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PART I
The almost universal love of pomp and show, rituals and ceremonies, ranks and titles, led to a bunch of local extended families turning into a huge organization, with layer upon layer of rank, each subordinate to the one above. The temptation to import some facets of the Old Testament priesthood must have been overwhelming to the early leaders, who imposed them on New Testament Christianity.
Also See The Church Then and Now
ON THIS PAGE
Emphasis Mine In Bible Verses
Mary - Bodily Assumption
Mary - Immaculate Conception and Perpetual Virginity
Purgatory
Indulgences
Transubstantiation
The Tabernacle
The Mass
How Early Did Catholic Doctrine and Structure Begin Creeping Into The Church?
In referring to the time of the Council of Nicaea in AD 325 James White director of Alpha and Omega Ministries wrote (All Emphasis Added)
For those who struggle with the idea that it was not "Roman Catholicism" that existed in those days, consider this: if one went into a church today, and discovered that the people gathered there did not believe in the papacy, did not believe in the Immaculate Conception of Mary, the Bodily Assumption of Mary, purgatory, indulgences, did not believe in the concept of transubstantiation replete with the communion host's total change in accidence and substance, and had no tabernacles on the altars in their churches, would one think he or she was in a "Roman Catholic" church? Of course not. Yet, the church of 325 had none of these beliefs, either. Hence, while they called themselves "Catholics," they would not have had any idea what "Roman Catholic" meant. [01]
So did the church of 325 hold any of these beliefs?
Except for Mary's supposed bodily assumption they did - in spades
Bodily Assumption of Mary,
The Assumption of Mary is the belief that Mary was assumed or taken up body and soul into Heaven at the end of her life.
Nothing was said or written in the first four centuries of church history regarding how Mary died and what happened to her body. In fact, writing in the mid or late fourth century Epiphanius of Salamis stated that 'no one knows her end.'
However, it was a widely held belief throughout the centuries until it was formally defined by Pope Pius XII in 1950 and officially became part of the Catholic Church's teachings
Mary - Immaculate Conception and Perpetual Virginity
The doctrine of the Immaculate Conception (Mary was free of original sin from the moment of her conception) was only made ex cathedra by Pope Pius IX in 1854. (Statements made Ex cathedra (a Latin phrase that means "from the chair") are considered infallible). See Original Sin
However, early writings show that Mary's absolute purity was already staunchly believed in centuries before Pope Pius IX 's official declaration
Hippolytus Bishop of Rome ( c.170 – c.235 AD) said "He (Jesus) was the ark formed of incorruptible wood. For by this is signified that His tabernacle (Mary) was exempt from putridity and corruption."
Origen - "This Virgin Mother of the Only-begotten of God, is called Mary, worthy of God, immaculate of the immaculate, one of the one.” (Homily 1. A.D. 244).
Cyril of Jerusalem ( c. 313 – 386) - “Pure and spotless is this birth. For where the Holy Spirit breathes, all pollution is taken away, so that the human birth of the Only-begotten from the Virgin is undefiled. (Catechetical Lectures, XII, 31-32; Gambero, 140)
Ambrose Bishop of Milan- (c. 340 - 397) “Mary, a Virgin not only undefiled but a Virgin whom grace has made inviolate, free of every stain of s(c. 306 - 373),in”. (Commentary on Psalm 118, 22, 30; Jurgens, II, 166)
Ephraim the Syrian - (c. 306 - 373), 4th century theologian beloved in the Syriac Orthodox Church.
“You alone and your Mother are more beautiful than any others, for there is neither blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?” (Nisibene Hymns 27:8 A. D. 361).
Gregory of Nazianzus together with close friend Basil and Basil's younger brother Gregory of Nyssa was one of the three 'Cappadocian Fathers' who were very influential in formulating the doctrine of the Trinity (See The Trinity). He became Patriarch of Constantinople in 379 and presided over the Second Ecumenical Council at which Arianism was finally deemed to be unorthodox. Gregory called Mary
"the Mother of the King of the universe," and the "Virgin Mother who brought forth the King of the whole world" [02]
Gregory of Nyssa, also one of the 'Cappadocian Fathers' was a mystic who took the burning bush to be a prefiguration of Mary.
It seems to me that, already, the great Moses knew about this mystery by means of the light in which God appeared to him, when he saw the bush burning without being consumed. For Moses said: "I wish to go up closer and observe this great vision.” I believe that the term "go up closer" does not indicate motion in space but a drawing near in time.
What was prefigured at that time in the flame of the bush was openly manifested in the mystery of the Virgin, once an intermediate space of time had passed. As on the mountain the bush burned but was not consumed, so the Virgin gave birth to the light and was not corrupted. Nor should you consider the comparison to the bush to be embarrassing, for it prefigures the God-bearing body of the Virgin. [03]
Note: Although typology was often used in the Scriptures and is a very fascinating study, it never requires one to stretch ones imagination to breaking point to see the connection. See Typology
 See The Cappadocian Fathers
Three theologians from Cappadocia ... Basil (bishop of Caesarea), his brother Gregory (bishop of Nyssa) and Basil's close friend Gregory of Nazianzus (jointly known as the Cappadocian fathers) gave definitive shape to the doctrine of the Trinity. The problem is that not only were all three trained Greek philosophers but were greatly influenced by the writings of Origen known for introducing Greek ideas into Christianity. In fact, Gregory of Nyssa applied Origen's line of reasoning to the Trinity claiming we would have no content for our thoughts about Father, Son, and Spirit, if we did not find an outline of their nature within ourselves. In other words, the key to the Trinity is in our triple nature ... our minds or reasoning, our word, and our souls.
If that isn't enough all three of the men were Catholic mystics. Basil and Gregory of Nazianzus actually pioneered
the rules of monastic life, compiling what became known as "the Rule of St. Basil".
As an aside, a perfect example of men making it up as they went along is seen in Ambrose - archbishop of Milan's writings on Mary, the mother of Christ. HERE
Purgatory
(All Emphasis Added)
Tertullian ( c. 155/160 - 220),
A woman, after the death of her husband, is bound not less firmly but even more so, not to marry another husband...Indeed, she prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice. [04]
In short, if we understand that prison of which the Gospel speaks to be Hades, and if we interpret the last farthing to be the light offense which is to be expiated there before the resurrection, no one will doubt that the soul undergoes some punishments in Hades, without prejudice to the fullness of the resurrection, after which recompense will be made through the flesh also. [05]
Cyril of Jerusalem ( c. 313 - 386),
Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep and, to put it simply, of all among us who have already fallen asleep; for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn Sacrifice is laid out. [06]
Gregory of Nyssa
After his departure out of the body, he gains knowledge of the difference between virtue and vice, and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire. Sermon on the Dead, 383 A.D.) [07]
Chrysostom (c. 349 - 407)
"Let us help and commemorate them. If Job's sons were purified by their father's sacrifice (Job 1:5), why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them" [08]
Augustine (c. 354 - 430)
"But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment. But of those who suffer temporary punishments after death, all are not doomed to those everlasting pains which are to follow that judgment; for to some, as we have already said, what is not remitted in this world is remitted in the next, that is, they are not punished with the eternal punishment of the world to come. [09]
Indulgences
Canons 11 and 12 of the Council of Nicaea speak of the penances imposed for certain sins. For example, Canon 11 says if those who denied Christ during the persecution "heartily repent", they shall pass three years among the hearers; shall be prostrators (penitents, who could not receive communion in penance for something they did) for seven years, and shall communicate with the people in prayers, but without oblation for two years. In other words, the church determined that the penalty was 12 years long if the person repented.
This was the basis of "indulgences" in their original form" [10] However, verses like Acts 2:38 say you can repent, be baptized and receive the Holy Spirit with no mention of any time delay).
Transubstantiation
It seems readily apparent that the early church believed in the real presence of Christ in the Eucharist. This means that although the bread and wine retain their original appearance and taste they literally become the Body and Blood of Christ at the consecration.
As mentioned in the previous chapter, Alexander - bishop of Alexandria attended the council of Nicaea accompanied by his deacon Athanasius who acted as his spokesman. Athanasius was ordained bishop in 328 AD after Alexander died and is considered as one of the four Great Doctors of the Eastern Church. He referred to Rome as "the Apostolic throne" and was an early believer in the real presence.
Ignatius of Antioch:
was martyred around 108 A.D. The only reliable information about Ignatius comes from the seven letters he wrote on his way to Rome to be executed. In his letter to the Smyrnaeans, he warned about the Docetists whom he said,
... hold aloof from the Eucharist and from services of prayer, because they refuse to admit that the Eucharist is the flesh of our Saviour Jesus Christ, which suffered for our sins and which, in his goodness, the Father raised (from the dead). [11]
Irenaeus Bishop of Lyons: ( c. 125/130 - c. 202 AD)
In his work Against Heresies he wrote that
"an actual man, consisting of flesh, and nerves, and bones — that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body... having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; [12]
Tertullian: ( c. 155/160 - 220 A.D.)
went as far as to say
they took "the sacrament of the Eucharist" from the hand of none but the presidents, and felt "pained should any wine or bread, even though our own, be cast upon the ground. [13]
Origen ( c. 185 - 254 A.D.)
was no less clear
We give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it. [14]
Cyprian ( c. 210 to 258 AD)
was bishop of Carthage in Africa. According to his treatise "On the Lapsed" written in a.d. 251, (chapter xxvi), he says a woman: "when she tried with unworthy hands to open her box, in which was the Holy of the Lord, was deterred from daring to touch it by fire rising from it." [15]
Athanasius ( c. 295 - 373 A.D.)
You shall see the Levites bringing loaves and a cup of wine, and placing them on the table. So long as the prayers of supplication and entreaties have not been made, there is only bread and wine. But after the great and wonderful prayers have been completed, then the bread is become the Body, and the wine the Blood, of our Lord Jesus Christ....Let us approach the celebration of the mysteries. This bread and this wine, so long as the prayers and supplications have not taken place, remain simply what they are. But after the great prayers and holy supplications have been sent forth, the Word comes down into the bread and wine -- and thus is His Body confected. [16]
Perhaps the clearest, least ambiguous statement comes from ...
Cyril of Jerusalem, (313 - 386),
was a theologian of the early Church. He is known for the twenty-three lectures given to catechumens in Jerusalem who were being prepared for baptism. The last five of the lectures deal with Baptism, Confirmation and the Eucharist.
In Lecture 19, he wrote (All Emphasis Added)
"For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ, so in like manner such meats belonging to the pomp of Satan, though in their own nature simple, become profane by the invocation of the evil spirit." [17]
In Lecture 22 (on The Mysteries), he urged the catechumens to be strong in faith, regardless of what their senses told them about the Eucharist.
1. ".... Since then He Himself declared and said of the Bread, This is My Body, who shall dare to doubt any longer? And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying, that it is not His blood?...."
6. "Consider therefore the Bread and the Wine not as bare elements, for they are, according to the Lord's declaration, the Body and Blood of Christ; for even though sense suggests this to you, yet let faith establish you. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the Body and Blood of Christ have been vouchsafed to you"
9. "Having learned these things, and been fully assured that the seeming bread is not bread, though sensible to taste, but the Body of Christ; and that the seeming wine is not wine, though the taste will have it so, but the Blood of Christ .... " [18]
John Chrysostom - Archbishop of Constantinople (c. 347–407)
But it is time then to approach that fearful table. Therefore, let us all approach with fitting discretion and sobriety. And let no one be Judas any longer; let no one be wicked; let no one possess venom, bearing one thing in his mouth and another in his mind. Christ is present, and He Who set in order that meal of old also sets this one in order now. For it is not a man who causes the elements that are set forth to become the Body and Blood of Christ, but Christ Himself, Who was crucified for our sake. Fulfilling the figure, the priest stands and utters the words. But the power and the grace belong to God. This is My Body, the priest says. These words transform the elements set forth; and just as the words "Increase and multiply and fill the earth" (Gen. 1:28) were said once, but throughout all time they give our nature the power to beget children, so also from that time until now and until His Coming, these words that were said once accomplish the perfect Sacrifice on each altar table in the churches.” [19]
Augustine - (November 354 - 28 August 430) pretty much echoed Cyril saying, (All Emphasis Added)
"I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord's Table. . . . That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ" (Sermons 227 [A.D. 411]).
"What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction" (ibid., 272). See The Sins of Augustine
The Tabernacle
In the Old Testament the tabernacle was God's dwelling place among the Jews.
In Roman Catholic, Orthodox and as far as I know some Anglican and Lutheran churches the consecrated bread and wine believed to be the actual Body and Blood of Jesus Christ (although its appearance remains unchanged), is stored in an often very ornate box like container called a tabernacle. Because the change is permanent the Eucharist is securely reserved for services, to take Communion to the sick, and as the focus for meditation and prayer in some churches.
Justin Martyr - 2nd century CE Christian apologist. ( c. 100 - c. 165)
It is impossible to precisely fix the date, but certainly from very early on, a perpetual reservation for the sick was made in the churches. In his first apology, Justin Martyr, writing less than a half century after the apostle John's death, mentions that
"the deacons communicate each of those present, and carry away to the absent the blest bread, and wine and water.” It was evidently a long established custom in his day. [20].
John Chrysostom (c. 347–407) in writing of the great riot in Constantinople in the year 403, spoke of soldiers bursting into the place "where the Holy Things were stored, and saw all things therein". He added that "the most holy blood of Christ was spilled upon their clothes. From this incident it is evident that in that church the Holy Sacrament was reserved in both kinds, and separately." [21].
The Apostolic Constitutions - According to the Apostolic Constitutions (the largest collection of ecclesiastical law that has survived from early Christianity probably written in Syria about AD 380)
after the communion of both men and women, the deacons take what remains and place it in the tabernacle [22]
The Mass
In his first apology, Justin Martyr (c. 100 - c. 165) described what took place on Sunday when Christians got together. The meetings bore quite a similarity to the Catholic Mass and could very well be an early version of it. [23]
The Synod of Laodicea - was a regional synod of approximately thirty clerics from Asia Minor that assembled about 363–364 AD in Laodicea... a mere 40 years after Nicaea in 325, and less than 20 before the first Council of Constantinople in 381. The major concern of the Council was regulating the conduct of church members, to which end they came up with some 60 canons. Canon 19 dealt with the worship of the early church. Following are some excerpts from the Excursus (a lengthy appended exposition of the canon) that should be easily recognized by anyone familiar with the Catholic Mass.
A reader ascends the ambo, which stood in the middle of the church, between the clergy and the people, and read two lessons; then another goes up in his place to sing a psalm. This he executes as a solo, but the congregation join in the last modulations of the chant and continue them. This is what is called the "Response".... The series ended with a lection from the Gospel, which is made not by a reader but by a priest or deacon. The congregation stands during this lesson.
When the lessons and psalmodies are done, the priests take the word, each in his turn, and after them the bishop. The homily is always preceded by a salutation to the people, to which they answer, "And with thy spirit." ....
The deacon gives the outline of this prayer by detailing the intentions and the things to be prayed for. The faithful answer, and especially the children, by the supplication Kyrie eleison (Greek for "Lord, have mercy"). Then the catechumens rise up, and the deacon asks them to join with him in the prayer which he pronounces; next he makes them bow before the bishop to receive his benediction, after which he sends them home.... The bishop washes his hands and vests himself in festal habit; the priests range themselves around him, and all together they approach the altar. This is a solemn moment. After private prayer the bishop makes the sign of the cross upon his brow and begins,
"The grace of God Almighty, and the love of our Lord Jesus Christ, and the communion of the Holy Ghost be with you always!"
"And with thy spirit."
"Lift up your hearts."
"We lift them up unto the Lord."
"Let us give thanks unto our Lord."
"It is meet and right so to do."
"It is very meet," etc.....
now the officiant keeps close to the Gospel account of the last supper; the mysterious words pronounced at first by Jesus on the night before his death are heard over the holy table. Then, taking his inspiration from the last words, "Do this in remembrance of me," the bishop develops the idea, recalling the Passion of the Son of God, his death, his resurrection, his ascension, the hope of his glorious return, and declaring that it is in order to observe this precept and make this memorial that the congregation offers to God this eucharistic bread and wine. Finally he prays the Lord to turn upon the Oblation a favourable regard, and to send down upon it the power of his Holy Spirit, to make it the Body and Blood of Christ, the spiritual food of his faithful, and the pledge of their immortality.... Thus ends the eucharistic prayer, properly so-called. The mystery is consummated.…
The bishop places the consecrated bread in the right hand, which is open, and supported by the left; the deacon holds the chalice - they drink out of it directly. To each communicant the bishop says, "The Body of Christ"; and the deacon says, "The Blood of Christ, the Cup of life," to which the answer is made, "Amen." [24]
The Sign of the Cross
Tertullian (c. 155/160 - 220 A.D.) stated that
"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign (of the Cross).
Incidentally, he also said
End Notes
[01] James White. What Really Happened At Nicea? http://www.equip.org/articles/what-really-happened-at-nicea/#christian-books-2 OR https://www.equip.org/PDF/DN206.pdf
[02] S. Gregorius Naz., Poemata dogmatica, XVIII, v. 58; PG XXXVII, 485. As quoted in On Proclaiming The Queenship Of Mary (Ad Caeli Reginam). Encyclical Of Pope Pius XII Promulgated October 11, 1954.
http://www.catholictradition.org/Assumption/coronation2.htm
[03] As quoted in Weekly saying from the Fathers. St Gregory of Nyssa, On the birth of Christ.
http://www.orthodoxfellowship.net/church-fathers.php
[04] Tertullian. Monogamy 10:1,4. Understanding Purgatory. https://ourcatholicfaith.org/purgatory.html
[05] Tertullian, A Treatise on the Soul. Chapter 58. Also Understanding Purgatory.
https://ourcatholicfaith.org/purgatory.html
[06] Catechetical Lecture 23. 9-10. 350 A.D. Understanding Purgatory. https://ourcatholicfaith.org/purgatory.html
[07] ibid.
[08] St. John Chrysostom, Homily on First Corinthians 41:5. Quoted in The Catechism of The Catholic Church.
http://www.scborromeo.org/ccc/p123a12.htm#1032 ]. Hom. in 1 Cor. 41,5:PG 61,361; cf. Job 1:5.
[09] The City of God. Book 21. Ch. 13. https://www.logoslibrary.org/augustine/city/2113.html
[10] Nicene and Post-Nicene Fathers Series II, Volume 14. The Seven Ecumenical Councils. Schaff, Philip (1819-1893) (Editor). Publisher: Grand Rapids, MI: Christian Classics Ethereal Library.
http://www.ccel.org/ccel/schaff/npnf214.vii.vi.xviii.html
[11] The Epistle of Ignatius to the Smyrnaeans. Chapter 7. Let us stand aloof from such heretics. From Ante-Nicene Fathers Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885). Translated by Alexander Roberts and James Donaldson. Revised and edited for New Advent by Kevin Knight. http://www.newadvent.org/fathers/0109.htm
[12] Irenaeus.Against Heresies (Book V, Chapter 2) https://www.newadvent.org/fathers/0103502.htm
[13] Tertullian. Ante-Nicene Fathers, Vol. III. sacred-texts.com.
https://sacred-texts.com/chr/ecf/003/0030118.htm#fr_389
[14] The Catholic Encyclopedia. Origen. Contra Celsus (Against Celsus) Book 8. Chapter 33. From Ante-Nicene Fathers, Vol. 4. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Translated by Frederick Crombie. Revised and edited for New Advent by Kevin Knight.
http://www.newadvent.org/fathers/04168.htm.
[15] Excursus on the Communion of the Sick. https://ccel.org/ccel/schaff/npnf214/npnf214.vii.vi.xx.html
[16] Father Dennis Billy. The Beauty of the Eucharist : Voices from the Church Fathers. Publisher : New City Press (September 8, 2009). Pg. 133
[17] The Catholic Encyclopedia. Cyril of Jerusalem. Catechetical Lecture 19. First Lecture on the Mysteries. From Nicene and Post-Nicene Fathers, Second Series, Vol. 7. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1894.) Translated by Edwin Hamilton Gifford. Revised and edited for New Advent by Kevin Knight. http://www.newadvent.org/fathers/310119.htm
[18] The Catholic Encyclopedia. Cyril of Jerusalem. Catechetical Lecture 22 on the Body and Blood of Christ. Translated by Edwin Hamilton Gifford. From Nicene and Post-Nicene Fathers, Second Series, Vol. 7. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1894.) Revised and edited for New Advent by Kevin Knight. http://www.newadvent.org/fathers/310122.htm
[19] John Chrysostom . Homily on the Betrayal of Judas (St. John Chrysostom) | Mystagogy Resource Center. https://www.johnsanidopoulos.com/2017/04/homily-on-betrayal-of-judas-st-john.html?m=1
[20] Philip Schaff. NPNF2-14. The Seven Ecumenical Councils. http://www.ccel.org/ccel/schaff/npnf214.vii.vi.xx.html. Just. M. Apol. I. cap. lxv.
[21] ibid.
[22] Excursus on the Communion of the Sick. Book VIII, Chapter XIII.
https://www.ccel.org/ccel/schaff/npnf214.vii.vi.xx.html.
[23] Justin Martyr. The First Apology. Chapter 67. Weekly worship of the Christians.
https://www.newadvent.org/fathers/0126.htm
[24] Excursus on the Worship of the Early Church. (Percival, H. R.: Johnson's Universal Cyclopædia, Vol. V., s.v. Liturgics)The Seven Ecumenical Councils. Volume 14 ( NPNF2-14)Edited by Philip Schaff and Henry Wace.
http://www.ccel.org/ccel/schaff/npnf214.viii.vii.iii.xxii.html
[25] The Catholic Encyclopedia. Tertullian. De Corona. Chapter III. From Ante-Nicene Fathers, Vol. 3. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0304.htm OR see
http://www.ccel.org/ccel/schaff/anf03.iv.vi.iii.html
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