Early Christian Beliefs About Grace

Methodius, Concerning Free Will Direct teaching

Since certainly grace and truth came by Jesus Christ, John 1:17 whence also by grace we are saved, according to that word of the apostle, and that not of yourselves, nor of works, Jest any man should boast;

Methodius, Fragments Supporting witness

Since certainly grace and truth came by Jesus Christ, John 1:17 whence also by grace we are saved, according to that word of the apostle, and that not of yourselves, nor of works, Jest any man should boast;

Irenaeus, Against Heresies: Book I Direct teaching

for men are saved through his grace, and not on account of their own righteous actions.

Polycarp, Connection to Ephesians 2:8 Direct teaching

into which joy many desire to enter, knowing that "by grace ye are saved, not of works,"

Cyprian, Treatises Direct teaching

This grace Christ bestows; this gift of His mercy He confers upon us, by overcoming death in the trophy of the cross, by redeeming the believer with the price of His blood, by reconciling man to God the Father, by quickening our mortal nature with a heavenly regeneration.

Ephesians 2:8 Direct teaching

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,

Romans 3:24 Direct teaching

and are justified by his grace as a gift, through the redemption that is in Christ Jesus,

Acts 15:11 Direct teaching

But we believe that through the grace of the LORD Jesus Christ we shall be saved, even as they.

Romans 11:6 Direct teaching

And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

Titus 3:7 Direct teaching

so that being justified by his grace we might become heirs according to the hope of eternal life.

Ephesians 2:5 Direct teaching

even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—

Romans 1:5 Direct teaching

through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations,

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

grace, by which the penalties accruing to transgressions are remitted;

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins;

Cyprian, Epistles Direct teaching

...who are not born in the Church can be sons of God! For the blessed apostle declares and proves that baptism is where the old man dies and the new man is born, saying, "He saved us by the washing of regeneration," Titus 3:5. But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, give birth to sons for God through Christ? For it is the Church alone which, joined and united with Christ, spiritually bears sons, as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water," Ephesians 5:25-26. If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is clear that heresy, which is not the spouse of Christ, and cannot be cleansed or sanctified by His washing, cannot bear sons to God.

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

...adly bound is well loosed by knowledge. Those bonds are quickly slackened by human faith and divine grace, our transgressions being taken away by one Paeonian medicine, the baptism of the Word. We are washed from all our sins and are no longer entangled in evil. This is the one grace of illumination, that our characters are not the same as before our washing. And since knowledge rises up with illumination, shedding its beams around the mind, the moment we hear, we who were untaught become disciples. Does this, I ask, happen at the coming of this instruction? You cannot tell the time. For instruction leads to faith, and faith with baptism is trained by the Holy Spirit. That this faith is the one universal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle showed most clearly when he spoke in this way: "Before faith came, we were kept under the law, shut up to the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith has come, we are no longer under a schoolmaster." Do you

Cyprian, Epistles Supporting witness

But they who still abide in life should be baptized with the baptism of the Church, that they may obtain remission of sins, lest by the presumption of others they remain in their old error, and die without the completion of grace.

Tertullian, On Baptism Background

... the same nature. Otherwise, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But no one either pardons sins or freely grants the Spirit except God only. Even the Lord Himself said that the Spirit would not descend on any other condition, except that He should first ascend to the Father, John 16:6-7. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had John's baptism had not received the Holy Spirit, whom they had not even known by hearing. That, then, was no celestial thing which furnished no celestial endowments. On the other hand, the very thing in John which was celestial, the Spirit of prophecy, so completely failed, after the transfer of the whole Spirit to the Lord, that he soon sent to ask whether He whom he himself had preached, whom he had pointed out when coming to him, were HE. And so the baptism of repentance, Acts 19:4, was treated as if it were a candidate for the remission and sanctification soon about to follow in Christ. For when John used to preach baptism for the remission of sins, Mark 1:4, the declaration was made with refere

Origen, Commentary on John Supporting witness

...ness. And he came into all the region around the Jordan preaching the baptism of repentance for the remission of sins; as it is written in the book of the words of Isaiah the prophet, The voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight.” Luke, however, adds the continuation of the prophecy: “Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall become straight, and the rough ways smooth, and all flesh shall see the salvation of God.” He writes, like Mark, “Make His ways straight,” shortening, as we saw before, the text, “Make straight the ways of our God.” In the phrase, “And all the crooked shall become straight,” he leaves out the word “all,” and changes the word “straight” from plural to singular. Also, instead of the phrase, “The rough land into a plain,” he gives, “The rough ways into smooth ways.” And he leaves out, “And the glory of the Lord shall be revealed,” and gives what follows, “And all flesh shall see the salvation of God.” These observations are useful because they show how the evangelists are accustomed to shorten the sayings of the prophets. It must also be observed that

Origen, Commentary on John Supporting witness

...“to repentance,” teaching that the benefit of baptism is connected with the intention of the person baptized. To him who repents it is salutary, but to him who comes to it without repentance it will turn to greater condemnation. And here we must note that the wonderful works done by the Savior in the cures He performed, which are symbolic of those who at any time are set free by the word of God from any sickness or disease, though they were done to the body and brought bodily relief, yet also called those who were benefited by them to an exercise of faith. So also the washing with water, which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts. For there are diversities of gifts. This view receives confirmation from the narrative recorded in the Acts of the Apostles, which shows the Spirit to have descended so plainly on those who receive baptism, after the water had prepared the way for Him in those who properly approached the rite. Simon Magus, astonished at what he saw, desired to receive this gift from P

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...d forgiveness of sins once. But if someone sins after this, then even if he receives pardon when he repents, he ought to be afraid, because he is no longer being washed for the forgiveness of sins. For the one who has been born again, not of blood, nor of the will of the flesh, John 1:13, but in the Spirit, must give up not only the idols he once treated as gods, but also the deeds of his former life. This new birth consists in repenting by not falling into the same fault again. For repeated repentance, and an easy readiness to change because of lack of training, is really the practice of sinning again. So, asking forgiveness again and again for the things in which we often sin is only the appearance of repentance, not repentance itself. But, as Scripture says, “The righteousness of the blameless cuts straight paths,” Proverbs 11:5. And again, “The righteousness of the innocent will make his way right,” Proverbs 13:6. No, “as a father pities his children, so the Lord pities those who fear Him.” David writes, “Those who sow in tears shall reap in joy,” that is, those who confess with repentance. For “blessed are all those who fear the Lord.” You see the matching blessing in the G

Cyprian, Epistles Supporting witness

5. Or if they say that the power of baptism comes from the greatness of the name, so that those who are baptized anywhere and in any way, in the name of Jesus Christ, are considered renewed and sanctified, then why are the baptized among them not also given the laying on of hands, in the name of that same Christ, to receive the Holy Spirit? Why does the same greatness of the same name not have power in the laying on of hands, if, as they claim, it had power in the sanctifying of baptism? For if someone born outside the Church can become God's temple, why can the Holy Spirit not also be poured out on that temple? For the one who has been sanctified, with his sins taken away in baptism, and has been spiritually remade into a new man, has become fit to receive the Holy Spirit, since the apostle says, "As many of you as have been baptized into Christ have put on Christ." Galatians 3:27. He who, after being baptized among the heretics, is able to put on Christ, can much more receive the Holy Spirit whom Christ sent. Otherwise, the One who is sent would be greater than the One who sends, so that a person baptized outside may indeed begin to put on Christ, but not be able to receive the H

Apostolic Constitutions, Apostolic Constitutions Supporting witness

Therefore, O bishop, judge with authority like God, yet receive those who repent, for God is a God of mercy. Rebuke those who sin. Warn those who have not turned back. Encourage those who stand firm to continue in their goodness. Receive those who repent, for the Lord God has promised with an oath to grant forgiveness to those who repent for the wrong things they have done. For He says through Ezekiel: "Speak to them, 'As I live,' says the Lord, 'I do not desire the death of a sinner, but that the wicked turn from his evil way and live. Therefore turn from your evil ways; for why will you die, O house of Israel?'" Ezekiel 33:11. Here the word gives hope to sinners, so that if they repent, they will have hope of salvation. Otherwise, out of despair, they might give themselves over to their transgressions. But having hope of salvation, they may be converted, and may pray to God with tears because of their sins, and may repent from their hearts, and so calm His displeasure toward them. Then they will receive pardon from Him, as from a merciful Father.

Apostolic Constitutions, Apostolic Constitutions Supporting witness

...l, and You turn from the evils of men. You, O Lord, according to Your great goodness, have promised repentance and forgiveness to those who have sinned against You, and in Your infinite mercy have appointed repentance to sinners, that they may be saved. You therefore, O Lord, the God of the just, have not appointed repentance for the just, as for Abraham and Isaac and Jacob, who have not sinned against You; but You have appointed repentance for me, who am a sinner. For I have sinned beyond the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied, and I am not worthy to look up and see the height of heaven because of the multitude of my iniquity. I am bowed down with many iron bands, for I have provoked Your wrath and done evil before You, setting up abominations and multiplying offenses. Now therefore I bow the knee of my heart, begging for Your grace. I have sinned, O Lord, I have sinned, and I acknowledge my iniquities. Therefore I humbly beg You, forgive me, O Lord, forgive me, and do not destroy me with my iniquities. Do not be angry with me forever by reserving evil for me, nor condemn me to the lower parts of the earth

Tertullian, De Anima (On the Soul) Direct teaching

This will be the power of the grace of God, more potent indeed than nature, exercising its sway over the faculty that underlies itself within us — even the freedom of our will, which is described as αὐτεξούσιος (of independent authority);

Archelaus, Disputation with Manes Supporting witness

...ndantly imparted Himself to Paul, whose testimony we also believe when he says, "To me only is this grace given." For this is the one who formerly was a persecutor of the Church of God, but who afterward appeared openly before all men as a faithful minister of the Paraclete. Through his instrumentality His singular clemency was made known to all men, so that even to us, who once were without hope, the bounty of His gifts has come. For which of us could have hoped that Paul, the persecutor and enemy of the Church, would prove to be its defender and guardian? Yes, and not only that, but that he would also become its ruler, the founder and architect of the churches? Therefore after him, and after those who were with Himself, that is, the disciples, we are not to look for the coming of any other such one, according to the Scriptures. For our Lord Jesus Christ says of this Paraclete, "He shall receive of mine." Therefore He chose him as an acceptable vessel, and He sent this Paul to us in the Spirit. The Spirit was poured into him. And just as that Spirit could not abide upon all men, but only upon Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not c

Ignatius, Epistle to the Philadelphians (Short Version) Direct teaching

I trust [as to you] in the grace of Jesus Christ, who shall free you from every bond.

Ignatius, Epistle to the Philadelphians (Long Version) Supporting witness

I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness.

Origen, De Principiis (On First Principles) Background

For it is the peculiarity of His grace and operations that we have been describing.

Archelaus, Connection to John 1:16 Supporting witness

But the holy John, the greatest of the evangelists, also tells us of the giving and diffusing of grace for grace;

Tatian, The Diatessaron Background

and the grace of God was upon him.

Ignatius, Epistle to the Smyrnaeans (Long Version) Background

The grace of the Lord will reward him in all things.

Clement of Alexandria, The Instructor (Paedagogus) Background

...or so it was considered right to speak to the Word, and He is free. For at the moment of the Lord's baptism, a voice sounded from heaven as a testimony to the Beloved: "You are My beloved Son, today have I begotten You." Let us then ask the wise, Is Christ, begotten today, already perfect, or, what would be most monstrous, imperfect? If the latter, then there is still something He needs to add. But for Him to add anything to His knowledge is absurd, since He is God. For no one can be superior to the Word, or the teacher of the only Teacher. Will they not then admit, though unwilling, that the perfect Word, born of the perfect Father, was begotten in perfection, according to divine arrangement fore-ordination? And if He was perfect, why was He, the perfect one, baptized? It was necessary, they say, to fulfill the profession that pertained to humanity. Excellent. Well then, I say, does He become perfect at the same time as His baptism by John? Clearly. Then He did not learn anything more from him? Certainly not. But is He perfected by the washing of baptism alone, and sanctified by the descent of the Spirit? So it is. The same also takes place in our case, and Christ became our ex

Gregory Thaumaturgus, Oration to Origen Supporting witness

... also secured that when the soul had now become endowed with that power, though not gifted with the divine and pure reason, it might at least not be without that fear which agrees with this reason. Thus the human reason and the divine reason began to act in me at once and together. The one gave help with a power that, at least to me, cannot be explained, though proper to itself. And the other received help. When I reflect on this, I am filled at once with gladness and with terror. I rejoice indeed in the leading of providence, and yet I am also filled with awe by the fear lest, after being granted such blessings, I should still somehow fail of the end. But I do not know how my discourse has stayed so long on this matter. I am eager to give an account of the wonderful arrangement of God's providence in the course that brought me to this man. Yet before this, I had been anxious to pass in few words to the matters that come next in order. Certainly I did not imagine that I could offer to him who dealt with me in this way the tribute of praise, or gratitude, or piety that is due to him. For if we gave our discourse such names while still saying nothing worthy of the subject, we migh

Alexander of Alexandria, Epistles on the Arian Heresy Supporting witness

...t. But when our Lord rose from death and trampled it down, when He bound the strong man and set man free, then every creature wondered at the Judge who for Adam's sake was judged, at the invisible being seen, at the impassable suffering, at the immortal dead, at the celestial buried in the earth. For our Lord was made man. He was condemned that He might grant compassion. He was bound that He might set free. He was apprehended that He might liberate. He suffered that He might heal our afflictions. He died to restore life to us. He was buried to raise us up. For when our Lord suffered, His humanity suffered, that which He had like man. And He dissolves the sufferings of him who is His like, and by dying He has destroyed death. It was for this cause that He came down upon earth, that by pursuing death He might kill the rebel that slew men. For one underwent the judgment, and myriads were set free. One was buried, and myriads rose again. He is the Mediator between God and man. He is the resurrection and the salvation of all. He is the Guide of the erring, the Shepherd of men who have been set free, the life of the dead, the charioteer of the cherubim, the standard-bearer of the ange

Novatian, Treatise Concerning the Trinity Supporting witness

...lf. Rather, He meant that the person who came near to the Son of God completely and fully, with all faith and all reverence, would certainly reach the Father through the Son Himself, in whom he believes, and would see Him. For He says, "No one can come to the Father but by me." Therefore, such a person will not only come to God the Father and know the Father Himself, but he ought also to hold this in his mind and heart, and so be assured, that from now on he has not only known the Father, but seen Him. For divine Scripture often announces things that are not yet done as if they were already done, because that is how they certainly will be. And things that must happen, it does not predict as though they were future, but tells them as though they were already finished. So, although Christ had not yet been born in the days of Isaiah the prophet, he said, "For to us a child is born." And although Mary had not yet been approached, he said, "And I approached the prophetess, and she conceived and bore a son." And when Christ had not yet made known the mind of the Father, it is said, "And His name shall be called the Angel of Great Counsel." And when He had not yet suffered, he declared