It is commonly believed with supporting documents that the Coptic Church of Egypt is the oldest established organized church in the world, dating back to sometime between AD 42 and 50. According to Eusebius of Caesarea, as well as Coptic traditions, the Apostle Mark is said to have been the founder and first bishop of the Church of Alexandria, even before the Church of Rome was established (See Eusebius, HE 2.16.1).
It was not until AD 313 that the Roman Emperor Constantine issued the Edict of Milan, which provided for religious tolerance and lifted the ban on Christianity. Constantine called the Council of Nicea in AD 325 in an attempt to unify Christianity as a religion that could unite the fracturing Roman Empire. However, Constantine did not fully embrace the Christian faith; he continued many pagan beliefs and practices. For instance, he converted the Temples of the dozens of false Roman goddesses and gods into Christian churches, while retaining their statues, which facilitated the Christian churches becoming a mixture of true Christianity and Roman paganism. This is why many attribute this to the worship of Mary, the Saints, and prayer to them.
Constantine was instrumental in the compromise of Christianity with pagan religions. Instead of presenting the saving message of the Gospel, the ever-expanding RCC compromised and incorporated pagan beliefs in the Church to make itself attractive to the lost people of the Roman Empire. As a result, the RCC became the dominant religion in the world for centuries.
"For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths." (2 Timothy 4:3-4 ESV)
Teaching of the Early Church Fathers
The Bible is the ultimate test of truth for every Christian. The early Fathers of the first and second centuries knew and were directly discipled by the Apostles. What they wrote about salvation and the fundamental doctrines of Christianity, as well as their admonitions to every Christian on how to live out their faith, is reliable. They believed that faith in and obedience to Jesus were proofs of salvation and not the determining reason for salvation. They taught that only faith in the death and resurrection of Jesus could save a person from their sin and put them right with God. They were certain that through the faith of Jesus, they could live obedient lives and do the good works that accompany salvation (Hebrews 6:9). They did not teach that a Christian was chosen and elected before birth for salvation, or that how they lived out their lives determined their rewards after death.
Clement of Rome (Date of Birth unknown, Died AD 110)
Most scholars identify Clement, the Bishop of Rome (AD 88-96), as the Clement mentioned by Paul (See Phil 4:3). He was the bishop of Rome at the close of the first century. He wrote the earliest Christian document outside the New Testament to that Church (AKA - Clement’s First Letter). It was highly esteemed in Christian antiquity and was even accepted as part of the early Canon of Scripture in Egypt and Syria.
Paul emphasized the necessity of faith, stating that salvation comes through the faith of Jesus, and that nothing a person can do through their abilities will gain them the gift of salvation. (See Matt 7:21; Luke 13:24; 1 Cor. 13:2; 15:1,2; James 2:14). He taught that a person proves they are a Christian by living an entirely new way of life, one filled with faith and the inner conversion of the heart and requires (1) believing (1 Thess 2:13; 2 Cor 5:7), (2) obedience (Rom 1:5; 6:16), and (3) love [hospitality] shown naturally in the good works of holiness (Gal 5:6).
As with Paul, Clement taught that living a moral life in faith and obedience is the proof of salvation, and that faith and obedience to Jesus naturally prompt hospitality and good deeds, which God counts as righteousness. He wrote the following:
"We also, being called through God's will in Christ Jesus, are not justified through ourselves, neither through our own wisdom or understanding, or piety, or works which we have done in holiness or heart, but through faith" (Epistle to Corinthians).
“We are justified by our works and not our words.” (1.13)
All of these persons, therefore, were highly honored and were made great. This was not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves. Nor are we justified by our own wisdom, understanding, godliness, or works that we have done in holiness of heart. Rather, we are justified by that faith through which, from the beginning, Almighty God has justified all men.” (1.13)
"...being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever." (First Clement 32.1- see also 10:2,7; 30:3; 31:2-3; 32:4).
Ignatius (AD 35-107)
Ignatius was another Father who was from Antioch. He wrote that faith in Jesus as Lord and Savior brings, and what a person does, is proof they are a Christian and will receive eternal life, which is their due, just as John 14:15 says that if we truly love Him, we will obey him (conversion, holiness, right living, good deeds, righteousness).
His letters were written while on the way to martyrdom.
“Therefore, let us not be ungrateful for His kindness. For if He were to reward us according to our works, we would cease to be” (Epistle to the Magnesians, Ch. 5).
“Those who profess to be Christ’s will be recognized by their actions. For what matters is not a momentary act of professing, but being persistently motivated by faith” (The Letter of Ignatius to the Ephesians, ch. 14:2).
"His cross, and his death, and his resurrection, and the faith which is through him, are my unpolluted muniments (title deeds); and in these, through your prayers, I am willing to be justified (Epistle to Philadelphians).
“Therefore, let us not be ungrateful for His kindness. For if He were to regard us according to our works, we would cease to be. (ch 1.63.)
. . . that He may both hear you, and perceive by your works that you are indeed the members of His Son. . . . Faith cannot do the works of unbelief, nor unbelief the works of faith. . . . The tree is made manifest by its fruit. So those who profess themselves to be Christians will be recognized by their conduct. . . . It is better for a man to be silent and be [a Christian], than to talk and not be one.” (1.51-55).
Polycarp (AD 69-156)
Polycarp was an Eastern Father who spoke with the Apostles who appointed him Bishop of Smyrna. He sat at the feet of the Apostle John and was acquainted with Ignatius. In his writings, he quoted Paul when he wrote to the Philippians:
“…knowing that ‘you are saved by grace, not because of works’ (Eph 2:5,9,9), namely, by the will of God through Jesus Christ” (ch. 1:3).
“Let your baptism be ever your shield, your faith a helmet, your charity a spear, your patience a panoply. Let your works be deposits, so that you may receive the sum that is due you” (Letter to St. Polycarp, 6).”
Polycarp affirmed Paul’s teachings, just as Clement and Ignatius added an admonition to His quoting 1 John:
“For ‘he who raised him from the dead will raise us also’ (2 Cor 4:14; 1 Cor 6:14; Rom 8:11), if we do his will and follow his commandments, and love what he loved (1 John 4:11,12), refraining from all wrongdoing” (ch. 2:2,3).
"I know that through grace you are saved, not of works, but by the will of God, through Jesus Christ (Epistle of Philippians).
As with the Apostle James, Polycarp taught that faith without works is dead (James 2:20) and wrote that anyone who effortlessly did these three things was saved.
“growing in the faith, accompanied by hope, and led by love has fulfilled the commandment of righteousness” (ch. 3:2-3).
Quoting from the Old Testament Canon, he wrote:
“Whenever you are able to do a kindness, do not put it off’ (Proverbs 3:28), because ‘almsgiving frees from death’ [Tobit 4:10ff]” (ch. 10:2).
Justin Martyr (AD 100-165)
The Eastern Father Justin Martyr agreed with the other Fathers in affirming the necessity of faith:
“For Abraham was declared by God to be righteous, not on account of circumcision, but on account of faith” (Dialogue with Trypho, Ch. 92)
“But there is no other [way] than this: to become acquainted with this Christ. . (First Apology 1.217)
Justin taught that it is not those who “merely profess” Christ, but those who “do the works” the Savior commanded that will be saved:
“Those who are found not living as he taught should know that they are not really Christians, even if his teachings are on their lips, for he said that not those who merely profess but those who also do the works will be saved (cf. Matt. 13:42, 43; 7:15,16,19)” (The First Apology of Justin, ch.16).
He also wrote between AD 135-165
"“We . . . hasten to confess our faith, persuaded and convinced as we are that those who have proved to God by their works that they followed Him, and loved to abide with Him where there is no sin to cause disturbance, can obtain these things. . . . Each man goes to everlasting punishment or salvation according to the value of his actions”(1.165-166).
“And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions..." "The words cited above, David uttered 1500 years before Christ... But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain" (1:177 The First Apology of Justin).
"No longer by the blood of goats and of sheep, or by the ashes of a heifer...are sins purged, but by faith, through the blood of Christ and his death, who died on this very account (Dialogue with Trypho). "God gave his own Son the ransom for us...for what, save his righteousness, could cover our sins. In whom was it possible that we, transgressors and ungodly as we were, could be justified, save in the Son of God alone? ...O unexpected benefit, that the transgression of many should be hidden in one righteous Person and that the righteousness of One should justify many transgressors" (Letter to Diognetus).
Irenaeus of Lyons (AD 130-202)
Irenaeus was a student of Polycarp, a Western Father, as well as the Bishop of Lyons. In his writings, Against Heresies, Book I, he confirms the necessity of a life of love and holiness, as well as keeping the Lord’s commandments in order to receive eternal life:
“But to the righteous and holy, and those who have kept his commandments and have remained in his love…he will by his grace give life incorrupt, and will clothe them with eternal glory” (10:1).
“We will give account to God not only of deeds (as slaves), but even of words and thoughts (as being those who have truly received the power of liberty). For under liberty, a man is more severely tested as to whether he will reverence, fear, and love the Lord... God desires obedience, which renders [His worshippers] secure—rather than sacrifices and burnt-offerings, which avail men nothing toward righteousness.” (Irenaeus (1.482)
He taught that conversion was dependent upon Christ’s grace, and apart from His grace, people have no power to procure salvation. The more they receive that grace, the more they are obligated to love Jesus:
“No one, indeed while placed out of reach of our Lord’s benefits, has power to procure for himself the means of salvation. So the more we receive His grace, the more we should love Him” (Against Heresies, Bk. IV, ch. XIII)
"Through the obedience of one man who first was born from the Virgin, many should be justified and receive salvation."
“No one, indeed, while placed out of reach of the Lord's benefits, has power to procure for himself the means of salvation. So the more we receive His grace, the more we should love Him.” (1.478)
“We will give account to God not only of deeds (as slaves), but even of words and thoughts (as being those who have truly received the power of liberty). For under liberty, a man is more severely tested as to whether he will reverence, fear, and love the Lord. . . . God desires obedience, which renders [His worshippers] secure—rather than sacrifices and burnt-offerings, which avail men nothing toward righteousness.” (1.482
Irenaeus criticized the Gnostics of being “devoid of sense” because “they keep silent with regard to His judgments and all those things which will come upon those who heard His words, but have not done them. For it would better for them if they had not been born” (Against Heresies, Book 4, chapter 28).
Clement of Alexandria (AD 150-215)
Clement, an Eastern Father, taught what he received from the earlier Church Fathers, that true conversion will show itself externally in a life of holiness and salvation requires faith 1) “‘For by grace we are saved—but not, indeed, without good works…For this, we have the greatest need of divine grace…” (The Stromata, Bk. II, ch. I); and 2) “The same from the foundation of the world is each one who at different periods is saved, and will be saved by faith” (The Stromata, Bk. VI, ch, VI). and conversion, taught of the necessity of believing and obeying if grace is to abound:
“Faith is power for salvation and strength to eternal life.” (2.360)
“We have discovered faith to be the first movement towards salvation. After faith, fear, hope, and repentance (accompanied by temperance and patience) lead us to love and knowledge” (The Stromata, 2:6).
"And how is He Saviour and Lord, if not the Saviour and Lord of all? But He is the Saviour of those who have believed, because of their wishing to know; and the Lord of those who have not believed, till, being enabled to confess him, they obtain the peculiar and appropriate boon which comes by Him." (Stromata 7:2)
“When we hear, "Your faith has saved you," we do not understand Him to say absolutely that those who have believed in any way whatsoever will be saved. For works must also follow.” Clement of Alexandria (2.505)
Conclusion
The first several centuries after the death and resurrection of Jesus, the early Church Fathers were fluent in New Testament Greek. They diligently studied the Scriptures, as all Christians are commanded to do (2 Tim 2:15). They were unified regarding the way of salvation is for all people, affirming that it is by the faith and grace of Jesus alone, through choosing to trust in Him alone through faith, with nothing added, and that conversion is demonstrated by living a life of personal holiness and good works because it is God’s work within them, “for apart from me you can do nothing” (John 15:5).
