SOTERIOLOGY
c. AD 318
Athanasius of Alexandria
Salvation is theosis — participation in the divine nature, not merely forensic pardon
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
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
AD 325
Council of Nicaea
The Son is consubstantial with the Father — truly and fully God
CHRISTOLOGY
AD 325
Council of Nicaea
Christ is homoousios — of the same substance as the Father — not a lesser or created divine being
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
ECCLESIOLOGY
AD 325
Council of Nicaea
The Council of Nicaea ruled that Easter must be celebrated on Sunday, not on the Jewish calendar date
PETRINE
AD 325
⚔ HOSTILE WITNESS
Council of Nicaea
The bishop of Alexandria exercises regional authority parallel to Rome's authority in the West
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
EUCHARIST
c. AD 350
Cyril of Jerusalem
The Eucharist is the body of Christ and conveys eternal life to those who receive it worthily
ESCHATOLOGY
c. AD 350
Cyril of Jerusalem
The Church prays for the faithful departed at the Eucharist and this benefits their souls
SACRAMENTS
c. AD 350
Cyril of Jerusalem
Confirmation seals and strengthens the grace of baptism through the Spirit
ECCLESIOLOGY
c. AD 356
Athanasius of Alexandria
The emperor has no authority over the Church in matters of doctrine
CHRISTOLOGY
c. AD 356
Athanasius of Alexandria
Athanasius defends homoousios against the Arian majority — the entire council cannot override the truth
ECCLESIOLOGY
c. AD 356
Athanasius of Alexandria
Councils called by emperors do not thereby receive their authority from the emperor
ECCLESIOLOGY
c. AD 357
Athanasius of Alexandria
Anthony sold his possessions, entrusted himself to ascetic discipline, and practised solitary life devoted to Scripture
MARIOLOGY
c. AD 358
Athanasius of Alexandria
Mary is ever-virgin and should be called Aeiparthenos — the ever-virgin
ECCLESIOLOGY
c. AD 360
Basil of Caesarea
Basil of Caesarea teaches that monks who live in community are more perfect than hermits
SCRIPTURE
AD 367
Athanasius of Alexandria
These books alone are the fountains of salvation — nothing is to be added or taken away
SCRIPTURE
AD 367
Athanasius of Alexandria
The Holy Scriptures of the Old and New Testament together constitute the complete revealed Word of God
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
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
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
ECCLESIOLOGY
c. AD 380
Gregory of Nazianzus
Gregory of Nazianzus cautions against adding new formulas to the inherited credal language
ECCLESIOLOGY
c. AD 380
Ambrose of Milan
Wealth kept while others starve is effectively stolen from the poor
ECCLESIOLOGY
c. AD 380
Gregory of Nazianzus
The Holy Spirit proceeds from the Father, not after the manner of the Son, but by procession
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
ECCLESIOLOGY
AD 381
Council of Constantinople I
The Holy Spirit proceeds from the Father and is equally God
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
PNEUMATOLOGY
AD 381
Council of Constantinople I
The Holy Spirit is fully God — of the same substance as the Father and Son
SCRIPTURE
AD 382
Pope Damasus I
Pope Damasus I convened the Council of Rome which confirmed the New Testament canon
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
Gregory of Nyssa
Salvation is transformation into the divine nature, not merely forgiveness of sins
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
AD 386
Ambrose of Milan
Relics of martyrs deserve reverence and their tombs are places of holy presence
ECCLESIOLOGY
c. AD 386
Ambrose of Milan
Ambrose introduces antiphonal singing of psalms in Milan — which spread throughout the Western Church
ECCLESIOLOGY
c. AD 388
Ambrose of Milan
Ambrose teaches that the bishop must defend the poor against the powerful even at personal cost
EUCHARIST
c. AD 390
Ambrose of Milan
The Eucharist effects what it signifies — it is not merely a sign
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
ECCLESIOLOGY
c. AD 390
John Chrysostom
John Chrysostom warns that wealth accumulated without charity is a form of violence against the poor
PRIESTHOOD
c. AD 390
John Chrysostom
Chrysostom teaches that the bishop must be prepared to give an account for every soul in his flock
EUCHARIST
c. AD 390
John Chrysostom
The Eucharist transforms those who receive it into the body of Christ — communicants become what they receive
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
EUCHARIST
c. AD 390
Ambrose of Milan
Ambrose describes the consecrated eucharistic elements as the true body and blood, changed from bread and wine
ECCLESIOLOGY
c. AD 390
John Chrysostom
John Chrysostom condemns the wealthy who feast while the poor starve outside the church doors
EUCHARIST
c. AD 390
John Chrysostom
Chrysostom describes the Eucharist as physically receiving Christ — the communicant fixes their teeth in his flesh
ESCHATOLOGY
c. AD 395
John Chrysostom
Chrysostom teaches that the devil cannot compel anyone to sin — temptation does not override free will
PRAYER
c. AD 395
John Chrysostom
John Chrysostom teaches that the liturgical assembly is the primary school of Christian prayer
ECCLESIOLOGY
c. AD 395
John Chrysostom
God does not predetermine the wicked to damnation — they condemn themselves by their own choices
EUCHARIST
c. AD 398
John Chrysostom
Chrysostom teaches that the Eucharist is the same sacrifice as Calvary, not a different one