使徒約翰的學生伊格那丟Ignatius(死於西元117年)在他活著的時候就說耶穌是神了，
使徒約翰的另一個學生坡旅甲Polycarp(死於西元155年) 也說耶穌是神，
Polycarp的學生愛任紐Irenaeus在西元180年左右也說耶穌是神。
同時期承認耶穌是神的教會領袖還有殉道者游斯丁(死於西元166年)
還有Melito (死於190 AD) 。
承認耶穌是神的教會領袖眾多，在西元325年的尼西亞會議再追認了耶穌是神，
尼西亞會議並沒有”首創耶穌是神”的教義，只不過追認了由使徒傳承下來，
已經流傳兩百多年的”耶穌是神”教義罷了。
”耶穌是神”語錄摘要：
Ignatius: "For our GOD Jesus Christ was conceived in the womb"
Polycarp: "believe on our Lord and GOD Jesus Christ"
Justin Martyr: "For Christ is our King and Priest and GOD and Lord"
Melito: "(Jesus) rose from the dead as GOD"
Irenaeus: "So GOD became man and the Lord Himself saved us"
Tertullian: "In His birth GOD AND MAN united"
The Little Labyrinth: "sing of Christ as the word of God and address Him as
GOD"
http://www.dtl.org/trinity/article/who-said.htm
WHO SAID JESUS IS GOD? (Let the Church Fathers Speak) By Gary F. Zeolla
1. Ignatius (died 117 AD)
Ignatius is the first Church Father to be listened to. Ignatius was a
disciple of the apostle John and bishop of Antioch (Moyer, p. 203). In 117
AD, he was led ". . . from Antioch to Rome, having been condemned to death
and expecting to be thrown to the wild beasts in the amphitheater on his
arrival."
Along the way, he wrote seven epistles. Six of the letters were addressed to
various churches and the seventh to Polycarp, bishop of Smyrna (Lightfoot, p.
97). What follows is short excerpts from four of these letters (Note: These
epistles have been divided into chapters and verses, similar to the Bible.
These references are in the parentheses.)
To the Ephesians: Ignatius opens his first epistle by telling the Ephesian
church it is ". . . united and elect in a true passion, by the will of the
Father and of Jesus Christ our GOD" (introduction). He commends them for ". .
. having your hearts kindled in THE BLOOD OF GOD" (1:1 compare Acts 20:28).
Next comes a very interesting passage, "There is one only physician, of flesh
and of spirit, generate and ingenerate, GOD IN MAN, true Life in death, Son
of Mary and Son of God, first passible and then impassible, Jesus Christ our
Lord" (7:2).
Some notes on this important verse:
1. "The antithesis of flesh and spirit is intended to express the human and
divine nature respectively" (Lightfoot, quoted in Stevenson, p. 13).
2. "Generate and ingenerate" (Greek--gennetos kai agennetos) can also be
translated "Originate and unoriginate" or "created and uncreated" (Stevenson,
p. 13).
3. Passible means, "Capable of suffering; impassible, "Not subject to
suffering or pain" (American, pp. 907, 504).
In a paragraph discussing Jesus, Ignatius exhorts, "Let us therefore do all
things as knowing that He dwelleth in us, to the end that we may be His
temples and He Himself may be in us as our GOD" (15:3).
The conception of Jesus is next discussed. "For our GOD, Jesus the Christ,
was conceived in the womb by Mary according to a dispensation, of the seed of
David but also of the Holy Ghost" (18:2).
Near the end of the letter, Ignatius explains the effect of the birth and
death of Jesus. "From that time forward every sorcery and every spell was
dissolved, the ignorance of wickedness vanished away, the ancient kingdom
pulled down, when GOD appeared in the likeness of man unto the newness of
everlasting life" (19:3).
To the Romans: Ignatius opens this letter, ". . . to the church that is
beloved and enlightened through the will of Him who willed all things that
are, by faith and love toward Jesus Christ our GOD . . . . abundant greetings
in Jesus Christ our GOD in blamelessness" (introduction).
In the epistle, he writes, "Permit me to be an imitator of the passion of my
GOD" (6:3). Note: Passion means, "The sufferings of Christ in the period
following the Last Supper and including the Crucifixion" (American, p. 907).
Remember, Ignatius is on his way to Rome to be executed.
To the Smyrnaeans: Ignatius begins this epistle by exclaiming, "I give glory
to Jesus Christ the GOD who bestowed such wisdom upon you" (1:1).
To Polycarp: Ignatius tells Polycarp, "Await Him that is above every season,
the Eternal, the Invisible, who became visible for our sake, the Impalpable,
the Impassible, who suffered for our sake, who endured in all ways for our
sake" (3:2). Note: Impalpable means, "Not perceptible to the touch:
intangible. Not easily perceived or grasped by the mind" (American, p. 644;
All quotations of Ignatius are from Lightfoot, pp. 137-162).
2. Polycarp (69-155 AD)
Polycarp was another disciple of the apostle John (Moyer, p. 331). After
Ignatius was executed, Polycarp collected together his seven epistles and
sent them to the church at Philippi at their request. In addition, he added
one of his own (Lightfoot, p. 165).
In his epistle, Polycarp tells the Philippians they can "gain great
advantage" by reading the letters of Ignatius (13:2). So we have a second
disciple of the apostle John upholding and promoting the teachings of the
previously quoted disciple.
Near the end of his short epistle, Polycarp prays, ". . . may He (God the
Father) grant unto you a lot with and portion among His saints, and to us
with you, and to all that are under heaven, who shall believe on our Lord and
GOD Jesus Christ and on His Father that raised Him from the dead (12:2:
Lightfoot, p. 181).
Around 155 AD, Polycarp, ". . . was burned at the stake, dying a heroic
martyr for his faith" (Moyer, p. 331). Thus, both Polycarp and Ignatius were
executed for their Christian faith. Both were disciples of the apostle John
and both called Jesus God.
3. Justin Martyr (100-166 AD)
As his surname implies, Justin was executed for his Christian faith. While in
Rome, ". . . about the year 166, he and six other Christians were seized,
scourged, and beheaded (Moyer, p. 220). "After his death, he became known as
Justin the Martyr or simple Justin Martyr" (Dods, p. 70). Justin defended the
Christian faith over and against paganism. His major work is now known as The
First Apology of Justin Martyr. In this book, he refers to Jesus as the Logos
(or Word, see John 1:1).
In The Apology, he states that the Church proclaims, ". . . the teachings of
the Logos, because he is divine." In reference to the Logos, he writes, "It
is only reasonable that we worship him . . ." (Dods, p. 98).
Justin believed it was the Logos who spoke to Moses out of the burning bush
saying, "I am that I am, the GOD of Abraham, the GOD of Isaac, the GOD of
Jacob, and the GOD of your Fathers" (Dods, p. 105; see Exod 3:6, 14).
Justin further declares, ". . . the Father of the universe has a Son,
who--since He is the First-Begotten Logos of God--is true Deity" (Dods, p.
106). Elsewhere, in his book, Dialogue with Trypho, Justin proclaims, "For
Christ is King, and Priest, and GOD and Lord . . ." (Cetnar, p. 61).
4. Melito (died 190 AD)
"Melito, bishop of Sardis, was active during the reign of Marcus Aurelius"
(161-180 AD; Fremantle, p. 396). In his "Homily on the Passion, " Melito
exclaims, ". . . he rose from the dead as GOD, being by nature GOD AND MAN .
. . . This is Jesus Christ, to whom belongs the glory to the ages. Amen"
(Fremantle, p. 396).
The fourth century church historian, Eusebius, lists several books that were
written by Melito. One of them was titled, GOD in Bodily Form (Eusebius, p.
186).
5. Irenaeus (120-203 AD)
Irenaeus was a pupil of Polycarp; and remember, Polycarp was a disciple of
the apostle John (Moyer, p. 204). In his book, Against False Gnosis, Irenaeus
asserts that the Church believes ". . . in one Christ Jesus, our Lord, the
Son of God, was incarnate for our salvation. . . that to Christ Jesus, our
Lord and GOD and Savior and King, every knee should bow . . . (Fremantle, p.
338).
In one of his letters, Irenaeus wrote, "So GOD BECAME MAN and the Lord
Himself saved us, giving the sign of the Virgin . . ." (Eusebius, p. 212).
6. Tertullian (160-220 AD)
Tertullian ". . . was a prolific writer and ardent preacher and a strong
defender of the faith" (Moyer, p. 396). His major work was The Apology. ". .
. Tertullian's Apology is one of the finest examples of an early Christian
defense" (Bush, p. 85).
In Tertullian's day, Christians were being charged with being ". . .
worshippers of a mere human being." Tertullian responded, "We must make,
therefore, a remark or two about Christ's divinity."
He continues, "He is the Son of God and is called GOD from unity of substance
with God. For God, too, is a Spirit . . . . Thus Christ is Spirit of Spirit
and GOD OF GOD . . . . in His birth GOD AND MAN united". Later in the book,
he asserts, "Surely Christ has a right to reveal Deity, which was in fact His
own essential possession" (Bush, pp. 91-95).
In another book, Against Praxes, Tertullian declares, "this One was sent by
the Father into the Virgin, and was born of her, MAN AND GOD, the Son of Man
and the Son of God, and called Jesus Christ" (Fremantle, p. 345).
7. The Little Labyrinth (c. 200 AD)
Around the turn of the second century, a man known as Artemon and his
followers began denying the Deity of Jesus Christ. In response, The Little
Labyrinth was written by a now unknown author. In introducing an extensive
quote from the Labyrinth, Eusebius explains his purpose, ". . . there is
extant a discussion pertinent to the historical period under review. For the
assertion of the heresy in question, that the Savior was merely human, is
exposed in this book as a recent invention . . ." (Eusebius, p. 235).
The passage Eusebius then quotes reads as follows ( in part):
This suggestion might perhaps have been credible if in the first place Holy
Scripture had not presented a very different picture; and there are also
works published before Victor's time (bishop of Rome 189- 199), written to
defend the truth against both pagan criticism and current heresies--I mean by
Justin, Miltiades, Tatian, Clement, and many more. In every one of these
Christ is spoken of as GOD. For who does not know the books of Irenaeus,
Melito, and the rest, which proclaim Christ as GOD AND MAN, and all the
psalms and hymns written from the beginning by faithful brethren, which sing
of Christ as the Word of God and address Him as GOD? (Eusebius, pp. 235f).
In summation, the following phrases (taken from previous quotations) are
presented in answer to the question posed by the title of this article:
Who Said Jesus is God?
Ignatius: "For our GOD Jesus Christ was conceived in the womb"
Polycarp: "believe on our Lord and GOD Jesus Christ"
Justin Martyr: "For Christ is our King and Priest and GOD and Lord"
Melito: "(Jesus) rose from the dead as GOD"
Irenaeus: "So GOD became man and the Lord Himself saved us"
Tertullian: "In His birth GOD AND MAN united"
The Little Labyrinth: "sing of Christ as the word of God and address Him as
GOD"
"Search, then, and see if the divinity of Christ be true.
If it be of such nature that the acceptance of it transforms
a man, and makes him truly good, there is implied
the duty of renouncing what is opposed to it as false"
(Tertullian).
The links below are direct links to where the book can be purchased from
Books-A-Million.
Bibliography: (Note: all emphases in quotations are added.)
American Heritage Dictionary. Boston: Houghton Mifflin Company, 1985.
Bush, L. Russ, ed. Classical Readings in Christian Apologetics A. D. 100-1800
. Grand Rapids: Academie Books, 1983.
Cetnar, William. Questions for Jehovah's Witnesses .. Kunkleton, PA: by the
author, 1987.
Dods, Marcus, transl. The First Apology of Justin Martyr. Tyler, TX: Scroll
Publ., 1989. This book is not available, but the same text is available in
The First and Second Apology of Justin Martyr , translated by Leslie Barnard.
Eusebius. Eusebius' Ecclesiastical History . trans. G. A. Williamson.
Middlesex, England: Penguin Books, 1965.
Fremantle, Anne, ed. A Treasury of Early Christianity. New York: Viking
Press, 1953.
Goulder, Michael, ed. Incarnation and Myth. Grand Rapids: Wm. B. Eerdmans,
1979.
Lightfoot, J. B. and M. R. Harmer, eds. Apostolic Fathers . Grand Rapids:
Baker, 1988.
Mankind's Search for God. New York: Watchtower Bible and Tract Society, 1991.
Moyer, Elgin. rev. by Earle Cairns. The Wycliffe Biographical Dictionary of
the Church. Chicago: Moody Press, 1982.
Stevenson, J. rev. by W. H. C. Frend. A New Eusebius. London: SPCK, 1987.
Tucker, Ruth. Another Gospel . Grand Rapids: Academie Books, 1989.
Williams, J. L. Victor Paul Wierwille and The Way International. Chicago:
Moody Press, 1979.
Who Said Jesus is God? - Let the Church Fathers Speak. Copyright c 1999 by
Gary F. Zeolla of Darkness to Light ministry (www.dtl.org).
The above article originally appeared in Darkness to Light newsletter in 1991.
It was posted on this Web site in July 1996.
The Doctrine of the Trinity: Post Apostolic Church
The Doctrine of the Trinity Person and Work of Jesus Christ
The Post-Apostolic Church
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