Reasons why the Jehovah’s Witness religion is false (Despite my love for them as human beings)

[The Learner]

The real nature of Arius and the Watchtower today,

"
To his dearly beloved and most honoured fellow-ministers of the Catholic Church in every place, Alexander sends health in the Lord.

1. As there is one body of the Catholic Church, and a command is given us in the sacred Scriptures to preserve the bond of unity and peace, it is agreeable thereto that we should write and signify to one another whatever is done by each of us individually; so that whether one member suffer or rejoice, we may either suffer or rejoice with one another. Now there are gone forth in this diocese, at this time, certain lawless men, enemies of Christ, teaching an apostasy, which one may justly suspect and designate as a forerunner of Antichrist. I was desirous to pass such a matter by without notice, in the hope that perhaps the evil would spend itself among its supporters, and not extend to other places to defile the ears of the simple. But seeing that Eusebius, now of Nicomedia, who thinks that the government of the Church rests with him, because retribution has not come upon him for his desertion of Berytus, when he had cast an eye of desire on the Church of the Nicomedians, begins to support these apostates, and has taken upon him to write letters every where in their behalf, if by any means he may draw in certain ignorant persons to this most base and antichristian heresy; I am therefore constrained, knowing what is written in the law, no longer to hold my peace, but to make it known to you all; that you may understand who the apostates are, and the cavils which their heresy has adopted, and that, should Eusebius write to you, you may pay no attention to him, for he now desires by means of these men to exhibit anew his old malevolence , which has so long been concealed, pretending to write in their favour, while in truth it clearly appears, that he does it to forward his own interests.

2. Now those who became apostates are these, Arius, Achilles, Aeithales, Carpones, another Arius, and Sarmates, sometime Presbyters: Euzoïus, Lucius, Julius, Menas, Helladius, and Gaius, sometime Deacons: and with them Secundus and Theonas, sometime called Bishops. And the novelties they have invented and put forth contrary to the Scriptures are these following:— God was not always a Father , but there was a time when God was not a Father. The Word of God was not always, but originated from things that were not; for God that is, has made him that was not, of that which was not; wherefore there was a time when He was not; for the Son is a creature and a work. Neither is He like in essence to the Father; neither is He the true and natural Word of the Father; neither is He His true Wisdom; but He is one of the things made and created, and is called the Word and Wisdom by an abuse of terms, since He Himself originated by the proper Word of God, and by the Wisdom that is in God, by which God has made not only all other things but Him also. Wherefore He is by nature subject to change and variation as are all rational creatures. And the Word is foreign from the essence of the Father, and is alien and separated therefrom. And the Father cannot be described by the Son, for the Word does not know the Father perfectly and accurately, neither can He see Him perfectly. Moreover, the Son knows not His own essence as it really is; for He is made for us, that God might create us by Him, as by an instrument; and He would not have existed, had not God wished to create us. Accordingly, when some one asked them, whether the Word of God can possibly change as the devil changed, they were not afraid to say that He can; for being something made and created, His nature is subject to change.

3. Now when Arius and his fellows made these assertions, and shamelessly"

CHURCH FATHERS: The Deposition of Arius (Athanasius)

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[The Learner]

Another text showing favor from big C, and the devilish nature of the Watchtower and Arius:

"And if any one among them desire to become a Bishop, he is not told, 'a Bishop must be blameless 1 Timothy 3:2;' but only, 'Take up opinions contrary to Christ, and care not for manners. This will be sufficient to obtain favour for you, and friendship with the Emperor.' Such is the character of those who support the tenets of Arius. And they who are zealous for the truth, however holy and pure they show themselves, are yet, as I said before, made culprits, whenever these men choose, and on whatever pretences it may seem good to them to invent. The truth of this, as I before remarked, you may clearly gather from their proceedings."

CHURCH FATHERS: History of the Arians, Part I (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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[The Learner]

Continued,
"Thus, though Arius be dead, and many of his party have succeeded him, yet those who think with him, as being known from Arius, are called Arians. And, what is a remarkable evidence of this, those of the Greeks who even at this time come into the Church, on giving up the superstition of idols, take the name, not of their catechists, but of the Saviour, and begin to be called Christians instead of Greeks: while those of them who go off to the heretics, and again all who from the Church change to this heresy, abandon Christ's name, and henceforth are called Arians, as no longer holding Christ's faith, but having inherited Arius's madness."

CHURCH FATHERS: Discourse I Against the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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[The Learner]

CHURCH FATHERS: Four Discourses Against the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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"1. I did indeed think that enough had been said already against the hollow professors of Arius's madness, whether for their refutation or in the truth's behalf, to insure a cessation and repentance of their evil thoughts and words about the Saviour.
...
22. If then God also wrought and compounded out of materials, this indeed is a gentile thought, according to which God is an artificer and not a Maker, but yet even in that case let the Word work the materials, at the bidding and in the service of God. But if He calls into existence things which existed not by His proper Word, then the Word is not in the number of things non-existing and called; or we have to seek another Word , through whom He too was called; for by the Word the things which were not have come to be. And if through Him He creates and makes, He is not Himself of things created and made; but rather He is the Word of the Creator God and is known from the Father's works which He Himself works, to be 'in the Father and the Father in Him,' and 'He that has seen Him has seen the Father ,' because the Son's Essence is proper to the Father, and He in all points like Him. How then does He create through Him, unless it be His Word and His Wisdom? And how can He be Word and Wisdom, unless He be the proper offspring of His Essence , and did not come to be, as others, out of nothing? And whereas all things are from nothing, and are creatures, and the Son, as they say, is one of the creatures too and of things which once were not, how does He alone reveal the Father, and none else but He know the Father? For could He, a work, possibly know the Father, then must the Father be also known by all according to the proportion of the measures of each: for all of them are works as He is. But if it be impossible for things originate either to see or to know, for the sight and the knowledge of Him surpasses all (since God Himself says, 'No one shall see My face and live '), yet the Son has declared, 'No one knows the Father, save the Son Matthew 11:27,' therefore the Word is different from all things originate, in that He alone knows and alone sees the Father, as He says, 'Not that any one has seen the Father, save He that is from the Father,' and 'no one knows the Father save the Son ,' though Arius think otherwise. How then did He alone know, except that He alone was proper to Him? And how proper, if He were a creature, and not a true Son from Him? (For one must not mind saying often the same thing for religion's sake.) Therefore it is irreligious to think that the Son is one of all things; and blasphemous and unmeaning to call Him 'a creature, but not as one of the creatures, and a work, but not as one of the works, an offspring, but not as one of the offsprings.' for how not as one of these, if, as they say, He was not before His generation ? For it is proper to the creatures and works not to be before their origination, and to subsist out of nothing, even though they excel other creatures in glory; for this difference of one with another will be found in all creatures, which appears in those which are visible.

23. Moreover if, as the heretics hold, the Son were creature or work, but not as one of the creatures, because of His excelling them in glory, it were natural that Scripture should describe and display Him by a comparison in His favour with the other works; for instance, that it should say that He is greater than Archangels, and more honourable than the Thrones, and both brighter than sun and moon, and greater than the heavens. But he is not in fact thus referred to; but the Father shows Him to be His own proper and only Son, saying, 'You are My Son,' and 'This is My beloved Son, in whom I am well pleased.' Accordingly the Angels ministered unto Him, as being one beyond themselves; and they worship Him, not as being greater in glory, but as being some one beyond all the creatures, and beyond themselves, and alone the Father's proper Son according to essence. For if He was worshipped as excelling them in glory, each of things subservient ought to worship what excels itself. But this is not the case ; for creature does not worship creature, but servant Lord, and creature God."

CHURCH FATHERS: Discourse II Against the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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The above text shows how sick both the watchtower and Arians are.

 

[The Learner]

An appeal for JW's and other Arians to come into the light,

"28. Such error then being Judaic, and Judaic after the mind of Judas the traitor, let them openly confess themselves scholars of Caiaphas and Herod, instead of cloking Judaism with the name of Christianity, and let them deny outright, as we have said before, the Saviour's appearance in the flesh, for this doctrine is akin to their heresy; or if they fear openly to Judaize and be circumcised , from servility towards Constantius and for their sake whom they have beguiled, then let them not say what the Jews say; for if they disown the name, let them in fairness renounce the doctrine. For we are Christians, O Arians, Christians we; our privilege is it well to know the Gospels concerning the Saviour, and neither, with Jews to stone Him, if we hear of His Godhead and Eternity, nor with you to stumble at such lowly sayings as He may speak for our sakes as man. If then you would become Christians , put off Arius's madness, and cleanse with the words of religion those ears of yours which blaspheming has defiled; knowing that, by ceasing to be Arians, you will cease also from the malevolence of the present Jews. Then at once will truth shine on you out of darkness, and you will no longer reproach us with holding two Eternals , but you will yourselves acknowledge that the Lord is God's true Son by nature, and not as merely eternal , but revealed as co-existing in the Father's eternity. "

CHURCH FATHERS: Discourse III Against the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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[The Learner]

17. The Jews then, when they heard 'One,' thought like Sabellius that He said that He was the Father, but our Saviour shows their sin by this argument: 'Though I had said God, you should have remembered what is written, I said, You are gods;' then to clear up 'I and the Father are One,' He has explained the Son's oneness with the Father in the words, 'Because I said, I am the Son of God.' For if He did not say it in words, still He has referred the sense of 'are One' to the Son. For nothing is one with the Father, but what is from Him. What is that which is from Him but the Son? And therefore He adds, 'that you may know that I am in the Father, and the Father in Me.' For, when expounding the 'One,' He said that the union and the inseparability lay, not in This being That, with which It was One, but in His being in the Father and the Father in the Son. For thus He overthrows both Sabellius, in saying, 'I am' not, the Father, but, 'the Son of God;' and Arius, in saying, 'are One.' If then the Son and the Word are not the same, it is not that the Word is one with the Father, but the Son; nor he that has seen the Word 'has seen the Father,' but 'he that has seen' the Son. And from this it follows, either that the Son is greater than the Word, or the Word has nothing beyond the Son. For what can be greater or more perfect than 'One,' and 'I in the Father and the Father in Me,' and 'He that has seen Me, has seen the Father.' for these utterances also belong to the Son. And hence the same John says, 'He that has seen Me, has seen Him that sent Me,' and, 'He that receives Me, receives Him that sent Me;' and, 'I have come a light into the world, that whosoever believes in Me, should not abide in darkness. And, if any one hear My words and observe them not, I judge him not; for I came not to judge the world, but to save the world. The word which he shall hear, the same shall judge him in the last day, because I go unto the Father.' The preaching, He says, judges him who has not observed the commandment; 'for if,' He says, 'I had not come and spoken unto them, they had not had sin; but now they shall have no cloke John 15:22,' He says, having heard My words, through which those who observe them shall reap salvation.

18. Perhaps they will have so little shame as to say, that this utterance belongs not to the Son but to the Word; but from what preceded it appeared plainly that the speaker was the Son. For He who here says, 'I came not to judge the world but to save John 12:47,' is shown to be no other than the Only-begotten Son of God, by the same John's saying before , 'For God so loved the world that He gave His Only-begotten Son, that whosoever believes in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believes in Him is not condemned, but he that believes not is condemned already, because he has not believed in the Name of the Only-begotten Son of God. And this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds are evil.' If He who says, 'For I came not to judge the world, but that I might save it,' is the Same as says, 'He that sees Me, sees Him that sent Me ,' and if He who came to save the world and not judge it is the Only-begotten Son of God, it is plain that it is the same Son who says, 'He that sees Me, sees Him that sent Me.' For He who said, 'He that believes in Me,' and, 'If any one hear My words, I judge him not,' is the Son Himself, of whom Scripture says, 'He that believes in Him is not condemned, but He that believes not is condemned already, because He has not believed in the Name of the Only-begotten Son of God.' And again: 'And this is the condemnation' of him who believes not on the Son, 'that light has come into the world,' and they believed not in Him, that is, in the Son; for He must be 'the Light which lights every man that comes into the world.' And as long as He was upon earth according to the Incarnation, He was Light in the world, as He said Himself, 'While you have light, believe in the light, that you may be the children of light;' for 'I,' says He, 'have come a light into the world. '

CHURCH FATHERS: Discourse IV Against the Arians (Athanasius)

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[The Learner]

aside I think,

"25. Arius then raves in saying that the Son is from nothing, and that once He was not, while Sabellius also raves in saying that the Father is Son, and again, the Son Father , in subsistence One, in name Two; and he raves also in using as an example the grace of the Spirit"

CHURCH FATHERS: Discourse IV Against the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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[The Learner]

CHURCH FATHERS: History of the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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"While Meletius was thus employed, the Arian heresy also had arisen. But in the Council of Nicæa, while the heresy was anathematized, and the Arians were cast out,
...
Upon learning this, Eusebius, who had the lead in the Arian heresy, sends and buys the Meletians with large promises, becomes their secret friend, and arranges with them for their assistance on any occasion when he might wish for it.
...
There are in Egypt, Libya, and Pentapolis, nearly one hundred Bishops; none of whom laid anything to my charge; none of the Presbyters found any fault with me; none of the people spoke anything against me; but it was the Meletians who were ejected by Peter, and the Arians, that divided the plot between them, while the one party claimed to themselves the right of accusing me, the other of sitting in judgment on the case. I objected to Eusebius and his fellows as being my enemies on account of the heresy; next, I showed in the following manner that the person who was called my accuser was not a Presbyter at all.
...
75. Wherefore also Theognius, Theodorus, Maris, Macedonius, Ursacius, Valens, and their fellows came into the Mareotis, and when they found that none of these things were true, but it was likely to be discovered that they had framed a false accusation against our Bishop Athanasius, Theognius and his fellows being themselves his enemies, caused the relations of Ischyras and certain Arian madmen to say whatever they wished. For none of the people spoke against the Bishop; but these persons, through fear of Philagrius the Prefect of Egypt, and by threats and with the support of the Arian madmen, accomplished whatever they desired.
...
and Colluthians and Arian madmen, from other parts, and to prepare them to speak against us
...
They knew that Arian madmen, Colluthians, and Meletians were enemies of the Church, and therefore they were anxious to send them, that in the presence of our enemies, they might devise against us whatever schemes they pleased.
...

CHURCH FATHERS: Apologia Contra Arianos, Part II (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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[Bible Highlighter]

" Catholics were now persecuted; Arius had an interview with Constantine and submitted a creed which the emperor judged to be orthodox. By imperial rescript Arius required Alexander of Constantinople to give him Communion; but the stroke of Providence defeated an attempt which Catholics looked upon as sacrilege. The heresiarch died suddenly, and was buried by his own people. He had winning manners, an evasive style, and a disputatious temper. But in the controversy which is called after his name, Arius counted only at the beginning. He did not represent the tradition of Alexandria but the topical subtleties of Antioch."

CATHOLIC ENCYCLOPEDIA: Arius

An heresiarch, born about A.D. 250; died 336

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Arians like the Watchtower often claim that Constantine invented the Trinity. The above quote shows that he favored Aruis or Arianism.

Well, the Catholic Church is not without their own errors. At one point in time: The Catholic Church used to kill their own people for even possessing the Scriptures. The killed William Tyndale for translating a good portion of the Scriptures into English. They attempted to kill King James and his translation with a super bomb (with a man named “Guy Fawkes.”). The Catholic Church also is into idolatry, praying to dead people (necromancy), etcetera. It was even forbidden for Catholics to read or study the Bible on their own until 1943. On their list of forbidden books is the King James Bible. Granted, this was changed in the past few decades, but the point is that they desired to suppress the truth at one time. Now, that they cannot do that because of the Information Age (with the internet), they desire to alter truth (When the Vatican joined with Protestants in on creating the Nestle and Aland Greek New Testament text - which appears to have been revised every couple of years or so).

All Modern Bibles come from the Nestle and Aland text (Which are based on manuscripts that come from Alexandria). This is why 1 John 5:7 is removed (Which is an attack on the Godhead). Granted, I use Modern Translations so as to help update the archaic language (1600’s English) in the King James Bible, but I don’t make Modern Bibles my final word of authority because they have many problems within them (Like an attack on the blood atonement, the deity of Christ, holy living, etcetera). Even the devil’s name is placed in Modern Bibles where they don’t belong. Fasting so as to cast out demons is also removed in Modern Bibles. So I read the KJB side by side with Modern Bibles, and with asking God for the understanding.

 

[Bible Highlighter]

CHURCH FATHERS: History of the Arians (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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"While Meletius was thus employed, the Arian heresy also had arisen. But in the Council of Nicæa, while the heresy was anathematized, and the Arians were cast out,
...
Upon learning this, Eusebius, who had the lead in the Arian heresy, sends and buys the Meletians with large promises, becomes their secret friend, and arranges with them for their assistance on any occasion when he might wish for it.
...
There are in Egypt, Libya, and Pentapolis, nearly one hundred Bishops; none of whom laid anything to my charge; none of the Presbyters found any fault with me; none of the people spoke anything against me; but it was the Meletians who were ejected by Peter, and the Arians, that divided the plot between them, while the one party claimed to themselves the right of accusing me, the other of sitting in judgment on the case. I objected to Eusebius and his fellows as being my enemies on account of the heresy; next, I showed in the following manner that the person who was called my accuser was not a Presbyter at all.
...
75. Wherefore also Theognius, Theodorus, Maris, Macedonius, Ursacius, Valens, and their fellows came into the Mareotis, and when they found that none of these things were true, but it was likely to be discovered that they had framed a false accusation against our Bishop Athanasius, Theognius and his fellows being themselves his enemies, caused the relations of Ischyras and certain Arian madmen to say whatever they wished. For none of the people spoke against the Bishop; but these persons, through fear of Philagrius the Prefect of Egypt, and by threats and with the support of the Arian madmen, accomplished whatever they desired.
...
and Colluthians and Arian madmen, from other parts, and to prepare them to speak against us
...
They knew that Arian madmen, Colluthians, and Meletians were enemies of the Church, and therefore they were anxious to send them, that in the presence of our enemies, they might devise against us whatever schemes they pleased.
...

CHURCH FATHERS: Apologia Contra Arianos, Part II (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

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While history can sometimes be beneficial, I don’t make it my standard in building the faith.
Faith comes by hearing, and hearing the Word of God (Romans 10:17).
In fact, I am not a fan of quoting the early church fathers.

Read this article here:

Church Fathers: A Door to Rome

A Survey of Young Fundamentalists - Article by David Cloud

www.wayoflife.org

 

[The Learner]

83. Although these circumstances were amply sufficient for our vindication, yet in order that the wickedness of these men and the freedom of the truth might be more fully exhibited, I have not felt averse to repeat them again, in order to show that they have acted in a manner inconsistently with themselves, and as men scheming in the dark have fallen foul of their own friends, and while they desired to destroy us have like insane persons wounded themselves. For in their investigation of the subject of the Mysteries, they questioned Jews, they examined Catechumens ; 'Where were you,' they said, 'when Macarius came and overturned the Table?' They answered, 'We were within;' whereas there could be no oblation if Catechumens were present. Again, although they had written word everywhere, that Macarius came and overthrew everything, while the Presbyter was standing and celebrating the Mysteries, yet when they questioned whomsoever they pleased, and asked them, 'Where was Ischyras when Macarius rushed in?' those persons answered that he was lying sick in a cell. Well, then, he that was lying was not standing, nor was he that lay sick in his cell offering the oblation. Besides whereas Ischyras said that certain books had been burnt by Macarius, they who were suborned to give evidence, declared that nothing of the kind had been done, but that Ischyras spoke falsely. And what is most remarkable, although they had again written word everywhere, that those who were able to give evidence had been concealed by us, yet these persons made their appearance, and they questioned them, and were not ashamed when they saw it proved on all sides that they were slanderers, and were acting in this matter clandestinely, and according to their pleasure. For they prompted the witnesses by signs, while the Prefect threatened them, and the soldiers pricked them with their swords; but the Lord revealed the truth, and showed them to be slanderers. Therefore also they concealed the minutes of their proceedings, which they retained themselves, and charged those who wrote them to put out of sight, and to commit to no one whomsoever. But in this also they were disappointed; for the person who wrote them was Rufus, who is now public executioner in the Augustalian prefecture, and is able to testify to the truth of this; and Eusebius and his fellows sent them to Rome by the hands of their own friends, and Julius the Bishop transmitted them to me. And now they are mad, because we obtained and read what they wished to conceal.

84. As such was the character of their machinations, so they very soon showed plainly the reasons of their conduct. For when they went away, they took the Arians with them to Jerusalem, and there admitted them to communion, having sent out a letter concerning them, part of which, and the beginning, is as follows.

The holy Council by the grace of God assembled at Jerusalem, to the Church of God which is in Alexandria, and to the Bishops, Presbyters, and Deacons, in all Egypt, the Thebais, Libya, Pentapolis, and throughout the world, sends health in the Lord.

Having come together out of different Provinces to a great meeting which we have held for the consecration of the Martyry of the Saviour, which has been appointed to the service of God the King of all and of His Christ, by the zeal of our most God-beloved Emperor Constantine, the grace of God has afforded us more abundant rejoicing of heart; which our most God-beloved Emperor himself has occasioned us by his letters, wherein he has stirred us up to do that which is right, putting away all envy from the Church of God, and driving far from us all malice, by which the members of God have been heretofore torn asunder, and that we should with simple and peaceable minds receive Arius and his fellows, whom envy, that enemy of all goodness, has caused for a season to be excluded from the Church. Our most religious Emperor has also in his letter testified to the correctness of their faith, which he has ascertained from themselves, himself receiving the profession of it from them by word of mouth, and has now made manifest to us by subjoining to his own letters the men's orthodox opinion in writing.

 

[The Learner]

85. Every one that hears of these things must see through their treachery. For they made no concealment of what they were doing; unless perhaps they confessed the truth without wishing it. For if I was the hindrance to the admittance of Arius and his fellows into the Church, and if they were received while I was suffering from their plots, what other conclusion can be arrived at, than that these things were done on their account, and that all their proceedings against me, and the story which they fabricated about the breaking of the cup and the murder of Arsenius, were for the sole purpose of introducing impiety into the Church, and of preventing their being condemned as heretics? For this was what the Emperor threatened formerly in his letters to me. And they were not ashamed to write in the manner they did, and to affirm that those persons whom the whole Ecumenical Council anathematized held orthodox sentiments. And as they undertook to say and do anything without scruple, so they were not afraid to meet together 'in a corner,' in order to overthrow, as far as was in their power, the authority of so great a Council.

Moreover, the price which they paid for false testimony yet more fully manifests their wickedness and impious intentions. The Mareotis, as I have already said, is a country district of Alexandria, in which there has never been either a Bishop or a Chorepiscopus ; but the Churches of the whole district are subject to the Bishop of Alexandria, and each Presbyter has under his charge one of the largest villages, which are about ten or more in number. Now the village in which Ischyras lives is a very small one, and possesses so few inhabitants, that there has never been a church built there, but only in the adjoining village. Nevertheless, they determined, contrary to ancient usage , to nominate a Bishop for this place, and not only so, but even to appoint one, who was not so much as a Presbyter. Knowing as they did the unusual nature of such a proceeding, yet being constrained by the promises they had given in return for his false impeachment of me, they submitted even to this, lest that abandoned person, if he were ungratefully treated by them, should disclose the truth, and thereby show the wickedness of Eusebius and his fellows. Notwithstanding this he has no church, nor a people to obey him, but is scouted by them all, like a dog , although they have even caused the Emperor to write to the Receiver-General (for everything is in their power), commanding that a church should be built for him, that being possessed of that, his statement may appear credible about the cup and the table. They caused him immediately to be nominated a Bishop also, because if he were without a church, and not even a Presbyter, he would appear to be a false accuser, and a fabricator of the whole matter. At any rate he has no people, and even his own relations are not obedient to him, and as the name which he retains is an empty one, so also the following letter is ineffectual, which he keeps, making a display of it as an exposure of the utter wickedness of himself and of Eusebius and his fellows.

CHURCH FATHERS: Apologia Contra Arianos, Part II (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

www.newadvent.org

The poor character of the Arians back then.

 

[The Learner]

89. Wherefore also my blessed fellow-ministers, acting justly and according to the laws of the Church, while certain affirmed that my case was doubtful, and endeavoured to compel them to annul the sentence which was passed in my favour, have now endured all manner of sufferings, and have chosen rather to be banished than to see the judgment of so many Bishops reversed. Now if those genuine Bishops had withstood by words only those who plotted against me, and wished to undo all that had been done in my behalf; or if they had been ordinary men, and not the Bishops of illustrious cities, and the heads of great Churches, there would have been room to suspect that in this instance they too had acted contentiously and in order to gratify me. But when they not only endeavoured to convince by argument, but also endured banishment, and one of them is Liberius, Bishop of Rome, (for although he did not endure to the end the sufferings of banishment, yet he remained in his exile for two years, being aware of conspiracy formed against us), and since there is also the great Hosius, together with the Bishops of Italy, and of Gaul, and others from Spain, and from Egypt, and Libya, and all those from Pentapolis (for although for a little while, through fear of the threats of Constantius, he seemed not to resist them yet the great violence and tyrannical power exercised by Constantius, and the many insults and stripes inflicted upon him, proved that it was not because he gave up my cause, but through the weakness of old age, being unable to bear the stripes, that he yielded to them for a season), therefore I say, it is altogether right that all, as being fully convinced, should hate and abominate the injustice and the violence which they have used towards me; especially as it is well known that I have suffered these things on account of nothing else but the Arian impiety.

CHURCH FATHERS: Apologia Contra Arianos, Part II (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

www.newadvent.org

 

[The Learner]

And they are memorials and records against the Arian heresy, and the wickedness of false accusers, and afford a pattern and model for those who come after, to contend for the truth unto death Sirach 4:28, and to abominate the Arian heresy which fights against Christ, and is a forerunner of Antichrist, and not to believe those who attempt to speak against me. For the defense put forth, and the sentence given, by so many Bishops of high character, are a trustworthy and sufficient testimony in our behalf.

CHURCH FATHERS: Apologia Contra Arianos, Part II (Athanasius)

Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.

www.newadvent.org

 

[The Learner]

The purpose of looking at Arianism in history is to see that their false teachings are the same as the Watchtower today. Watchtower doctrines about Jesus did not come into existence until about two or three hundred years after Jesus was on earth.

 

[The Learner]

"The early church fathers fall into three basic categories: apostolic fathers, ante-Nicene church fathers, and post-Nicene church fathers. The apostolic church fathers were the ones like Clement of Rome who were contemporaries of the apostles and were probably taught by them, carrying on the tradition and teaching of the apostles themselves. Linus, mentioned in 2 Timothy 4:21, became the bishop of Rome, and Clement took over from Linus. Both Linus and Clement of Rome, therefore, are considered apostolic fathers. However, there appear to be no writings of Linus that have survived, while many of the writings of Clement of Rome survived. The apostolic fathers would have largely passed from the scene by the beginning of the second century, except for those few who might have been disciples of John, such as Polycarp. The tradition is that the apostle John died in Ephesus around A.D. 98."

Who were the early church fathers? | GotQuestions.org

Who were the early church fathers? What were the beliefs and practices of the early Christian church fathers?

www.gotquestions.org

Polycarp was a bishop of the early church, a disciple of the apostle John, a contemporary of Ignatius, and the teacher of Irenaeus. According to Irenaeus, Polycarp “was instructed by the apostles, and was brought into contact with many who had seen Christ.” He lived from the latter half of the first century to the mid-second century. Polycarp was martyred by the Romans, and his death was influential, even among the pagans.

Who was Polycarp? | GotQuestions.org

Who was Polycarp? What role did Polycarp have in the early Christian church? Why was Polycarp martyred for being a Christian?

www.gotquestions.org

During the past few weeks I have been reading the early Church Fathers and have just finished with the first generation following the Apostles. These men knew the Apostles personally and were the bishops or pastors of some of the early strongholds of the faith. There are only four of these men whose writings have been preserved. They are Clement of Rome, Polycarp of Smyrna, Ignatius of Antioch, and Papias of Hierapolis.

Clement (d. 101) is mentioned by Paul in his letter to the Philippians (4:3). He was a fellow worker with Paul and became the Bishop of Rome. The term “bishop” in the Greek is the word “episkopos,” or overseer. It designates the leader of the group, whether religious or secular and would be equivalent to the term “pastor” as we use it today. We have an extensive letter of his to the church at Corinth.

Polycarp (69 – 155) was bishop of Smyrna, which is one of the seven churches mentioned in the book of Revelation, written by the Apostle John. We have a letter written by Polycarp to the church at Philippi. We also have a description of his martyrdom written by the leaders of his congregation following his being burned alive for his faith. Polycarp was a student of the Apostle John.

Ignatius (30 – 98?) was bishop of the church at Antioch which was the Apostle Paul’s home church. We have seven or eight of his letters which are authentic and several which probably are not. He was a disciple of the Apostle Paul and knew the Apostle John. His letters are written mostly from Smyrna, where Polycarp is bishop. He is on his way to Rome under guard to be fed to the beasts in the arena. His letter to the Roman church is a plea not to interfere with his sentence and his martyrdom. He has served his Lord faithfully and is anxious to see Jesus in glory. He does not want the Roman congregation, which evidently has some influential people among them, to do anything to prevent his meeting the Savior.

Regrettably we have only snippets of the writings of Papias of Hierapolis (70 – 155?). They have been preserved in the writings of others. What we do have is most interesting. He informs us that the Apostle Matthew compiled a record of the sayings of Jesus in Hebrew. We do not have this document. What we do have is the Gospel of Luke who tells us that he consulted sources by the eye witnesses, and whose Greek text reflects a strict dependence on Hebrew word order and syntax. Papias also informs us that the Gospel of mark is a record of the preaching of the apostle Peter whom Mark accompanied in his preaching missions.

The next early Church Father we have in chronological order is Justin Martyr (110 – 165). His writings are extensive and he is the next generation after the Fathers who knew the Apostles personally.

Early Church Fathers | Bayshore Baptist Church

bayshorebaptistchurch.com

 

[The Learner]

CATHOLIC ENCYCLOPEDIA: The Apostolic Fathers

Christian writers of the first and second centuries who are known, or are considered, to have had personal relations with some of the Apostles, or to have been so influenced by them that their writings may be held as echoes of genuine Apostolic teaching

www.newadvent.org

"The Apostolic Fathers "consists of persons and documents that interpreted and applied the apostolic message in the first apostleless generation..." (Olson, The Story of Christian Theology, p. 41). They were acknowledged as leaders in the early church because of their close connections with the Apostles (e.g. Peter, Paul, John etc.). Thus, they provide a link between the Apostles who knew Jesus and the later generation of Christian apologists and defenders of Christian orthodoxy."

https://www.theopedia.com/apostolic-fathers

Common list of Apostolic Fathers
The list of Fathers included under this section varies. Agreed on by all church historians are: Clement, Ignatius, Polycarp, the Didache (Teaching of the Twelve Apostles), Epistle of Barnabas and Shepherd of Hermas. It is important to note that most church historians actually call certain documents (e.g. the Didache "Church Fathers"). Others find their way to this list, such as the so-called Second Letter of Clement, the Martyrdom of Polycarp, the Epistle to Diognetus, and fragment writings by Papias (Olson, p. 41). This article will focus on those accepted by all.

Clement of Rome, the third successor to Peter as Bishop of Rome, "had seen the blessed Apostles (Peter and Paul) and had been conversant with them" (Irenaeus, Adversus Haereses, III, iii, 3).

Ignatius of Antioch was the second successor of Peter in the See of Antioch (Eusebius, Hist. Eccl., III, 36) and during his life in the center of Christian activity he may have met with others of the Apostolic band. An accepted tradition, substantiated by the similarity of Ignatius's thought with the ideas of the Johannine writings, declares that he was a disciple of the Apostle John.

Polycarp was "instructed by Apostles" (Irenaeus, op. cit., III, iii, 4) and had been a disciple of John (Eusebius, op. cit., III, 36; V, 20) whose contemporary he was for nearly twenty years. He later trained Irenaeus as a disciple, thus giving Irenaeus' teachings great reliability and authority.

The Didache, also known as The Teaching of the Lord to the Gentiles by the Twelve Apostles, or The Teaching of the (Twelve) Apostles is basically a handbook or manual of Christian ethical instruction and church order (Holmes, Dictionary of the Later New Testament & Its Developments, p. 301).

The Epistle of Barnabas is an early second century document concerned with showing that Christians are the true heirs of God's covenant. Its author remains anonymous.

The Shepherd of Hermas was a popular document in the second and third centuries. It's significance rests in that it sheds light on the Christian situation at Rome in the mid-second century. The author(s) is unknown.

https://www.theopedia.com/apostolic-fathers

 

[The Learner]

I have no sound

The Writers Who Knew the Apostles

Renowned scholar of St. Augustine, Father David Meconi, SJ, joins us for a discussion of the Apostolic Fathers. Did these men really know the Apostles?

www.catholic.com

 

[Bible Highlighter]

I have no sound

The Writers Who Knew the Apostles

Renowned scholar of St. Augustine, Father David Meconi, SJ, joins us for a discussion of the Apostolic Fathers. Did these men really know the Apostles?

www.catholic.com

I believe Catholicism is unbiblical and so I would not quote their sources (leading people to believe they are okay when they are not).

 

[The Learner]

Now that we know that the early church Fathers were taught by the Apostles and knew them, some may have even heard Jesus teach. Here is proof they taught the Trinity, NOT Arianism which is what modern Watchtower teaches.