“Our Church Has Miracles!”

When asked why we should join their church, the Cathodox frequently mention that many miracles have occurred in their church, which supposedly proves their legitimacy. They act like this is the criterion given by the apostles and fathers to identify the true church. But this isn’t the litmus test given by the church fathers to determine whether a doctrine is true. In reality, the only way to know with certainty that you’re joining the true church is to compare their DOCTRINES to the original church. No heretical sect will tell you this, because they know they’ll fail the test. It doesn’t matter if the greatest miracles and signs appear on the earth or in heaven, you are not to obey new doctrines. Christ warned that many deceivers will come, performing all sorts of miracles, and it happened as He predicted. People who are infected with this mindset of relying on miracles to guide their beliefs are not at all prepared for that greatest deception to ever be perpetrated against humanity, when the antichrist will astound the world with ALL miracles and deception.

Scriptures:

Deuteronomy 13:1–5 -And if there arise within you a prophet, or one who dreams a dream, and he gives you a sign or a wonder, and the sign or the wonder come to pass which he spoke to you, saying, Let us go and serve other gods, which you know not; you shall not hearken to the words of that prophet, or the dreamer of that dream, because the Lord your God tries you, to know whether you love your God with all your heart and with all your soul. You shall follow the Lord your God, and fear him, and you shall hear his voice, and attach yourselves to him. And that prophet or that dreamer of a dream, shall die; for he has spoken to make you err from the Lord your God who brought you out of the land of Egypt, who redeemed you from bondage, to thrust you out of the way which the Lord your God commanded you to walk in: so shall you abolish the evil from among you.

Galatians 1:6-9 – I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

Matthew 7:21-23 – “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’

2 Thessalonians 2:1-12 – Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, 2 not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. 3 Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4 who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. 5 Do you not remember that when I was still with you I told you these things? 6 And now you know what is restraining, that he may be revealed in his own time. 7 For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. 8 And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. 9 The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. 11 And for this reason God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

Church Fathers:

Clement of Rome:

To this Aquila answered: “How, then, are men in fault, if the wicked one, transforming himself into the brightness of light, promises to men greater things than the Creator Himself does?” Then Peter answered: “I think,” says he “that nothing is more unjust than this; and now listen while I tell you how unjust it is. If your son, whom you have trained and nourished with all care, and brought to man’s estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?” Then Aquila answered: “It is manifest to all that it would be wicked.” Then Peter said: “If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness! In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved….” – Clement of Rome, Recognitions of Clement, Book 3, Chapter 18

For be sure of this, that you shall not have us participators in this attempt; nor will we suffer ourselves to be deceived by you. For it will not serve us for an excuse in the judgment, if we say that you deceived us; because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly. For this cause therefore, Moses, also commending the faith of one God to the people, says, “Take heed to yourself, that you be not seduced from the Lord your God.” Observe that he makes use of the same word which the first woman also made use of in excusing herself, saying that she was seduced; but it profited her nothing. But over and above all this, even if some true prophet should arise, who should perform signs and miracles, but should wish to persuade us to worship other gods besides the God of the Jews, we should never be able to believe him. For so the divine law has taught us, handing down a secret injunction more purely by means of tradition, for thus it says: ‘If there arise among you a prophet, or one dreaming a dream, and give you signs or wonders, and these signs or wonders come to pass, and he say to you, Let us go and worship strange gods, whom you know not; you shall not hear the words of that prophet, nor the dream of that dreamer, because proving he has proved you, that he may see if you love the Lord your God.’ – Clement of Rome, Recognitions of Clement, Book 3, Chapter 45

Then Niceta said: I give you abundant thanks, O most clement Peter; but this is what I desire to learn, how Simon, who is the enemy of God, is able to do such and so great things? For indeed he told no lie in his declaration of what he has done. To this the blessed Peter thus answered: God, who is one and true, has resolved to prepare good and faithful friends for His first begotten; but knowing that none can be good, unless they have in their power that perception by which they may become good, that they may be of their own intent what they choose to be — and otherwise they could not be truly good, if they were kept in goodness not by purpose, but by necessity, — has given to every one the power of his own will, that he may be what he wishes to be. And again, foreseeing that that power of will would make some choose good things and others evil, and so that the human race would necessarily be divided into two classes, He has permitted each class to choose both a place and a king, whom they would. For the good King rejoices in the good, and the wicked one in the evil. And although I have expounded those things more fully to you, O Clement, in that treatise in which I discoursed on predestination and the end, yet it is fitting that I should now make clear to Niceta also, as he asks me, what is the reason than Simon, whose thoughts are against God, is able to do so great marvels. – Clement of Rome, Recognitions of Clement, book 3, chapter 52

On account of those, therefore, who by neglect of their own salvation please the evil one, and those who by study of their own profit seek to please the good One, ten things have been prescribed as a test to this present age, according to the number of the ten plagues which were brought upon Egypt. For when Moses, according to the commandment of God, demanded of Pharaoh that he should let the people go, and in token of his heavenly commission showed signs, his rod being thrown upon the ground was turned into a serpent. And when Pharaoh could not by these means be brought to consent, as having freedom of will, again the magicians seemed to do similar signs, by permission of God, that the purpose of the king might be proved from the freedom of his will, whether he would rather believe the signs wrought by Moses, who was sent by God, or those which the magicians rather seemed to work than actually wrought. For truly he ought to have understood from their very name that they were not workers of truth, because they were not called messengers of God, but magicians, as the tradition also intimates. Moreover, they seemed to maintain the contest up to a certain point, and afterwards they confessed of themselves, and yielded to their superior. Exodus 8:19 Therefore the last plague is inflicted, Exodus 12 the destruction of the first-born, and then Moses is commanded to consecrate the people by the sprinkling of blood; and so, gifts being presented, with much entreaty he is asked to depart with the people. – Clement of Rome, Recognitions of Clement, book 3, chapter 55

“In a similar transaction I see that I am even now engaged. For as then, when Moses exhorted the king to believe God, the magicians opposed him by a pretended exhibition of similar signs, and so kept back the unbelievers from salvation; so also now, when I have come forth to teach all nations to believe in the true God, Simon the Magician resists me, acting in opposition to me, as they also did in opposition to Moses; in order that whosoever they be from among the nations that do not use sound judgment, they may be made manifest; but that those may be saved who rightly distinguish signs from signs.” While Peter thus spoke, Niceta answered: “I beseech you that you would permit me to state whatever occurs to my mind.” Then Peter, being delighted with the eagerness of his disciples, said: “Speak what you will.” – Clement of Rome, Recognitions of Clement, Book 3, Chapter 56

Then said Niceta: In what respect did the Egyptians sin in not believing Moses, since the magicians wrought like signs, even although they were done rather in appearance than in truth? For if I had been there then, should I not have thought, from the fact that the magicians did like things to those which Moses did, either that Moses was a magician, or that the magicians wrought their signs by divine commission? For I should not have thought it likely that the same things could be effected by magicians, even in appearance, which he who was sent by God performed. And now, in what respect do they sin who believe Simon, since they see him do so great marvels? Or is it not marvellous to fly through the air, to be so mixed with fire as to become one body with it, to make statues walk, brazen dogs bark, and other such like things, which assuredly are sufficiently wonderful to those who know not how to distinguish? Yea, he has also been seen to make bread of stones. But if he sins who believes those who do signs, how shall it appear that he also does not sin who has believed our Lord for His signs and works of power? – Clement of Rome, Recognitions of Clement, book 3, chapter 57

For, as I was beginning to say, God has appointed for this world certain pairs; and he who comes first of the pairs is of evil, he who comes second, of good. And in this is given to every man an occasion of right judgment, whether he is simple or prudent. For if he is simple, and believes him who comes first, though moved thereto by signs and prodigies, he must of necessity, for the same reason, believe him who comes second; for he will be persuaded by signs and prodigies, as he was before. When he believes this second one, he will learn from him that he ought not to believe the first, who comes of evil; and so the error of the former is corrected by the emendation of the latter. But if he will not receive the second, because he has believed the first, he will deservedly be condemned as unjust; for unjust it is, that when he believed the first on account of his signs, he will not believe the second, though he bring the same, or even greater signs. But if he has not believed the first, it follows that he may be moved to believe the second. For his mind has not become so completely inactive but that it may be roused by the redoubling of marvels. But if he is prudent, he can make distinction of the signs. And if indeed he has believed in the first, he will be moved to the second by the increase in the miracles, and by comparison he will apprehend which are better; although clear tests of miracles are recognised by all learned men, as we have shown in the regular order of our discussion. But if any one, as being whole and not needing a physician, is not moved to the first, he will be drawn to the second by the very continuance of the thing, and will make a distinction of signs and marvels after this fashion;— he who is of the evil one, the signs that he works do good to no one; but those which the good man works are profitable to men. – Clement of Rome, Recognitions of Clement, book 3, chapter 59

For tell me, I pray you, what is the use of showing statues walking, dogs of brass or stone barking, mountains dancing, of flying through the air, and such like things, which you say that Simon did? But those signs which are of the good One, are directed to the advantage of men, as are those which were done by our Lord, who gave sight to the blind and hearing to the deaf, raised up the feeble and the lame, drove away sicknesses and demons, raised the dead, and did other like things, as you see also that I do. Those signs, therefore, which make for the benefit of men, and confer some good upon them, the wicked one cannot do, excepting only at the end of the world. For then it shall be permitted him to mix up with his signs some good ones, as the expelling of demons or the healing of diseases; by this means going beyond his bounds, and being divided against himself, and fighting against himself, he shall be destroyed. And therefore the Lord has foretold, that in the last times there shall be such temptation, that, if it be possible, the very elect shall be deceived; that is to say, that by the marks of signs being confused, even those must be disturbed who seem to be expert in discovering spirits and distinguishing miracles. – Clement of Rome, Recognitions of Clement, book 3, chapter 59

And yet who can be found so senseless as to be persuaded to worship an idol, whether it be made of gold or of any other metal? To whom is it not manifest that the metal is just that which the artificer pleased? How then can the divinity be thought to be in that which would not be at all unless the artificer had pleased? Or how can they hope that future things should be declared to them by that in which there is no perception of present things? For although they should divine something, they should not straightway be held to be gods; for divination is one thing, divinity is another. For the Pythons also seem to divine, yet they are not gods; and, in short, they are driven out of men by Christians. And how can that be God which is put to flight by a man? But perhaps you will say, “What as to their effecting cures, and their showing how one can be cured?” On this principle, physicians ought also to be worshipped as gods, for they cure many; and in proportion as any one is more skilful, the more he will cure. – Clement of Rome, Recognitions of Clement, Book 4, Chapter 20

Justin Martyr:

For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. – Justin Martyr, First Apology, chapter 5

For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. – Justin Martyr, First Apology, chapter 14

Irenaeus:

And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints. (Revelation 13:2, etc.) After this he likewise describes his armour-bearer, whom he also terms a false prophet: He spoke as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray. (Revelation 13:11, etc.) Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. – Irenaeus, Against Heresies, book 5, chapter 28

Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles – who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal deceit, thus entailing greater harm than good on those who believe them, with respect to the point on which they lead them astray. – Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.407

Tertullian:

They will, besides, add a good deal respecting the high authority of each doctor of heresy, how that these mightily strengthened belief in their own doctrine; how that they raised the dead, restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defense of the deceit of their corrupt preaching. – Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 264-265

A procedure of this kind, you say, was not necessary, because He was immediately to prove Himself the Son and the Sent One, and the Christ of God in very deed, by means of the evidence of His wonderful works. On my side, however, I have to deny that evidence simply of this sort was sufficient as a testimony to Him. He Himself afterwards deprived it of its authority, because when He declared that many would come and show great signs and wonders, so as to turn aside the very elect, and yet for all that were not to be received, He showed how rash was belief in signs and wonders, which were so very easy of accomplishment by even false christs. Else how happens it, if He meant Himself to be approved and understood, and received on a certain evidence — I mean that of miracles— that He forbade the recognition of those others who had the very same sort of proof to show, and whose coming was to be quite as sudden and unannounced by any authority? If, because He came before them, and was beforehand with them in displaying the signs of His mighty deeds, He therefore seized the first right to men’s faith — just as the firstcomers do the first place in the baths — and so forestalled all who came after Him in that right, take care that He, too, be not caught in the condition of the later comers, if He be found to be behindhand with the Creator, who had already been made known, and had already worked miracles like Him, and like Him had forewarned men not to believe in others, even such as should come after Him. – Tertullian, Against Marcion, book 3, chapter 3

Origen:

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon’s changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God’s creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. – Origen of Alexandria, Commentary on Matthew 17:14-15

Now if these things be so, why should it not be consistent with reason to hold with regard to Jesus, who was able to effect results so great, that there dwelt in Him no ordinary divinity? While this was not the case either with the Proconnesian Aristeas (although Apollo would have him regarded as a god), or with the other individuals enumerated by Celsus when he says, “No one regards Abaris the Hyperborean as a god, who was possessed of such power as to be borne along like an arrow from a bow.” For why would the divine power, which is said to have granted favor to the Hyperborean Abaris, bestow upon him such a gift as to be carried on an arrow? For what benefit would this be to the human race? Or what advantage did that man himself gain from being carried on an arrow? So that these things might be conceded not to be fabrications, but to have come about through some kind of demonic agency. – Origen, Against Celsus, Book 3, Chapter 31

Cyprian of Carthage:

These spirits, therefore, are lurking under the statues and consecrated images: these inspire the breasts of their prophets with their afflatus, animate the fibres of the entrails, direct the flights of birds, rule the lots, give efficiency to oracles, are always mixing up falsehood with truth, for they are both deceived and they deceive; they disturb their life, they disquiet their slumbers; their spirits creeping also into their bodies, secretly terrify their minds, distort their limbs, break their health, excite diseases to force them to worship of themselves, so that when glutted with the steam of the altars and the piles of cattle, they may unloose what they had bound, and so appear to have effected a cure. The only remedy from them is when their own mischief ceases; nor have they any other desire than to call men away from God, and to turn them from the understanding of the true religion, to superstition with respect to themselves. – Cyprian, Treatise 6, chapter 7

Lactantius:

These are the demons, of whom the poets often speak in their poems, whom Hesiod calls the guardians of men. For they so persuaded men by their enticements and deceits, that they believed that the same were gods. In fine, Socrates used to give out that he had a demon as the guardian and director of his life from his first childhood, and that he could do nothing without his assent and command. They attach themselves, therefore, to individuals, and occupy houses under the name of Genii or Penates. To these temples are built, to these libations are daily offered as to the Lares, to these honour is paid as to the averters of evils. These from the beginning, that they might turn away men from the knowledge of the true God, introduced new superstitions and worship of gods. These taught that the memory of dead kings should be consecrated, temples be built, and images made, not that they might lessen the honour of God, or increase their own, which they lost by sinning, but that they might take away life from men, deprive them of the hope of true light, lest men should arrive at that heavenly reward of immortality from which they fell. They also brought to light astrology, and augury, and divination; and though these things are in themselves false, yet they themselves, the authors of evils, so govern and regulate them that they are believed to be true. They also invented the tricks of the magic art, to deceive the eyes. By their aid it comes to pass, that that which is appears not to be, and that which is not appears to be. They themselves invented necromancies, responses, and oracles, to delude the minds of men with lying divination by means of ambiguous issues. They are present in the temples and at all sacrifices; and by the exhibition of some deceitful prodigies, to the surprise of those who are present, they so deceive men, that they believe that a divine power is present in images and statues. They even enter secretly into bodies, as being slight spirits; and they excite diseases in the vitiated limbs, which when appeased with sacrifices and vows they may again remove. They send dreams either full of terror, that they themselves may be invoked, or the issues of which may correspond with the truth, that they may increase the veneration paid to themselves. Sometimes also they put forth something of vengeance against the sacrilegious, that whoever sees it may become more timid and superstitious. Thus by their frauds they have drawn darkness over the human race, that truth might be oppressed, and the name of the supreme and matchless God might be forgotten. – Lactantius, Epitome of the Divine Institutes, chapter 28

Victorinus of Pettau:

“And he shall make fire come down from heaven in the sight of men.” Yes (as I also have said), in the sight of men. Magicians do these things, by the aid of the apostate angels, even to this day. He shall cause also that a golden image of Antichrist shall be placed in the temple at Jerusalem, and that the apostate angel should enter, and thence utter voices and oracles. Moreover, he himself shall contrive that his servants and children should receive as a mark on their foreheads, or on their right hands, the number of his name, lest any one should buy or sell them. Daniel had previously predicted his contempt and provocation of God. “And he shall place,” says he, “his temple within Samaria, upon the illustrious and holy mountain that is at Jerusalem, an image such as Nebuchadnezzar had made.” Thence here he places, and by and by here he renews, that of which the Lord, admonishing His churches concerning the last times and their dangers, says: “But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand.” It is called a contempt when God is provoked, because idols are worshipped instead of God, or when the dogma of heretics is introduced in the churches. But it is a turning away because stedfast men, seduced by false signs and portents, are turned away from their salvation. – Victorinus of Pettau, Commentary on Revelation, chapter 13

Eusebius of Caesarea:

Among these is also the following wonder. At Cæsarea Philippi, which the Phœnicians call Paneas, springs are shown at the foot of the Mountain Panius, out of which the Jordan flows. They say that on a certain feast day, a victim was thrown in and that through the power of the demon it marvelously disappeared and that which happened was a famous wonder to those who were present. Astyrius was once there when these things were done, and seeing the multitude astonished at the affair, he pitied their delusion; and looking up to heaven he supplicated the God over all through Christ, that he would rebuke the demon who deceived the people, and bring the men’s delusion to an end. And they say that when he had prayed thus, immediately the sacrifice floated on the surface of the fountain. And thus the miracle departed; and no wonder was ever afterward performed at the place.– Church History by Eusebius, Book 7, Chapter 17

Basil the Great:

Even if a man seem to confess the Lord and hear His words, but does not obey His commands, he is condemned, even though, by some divine concession, he be vouchsafed an endowment of spiritual gifts. “Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, have not we prophesied in thy name and cast out devils in thy name and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity.” “And why call you me, Lord, Lord, and do not the things which I say?” “They profess that they know God: but in their works they deny him; being abominable, and incredulous, and to every good work reprobate.” – Basil the Great, The Morals, Rule 7

John Chrysostom:

So that no Jew may say he will cure you, listen to what God said: “If there arise among you a prophet or dreamer of dreams who gives you a sign or wonder, and if the sign or wonder of which he spoke comes to pass, and if he says: ‘Let us go and worship other gods,’ do not listen to that prophet; for the Lord, your God, is testing you to see if you love the Lord, your God, with all your heart and with all your soul” (Deuteronomy 13:1-3). What God means is this. Suppose some prophet says to you: “I can raise a dead man to life or cure a blind man. But you must obey me when I say: ‘Let us worship demons, or let us offer sacrifice to idols.'” Then, suppose the man who said this can cure a blind man or can raise a dead man to life. God said that you must not heed him because of these signs and wonders which he works. Why? Because God is testing you, he permitted that man to have this power. It is not that God does not know your thoughts but that he is giving you a chance to prove if you really love him. And there are men who are eager to drag us away from our Beloved. Even if they show dead men brought back to life, the man who truly loves God will not stand apart from God because he has seen such signs and wonders. – John Chrysostom, Against the Jews, Discourse 8, Section 5 (Fathers of the Church 68:223-224)

3. But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception…. The possessed themselves, it is replied, cry out, “I am the soul of such a one.” But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body. Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For the souls of the righteous are in the hand of God; Wisdom 3:1 and if of the righteous, then those children’s souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ says, This day they require your soul of you. Luke 12:20 And it is not possible that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way? And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen says, Receive my spirit; Acts 7:59 and Paul, To depart and to be with Christ is far better; Philippians 1:23 and of the patriarch too the Scripture says, that he was gathered unto his fathers, being cherished in a good old age. And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Luke 16:27-28 Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day. – John Chrysostom, Homily 28 on Matthew

Gregory the Great:

“These are the signs that will follow those who will believe: they will cast out demons in my name, they will speak with new tongues, they will pick up snakes, and if they drink a deadly thing, it will not harm them; they will lay their hands on the sick who will recover” (Mark 16:17–18). Do you not believe, my friends, because you do not perform these signs? These things were necessary at the Church’s beginning. For the faith of believers to increase it had to be nourished with miracles. When we plant trees, we water them until we see that they have taken root in the ground; once they have taken root we stop watering them. This is why Paul said: Tongues are a sign not for believers but for unbelievers (1 Corinthians 14:22). There is something about these signs and powers we ought to consider more deeply. Holy Church does daily in a spiritual way what it did then materially through the apostles. When its priests impose their hands on believers through the gift of exorcism, and forbid the evil spirits to dwell in their hearts, what else are they doing but casting out demons? And what are believers doing who give up the secular words of their former life and speak of the sacred mysteries, and describe as far as they can the praise and power of their Creator, speaking with new tongues? When they remove malice from the hearts of others by their good words of exhortation, they are picking up snakes, and when then they hear dangerous advice but are not drawn toward wicked deeds, they are indeed drinking something deadly, but it will not harm them. As often as they catch sight of their neighbors faltering in their good works, and they gather round them in all their strength, and by the example of their own deeds fortify their wavering lives, what are they doing but laying their hands on the sick to heal them? Surely these miracles are all the greater to the extent that they are spiritual; they are all the greater to the extent that it is not bodies but souls which are being raised up. And so, dearly beloved, you perform these signs, if you wish to, by God’s power. Those external signs cannot produce life, but it can come from those who do them. Material miracles sometimes demonstrate holiness but they do not create it, whereas the spiritual actions performed in the soul do not make the power of life evident to the senses but create it. Even the wicked perform the former; none but the good can perform the latter. Hence Truth said of some people: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, cast out demons in your name, do many mighty deeds in your name?’ Then I will declare to them, ‘I do not know you; depart from me you workers of iniquity’” (Matthew 7:22–23). Dearly beloved, do not love signs which the wicked too can perform; love those miracles of love and devotion, which I have just now spoken of. The more they are hidden, the safer they are; and the less glory that comes from humans, the greater will be our recompense in the eyes of God.- Gregory the Great, Forty Gospel Homilies, Homily 29

Ante-Nicene Christianity