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Is the Apostles Creed Christian?


2 Timothy 1:13-14

NASB

13 Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14 Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.

1 Timothy 3:16

16 And without controversy great is the mystery of godliness:

God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.


Brethren, yes, the creed is Christian, and I believe what it affirms and you do. The Roman Catholic Church didn’t invent it and doesn’t own it. It was a confession of the early Church. Not everything that Rome affirms is wrong (the Deity of Christ), and not everything that uses the word ‘catholic’ (small ‘c’) is Roman Catholic. Since you love the truth, I encourage you to read the linked article by Phillip Schaff. Though no creed can be complete, the truths the Apostles Creed declares are Biblical. Only the Bible itself is inspired and is the whole counsel of God (Acts 20:27). 


From: The Creeds of Christendom by Dr. Philip Schaff

Click this link to read the rest of the history of The Apostles Creed.

[Please don’t let the Latin put you off.]

“The Apostles’ Creed, or Symbolum Apostolicum, is, as to its form, not the production of the apostles, as was formerly believed, but an admirable popular summary of the apostolic teaching, and in full harmony with the spirit and even the letter of the New Testament.

Character and Value – As the Lord’s Prayer is the Prayer of prayers, the Decalogue the Law of laws, so the Apostles’ Creed is the Creed of creeds. It contains all the fundamental articles of the Christian faith necessary to salvation, in the form of facts, in simple Scripture language, and in the most natural order – the order of revelation – from God and the creation down to the resurrection and life everlasting. It is Trinitarian, and divided into three chief articles, expressing faith – in God the Father, the Maker of heaven and earth, in his only Son, our Lord and Saviour, and in the Holy Spirit (in Deum Patrem, in Jesum Christum, in Spiritum Sanctum); the chief stress being laid on the second article, the supernatural birth, death, and resurrection of Christ. Then, changing the language (credo in for credo with the simple accusative), the Creed professes to believe ‘the holy Catholic Church, the communion of saints, the remission of sins, the resurrection of the body, and the life everlasting.’ It is by far the best popular summary of the Christian faith ever made within so brief a space. It still surpasses all later symbols for catechetical and liturgical purposes, especially as a profession of candidates for baptism and church membership. It is not a logical statement of abstract doctrines, but a profession of living facts and saving truths. It is a liturgical poem and an act of worship. Like the Lord’s Prayer, it loses none of its charm and effect by frequent use, although, by vain and thoughtless repetition, it may be made a martyr and an empty form of words. It is intelligible and edifying to a child, and fresh and rich to the profoundest Christian scholar, who, as he advances in age, delights to go back to primitive foundations and first principles. It has the fragrance of antiquity and the inestimable weight of universal consent. It is a bond of union between all ages and sections of Christendom. It can never be superseded for popular use in church and school.

At the same time, it must be admitted that the very simplicity and brevity of this Creed, which so admirably adapt it for all classes of Christians and for public worship, make it insufficient as a regulator of public doctrine for a more advanced stage of theological knowledge. As it is confined to the fundamental articles, and expresses them in plain Scripture terms, it admits of an indefinite expansion by the scientific mind of the Church. Thus the Nicene Creed gives clearer and stronger expression to the doctrine of Christ’s divinity against the Arians, the Athanasian Creed to the whole doctrine of the Trinity and of Christ’s person against the various heresies of the post-­Nicene age. The Reformation Creeds are more explicit on the authority and inspiration of the Scriptures and the doctrines of sin and grace, which are either passed by or merely implied in the Apostles’ Creed.”


Brethren, we are indebted to believers who lived before us, and shouldn’t think we can do without their labors and insights. Remember what is said here,  

By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks. 

Hebrews 11:4

 


.
“You cannot separate Christianity from its ancient creeds. In fact, every true Christian adheres to the ancient creeds of the church, whether he knows it or not . . . . Creeds are concise doctrinal summaries of the doctrines of Scripture, and are subordinate to Scripture as our only infallible rule for faith and life . . . . If we are true Christians who have put our trust in the Christ of the Bible, it is impossible for us not to affirm the church’s ancient creedal statements on the Bible’s teaching. What’s more, we are living in a day when we must not only affirm them but defend them against the onslaught of heretical teachings about the person and work of Jesus Christ.”
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Dr. Burk Parsons, Senior Pastor of Saint Andrews Chapel, Sanford, Florida
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THE APOSTLES’ CREED

“The Apostles’ Creed is the oldest creed of the Christian church and is the basis for others, such as the Nicene Creed, that followed. The Apostles’ Creed, although not written by the apostles, goes back in its oldest form to at least AD 140. 

*The word ‘catholic’ with a lower case ‘c’ refers to the universal church worldwide.”

I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell. The third day he rose again from the dead; He ascended into heaven, and sits on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic* Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.


 

 

Ancient thoughts on the human will, and a contemporary portrait of genuine “Calvinism”

 


Matthew 1:21

NASB

21 She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.”

1 Corinthians 4:7

NASB

For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?

Romans 9:15-17

15 For He says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it does not depend on the man who wills or the man who runs, but on God who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.”


Thoughts

A blogger friend and brother in the Lord has been discussing the doctrines of grace, so here is my response. Not my own thoughts here – though I agree with those I’ve presented – just insights from two Christians who lived many centuries apart. Let’s praise God for the great cloud of witnesses who have testified to the love and grace of our great God and Savior Jesus Christ!


Augustine’s Doctrine of the Bondage of the Will

Monergism.com

Augustine of Hippo

Quotes from Augustine

“How have you come? By believing. Fear lest while you are claiming for yourself that you have found the just way, you perish from the just way. I have come, you say, of my own free choice; I have come of my own will. Why are you puffed up? Do you wish to know that this also has been given you? Hear Him calling, ‘No one comes to me unless my Father draws him’ [John 6:44 p.].” – Augustine, Sermons xxvi. 3, 12, 4, 7 (MPL 28.172, 177, 172f., 174)

“Why then, do miserable men either dare to boast of free will before they have been freed, or of their powers, if they have already been freed? And they do not heed the fact that in the term ‘free will’ freedom seems to be implied. ‘Now where the Spirit of the Lord is, there is freedom.’ [II Cor 3:17]. If therefore, they are slaves of sin, why do they boast of free will? For a man becomes the slave of him who has overcome him. Now if they have been freed, why do they boast as if it had come about through their own effort? Of are they so free as not to wish to be slaves of him who says: ‘Without me you can do nothing'” [John 15:5]

“. . . the human will does not obtain grace by freedom, but obtains freedom by grace; when the feeling of delight has been imparted through the same grace, the human will is formed to endure; it is strengthened with unconquerable fortitude; controlled by grace, it never will perish, but, if grace forsake it, it will straightway fall; by the Lord’s free mercy it is converted to good, and once converted it perseveres in good; the direction of the human will toward good, and after direction its continuation in good, depend solely upon God’s will, not upon any merit of man [anything deserving in man]. Thus there is left to man such free will, if we please so to call it, as he elsewhere describes: that except through grace the will can neither be converted to God nor abide in God; and whatever it can do it is able to do only through grace.”

Excerpts from the author of the article

“Augustine argued that there are four states, which are derived from the Scripture, that correspond to the four states of man in relation to sin: (a) able to sin, able not to sin (posse peccare, posse non peccare); (b) not able not to sin (non posse non peccare); (c) able not to sin (posse non peccare); and (d) unable to sin (non posse peccare). The first state corresponds to the state of man in innocency, before the Fall; the second the state of the natural man after the Fall; the third the state of the regenerate man; and the fourth the glorified man.”

One thought here: Augustine’s explanation is helpful but incomplete because it doesn’t address the struggle involved in not sinning:

Romans 7:21-25

21 I find then the principle that evil is present in me, the one who wants to do good. 22 For I joyfully concur with the law of God in the inner man, 23 but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. 24 Wretched man that I am! Who will set me free from the body of this death? 25 Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.

“There are times when Augustine uses the term ‘free will’ in a positive sense, as R. C. Sproul explains,

‘Augustine did not deny that fallen man still has a will and that the will is capable of making choices. He argued that fallen man still has a free will (liberium arbitrium) but has lost his moral liberty (libertas). The state of original sin leaves us in the wretched condition of being unable to refrain from sinning. We still are able to choose what we desire, but our desires remain chained by our evil impulses. He argued that the freedom that remains in the will always leads to sin. Thus in the flesh we are free only to sin, a hollow freedom indeed. It is freedom without liberty, a real moral bondage. True liberty can only come from without, from the work of God on the soul. Therefore we are not only partly dependent upon grace for our conversion but totally dependent upon grace.‘”


The Practical Implications of Calvinism

(pdf file)

Albert N. Martin

[Emphasis added]

“Matthew Henry, in his simple, homely, quaint way, says, ‘When God deigns to bless his people he sets them a-praying for the blessing which he desires to give them’. And so, if I believe the confession that God saves sinners, that he not only regenerates them, bringing them to repentance and faith, but that he keeps them and ultimately brings them into his presence — if that is his work then it will produce a consistent prayerfulness, not only a holy watchfulness and distrust of myself, but a constant application to him that he would perform in me that which he has promised. For what is prayer in the last analysis? It is a conscious spreading out of my helplessness before God. The true Calvinist is the man who confesses with his lips that grace must not only awaken him, regenerate him, but that grace must preserve him, and he Amens his confession by his prayer when on his knees he cries out, ‘Lead me not into temptation but deliver me from evil. I cannot even get my bread for today, Lord, unless you sustain my life and bless the labours of my hands: Give me this day my daily bread’. The doctrine of confession, God saves sinners, will produce in the heart of a true Christian the sane biblical pursuit of godliness, holy watchfulness, a consistent prayerfulness, and in the third place. . . A trustful dependence on God to fulfil all that he has purposed. . .

“For a person to claim to be a Calvinist, confessing the soteriological creed that God saves sinners, without this holy watchfulness, some measure of consistent prayerfulness, and a trusting dependence upon God in Christ to fulfill all that he, in grace, has promised, is a contradiction of terms. One of the great cries that is raised today, and some of it has justification, is that people, especially young men, who get hold of Calvinism, and seem to view it as an unanswerable, unassailable philosophical system, become proud, go back now to their secular schools and in ten minutes shoot holes in the views of their Professor of Philosophy. They become proud, cocky. That is a caricature, that is not real Calvinism.”

“What is the personal practical effect of the confession of Calvinism in the life of a man? If he sees God, it will break him, and if he understands that God saves sinners, it will make him a trustful, prayerful, watchful person pursuing practical godliness. Is that what these doctrines are doing for you right where you sit this morning? Some, perhaps, to whom these things are new have feared them and said, ‘Oh, that stuff will just lead to spiritual barrenness and dryness’. It is not so! For these are the truths of God’s Word; I am convinced they are. In their totality they are the truth which is according to godliness, the truth that sanctifies us in answer to the prayer of our great High Priest. May God grant that the truth will do that in you and in me!”


John 17:9-19

“I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. 10 And all Mine are Yours, and Yours are Mine, and I am glorified in them. 11 Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. 12 While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. 13 But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. 14 I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not pray that You should take them out of the world, but that You should keep them from the evil one. 16 They are not of the world, just as I am not of the world. 17 Sanctify them by Your truth. Your word is truth. 18 As You sent Me into the world, I also have sent them into the world. 19 And for their sakes I sanctify Myself, that they also may be sanctified by the truth.


 

The Early Authentic Church and the Deception of Roman Catholicism


By Richard Bennett and Stuart Quint

The Apostle Paul would never have recognized the institution that calls itself the Church of Rome nearly 2000 years after he had written his Epistle to the early true believers in Rome.  For instance, the Apostle Paul addressed all the believers in the early church in Rome as “…beloved of God, called to be saints.[1]  Paul considered every single believer to be a “saint,” persons made holy because of the Lord God’s love and grace.

In contrast to Paul’s contention that all believers are “saints,” the Roman Catholic Church calls “saints” those whom Rome has canonized and labeled as “models and intercessors.”[2]

Additionally, the Roman Catholic Church further sets apart its clergy such as priests, bishops, cardinals, and finally the Pope from “lay people.”  This Roman Catholic organization clearly violates Jesus Christ’s clear command to the true church when He stated “One is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven.[3]

Another stark contrast stems from the conflicting characteristics of true believers and false Romanism.  The Apostle Paul commended the believers in first century Rome “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.”[4]  Truly, the remarkable faith of the early churches in Rome persisted for over two and a half centuries later.  These believers endured very adverse situations, including horrifying persecutions under various Roman emperors.

In contrast, the horrible reputation of today’s Roman Catholic Church clashes with the integrity of the early Christian church in Rome.  Sexual[5] and financial[6] scandals have dogged the Roman Catholic Church for centuries.  Its lust for power and control at any cost honed over 1500 years also completely tarnish Rome’s claim to be “the one true Church.”[7]

The Apostle Paul warned the early church that pretenders to true Christianity would arise out of men’s false teachings even beginning in their day: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.”[8] Indeed, Roman Catholicism is the fulfillment of Paul’s ominous words.

Persecution Purified Early Believers as the Gospel Spread

The spread of the Christian faith during the first three centuries was rapid and extensive.  God used the fidelity of the preachers of the Gospel, the heroic deaths of the martyrs, and the translation of the Scriptures into the languages of the Roman world to spread the Gospel.

Under Emperor Septimius Severus (193-211) Christians suffered appallingly.  The most severe persecution was under the Emperor Diocletian and his co-regent, Galerius, during the years 303-311.  Many copies of the Bible were burned. Christians were deprived of public office and civil rights.  Most importantly, believers were executed if they refused to offer sacrifice to the pagan gods of Rome.[9]

Yet, far from exterminating the authentic Christians and the Gospel of grace, persecution purified their witness and even attracted more people to find salvation in Jesus Christ.

Tertullian (155 – c.240), an early Christian author from Carthage, wrote some astounding words for our modern day:

“Christians are under a particular necessity of praying for the [Roman] emperors, and for the continued state of the empire; because we know that dreadful power which hangs over the world, and the conclusion of the age, which threatens the most horrible evils, is restrained by the continuance of the time appointed for the Roman Empire.”[10]

Tertullian states two main ideas: (1) Christians pray for the welfare of the Roman government despite its opposition to their faith, and (2) Christians are sober concerning a future which would succeed the Imperial Roman Empire and abound with “the most horrible evils.”

Regarding the chief of “most horrible evils,” Tertullian refers to the wicked agent of Antichrist and his followers in II Thessalonians 2:8-10, “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming…because they received not the love of the truth, that they might be saved.” About one hundred years later, Tertullian’s predictions began to be realized.

Clerical Corruption of the Church Post Constantine

The persecution of Christians ended in 313 A.D. with the proclamation of the Edict of Milan by the Roman emperors Constantine in the West and Licinius in the East.  This policy established religious freedom for both paganism and Christianity.  Additionally, Constantine allowed the churches to accumulate property for gatherings.[11] While the Edict of Milan relieved the churches of the problem of persecution in the Roman Empire, it created numerous temptations that ultimately weakened the professing church.  The world in the form of Roman privilege and hierarchy corrupted it.

The Edict of Milan led to the corruption of church leadership and the emergence of a privileged clerical class in society.  The new prestige of the clergy enjoyed privileges unavailable to other believers.  Members of the clergy were exempt from taxes and certain civil obligations.  The building of ornate cathedrals, particularly in the major urban centers such as Rome, Alexandria, and later Constantinople, created well-compensated work for priests, deacons, and others to run them.[12]

The emergence of the clergy also consolidated power in the hands of larger jurisdictions.  In the past, independent churches large and small headed by elders or bishops related to each other as peers.  This parity changed after the Edict of Milan.[13]  Archbishops, metropolitans, and patriarchs arose to govern several churches.  Major clerical power came from four great cities: Antioch, Alexandria, Jerusalem, and Rome, eventually to be joined by Constantinople, the new capital of the Empire.

The rising gap of the church hierarchy from the laity also extended to the Bishop of Rome. The church was in such decline that over time the bishops of Rome began to demand that other churches submit to Rome’s authority.  Rome’s power was limited immediately after Constantine’s coming to power.  Churches in the East and Africa rejected the excommunication of later Roman bishops such as Victor and Stephen for refusing to submit to them.[14]  However, the extended absence of Constantine from Rome strengthened the hand of the Bishop of Rome.  Gradually over time, the Bishop of Rome would emerge on top.

Sacramental Superstition and the Rise of Papal Rome

In the fourth and fifth centuries, as the Gospel was watered down, the true worship of God and the inner conviction of the Holy Spirit gave way to formal rites called “sacraments.”  The official churches also began to practice idolatry in showing and venerating images of Christ and Mary. Pagan practices and philosophies flooded the church, introducing a shallow, diluted appearance of Christianity.

In contrast to the early church in which the Gospel produced an internal unity among believers, the substitution of ritualism for the Gospel became the new basis for external unity for the church.  True saving faith of the heart no longer united the members of the church.  Instead, the autocratic leadership of the Bishop and his clerical hierarchy enforced unity and repressed dissent.  The living church gradually converted to an external church governed by the Bishop of Rome.

Conclusion

What makes the Roman Catholic purported method of salvation so horrific is that it is a rejection of the manifest love of God given in the Gospel.  However, the evident truth that the authentic Christian Church has remains untarnished.  God’s gratuitous love is made effective in accordance with His supreme purposes, “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.  Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”[15]

In Christ Jesus alone the believer beholds the wisdom, goodness, love, grace, mercy, justice and power of the Father.  God’s grace was planned before it was imparted, as the Scripture says, “Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began.[16]

The purpose and design of God from all eternity was that all gifts should come to sinful man in and through Christ Jesus.  Emphatically, grace in its most proper and genuine sense is free, as the Scripture says, “being justified freely by His grace.[17]  Then finally grace is sovereign because God bestows it upon whom He pleases.  The reign of sin and false religion is overcome by the reign of God’s grace, as the Scripture says, “even so might grace reign![18]  The abundance of grace far surpasses the evils of sin.

Once a believing sinner accepts Christ Jesus as his only surety before the All Holy God, he finds himself not only freed from his sins, but made to “reign in life.”  As Scripture so clearly states, “For if by one man’s offence death reigned by one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.”[19] Those who receive the abundant grace given by Christ are not only redeemed from the empire of death, they live and reign with Him as they are sanctified daily through His Word by the Holy Spirit, and by constant fellowship with Him.  With Him also they shall forever live and reign, world without end.  Through Christ Jesus, grace reigns with sovereign freedom, power, and bounty!  “Blessed be his glorious name for ever:  and let the whole earth be filled with his glory; Amen, and Amen.”[20]  


 Richard Bennett and Stuart Quint of “Berean Beacon” Website: https://bereanbeacon.org

Permission is given by the authors to copy this article if it is done in its entirety without any changes.

Permission is also given post this article in its entirety on Internet Websites


[1] Romans 1:7. All Bible verses derive from the King James Version (www.biblegateway.com ).

[2] Catechism of the Catholic Church, Second Edition (1994: Libreria Editrice Vaticana, Vatican City), Paragraph 828.

[3] Matthew 23:8-10

[4] Romans 1:8

[5] See Laurie Goodstein, “Sex Abuse and the Catholic Church: Why Is It Still a Story?.”, The New York Times (April 20, 2016) on https://www.nytimes.com/2016/04/20/insider/sex-abuse-and-the-catholic-church-why-is-it-still-a-story.html?mcubz=1accessed on August 25, 2017.

[6] See Stephanie Yang, “The Craziest Financial Schemes that the Vatican Bank Tried to Cover Up”, Business Insider (February 27, 2015) on http://www.businessinsider.com/gods-bankers-financial-scandals-at-the-vatican-2015-2  accessed on August 25, 2017.  See also “Questions multiply by the day in latest Vatican money scandal”, Crux (July 24, 2017) on https://cruxnow.com/vatican/2017/07/24/questions-multiply-day-latest-vatican-money-scandal/  accessed on September 5, 2017.

[7] See William Cardinal Levada and Angelo Amato, S.D.B., Responses to Some Questions Regarding Certain Aspects of the Doctrine of the Church (Congregation for the Doctrine of the Faith: Vatican City, June 29, 2007) on http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070629_responsa-quaestiones_en.html  accessed on August 25, 2017.

[8] Acts 20:29-31.

[9] Philip Schaff, History of the Christian Church, Vol. 1 (2006: Hendrickson Publishers, Peabody, MA), 34.

[10] Tertullian, Apology, chapter 32 on http://www.tertullian.org/works/apologeticum.htm  accessed on September 14, 2017.

[11] Edward Gibbon (edited by D.H. Low), The Decline and Fall of the Roman Empire (1960: Harcourt, Brace, and Company, New York), 287.

[12]Ibid., 305.

[13] Dowling, 36.

[14] Dowling, 32-3.

[15] I John 4:9-10

[16] II Timothy 1:9

[17] Romans 3:24

[18] Romans 5:21

[19] Romans 5:17

[20] Psalm 72:19

Quote of the day – Clement of Rome


Romans 5:6-10

gnv

For Christ, when we were yet of no strength, at his time died for the ungodly.

Doubtless one will scarce die for a righteous man: but yet for a good man it may be that one dare die.

But God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us.

Much more then, being now justified by his blood, we shall be saved from wrath through him.

10 For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. . .


“And so we, having being called through his will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety, or works that we have done in holiness of heart, but through faith, by which the Almighty God has justified all who have existed from the beginning; to whom be the glory forever and ever. Amen.”

🌿

Clement of Rome, 1 Clem. 32.4. Trans. from Michael W. Holmes, ed., The Apostolic Fathers (Grand Rapids: Baker Academic, 2007), 87.

Quoted in Long Before Luther by Nathan Busenitz, Moody Publishers, Chicago, The Master’s Seminary Press, Los Angeles, 2017.I



Irenaeus of Lyons – An apt saying and some sound instruction


Job 34:3

NKJV

For the ear tests words
As the palate tastes food.


“For it is not needful – to use a common proverb – that one should drink up the ocean who wishes to learn that its water is salt.”

Irenaeus, Against Heresies 2


“Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself.”

Irenaeus, Against Heresies (Book I, Preface)


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