The Church
I will build my church; and the gates of hades shall not prevail against it. Matthew 16:18
Lo, I am with you always, even to the end of the age. Matt. 28:20.
Greet the church that is in their house. Rom. 16:5.
You are the body of Christ, and members individually. 1 Cor. 12:27.
There is one body and one Spirit. Eph. 4:4.
Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, which is spiritual, which was created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that said, My house was made a den of robbers. So therefore let us choose rather to be of the Church of life, that we may be saved. And I do not suppose you are ignorant that the living Church is the body of Christ: for the scripture said, God made man, male and female. The male is Christ and the female is the Church. And the Books and the Apostles plainly declare that the Church exists not now for the first time, but has been from the beginning: for she was spiritual, as our Jesus also was spiritual, but was manifested in the last days that He might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thereby showing us that, if any of us guard her in the flesh and defile her not, he shall receive her again in the Holy Spirit. Second Clement (A.D. 100) ch. 14
He, therefore, who does not assemble with the church, has even by this displayed his pride, and he has condemned himself. Ignatius (c. 105, E), 1.51.
Wherever the bishop appears, let the congregation be there also. Just as, wherever Jesus Christ is, there is the catholic church. Ignatius (c. 105, E), 1.90.
The church of God that sojourns at Smyrna, to the church of God sojourning in Philomelium—and to all of the congregations [Gr. paroikiais] of the holy and catholic church in every place. Martyrdom of Polycarp (c. 135, E), 1.39.
In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. Ignatius: to the Trallians (A.D. 35-105) ch.3
Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid Eucharist which is under the bishop or one to whom he shall have committed it. Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the universal Church. Ignatius: to the Smyrnaeans (A.D. 35-105) ch. 8
Our Lord Jesus Christ is the Savior of our souls, the Governor of our bodies, and the Shepherd of the catholic church throughout the world. Martyrdom of Polycarp (c. 135, E), 1.43.
“Who then is she?” I say. “The Church,” said he. I said unto him, “Wherefore then is she aged?” “Because,” said he, “she was created before all things; therefore is she aged; and for her sake the world was framed.” Hermas (A.D. 150) ch. 12
Those who have believed on the Lord through His Son, and are clothed with these spirits, will become one spirit, one body. Furthermore, the color of their garments will be one. Hermas (c. 150, W), 2.48.
All the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind. And their faith became one, and their love one. Hermas (c. 150, W), 2.50.
The world is driven and tempest-tossed by sins. Therefore, God has given to it assemblies—we mean holy churches—in which survive the doctrines of the truth. Theophilus (c. 180, E), 2.100.
For it was not lawful for Jacob to marry two sisters at once. And he serves Laban for [one of] the daughters; and being deceived in [the obtaining of] the younger, he again served seven years. Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves…Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weak-eyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.267
For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 331
To this cause also are due the various opinions that exist among the heretics, inasmuch as each one adopted errors just as he was capable. But the church throughout all the world, having its origin firm from the apostles, perseveres in one and the same opinion with regard to God and His Son. Irenaeus (c. 180, E/W), 1.433.
It is said, “In the church, God has set apostles, prophets, teachers,” and all the other means through which the Spirit works. Those who do not join themselves to the church are not partakers of these things. Rather, they defraud themselves of life through their perverse opinions and infamous behavior. For where the church is, there is the Spirit of God. And where the Spirit of God is, there is the church, and every kind of grace. Irenaeus (c. 180, E/W), 1.458.
It will be God’s good pleasure to take out a church that will be sanctified by fellowship with His Son. Irenaeus (c. 180, E/W), 1.492.
Some are believed to be presbyters by many. However, they serve their own lusts and do not place the fear of God supreme in their hearts. Rather, they conduct themselves with contempt towards others. They are puffed up with the pride of holding the chief seat, and they work evil deeds in secret. . . . From all such persons, it behooves us to keep aloof. We should adhere to those who, as I have already observed, hold the doctrine of the apostles and who, together with the order of presbyters, display sound speech and blameless conduct for the confirmation and correction of others. Irenaeus (c. 180, E/W), 1.497.
The church is the salt of the earth. It has been left behind within the confines of the earth, and it is subject to human suffering. And even though entire members are often taken away from it, the pillar of salt still endures. This typifies the foundation of the faith that makes [Christians] strong and sends children forward to their Father. Irenaeus (c. 180, E/W), 1.505.
The illustrious church is everywhere. The winepress is dug everywhere. For those who receive the Spirit are everywhere. Irenaeus (c. 180, E/W), 1.515.
But the path of those belonging to the church encircles the whole world, as possessing the sure tradition from the apostles. It enables us to see that the faith of all is one and the same. For all receive one and the same God the Father. All believe in the same dispensation regarding the incarnation of the Son of God. All are cognizant of the same gift of the Spirit and are familiar with the same commandments. All preserve the same form of ecclesiastical constitution and expect the same advent of the Lord. All await the same salvation of the complete man, that is, the soul and body. And undoubtedly the preaching of the church is true and steadfast, in which one and the same way of salvation is shown throughout the whole world. For the light of God is entrusted to her. Irenaeus (c. 180, E/W), 1.548.
The church preaches the truth everywhere, and she is the seven-branched candlestick that bears the light of Christ. Those, therefore, who desert the preaching of the church, call in question the knowledge of the holy presbyters. . . . It behooves us, therefore, to avoid their doctrines and to take careful heed lest we suffer any injury from them. So we should flee to the church, and be brought up in her bosom, and be nourished with the Lord’s Scriptures. For the church has been planted as a garden in this world. Irenaeus (c. 180, E/W), 1.548.
The mother draws the children to herself; and we seek our mother, the church. Clement of Alexandria (c. 195, E), 2.214.
She alone remains to all generations, always rejoicing. She subsists as she does by the endurance of us believers, who are the members of Christ. Clement of Alexandria (c. 195, E), 2.214.
The Holy Spirit is one and the same everywhere, and one is the only virgin mother. I love to call her the church. Clement of Alexandria (c. 195, E), 2.220.
The Instructor, by transplanting us into His church, has united us to Himself. Clement of Alexandria (c. 195, E), 2.295.
The earthly church is the image of the heavenly. Clement of Alexandria (c. 195, E), 2.421.
Now, it is not the place, but the assemblies of the elect that I call the church. Clement of Alexandria (c. 195, E), 2.530.
I am demonstrating that the only truly holy and pious man is he who is truly one according to the rule of the church. Clement of Alexandria (c. 195, E), 2.534.
We must not in any way violate the canon of the church. Clement of Alexandria (c. 195, E), 2.549.
It is necessary to graciously respond to questions and to demonstrate from the Scriptures themselves how the heresies failed. It is necessary to show how in the truth alone and in the ancient church, there are both the most exact knowledge and the truly best set of principles. Clement of Alexandria (c. 195, E), 2.550.
It is evident from the high antiquity and perfect truth of the church that these later heresies (together with those even later in time) were new, falsified inventions. From what has been said, it is my opinion that the true church (the one that is really ancient) is one. In it are enrolled those who are just, according to God’s purpose. . . . The one church is associated in a joint heritage in the nature of the One. But the schismatics strive to cut the church asunder into many sects. Therefore, we say that the ancient and catholic church is alone in substance, idea, origin, and pre-eminence. It collects as it does into the unity of the one faith . . . those already ordained. Clement of Alexandria (c. 195, E), 2.555.
The pre-eminence of the church is its oneness. It is the basis of union. In this, it surpasses all other things and has nothing like or equal to itself. Clement of Alexandria (c. 195, E), 2.555.
Wherever it will be manifest that the true Christian rule and faith are, there likewise will be the true Scriptures and the correct expositions thereof—and all the Christian traditions. Tertullian (c. 197, W), 3.251, 252.
The apostles, then, in like manner founded churches in every city, from which all the other churches—one after another—borrowed the tradition of the faith and the seeds of doctrine. And they are every day borrowing them, that they may become churches. Indeed, it is only on this account that they will be able to deem themselves apostolic—as being the offspring of apostolic churches. Every sort of thing must necessarily revert to its original mold for its classification. Therefore, the churches, although they are so many and so great, comprise but the one primitive church of the apostles—from which they all [spring]. In this way, all are primitive. And all are apostolic. And they are all proved to be one in unity by their peaceful communion, title of brotherhood, and bond of hospitality—privileges that no other rule directs than the one tradition of the selfsame mystery. Tertullian (c. 197, W), 3.252.
From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, no others should be received as preachers [i.e., founding teachers] than those whom Christ appointed. For “no man knows the Father except the Son, and he to whomever the Son will reveal Him.” Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach. . . . Now, the message that they preached (in other words, what Christ revealed to them) can . . . properly be proved in no other way than by those very churches which the apostles founded in person. For they declared the gospel to them directly themselves. . . . If, then, these things are so, it is equally clear that all doctrine that agrees with the apostolic churches—those molds and original sources of the faith—must be considered as truth, as undoubtedly containing the teaching that the said churches received from the apostles, the apostles from Christ, and Christ from God. Tertullian (c. 197, W), 3.252.
We hold communion with the apostolic churches because our doctrine is in no respect different than theirs. This is our witness of truth. Tertullian (c. 197, W), 3.252, 253.
It is not believable to say that the apostles were either ignorant of the whole scope of the message which they had to declare, or that they failed to make known to all men the entire rule of faith. Let us see, then, whether—even though the apostles proclaimed it simply and fully—the churches, through their own fault, proclaimed it differently than had the apostles. You will find that the heretics put forward all these suggestions of distrust. . . . Suppose, then, that all churches have erred. Suppose that the apostle was mistaken in giving his testimony. Suppose that the Holy Spirit had insufficient concern for any one church as to lead it into truth—although He was sent for this reason by Christ. . . . Suppose also, that He, the Steward of God, the Vicar of Christ, neglected His office, permitting the churches for a time to understand differently—to believe differently—than what He Himself was preaching through the apostles. If so, is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No accident distributed among many men leads to one and the same result. Error of doctrine in the churches must necessarily have produced various results. However, when that which is deposited among many is found to be one and the same—it is not the result of error, but of tradition. Can anyone, then, be reckless enough to say that the ones who handed on the tradition were in error? Tertullian (c. 197, W), 3.256.
Where the fear of God is, there is seriousness, an honorable and yet thoughtful diligence, an anxious carefulness, and a well-considered admission [to the ministry]. There is also a safely guarded communion, promotion [to leadership] after good service, and a scrupulous submission [to authority]. And there is a devout attendance, a modest gait, a united church, and God in all things. Tertullian (c. 197, W), 3.264.
Our lady mother, the church, makes provision from her bountiful breasts. And each brother, out of his private means, provides for your bodily needs in the prison. Tertullian (c. 197, W), 3.693.
The peace of God is sent out from the heavens, where the church is, the typified ark. Tertullian (c. 198, W), 3.673.
Let us see whether, after the type of the Ark, there will be in the church either raven, kite, dog, or serpent. In any event, an idolater is certainly not found in the type of the Ark. For no animal has been created to represent an idolater. Let there not be in the church anything that was not in the Ark. Tertullian (c. 200, W), 3.76.
In a company of two is the church. But the church is Christ. When, then, you cast yourself at the brethren’s knees, you are handling Christ. You are entreating Christ. In like manner, when they shed tears over you, it is Christ who suffers, Christ who begs the Father for mercy. Tertullian (c. 203, W), 3.664.
His church is that very stone in Daniel, cut out of the mountain, which was to smite and crush the image of the secular kingdom. Tertullian (c. 207, W), 3.326.
It will be only right that you [Marcion] should hate the church also, for it is loved by Christ on the same principle. Yes, Christ loved the flesh even as the church. Tertullian (c. 207, W), 3.469.
As Adam was a figure of Christ, Adam’s sleep foreshadowed the death of Christ (who was to sleep a mortal slumber). In like manner, from the wound inflicted on His side is typified the church, the true mother of the living. Tertullian (c. 210, W), 3.222.
Accordingly, where there is no joint session of the ecclesiastical order, you [the laity] offer, baptize, and are priest, alone for yourself. But where there are three, a church is—even if it is laity. Tertullian (c. 212, W), 4.54.
Our one Father, God, lives. And so does our mother, the church. Tertullian (c. 217, W), 4.64.
For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, “Behold, the prince of this world comes, and will find nothing in me.” For as a ship, sailing in the sea, leaves no traces of her way behind her, so neither does the Church, which is situate in the world as in a sea, leave her hope upon the earth, because she has her life reserved in heaven; and as she holds her way here only for a short time, it is not possible to trace out her course. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 174
The sea is the world, in which the church is set. She is like a ship tossed in the deep, but not destroyed. For she has with her the skilled Pilot, Christ. She also carries in her midst the trophy over death—for she carries with her the cross of the Lord. Her prow is the east, her stern is the west, her hold is the south, and her tillers are the two Testaments. The ropes that stretch around her are the love of Christ, which bind the church. The net that she bears with her is the bath of the regeneration that renews the believing, from which too are these glories. Like the wind, the Spirit from heaven is present, and He seals those who believe. She also has anchors of iron accompanying her—the holy commandments of Christ Himself, which are as strong as iron. Hippolytus (c. 200, W), 5.216, 217.
[SAID IN DISAPPROVAL:] Callistus alleged that the parable of the tares was uttered in reference to such a person, saying, “Let the tares grow along with the wheat”! Or, in other words, let those in the church who are guilty of sin, remain in it! Hippolytus (c. 225, W), 5.131.
For that reason, women who were reputed believers began to resort to drugs for producing sterility and to gird themselves around, so as to expel what was being conceived. . . . Behold, into how great an impiety the lawless one has proceeded: inculcating adultery and murder at the same time! Yet, after such audacious acts, they lose all sense of shame and attempt to call themselves a catholic church! Hippolytus (c. 225, W), 5.131.
We cling to the standard of the heavenly church of Jesus Christ according to the succession of the apostles. Origen (c. 225, E), 4.357.
Some persons desire that before the end of the age, and before the angels come to remove the wicked from among the righteous, there should not be evil persons of every kind in the dragnet. However, such a person seems not to have understood the Scripture. For he desires the impossible. Therefore, let us not be surprised if, before the removing of the wicked from among the righteous by the angels, . . . we see our gatherings filled with wicked persons. Let us hope that those who will be cast into the furnace of fire will not be greater in number than the righteous! Origen (c. 245, E), 9.421.
The soul that . . . is neither holy nor blameless because of wickedness . . . is not part of the church that Christ builds upon the rock. But if anyone wishes to embarrass us in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him that “many are called, but few chosen.” . . . “Many, I say unto you, will seek to enter in and will not be able.” You will understand that this refers to those who boast that they are of the church, but who live weakly and contrary to the Word. Origen (c. 245, E), 9.457.
We say that the Holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole church of God. The members of this body—considered as a whole—consist of those who are believers. . . . The Word, arousing and moving the whole body, the church, to fitting action, awakens each individual member belonging to the church. Thereby, they do nothing apart from the Word. Origen (c. 248, E), 4.595.
We say that the Holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole church of God. The members of this body—considered as a whole—consist of those who are believers. . . . The Word, arousing and moving the whole body, the church, to fitting action, awakens each individual member belonging to the church. Thereby, they do nothing apart from the Word. Origen (c. 248, E), 4.595.
The seed of the tares stands mingled in the church. . . . The Husbandman separates all those collected tares. Commodianus (c. 240, W), 4.213.
There is one God. Furthermore, Christ is one, and there is one church. There is also one chair founded upon the rock by the word of the Lord. Another altar cannot be constituted. A new priesthood cannot be made in addition to the one altar and the one priesthood. Whoever gathers elsewhere, scatters. Cyprian (c. 250, W), 5.318.
There is one God, and Christ is one, and there is one Church, and one chair founded upon the rock by the word of the Lord. Another altar cannot be constituted nor a new priesthood be made, except the one altar and the one priesthood. Whosoever gathers elsewhere, scatters. Whatsoever is appointed by human madness, so that the divine disposition is violated, is adulterous, is impious, is sacrilegious. Depart far from the contagion of men of this kind. And flee from their words, avoiding them as a cancer and a plague, as the Lord warns you and says, “They are blind leaders of the blind. But if the blind lead the blind, they shall both fall into the ditch.” Cyprian (A.D. 250) Ante-Nicene Fathers vol.5 pg. 318
Moreover, Peter himself, showing and vindicating the unity, has commanded and warned us that we cannot be saved, except by the one only baptism of one Church. “In the ark,” says he, “of Noah, few, that is, eight souls, were saved by water, as also baptism shall in like manner save you.” In how short and spiritual a summary has he set forth the sacrament of unity! For as, in that baptism of the world in which its ancient iniquity was purged away, he who was not in the ark of Noah could not be saved by water, so neither can he appear to be saved by baptism who has not been baptized in the Church which is established in the unity of the Lord according to the sacrament of the one ark. Cyprian (A.D. 250) Ante-Nicene Fathers vol.5 pg. 389
Although there seem to be tares in the church, yet neither our faith nor our charity should be hindered. Because we see that there are tares in the church, we ourselves should not withdraw from the church. Rather, we only should labor that we may be wheat. In that manner, when the wheat begins to be gathered into the Lord’s barns, we may receive fruit for our labor. Cyprian (c. 250, W), 5.327.
Neither let the new heretics [i.e., the Novatianists] flatter themselves in this, that they say that they do not communicate with idolaters. . . . They say that one is polluted by another’s sin. . . . However, with us, according to our faith and the given rule of divine preaching, the principle of truth agrees that everyone is personally held fast in his own sin. Nor can somebody become guilty for another. For the Lord forewarns us, saying, “The righteousness of the righteous will be upon him, and the wickedness of the wicked will be upon him.” And again, “The fathers will not die for the children, and the children will not die for the fathers. Everyone will die for his own sin.” Cyprian (c. 250, W), 5.334.
Since we have one church, a united mind, and an undivided peace, what priest does not congratulate himself on the praises of his fellow-priest, as if on his own? Cyprian (c. 250, W), 5.351.
The house of God is one, and there can be no salvation to anyone except in the church. Cyprian (c. 250, W), 5.358.
Peter answered Him, “Lord, to whom will we go?” . . . Peter, on whom the church was to be built, . . . taught and showed in the name of the church that a rebellious and arrogant multitude may depart [from the church]. I speak of those who will not hear and obey. However, the church does not depart from Christ. And the church consists of those who are a people united to the priest. It is the flock that adheres to its pastor. Therefore, you should know that the bishop is in the church and the church is in the bishop. If anyone is not with the bishop, he is not in the church. . . . The church is catholic and is one. It is not cut or divided. Rather it is connected and bound together by the cement of priests who cohere with one another. Cyprian (c. 250, W), 5.374, 375.
When we say, “Do you believe in eternal life and remission of sins through the holy church?” we mean that remission of sins is not granted except in the church. Cyprian (c. 250, W), 5.376.
The church resembles Paradise. She includes within her walls fruit-bearing trees. But that which does not bring forth good fruit is cut off and is cast into the fire. These trees she waters with four rivers—that is, with the four Gospels, with which, by a heavenly outpouring, she bestows the grace of saving baptism. Cyprian (c. 250, W), 5.382.
The faithful, saving, and holy water of the church cannot be corrupted and adulterated, for the church herself is also uncorrupted, chaste, and modest. If heretics are devoted to the church and are established in the church, they may use both her baptism and her other saving benefits. However, if they are not in the church—in fact, if they act against the church—how can they baptize with the church’s baptism? Cyprian (c. 250, W), 5.382.
There is no salvation outside of the church. Cyprian (c. 250, W), 5.384.
Can he have God as his Father, before he has had the church for his mother? Cyprian (c. 250, W), 5.388.
The one ark of Noah was a type of the one church. Cyprian (c. 250, W), 5.398.
He who has not been ordained in the church can neither have nor hold to the church in any way. For the faith of the sacred Scripture sets forth that the church is not outside, nor can it be separated and divided against itself. Rather, it maintains the unity of an inseparable and undivided house. Cyprian (c. 250, W), 5.398.
The desire of schismatics is not in the law. For the law points out to us the one and only church in that ark—which was fashioned by the providence of God. . . . We find that there were enclosed [in the ark] not only clean animals, but also unclean ones. The ark alone was saved, along with those who were in it. On the other hand, the things that were not found in it perished in the deluge. Treatise against Novatian (c. 255, W), 5.658.
Anyone may observe that there are some diversities among the churches. For example, there are the practices concerning the celebration of Easter and concerning many other sacraments of divine matters. All things are not observed among them in the same manner, nor as they are observed at Jerusalem. Likewise, in very many other provinces, many things are varied because of the difference of the places and names. Nevertheless, there is no departure at all from the peace and unity of the catholic church on this account. Firmilian (c. 256, E), 5.391.
According to the Song of Songs, the church is a garden enclosed and a fountain sealed—a Paradise with the fruit of apples. . . . And the ark of Noah was nothing else than the sacrament of the church of Christ. All those who were outside the ark perished. Only those were kept safe who were within the ark. Therefore, we are clearly instructed to look to the unity of the church. Firmilian (c. 256, E), 5.394.
No controversy or discussion could have arisen at all if each one of us had been content with the venerable authority of all the churches and if, with fitting humility, each one had desired to innovate nothing. Treatise on ReBaptism (c. 257, W), 5.667.
It is the very greatest disadvantage and damage to our most holy mother church, to now for the first time suddenly and without reason rebel against former decisions after so long a series of so many ages. Treatise on Re-Baptism (c. 257, W), 5.570.
The catholic church is one. Victorinus (c. 280, W), 7.345.
Christ is the Rock by which, and on which, the church is founded. Victorinus (c. 280, W), 7.360.
The church is formed out of His bones and flesh. And it was for this cause that the Word, leaving His Father in heaven, came down to be “joined to His wife.” . . . And He willingly suffered death for her, that He might present the church to Himself glorious and blameless—having cleansed her by the bath. Methodius (c. 290, E), 6.319.
The church swells and travails in birth until Christ is formed in us, so that each of the saints, by partaking of Christ, has been born as a “christ” [i.e., an anointed one]. Methodius (c. 290, E), 6.337.
He says that the church [Gr. ecclesia] is given that designation because it is being called out with respect to pleasures. Post-Nicene writer citing Methodius (c. 290, E), 6.381.
The church, which is the true temple of God, does not consist of walls. Rather, it consists of the heart and faith of the men who believe on Him and are called faithful. Lactantius (c. 304–313, W), 7.113.
All the prophets declared concerning Christ that . . . He would build an eternal temple in honor of God, which is called the church. They declared that He would assemble all nations to the true worship of God. This is the faithful house. This is the everlasting temple. If anyone has not sacrificed in this, he will not have the reward of immortality. . . . And there can be no approach to the shrine of the temple and to the sight of God, except through Him who built the temple. Lactantius (c. 304–313, W)
When they are called Phrygians, Novatians, Valentinians, Marcionites . . . or by any other name, they have ceased to be Christians. They have lost the name of Christ and have assumed human and external names. It is the catholic church alone that retains true worship. This is the fountain of truth. This is the house of the faith. This is the temple of God. If anyone will not enter into this, he is estranged from the hope of life and eternal salvation. Lactantius (c. 304–313, W), 7.133.
All the separate assemblies of heretics call themselves Christians in preference to others. They think that theirs is the catholic church. Therefore, it must be known that the true catholic 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 (c. 304–313, W), 7.134.
The catholic church is the plantation of God; it is His beloved vineyard. It contains those who have believed in His unerring divine religion. These are the ones who are the heirs by faith of His everlasting kingdom and who are partakers of His divine influence and of the communication of the Holy Spirit. These are the ones who are armed through Jesus and have received his fear into their hearts. They enjoy the benefit of the sprinkling of the precious and innocent blood of Christ. They have free liberty to call Almighty God, “Father.” They are fellow-heirs and joint-partakers of his beloved Son. Apostolic Constitutions (compiled c. 390, E), 7.391.
I. Free will of men and Angels
II. The elect
III. Predestination and foreknowledge of God
IV. Synergism
I. Free will of men and Angels
Genesis 3:13-14
And the man said, “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” And the LORD God said unto the woman, “What is this that thou hast done?” And the woman said, “The serpent beguiled me, and I did eat.”
Deuteronomy 30:19-20
I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.
Proverbs 1:29–31
Because they hated knowledge and did not choose the fear of the Lord, they would have none of my counsel and despised all my reproof, therefore they will eat the fruit of their own way.
Isaiah 1:19-20
If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword.
Micah 6:8
He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?
Matthew 7:21-24.
Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of heaven, but he who does the will of My Father in heaven. . . . Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock.
Philippians 1:21-22
For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not.
Jude 1:6
The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Revelation 3:10–12
Because you have kept My command to persevere, I also will keep you from the hour of trial which will come upon the whole world, to test those who dwell on the earth. Behold, I come quickly! Hold fast what you have, that no one may take your crown. He who overcomes, I will make him a pillar in the temple of My God.
Revelation 12:5
And his tail drew the third part of the stars of heaven, and did cast them to the earth.
Ignatius
But the faithful in love the stamp of God the Father through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us. – To the Magnesians chapter 5 (A.D. 35-105)
I write to all the churches, and I bid all men know, that of my own free will I die for God, unless you should hinder me. Ignatius: to the Romans (A.D. 35-105) ch.4
“Sir, these commandments are great and beautiful and glorious, and are able to gladden the heart of the man who is able to observe them. But I know not whether these commandments can be kept by a man, for they are very hard.” He answered and said unto me; “If you set it before yourself that they can be kept, you will easily keep them, and they will not be hard; but if it once enter into your heart that they cannot be kept by a man, you will not keep them. But now I say unto you; if you keep them not, but neglect them you shall not have salvation, neither your children nor your household, since you have already pronounced judgment against yourself that these commandments cannot be kept by a man.”Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.29
“If then,” [he said,] “man is lord of all the creatures of God and masters all things, cannot he also master these commandments?” “Aye,” said he, “the man that has the Lord in his heart can master [all things and] all these commandments.” Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 29
For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.165
In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.172
Lest some suppose, from what has been said by us, that we say that whatever occurs happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, chastisements, and good rewards, are rendered according to the merit of each man’s actions. Now, if this is not so, but all things happen by fate, then neither is anything at all in our own power. For if it is predetermined that this man will be good, and this other man will be evil, neither is the first one meritorious nor the latter man to be blamed. And again, unless the human race has the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds. . . . Since God in the beginning made the race of angels and men with free will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190
But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190
For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.243
He created both angels and men free to do that which is righteous. And He appointed periods of time during which He knew it would be good for them to have the exercise of free will. Justin Martyr (c. 160, E), 1.250.
I have proved in what has been said that those who were foreknown to be unrighteous, whether men or angels, are not made wicked by God’s fault. Rather, each man is what he will appear to be through his own fault. Justin Martyr (c. 160, E), 1.269.
The Logos, too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.67
Each of these two orders of creatures [men and angels] was made free to act as it pleased. They did not have the nature of good, which again is with God alone. However, it is brought to perfection in men through their freedom of choice. In this manner, the bad man can be justly punished, having become depraved through his own fault. Likewise, the just man can be deservedly praised for his virtuous deeds, since in the exercise of his free choice, he refrained from transgressing the will of God. . . . And the power of the Logos has in itself a faculty to foresee future events. He foretold from time to time the issues of things to come—not as fated, but as taking place by the choice of free agents. Tatian (c. 160), 2.67, 68.
Die to the world, repudiating the madness that is in it. Live to God, and by apprehending Him lay aside your old nature. We were not created to die, but we die by our own fault. Our free-will has destroyed us; we who were free have become slaves; we have been sold through sin. Nothing evil has been created by God; we ourselves have manifested wickedness; but we, who have manifested it, are able again to reject it. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.69-70
There is, therefore, nothing to hinder you from changing your evil manner of life, because you are a free man. Melito (c. 170, E), 8.754.
If, on the other hand, he would turn to the things of death, disobeying God, he would himself be the cause of death to himself. For God made man free, and with power of himself. Theophilus (c. 180), 2.105.
Concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions so that “we may lead a quiet and peaceable life.” Furthermore, it teaches us to render all things to all, “honor to whom honor, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all.” Theophilus (c. 180), 2.115.”
But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, “Man, being in honor, did not understand: he was assimilated to senseless beasts, and made like to them.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.466
God has always preserved freedom and the power of self-government in man. Yet, at the same time, He issued His own exhortations, in order that those who do not obey Him would be righteously judged because they have not obeyed Him. And those who have obeyed and believed on Him should be honored with immortality. Irenaeus (c. 180, E/W), 1.480.
[The Marcionites] say, “But God hardened the heart of Pharaoh and of his servants.” Now those who allege such difficulties do not read in the Gospel the passage where the Lord replied to the disciples, when they asked Him, “Why do you speak in parables?” He replied: “Because it is given to you to know the mystery of the kingdom of heaven. However, I speak to them in parables so that seeing they may not see and hearing they many not hear.” . . . So God knows the number of those who will not believe, since He foreknows all things. So He has given them over to unbelief and turned His face away from men of this character, leaving them in the darkness that they have chosen for themselves. So what is baffling if He gave Pharaoh and those who were with him over to their unbelief? For they would never have believed. Irenaeus (c. 180, E/ W), 1.502.
“This expression . . . sets forth the ancient law of human liberty. For God made man free from the beginning, possessing his own power, even as he does his own soul, to obey the commandments of God voluntarily, and not by compulsion of God. For there is no coercion with God. . . . And in man, as well as in angels (for angels are rational beings), He has placed the power of choice, so that those who had yielded obedience might justly possess what is good—given indeed by God, but preserved by themselves. Irenaeus (c. 180, E/W), 1.518.
Those who work it will receive glory and honor, because they have done that which is good when they had it in their power not to do it. But those who do not do it will receive the just judgment of God, because they did not work good when they had it in their power to do so. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for they were created that way. Nor would the former be reprehensible, for that is how they were made. However, all men are of the same nature. They are all able to hold fast and to do what is good. On the other hand, they have the power to cast good from them and not to do it. For that reason, some justly receive praise. Irenaeus (c. 180, E/W), 1.519.
Let your light so shine before men, that they may see your good deeds”. . . . And “Why call me, Lord, Lord, and do not do the things that I say?”. . . . All such passages demonstrate the independent will of man. . . . For it is in man’s power to disobey God and to forfeit what is good. Irenaeus (c. 180, E/W), 1.519.
No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man’s power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, “All things are lawful to me, but all things are not expedient;” referring both to the liberty of man, in which respect “all things are lawful,” God exercising no compulsion in regard to him; and [by the expression] “not expedient” pointing out that we “should not use our liberty as a cloak of maliciousness, for this is not expedient….If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. God has preserved the will of man free and under his own control. This is not merely in works, but also in faith. Irenaeus (c. 180, E/W), 1.519.
And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, “According to your faith be it unto you;” thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, “All things are possible to him that believes;” and, “Go your way; and as you has believed, so be it done unto you.” Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, “he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him.” In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, “How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519
Nor, again, does God exercise compulsion upon anyone unwilling to accept the exercise of His skill. . . . They have been created free agents and possessed of power over themselves. Irenaeus (c. 180, E/W), 1.523.
Those who believe, do His will agreeably to their own choice. Likewise, agreeably to their own choice, the disobedient do not consent to His doctrine. It is clear that His Father has made everyone in a like condition, each person having a choice of his own and a free understanding. Irenaeus (c. 180, E/W), 1.556.
“We . . . have believed and are saved by voluntary choice. Clement of Alexandria (c. 195, E), 2.217.
Each one of us who sins with his own free will, chooses punishment. So the blame lies with him who chooses. God is without blame. Clement of Alexandria (c. 195, E), 2.226.
It is by one’s own fault that he does not choose what is best. God is free of blame. Clement of Alexandria (c. 195, E), 2.300.
Neither praises nor censures, neither rewards nor punishments, are right if the soul does not have the power of inclination and disinclination and if evil in involuntary. . . . In no respect is God the author of evil. But since free choice and inclination originate sins, . . . punishments are justly inflicted. Clement of Alexandria (c. 195, E), 2.319.
We have heard by the Scriptures that selfdetermining choice and refusal have been given by the Lord to men. Therefore, we rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life. Clement of Alexandria (c. 195, E), 2.349.
To obey or not is in our own power, provided we do not have the excuse of ignorance. Clement of Alexandria (c. 195, E), 2.353.
“Sin, then, is voluntary on my part. Clement of Alexandria (c. 195, E), 2.362.
The Lord clearly shows sins and transgressions to be in our own power, by prescribing modes of cure corresponding to the maladies. Clement of Alexandria (c. 195, E), 2.363.
Their estrangement is the result of free choice. Clement of Alexandria (c. 195, E), 2.426.
It is not possible to attain it without the exercise of free choice. However, the whole does not depend on our own purpose, as for example, what is destined to happen. Clement of Alexandria (c. 195, E), 2.445.
Perhaps the Father Himself draws to Himself every one who has led a pure life and who has reached the conception of the blessed and incorruptible nature. Or, perhaps the free will that is in us, by reaching the knowledge of the good, leaps and bounds over the barriers (as the gymnasts say). Either way, it is not without eminent grace that the soul is winged, soars, and is raised above the higher spheres. Clement of Alexandria (c. 195, E), 2.464.
“Wisdom, which is given by God (being the power of the Father), rouses indeed our free will and allows faith. It repays the application of the elect with its crowning fellowship. Clement of Alexandria (c. 195, E), 2.464.
God’s will is especially obeyed by the free will of good men. Clement of Alexandria (c. 195, E), 2.517.
Believing and obeying are in our own power. Clement of Alexandria (c. 195, E), 2.527.”
“Nor will he who is saved be saved against his will, for he is not inanimate. But above all, he will speed to salvation voluntarily and of free choice. Clement of Alexandria (c. 195, E), 2.534.
From us, then, are demanded the things which are in our own power, and of the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536-537
Whenever, then, one is righteous—not from necessity or out of fear or hope—but from free choice, this is called the royal road. Clement of Alexandria (c. 195, E), 2.544.
Choice depended on the man as being free. But the gift depended on God as the Lord. And He gives to those who are willing, are exceedingly earnest, and who ask. So their salvation becomes their own. For God does not compel. Clement of Alexandria (c. 195, E), 2.593.
This is the mind and judgment of man, which has freedom in itself and self-determination in the treatment of what is assigned to it. Clement of Alexandria (c. 195, E), 2.595.
If one chooses to continue in pleasures and to sin perpetually, . . . let him no longer blame either God, riches, or his having fallen. Rather, let him blame his own soul, which voluntarily perishes. Clement of Alexandria (c. 195, E), 2.604.”
For again He says, “Let him who is able to receive, receive;” that is, let him who is not able go his way. That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will “harshness” be on this account imputed to Christ, on the ground of the vicious action of each individual free-will. “Behold,” said He, “I have set before you good and evil.” Choose that which is good: if you cannot, because you will not – for that you can if you will He has shown, because He has proposed each to your free-will – you ought to depart from Him whose will you do not.Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.71
I find, then, that man was constituted free by God. He was master of his own will and power. . . . For a law would not be imposed upon one who did not have it in his power to render that obedience which is due to law. Nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. . . . Man is free, with a will either for obedience or resistance. Tertullian (c. 207, W), 3.300, 301.
As to fortune, it is man’s freedom of will. Tertullian (c. 210, W), 3.201.
This will be the power of the grace of God—more potent indeed than nature—exercising its sway over the faculty that underlies itself within us: even the freedom of our will. . . . We define the soul as having sprung from the breath of God. It is immortal . . . [and] free in its determinations. Tertullian (c. 210, W), 3.202.
You must necessarily correspond to the seed from which you sprang—if indeed it is true that the originator of our race and our sin, Adam, willed the sin which he committed. Tertullian (c. 212, W), 4.51.
On the contrary, men are not governed like [the plants and animals]. . . . In matters pertaining to their minds, they do whatever they choose—as those who are free, endowed with power, and in the likeness of God. Bardesanes (c. 222, E), 8.726.
God, who created [the world], did not, nor does not, make evil. . . . Now, man (who was brought into existence) was a creature endowed with a capacity of self-determination, yet he did not possess a sovereign intellect. . . . Man, from the fact of his possessing a capacity of self-determination, brings forth what is evil. . . . Since man has free will, a law has been given him by God, for a good purpose. For a law will not be laid down for an animal that is devoid of reason. Only a bridle and a whip will be given it. In contrast, man has been given a commandment to perform, coupled with a penalty. Hippolytus (c. 225, W), 5.151.
The Word promulgated the divine commandments by declaring them. He thereby turned man from disobedience. He summoned man to liberty through a choice involving spontaneity—not by bringing him into servitude by force of necessity. Hippolytus (c. 225, W), 5.152.
Christ passed through every stage in life in order that He Himself could serve as a law for persons of every age, and that, by being present among us, He could demonstrate His own manhood as a model for all men. Furthermore, through Himself He could prove that God made nothing evil and that man possesses the capacity of self-determination. For man is able to both will and not to will. He is endowed with power to do both. Hippolytus (c. 225, W), 5.152.
“This also is clearly defined in the teaching of the church, that every rational soul has free will and volition. Furthermore, each soul has a struggle to maintain against the devil, his angels, and other opposing powers. For those powers strive to burden it with sins. . . . We understand that we are not subject to necessity. We are not compelled by various means to do either good or evil, even against our will. For if we are our own masters, some influences may perhaps impel us to sin, and others may help us to salvation. However, we are not forced by any necessity to act either rightly or wrongly. Origen (c. 225, E), 4.240.
Every rational creature, therefore, is capable of earning praise and censure. If in conformity to the reason that he possesses, he advances to better things, he is worthy of praise. If he falls away from the plan and course of rectitude, he is worthy of condemnation. And for this reason, he is justly liable to pains and penalties. Origen (c. 225, E), 4.256, 257.
“It seems a possible thing that rational natures, from whom the faculty of free will is never taken away, may be again subjected to movements of some kind. Origen (c. 225, E), 4.272.
Since those rational creatures themselves . . . were endowed with the power of free will, this freedom of the will incited each one to either progress (by imitation of God), or else it reduced a person to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures. It does not derive its origin from the will or judgment of the Creator, but from the freedom of the individual will. Now God deemed it just to arrange His creatures according to their merit. . . . Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account, the Creator will not appear to be unjust in distributing to everyone according to his merits. Nor will the happiness or unhappiness of each one’s birth (or whatever is the condition that falls to his lot) be considered accidental. Origen (c. 225, E), 4.292.
In the preaching of the church, there is included the doctrine concerning a just judgment of God. When this teaching is believed to be true, it incites those who hear it to live virtuously and to shun sin by all means. For they clearly acknowledge that things worthy of praise and blame are within our own power. Origen (c. 225, E), 4.302.”
It is our responsibility to live virtuously. God asks this of us as being our own doing—not as being dependent on Him, nor on any other, nor on Fate (as some think). The prophet Micah proves this when he says: “If it has been announced to you, O man, what is good, or what does the Lord require of you, except to do justice and to love mercy?” Moses, too, said: “I have placed before your face the way of life and the way of death. Choose what is good and walk in it.” Isaiah also said: “If you are willing and hear me, you will eat the good of the land.” . . . And the Savior also, when He commands, “But I say to you, resist not evil.” . . . And by any other commandments that He gives, He declares that it lies with us to keep what is commanded and that we will reasonably be liable to condemnation if we transgress. Origen (c. 225, E), 4.305, 306.”
“Let us observe how Paul, too, addresses us as having freedom of the will and as being ourselves the cause of ruin or salvation. He says, “You are treasuring up for yourself wrath on the day of wrath and the revelation of the righteous judgment of God—who will render to everyone according to his works.” . . . There are, indeed, innumerable passages in the Scriptures that establish with exceeding clarity the existence of freedom of the will. But, since certain declarations of the Old Testament and of the New lead to the opposite conclusion—namely, that it does not depend on ourselves to keep the commandments and to be saved, or to transgress them and to be lost—let us examine them one by one and see the explanations. . . . The statements regarding Pharaoh have troubled many, respecting whom God declared several times, “I will harden Pharaoh’s heart.” For if he is hardened by God and commits sin because of being hardened, he is not the cause of sin to himself. If so, then Pharaoh does not possess free will. . . . There is also the declaration in Ezekiel, “I will take away their stony hearts and will put in them hearts of flesh so that they may walk in My precepts and keep My commandments.” This might lead someone to think that it was God who gave the power to walk in His commandments and to keep His commandments—by His withdrawing the hindrance (the stony heart) and implanting a better heart of flesh. And let us look also at the passage in the Gospel . . . “That seeing they might not see and hearing they may hear and not understand. Lest they would be converted and their sins be forgiven them.”
There is also the passage in Paul: “It is not of him that wills, nor of him that runs, but of God who shows mercy.” Furthermore, there are declarations in other places that “both to will and to do are of God” and “that God has mercy upon whom He will have mercy; and whom He wishes, He hardens.” . . . And also, “But who are you, O man, to talk back to God? Will the thing formed say to him who formed it, ‘Why have you made me like this?’ Does the potter not have power over the clay—-from the same lump to make one vessel unto honor, and another unto dishonor?” Now, these passages are sufficient of themselves to trouble the multitude—as if man were not possessed of free will, but as if it were God who saves and destroys whom He wills. Let us begin, then, with what is said about Pharaoh—that he was hardened by God so that he would not send the people away. . . . Some of those who hold different opinions [i.e., the Gnostics] 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. . . . Let us now see what these passages mean. For we will ask them if Pharaoh was of a fleshly nature. And when they answer, we will say that he who is of a fleshly nature is altogether disobedient to God. And if he is disobedient, what need is there for his heart to be hardened—not only once, but frequently? Unless we are to think that . . . God needs him to be disobedient to a greater degree in order that He could manifest His mighty deeds for the salvation of the multitude. Therefore, God hardens his heart. This will be our answer to them in the first place.
Since we consider God to be both good and just, let us see how the good and just God could harden the heart of Pharaoh. Perhaps by an illustration used by the apostle in the Epistle to the Hebrews, we may be able to show that, by the same operation, God can show mercy on one man while he hardens another, although not intending to harden. . . . “The earth,” he says, “drinks in the rain that often comes upon it and produces crops to those for whom it is farmed, receiving the blessing from God. But that which produces thorns and briers is worthless, and is in danger of being cursed. Its end is to be burned.” . . . It may seem profane for the One who produces rain to say, “I produced both the fruit and the thorns that are in the earth.” Yet, although seemingly profane, it is true. If the rain had not fallen, there would have been neither fruit nor thorns. . . . The blessing of the rain, therefore, fell even on the unproductive land. But since it was neglected and uncultivated, it yielded thorns and thistles. In the same way, the wonderful acts of God are like the rain. The differing purposes are like the cultivated and the neglected land. . . . If the sun had a voice, it might say, “I both liquefy and dry up.” Although liquefying and drying are opposite things, the sun would not speak falsely on this point. For wax is melted and mud is dried up by the same heat. In the same way, the operation performed through the instrumentality of Moses, on the one hand, hardened Pharaoh (because of his own wickedness), and it softened the mixed Egyptian multitude, who departed with the Hebrews. . . . Now, suppose that the words the apostle addressed to sinners had been addressed to Pharaoh. Then, the announcements made to him will be understood to have been made with particular application. It is as to one who—according to his hardness and unrepentant heart—was treasuring up wrath for himself. For his hardness would not have been demonstrated nor made manifest unless miracles had been performed, particularly miracles of such magnitude and importance. . . .
If it is not we who do anything towards the production within ourselves of the heart of flesh—but if it is [all] God’s doing—it would not be our own act to live agreeably to virtue. Rather, it would be altogether an act of divine grace. This would be the statements of one who from the mere words annihilates free will. But we will answer, saying that we should understand these passages in this way: It is like a man who happens to be ignorant and uneducated. On perceiving his own defects—either because of an exhortation from his teacher, or in some other way—he spontaneously gives himself up to an instructor whom he believes can educate him and teach him virtue. Now, on his yielding himself up, his instructor promises that he will take away the man’s ignorance and implant instruction. Yet, it is not as if the student contributed nothing to his own training. . . . In the same way, the Word of God promises to take away wickedness (which it calls a stony heart) from those who come to Him. But not if they are unwilling to come. It is only if they submit themselves to the Physician of the sick. . . .
After this, there is the passage from the Gospel where the Savior said, . . . “Seeing, they may not see, and hearing, they may not understand. Lest they would be converted and their sins be forgiven them.” Now, our opponent [the Gnostics] will say . . . it is not within the power of such ones to be saved. If that were so, we are not possessed of free will as regards salvation and destruction. . . . In the first place, then, we must notice the passage in its bearing on the heretics, who . . . daringly assert the cruelty of the Creator of the world. . . . They say that goodness does not exist in the Creator. . . . Come, then, and let us (to the best of our ability) furnish an answer to the question submitted to us. . . . The Savior . . . had foreseen them as persons who were not likely to prove steady in their conversion, even if they heard the words that were spoken more clearly. For that reason, they were treated this way by the Savior. . . . Otherwise, after a rapid conversion and healing through obtaining remission of sins, they would despise the wounds of their wickedness, as being slight and easy to heal. As a result, they would again quickly relapse into them. . . .
“Shall the thing formed say to him who formed it, “Why have you made me this way?” Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” . . . Now we must ask the person who uses these passages whether it is possible to conceive that the apostle contradicts himself. I presume that no one will venture to say it is. If, then, the apostle does not utter contradictions, how can he, according to the person who so understands him, justly find fault with anyone? How could he condemn the individual at Corinth who had committed fornication, or those who had fallen away? . . . And how could he bless those whom he praises as having done well? . . . It is not consistent for the same apostle to blame the sinner as worthy of censure and to praise him who had done well as deserving of approval—but yet, on the other hand, to say (as if nothing depended on ourselves) that the cause was in the Creator for the one vessel to be formed to honor and the other to dishonor. . . . The power that is given us to enable us to conquer may be used—in accordance with our faculty of free will—either in a diligent manner (in which case, we prove victorious) or in a slothful manner (in which case, we are defeated). For if such a power were wholly given us in such a way that we would always prove victorious and never be defeated, what further reason would there be for a struggle—for such a one could not be overcome? Or what merit would there be in a victory, if the power of successful resistance is taken away? However, if the possibility of conquering is equally conferred on all of us—and if it is in our own power how to use this possibility (either diligently or slothfully)—then the defeated can be justly censured and the victor can be deservedly praised. Origen (c. 225, E), 4.331.
When a malignant power has begun to incite us to evil, it is quite within our power to cast the wicked suggestions away from us. . . . Similarly, when a divine power calls us to better things, it is possible for us not to obey the call. Our freedom of will is preserved in either case. Origen (c. 225, E), 4.332.
A soul is always in possession of free will—both when it is in the body and when it is outside of it. Origen (c. 225, E), 4.337.
To such an interpretation, all the Scriptures are opposed. They emphasize the freedom of the will. They condemn those who sin, and they approve those who do right. . . . We are responsible for our being good and worthy of being called [honorable] vessels. Likewise, we are responsible for being bad and worthy of being cast outside. For it is not the nature in us that is the cause of the evil; rather, it is the voluntary choice that works evil. Likewise, our nature is not the cause of righteousness, as though it were incapable of admitting unrighteousness. Origen (c. 245, E), 9.419.”
You can always find evil men coming from wickedness to virtue. And you can always find righteous men returning from progress towards virtue to the flood of wickedness. . . . Now, from the parable of the dragnet, the heretics introduce the doctrine of different natures. Let them tell us in regard to the wicked man who afterwards turned aside from all the wickedness . . . what nature he was when he was wicked? Origen (c. 245, E), 9.419.
In the case of souls, it is our free will (and actions and habits of such a kind) that furnish the reason why one is great, little, or of middle height [i.e., spiritually speaking]. And it is our free will to increase our size, by advancing in stature, or else to be short, by not advancing. Origen (c. 245, E), 9.490.
Would [Celsus] then have . . . God fill the minds of men with new ideas, immediately removing the wickedness and implanting virtue? . . . Where, then, is our free will? And what credit is there in agreeing to the truth? Or how is it praiseworthy to reject what is false? Origen (c. 248, E), 4.498.”
When He had given man all things for his service, he willed that man alone should be free. And lest an unbounded freedom would lead man into peril, He laid down a command, in which man was taught that there was no evil in the fruit of the tree. Rather, he was forewarned that evil would arise if man were to exercise his free will in contempt of the law that had been given him. . . . As a result, he could receive either worthy rewards or a just punishment. For he had in his own power that which he might choose to do. Novatian (c. 235, W), 5.612.
The liberty of believing or of not believing is placed in free choice. In Deuteronomy, it says: “Look! I have set before your face life and death, good and evil. Choose for yourself life, that you may live.” Also in Isaiah: “And if you are willing and hear me, you will eat the good of the land.” Cyprian (c. 250, W), 5.547.
Some persons decide that man is not possessed of free will. Rather, they assert that he is governed by the unavoidable necessities of fate and her unwritten commands. Such persons are guilty of impiety towards God Himself. For they make Him out to be the cause and author of human evils. Methodius (c. 290, E), 6.342.”
To do good or evil is in our own power, and it is not decided by the stars. For there are two motions in us, the desire of the flesh and the desire of the soul. And these differ from each other. For that reason, they have received two names: virtue and vice. Methodius (c. 290, E), 6.343.
Man was made with a free will . . . on account of his capacity of obeying or disobeying God. For this was the meaning of the gift of free will. Methodius (c. 290, E), 6.362.
Man received power and enslaved himself—not because he was overpowered by the irresistible tendencies of his nature. . . . For if he had been made as any of the elements of creation, . . . he would cease to receive a reward befitting deliberate choice. Instead, he would be like an instrument of the Maker. And it would be unreasonable for him to suffer blame for his wrong-doings. For the real author of them would be the one by whom he is used. . . . Therefore, I say that God—purposing to honor man in this manner and to grant him an understanding of better things—has given man the power of being able to do what he wishes. He commends the use of his power for better things. However, it is not that God deprives man again of free will. Rather, He wishes to point out the better way. For the power is present with man, and he receives the commandment. But God exhorts him to turn his power of choice to better things. Methodius (c. 290, E), 6.362.
I do not think that God urges man to obey His commandments, but then deprives him of the power to obey or disobey. . . . He does not give a command in order to take away the power that he has given. Rather, He gives it in order to bestow a better gift . . . in return for his having rendered obedience to God. For man had power to withhold it. I say that man was made with free will. Methodius (c. 290, E), 6.362
[Methodius] says that it is in our power to do, or to avoid doing, evil. Otherwise, we would not be punished for doing evil nor be rewarded for doing good. However, the presence or absence of evil thoughts does not depend upon ourselves. Methodius (c. 290, E), 6.370, as quoted by Photius.”
He who gives commandments for life should remove every method of excuse—so he can impose upon men the necessity of obedience. Not by any constraint, but by a sense of shame. Yet, he should do it in a way to leave them freedom, so that a reward may be appointed for those who obey. That is because it was in their power not to obey if they so wished. And he can give a punishment for those who do not obey—for it was in their power to obey if they so wished. . . . But how can one practice what he teaches, unless he is like the teacher? For if the teacher is subject to no passion, a man may answer the teacher in this manner: “It is my wish not to sin. However, I am overpowered. For I am clothed with frail and weak flesh. It is this that covets, is angry, and fears pain and death. And thus I am led on against my will. So I sin, not because it is my wish, but because I am compelled. I realize that I sin. Yet, the necessity imposed by my frailty (which I am unable to resist) impels me. Now, what will that teacher of righteousness say in reply to these things? How will he refute and convict a man who alleges the frailty of the flesh as an excuse for his faults—unless he himself will also be clothed with flesh—so that he can show that even the flesh is capable of virtue? Lactantius (c. 304–313, W), 7.125.
If your “wisdom” is so great that you consider the things that are offered by Christ to be ridiculous and absurd, why should He keep on inviting you? For His only duty is to make the enjoyment of His gift dependent upon your own free choice. Arnobius (c. 305, E), 6.458.”
Rational creatures have been entrusted with free will. Because of this, they are capable of converting [i.e., from bad to good]. Disputation of Archelaus and Manes (c. 320, E), 6.189.
All the creatures that God made, he made very good. And he gave to every individual the sense of free will, in accordance with which standard He also instituted the law of judgment. To sin is ours, and that we sin not is God’s gift. For our will is made to choose either to sin or not to sin. . . . Certainly, whoever wishes to may keep the commandments. And whoever will despise them and turn aside to what is contrary to them, he will yet undoubtedly have to face this law of judgment. . . . All persons will not follow the example of [Satan’s] fall and ruin. For everyone is given liberty of will. Disputation of Archelaus and Manes (c. 320, E), 6.204, 205.
“Since both sides admit that there will be a judgment, it is necessarily involved in that admission that every person is shown to have free will. And since this is clearly brought out, there can be no doubt that every person—in the exercise of his own proper power of will—may shape his course in whatever direction he pleases. Disputation of Archelaus and Manes (c. 320, E), 6.206.
Natural will is the free faculty of every intelligent nature, as having nothing involuntary pertaining to its essence. Alexander of Alexandria (c. 324, E), 6.299; see also 1.520, 1.525; extended discussions: 2.319–2.321, 4.302–4.328, 6.362–6.363.”
Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, “Therefore He has mercy on whom He will, and whom He will He hardens.” For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad… If we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion…Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have fled Egypt at the same time with the Hebrews…”Despisest the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leads you to repentance? but, after your hardness and impenitent heart, treasure up unto yourself wrath on the day of wrath and revelation of the righteous judgment of God.” Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.308-312
To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, “For the earth, which drinks in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which bears thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.” Now from those words of Paul which we have quoted, it is clearly shown that by one and the same act on the part of God – that being by which He sends rain upon the earth – one portion of the ground, when carefully cultivated, brings forth good fruits; while another, neglected and uncared for, produces thorns and thistles…Now, although it is due to the beneficial action of the rain that the earth has produced herbs of both kinds, it is not to the rain that the diversity of the herbs is properly to be ascribed; but on those will justly rest the blame for the bad seed, who, although they might have turned up the ground by frequent ploughing, and have broken the clods by repeated harrowing, and have extirpated all useless and noxious weeds, and have cleared and prepared the fields for the coming showers by all the labor and toil which cultivation demands, have nevertheless neglected to do this, and who will accordingly reap briers and thorns, the most appropriate fruit of their sloth…Let us therefore view those signs and miracles which were done by God, as the showers furnished by Him from above; and the purpose and desires of men, as the cultivated and uncultivated soil, which is of one and the same nature indeed, as is every soil compared with another, but not in one and the same state of cultivation. From which it follows that every one’s will, if untrained, and fierce, and barbarous, is either hardened by the miracles and wonders of God, growing more savage and thorny than ever, or it becomes more pliant, and yields itself up with the whole mind to obedience, if it be cleared from vice and subjected to training. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.310-311
Let us now look to the expression, “It is not of him that wills, nor of him that runs, but of God that shows mercy.” For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? …It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding… “It is not of him that wills, nor of him that runs, but of God that shows mercy.” In the book of Psalms – in the Songs of Degrees, which are ascribed to Solomon – the following statement occurs: “Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman wakes but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without him, is built in vain, and guarded to no purpose. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 320-321
After this there followed this point, that “to will and to do are of God.” Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men that we breathe, that we move; so also we have from God (the faculty) by which we will, as if we were to say that our power of motion is from God, or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g., to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of will, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.323
But with respect to the declaration of the apostle, “Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, why have you made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” Some one will perhaps say, that as the potter out of the same lump makes some vessels to honor, and others to dishonor, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchasity, and fornication, and uncleanness, which they had committed? …”We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad.” For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his maker?Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.324
For this cause, therefore, a mediator came – that is, God in the flesh – that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh. Therefore He clothed Himself with flesh, that the desires of the flesh being subdued, He might teach that to sin was not the result of necessity, but of man’s purpose and will. Methodius (A.D. 311) Ante-Nicene Fathers vol.6 pg.127
II. The elect
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. Isaiah 42:1
And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. Mark 13:20
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2
Day and night you were anxious for the whole brotherhood, that the number of God’s elect might be saved with mercy and a good conscience. Clement of Rome (A.D. 96) ch.2
And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that has been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name. Clement of Rome (A.D. 96) ch.59
But the white portion is the coming age, in which the elect of God shall dwell; because the elect of God shall be without spot and pure unto life eternal. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 18
III. Predestination and foreknowledge of God
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom 9:16-23
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2
God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably [wicked], but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.270
“But when the fullness of time came, God sent forth His Son.” By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 443
If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him?Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 502
He then avoids denying Christ through fear by reason of the command; nor does he sell his faith in the hope of the gifts prepared, but in love to the Lord he will most gladly depart from this life; perhaps giving thanks both to him who afforded the cause of his departure hence, and to him who laid the plot against him, for receiving an honorable reason which he himself furnished not, for showing what he is, to him by his patience, and to the Lord in love, by which even before his birth he was manifested to the Lord, who knew the martyr’s choice. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.411
We are they “upon whom the ends of the ages have met, having ended their course.” We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision – spiritual and carnal – of all things; for both in the spirit and in the flesh we circumcise worldly principles. Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.23
IV. Synergism
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin. 1 John 1:7
If we live in the Spirit, let us also walk in the Spirit. Galatians 5:25
For to be carnally minded is death; but to be spiritually minded is life and peace. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. For as many as are led by the Spirit of God, they are the sons of God. Romans 8:6, 10, 14
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. 1 Peter 1:22
But God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
For when you are desirous to do well, God is also ready to assist you. Ignatius: to the Smyrnaeans (A.D. 35-105 ) ch. 11
The Holy Pre-existent Spirit, which created the whole creation, God made to dwell in flesh that He desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit, walking honorably in holiness and purity, without in any way defiling the Spirit. When then it had lived honorably in chastity, and had labored with the Spirit, and had cooperated with it in everything, behaving itself boldly and bravely, He chose it as a partner with the Holy Spirit; for the career of this flesh pleased [the Lord], seeing that, as possessing the Holy Spirit, it was not defiled upon the earth. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.35
But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God’s service. Wherefore also did the Lord say to His disciples, “You have not chosen Me, but I have chosen you;” indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, “I will, that where I am, there they also may be, that they may behold My glory;” not vainly boasting because of this, but desiring that His disciples should share in His glory. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 478
God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey… God voluntarily, and not by compulsion of God… And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive just punishment… God therefore has given that which is good… and they who work it shall receive glory and honor, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519
Nay, he will pray that he may never fall from virtue; giving his most strenuous co-operation in order that he may become infallible. For he knows that some of the angels, through carelessness, were hurled to the earth, not having yet quite reached that state of oneness, by extricating themselves from the propensity to that of duality… And as the physician ministers health to those who co-operate with him in order to health, so also God ministers eternal salvation to those who co-operate for the attainment of knowledge and good conduct; and since what the commandments command are in our own power, along with the performance of them, the promise is accomplished. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536
But the Lord replies, “Because what is impossible with men is possible with God.” This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, “but the violent take it by force.” For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.597
Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. “For by the state in which I find you will I judge,” Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.602
They who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 424
For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.628
I. Free will of men and Angels
II. The elect
III. Predestination and foreknowledge of God
IV. Synergism
I. Free will of men and Angels
Genesis 3:13-14
And the man said, “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” And the LORD God said unto the woman, “What is this that thou hast done?” And the woman said, “The serpent beguiled me, and I did eat.”
Deuteronomy 30:19-20
I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.
Proverbs 1:29–31
Because they hated knowledge and did not choose the fear of the Lord, they would have none of my counsel and despised all my reproof, therefore they will eat the fruit of their own way.
Isaiah 1:19-20
If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword.
Micah 6:8
He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?
Matthew 7:21-24.
Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of heaven, but he who does the will of My Father in heaven. . . . Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock.
Philippians 1:21-22
For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not.
Jude 1:6
The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Revelation 3:10–12
Because you have kept My command to persevere, I also will keep you from the hour of trial which will come upon the whole world, to test those who dwell on the earth. Behold, I come quickly! Hold fast what you have, that no one may take your crown. He who overcomes, I will make him a pillar in the temple of My God.
Revelation 12:5
And his tail drew the third part of the stars of heaven, and did cast them to the earth.
Ignatius
But the faithful in love the stamp of God the Father through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us. – To the Magnesians chapter 5 (A.D. 35-105)
I write to all the churches, and I bid all men know, that of my own free will I die for God, unless you should hinder me. Ignatius: to the Romans (A.D. 35-105) ch.4
“Sir, these commandments are great and beautiful and glorious, and are able to gladden the heart of the man who is able to observe them. But I know not whether these commandments can be kept by a man, for they are very hard.” He answered and said unto me; “If you set it before yourself that they can be kept, you will easily keep them, and they will not be hard; but if it once enter into your heart that they cannot be kept by a man, you will not keep them. But now I say unto you; if you keep them not, but neglect them you shall not have salvation, neither your children nor your household, since you have already pronounced judgment against yourself that these commandments cannot be kept by a man.”Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.29
“If then,” [he said,] “man is lord of all the creatures of God and masters all things, cannot he also master these commandments?” “Aye,” said he, “the man that has the Lord in his heart can master [all things and] all these commandments.” Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 29
For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.165
In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.172
Lest some suppose, from what has been said by us, that we say that whatever occurs happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, chastisements, and good rewards, are rendered according to the merit of each man’s actions. Now, if this is not so, but all things happen by fate, then neither is anything at all in our own power. For if it is predetermined that this man will be good, and this other man will be evil, neither is the first one meritorious nor the latter man to be blamed. And again, unless the human race has the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds. . . . Since God in the beginning made the race of angels and men with free will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190
But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.190
For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.243
He created both angels and men free to do that which is righteous. And He appointed periods of time during which He knew it would be good for them to have the exercise of free will. Justin Martyr (c. 160, E), 1.250.
I have proved in what has been said that those who were foreknown to be unrighteous, whether men or angels, are not made wicked by God’s fault. Rather, each man is what he will appear to be through his own fault. Justin Martyr (c. 160, E), 1.269.
The Logos, too, before the creation of men, was the Framer of angels. And each of these two orders of creatures was made free to act as it pleased, not having the nature of good, which again is with God alone, but is brought to perfection in men through their freedom of choice, in order that the bad man may be justly punished, having become depraved through his own fault, but the just man be deservedly praised for his virtuous deeds, since in the exercise of his free choice he refrained from transgressing the will of God. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.67
Each of these two orders of creatures [men and angels] was made free to act as it pleased. They did not have the nature of good, which again is with God alone. However, it is brought to perfection in men through their freedom of choice. In this manner, the bad man can be justly punished, having become depraved through his own fault. Likewise, the just man can be deservedly praised for his virtuous deeds, since in the exercise of his free choice, he refrained from transgressing the will of God. . . . And the power of the Logos has in itself a faculty to foresee future events. He foretold from time to time the issues of things to come—not as fated, but as taking place by the choice of free agents. Tatian (c. 160), 2.67, 68.
Die to the world, repudiating the madness that is in it. Live to God, and by apprehending Him lay aside your old nature. We were not created to die, but we die by our own fault. Our free-will has destroyed us; we who were free have become slaves; we have been sold through sin. Nothing evil has been created by God; we ourselves have manifested wickedness; but we, who have manifested it, are able again to reject it. Tatian (A.D.160) Ante-Nicene Fathers vol.2 pg.69-70
There is, therefore, nothing to hinder you from changing your evil manner of life, because you are a free man. Melito (c. 170, E), 8.754.
If, on the other hand, he would turn to the things of death, disobeying God, he would himself be the cause of death to himself. For God made man free, and with power of himself. Theophilus (c. 180), 2.105.
Concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions so that “we may lead a quiet and peaceable life.” Furthermore, it teaches us to render all things to all, “honor to whom honor, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all.” Theophilus (c. 180), 2.115.”
But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, “Man, being in honor, did not understand: he was assimilated to senseless beasts, and made like to them.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.466
God has always preserved freedom and the power of self-government in man. Yet, at the same time, He issued His own exhortations, in order that those who do not obey Him would be righteously judged because they have not obeyed Him. And those who have obeyed and believed on Him should be honored with immortality. Irenaeus (c. 180, E/W), 1.480.
[The Marcionites] say, “But God hardened the heart of Pharaoh and of his servants.” Now those who allege such difficulties do not read in the Gospel the passage where the Lord replied to the disciples, when they asked Him, “Why do you speak in parables?” He replied: “Because it is given to you to know the mystery of the kingdom of heaven. However, I speak to them in parables so that seeing they may not see and hearing they many not hear.” . . . So God knows the number of those who will not believe, since He foreknows all things. So He has given them over to unbelief and turned His face away from men of this character, leaving them in the darkness that they have chosen for themselves. So what is baffling if He gave Pharaoh and those who were with him over to their unbelief? For they would never have believed. Irenaeus (c. 180, E/ W), 1.502.
“This expression . . . sets forth the ancient law of human liberty. For God made man free from the beginning, possessing his own power, even as he does his own soul, to obey the commandments of God voluntarily, and not by compulsion of God. For there is no coercion with God. . . . And in man, as well as in angels (for angels are rational beings), He has placed the power of choice, so that those who had yielded obedience might justly possess what is good—given indeed by God, but preserved by themselves. Irenaeus (c. 180, E/W), 1.518.
Those who work it will receive glory and honor, because they have done that which is good when they had it in their power not to do it. But those who do not do it will receive the just judgment of God, because they did not work good when they had it in their power to do so. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for they were created that way. Nor would the former be reprehensible, for that is how they were made. However, all men are of the same nature. They are all able to hold fast and to do what is good. On the other hand, they have the power to cast good from them and not to do it. For that reason, some justly receive praise. Irenaeus (c. 180, E/W), 1.519.
Let your light so shine before men, that they may see your good deeds”. . . . And “Why call me, Lord, Lord, and do not do the things that I say?”. . . . All such passages demonstrate the independent will of man. . . . For it is in man’s power to disobey God and to forfeit what is good. Irenaeus (c. 180, E/W), 1.519.
No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man’s power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, “All things are lawful to me, but all things are not expedient;” referring both to the liberty of man, in which respect “all things are lawful,” God exercising no compulsion in regard to him; and [by the expression] “not expedient” pointing out that we “should not use our liberty as a cloak of maliciousness, for this is not expedient….If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. God has preserved the will of man free and under his own control. This is not merely in works, but also in faith. Irenaeus (c. 180, E/W), 1.519.
And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, “According to your faith be it unto you;” thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, “All things are possible to him that believes;” and, “Go your way; and as you has believed, so be it done unto you.” Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, “he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him.” In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, “How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519
Nor, again, does God exercise compulsion upon anyone unwilling to accept the exercise of His skill. . . . They have been created free agents and possessed of power over themselves. Irenaeus (c. 180, E/W), 1.523.
Those who believe, do His will agreeably to their own choice. Likewise, agreeably to their own choice, the disobedient do not consent to His doctrine. It is clear that His Father has made everyone in a like condition, each person having a choice of his own and a free understanding. Irenaeus (c. 180, E/W), 1.556.
“We . . . have believed and are saved by voluntary choice. Clement of Alexandria (c. 195, E), 2.217.
Each one of us who sins with his own free will, chooses punishment. So the blame lies with him who chooses. God is without blame. Clement of Alexandria (c. 195, E), 2.226.
It is by one’s own fault that he does not choose what is best. God is free of blame. Clement of Alexandria (c. 195, E), 2.300.
Neither praises nor censures, neither rewards nor punishments, are right if the soul does not have the power of inclination and disinclination and if evil in involuntary. . . . In no respect is God the author of evil. But since free choice and inclination originate sins, . . . punishments are justly inflicted. Clement of Alexandria (c. 195, E), 2.319.
We have heard by the Scriptures that selfdetermining choice and refusal have been given by the Lord to men. Therefore, we rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life. Clement of Alexandria (c. 195, E), 2.349.
To obey or not is in our own power, provided we do not have the excuse of ignorance. Clement of Alexandria (c. 195, E), 2.353.
“Sin, then, is voluntary on my part. Clement of Alexandria (c. 195, E), 2.362.
The Lord clearly shows sins and transgressions to be in our own power, by prescribing modes of cure corresponding to the maladies. Clement of Alexandria (c. 195, E), 2.363.
Their estrangement is the result of free choice. Clement of Alexandria (c. 195, E), 2.426.
It is not possible to attain it without the exercise of free choice. However, the whole does not depend on our own purpose, as for example, what is destined to happen. Clement of Alexandria (c. 195, E), 2.445.
Perhaps the Father Himself draws to Himself every one who has led a pure life and who has reached the conception of the blessed and incorruptible nature. Or, perhaps the free will that is in us, by reaching the knowledge of the good, leaps and bounds over the barriers (as the gymnasts say). Either way, it is not without eminent grace that the soul is winged, soars, and is raised above the higher spheres. Clement of Alexandria (c. 195, E), 2.464.
“Wisdom, which is given by God (being the power of the Father), rouses indeed our free will and allows faith. It repays the application of the elect with its crowning fellowship. Clement of Alexandria (c. 195, E), 2.464.
God’s will is especially obeyed by the free will of good men. Clement of Alexandria (c. 195, E), 2.517.
Believing and obeying are in our own power. Clement of Alexandria (c. 195, E), 2.527.”
“Nor will he who is saved be saved against his will, for he is not inanimate. But above all, he will speed to salvation voluntarily and of free choice. Clement of Alexandria (c. 195, E), 2.534.
From us, then, are demanded the things which are in our own power, and of the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536-537
Whenever, then, one is righteous—not from necessity or out of fear or hope—but from free choice, this is called the royal road. Clement of Alexandria (c. 195, E), 2.544.
Choice depended on the man as being free. But the gift depended on God as the Lord. And He gives to those who are willing, are exceedingly earnest, and who ask. So their salvation becomes their own. For God does not compel. Clement of Alexandria (c. 195, E), 2.593.
This is the mind and judgment of man, which has freedom in itself and self-determination in the treatment of what is assigned to it. Clement of Alexandria (c. 195, E), 2.595.
If one chooses to continue in pleasures and to sin perpetually, . . . let him no longer blame either God, riches, or his having fallen. Rather, let him blame his own soul, which voluntarily perishes. Clement of Alexandria (c. 195, E), 2.604.”
For again He says, “Let him who is able to receive, receive;” that is, let him who is not able go his way. That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. Nor will “harshness” be on this account imputed to Christ, on the ground of the vicious action of each individual free-will. “Behold,” said He, “I have set before you good and evil.” Choose that which is good: if you cannot, because you will not – for that you can if you will He has shown, because He has proposed each to your free-will – you ought to depart from Him whose will you do not.Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.71
I find, then, that man was constituted free by God. He was master of his own will and power. . . . For a law would not be imposed upon one who did not have it in his power to render that obedience which is due to law. Nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. . . . Man is free, with a will either for obedience or resistance. Tertullian (c. 207, W), 3.300, 301.
As to fortune, it is man’s freedom of will. Tertullian (c. 210, W), 3.201.
This will be the power of the grace of God—more potent indeed than nature—exercising its sway over the faculty that underlies itself within us: even the freedom of our will. . . . We define the soul as having sprung from the breath of God. It is immortal . . . [and] free in its determinations. Tertullian (c. 210, W), 3.202.
You must necessarily correspond to the seed from which you sprang—if indeed it is true that the originator of our race and our sin, Adam, willed the sin which he committed. Tertullian (c. 212, W), 4.51.
On the contrary, men are not governed like [the plants and animals]. . . . In matters pertaining to their minds, they do whatever they choose—as those who are free, endowed with power, and in the likeness of God. Bardesanes (c. 222, E), 8.726.
God, who created [the world], did not, nor does not, make evil. . . . Now, man (who was brought into existence) was a creature endowed with a capacity of self-determination, yet he did not possess a sovereign intellect. . . . Man, from the fact of his possessing a capacity of self-determination, brings forth what is evil. . . . Since man has free will, a law has been given him by God, for a good purpose. For a law will not be laid down for an animal that is devoid of reason. Only a bridle and a whip will be given it. In contrast, man has been given a commandment to perform, coupled with a penalty. Hippolytus (c. 225, W), 5.151.
The Word promulgated the divine commandments by declaring them. He thereby turned man from disobedience. He summoned man to liberty through a choice involving spontaneity—not by bringing him into servitude by force of necessity. Hippolytus (c. 225, W), 5.152.
Christ passed through every stage in life in order that He Himself could serve as a law for persons of every age, and that, by being present among us, He could demonstrate His own manhood as a model for all men. Furthermore, through Himself He could prove that God made nothing evil and that man possesses the capacity of self-determination. For man is able to both will and not to will. He is endowed with power to do both. Hippolytus (c. 225, W), 5.152.
“This also is clearly defined in the teaching of the church, that every rational soul has free will and volition. Furthermore, each soul has a struggle to maintain against the devil, his angels, and other opposing powers. For those powers strive to burden it with sins. . . . We understand that we are not subject to necessity. We are not compelled by various means to do either good or evil, even against our will. For if we are our own masters, some influences may perhaps impel us to sin, and others may help us to salvation. However, we are not forced by any necessity to act either rightly or wrongly. Origen (c. 225, E), 4.240.
Every rational creature, therefore, is capable of earning praise and censure. If in conformity to the reason that he possesses, he advances to better things, he is worthy of praise. If he falls away from the plan and course of rectitude, he is worthy of condemnation. And for this reason, he is justly liable to pains and penalties. Origen (c. 225, E), 4.256, 257.
“It seems a possible thing that rational natures, from whom the faculty of free will is never taken away, may be again subjected to movements of some kind. Origen (c. 225, E), 4.272.
Since those rational creatures themselves . . . were endowed with the power of free will, this freedom of the will incited each one to either progress (by imitation of God), or else it reduced a person to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures. It does not derive its origin from the will or judgment of the Creator, but from the freedom of the individual will. Now God deemed it just to arrange His creatures according to their merit. . . . Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account, the Creator will not appear to be unjust in distributing to everyone according to his merits. Nor will the happiness or unhappiness of each one’s birth (or whatever is the condition that falls to his lot) be considered accidental. Origen (c. 225, E), 4.292.
In the preaching of the church, there is included the doctrine concerning a just judgment of God. When this teaching is believed to be true, it incites those who hear it to live virtuously and to shun sin by all means. For they clearly acknowledge that things worthy of praise and blame are within our own power. Origen (c. 225, E), 4.302.”
It is our responsibility to live virtuously. God asks this of us as being our own doing—not as being dependent on Him, nor on any other, nor on Fate (as some think). The prophet Micah proves this when he says: “If it has been announced to you, O man, what is good, or what does the Lord require of you, except to do justice and to love mercy?” Moses, too, said: “I have placed before your face the way of life and the way of death. Choose what is good and walk in it.” Isaiah also said: “If you are willing and hear me, you will eat the good of the land.” . . . And the Savior also, when He commands, “But I say to you, resist not evil.” . . . And by any other commandments that He gives, He declares that it lies with us to keep what is commanded and that we will reasonably be liable to condemnation if we transgress. Origen (c. 225, E), 4.305, 306.”
“Let us observe how Paul, too, addresses us as having freedom of the will and as being ourselves the cause of ruin or salvation. He says, “You are treasuring up for yourself wrath on the day of wrath and the revelation of the righteous judgment of God—who will render to everyone according to his works.” . . . There are, indeed, innumerable passages in the Scriptures that establish with exceeding clarity the existence of freedom of the will. But, since certain declarations of the Old Testament and of the New lead to the opposite conclusion—namely, that it does not depend on ourselves to keep the commandments and to be saved, or to transgress them and to be lost—let us examine them one by one and see the explanations. . . . The statements regarding Pharaoh have troubled many, respecting whom God declared several times, “I will harden Pharaoh’s heart.” For if he is hardened by God and commits sin because of being hardened, he is not the cause of sin to himself. If so, then Pharaoh does not possess free will. . . . There is also the declaration in Ezekiel, “I will take away their stony hearts and will put in them hearts of flesh so that they may walk in My precepts and keep My commandments.” This might lead someone to think that it was God who gave the power to walk in His commandments and to keep His commandments—by His withdrawing the hindrance (the stony heart) and implanting a better heart of flesh. And let us look also at the passage in the Gospel . . . “That seeing they might not see and hearing they may hear and not understand. Lest they would be converted and their sins be forgiven them.”
There is also the passage in Paul: “It is not of him that wills, nor of him that runs, but of God who shows mercy.” Furthermore, there are declarations in other places that “both to will and to do are of God” and “that God has mercy upon whom He will have mercy; and whom He wishes, He hardens.” . . . And also, “But who are you, O man, to talk back to God? Will the thing formed say to him who formed it, ‘Why have you made me like this?’ Does the potter not have power over the clay—-from the same lump to make one vessel unto honor, and another unto dishonor?” Now, these passages are sufficient of themselves to trouble the multitude—as if man were not possessed of free will, but as if it were God who saves and destroys whom He wills. Let us begin, then, with what is said about Pharaoh—that he was hardened by God so that he would not send the people away. . . . Some of those who hold different opinions [i.e., the Gnostics] 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. . . . Let us now see what these passages mean. For we will ask them if Pharaoh was of a fleshly nature. And when they answer, we will say that he who is of a fleshly nature is altogether disobedient to God. And if he is disobedient, what need is there for his heart to be hardened—not only once, but frequently? Unless we are to think that . . . God needs him to be disobedient to a greater degree in order that He could manifest His mighty deeds for the salvation of the multitude. Therefore, God hardens his heart. This will be our answer to them in the first place.
Since we consider God to be both good and just, let us see how the good and just God could harden the heart of Pharaoh. Perhaps by an illustration used by the apostle in the Epistle to the Hebrews, we may be able to show that, by the same operation, God can show mercy on one man while he hardens another, although not intending to harden. . . . “The earth,” he says, “drinks in the rain that often comes upon it and produces crops to those for whom it is farmed, receiving the blessing from God. But that which produces thorns and briers is worthless, and is in danger of being cursed. Its end is to be burned.” . . . It may seem profane for the One who produces rain to say, “I produced both the fruit and the thorns that are in the earth.” Yet, although seemingly profane, it is true. If the rain had not fallen, there would have been neither fruit nor thorns. . . . The blessing of the rain, therefore, fell even on the unproductive land. But since it was neglected and uncultivated, it yielded thorns and thistles. In the same way, the wonderful acts of God are like the rain. The differing purposes are like the cultivated and the neglected land. . . . If the sun had a voice, it might say, “I both liquefy and dry up.” Although liquefying and drying are opposite things, the sun would not speak falsely on this point. For wax is melted and mud is dried up by the same heat. In the same way, the operation performed through the instrumentality of Moses, on the one hand, hardened Pharaoh (because of his own wickedness), and it softened the mixed Egyptian multitude, who departed with the Hebrews. . . . Now, suppose that the words the apostle addressed to sinners had been addressed to Pharaoh. Then, the announcements made to him will be understood to have been made with particular application. It is as to one who—according to his hardness and unrepentant heart—was treasuring up wrath for himself. For his hardness would not have been demonstrated nor made manifest unless miracles had been performed, particularly miracles of such magnitude and importance. . . .
If it is not we who do anything towards the production within ourselves of the heart of flesh—but if it is [all] God’s doing—it would not be our own act to live agreeably to virtue. Rather, it would be altogether an act of divine grace. This would be the statements of one who from the mere words annihilates free will. But we will answer, saying that we should understand these passages in this way: It is like a man who happens to be ignorant and uneducated. On perceiving his own defects—either because of an exhortation from his teacher, or in some other way—he spontaneously gives himself up to an instructor whom he believes can educate him and teach him virtue. Now, on his yielding himself up, his instructor promises that he will take away the man’s ignorance and implant instruction. Yet, it is not as if the student contributed nothing to his own training. . . . In the same way, the Word of God promises to take away wickedness (which it calls a stony heart) from those who come to Him. But not if they are unwilling to come. It is only if they submit themselves to the Physician of the sick. . . .
After this, there is the passage from the Gospel where the Savior said, . . . “Seeing, they may not see, and hearing, they may not understand. Lest they would be converted and their sins be forgiven them.” Now, our opponent [the Gnostics] will say . . . it is not within the power of such ones to be saved. If that were so, we are not possessed of free will as regards salvation and destruction. . . . In the first place, then, we must notice the passage in its bearing on the heretics, who . . . daringly assert the cruelty of the Creator of the world. . . . They say that goodness does not exist in the Creator. . . . Come, then, and let us (to the best of our ability) furnish an answer to the question submitted to us. . . . The Savior . . . had foreseen them as persons who were not likely to prove steady in their conversion, even if they heard the words that were spoken more clearly. For that reason, they were treated this way by the Savior. . . . Otherwise, after a rapid conversion and healing through obtaining remission of sins, they would despise the wounds of their wickedness, as being slight and easy to heal. As a result, they would again quickly relapse into them. . . .
“Shall the thing formed say to him who formed it, “Why have you made me this way?” Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” . . . Now we must ask the person who uses these passages whether it is possible to conceive that the apostle contradicts himself. I presume that no one will venture to say it is. If, then, the apostle does not utter contradictions, how can he, according to the person who so understands him, justly find fault with anyone? How could he condemn the individual at Corinth who had committed fornication, or those who had fallen away? . . . And how could he bless those whom he praises as having done well? . . . It is not consistent for the same apostle to blame the sinner as worthy of censure and to praise him who had done well as deserving of approval—but yet, on the other hand, to say (as if nothing depended on ourselves) that the cause was in the Creator for the one vessel to be formed to honor and the other to dishonor. . . . The power that is given us to enable us to conquer may be used—in accordance with our faculty of free will—either in a diligent manner (in which case, we prove victorious) or in a slothful manner (in which case, we are defeated). For if such a power were wholly given us in such a way that we would always prove victorious and never be defeated, what further reason would there be for a struggle—for such a one could not be overcome? Or what merit would there be in a victory, if the power of successful resistance is taken away? However, if the possibility of conquering is equally conferred on all of us—and if it is in our own power how to use this possibility (either diligently or slothfully)—then the defeated can be justly censured and the victor can be deservedly praised. Origen (c. 225, E), 4.331.
When a malignant power has begun to incite us to evil, it is quite within our power to cast the wicked suggestions away from us. . . . Similarly, when a divine power calls us to better things, it is possible for us not to obey the call. Our freedom of will is preserved in either case. Origen (c. 225, E), 4.332.
A soul is always in possession of free will—both when it is in the body and when it is outside of it. Origen (c. 225, E), 4.337.
To such an interpretation, all the Scriptures are opposed. They emphasize the freedom of the will. They condemn those who sin, and they approve those who do right. . . . We are responsible for our being good and worthy of being called [honorable] vessels. Likewise, we are responsible for being bad and worthy of being cast outside. For it is not the nature in us that is the cause of the evil; rather, it is the voluntary choice that works evil. Likewise, our nature is not the cause of righteousness, as though it were incapable of admitting unrighteousness. Origen (c. 245, E), 9.419.”
You can always find evil men coming from wickedness to virtue. And you can always find righteous men returning from progress towards virtue to the flood of wickedness. . . . Now, from the parable of the dragnet, the heretics introduce the doctrine of different natures. Let them tell us in regard to the wicked man who afterwards turned aside from all the wickedness . . . what nature he was when he was wicked? Origen (c. 245, E), 9.419.
In the case of souls, it is our free will (and actions and habits of such a kind) that furnish the reason why one is great, little, or of middle height [i.e., spiritually speaking]. And it is our free will to increase our size, by advancing in stature, or else to be short, by not advancing. Origen (c. 245, E), 9.490.
Would [Celsus] then have . . . God fill the minds of men with new ideas, immediately removing the wickedness and implanting virtue? . . . Where, then, is our free will? And what credit is there in agreeing to the truth? Or how is it praiseworthy to reject what is false? Origen (c. 248, E), 4.498.”
When He had given man all things for his service, he willed that man alone should be free. And lest an unbounded freedom would lead man into peril, He laid down a command, in which man was taught that there was no evil in the fruit of the tree. Rather, he was forewarned that evil would arise if man were to exercise his free will in contempt of the law that had been given him. . . . As a result, he could receive either worthy rewards or a just punishment. For he had in his own power that which he might choose to do. Novatian (c. 235, W), 5.612.
The liberty of believing or of not believing is placed in free choice. In Deuteronomy, it says: “Look! I have set before your face life and death, good and evil. Choose for yourself life, that you may live.” Also in Isaiah: “And if you are willing and hear me, you will eat the good of the land.” Cyprian (c. 250, W), 5.547.
Some persons decide that man is not possessed of free will. Rather, they assert that he is governed by the unavoidable necessities of fate and her unwritten commands. Such persons are guilty of impiety towards God Himself. For they make Him out to be the cause and author of human evils. Methodius (c. 290, E), 6.342.”
To do good or evil is in our own power, and it is not decided by the stars. For there are two motions in us, the desire of the flesh and the desire of the soul. And these differ from each other. For that reason, they have received two names: virtue and vice. Methodius (c. 290, E), 6.343.
Man was made with a free will . . . on account of his capacity of obeying or disobeying God. For this was the meaning of the gift of free will. Methodius (c. 290, E), 6.362.
Man received power and enslaved himself—not because he was overpowered by the irresistible tendencies of his nature. . . . For if he had been made as any of the elements of creation, . . . he would cease to receive a reward befitting deliberate choice. Instead, he would be like an instrument of the Maker. And it would be unreasonable for him to suffer blame for his wrong-doings. For the real author of them would be the one by whom he is used. . . . Therefore, I say that God—purposing to honor man in this manner and to grant him an understanding of better things—has given man the power of being able to do what he wishes. He commends the use of his power for better things. However, it is not that God deprives man again of free will. Rather, He wishes to point out the better way. For the power is present with man, and he receives the commandment. But God exhorts him to turn his power of choice to better things. Methodius (c. 290, E), 6.362.
I do not think that God urges man to obey His commandments, but then deprives him of the power to obey or disobey. . . . He does not give a command in order to take away the power that he has given. Rather, He gives it in order to bestow a better gift . . . in return for his having rendered obedience to God. For man had power to withhold it. I say that man was made with free will. Methodius (c. 290, E), 6.362
[Methodius] says that it is in our power to do, or to avoid doing, evil. Otherwise, we would not be punished for doing evil nor be rewarded for doing good. However, the presence or absence of evil thoughts does not depend upon ourselves. Methodius (c. 290, E), 6.370, as quoted by Photius.”
He who gives commandments for life should remove every method of excuse—so he can impose upon men the necessity of obedience. Not by any constraint, but by a sense of shame. Yet, he should do it in a way to leave them freedom, so that a reward may be appointed for those who obey. That is because it was in their power not to obey if they so wished. And he can give a punishment for those who do not obey—for it was in their power to obey if they so wished. . . . But how can one practice what he teaches, unless he is like the teacher? For if the teacher is subject to no passion, a man may answer the teacher in this manner: “It is my wish not to sin. However, I am overpowered. For I am clothed with frail and weak flesh. It is this that covets, is angry, and fears pain and death. And thus I am led on against my will. So I sin, not because it is my wish, but because I am compelled. I realize that I sin. Yet, the necessity imposed by my frailty (which I am unable to resist) impels me. Now, what will that teacher of righteousness say in reply to these things? How will he refute and convict a man who alleges the frailty of the flesh as an excuse for his faults—unless he himself will also be clothed with flesh—so that he can show that even the flesh is capable of virtue? Lactantius (c. 304–313, W), 7.125.
If your “wisdom” is so great that you consider the things that are offered by Christ to be ridiculous and absurd, why should He keep on inviting you? For His only duty is to make the enjoyment of His gift dependent upon your own free choice. Arnobius (c. 305, E), 6.458.”
Rational creatures have been entrusted with free will. Because of this, they are capable of converting [i.e., from bad to good]. Disputation of Archelaus and Manes (c. 320, E), 6.189.
All the creatures that God made, he made very good. And he gave to every individual the sense of free will, in accordance with which standard He also instituted the law of judgment. To sin is ours, and that we sin not is God’s gift. For our will is made to choose either to sin or not to sin. . . . Certainly, whoever wishes to may keep the commandments. And whoever will despise them and turn aside to what is contrary to them, he will yet undoubtedly have to face this law of judgment. . . . All persons will not follow the example of [Satan’s] fall and ruin. For everyone is given liberty of will. Disputation of Archelaus and Manes (c. 320, E), 6.204, 205.
“Since both sides admit that there will be a judgment, it is necessarily involved in that admission that every person is shown to have free will. And since this is clearly brought out, there can be no doubt that every person—in the exercise of his own proper power of will—may shape his course in whatever direction he pleases. Disputation of Archelaus and Manes (c. 320, E), 6.206.
Natural will is the free faculty of every intelligent nature, as having nothing involuntary pertaining to its essence. Alexander of Alexandria (c. 324, E), 6.299; see also 1.520, 1.525; extended discussions: 2.319–2.321, 4.302–4.328, 6.362–6.363.”
Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, “Therefore He has mercy on whom He will, and whom He will He hardens.” For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad… If we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion…Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have fled Egypt at the same time with the Hebrews…”Despisest the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leads you to repentance? but, after your hardness and impenitent heart, treasure up unto yourself wrath on the day of wrath and revelation of the righteous judgment of God.” Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.308-312
To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, “For the earth, which drinks in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which bears thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.” Now from those words of Paul which we have quoted, it is clearly shown that by one and the same act on the part of God – that being by which He sends rain upon the earth – one portion of the ground, when carefully cultivated, brings forth good fruits; while another, neglected and uncared for, produces thorns and thistles…Now, although it is due to the beneficial action of the rain that the earth has produced herbs of both kinds, it is not to the rain that the diversity of the herbs is properly to be ascribed; but on those will justly rest the blame for the bad seed, who, although they might have turned up the ground by frequent ploughing, and have broken the clods by repeated harrowing, and have extirpated all useless and noxious weeds, and have cleared and prepared the fields for the coming showers by all the labor and toil which cultivation demands, have nevertheless neglected to do this, and who will accordingly reap briers and thorns, the most appropriate fruit of their sloth…Let us therefore view those signs and miracles which were done by God, as the showers furnished by Him from above; and the purpose and desires of men, as the cultivated and uncultivated soil, which is of one and the same nature indeed, as is every soil compared with another, but not in one and the same state of cultivation. From which it follows that every one’s will, if untrained, and fierce, and barbarous, is either hardened by the miracles and wonders of God, growing more savage and thorny than ever, or it becomes more pliant, and yields itself up with the whole mind to obedience, if it be cleared from vice and subjected to training. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.310-311
Let us now look to the expression, “It is not of him that wills, nor of him that runs, but of God that shows mercy.” For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? …It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding… “It is not of him that wills, nor of him that runs, but of God that shows mercy.” In the book of Psalms – in the Songs of Degrees, which are ascribed to Solomon – the following statement occurs: “Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman wakes but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without him, is built in vain, and guarded to no purpose. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 320-321
After this there followed this point, that “to will and to do are of God.” Our opponents maintain that if to will be of God, and if to do be of Him, or if, whether we act or desire well or ill, it be of God, then in that case we are not possessed of free-will. Now to this we have to answer, that the words of the apostle do not say that to will evil is of God, or that to will good is of Him; nor that to do good or evil is of God; but his statement is a general one, that to will and to do are of God. For as we have from God this very quality, that we are men that we breathe, that we move; so also we have from God (the faculty) by which we will, as if we were to say that our power of motion is from God, or that the performing of these duties by the individual members, and their movements, are from God. From which, certainly, I do not understand this, that because the hand moves, e.g., to punish unjustly, or to commit an act of theft, the act is of God, but only that the power of motion is from God; while it is our duty to turn those movements, the power of executing which we have from God, either to purposes of good or evil. And so what the apostle says is, that we receive indeed the power of will, but that we misuse the will either to good or evil desires. In a similar way, also, we must judge of results. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.323
But with respect to the declaration of the apostle, “Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, why have you made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” Some one will perhaps say, that as the potter out of the same lump makes some vessels to honor, and others to dishonor, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchasity, and fornication, and uncleanness, which they had committed? …”We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad.” For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his maker?Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.324
For this cause, therefore, a mediator came – that is, God in the flesh – that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh. Therefore He clothed Himself with flesh, that the desires of the flesh being subdued, He might teach that to sin was not the result of necessity, but of man’s purpose and will. Methodius (A.D. 311) Ante-Nicene Fathers vol.6 pg.127
II. The elect
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. Isaiah 42:1
And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. Mark 13:20
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2
Day and night you were anxious for the whole brotherhood, that the number of God’s elect might be saved with mercy and a good conscience. Clement of Rome (A.D. 96) ch.2
And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that has been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name. Clement of Rome (A.D. 96) ch.59
But the white portion is the coming age, in which the elect of God shall dwell; because the elect of God shall be without spot and pure unto life eternal. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 18
III. Predestination and foreknowledge of God
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Rom 9:16-23
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2
God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably [wicked], but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.270
“But when the fullness of time came, God sent forth His Son.” By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 443
If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him?Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 502
He then avoids denying Christ through fear by reason of the command; nor does he sell his faith in the hope of the gifts prepared, but in love to the Lord he will most gladly depart from this life; perhaps giving thanks both to him who afforded the cause of his departure hence, and to him who laid the plot against him, for receiving an honorable reason which he himself furnished not, for showing what he is, to him by his patience, and to the Lord in love, by which even before his birth he was manifested to the Lord, who knew the martyr’s choice. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.411
We are they “upon whom the ends of the ages have met, having ended their course.” We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision – spiritual and carnal – of all things; for both in the spirit and in the flesh we circumcise worldly principles. Tertullian (A.D. 198) Ante-Nicene Fathers vol.4 pg.23
IV. Synergism
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin. 1 John 1:7
If we live in the Spirit, let us also walk in the Spirit. Galatians 5:25
For to be carnally minded is death; but to be spiritually minded is life and peace. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. For as many as are led by the Spirit of God, they are the sons of God. Romans 8:6, 10, 14
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. 1 Peter 1:22
But God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.177
For when you are desirous to do well, God is also ready to assist you. Ignatius: to the Smyrnaeans (A.D. 35-105 ) ch. 11
The Holy Pre-existent Spirit, which created the whole creation, God made to dwell in flesh that He desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit, walking honorably in holiness and purity, without in any way defiling the Spirit. When then it had lived honorably in chastity, and had labored with the Spirit, and had cooperated with it in everything, behaving itself boldly and bravely, He chose it as a partner with the Holy Spirit; for the career of this flesh pleased [the Lord], seeing that, as possessing the Holy Spirit, it was not defiled upon the earth. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.35
But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God’s service. Wherefore also did the Lord say to His disciples, “You have not chosen Me, but I have chosen you;” indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, “I will, that where I am, there they also may be, that they may behold My glory;” not vainly boasting because of this, but desiring that His disciples should share in His glory. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 478
God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey… God voluntarily, and not by compulsion of God… And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive just punishment… God therefore has given that which is good… and they who work it shall receive glory and honor, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 519
Nay, he will pray that he may never fall from virtue; giving his most strenuous co-operation in order that he may become infallible. For he knows that some of the angels, through carelessness, were hurled to the earth, not having yet quite reached that state of oneness, by extricating themselves from the propensity to that of duality… And as the physician ministers health to those who co-operate with him in order to health, so also God ministers eternal salvation to those who co-operate for the attainment of knowledge and good conduct; and since what the commandments command are in our own power, along with the performance of them, the promise is accomplished. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.536
But the Lord replies, “Because what is impossible with men is possible with God.” This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, “but the violent take it by force.” For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.597
Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. “For by the state in which I find you will I judge,” Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.602
They who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 424
For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.628