Did Early Christians Teach Human Depravity?

Romans 5:12 Direct teaching

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—

Romans 3:12 Direct teaching

All have turned aside; together they have become worthless; no one does good, not even one.”

Ecclesiastes 7:29 Direct teaching

See, this alone I found, that God made man upright, but they have sought out many schemes.

Ecclesiastes 7:20 Direct teaching

For there is not a just man upon earth, that doeth good, and sinneth not.

Romans 3:10 Direct teaching

As it is written, There is none righteous, no, not one:

Didache, The Teaching of the Twelve Apostles Direct teaching

...s, witchcrafts, acts of robbery, false testimonies, hypocrisies, double-heartedness, deceit, pride, depravity, self-will, greed, filthy speech, jealousy, overconfidence, arrogance, and boastfulness. These are people who persecute the good, hate truth, and love a lie. They do not know the reward for righteousness. They do not hold fast to what is good or to righteous judgment. They do not watch for what is good, but for what is evil. Meekness and endurance are far from them. They love empty things and pursue payback. They do not pity a poor man or work for the afflicted. They do not know Him who made them. They are murderers of children and destroyers of the handiwork of God. They turn away from one who is in need and afflict one who is distressed. They defend the rich and judge the poor without justice. They are utter sinners. Children, be delivered from all these.

Minucius Felix, Octavius Direct teaching

...t they themselves are ruined. Being depraved themselves, they infuse into others the error of their depravity. And being themselves alienated from God, they separate others from God by bringing in degraded superstitions. The poets know that those spirits are demons. The philosophers speak of them. Socrates knew it too. At the nod and decision of a demon beside him, he either declined actions or undertook them. The Magi also not only know that there are demons, but whatever miracle they claim to perform, they do it by means of demons. By their aspirations and communications, they display their wondrous tricks, making things appear which are not, or making things not appear which are. Of those magicians, Sosthenes, first both in eloquence and in deed, not only describes the true God with fitting majesty, but also the angels who are the ministers and messengers of the true God. And he knew that it enhanced His veneration, that they trembled in awe at the very nod and glance of their Lord. The same man also declared that demons were earthly, wandering, and hostile to humanity. What did Plato say, he who believed that finding God was difficult? Does he not also plainly speak of both

Arnobius, Against the Heathen Supporting witness

He, then, who struggles to amend the inborn depravity of his inclinations, shows most clearly that he is imperfect, blameable, although he may strive with all zeal and steadfastness.

Cyprian, Treatises Supporting witness

...he same way that we ourselves forgive our debtors. We must know that what we ask for concerning our sins cannot be obtained unless we also have acted in the same way toward our debtors. Therefore He also says in another place, "With what measure you measure, it shall be measured to you again." And the servant who, after his master had forgiven him all his debt, would not forgive his fellow servant, is thrown back into prison. Because he would not forgive his fellow servant, he lost the mercy that his lord had shown him. Christ also sets these things forth more urgently in His commands, with even greater force in His rebuke. "When you stand praying," He says, "forgive, if you have anything against any, so that your Father who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father who is in heaven forgive you your trespasses." No ground of excuse remains on the day of judgment, when you will be judged by your own sentence, and whatever you have done, you also will suffer. For God commands us to be peacemakers, to be in agreement, and to be of one mind in His house. And as He makes us through a second birth, so He wishes us, once new-born,

Lactantius, The Divine Institutes Supporting witness

...ing of Him whom they deny came from God. Let us suppose that someone were sent from heaven to teach human life in the first principles of virtue and to shape people in righteousness. No one can doubt that this teacher, sent from heaven, would be as perfect in the knowledge of all things as in virtue. Otherwise, there would be no difference between a heavenly teacher and an earthly one. For in the case of a man, his teaching can in no way come from within himself. The mind is shut in by earthly organs and hindered by a corrupt body. By itself, it can neither understand nor receive the truth unless it is taught from another source. And even if it had this power in the highest degree, it still could not reach the highest virtue or resist all vices, the materials of which are found in our bodily organs. From this it happens that an earthly teacher cannot be perfect. But a teacher from heaven, to whom His divine nature gives knowledge and His immortality gives virtue, must also be perfect and complete in His teaching, just as in other things. But this cannot happen at all unless He takes to Himself a mortal body. And the reason is clear. For if He should come to men as God, not to me

Hermas, The Shepherd (Pastor) Supporting witness

Listen to me, my sons. I raised you with great simplicity, innocence, and purity because of the Lord's mercy. He has poured His righteousness down on you so that you may be justified and made holy from all your sin and corruption. But you do not want to stop your wrongdoing. Now, therefore, listen to me. Be at peace with one another. Care for one another. Bear each other's burdens. And do not enjoy God's gifts by yourselves alone, but share them generously with those in need. For some, because they have so much food, bring weakness on their flesh and so ruin their flesh. But the flesh of others, who have no food, is ruined because they do not have enough nourishment. Because of this, their bodies waste away. This lack of self-control in eating is harmful to you who have plenty and do not share with those who are in need. Pay attention to the judgment that is coming. Therefore, you who hold high positions, look for the hungry while the tower is not yet finished. For after the tower is finished, you will want to do good, but you will find no opportunity. So pay attention, you who take pride in your wealth, lest those who are in need groan, and their groaning rise to the Lord, and you

Aristides, The Apology Supporting witness

... because they have called gods those who are of such a kind, though they are no gods. And from this mankind has received urges to commit adultery and fornication, and to steal, and to practice all that is offensive and hated and abhorred. For if those who are called their gods practiced all these things written above, how much more should men practice them—men who believe that their gods themselves practiced them. And because of the filth of this error, harassing wars, great famines, bitter captivity, and complete desolation have come upon mankind. And look, it was because of this alone that they suffered, and that all these things came upon them. Yet while they endured these things, they did not understand in their minds that these things came upon them because of their error.

Methodius, From the Discourse on the Resurrection Supporting witness

Since flesh was made to stand between incorruption and corruption, being itself neither one nor the other, and since it was overcome by corruption for the sake of pleasure, though it was the work and possession of incorruption, it therefore became corruptible and was laid in the dust of the earth. Then, when it had been overcome by corruption and handed over to death through disobedience, God did not leave it to corruption to be claimed as its possession. Instead, after conquering death by the resurrection, He gave it back again to incorruption, so that corruption might not receive the possession of incorruption, but incorruption might receive that of corruption. Therefore the apostle answers in this way: “For this corruptible must put on incorruption, and this mortal must put on immortality,” 1 Corinthians 15:53. Now when the corruptible and mortal puts on immortality, what else is this but that which is sown in corruption and raised in incorruption, 1 Corinthians 15:42? For the soul is not corruptible or mortal, but this thing that is mortal and subject to corruption is the flesh. This is so that, as we have borne the image of the earthly, we shall also bear the image of the heav

Peter of Alexandria, The Genuine Acts of Peter Supporting witness

Since the flesh was made to stand between incorruption and corruption, being itself neither one nor the other, and since it was overcome by corruption for the sake of pleasure, though it was the work and property of incorruption, it therefore became corruptible and was laid in the dust of the earth. Then, when it had been overcome by corruption and handed over to death through disobedience, God did not leave it to corruption to be claimed as its possession. Instead, after conquering death by the resurrection, He gave it back again to incorruption, so that corruption might not receive the property of incorruption, but incorruption might receive that of corruption. Therefore the apostle answers in this way: "For this corruptible must put on incorruption, and this mortal must put on immortality," 1 Corinthians 15:53. Now when the corruptible and mortal puts on immortality, what else is this but that which "is sown in corruption and raised in incorruption," 1 Corinthians 15:42? For the soul is not corruptible or mortal. Rather, what is mortal and decaying is the flesh. This is so that, "as we have borne the image of the earthy, we shall also bear the image of the heavenly," 1 Corinthia

Tertullian, Scorpiace Supporting witness

...hild; and children will rise up against their parents, and cause them to be put to death," He has clearly announced, with reference to the others, this kind of unrighteous conduct, which we do not find shown in the case of the apostles. For none of them experienced a father or a brother as a betrayer, which very many of us have. Then He returns to the apostles: "And you will be hated by all men for my name's sake." How much more will this be true of us, for whom there is the necessity of being handed over even by parents. Thus, by assigning this very betrayal now to the apostles, now to all, He pours out the same destruction on all the possessors of the name, on whom the name will rest together with the condition that it is an object of hatred. "But he who will endure to the end, this man will be saved." By enduring what, if not persecution, betrayal, and death? For to endure to the end is nothing else than to suffer the end. And therefore there immediately follow the words, "The disciple is not above his master, nor the servant above his own lord." Because, since the Master and Lord Himself stood firm in suffering persecution, betrayal, and death, much more it will be the duty

Athenagoras, The Resurrection of the Dead Supporting witness

...kind, because they all begin from the same point. Their starting point is the creation of the first human beings. Some of these arguments get their force from that starting point itself. Others, which follow from human nature and human life, get their credibility from God's care over us. For the reason according to which, and for which, human beings came into existence is closely connected with human nature, and so it gets its force from creation. But the argument from justice, which shows God judging people according to whether they have lived well or badly, gets its force from the end of human existence. People come into being on the former ground, but their condition depends more on God's care. Now that I have shown the earlier points as well as I could, it is right to prove our position by the points that come after. I mean the reward or punishment due to each person according to righteous judgment, and the final purpose of human existence. Of these, I put first the one that naturally comes first, and so I will examine the argument about judgment first. I will state only one thing beforehand, for the sake of the principle that belongs to the matters before us, and for the sa

Cyprian, Treatises Supporting witness

22. After this we also plead for our sins, saying, "And forgive us our debts, as we also forgive our debtors." After asking for the supply of food, we also ask for pardon for sin. This is so that the one who is fed by God may live in God, and so that not only our present and temporary life may be cared for, but also eternal life, to which we may come if our sins are forgiven. The Lord calls these debts, as He says in His Gospel, "I forgave you all that debt, because you asked me." Matthew 18:32. How necessary, wise, and saving it is that we are warned that we are sinners, since we are required to plead for our sins. And while pardon is asked from God, the soul is reminded of its own awareness of sin. This keeps anyone from flattering himself that he is innocent, and from perishing more deeply by exalting himself. He is instructed and taught that he sins daily, since he is told to ask daily for his sins to be forgiven. Moreover, John also warns us in his epistle and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, the Lord is faithful and just to forgive us our sins." In his epistle he included both things: that we s

Tertullian, On the Resurrection of the Flesh Supporting witness

...hem also say that Christ is not in heaven, since they have denied heaven to you. Likewise, he says, corruption will not inherit incorruption. 1 Corinthians 15:50 He says this, not so that you would take flesh and blood to mean corruption, for flesh and blood are rather what corruption acts upon. I mean through death, since death does not merely corrupt our flesh and blood, but actually consumes them. But since he had plainly said that the works of flesh and blood could not obtain the kingdom of God, and wanted to say this with added force, he excluded corruption itself — that is, death, which gains so much from the works of flesh and blood — from any inheritance in incorruption. For a little later he describes what is, so to speak, the death of death itself: "Death is swallowed up in victory. O death, where is your sting? O grave, where is your victory? The sting of death is sin" — here is the corruption — "and the strength of sin is the law," 1 Corinthians 15:54-56, that other law, no doubt, which he describes in his members as fighting against the law of his mind, Romans 7:23. He means, of course, the actual power of sinning against his will. Now in an earlier passage of our E

Cyprian, Epistles Supporting witness

6. The Lord warns us in His Gospel, saying, "You reject the commandment of God, that you may establish your own tradition." Mark 7:9 Let those who reject the commandment of God and try to keep their own tradition be boldly and firmly rejected by you. Let one fall be enough for the lapsed. Let no one, by his deceit, throw down those who want to rise. Let no one cast down more deeply and crush those who are already down, those for whom we pray that they may be raised up by God's hand and arm. Let no one turn away from all hope of safety those who are half alive and begging to receive their former health. Let no one put out every light on the way of salvation for those who are wavering in the darkness of their fall. The apostle instructs us, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is puffed up with foolishness: from such withdraw yourself." 1 Timothy 6:3-5 And again he says, "Let no man deceive you with vain words; for because of these things comes the wrath of God upon the children of disobedience. Be not therefore partakers with them." There is no reason for you to be deceived by vain words and begin t

Tertullian, On Modesty Supporting witness

...n too they at once gather a proof. It is said, "The blood of His Son purifies us utterly from every sin." Then, according to them, we will always sin, and in every form, if He always purifies us utterly from every sin. Or else, if not always, then not again after believing. And if not from sin, then not again from fornication. But what is the point from which John began? He had said that God is Light, and that darkness is not in Him, and that we lie if we say that we have communion with Him and walk in darkness. But if, he says, we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifies us utterly from every sin. Then, while walking in the light, do we sin? And if we sin in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. So he also shows the way in which we shall be utterly purified from sin: by walking in the light, where sin cannot be committed. Accordingly, when he says that we are utterly purified, the meaning is not that we are purified insofar as we sin, but insofar as we do not sin. For by walking in the light, and not having communion with darkness, we shall act as th

Irenaeus, Against Heresies: Book V Supporting witness

...he Philippians: "Being conformed to His death, if somehow I may attain to the resurrection from the dead." In what other mortal flesh can life be shown if not in the same flesh that is put to death because of the confession of God? As he himself says, "If I fought wild beasts in Ephesus for human reasons, what benefit is it to me if the dead are not raised? If the dead are not raised, then Christ has not been raised. If Christ has not been raised, our preaching is in vain, and your faith is in vain. We are also false witnesses about God, because we've testified that He raised Christ, whom He did not raise if the dead are not raised. If the dead are not raised, then Christ has not been raised. But if Christ has not been raised, your faith is in vain, and you are still in your sins. Then those who have fallen asleep in Christ have perished. If our hope in Christ is only for this life, we are to be pitied more than all people. But now Christ has been raised from the dead, the first-fruits of those who have fallen asleep; for as death came through a man, the resurrection of the dead comes also through a man."

Tertullian, Against Marcion Supporting witness

I suppose, forsooth, we find Him, when he speaks of such as were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who works in the children of disobedience.

Lactantius, The Divine Institutes Supporting witness

But because it is provided by nature that hatred, desire, and anger drive men blindly to that object to which they have applied themselves, to be free from fault appears to be beyond the power of man.

Arnobius, Against the Heathen Supporting witness

For when it is certain that the first and perfect nature has not been able to restrain its passion within right limits, why should not man give himself up to his desires without distinction, being both borne on headlong by his innate frailty, and aided by the teaching of the holy deities?