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
4
1st
13
2nd
13
3rd
26
4th
16
5th
How to read the tradition strip
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Identical Convergent Partial Divergent Opposed Unknown
Apostolic Era · AD 30–100
4 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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ECCLESIOLOGY c. AD 90
Didache
Christians fast on Wednesdays and Fridays, not on the days the hypocrites fast
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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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Ante-Nicene · AD 100–200
13 records
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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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
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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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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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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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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ECCLESIOLOGY c. AD 180
Irenaeus of Lyon
The Church is one, holy, catholic, and apostolic
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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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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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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 190
Irenaeus of Lyon
The Quartodeciman controversy shows that diversity in liturgical practice does not break unity of faith
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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
13 records
ECCLESIOLOGY c. AD 200
Tertullian
Fasting is among the primal ordinances imposed on man from the beginning
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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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ECCLESIOLOGY c. AD 213
Tertullian
God is one substance in three persons — the Trinity
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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
The Logos existed eternally before the Incarnation as the Son of God
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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 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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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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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 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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ECCLESIOLOGY c. AD 250
Cyprian of Carthage
The veneration of martyrs and saints is a legitimate Christian practice
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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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ECCLESIOLOGY c. AD 255
Cyprian of Carthage
Excommunication is a valid and serious ecclesial penalty
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Nicene Era · AD 300–400
26 records
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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ECCLESIOLOGY c. AD 318
Athanasius of Alexandria
The Logos became incarnate — God truly took human flesh
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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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ECCLESIOLOGY AD 325
Council of Nicaea
The Son is consubstantial with the Father — truly and fully God
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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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ECCLESIOLOGY c. AD 356
Athanasius of Alexandria
Councils called by emperors do not thereby receive their authority from the emperor
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ECCLESIOLOGY c. AD 356
Athanasius of Alexandria
The emperor has no authority over the Church in matters of doctrine
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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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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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ECCLESIOLOGY c. AD 370
Basil of Caesarea
Basil founded the first organised complex of hospitals and charitable institutions outside Caesarea
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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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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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ECCLESIOLOGY c. AD 380
Gregory of Nazianzus
Gregory of Nazianzus cautions against adding new formulas to the inherited credal language
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ECCLESIOLOGY c. AD 380
Ambrose of Milan
Wealth kept while others starve is effectively stolen from the poor
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ECCLESIOLOGY AD 381
Council of Constantinople I
The Holy Spirit proceeds from the Father and is equally God
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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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ECCLESIOLOGY c. AD 385
Gregory of Nyssa
Salvation is transformation into the divine nature, not merely forgiveness of sins
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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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ECCLESIOLOGY AD 386
Ambrose of Milan
Relics of martyrs deserve reverence and their tombs are places of holy presence
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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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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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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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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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ECCLESIOLOGY c. AD 390
Ambrose of Milan
The emperor is within the Church, not above it
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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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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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Post-Nicene · AD 400–500
16 records
ECCLESIOLOGY c. AD 400
Augustine of Hippo
Christ and the Church are as one person — head and body together
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ECCLESIOLOGY c. AD 405
Augustine of Hippo
Schism from the Catholic Church is a grave sin even if the schismatic group holds correct doctrine
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ECCLESIOLOGY c. AD 415
Augustine of Hippo
Grace is necessary for every act of salvation and cannot be merited
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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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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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ECCLESIOLOGY AD 418
Council of Carthage
Pelagius was wrong — humans cannot achieve salvation by their own free will without grace
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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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ECCLESIOLOGY AD 451
Council of Chalcedon
Christ has two complete natures, divine and human, united in one person without confusion
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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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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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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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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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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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ECCLESIOLOGY AD 681
Council of Constantinople III
The divine and human wills in Christ are distinct but always in harmony
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ECCLESIOLOGY c. AD 730
John of Damascus
John of Damascus systematises the theology of icons against the iconoclasts
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ECCLESIOLOGY AD 787
Council of Nicaea II
Icons and sacred images are legitimate aids to Christian worship
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