

But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count such persons no longer as Christians. Tertullian (AD 197) 3.51.

In this example of a leper...[the Law] prohibited any contact with a person who was defiled with sin. The apostle also forbids us even to eat food with such a one. For the taint of sins can be communicated as if contagious, wherever a man mixes himself with the sinner. Tertullian (AD 207)

[Marcion the heretic] rejected the two epistles to Timothy and the one to Titus, all of which deal with church discipline. Tertullian (AD 207) 3.473.

All the other frenzies of passions beyond the laws of nature—impious toward both the bodies and the sexes—we banish not only from the threshold, but from all shelter of the Church. For they are not sins, but monstrosities. Tertullian (AD 212) 4.77.

And how are they not ashamed to utter these calumnies against Victor? For they know full well that Victor excommunicated Theodotus the tanner, the leader and father of this God-denying apostasy. Caius (AD 215) 5.601.

Christians lament as dead those who have been conquered by immorality or any other sin. For they are lost and dead to God. At some future time [if they repent], they receive them as being risen from the dead. However, this is after a greater interval than in the case of those who were admitted at first [i.e., the period of testing a catechumen]. However, those who have lapsed and fallen after professing the Gospel are not placed in any office [leadership] or post of rank in the Church of God. Origen (AD 248) 4.485.

In Holy Scripture, discipline is frequently and everywhere prescribed. The whole foundation of religion and of faith springs from obedience and fear. Cyprian (AD 250) 5.430.

For this reason, I beg you that you will designate by name in the certificate [of communion] only those whom you yourselves witness, whom you have known, whose penitence you see to be very near to full satisfaction. Cyprian (AD 250) 5.292.

Felicissimus has rushed forth with many more and has declared himself as a leader of a faction. ...Let him receive the sentence that he first of all imposed—that he may know that he is excommunicated by us. For he has added the crime of adultery to his crimes of fraud and plunder. ...All of these things we will judicially examine when, with the Lord's permission, we will assemble in one place with many of our colleagues. ...Moreover, whoever will ally himself with that man's conspiracy and faction, let him know that he will not communicate in the Church with us, since he has preferred to be separated from the Church of his own accord. Cyprian (AD 250) 5.316.

Those persons cannot remain in God's Church who have not maintained its divine and ecclesiastical discipline—either in the manner of their life or in the peace of their character. Cyprian (AD 250)

Among our predecessors, some of the bishops here in our province thought that peace was not to be granted to adulterers. So, they wholly closed the gate of repentance against adultery. Cyprian (AD 250) 5.332.

No banquets nor conferences should be entertained with the wicked. Rather we should be as much separated from them as they are deserters from the Church. For it is written, “If he will neglect to hear the Church, let him be unto you as a heathen man and a tax collector.” ...If they come with prayers and atonements, let them be heard. If they heap together curses and threats, let them be rejected. Cyprian (AD 250) 5.347.

If they obstinately persevere and do not mutually separate themselves, let them know that they can never be admitted by us into the Church with their immodest obstinacy. ...They should not think that the way of life or of salvation is still open to them—if they have refused to obey the bishops and priests. For in Deuteronomy, the Lord God says, “And the man that will do presumptuously and will not listen to the priest or judge...that man will die” [Deut. 17:12,13]. Cyprian (AD 250) 5.358.

The proud and disobedient are slain with the sword of the Spirit, in that they are cast out of the Church. For they cannot live out of it, since the house of God is one. And there can be no salvation to anyone except in the Church. Cyprian (AD 250) 5.358.

It behooves you to write a very lengthy letter to our fellow bishops appointed in Gaul. Exhort them not to allow Marcian any longer to insult our assembly, simply because he does not appear to have been excommunicated by us. For he is stubborn and haughty, and he is hostile to the divine mercy and to the salvation of the brotherhood. Cyprian (AD 250) 5.368.

Contrary to the vigor of the Gospel, contrary to the law of the Lord and God, ...communion is relaxed to heedless persons! But this is a vain and false peace! It is dangerous to those who grant it. And it probably avails nothing to those who receive it. For they are not seeking the patience necessary to [spiritual] health, nor the genuine medicine that is derived from atonement. Penitence is driven forth from their breasts. The memory of their very grave and extreme sin is taken away. ...Returning from the altars of the devil, they draw near to the holy place of the Lord! ...With jaws still breathing their crime...they intrude on the body of the Lord. ...All these warnings are scorned and disdained. They do violence to His body and blood—before their sin is expiated, before confession of their crime has been made! [They receive His body and blood] before their conscience has been purged by sacrifice and by the hand of the priest! Cyprian (AD 250) 5.441.

We must separate from a believer who lives irregularly and contrary to discipline. Paul [said] to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that you depart from all brethren who walk disorderly and not according to the tradition that you have received from us.” Cyprian (AD 250) 5.551.

The sinner must be publicly reproved. In the first Epistle of Paul to Timothy, it says: “Rebuke those who sin, in the presence of all.” Cyprian (AD 250) 5.552.

The Church stands in faith, even though some persons have been driven to fall by very terror. This may be because they were persons of eminence, or because they were afraid with the fear of man, when they were seized. However, we did not abandon them, even though they were separated from us. Rather, we exhorted them and do exhort them to repent—if in any way they may receive pardon from Him who is able to grant it. For if they were deserted by us, they would become worse. You see, then, brethren, that you also should do the same. So that even those who have fallen may amend their minds by your exhortation. Perhaps if they are seized once more, they may confess [Christ] and thereby make amends for their previous sin. Letter from the church in Rome to Cyprian (AD 250) 5.281.

If any of those [i.e., the lapsed] who have fallen into this temptation begin to be taken with sickness and repent of what they have done and desire communion, it should in any way be granted to them. Or if you have widows or bedridden people who are unable to maintain themselves—or those who are in prisons or are excluded from their own dwellings—they should in all cases have someone to minister to them. Letter from the Church in Rome to Cyprian (AD 250) 5.281.

Contrary to the Gospel law,...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, those presbyters dare to offer the Eucharist on their behalf and to give the lapsed the Eucharist! So they profane the sacred body of the Lord, although it is written, “Whoever will eat the bread and drink the cup of the Lord unworthily, will be guilty of the body and blood of the Lord.” Cyprian (AD 250) 5.291.

Indeed, pardon may be granted to the lapsed in respect of this thing. ...But it is the duty of those placed over them to keep the ordinance. ...For to concede those things that tend to destruction is to deceive. The lapsed person is not raised up in this manner. Rather, by offending God, he is more urged on to ruin. Cyprian (AD 250) 5.291.

If any unrestrained and impetuous person, whether of our presbyters or deacons or of strangers, should dare, before our decree, to communicate with the lapsed, let him be expelled from our communion. He can then plead the cause of his rashness before all of us when, by the Lord's permission, we will assemble together again. Cyprian (AD 250) 5.306.

When the persecution had quieted, and opportunity of meeting was afforded, a large number or bishops...met together. The divine Scriptures being brought forward on both sides, we balanced the decision with wholesome moderation. We felt that hope of communion and peace should not be wholly denied to the lapsed, lest they should fail still more. ...On the other hand, neither should the condemnation of the Gospel be relaxed, enabling them to rashly rush to communion. Rather, repentance should be long protracted and the paternal clemency be sorrowfully sought after. ...And lest perhaps the number of bishops in Africa might seem unsatisfactory, we also wrote to Rome, to Cornelius, our colleague, concerning this thing. He himself was also holding a council with very many bishops, which had concurred in the same opinion as we had held: that is, we should apply gravity balanced with wholesome moderation. Cyprian (AD 250) 5.328,329.

Covetousness is a great evil. ...Robbery is declared to be a horrible thing, something to be abhorred. Yet, the covetous mind in general is likewise condemned. ...And all persons of that spirit are excommunicated from the Church of God. Gregory Thaumaturgus (AD 255) 6.18.

Concerning those who have joined the barbarians and ...have become such thorough barbarians as even to put to death those of their own race, ...it is necessary for you to bar such persons from even being listeners in the [church’s] public assemblies. Gregory Thaumaturgus (AD 255) 6.19.

Some Christians have been so audacious as to pilfer the houses of [those taken captive by barbarians]. If they have already been put on trial and convicted, they should not be considered fit to even be listeners in the public assembly. However, if they have declared themselves and made restitution, they should be placed in the ranks of the penitent. Gregory Thaumaturgus (AD 255)

There was with us a certain Serapion, an aged believer. He had spent his long life blamelessly, but had fallen in the time of trial. ...No one gave heed to him, for he had sacrificed to the idols. ...However, an injunction had been issued by me that persons at the point of death, if they then requested it...should be absolved [offered forgiveness] in order that they might depart this life in cheerful hope. Dionysius of Alexandria (AD 262) 6.101.

Let us not thrust from us those who seek a penitent return. Rather, let us receive them gladly and number them once more with the steadfast. Let us restore again what is defective in them. Dionysius of Alexandria (AD 262) 6.120.

Therefore, we have been compelled to excommunicate this man...who refuses submission, and to appoint another bishop in his place. Malchion (AD 270) 6.170.

It is not right either that those of the clergy who have deserted of their own accord and have lapsed, but have taken up the contest anew, should remain any longer in their sacred office [positions of leadership]. ...Instead, therefore, let them take heed to spend their life in humility, ceasing from vainglory. For communion is sufficient for them, which is granted them with diligence. Peter of Alexandria (AD 310) 6.274.

Let us be mindful of the many labors and distresses that the lapsed have endured for the name of Christ. Since they have themselves also repented and have bewailed that which was done by them,...let us pray together with them and plead for their reconciliation. Peter of Alexandria (AD 310) 6.276

SOURCE: A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Bercot, David W., (Ed). Hendrickson Publishers, Inc. 1998.).

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"Hyper-Grace" vs. the Sub-Apostolic & Ante Nicene Church

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