11. Appendix

Appendix A - The Creeds

The Creed of Nicea (325 AD)

We believe in one God, the Father almighty, maker of all things, visible and invisible; And in one Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the essence of the Father, God from God, light from light, true God from true God, begotten not made, of one essence with the Father, through Whom all things came into being, things in heaven and things on earth, Who because of us men and because of our salvation came down and became incarnate, becoming man, suffered and rose again on the third day, ascended to the heavens, and will come again to judge the living and the dead; And in the Holy Spirit.

Retrieved from: Nicene-Constantinopolitan_Creed

The Nicene-Constantinopolitan Creed (381 AD)

We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; And in one Lord Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all ages, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father; by whom all things were made: Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man; And was crucified also for us under Pontius Pilate, and suffered and was buried; And the third day He rose again, according to the Scriptures; And ascended into heaven, and sits at the right hand of the Father; And He shall come again with glory to judge the living and the dead, Whose kingdom shall have no end.

And we believe in the Holy Spirit, the Lord, and Giver of Life, Who proceeds from the Father, Who with the Father and the Son together is worshipped and glorified, Who spoke by the Prophets;

And we believe in one, holy, catholic, and apostolic Church. We acknowledge one Baptism for the remission of sins. We look for the Resurrection of the dead, And the Life of the age to come. Amen.

Retrieved from: https://orthodoxwiki.org/Nicene-Constantinopolitan_Creed

The Chalcedonian Creed (451 AD)

Following, then, the holy Fathers, we all unanimously teach that our Lord Jesus Christ is to us One and the same Son, the Self-same Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man; the Self-same of a rational soul and body; co-essential with the Father according to the Godhead, the Self-same co-essential with us according to the Manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the Self-same, for us and for our salvation (born) of Mary the Virgin Theotokos as to the Manhood; One and the Same Christ, Son, Lord, Only-begotten; acknowledged in Two Natures unconfusedly, unchangeably, indivisibly, inseparably; the difference of the Natures being in no way removed because of the Union, but rather the properties of each Nature being preserved, and (both) concurring into One Person and One Hypostasis; not as though He was parted or divided into Two Persons, but One and the Self-same Son and Only-begotten God, Word, Lord, Jesus Christ; even as from the beginning the prophets have taught concerning Him, and as the Lord Jesus Christ Himself hath taught us, and as the Symbol of the Fathers hath handed down to us.

— Bindley 1899, p. 297

Bindley, T. Herbert, ed. (1899). The Oecumenical Documents of the Faith. London: Methuen.

Appendix B - Against Heresies by Irenaeus (180 AD)

Note: Irenaeus was a bishop and also a disciple of Polycarp, who in turn was also a bishop, a martyr and was a direct disciple of the apostle John. Polycarp was ordained as a bishop by the apostle John directly.

CHAP. VI.--THE THREEFOLD KIND OF MAN FEIGNED BY THESE HERETICS: GOOD WORKS NEEDLESS FOR THEM, THOUGH NECESSARY TO OTHERS: THEIR ABANDONED MORALS.

1. There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save (as follows), from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a (special) dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material (into His nature), since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons.

2. Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.

3. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her (pretended) brother.

4. And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection.

Appendix C - On the Demonstration of the Apostolic Preaching by Irenaeus (~180 AD)

41. And His forerunner was John the Baptist, who prepared and made ready the people beforehand for the reception of the Word of life; declaring that He was the Christ, on whom the Spirit of God rested, mingling with His flesh. His disciples, the witnesses of all His good deeds, and of His teachings and His sufferings and death and resurrection, and of His ascension into heaven after His bodily resurrection—these were the apostles, who after (receiving) the power of the Holy Spirit were sent forth by Him into all the world, and wrought the calling of the Gentiles, showing to mankind the way of life, to turn them from idols and fornication and covetousness, cleansing their souls and bodies by the baptism of water and of the Holy Spirit; which Holy Spirit they had received of the Lord, and they distributed and imparted It to them that believed; and thus they ordered and established the Churches. By faith and love and hope they established that which was foretold by the prophets, the calling of the Gentiles, according to the mercy of God which was extended to them; bringing it to light through the ministration of their service, and admitting them to the promise of the fathers: to wit, that to those who thus believed in and loved the Lord, and continued in holiness and righteousness and patient endurance, the God of all had promised to grant eternal life by the resurrection of the dead; through Him who died and rose again, Jesus Christ, to whom He has delivered over the kingdom of all existing things, and, the rule of quick and dead, and also the judgment. And they counseled them by the word of truth to keep their flesh undefiled unto the resurrection and their soul unstained.

42. For such is the state of those who have believed, since in them continually abides the Holy Spirit, who was given by Him in baptism, and is retained by the receiver, if he walks in truth and holiness and righteousness and patient endurance. For this soul has a resurrection in them that believe, the body receiving the soul again, and along with it, by the power of the Holy Spirit, being raised up and entering into the kingdom of God...

86. If then the prophets prophesied that the Son of God was to appear upon the earth, and prophesied also where on the earth and how and in what manner He should make known His appearance, and all these prophecies the Lord took upon Himself; our faith in Him was well-founded, and the tradition of the preaching (is) true: that is to say, the testimony of the apostles, who being sent forth by the Lord preached in all the world the Son of God, who came to suffer, and endured to the destruction of death and the quickening of the flesh: that by the putting away of the enmity towards God, which is unrighteousness, we should obtain peace with Him, doing that which is pleasing to Him. And this was declared by the prophets in the words: How beautiful are the feet of them that bring tidings of peace, and of them that. bring tidings of good things.(Isa. lii. 7) And that these were to go forth from Judea and from Jerusalem, to declare to us the word of God, which is the law for us, Isaiah says thus: For from Sion shall come forth the law, and the word of the Lord from Jerusalem. And that in all the earth they were to preach, David says: Into all the earth went forth their speech, and their words to the ends of the world.

87. And that not by the much speaking of the law, but by the brevity of faith and love, men were to be saved, Isaiah says thus: A word brief and short in righteousness: for a short word will God make in the whole world. (Cf. Isa. x. 23) And therefore the apostle Paul says: Love is the fulfilling of the law: for he who loves God has fulfilled the law. Moreover the Lord, when He was asked which is the first commandment, said: Thou shalt love the Lord thy God with all thy heart and with all thy strength. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments, He says, all the hangeth and the prophets. So then by our faith in Him He has made our love to God and our neighbour to grow, making us godly and righteous and good. And therefore a short word has God made on the earth in the world.

88. And that after His ascension He was to be exalted above all, and that there shall be none to be compared and equalled unto Him, Isaiah says thus: Who is he that entereth into judgment (with me)? Let him stand up against (me). And who is he who is justified? Let him draw near to the Lord’s Son. Woe unto you, for ye shall grow old as a garment, and the moth shall devour you. And all flesh shall be humbled and abased, and the Lord alone shall be exalted in the highest. And that in the end by His name they should be saved who served God, Isaiah says: And on those who serve me a new name shall be called, which shall be blessed upon the earth: and they shall bless the true God. And that this blessing He Himself should bring about, and Himself should redeem us by His own blood, Isaiah declared, saying: No mediator, no angel, but the Lord himself saved them; because he loved them and spared them: he himself redeemed them.

89. That He would not send back the redeemed to the legislation of Moses—for the law was fulfilled in Christ—but would have them live in newness by the Word, through faith in the Son of God and love, Isaiah declared, saying: Remember not the former things, nor bring to mind the things that were in the beginning. Behold I make new (things), which shall now spring up, and ye shall know (them). And I will make in the wilderness a way, and in the waterless place streams, to give drink to my chosen race, and to my people whom I have purchased to declare my virtues. Now a wilderness and a waterless place was at first the calling of the Gentiles: for the Word had not passed through them, nor given them the Holy Spirit to drink; who fashioned the new way of godliness and righteousness, and made copious streams to spring forth, disseminating over the earth the Holy Spirit; even as it had been promised through the prophets, that in the end of the days He should pour out the Spirit upon the face of the earth.

90. Therefore by newness of the spirit is our calling, and not in the oldness of the letter; even as Jeremiah prophesied: Behold the days come, saith the Lord, that I will accomplish for the house of Israel and for the house of Judah the covenant: of the testament which I covenanted with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in the covenant, and I regarded them not, saith the Lord. For this is the covenant of the testament that I will covenant with the house of Israel after those days, saith the Lord: I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people: and they shall not teach any more every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them. For I will pardon and be merciful unto the sins of their iniquities, and their sins will I remember no more.

91. And that these promises the calling from among the Gentiles should inherit, to whom also the new testament was opened up Isaiah says thus: These things saith the God of Israel: In that day a man shall trust in his Maker, and his eyes shall look to the Holy One of Israel: and they shall not trust in altars, nor in the work of their own hands, which their fingers have made. For very plainly this was said of such as have forsaken idols and believed in God our Maker through the Holy One of Israel. And the Holy One of Israel is Christ: and He became visible to men, and to Him we look eagerly and behold Him; and we trust not in altars, nor in the works of our hands.

92. And that He should become visible amongst us—for the Son of God became Son of man—and be found of us who before had no knowledge (of Him), the Word Himself says thus in Isaiah: I became manifest to them that sought me not; I was found of them that asked not for me. I said, Behold, here am I, to a race that called not on my name.

93. And that this race was to become an holy people was declared in the Twelve Prophets by Hosea, thus: I will call that which was not (my) people, my people; and her that was not beloved, beloved. It shall come to pass that in the place where it was called not my people, there shall they be called sons of the Living God. (Hos 2:23, 1:10) This also is that which was said by John the Baptist: That God is able of these stones to raise up sons to Abraham. For our hearts being withdrawn and taken away from the stony worship by means of faith behold God, and become sons of Abraham, who was justified by faith. And therefore God says by Ezekiel the prophet: And I will give them another heart, and a new spirit will I give them: and I will withdraw and take away the stony heart from their flesh, and I will give them another heart of flesh: so that they shall walk in my precepts, and shall keep my ordinances and do them. And they shall be to me for a people, and I will be to them for a God.

94. So then by the new calling a change of hearts in the Gentiles came to pass through the Word of God, when He was made flesh and tabernacled with men; as also His disciple John says: And his Word was made flesh and dwelt among us. Wherefore the Church beareth much fruit of the redeemed: because no longer Moses (as) mediator nor Elijah (as) messenger, but the Lord Himself has redeemed us, granting many more children to the Church than to the first Synagogue as Isaiah declared, saying: Rejoice thou barren, that didst not bear. The barren is the Church, which never at all in former times presented sons to God. Cry out and call, thou that didst not travail: for the children of the desolate are more than of her which hath an husband. Now the first Synagogue had as husband the Law.

95. Moreover Moses in Deuteronomy says that the Gentiles should be the head, and the unbelieving people the tail. And again he says: Ye provoked me to jealousy with those that are no gods, and angered me with your idols: and I will provoke you to jealousy with that which is no nation, and with a foolish nation will I anger you.( Rom 10:19) Because they forsook the God who is, and worshipped and served the gods who are not; and they slew the prophets of God, and prophesied for Baal, who was the idol of the Canaanites. And the Son of God, who is they despised and condemned, but they chose Barabbas the robber who had been taken for murder: and the eternal King they disavowed, and they acknowledged as their king the temporal Caesar. (So) it pleased God to grant their inheritance to the foolish Gentiles, even to those who were not of the polity of God and knew not what God is. Since, then, by this calling life has been given (us), and God has summed up again for Himself in us the faith of Abraham, we ought not to turn back any more—I mean, to the first legislation. For we have received the Lord of the Law, the Son of God; and by faith in Him we learn to love God with all our heart, and our neighbour as ourselves. Now the love of God is far from all sin, and love to the neighbour worketh no ill to the neighbour. (Cf. Rom 13:10)

96. Wherefore also we need not the Law as a tutor. Behold, with the Father we speak, and in His presence we stand, being children in malice, and grown strong in all righteousness and soberness. For no longer shall the Law say, Do not commit adultery, to him who has no desire at all for another’s wife; and Thou shalt not kill, to him who has put away from himself all anger and enmity; (and) Thou shalt not covet thy neighbor’s field or ox or ass, to those who have no care at all for earthly things, but store up the heavenly fruits: nor An eye for an eye, and a tooth for a tooth, to him who counts no man his enemy, but all men his neighbors, and therefore cannot stretch out his hand at all for vengeance. It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man’s body, does service to God, and in every hour works righteousness. For I desire mercy, He saith, and not sacrifice; and the knowledge of God more than burnt offerings. But the wicked that sacrificeth to me a calf is as if he should kill a dog; and that offereth fine flour, as though (he offered) swine’s blood. But whosoever shall call on the name of the Lord shall be saved. And there is none other name of the Lord given under heaven whereby men are saved, save that of God, which is Jesus Christ the Son of God, to which also the demons are subject and evil spirits and all apostate energies.

97. By the invocation of the name of Jesus Christ, crucified under Pontius Pilate, there is a separation and division among mankind; and wheresoever any of those who believe on Him shall invoke and call upon Him and do His will, He is near and present, fulfilling the requests of those who with pure hearts call upon Him. Whereby receiving salvation, we continually give thanks to God, who by His great, inscrutable and unsearchable wisdom delivered us, and proclaimed the salvation from heaven—to wit, the visible coming of our Lord, that is, His living as man to which we by ourselves could not attain: for the things which are impossible with men are possible with God. Wherefore also Jeremiah saith concerning her (i. e. wisdom): Who hath gone up into heaven, and taken her, and brought her down from the clouds? Who hath gone over the sea, found her, and will bring her for choice gold? There is none that hath found her way, nor any that comprehendeth her path. But he that knoweth all things knoweth her by his understanding: he that prepareth the earth for evermore, path filled it with four- footed beasts: he that sendeth forth the light and it goeth; he called it, and it obeyed him with fear; and the stars shined in their watches, and were glad; he called them, and they said Here we be; they shined with gladness unto him that made them. This is our God: there shall none other be accounted of in comparison with him. He hath found out every way by knowledge, and hath given it unto Jacob his servant, and to Israel that is beloved of him. Afterward did he appear upon earth, and was conversant with men. This is the book of the commandments of God, and of the law which endureth for ever. All they that hold it fast (are appointed) to life: but such as leave it shall die. Now by Jacob and Israel he means the Son of God, who received power from the Father over our life, and after having received this brought it down to us who were far off from Him, when He appeared on earth and was conversant with men, mingling and mixing the Spirit of God the Father with the creature formed by God, that man might be after the image and likeness of God.

98. This, beloved, is the preaching of the truth, and this is the manner of our redemption, and this is the way of life, which the prophets proclaimed, and Christ established, and the apostles delivered, and the Church in all the world hands on to her children. This must we keep with all certainty, with a sound will and pleasing to God, with good works and right-willed disposition.

99. So that none should imagine God the Father to be other than our Creator, as the heretics imagine; (for) they despise the God who is, and make gods of that which is not; and they fashion a Father of their own above our Creator, and imagine that they have found out for themselves something greater than the truth. For all these are impious and blasphemers against their Creator and against the Father, as we have shown in the Exposure and Overthrow of Knowledge falsely so-called. And others again reject the coming of the Son of God and the dispensation of His incarnation, which the apostles delivered and the prophets declared beforehand, even such as should be the summing up of mankind, as we have shown you in brief: and such also are reckoned amongst those who are lacking in faith. And others receive not the gifts of the Holy Spirit, and cast away from themselves the prophetic grace, watered whereby man bears the fruit of life unto God: and these are they of whom Isaiah speaks: For they shall be, saith he, as an oak that is stripped of leaves, and as a garden that hath no water. And such are in no wise serviceable to God, seeing that they cannot bear any fruit.

100. So then in respect of the three points of our seal error has strayed widely from the truth. For either they reject the Father, or they. accept not the Son and speak against the dispensation of His incarnation; or else they receive not the Spirit, that is, they reject prophecy. And of all such must we beware, and shun their ways, if in very truth we desire to be well-pleasing to God and to attain the redemption that is from Him.

Taken from CCEL https://www.ccel.org/ccel/irenaeus/demonstr.preaching_the_demonstration_of_the_apostolic_preaching.html