On Baptism into One Church:

“There is only one baptism, and it is found in the Church where there is one faith and where baptism is conferred in the name of the Father and of the Son and of the Holy Spirit. Therefore if those whom the heretics baptize by invoking the name of the Trinity come to us, they are certainly to be received as people who have been baptized so that the invocation and profession of the holy Trinity not be rendered useless. However, they are to be fully taught and instructed as to the Church’s understanding of the mystery of the Trinity.” –Ecclesiastical Dogmas Lu.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Baptism & Confirmation:

“… they are to be fully taught and instructed as to the Church’s understanding of the mystery of the Trinity.  And if they believe or acknowledge this, they, already purified, may be strengthened in the fullness of their faith by the imposition of the hand.” –Ecclesiastical Dogmas Lu.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Children Receiving Sacraments:

“If such be children or be mentally impaired, incapable of grasping what is taught, then those bringing them may respond in their own names as is done at baptism; and so strengthened by the imposition of the hand and the chrism, they may be admitted to the eucharistic mysteries.” –Ecclesiastical DogmasLu.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On One Baptism:

“However, we affirm that those coming to us, those baptized by heretics without an invocation of the holy Trinity, are to be baptized, not rebaptized. No one is to believe that those who were not washed in the name of the Father and of the Son and of the Holy Spirit, as the Lord required, have been baptized. . . If any of these come to us, they are not to be questioned as to whether or not they have been baptized. What matters is this. If they believe what the Church believes, then they are to receive the Church’s baptism.” -Ecclesiastical Dogmas Lu.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Receiving the Eucharist Worthily:

“I neither praise nor blame those who receive the Eucharist each day. However, I recommend and encourage Communion on the Lord’s Day provided a person is not affected with sin. As I see it, the reception of the Eucharist by someone who still desires to sin burdens rather than purifies. Therefore even though a person is stung by sin, he or she may not continue to desire sinning.” –Ecclesiastical Dogmas LIT.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Confession & the Eucharist:

“Before receiving Communion, satisfaction is to be made by means of tears, prayers, and trust in the mercy of the Lord, who was accustomed to forgive sins that were piously acknowledged. Then one can calmly and without worry approach the Eucharist. Here I am speaking about those who are not burdened by mortal and capital sins. As to those who have committed mortal sins after baptism, these I exhort to do penance first, and then by the priest’s judgment they are to be reconciled and united in communion if they desire to receive the Eucharist not unto judgment and condemnation.” –Ecclesiastical Dogmas LIT.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

“We do not deny that mortal sins may be forgiven by private satisfaction: first, having changed one’s secular garb and demonstrating zeal for the things of God through the correction of one’s life, a person may obtain pardon through the yoke of perpetual mourning and by means of God’s mercy. Doing the opposite of what they performed penance for, they, being suppliant and humble, may receive the Eucharist on Sundays throughout the rest of their lives.” –Ecclesiastical Dogmas LIT.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Venerating Relics:

“We believe that the bodies of the saints and especially the remains of the blessed martyrs are to be most highly honored as if they were Christ’s very own members; basilicas are to be named after them.” –Ecclesiastical Dogmas LXxll.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On the Necessity of Baptism:

“We believe that salvation may be attained only by those who have been baptized. We also believe that no catechumen, not even those who have led good lives, now enjoys eternal life. An exception would be the martyrs, for in these all the rites of baptism have taken place. Those to be baptized confess their faith before the priest and respond to various questions. Martyrs do the same before the persecutor. Confessing their Faith, they are questioned and give a reply.” –Ecclesiastical Dogmas LXXxlv.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Baptism & Confirmation:

“Water is sprinkled [aspergitur, “poured”?] over the baptized, or they are plunged into the water. The martyrs, on the other hand, are sprinkled with their blood or are placed into the fire.  Through the imposition of the bishop’s hand the baptized receive the Holy Spirit, thereby becoming the dwelling place of the Holy Spirit; it is not the baptized who speak but the Spirit of the Father who speaks in them.” –Ecclesiastical Dogmas LXXxlv.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Baptismal Regeneration:

“The baptized receive the Eucharist in memory of Christ’s death. The martyr, however, dies with Christ. The baptized profess that they will renounce the things of the world; the martyrs renounce life itself.  All sins are removed from the baptized; as to the martyrs, their sins are abolished.” –Ecclesiastical Dogmas LXXxlv.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On use of Wine in the Eucharist:

“Water alone is not to be offered when celebrating the Eucharist; this pretense of sobriety simply leads some astray. No, wine mixed with water is offered. Wine was present in the mystery of our redemption, for he said, ‘I will not drink henceforth from the fruit of the vine.’ Wine is mixed with water, not water offered after the meal but water that flowed from his side when it was pierced by a lance, wine and water expressing what came from the true vine of his body.” –Ecclesiastical Dogmas Lxxv.  Worship in the Early Church,  An Anthology of Historical Sources, Volumes 1-4.  Lawrence J. Johnson.  Liturgical Press Collegeville, Minnesota

On Church Authority & Councils:

“James, surnamed the Wise, was bishop of Nisibis the famous city of the Persians and one of the confessors under Maximinus the persecutor. He was also one of those who, in the Nicean council, by their opposition overthrew the Arian perversity of the Homoousia.” –‘Illustrious Men’ by Gennadius, Chapter 1. Nicene and Post-Nicene Fathers, Second Series, Vol. 3.Philip Schaff.  Christian Literature Publishing Co, 1892

On Confirmation by Catholic Priests:

“Ursinus the monk wrote against those who say that heretics should be rebaptized, teaching that it is not legitimate nor honouring God, that those should be rebaptized who have been baptized either in the name of Christ alone or in the name of the Father and of the Son and of the Holy Spirit, though the formula has been used in a vitiated sense. He considers that after the simple confession of the Holy Trinity and of Christ, the imposition of the hands of the catholic priest is sufficient for salvation.”-‘Illustrious Men’ by Gennadius, Chapter 27. Nicene and Post-Nicene Fathers, Second Series, Vol. 3.Philip Schaff.  Christian Literature Publishing Co, 1892

On Mary’s Perpetual Virginity:

“Helvidius, a disciple of Auxentius and imitator of Symmachus, wrote, indeed, with zeal for religion but not according to knowledge, a book, polished neither in language nor in reasoning, a work in which he so attempted to twist the meaning of the Holy Scriptures to his own perversity, as to venture to assert on their testimony that Joseph and Mary, after the nativity of our Lord, had children who were called brothers of the Lord. In reply to his perverseness Jerome, published a book against him, well filled with scripture proofs.”-‘Illustrious Men’ by Gennadius, Chapter 33. Nicene and Post-Nicene Fathers, Second Series, Vol. 3.Philip Schaff.  Christian Literature Publishing Co, 1892

On Papal Authority & Christology:

“Caelestinus, bishop of Rome, addressed a volume to the churches of the East and West, giving an account of the decree of the synod against the above mentioned Nestorius and maintaining that while there are two complete natures in Christ, the person of the Son of God is to be regarded as single. The above mentioned Nestorius was shown to be opposed to this view. Xystus likewise, the successor of Caelestinus, wrote on the same subject and to the same Nestorius and the Eastern bishops, giving the views of the Western bishops against his error.”-‘Illustrious Men’ by Gennadius, Chapter 55.  Nicene and Post-Nicene Fathers, Second Series, Vol. 3.Philip Schaff.  Christian Literature Publishing Co, 1892