I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt. 16:19.
Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt. 18:18.
If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. John 20:23.
In that dispute about the observance or nonobservance of the Law, Peter was the first of all to be endowed with the Spirit. After making an introduction, he addressed the calling of the nations, saying, “And now why are you tempting the Lord, concerning the imposition upon the brothers of a yoke that neither we nor our fathers were able to bear?” . . . This proclamation both “loosed” those parts of the Law that were abandoned and “bound” those that were retained. Hence, the power of loosing and of binding given to Peter had nothing to do with the mortal sins of believers. Tertullian (c. 212, W, Montanistic), 4.99.
When one judges unrighteously and does not bind upon earth according to the Word of God, nor loose upon earth according to His will, the gates of Hades prevail against him. However, in the case of anyone against whom the gates of Hades do not prevail, this man judges righteously. As a result, that person had the keys of the kingdom of heaven, opening to those who have been loosed on earth that they may also be loosed in heaven, and set free. Origen (c. 245, E), 9.459.
Those who maintain the function of the episcopate make use of this word as Peter (having received the keys of the kingdom of heaven from the Savior). They teach that things bound by them (i.e., condemned) are also bound in heaven and that those who have obtained remission by them are also loosed in heaven. I must say that they speak wholesomely if they have the way of life on account of which it was said to that Peter, “You are Peter.” And if they are such persons that upon them the church is built by Christ. . . . But if they are tightly bound with the cords of their sins, to no purpose do they bind and loose. . . . And if anyone who is not such a Peter, and does not possess the things spoken of here, yet he still imagines that as a Peter he will so bind on earth that the things bound are bound in heaven . . . he is puffed up, not understanding the meaning of the Scriptures. And being puffed up, he has fallen into the ruin of the devil. Origen (c. 245, E), 9.459.
“And whatever you will bind on the earth, etc.” . . . It seems to be indicated that the things that had been granted earlier to Peter alone are here bestowed on all persons who give the three admonitions to someone who has sinned [i.e., Matt. 18:15–18]. The result is that, if they are not heard [by the sinner], they will bind on earth him who is judged to be as a Gentile and a tax–collector. For such a one has been bound in heaven. Origen (c. 245, E), 9.494.
Someone may delude us with the pretense of repentance. However, God is not mocked, and He looks into man’s heart. So He will judge those things that we have imperfectly looked into. And the Lord will amend the sentence of his servants. Cyprian (c. 250, W), 5.331.
It is clear where and by whom remission of sins can be given. I speak of that which is given in baptism. For first of all the Lord gave that power to Peter, upon whom He built the church. He appointed and showed the source of unity—namely, the power that whatever he loosed on earth would be loosed in heaven. And after the resurrection, He spoke also to the apostles, saying, “As the Father has sent me, even so I send you. And when he had said this, He breathed on them and said unto them, ‘Receive the Holy Spirit. Whosever sins you remit, they are remitted unto them. And those whose sins you retain, they are retained.’ ” Therefore, we perceive that only those who are set over the church and established in the Gospel law, and in the ordinance of the Lord, are allowed to baptize and to give remissions of sins. However, outside the church, nothing can be either bound or loosed. For there is no one there who can bind or loose anything. Cyprian (c. 250, W), 5.381.
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. Cyprian (c. 250, W), 5.441.
Let no one cheat himself. Let no one deceive himself. The Lord alone can have mercy. He alone can bestow pardon for sins that have been committed against Himself. . . . The Lord must be appeased by our atonement. For He has said that he who denies Him, He will deny. Cyprian (c. 250, W), 5.442.
Speak as one having authority to judge offenders. For to you, O bishops, it is said, “Whatever you will bind on earth will be bound in heaven; and whatever you will loose on earth will be loosed in heaven.” Apostolic Constitutions (compiled c. 390, E), 7.399.
This peace and haven of tranquility is the church of Christ, into which you restore them, when you have loosed them from their sins. Apostolic Constitutions (compiled c. 390, E), 7.405.