Historical Theology · Patristic Database

The Christian
Belief Map

What the first five centuries believed — and who still believes it today.

217
Belief Records
46
Figures
500
Years
6
Traditions
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Records by century
8
1st
45
2nd
51
3rd
58
4th
55
5th
How to read the tradition strip
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Identical Convergent Partial Divergent Opposed Unknown
Apostolic Era · AD 30–100
8 records
ECCLESIOLOGY c. AD 49
Council of Jerusalem
The Council of Jerusalem decided doctrinal questions by the assembly of apostles and elders together
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PRIESTHOOD c. AD 90
Didache
The Didache permits bishops and deacons to fulfil the liturgical role of prophets in the Church
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SACRAMENTS c. AD 90
Didache
Baptism by immersion was the normal form but pouring is permitted when immersion is impossible
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Eva
ECCLESIOLOGY c. AD 90
Didache
Christians fast on Wednesdays and Fridays, not on the days the hypocrites fast
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Eva
ECCLESIOLOGY c. AD 90
Didache
The Lord's Prayer is to be prayed three times each day
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Eva
ECCLESIOLOGY c. AD 96
Clement of Rome
Bishops hold authority by apostolic succession from the apostles
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Eva
PETRINE c. AD 96
Clement of Rome
The church of Rome intervenes in the affairs of the church at Corinth
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Eva
PETRINE c. AD 96
Clement of Rome
Clement of Rome intervenes in the Corinthian church to restore deposed elders — the letter is authoritative
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Ante-Nicene · AD 100–200
45 records
EUCHARIST c. AD 107
Ignatius of Antioch
The Eucharist is truly the body and blood of Christ, not a symbol
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EUCHARIST c. AD 107
Ignatius of Antioch
Only a Eucharist administered by the bishop, or by one he has authorised, is to be regarded as valid
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MARIOLOGY c. AD 107
Ignatius of Antioch
The Virgin Birth is a literal biological miracle, not a metaphor
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Eva
ECCLESIOLOGY c. AD 107
Ignatius of Antioch
The monarchical episcopate — one bishop per city — is the apostolic structure
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Eva
ECCLESIOLOGY c. AD 107
Ignatius of Antioch
Deacons serve the bishop and presbyters in the hierarchical order of the Church
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Eva
EUCHARIST c. AD 107
Ignatius of Antioch
The first day of the week Eucharist was the central act of Christian worship from the beginning
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ECCLESIOLOGY c. AD 107
Ignatius of Antioch
Each local church gathered around its bishop embodies the fullness of the Catholic Church
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SCRIPTURE c. AD 110
Polycarp of Smyrna
Polycarp of Smyrna, a disciple of John the Apostle, warns against those who twist the oracles of the Lord
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SACRAMENTS c. AD 140
Hermas
A man who divorces his wife and marries another commits adultery
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Eva
SACRAMENTS c. AD 140
Hermas
The Shepherd of Hermas teaches that post-baptismal sin can be forgiven once through repentance
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SOTERIOLOGY c. AD 155
Justin Martyr
Salvation requires both faith and the grace of baptism — it is not by human merit
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SCRIPTURE c. AD 155
Justin Martyr
Plato and the philosophers glimpsed partial truths that belong properly to Christians
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ECCLESIOLOGY c. AD 155
Justin Martyr
Christians assemble on Sunday, the day of the Resurrection and the first day of creation
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SCRIPTURE c. AD 155
Justin Martyr
Justin demonstrates that Christ's birth from a virgin fulfils the prophecy of Isaiah
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EUCHARIST c. AD 155
Justin Martyr
The eucharistic thanksgiving is addressed to the Father through Christ and the people respond Amen
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ECCLESIOLOGY c. AD 155
Justin Martyr
Justin Martyr teaches that the Logos became incarnate but was not diminished — the Father lacks nothing
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EUCHARIST c. AD 155
Justin Martyr
Deacons carry the Eucharist to those absent from the assembly
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SCRIPTURE c. AD 155
Justin Martyr
The reading of the Scriptures aloud in the assembly was a central act of worship from the apostolic generation
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ESCHATOLOGY c. AD 155
Justin Martyr
The soul survives death and exists consciously before the resurrection
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SACRAMENTS c. AD 155
Justin Martyr
Baptism regenerates and forgives sins
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ECCLESIOLOGY c. AD 155
Justin Martyr
The Sunday assembly includes both the reading of Scripture and the Eucharist as the two essential parts
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EUCHARIST c. AD 155
Justin Martyr
The Eucharist fulfils Malachi's prophecy of a pure offering acceptable to God
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EUCHARIST c. AD 155
Justin Martyr
The Eucharist consists of bread and a cup of water and wine, over which the president gives thanks
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EUCHARIST c. AD 155
Justin Martyr
The congregation's response of Amen to the eucharistic prayer is an act of participation and ratification
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ECCLESIOLOGY c. AD 156
Polycarp of Smyrna
Polycarp of Smyrna, aged 86, refuses to deny Christ and is burned at the stake — a model of martyrdom
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ESCHATOLOGY c. AD 180
Irenaeus of Lyon
It is safer to await the fulfilment of prophecy regarding the Antichrist than to speculate on the name bearing 666
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SCRIPTURE c. AD 180
Irenaeus of Lyon
Polycarp received the tradition directly from the Apostle John and transmitted it faithfully to the West
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SCRIPTURE c. AD 180
Irenaeus of Lyon
Scripture and apostolic tradition together are the rule of faith
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ECCLESIOLOGY c. AD 180
Irenaeus of Lyon
Heresy — departing from the episcopal Church — invalidates a community's claim to apostolic faith
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ECCLESIOLOGY c. AD 180
Irenaeus of Lyon
The Church is one, holy, catholic, and apostolic
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SCRIPTURE c. AD 180
Irenaeus of Lyon
Heretics cannot rightly use Scripture because they stand outside the apostolic tradition
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PETRINE c. AD 180
Irenaeus of Lyon
Every church must agree with the Roman Church on account of its preeminent authority and the apostolic tradition preserved there
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PETRINE c. AD 180
Irenaeus of Lyon
The apostles founded the Church at Rome and committed the episcopate to Linus their successor
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ECCLESIOLOGY c. AD 180
Irenaeus of Lyon
Irenaeus of Lyon uses the recapitulation theory — Christ recapitulates all of human history in himself
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SCRIPTURE c. AD 180
Irenaeus of Lyon
Gnosticism is wrong — creation is good and the God of creation is the God of redemption
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EUCHARIST c. AD 180
Irenaeus of Lyon
Irenaeus teaches that the Eucharist is a firstfruit offered to God from his own creation
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SCRIPTURE c. AD 180
Irenaeus of Lyon
Irenaeus describes the rule of faith as a summary of apostolic doctrine held universally by the Church
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EUCHARIST c. AD 180
Irenaeus of Lyon
The Eucharist contains the body and blood of Christ, which refutes those who deny the resurrection of the flesh
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ECCLESIOLOGY c. AD 180
Irenaeus of Lyon
Apostolic succession requires both physical continuity of ordination and continuity of apostolic doctrine
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SOTERIOLOGY c. AD 185
Irenaeus of Lyon
Irenaeus teaches that salvation recapitulates the whole of human history in Christ — every stage restored
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ECCLESIOLOGY c. AD 190
Irenaeus of Lyon
The Quartodeciman controversy shows that diversity in liturgical practice does not break unity of faith
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PRIESTHOOD c. AD 195
Clement of Alexandria
Clement of Alexandria argues married life is honourable before God and celibacy is not required for salvation
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PRIESTHOOD c. AD 195
Clement of Alexandria
A bishop is to be married no more than once — the Pauline qualification limits prior marriages, not celibacy
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ESCHATOLOGY c. AD 195
Clement of Alexandria
Christ descended into Hades between his death and resurrection to preach to those held there
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Eva
ECCLESIOLOGY c. AD 197
Tertullian
The martyrs' blood is seed — persecution multiplies rather than destroys the Church
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Ante-Nicene · AD 200–300
51 records
ECCLESIOLOGY c. AD 200
Tertullian
Fasting is among the primal ordinances imposed on man from the beginning
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Eva
PETRINE c. AD 200 ⚔ HOSTILE WITNESS
Tertullian
Peter was the first bishop of Rome and the head of the apostolic college
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SOTERIOLOGY c. AD 200
Clement of Alexandria
Justification is not by works of the Law but through faith in Christ — Paul's teaching is the Catholic norm
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Eva
SACRAMENTS c. AD 200
Tertullian
Tertullian is the first to use the word sacramentum to describe Christian rites
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Eva
SCRIPTURE c. AD 200
Tertullian
The tradition handed down from the apostles through bishops is the test of true Christianity
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PRIESTHOOD c. AD 200
Tertullian
Women did not hold the office of bishop, priest, or deacon in the early Church
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SACRAMENTS c. AD 200
Tertullian
Tertullian attests the practice of sponsoring candidates for baptism — the origin of godparents
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EUCHARIST c. AD 200
Tertullian
Fasting before receiving the Eucharist is an ancient Christian practice
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Eva
SCRIPTURE c. AD 207
Tertullian
Marcion was wrong — the God of the Old Testament is the same God as the Father of Jesus
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ESCHATOLOGY c. AD 210
Tertullian
The bodily resurrection of the flesh at the last day is certain
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ESCHATOLOGY c. AD 210
Tertullian
Tertullian argues the human soul is derived from the parents along with the body — traducianism
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Eva
ESCHATOLOGY c. AD 211
Tertullian
Prayer for the dead is a pious and ancient Christian practice
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ECCLESIOLOGY c. AD 211
Tertullian
The sign of the cross is used by Christians in all the ordinary actions of daily life
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Eva
ECCLESIOLOGY c. AD 213
Tertullian
Tertullian coins the term trinitas to describe God as one substance in three persons
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ECCLESIOLOGY c. AD 213
Tertullian
Monarchianism — the view that Christ is merely a mode of the Father — is a deviation from apostolic teaching
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ECCLESIOLOGY c. AD 213
Tertullian
God is one substance in three persons — the Trinity
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ECCLESIOLOGY c. AD 213
Tertullian
The Logos existed eternally before the Incarnation as the Son of God
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Eva
PNEUMATOLOGY c. AD 213
Tertullian
Tertullian is the first to use the word Trinity (Trinitas) as a technical theological term
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PETRINE c. AD 217 ⚔ HOSTILE WITNESS
Tertullian
The Church's authority includes binding and loosing on earth — what she binds is bound in heaven
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PRIESTHOOD c. AD 230
Didascalia Apostolorum
The Didascalia Apostolorum teaches that widows must not baptise or teach men — only care for women
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ESCHATOLOGY c. AD 230
Origen of Alexandria
Origen speculated that all rational souls including the devil might ultimately be restored — later condemned as heresy
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SCRIPTURE c. AD 230
Origen of Alexandria
Scripture has both a literal sense and a deeper spiritual sense that the mature Christian discerns
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ESCHATOLOGY c. AD 230
Origen of Alexandria
Origen taught that souls pre-existed their bodies before birth — later condemned as heresy
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Eva
ESCHATOLOGY c. AD 230
Origen of Alexandria
The devil is a fallen angel, not an independent evil principle equal to God
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ECCLESIOLOGY c. AD 230
Origen of Alexandria
Outside the Church no one is saved, just as outside Noah's ark no one survived the flood
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ESCHATOLOGY c. AD 230
Origen of Alexandria
Origen teaches that the resurrection body will be spiritual but identical in substance with the earthly body
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ECCLESIOLOGY c. AD 233
Origen of Alexandria
The intercession of the saints in heaven is real and profitable to those on earth
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ECCLESIOLOGY c. AD 233
Origen of Alexandria
Prayer should be directed towards the east as an image of the rising sun and the resurrection
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PRAYER c. AD 233
Origen of Alexandria
The Holy Spirit intercedes in Christians through prayer and groaning that exceeds human words
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PRAYER c. AD 233
Origen of Alexandria
Prayer must be directed to the Father through the Son in the Holy Spirit — the Trinitarian structure of all Christian prayer
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PRAYER c. AD 233
Origen of Alexandria
The saints departed intercede for those still living — the Church's prayer spans death
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ECCLESIOLOGY c. AD 240
Origen of Alexandria
Origen teaches that the Church is the bride of Christ and the individual soul is wedded to the Logos
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SACRAMENTS c. AD 244
Origen of Alexandria
The anointingof the sick with oil and prayer by the elders of the Church is an apostolic practice for healing
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SACRAMENTS c. AD 244
Origen of Alexandria
Infants are to be baptised because they need the regeneration that baptism provides
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SACRAMENTS c. AD 244
Origen of Alexandria
Infant baptism is the continuous practice of the Church from the apostles
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SOTERIOLOGY c. AD 245
Origen of Alexandria
Origen teaches that the cross is a ransom that liberates humanity from bondage to sin and death
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PRIESTHOOD c. AD 249
Cyprian of Carthage
Consecrated virginity is praised as the higher part, but not imposed — it is offered as an inducement to glory, not a yoke of necessity
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MARIOLOGY c. AD 249
Origen of Alexandria
Mary remained a virgin after the birth of Christ
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Eva
ECCLESIOLOGY c. AD 250
Cyprian of Carthage
The veneration of martyrs and saints is a legitimate Christian practice
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PRIESTHOOD c. AD 250
Cyprian of Carthage
The ordained priesthood is a distinct office with sacrificial powers
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SACRAMENTS c. AD 251
Cornelius of Rome
Novatianism was condemned — the Church has authority to forgive even those who apostatised under persecution
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Eva
SACRAMENTS c. AD 251
Cyprian of Carthage
Confession of sins to a priest effects sacramental absolution
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ECCLESIOLOGY c. AD 251
Cyprian of Carthage
The unity of the Church is maintained through the bishop
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EUCHARIST c. AD 252
Cyprian of Carthage
Receiving the Eucharist unworthily is a sin against the body and blood of the Lord
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Eva
EUCHARIST c. AD 252
Cyprian of Carthage
The Eucharist is the daily bread for which Christians pray in the Lord's Prayer
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Eva
PRAYER c. AD 252
Cyprian of Carthage
Cyprian teaches that the Lord's Prayer is the model of all Christian prayer and must be prayed communally
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Eva
EUCHARIST c. AD 253
Cyprian of Carthage
The Eucharist must follow Christ's own institution exactly — he used bread and wine mixed with water
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Eva
EUCHARIST c. AD 253
Cyprian of Carthage
Cyprian teaches that the cup must be mixed with water and wine at the Eucharist
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Eva
ECCLESIOLOGY c. AD 255
Cyprian of Carthage
Excommunication is a valid and serious ecclesial penalty
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Eva
SACRAMENTS c. AD 256
Cyprian of Carthage
Schismatics outside the visible Church cannot have valid orders or valid sacraments
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Eva
SACRAMENTS c. AD 256
Cyprian of Carthage
Cyprian of Carthage teaches that valid baptism cannot be conferred outside the Church
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Nicene Era · AD 300–400
58 records
SOTERIOLOGY c. AD 318
Athanasius of Alexandria
Salvation is theosis — participation in the divine nature, not merely forensic pardon
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ECCLESIOLOGY c. AD 318 ⚔ HOSTILE WITNESS ⚔ HERETIC
Arius
Arianism — the Son is a creature, not co-eternal with the Father — is heresy
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Eva
ECCLESIOLOGY c. AD 318
Athanasius of Alexandria
God became man so that man might become divine — the exchange at the heart of the Incarnation
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Eva
ECCLESIOLOGY c. AD 318
Athanasius of Alexandria
The Logos became incarnate — God truly took human flesh
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Eva
ECCLESIOLOGY AD 325
Council of Nicaea
The Council of Nicaea ruled that Easter must be celebrated on Sunday, not on the Jewish calendar date
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Eva
CHRISTOLOGY AD 325
Council of Nicaea
The Council of Nicaea is clear that the Son is not a creature — Arius is wrong that there was a time when the Son was not
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ECCLESIOLOGY AD 325
Council of Nicaea
The Son is consubstantial with the Father — truly and fully God
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Eva
CHRISTOLOGY AD 325
Council of Nicaea
Christ is homoousios — of the same substance as the Father — not a lesser or created divine being
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PETRINE AD 325 ⚔ HOSTILE WITNESS
Council of Nicaea
The bishop of Alexandria exercises regional authority parallel to Rome's authority in the West
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Eva
PNEUMATOLOGY c. AD 350
Cyril of Jerusalem
The Holy Spirit is the agent of sanctification who makes the soul a temple and confers spiritual gifts
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Eva
SACRAMENTS c. AD 350
Cyril of Jerusalem
Confirmation seals and strengthens the grace of baptism through the Spirit
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Eva
ESCHATOLOGY c. AD 350
Cyril of Jerusalem
The Church prays for the faithful departed at the Eucharist and this benefits their souls
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Eva
EUCHARIST c. AD 350
Cyril of Jerusalem
The Eucharist is the body of Christ and conveys eternal life to those who receive it worthily
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Eva
ECCLESIOLOGY c. AD 356
Athanasius of Alexandria
The emperor has no authority over the Church in matters of doctrine
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CHRISTOLOGY c. AD 356
Athanasius of Alexandria
Athanasius defends homoousios against the Arian majority — the entire council cannot override the truth
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Eva
ECCLESIOLOGY c. AD 356
Athanasius of Alexandria
Councils called by emperors do not thereby receive their authority from the emperor
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Eva
ECCLESIOLOGY c. AD 357
Athanasius of Alexandria
Anthony sold his possessions, entrusted himself to ascetic discipline, and practised solitary life devoted to Scripture
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Eva
MARIOLOGY c. AD 358
Athanasius of Alexandria
Mary is ever-virgin and should be called Aeiparthenos — the ever-virgin
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Eva
ECCLESIOLOGY c. AD 360
Basil of Caesarea
Basil of Caesarea teaches that monks who live in community are more perfect than hermits
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Eva
SCRIPTURE AD 367
Athanasius of Alexandria
These books alone are the fountains of salvation — nothing is to be added or taken away
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Eva
SCRIPTURE AD 367
Athanasius of Alexandria
The Holy Scriptures of the Old and New Testament together constitute the complete revealed Word of God
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Eva
ECCLESIOLOGY c. AD 370
Basil of Caesarea
Basil founded the first organised complex of hospitals and charitable institutions outside Caesarea
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Eva
ECCLESIOLOGY c. AD 375
Basil of Caesarea
Basil of Caesarea defines the Holy Spirit as co-equal with Father and Son in worship and glory
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PNEUMATOLOGY c. AD 375
Basil of Caesarea
Basil of Caesarea argues the Holy Spirit must be worshipped equally with Father and Son — from liturgical doxology
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Eva
PNEUMATOLOGY c. AD 380
Gregory of Nazianzus
Gregory of Nazianzus teaches that the Spirit proceeds from the Father — not from the Son — as a distinct mode of origin
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Eva
ECCLESIOLOGY c. AD 380
Gregory of Nazianzus
Gregory of Nazianzus cautions against adding new formulas to the inherited credal language
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Eva
ECCLESIOLOGY c. AD 380
Gregory of Nazianzus
The Holy Spirit proceeds from the Father, not after the manner of the Son, but by procession
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Eva
ECCLESIOLOGY c. AD 380
Ambrose of Milan
Wealth kept while others starve is effectively stolen from the poor
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Eva
CHRISTOLOGY c. AD 381
Gregory of Nazianzus
Gregory of Nazianzus argues that Christ assumed a complete human soul and mind — or the mind is not redeemed
Cat
Ort
Lut
Ref
Bap
Eva
PNEUMATOLOGY AD 381
Council of Constantinople I
The Holy Spirit is fully God — of the same substance as the Father and Son
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Ort
Lut
Ref
Bap
Eva
PNEUMATOLOGY c. AD 381
Ambrose of Milan
Ambrose teaches that the Spirit anoints Christ at baptism — showing the Spirit is the source of all sanctification
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 381
Council of Constantinople I
The Holy Spirit proceeds from the Father and is equally God
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY c. AD 382
Gregory of Nazianzus
Gregory of Nazianzus insists Christ took a complete human nature — including a human mind — to save the whole person
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Ort
Lut
Ref
Bap
Eva
SCRIPTURE AD 382
Pope Damasus I
Pope Damasus I convened the Council of Rome which confirmed the New Testament canon
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Ort
Lut
Ref
Bap
Eva
PETRINE c. AD 384
Jerome
Jerome appeals to the chair of Peter in Rome as the doctrinal authority for settling disputes
Cat
Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 385
Gregory of Nyssa
Salvation is transformation into the divine nature, not merely forgiveness of sins
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 385
Ambrose of Milan
Ambrose of Milan is the first to argue that Christ's death was a ransom paid to the devil
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 386
Ambrose of Milan
Ambrose introduces antiphonal singing of psalms in Milan — which spread throughout the Western Church
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 386
Ambrose of Milan
Relics of martyrs deserve reverence and their tombs are places of holy presence
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Ort
Lut
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Bap
Eva
ECCLESIOLOGY c. AD 388
Ambrose of Milan
Ambrose teaches that the bishop must defend the poor against the powerful even at personal cost
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Bap
Eva
EUCHARIST c. AD 390
John Chrysostom
Chrysostom describes the Eucharist as physically receiving Christ — the communicant fixes their teeth in his flesh
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Ort
Lut
Ref
Bap
Eva
EUCHARIST c. AD 390
Ambrose of Milan
The Eucharist effects what it signifies — it is not merely a sign
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Bap
Eva
SCRIPTURE c. AD 390
Gregory of Nyssa
Gregory of Nyssa teaches that Moses entering the divine darkness on Sinai is the model of mystical union with God
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY c. AD 390
Ambrose of Milan
The emperor is within the Church, not above it
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Ort
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Bap
Eva
ECCLESIOLOGY c. AD 390
John Chrysostom
John Chrysostom warns that wealth accumulated without charity is a form of violence against the poor
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY AD 390
Ambrose of Milan
Ambrose imposes public penance on Emperor Theodosius for the Thessalonian massacre before readmitting him to Communion
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Ort
Lut
Ref
Bap
Eva
EUCHARIST c. AD 390
John Chrysostom
The Eucharist transforms those who receive it into the body of Christ — communicants become what they receive
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Ort
Lut
Ref
Bap
Eva
EUCHARIST c. AD 390
Ambrose of Milan
Ambrose describes the consecrated eucharistic elements as the true body and blood, changed from bread and wine
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 390
John Chrysostom
John Chrysostom condemns the wealthy who feast while the poor starve outside the church doors
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Ort
Lut
Ref
Bap
Eva
PRIESTHOOD c. AD 390
John Chrysostom
Chrysostom teaches that the bishop must be prepared to give an account for every soul in his flock
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Ort
Lut
Ref
Bap
Eva
SCRIPTURE c. AD 393 ⚔ HOSTILE WITNESS
Jerome
Jerome argues that the deuterocanonical books are edifying but not on the same level as the Hebrew canon
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Ort
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Ref
Bap
Eva
ESCHATOLOGY c. AD 395
John Chrysostom
Chrysostom teaches that the devil cannot compel anyone to sin — temptation does not override free will
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Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 395
John Chrysostom
God does not predetermine the wicked to damnation — they condemn themselves by their own choices
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Ort
Lut
Ref
Bap
Eva
PRAYER c. AD 395
John Chrysostom
John Chrysostom teaches that the liturgical assembly is the primary school of Christian prayer
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Ort
Lut
Ref
Bap
Eva
SCRIPTURE AD 397
Council of Carthage
The Councils of Carthage confirmed the deuterocanonical books as part of the Christian canon
Cat
Ort
Lut
Ref
Bap
Eva
SCRIPTURE c. AD 397
Augustine of Hippo
The Church has authority to determine which books belong to the canon of Scripture
Cat
Ort
Lut
Ref
Bap
Eva
SCRIPTURE c. AD 397
Augustine of Hippo
The canon of both Old and New Testaments was settled by the authority of the Catholic churches
Cat
Ort
Lut
Ref
Bap
Eva
EUCHARIST c. AD 398
John Chrysostom
Chrysostom teaches that the Eucharist is the same sacrifice as Calvary, not a different one
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Ort
Lut
Ref
Bap
Eva
Post-Nicene · AD 400–500
55 records
ECCLESIOLOGY c. AD 400
Augustine of Hippo
Christ and the Church are as one person — head and body together
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Ort
Lut
Ref
Bap
Eva
PRIESTHOOD c. AD 400
Augustine of Hippo
Ordination, like baptism, cannot be repeated — both are sacraments given once
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Ort
Lut
Ref
Bap
Eva
ESCHATOLOGY c. AD 400
Jerome
The resurrection of the body means the same body that died will rise, not a different spiritual substitute
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Ort
Lut
Ref
Bap
Eva
SACRAMENTS c. AD 400
Augustine of Hippo
Baptism in the name of the Trinity is valid even when performed by a heretic or schismatic
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Ort
Lut
Ref
Bap
Eva
SACRAMENTS c. AD 400
Augustine of Hippo
Donatism is wrong — the validity of sacraments does not depend on the holiness of the minister
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Ort
Lut
Ref
Bap
Eva
SACRAMENTS c. AD 401
Augustine of Hippo
Augustine teaches that marriage has three goods: fidelity, offspring, and sacramental bond
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY c. AD 405
Augustine of Hippo
Schism from the Catholic Church is a grave sin even if the schismatic group holds correct doctrine
Cat
Ort
Lut
Ref
Bap
Eva
SCRIPTURE c. AD 405
Jerome
Jerome translates the Scriptures into Latin to make them accessible, returning to the original Hebrew and Greek
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Ort
Lut
Ref
Bap
Eva
SCRIPTURE c. AD 405
Augustine of Hippo
The Scriptures are inspired by God and free from error in what they affirm
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Ort
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Bap
Eva
SOTERIOLOGY c. AD 410 ⚔ HOSTILE WITNESS
Pelagius
Pelagius denies original sin and the necessity of grace — each person can choose good without divine assistance
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Lut
Ref
Bap
Eva
SACRAMENTS c. AD 410
Augustine of Hippo
Original sin is transmitted to all humanity through physical generation
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Ref
Bap
Eva
SACRAMENTS c. AD 412
Augustine of Hippo
Baptism washes away original sin inherited from Adam
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Ref
Bap
Eva
SACRAMENTS c. AD 413
Augustine of Hippo
Infants who die without baptism are in a condition of original sin — Augustine refuses to promise them glory
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Ref
Bap
Eva
ESCHATOLOGY c. AD 413
Augustine of Hippo
Augustine teaches that unbaptised infants cannot enter the kingdom but suffer the mildest condemnation
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Ref
Bap
Eva
ECCLESIOLOGY c. AD 415
Augustine of Hippo
Grace is necessary for every act of salvation and cannot be merited
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Ref
Bap
Eva
ECCLESIOLOGY c. AD 415
Augustine of Hippo
Pelagianism is not only wrong about grace but destroys the necessity of the Incarnation and cross
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Bap
Eva
ECCLESIOLOGY c. AD 415
Augustine of Hippo
The grace that assists the Christian in daily life is distinct from and greater than mere moral instruction
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Ort
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Ref
Bap
Eva
SCRIPTURE c. AD 415
Augustine of Hippo
Augustine of Hippo reads Genesis not as literal six-day chronology but as instantaneous divine creation
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Ort
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Ref
Bap
Eva
MARIOLOGY c. AD 415
Augustine of Hippo
Augustine excepts the holy Virgin Mary from the general discussion of sin, out of honour to Christ
Cat
Ort
Lut
Ref
Bap
Eva
PETRINE AD 416
Pope Innocent I
Pope Innocent I teaches that all major causes of the Church must be referred to the Roman see
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Ort
Lut
Ref
Bap
Eva
PETRINE AD 416
Pope Innocent I
Nothing done in remote provinces should be regarded as finally settled unless it has come to the notice of this See
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Ort
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Ref
Bap
Eva
SOTERIOLOGY c. AD 418
Augustine of Hippo
Grace is necessary for every act ordered toward salvation — the will cannot initiate it unaided
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY AD 418
Council of Carthage
Pelagius was wrong — humans cannot achieve salvation by their own free will without grace
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Ort
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Bap
Eva
ESCHATOLOGY c. AD 420
Augustine of Hippo
Some suffer temporary punishments after death before the final judgment
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY c. AD 426
Augustine of Hippo
Augustine teaches that God predestines some to salvation by grace alone, not by foreknown merits
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Ort
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Ref
Bap
Eva
MARIOLOGY c. AD 430
Cyril of Alexandria
Nestorius was wrong to divide the two natures of Christ into two persons
Cat
Ort
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Ref
Bap
Eva
CHRISTOLOGY c. AD 430
Cyril of Alexandria
Cyril of Alexandria insists the one subject who suffers in the Passion is the eternal Word made flesh
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Bap
Eva
SCRIPTURE AD 431 ⚔ HOSTILE WITNESS
Council of Ephesus
The Council of Ephesus condemned the practice of adding anything to the Nicene Creed
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Ort
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Ref
Bap
Eva
MARIOLOGY AD 431
Council of Ephesus
Mary is Theotokos — the Mother of God
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Eva
CHRISTOLOGY AD 431
Council of Ephesus
The Virgin Mary is rightly called Theotokos — God-bearer — because the one born of her is truly God
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Eva
SCRIPTURE c. AD 434
Vincent of Lérins
Vincent of Lérins defines authentic development of doctrine as growth in the same doctrine, not contradiction of it
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Bap
Eva
SCRIPTURE c. AD 434
Vincent of Lérins
The Vincentian Canon — what has been believed everywhere, always, and by all — is the test of authentic tradition
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Bap
Eva
SCRIPTURE c. AD 434
Vincent of Lérins
The Church's Tradition is a living reality guided by the Holy Spirit over time
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Ort
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Ref
Bap
Eva
PETRINE c. AD 444
Pope Leo I
Leo I teaches that Peter lives on in his successors and continues to exercise his primacy through them
Cat
Ort
Lut
Ref
Bap
Eva
PETRINE c. AD 445
Pope Leo I
The faith confessed by Peter persists in his successors, the bishops of Rome
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Ort
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Bap
Eva
CHRISTOLOGY AD 449
Pope Leo I
Leo I teaches the two-natures doctrine in the Tome — Chalcedon endorses it as the voice of Peter
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Ort
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Bap
Eva
PETRINE AD 451 ⚔ HOSTILE WITNESS
Council of Chalcedon
The bishop of Rome cannot summon a universal council alone — imperial authority was required for all four great councils
Cat
Ort
Lut
Ref
Bap
Eva
CHRISTOLOGY AD 451
Council of Chalcedon
Christ is one person with two natures — fully divine and fully human — without confusion or separation
Cat
Ort
Lut
Ref
Bap
Eva
PETRINE AD 451
Pope Leo I
The council fathers acclaimed: Peter has spoken through Leo
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY AD 451
Council of Chalcedon
Christ has two complete natures, divine and human, united in one person without confusion
Cat
Ort
Lut
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Bap
Eva
PETRINE c. AD 494
Pope Gelasius I
Gelasius I asserts that spiritual and temporal authority are distinct — priests bear greater weight because they answer for kings
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Ort
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Bap
Eva
ECCLESIOLOGY c. AD 500
Athanasian Creed
The Athanasian Creed anathematises those who confuse the persons or divide the substance of the Trinity
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Ort
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Ref
Bap
Eva
ECCLESIOLOGY AD 529
Council of Orange
The Council of Orange (529) condemned Semi-Pelagianism — grace must precede every good act of the will
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Ort
Lut
Ref
Bap
Eva
SCRIPTURE AD 553
Council of Constantinople II
The Second Council of Constantinople (553) condemned the Three Chapters and Origenist propositions
Cat
Ort
Lut
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Bap
Eva
ECCLESIOLOGY AD 589 ⚔ HOSTILE WITNESS
Council of Toledo III
The Council of Toledo (589) adds the Filioque to the Nicene Creed in the West
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Ort
Lut
Ref
Bap
Eva
PETRINE c. AD 590
Gregory the Great
Gregory the Great teaches that the pope is servant of all, not lord — and rebuke is required when rulers sin
Cat
Ort
Lut
Ref
Bap
Eva
MARIOLOGY c. AD 590
Gregory of Tours
The Assumption of Mary into heaven is a pious belief of the Church
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Ort
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Bap
Eva
ESCHATOLOGY c. AD 593
Gregory the Great
Gregory the Great teaches that the souls in purgatory are helped by the prayers and Masses offered for them
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Ort
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Bap
Eva
PETRINE c. AD 595 ⚔ HOSTILE WITNESS
Gregory the Great
Pope Gregory the Great refuses the title Universal Bishop as the precursor of Antichrist
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Ort
Lut
Ref
Bap
Eva
PRIESTHOOD c. AD 595
Gregory the Great
Simony — purchasing holy orders or church office — is a grave sin
Cat
Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 649
Pope Martin I
The Lateran Synod under Martin I (649) condemned Monothelitism and affirmed two wills in Christ
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 681
Council of Constantinople III
The divine and human wills in Christ are distinct but always in harmony
Cat
Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 681
Council of Constantinople III
The Council of Chalcedon affirmed that Christ has two wills — one divine and one human — acting in concert
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Ort
Lut
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Bap
Eva
ECCLESIOLOGY c. AD 730
John of Damascus
John of Damascus systematises the theology of icons against the iconoclasts
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Ort
Lut
Ref
Bap
Eva
ECCLESIOLOGY AD 787
Council of Nicaea II
Icons and sacred images are legitimate aids to Christian worship
Cat
Ort
Lut
Ref
Bap
Eva
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