8 Prophets

Reasoning with Mormons out of the scriptures (Acts 17:2) (Home)

Table of Contents:
Introduction     3. Adam         6. The Priesthood     9. The Gospel   12. Eternal Life
1. His Image    4. God            7. Apostasy            10. Baptism        Summary
2. Creation      5. Trinity          8. Prophets             11. Marriage       Scripture Reference

8. Prophets

False prophets bring heresies (LDS Teachings | Bible | Catholic | Early Church Writings)

Reason with a Mormon by asking - Why does the LDS church teach Joseph Smith is a true prophet when he taught the heresy of "three Gods", the Bible reveals false prophets bring heresies?

Joseph Smith Teachings “I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods” (Joseph Smith, Teachings of Presidents of the Church: Joseph Smith [2007], 41–42) (“Plain and Precious Truths,” Ensign, Mar 2008 68–73)

2Pet.2 ([1] But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. [2] And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.)

Joseph Smith taught the heresy of “three Gods” (LDS Ensign, March 2008). Today's Mormon Church teaches there is God the Father, God the Son, God the Holy Ghost, and that each is "a God" (LDS Bible Dictionary Godhead). We can know if Joseph Smith is true or false prophet, a false prophet brings heresies (2Pet.2:1). A heresy is a teaching that conflicts with what Jesus and his apostles taught. Joseph Smith is an example of a false prophet or wolf that enters into the church to draw away disciples after him (Acts.20:29,30). I learned Joseph Smith is a false prophet by comparing what Joseph Smith revealed with what the Bible reveals, Joseph Smith revealed "three Gods", Jesus and his disciples revealed one God. Jesus and his disciples taught one God (Mark.12:29,32; 1Cor.8:4-6). In 1Cor 8:4-6 the apostle Paul rephrases the "one God" confession as to contrast it with "gods many".

While the apostles were alive there were churches like the LDS church who went astray because they followed a false prophet and false apostles who pretended to be apostles of Christ (Rev.2:18-23). We are to not to believe every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world (1John 4:1). The Bible warns us not to believe prophets but to test them, we can test them by comparing their words to the inspired word of God (1John.4:1; Acts.17:2,11; 2Tim.3:16). A false prophet can come in sheep's clothing, a false prophet can deceive many and can show great signs like the Book of Mormon (Matt 24:11,24; Matt 7:15). Joseph Smith claimed that the Lord told him that all creeds were an abomination. Creeds summarize what the Bible reveals, since the beginning the apostolic church has used creeds or "professions of faith" (Rom 10:9; 1 Cor 15:3-5). The Christian creeds are consistent with what the Bible reveals, below are some Christian creeds:

Let the prophets speak two or three (LDS Teachings | Bible | Catholic | Early Church Writings)

Reason with a Mormon by asking - Why does the LDS church have a prophet that is the head of their Church when the Bible reveals that prophets are secondary in the church?

LDS Gospel Principles Chapter 16 "... when we speak of "the prophet of the Church," we mean the President of the Church, who is President of the high priesthood. ... We have a prophet living on the earth today. ... We should do those things the prophets tell us to do."

1Cor.12 ([1] Now concerning spiritual gifts, brethren, I would not have you ignorant. [6] And there are diversities of operations, but it is the same God which worketh all in all. [7] But the manifestation of the Spirit is given to every man to profit withal. [8] For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; [9] To another faith by the same Spirit; to another the gifts of healing by the same Spirit; [10] To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: [28] And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. [29] Are all apostles? are all prophets? are all teachers? are all workers of miracles? [30] Have all the gifts of healing? do all speak with tongues? do all interpret?)

Revelation has not been closed prior to Joseph Smith as Mormonism teaches. Revelation did not need to be restored because there are many prophets in the church (1Cor.14:26-37; 1Cor.12). The church contains prophets like Barnabas who was sent away and preached (Acts 13:1-5). Prophets like Judas and Silas exhorted the brethren after the church decided a dispute by a council and after much debate (Acts 13:1; Acts 15:32). Prophets are secondary in the church, the early apostolic church used a council whose members were moved by the Holy Ghost to settle a dispute that the apostle Paul could not settle, those who had the vocation of prophet exhorted the brethren after much debating (Acts.15; Eph.4:1,11;2Pet.1:19-21; John.14:16-26). In the New Testament prophets judged other prophets (1Cor.14:26-37).

Catholics believe in the written word, oral apostolic tradition, and revelation (2Thes 2:15; Acts 15:7,15,28; 2Pet 1:20,21; John 14:17,26). The faith has been delivered in to the saints (Jude 1:3). The Spirit of truth will guide the church to all truth (John 6:13). The disciples of Jesus had the more sure word of prophecy, they were holy men moved by the Holy Ghost to interpret scripture because prophecy of the scripture is of any private interpretation (2Pet 1:19,20). Those who believe in the Bible, believe in prophets like those described in the New Testament, the New Testament describe many prophets who have revelations and who are judged by other prophets and who are secondary (1Cor 14:26-37; 1Cor 12:28).

LDS Church Teachings

False prophets bring heresies .

LDS Gospel Principles Chapter 9 "Through Joseph Smith, a latter-day prophet, the Lord restored the Church. ... We have a prophet living on the earth today. This prophet is the President of The Church of Jesus Christ of Latter-day Saints. ... We should do those things the prophets tell us to do. President Wilford Woodruff said that a prophet will never be allowed to lead the Church astray:"

LDS Gospel Principles Chapter 17 "Heavenly Father and Jesus Christ appeared to Joseph Smith. The Savior told him not to join any church because the true Church was not on the earth. He also said that the teachings of present churches were "an abomination in his sight".

Joseph Smith--History ([18] My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. …. [19] I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt …”)

Joseph Smith Discourse “I cannot believe in any of the creeds of the different denominations, because they all have some things in them I cannot subscribe to, though all of them have some truth. I want to come up into the presence of God, and learn all things; but the creeds set up stakes, and say, ‘Hitherto shalt thou come, and no further;’ which I cannot subscribe to.

LDS Gospel Principles Chapter 10 “The Church of Jesus Christ of Latter-day Saints accepts four books as scripture: the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. ... "We believe the Bible to be the word of God as far as it is translated correctly" (Articles of Faith 1:8)... Joseph Smith translated the Book of Mormon into English through the gift and power of God. He said that it is "the most correct of any book on earth, and the keystone of our religion ...”

LDS Gospel Principles Chapter 41 "The Apostle John saw that the gospel would be restored by an angel (see Revelation 14:6-7). In fulfillment of this prophecy the angel Moroni and other heavenly visitors brought the gospel of Jesus Christ to Joseph Smith."

LDS Gospel Principles Chapter 21 "Today many nonmembers of the Church learn by the power of the Holy Ghost that the Book of Mormon is true (see Moroni 10:4-5). But that flash of testimony leaves them if they do not receive the gift of the Holy Ghost. They do not receive the continuing assurance that can come to those who have the gift of the Holy Ghost. ... People who have been baptized and confirmed are given the gift of the Holy Ghost through the laying on of hands by the elders of the Church."

Let the prophets speak two or three .

LDS Gospel Principles Chapter 17 "Because of apostasy, there was no direct revelation from God. … For many years people lived in spiritual darkness. . . . there was no revelation ..."

LDS Gospel Principles Chapter 16 "... Many of the ordinances were changed because the priesthood and revelation were no longer on the earth. ... There were no Apostles or other priesthood leaders with power from God, and there were no spiritual gifts."

LSD Gospel Principles Chapter 10 “The Church of Jesus Christ of Latter-day Saints accepts four books as scripture: the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. ... The Book of Mormon ... is the keystone of our religion.”

LDS Gospel Principles Chapter 21 "Today many nonmembers of the Church learn by the power of the Holy Ghost that the Book of Mormon is true ...”

Bible verses from King James

False prophets bring heresies .

Mark.12 ([29] And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: [32] And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: )

1Cor.8 ([4] As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. [5] For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) [6] But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.)

1Cor 8 Footnotes in the NAB "[6] This verse rephrases the monotheistic confession of v 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms."

Matt.24 ([11] And many false prophets shall rise, and shall deceive many. [24] For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. [25] Behold, I have told you before.

1Tim.4 ([1] Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;)

Matt.7 ([15] Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. [16] Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? [17] Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. [18] A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. [19] Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [20] Wherefore by their fruits ye shall know them. [21] Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. [22] Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? [23] And then will I profess unto them, I never knew you: depart from me, ye that work iniquity)

1John.4 ([1] Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.)

Matt.24 ([11] And many false prophets shall rise, and shall deceive many. 14] And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. [24] For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. [25] Behold, I have told you before.)

2Pet.2 ([1] But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. [2] And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. )

Acts.20 ([29] For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. [30] Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. [31] Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears )

Rev.2 ([18] And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; [20] Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. [23] And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.)

Eph.2 ([20] And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; [21] In whom all the building fitly framed together groweth unto an holy temple in the Lord: [22] In whom ye also are builded together for an habitation of God through the Spirit.)

Heb.1 ([1] God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, [2] Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;)

Gal.1 ([6] I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: [7] Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. [8] But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. [9] As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. [10] For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. [11] But I certify you, brethren, that the gospel which was preached of me is not after man. [12] For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.)

Jude.1 ([3] Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.)

Let the prophets speak two or three .

1Cor.14 ([12] Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. [26] How is it then, brethren? when ye come together, everyone of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. [29] Let the prophets speak two or three, and let the other judge. [32] And the spirits of the prophets are subject to the prophets. [33] For God is not the author of confusion, but of peace, as in all churches of the saints. [37] If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. [40] Let all things be done decently and in order.)

1Cor.12 ([1] Now concerning spiritual gifts, brethren, I would not have you ignorant. [6] And there are diversities of operations, but it is the same God which worketh all in all. [7] But the manifestation of the Spirit is given to every man to profit withal. [8] For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; [9] To another faith by the same Spirit; to another the gifts of healing by the same Spirit; [10] To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: [28] And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. [29] Are all apostles? are all prophets? are all teachers? are all workers of miracles? [30] Have all the gifts of healing? do all speak with tongues? do all interpret?)

Eph.4 ([1] I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, [4] There is one body, and one Spirit, even as ye are called in one hope of your calling; [5] One Lord, one faith, one baptism, [11] And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; [12] For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: [13] Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: [14] That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;)

Acts.15 ([2] When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. [4] And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. [6] And the apostles and elders came together for to consider of this matter. [7] And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. [15] And to this agree the words of the prophets; as it is written, [23] And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: [25] It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, [26] Men that have hazarded their lives for the name of our Lord Jesus Christ. [27] We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. [28] For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; [30] So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: [32] And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.)

2Pet.1 ([18] And this voice which came from heaven we heard, when we were with him in the holy mount. [19] We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: [20] Knowing this first, that no prophecy of the scripture is of any private interpretation. [21] For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.)

John.14 ([16] And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; [17] Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. [18] I will not leave you comfortless: I will come to you. [26] But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.)

The Bible

Acts.17 ([2] And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, [11] These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. [12] Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.)

2Tim.3 ([[16] All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:)

Rom.16 ([17] Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. [18] For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.)

Rom 16 Footnotes in the NAB [17-18] Paul displays genuine concern for the congregations in Rome by warning them against self-seeking teachers. It would be a great loss, he intimates, if their obedience, which is known to all (cf Romans 1:8), would be diluted.

John.16 ([13] Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come

Jas.1 ([5] If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him

Mark.12 ([29] And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: [32] And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: )

Matt 22 Footnotes in the NAB [37-38] Cf Deut 6:5. Matthew omits the first part of Mark's fuller quotation (Mark 12:29; Deut 6:4-5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind)."

1Cor.8 ([4] As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. [5] For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) [6] But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.)

1 Cor 8 Footnotes in the NAB "[6] This verse rephrases the monotheistic confession of v 4 in such a way as to contrast it with polytheism (1 Cor 8:5) and to express our relationship with the one God in concrete, i.e., in personal and Christian terms."

2Cor. 4 ([4] In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.)

1Tim.3 ( [16] And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.)

1Tim 3:16 Footnotes in the NAB [16] Who: the reference is to Christ, who is himself "the mystery of our devotion." Some predominantly Western manuscripts read "which," harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read "God," possibly for theological reasons.

John 1 ([1] In the beginning was the Word, and the Word was with God, and the Word was God. [14] And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. [34] And I saw, and bare record that this is the Son of God. [36] And looking upon Jesus as he walked, he saith, Behold the Lamb of God!)

John1:1 Footnotes in the NAB [1] In the beginning: also the first words of the Old Testament (Genesis 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God's dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God's creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with "God" in Greek signifies predication rather than identification.

John 1:18 Footnotes in the NAB [18] The only Son, God: while the vast majority of later textual witnesses have another reading, "the Son, the only one" or "the only Son," the translation above follows the best and earliest manuscripts, monogenes theos, but takes the first term to mean not just "Only One" but to include a filial relationship with the Father, as at Luke 9:38 ("only child") or Hebrews 11:17 ("only son") and as translated at John 1:14. The Logos is thus "only Son" and God but not Father/God.

Col.2 ([9] For in him dwelleth all the fulness of the Godhead bodily.)

Col 2:9 Footnotes in the NAB [9] Fullness of the deity: the divine nature, not just attributes

2Cor.5 ([19] To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.)

John.10 ( [30] I and my Father are one. [38] But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.)

John 10 Footnotes in the NAB [30] This is justification for John 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.

2Tim.1 ([2] To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.)

John.14 ([10] Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.)

John.17 ([21] That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.)

John.20 ([17] Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. [28] And Thomas answered and said unto him, My Lord and my God. [31] But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.)

John.13 ([16] Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.)

Luke.3 ([22] And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.)

Matt.28 ([19] Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:)

Acts.7 ([55] But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, [56] And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. [59] And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.)

Acts 7 Footnotes in the NAB [55] He . . . saw . . . Jesus standing at the right hand of God: Stephen affirms to the Sanhedrin that the prophecy Jesus made before them has been fulfilled (Mark 14:62).

Rev.5 ([1] And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. [6] And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. [7] And he came and took the book out of the right hand of him that sat upon the throne.)

Ezek.1 ([1] Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. [26] And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. [27] And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. [28] As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.)

Ezek 1 Footnotes in the NAB [26] One who had the appearance of a man: God appearing in human form (Ezekiel 1:28); cf Exodus 33:18-23.

Exod 33 Footnotes in the NAB [14] I myself: literally, "my face," that is, "my presence." To give you rest: in the Promised Land; some understand, "to put your mind at rest"; others, by a slight emendation in the text, render, "to lead you." [23] You may see my back: man can see God's glory as reflected in creation, but his "face," that is, God as he is in himself, mortal man cannot behold. Cf 1 Cor 13:12.

John 5 Footnotes in the NAB [19] This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus' dependence on the Father is justification for doing what the Father does.

Catholic Church Teachings

False prophets bring heresies .

God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son. The Holy Spirit concludes his speaking through the prophets. The Holy Spirit. At work since creation, having previously "spoken through the prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth". The Spirit is sent to the apostles and to the Church once the Son had returned to the Father.

We believe all that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed. Sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls.

The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: God, who spoke in the past, continues to converse with the Church. Divine assistance is also given to the successors of the apostles when they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals.

No new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ. Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries. Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority. In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. The infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme Magisterium," above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine "for belief as being divinely revealed."

It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. This Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. With the help of the Holy Spirit it guards the Word of God with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith. Sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints.

The Magisterium of the Church exercises an essential part of its prophetic office of proclaiming to men what they truly are and reminding them of what they should be before God. The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, truths contained in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with these. In order to articulate the dogma of the Trinity, the Church used terminology to signify an ineffable mystery. The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God". A mystery is inaccessible to reason alone.

From the beginning the Church gathers the essential elements of her faith into organic and articulated summaries. Such syntheses are called "professions of faith" since they summarize the faith that Christians profess. They are called "creeds" on account of what is usually their first word in Latin: credo ("I believe"). The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. The manner of interpreting Scripture is ultimately subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God.

ECF: "heretics ... are blind to the truth, and deviate from the [right] way" (Irenaeus)

ECF: "... a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins... Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. ... know which of them is the prophet, and which the false prophet ... the false prophet ... exalts himself, and wishes to have the first seat ... " (Hermas)

The Apostles Creed "I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. I believe in the Holy Spirit, ..."

The Nicene Creed “We believe in one God, the Father Almighty, maker of heaven and earth, and of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in Being (consubstantial/homoousion) with the Father. Through him all things were made. ... We believe in the Holy Spirit ...”

The Athanasian Creed “ ... the Godhead of the Father, of the Son and of the Holy Ghost is all One ... the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not Three Gods, but One God ... Three Persons ... the Trinity is Unity ... our Lord Jesus Christ, the Son of God, is God and Man. ... God, of the substance of the Father, ... and Man, of the substance of His mother. ... Equal to the Father as touching His Godhead, and inferior to the Father as touching His Manhood. ”

65 "In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son." Christ, the Son of God made man, is the Father's one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2: In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word - and he has no more to say. . . because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty.

719 John the Baptist is "more than a prophet." In him, the Holy Spirit concludes his speaking through the prophets. John completes the cycle of prophets begun by Elijah. He proclaims the imminence of the consolation of Israel; he is the "voice" of the Consoler who is coming. As the Spirit of truth will also do, John "came to bear witness to the light." In John's sight, the Spirit thus brings to completion the careful search of the prophets and fulfills the longing of the angels. "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. And I have seen and have borne witness that this is the Son of God. . . . Behold, the Lamb of God."

243 Before his Passover, Jesus announced the sending of "another Paraclete" (Advocate), the Holy Spirit. At work since creation, having previously "spoken through the prophets", the Spirit will now be with and in the disciples, to teach them and guide them "into all the truth". The Holy Spirit is thus revealed as another divine person with Jesus and the Father.

79 The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: "God, who spoke in the past, continues to converse with the Spouse of his beloved Son. And the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness."

66 "The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ." Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.

67 Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

244 The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father [Jn 14:26; 15:26; 16:14]. The sending of the person of the Spirit after Jesus' glorification [Jn 7:39]. reveals in its fullness the mystery of the Holy Trinity

182 We believe all "that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed" (Paul VI, CPG § 20).

95 It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls

892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent" which, though distinct from the assent of faith, is nonetheless an extension of it.

77 "In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority." Indeed, "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time."

889 In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. By a "supernatural sense of faith" the People of God, under the guidance of the Church's living Magisterium, "unfailingly adheres to this faith."

891 "The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful - who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals. . . . The infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme Magisterium," above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine "for belief as being divinely revealed," and as the teaching of Christ, the definitions "must be adhered to with the obedience of faith." This infallibility extends as far as the deposit of divine Revelation itself.

890 The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms:

86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."

93 "By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . The People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life."

2036 The authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is necessary for salvation. In recalling the prescriptions of the natural law, the Magisterium of the Church exercises an essential part of its prophetic office of proclaiming to men what they truly are and reminding them of what they should be before God.

88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes, in a form obliging the Christian people to an irrevocable adherence of faith, truths contained in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with these.

251 In order to articulate the dogma of the Trinity, the Church had to develop her own terminology with the help of certain notions of philosophical origin: "substance", "person" or "hypostasis", "relation" and so on. In doing this, she did not submit the faith to human wisdom, but gave a new and unprecedented meaning to these terms, which from then on would be used to signify an ineffable mystery, "infinitely beyond all that we can humanly understand".

237 The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God". To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit.

186 From the beginning, the apostolic Church expressed and handed on her faith in brief formula normative for all. But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism: This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments.

187 Such syntheses are called "professions of faith" since they summarize the faith that Christians profess. They are called "creeds" on account of what is usually their first word in Latin: credo ("I believe"). They are also called "symbols of faith".

85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.

119 It is the task of exegetes to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgement. For, of course, all that has been said about the manner of interpreting Scripture is ultimately subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God. "But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me" [St. Augustine]

Let the prophets speak two or three

To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God. Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

By virtue of their prophetic mission, lay people are called . . . to be witnesses to Christ. Lay people can fulfill their prophetic mission by evangelization. Christians must make every effort "to proclaim the good news to the poor." There is a famine on earth, "not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the sake of its growth and life. The Holy Spirit will come and we shall know him; he will be with us for ever; he will remain with us. The Spirit will teach us everything, remind us of all that Christ said to us and bear witness to him. The Holy Spirit will lead us into all truth.

Catholics do not believe that today there are prophets like the Old Testament prophets, in the Old Testament the Holy Spirit spoke through the prophets (65; 719; 243). In the New Testament and today the Holy Spirit is with and in the disciples, to teach them and guide them into all the truth (243). Catholics believe that the Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church (79). Catholics believe in private revelation but not in public revelation, private revelation helps us live more fully but it is not part of public revelation which is the faith that once delivered to the saints (67). Catholics cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case of Mormonism which base themselves on such "revelations" (67). Catholics believe in all "that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed" (182). Divine assistance is also given to the successors of the apostles (892).

ECF: "the things which have been said by him [God] through us" (Clement)
ECF: “bishop … combined both apostle and prophet in his own person (Polycarp)

LDS: "Because of apostasy, there was no direct revelation from God." (GP Chap 17)
ECF: "the things which have been said by him [God] through us" (Clement)
ECF: “bishop … combined both apostle and prophet in his own person (Polycarp)

LDS: "a prophet will never be allowed to lead the Church astray" (GP Chap 9)
ECF: "heretics ... are blind to the truth, and deviate from the [right] way" (Irenaeus)

ECF: "... a false prophet, ruining the minds of the servants of God. It is the doubters, not the faithful, that he ruins... Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. ... know which of them is the prophet, and which the false prophet ... the false prophet ... exalts himself, and wishes to have the first seat ... " (Hermas)

66 The Christian economy, the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ. Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries

67 Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

171 The Church, "the pillar and bulwark of the truth", faithfully guards "the faith which was once for all delivered to the saints". She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith. As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith.

873 The very differences which the Lord has willed to put between the members of his body serve its unity and mission. For "in the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God." Finally, "from both groups [hierarchy and laity] there exist Christian faithful who are consecrated to God in their own special manner and serve the salvific mission of the Church through the profession of the evangelical counsels."

942 By virtue of their prophetic mission, lay people "are called . . . to be witnesses to Christ in all circumstances and at the very heart of the community of mankind" (GS 43 § 4).

905 Lay people also fulfill their prophetic mission by evangelization, "that is, the proclamation of Christ by word and the testimony of life." For lay people, "this evangelization . . . acquires a specific property and peculiar efficacy because it is accomplished in the ordinary circumstances of the world."

2835 This petition, with the responsibility it involves, also applies to another hunger from which men are perishing: "Man does not live by bread alone, but . . . by every word that proceeds from the mouth of God," that is, by the Word he speaks and the Spirit he breathes forth. Christians must make every effort "to proclaim the good news to the poor." There is a famine on earth, "not a famine of bread, nor a thirst for water, but of hearing the words of the LORD." For this reason the specifically Christian sense of this fourth petition concerns the Bread of Life: The Word of God accepted in faith, the Body of Christ received in the Eucharist.

910 "The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the sake of its growth and life. This can be done through the exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them."

729 Only when the hour has arrived for his glorification does Jesus promise the coming of the Holy Spirit, since his Death and Resurrection will fulfill the promise made to the fathers [Jn 14:16-17, 26; 15:26; 16:7-15; 17:26]. The Spirit of truth, the other Paraclete, will be given by the Father in answer to Jesus' prayer; he will be sent by the Father in Jesus' name; and Jesus will send him from the Father's side, since he comes from the Father. The Holy Spirit will come and we shall know him; he will be with us for ever; he will remain with us. The Spirit will teach us everything, remind us of all that Christ said to us and bear witness to him. The Holy Spirit will lead us into all truth and will glorify Christ. He will prove the world wrong about sin, righteousness, and judgment

Early Church Writings

False prophets bring heresies .

Ignatius of Antioch "But flee from all abominable heresies, and those that cause schisms, as the beginning of evils." To the Smyrnaens,7(A.D. 110),in ANF,I:89

Irenaeus "But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did." Against Heresies,4,26:2(A.D. 180),in ANF,I:497

Ignatius of Antioch "Be not deceived, my brethren: If anyone follows a maker of schism [i.e., is a schismatic], he does not inherit the kingdom of God; if anyone walks in strange doctrine [i.e., is a heretic], he has no part in the Passion [of Christ]. Take care, then, to use one Eucharist, so that whatever you do, you do according to God: For there is one flesh of our Lord Jesus Christ, and one cup in the union of his blood; one altar, as there is one bishop, with the presbytery and my fellow servants, the deacons (Letter to the Philadelphians 3:3-4:1 [A.D. 110])."

Irenaeus "Now all these [heretics] are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same ... And undoubtedly the preaching of the Church is true and stedfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, 'is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city.' For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ. Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth ... not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, 'Thou mayest freely eat from every tree of the garden,' that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord." Against Heresies,5:20 (A.D. 180),in ANF,I:547-

Irenaeus "True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God]." (Against Heresies,4:33:8(A.D. 180),in ANF,I:508)

Iraneus "[The spiritual man] shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, destroy it-men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. For they can bring about no "reformation" of enough importance to compensate for the evil arising from their schism. . . . True knowledge is that which consists in the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place [i.e., the Catholic Church] (ibid., 4:33:7-8)."

Irenaeus "But [it has, on the other hand, been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved--through [those in] the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man's salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. 'For in the Church," it is said, "God hath set apostles, prophets, teachers,' and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth." Against Heresies,3:24 (A.D. 180),in ANF,I:458

The Martyrdom of Polycarp "Polycarp was . . . bishop of the Catholic Church at Smyrna, and a teacher in our own day who combined both apostle and prophet in his own person. For indeed, every word that ever fell from his lips either has had or will have its fulfillment" (Martyrdom of Polycarp 5, 16 [A.D. 155]).

Clement Of Rome "Such examples, therefore, brethren, it is right that we should follow; since it is written, 'Cleave to the holy, for those that cleave to them shall [themselves] be made holy.' And again, in another place, [the Scripture] saith, 'With a harmless man thou shalt prove thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show thyself perverse.' Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that 'we are members one of another?' Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom( offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones. Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth. Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, that such a thing should be heard of as that the most stedfast and ancient Church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves." First Epistle to the Corinthians, 47-7(A.D. 98), in AND,I:20

Let the prophets speak two or three .

Iraneus "In the Church God has placed apostles, prophets, teachers, and every other working of the Spirit, of whom none of those are sharers who do not conform to the Church, but who defraud themselves of life by an evil mind and even worse way of acting. Where the Church is, there is the Spirit of God; where the Spirit of God is, there is the Church and all grace (Against Heresies 3:24:1 [A.D. 189])."

Irenaeus "In like manner we do also hear many brethren in the Church who possess prophetic gifts and who through the Spirit speak all kinds of languages and who bring to light for the general benefit the hidden things of men, and declare the mysteries of God"

Clement "Owing to the sudden and repeated calamities and misfortunes which have befallen us, we must acknowledge that we have been somewhat tardy in turning our attention to the matters in dispute among you, beloved; and especially that abominable and unholy sedition, alien and foreign to the elect of God, which a few rash and self-willed persons have inflamed to such madness that your venerable and illustrious name, worthy to be loved by all men, has been greatly defamed. . . . Accept our counsel and you will have nothing to regret. . . . If anyone disobey the things which have been said by him [God] through us [i.e., that you must reinstate your leaders], let them know that they will involve themselves in transgression and in no small danger. . . . You will afford us joy and gladness if being obedient to the things which we have written through the Holy Spirit, you will root out the wicked passion of jealousy" Letter to the Corinthians 1, 58–59, 63 [A.D. 80]).

The Martyrdom of Polycarp "Polycarp was . . . bishop of the Catholic Church at Smyrna, and a teacher in our own day who combined both apostle and prophet in his own person. For indeed, every word that ever fell from his lips either has had or will have its fulfillment" (Martyrdom of Polycarp 5, 16 [A.D. 155]).

Hermas "The vision which I saw, my brethren, was of the following nature . . . [An] old woman approached, accompanied by six young men . . . [And] she said to me . . . ‘Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?’ For the tower was built square by the six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. . . . [And the woman said:] ‘The tower which you see building is myself, the Church . . . the tower is built upon the waters . . . because your life has been and will be "saved through water" [1 Pet. 3:20–21] . . . the six young men . . . are the holy angels of God . . . the other persons who are engaged in carrying the stones . . . also are holy angels of the Lord . . . [And] when the tower is finished and built, then comes the end’" (The Shepherd 1:3:1–8 [A.D. 80]).