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.