“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 (c. 70-130)
“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 no 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 to despair.” ~ Hermas (c. 150)
“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 (c. 160)
“Those who do not obey Him, being disinherited by Him, have ceased to be His sons.” ~ Irenaeus (c. 180)
“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 (c. 213)
“Certain ones of those [heretics] who hold different opinions misuse these passages. They essentially destroy free will be introducing ruined natures incapable of salvation and by introducing others as being saved in such a way that they cannot be lost.” ~ Origen (c. 225)
“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 (c. 240)
“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 (c. 250)
“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 (c. 257)
“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 (c. 280)
One of the reasons I'm considering becoming catholic Is the early church fathers literally disagree with every Protestant doctrine!go ahead and call me a troll idc I'm not
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Re: Hermas 2,9
Editor's Introductory Note
[ A.D. 160.] The fragment known as the "Muratorian Canon" is the historic ground for the date I give to this author. I desired to prefix The Shepherd to the writings of Irenaeus, but the limits of the volume would not permit. The Shepherd attracted my attention, even in early youth, as a specimen of primitive romance; but of course it disappointed me, and excited repugnance. As to its form, it is even now distasteful. But more and more, as I have studied it, and cleared up the difficulties which surround it, and the questions it has started, it has become to me a most interesting and suggestive relic of the primitive age. Dr. Bunsen calls it "a good but dull novel," and reminds us of a saying of Niebuhr (Bunsen's master), that "he pitied the Athenian Christians for being obliged to hear it read in their assemblies." A very natural, but a truly superficial, thought, as I trust I shall be able to show.
At first sight, Hermas might seem to have little in common with Irenaeus; and, on many accounts, it would be preferable to pair him with Barnabas. But I feel sure that chronology forbids, and that the age of Irenaeus, and of the martyrs of Lyons and Vienne, is the period which called for this work, and which accounts for its popularity and its diffusion among the churches. Its pacific spirit in dealing with a rising heresy, which at first was a puzzle to the Latins, which Pius was disposed to meet by this gentle antidote, with which Eleutherus, in the spirit of a pacificator, tampered to his own hurt, and by which Victor was temporarily compromised, met precisely what the case see-red to demand in the judgment of Western Christians. They could not foresee the results of Montanism: it was not yet a defined heresy. And even the wise prudence of Irenaeus shows anxiety not too hastily to denounce it; "seeing," as Eusebius affirms, "there were many other wonderful powers of divine grace yet exhibited, even at that time, in different churches."
Bunsen pronounces magisterially on the Muratorian fragment as an ill-translated excerpt from Hegesippus, written about A.D. 165. This date may be inaccurate, but the evidence is that of a contemporary on which we may rely. "Very recently," he says, "in our own times, in the city of Rome, Hermas compiled The Shepherd; his brother, Bishop Pius, then sitting in the cathedra of the Roman Church." With the period thus assigned, the internal evidence agrees. It accounts for the anti-Montanism of the whole allegory, and not less for the choice of this noncontroversial form of antidote. Montanism is not named; but it is opposed by a reminder of better "prophesyings," and by setting the pure spirit of the apostolic age over against the frenzied and pharisaical pretensions of the fanatics. The pacific policy at first adopted by the Roman bishops, dictated, no doubt, this effort of Hermas to produce such a refutation as his brother might commend to the churches.
(from Ante-Nicene Fathers, Volume 2, PC Study Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
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