ECCLESIOLOGY
c. AD 318
⚔ HOSTILE WITNESS
⚔ HERETIC
Arius
Arianism — the Son is a creature, not co-eternal with the Father — is heresy
ECCLESIOLOGY
c. AD 318
Athanasius of Alexandria
The Logos became incarnate — God truly took human flesh
ECCLESIOLOGY
c. AD 318
Athanasius of Alexandria
God became man so that man might become divine — the exchange at the heart of the Incarnation
ECCLESIOLOGY
AD 325
Council of Nicaea
The Son is consubstantial with the Father — truly and fully God
ECCLESIOLOGY
AD 325
Council of Nicaea
The Council of Nicaea ruled that Easter must be celebrated on Sunday, not on the Jewish calendar date
ECCLESIOLOGY
c. AD 356
Athanasius of Alexandria
Councils called by emperors do not thereby receive their authority from the emperor
ECCLESIOLOGY
c. AD 356
Athanasius of Alexandria
The emperor has no authority over the Church in matters of doctrine
ECCLESIOLOGY
c. AD 357
Athanasius of Alexandria
Anthony sold his possessions, entrusted himself to ascetic discipline, and practised solitary life devoted to Scripture
ECCLESIOLOGY
c. AD 360
Basil of Caesarea
Basil of Caesarea teaches that monks who live in community are more perfect than hermits
ECCLESIOLOGY
c. AD 370
Basil of Caesarea
Basil founded the first organised complex of hospitals and charitable institutions outside Caesarea
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
ECCLESIOLOGY
c. AD 380
Gregory of Nazianzus
Gregory of Nazianzus cautions against adding new formulas to the inherited credal language
ECCLESIOLOGY
c. AD 380
Gregory of Nazianzus
The Holy Spirit proceeds from the Father, not after the manner of the Son, but by procession
ECCLESIOLOGY
c. AD 380
Ambrose of Milan
Wealth kept while others starve is effectively stolen from the poor
ECCLESIOLOGY
AD 381
Council of Constantinople I
The Holy Spirit proceeds from the Father and is equally God
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
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
ECCLESIOLOGY
c. AD 385
Gregory of Nyssa
Salvation is transformation into the divine nature, not merely forgiveness of sins
ECCLESIOLOGY
c. AD 386
Ambrose of Milan
Ambrose introduces antiphonal singing of psalms in Milan — which spread throughout the Western Church
ECCLESIOLOGY
AD 386
Ambrose of Milan
Relics of martyrs deserve reverence and their tombs are places of holy presence
ECCLESIOLOGY
c. AD 388
Ambrose of Milan
Ambrose teaches that the bishop must defend the poor against the powerful even at personal cost
ECCLESIOLOGY
c. AD 390
Ambrose of Milan
The emperor is within the Church, not above it
ECCLESIOLOGY
AD 390
Ambrose of Milan
Ambrose imposes public penance on Emperor Theodosius for the Thessalonian massacre before readmitting him to Communion
ECCLESIOLOGY
c. AD 390
John Chrysostom
John Chrysostom condemns the wealthy who feast while the poor starve outside the church doors
ECCLESIOLOGY
c. AD 390
John Chrysostom
John Chrysostom warns that wealth accumulated without charity is a form of violence against the poor
ECCLESIOLOGY
c. AD 395
John Chrysostom
God does not predetermine the wicked to damnation — they condemn themselves by their own choices