GROSSLY HORRIFIC:
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Ignatius . . .
1. He taught that churches should have elders and a ruling bishop; in other words, he was exalting one bishop over another, whereas in scripture the terms “bishop” and “elder” refer to the same humble office in the assembly (Titus 1:5-7).
2. He taught that all churches are a part of one universal church.
3. He claimed that a church does not have authority to baptize or conduct the Lord’s Supper unless it has a bishop.
These relatively innocent errors helped prepare the way for more error in the next century.
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Tertullian lived in Carthage in North Africa (located on the coast of the Mediterranean Sea in modern Tunisia, between Libya and Algeria).
1. Though he fought against Gnosticism, he also exalted the authority of the church beyond that allowed by Scripture. He taught that the church’s authority comes through apostolic succession.
2. He believed that the bread of the Lord’s Supper was Christ and worried about dropping crumbs of it on the ground.
3. He adopted Montanism, believing that Montanus spoke prophecies by inspiration of God.
4. He taught that widows who remarried committed fornication.
5. He taught that baptism is for the forgiveness of sins.
6. He classified sins into three categories and believed in confession of sins to a bishop.
7. He said that the human soul was seen in a vision as “tender, light, and of the colour of air.” He claimed that all human souls were in Adam and are transmitted to us with the taint of original sin upon them.
8. He taught that there was a time when the Son of God did not exist and when God was not a Father.
9. He taught that Mary was the second Eve who by her obedience remedied the disobedience of the first Eve.
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Following are some of the strange heresies of Origen:
1. He denied the infallible inspiration of Scripture.
2. He rejected the literal history of the early chapters in Genesis and of Satan taking the Lord Jesus up to a high mountain and offering him the kingdoms of the world (Will Durant, The Story of Civilization, Vol. III, p. 614). Durant quotes Origen: “Who is so foolish as to believe that God, like a husbandman, planted a garden in Eden, and placed in it a tree of life ... so that one who tasted of the fruit obtained life?”
3. He accepted infant baptism.
4. He taught baptismal regeneration and salvation by works. “After these points, it is taught also that the soul, having a substance and life proper to itself, shall, after its departure from this world, be rewarded according to its merits. It is destined to obtain either an inheritance of eternal life and blessedness, if its deeds shall have procured this for it, or to be delivered up to eternal fire and punishment, if the guilt of its crimes shall have brought it down to this” (Origen, cited by W.A. Jurgens, The Faith of the Early Fathers).
5. He believed the Holy Spirit was possibly a created being of some sort. “In His case [that of the Holy Spirit], however, it is not clearly distinguished whether or not He was born or even whether He is or is not to be regarded as a Son of God” (Origen, cited by W.A. Jurgens, The Faith of the Early Fathers).
6. He believed in a form of purgatory and universalism, denying the literal fire of hell and believing that even Satan would be saved eventually. “Now let us see what is meant by the threatening with eternal fire. ... It seems to be indicated by these words that every sinner kindles for himself the flame of his own fire and is not plunged into some fire which was kindled beforehand by someone else or which already existed before him. ... And when this dissolution and tearing asunder of the soul shall have been accomplished by means of the application of fire, no doubt it will afterwards be solidified into a firmer structure and into a restoration of itself” (Origen, cited by W.A. Jurgens, The Faith of the Early Fathers).
7. He believed that men’s souls are preexistent and that stars and planets possibly have souls. “In regard to the sun, however, and the moon and the stars, as to whether they are living beings or are without life, there is not clear tradition” (Origen, cited by W.A. Jurgens, The Faith of the Early Fathers).
8. He believed that Jesus was a created being and not eternal. “He held an aberrant view on the nature of Christ, which gave rise to the later Arian heresy” (Encyclopedia of Christian Apologetics, “Origen”). That Origen believed Jesus Christ had an origin is evident from this statement: “Secondly, that Jesus Christ Himself, who came, was born of the Father before all creatures; and after He had ministered to the Father in the creation of all things,—for through Him were all things made” (Origen, quoted by W.A. Jurgens, The Faith of the Early Fathers).
9. He denied the bodily resurrection, claiming that the resurrection body is spherical, non-material, and does not have members. “He denied the tangible, physical nature of the resurrection body in clear contrast to the teaching of Scripture” (Encyclopedia of Christian Apologetics, “Origen”). He was condemned by the Council of Constantinople on this count.
10. Origen allegorized the Bible saying, “The Scriptures have little use to those who understand them literally.” In this he was one of the fathers of the heretical amillennial method of prophetic interpretation, which was given further development by Augustine and later adopted by the Roman Catholic Church. This destroyed the apostolic doctrine of the imminency of the return of Christ (Mt. 24:42, 44; 25:13; Mk. 13:33) and the literal Tribulation and Millennial Kingdom. It also did away with a literal fulfillment of God’s promises to Israel and set the stage for the persecution of the Jews by the Roman Catholic Church.
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3. Many of the noted omissions in the modern versions can be traced to this period, including Mark 16:9-20 and John 8:1-11. After intensive investigation, Frederick Nolan concluded that Eusebius “suppressed those passages in his edition” (Nolan, p. 240). In fact, many textual authorities have identified Vaticanus and Sinaiticus, the manuscripts so revered by modern textual critics, as two of the copies of the Greek New Testament made by Eusebius. These manuscripts also contained the spurious apocryphal writings, Shepherd of Hermas and the Epistle of Barnabas. Origen had considered these two uninspired and fanciful books as canonical Scripture (Goodspeed, The Formation of the New Testament, p. 103).
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Modern textual critic Bruce Metzger says that the Greek manuscripts used by Jerome “apparently belonged to the Alexandrian type of text” (Metzger, The Text of the New Testament, p. 76). This means they were in the same family as those underlying the modern versions. Kenyon and Robinson also affirm this (Kenyon, The Text of the Greek Bible, p. 88; Robinson, Ancient Versions of the English Bible, p. 113).
This means that the Jerome Latin vulgate adopted by Rome represents the same type of text as the critical Greek text underlying the modern versions. These commonly remove “God” from 1 Timothy 3:16 and contain many other corruptions.
Jerome was deeply infected with false teaching:
1. Jerome followed the false teaching of asceticism, believing the state of celibacy to be spiritually superior to that of marriage, and demanding that church leaders be unmarried. James Heron, author of The Evolution of Latin Christianity, observed that “no single individual did so much to make monasticism popular in the higher ranks of society” (Heron, 1919, p. 58).
2. Jerome believed in the veneration of “holy relics” and the bones of dead Christians (Heron, pp. 276, 77).
3. Jerome “took a leading and influential part in ‘opening the floodgates’ for the invocation of saints,” teaching “distinctly and emphatically that the saints in heaven hear the prayers of men on earth, intercede on their behalf and send them help from above (Heron, pp. 287, 88).
4. Jerome taught that Mary was the counterpart of Eve, as Christ was the counterpart of Adam, and that through her obedience Mary became instrumental in helping to redeem the human race (Heron, p. 294). He also taught that Mary was a perpetual virgin (Heron, pp. 294, 95).
5. Jerome believed in the blessing of water (Heron, p. 306).
6. Jerome justified the death penalty for “heretics” (Heron, The Evolution of Latin Christianity, p. 323).
As for his spirit and character, Jerome is described, even by a historian who had high respect for him, with these words: “such irritability and bitterness of temper, such vehemence of uncontrolled passion, such an intolerant and persecuting spirit, and such inconstancy of conduct” (Schaff, History of the Christian Church, III, p. 206).
It is obvious that Jerome had imbibed many of the false teachings and attitudes that eventually became the entrenched dogmas and practices of the Roman Catholic Church.
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