Unity and the Christian Church: Part 5 - Reflections from two Independent Baptists—Kent Brandenburg and David Cloud

In this post, I will be re-publishing the reflections from two Independent Baptist pastors concerning the issue of unity and Christian Church. First, from Kent Brandenburg (originally posted January 6, 2012):


>>Last week, I happened upon a website (link) providing some 35 sermons from the last two years of the "Word of Truth Conference". One of the sermons in particular caught my eye: John 17 and Unity, delivered November 10, 2010 by pastor Kent Brandenburg (link). I have done a good deal of study on this chapter, so I sincerely wondered what an independent Baptist pastor had to say. What I learned from his sermon was that he agreed with my understanding on many key points. In an effort to stimulate others into taking in the entire sermon, I shall provide a few extracts:

Beginning ff-

John 17 and unity. Anyone who wants to understand unity between Christians must consider Jesus' prayer for unity in John 17. I think this is an important point: Biblical separation and Biblical unity will mirror each other. Obviously Biblical separation will never violate Biblical unity; Biblical unity will never violate Biblical separation.

8:54 ff -

What's the unity that Jesus Christ was praying for here? All right. If we're going to understand what unity is, that unity is the unity that he wants between people, is the unity in this chapter.

12:05 ff-

The unity we desire should be the same as what the Lord Jesus Christ prayed for here...

Do you want the unity that Jesus prayed for?

What was it?

13:27 ff -

Some believe Jesus prayed only for a spiritual unity. When I read commentaries on John 17, almost every single commentary differs on what they believe Jesus was praying for here. I'm talking about, if I read 25 commentaries, I can read 25 differences on what they think Jesus was praying for here. Is the Bible something we can't understand? Is the Bible not perspicuous? And I think it kinda drives me crazy; I mean, how, how is it that we can have so many opinions about what he is praying for here? How do I know that 26, let's say I am at number 26, why is 26 right? Why are the 25 wrong, and I am right? Can you know? Because I mean as you read the commentaries there are so many different viewpoints, how could people, how could we be sure that people can even know based on that.

15:01 ff -

Some believe Jesus prayed for a spiritual unity found in their position in Christ...Ummm so he prayed only for people in Christ to have spiritual unity is what their belief is in John 17. Others assert this is a practical unity among all believers. All believers have a practical unity. Some teach that. OK. But I'm just telling you some people teach that. In order to have it they concluded a need to coalesce around a few important doctrines with which true Christians should and will agree; and the number is shrinking. The number is increasingly smaller, until you can put the doctrines on the head of a pin that you have to agree on, basically to have what the Bible teaches on unity; and really what's on the head of the pin is blurry, you can't even quite make out what, what it is.

23:44 ff -

If there's unity between all believers, I don't see it.

[End of extracts]


Amen!!!>>



The second is from David Cloud (originally posted December 9, 2010):


>>Now, back to Tuesday's email. The author of the email was David Cloud, an independent Baptist author, lecturer, minister. The email that I received was also published online at Cloud's "Way of Life Literature" website (HERE). Cloud, as so many Protestants of the period delineated above by Hollman, does not like Meiderlin's now famous phrase; from his email/online essay, we read:

The modern evangelical philosophy is often stated by the dictum, “In essentials unity; in non-essentials liberty; in all things charity.”

Though commonly attributed to Augustine, it was actually first stated by the 17th-century Lutheran Rupertus Meldenius (a.k.a. Peter Meiderlin).

It became the rallying cry of the Moravians, who did many good things but retained such Roman heresies as infant baptism and a priesthood and promoted unity above the absolute truth of God’s Word.

It was adopted by the Fundamentalist movement of the first half of the 20th century. As a movement Fundamentalism focused on unity around “the fundamentals of the faith” while downplaying the “minor issues.” The objective was to create the largest possible united front against theological modernism.

This dictum has also been an integral philosophy of New Evangelicalism. They might stand for ten or twenty or thirty “cardinals,” but they refuse to make an issue of the WHOLE counsel of God. Particularly when it comes to one’s associations, they believe that there are “non-essentials” that should not get in the way of unity.

Many Independent Baptists are buying into this error.

And a bit later:

There is no support in the Bible for the “in essentials liberty” doctrine. The Lord Jesus Christ commanded His disciples to teach converts “to observe ALL things whatsoever I have commanded you” (Mat. 28:20).

The Apostle Paul reminded the elders at Ephesus that the reason he was free from the blood of all men was that he had preached the WHOLE counsel of God (Acts 20:27). The more plainly you preach the whole counsel of God, the less likely it will be that you will join hands in ministry with those who hold different doctrine.

Paul instructed Timothy to keep the truth “without SPOT, unrebukeable, until the appearing of our Lord Jesus Christ” (1 Tim. 6:14). A spot is a small, seemingly insignificant thing. That particular epistle contains commandments about such things as the woman’s role in ministry, which is widely considered a “non-essential” today. Paul taught Timothy to have an entirely different approach toward such teachings.

In 1 Corinthians 11:2 Paul said to the church at Corinth, “Now I praise you, brethren, that ye remember me in ALL things, and keep the ordinances, as I delivered them to you.” This passage deals with hair length and the Lord’s Supper, which are widely considered to be “non-essentials” today, yet Paul praised the church for remembering him in all things.

We know that not all doctrine has the same significance and weight, but none of it is “non-essential” in any sense.

I challenge anyone to show me where the Scripture encourages the believer to treat some doctrine as “non-essential” or to “stand for the cardinal truths and downplay the peripherals.”

Some try to use Romans 14 to support this philosophy, but Romans 14 does not say that some Bible doctrine is non-essential. It says that we are to allow one another liberty in matters in which the Bible is silent! The examples that Paul gave were eating meat and keeping of holy days. Those are things that the New Testament faith is silent about. There is no doctrine of diet in the New Testament, so it is a matter of Christian liberty.

This reminds us that the only true “non-essential” is a personal opinion not based solidly upon Scripture.

Jude instructed every believer to “earnestly contend for the faith once delivered to the saints” (Jude 3). As Jude didn’t delineate what part of the faith is to be defended, the obvious meaning is that whatever aspect of the faith is under attack at a particular time, God’s people should rally to its defense rather than pretend that it is a “non-essential.”

Since the Bible doesn’t identify a “non-essential” doctrine, who is to say what this might be?

The fact is that once one adopts the “non-essentials” philosophy, his list of “non-essentials” tends to grow as time passes and as his associations broaden.>>

Kent and David have given us plenty to ponder...

Grace and peace,

David

Unity and the Christian Church: Part 4 - the Reformed tradition - Thomas Manton vs. Michael Horton

In this 4th installment of my series on unity and the Christian Church, I have chosen Thomas Manton, a respected 17th century Puritan divine, to represent the more moderate position within the Reformed tradition.  Of the many differing positions on the issue of Christian unity that exist within the Reformed paradigm, I believe that Manton's view is one of the most balanced. The following selections will be from Manton's discourse, A Persuasive To Unity In Things Indifferent:

[1.] There may be, and often are, differences of opinion about lesser things in the church; partly because of the different degrees of light. All barks that sail to heaven draw not a like depth of water. And partly because of the remainders of corruption in all. Inordinate selflove is not in all alike broken and mortified, and so their particular interests have an influence upon their opinions. And partly because of the accidental prejudices of education and converse, &c.

[2.] When these differences arise, we should take care they come not to a rupture and open breach. This is the course the apostle taketh here ; he doth not by and by despair of the dissenters, and reject them as heretics, but beareth with them, hoping in charity God will at length reveal their error to them by the ministry of his servants, through the powerful operation of his Spirit, and not suffer them to run on in dividing courses from the rest of his people. So should we do in like cases. Partly because when these differences of opinion breed division and separations, the church is destroyed : Gal. v. 15, 'For if ye bite and devour one another, take heed ye be not consumed one of another.' Backbitings, revilings, and reproaches make way for a total vastation of the whole church, a ruin to both parties. Partly because the whole is scandalised: John xvii. 21, 'That they may all be one, that the world may believe that thou has sent me.' Divisions in the church breed atheism in the world. Partly because there are enemies which watch for our halting, and by our divisions we are laid open to them. Our Lord and Master hath told us with his own mouth, that ' a kingdom divided against itself cannot stand,' Mat. xii. 25. Never was it so well with the people of God, but besides their divisions among themselves, they had common enemies ; and Nazianzen calls them ' Common Reconcilers,' because they should engage God's people to a unanimous opposition to the kingdom of Satan in the world. And partly because then mutual means of edification are hindered. As long as charity and mutual forbearance remaineth, there is hope of doing good to one another ; but when men break out into opposite parties, they are prejudiced against all that light that they should receive one from another, suspecting every point as counsel from an enemy : Gal. iv. 16, 'Am I therefore become your enemy, because I tell you the truth ?' When men are once engaged in a way of error, whosoever is an enemy to their error is counted an enemy to themselves; yea, they can hardly bear that sound doctrine which doth directly cross their opinions, but are apt to cavil at all that is said by a dissenter. And partly because when men give themselves up to separating and narrow principles, the power of godliness is lost, and all their zeal is laid out upon their petty and private opinions, and so religion is turned into a disputacity. (Pages 68, 69 - bold emphasis mine.)

Manton goes on to delineate the need for "lenity" and "mutual forbearance" to prevent "open rupture" (p. 70). This "lenity" and "mutual forbearance" is "limited"; it does not mean that:

"...all things [are] to be tolerated, even blasphemy and fundamental errors, as if the scriptures were uncertain in all things. No; in things absolutely necessary to salvation, it is clear, open, and plain: 'The law is a lamp, and a light,' Prov. vi. 23, and Ps. cxix. 105. And in such a case we are not to 'bid him God-speed,' 2 Epist. John 10. In such cases of damnable heresy, the law of Christian lenity holdeth not; but if we agree in the principal articles of faith, let us embrace one another with mutual love, though we differ from one another in variety of rites and ceremonies and discipline ecclesiastical. If we agree in the substantials of worship, let us go by the same rule, do the same thing: though in circumstantials there be a difference, these are matters of lesser moment than separation, or the other division of the church." (Page 71.) [Entire discourse available in an online PDF HERE - see pages 68-78.]

Now, let's contrast Manton with Dr. Michael S. Horton. In the May/June 1992 issue of Modern Reformation, a provocative article by Dr. Horton under the title, 'Evangelical Arminians: Option or Oxymoron?' was published. The entire article is available online via the following sites:

Reformation Online; Monergism; whitefield.freeservers

In the article, Dr. Horton asks the question: "Is it possible to be an 'evangelical Arminian'?" He then immediately states, "In this article I attempt to defend a negative answer to that important question."

He went on to write:

What is an Evangelical?

One might think that the term "protestant" has been around a lot longer than "evangelical," the latter often associated with the crusade and television evangelism of recent years. However, the term "evangelical" is the older of the two. It appears in medieval manuscripts, describing a qualification of a good preacher: He must be evangelical. Until the Reformation, however, that adjective could mean anything from having a sincere love for Christ to possessing missionary zeal. When Luther arrived on the scene he was eager to employ the time-honored term in the service of gospel recovery. After all, what could be more appropriate as a designation for a man or woman of the Reformation? It was all about a recovery of the evangel itself.

Thus, the term took on a new significance, moving from an adjective to a noun. One was not only "evangelical" in the ambiguous medieval sense of being pious, zealous, and faithful, but an evangelical in the sense that one adhered to the Reformation's tenets. After 1520 an evangelical was a person who was committed to the sufficiency of scripture, the priesthood of all believers, the total lostness of humans, the sole mediation of Christ, the gracious efficacy and finality of God's redemptive work in Christ through election, propitiation, calling and keeping. The linchpin for all of this was the doctrine of justification by grace alone, through faith alone, because of Christ alone. Thus, the believer, declared righteous by virtue of God's satisfaction with Christ's holiness imputed (credited) to us through faith alone, is simul iustus et peccator--"simultaneously justified and sinful."

The evangelicals, therefore, whether Lutheran or Reformed, insisted that this was the gospel. It was not a peripheral area of abstract doctrinal debate on which Christians could "agree to disagree agreeably." It was not merely an implication of the gospel or a part of the gospel: It was the gospel!

Dr. Horton, as the article later demonstrates, does not believe that Arminians are 'evangelicals' in the sense delineated above, and that they teach a heretical gospel.

I truly wonder if Thomas Manton were alive today if he would side with Dr. Horton...

Grace and peace,

David

Unity and the Christian Church: Part 3b - the Catholic Tradition

In the combox of the previous thread here at AF, the Reformed Baptist, Ken Temple, raised some concerns about Irenaeus', Proof/Demostration of the Apostolic Preaching. Ken wrote:

the parts about baptism that you brought out from "the Proof of the Apostolic Preaching" (found in recent years from an Armenian copy, right? - not found in the Philip Schaff collection of EFC) - could they not be interpreted in the way that we usually handle Acts 2:38 and Titus 3:5 ? (link)

Ken is correct that the Proof/Demonstration of the Apostolic Preaching is not found in the Ante-Nicene Fathers series edited by Philip Schaff, and that the four English translations I am aware of are based on an Armenian manuscript discovered in 1904. Note the following from CCEL Staff Writer, Emmalon Davis:

Demonstration of the Apostolic Preaching is a second century guide for Christian converts. After disappearing for nearly two millennia, an Armenian copy of St. Irenaeus' guidebook was discovered in 1904. Current versions of this ancient text have been translated from the Armenian, a language which greatly resembles the Greek in which it was originally transcribed. St. Irenaeus wanted to set out the main points of the Apostolic message, which was handed down to the Church from Old Testament Scriptures. St. Irenaeus explains the doctrine of Christianity as it was understood by the educated believers of his day. He defends the grounds of belief and aims to demonstrate the truth of the ancient Biblical prophecy. As a result, his project is both theological and historical. Even today, St. Irenaeus' book of guidelines serves to help Christians find salvation and refute heretics. (LINK)

I am not aware of any published Patristic scholar—e.g. John Behr, Everett Ferguson, J. N.D. Kelly, John Lawson, Iain M. MacKenzie, J. Armitage Robinson, Joseph P. Smith—who references the Proof/Demonstration of the Apostolic Preaching, that has questioned the authenticity and/or reliability of the Armenian manuscript. I concur with Dr. Joseph P. Smith, who wrote:

AUTHENTICITY. That the work here presented to us is really, as the manuscript describes it, the "Proof of the Apostolic Preaching" of Irenaeus, is certain on internal grounds. The title and the name (chapter 1) of the addressee agree with the information given us by Eusebius; the work reflects the conditions of the end of the second century, and its manner and many of its turns of expression agree with Irenaeus's known writings, and with his views and preoccupations; the parallels with Adversus haereses are many and striking... (Irenaeus, Proof of the Apostolic Preaching, trans. by Joseph P. Smith, S.J., Newman Press, pp. 5, 6.)

Now, Ken seems to question the authenticity of the Proof/Demonstration of the Apostolic Preaching because of its description concerning the nature of Christian baptism (Ken, please correct me on this if I have misunderstood you). Note the following:

THE RULE OF FAITH

3. So, lest the like befall us, we must keep strictly, without deviation, the rule of faith, and carry out the commands of God, believing in God, and fearing Him, because He is Lord, and loving Him, because He is Father. Action, then, is preserved by faith, because unless you believe, says Isaias, you shall not continue; and faith is given by truth, since faith rests upon reality: for we shall believe what really is, as it is, and, believing what really is, as it is for ever, keep a firm hold on our assent to it. Since, then, it is faith that maintains our salvation, one must take great care of this sustenance, to have a true perception of reality. Now, this is what faith does for us, as the elders, the disciples of the apostles, have handed down to us. First of all, it admonishes us to remember that we have received baptism for the remission of sins in the name of God the Father, and in the name of Jesus Christ, the Son of God, who became incarnate and died and raised, and in the Holy Spirit of God; and that this baptism is the seal of eternal life and is rebirth unto God, that we be no more children of mortal men, but of the eternal everlasting God; and that the eternal and everlasting One is God, and is above all creatures, and that all things whatsoever are subject to Him; and that what is subject to Him was all made by Him; so that God is not ruler and Lord of what is another’s, but of His own, and all things are God’s; that God, therefore, is the Almighty, and all things whatsoever are from God. (Irenaeus, Proof of the Apostolic Preaching, trans. by Joseph P. Smith, S.J., Newman Press, pp. 49, 50 - bold emphasis mine.)

Keeping in mind Dr. Smith's assessment that, "the parallels with Adversus haereses are many and striking", one should expect to find "baptism for the remission of sins" and baptism as, "rebirth unto God" (i.e. regeneration). One clearly finds such parallels in Irenaeus' Against Heresies (bold emphasis in the following quotes is mine):

1. It happens that their tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of “redemption” as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith.

2. They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins... (Against Heresies, 1.21.1, 2a - ANF 1.345)

But it is evident from Peter's words that he did indeed still retain the God who was already known to them ; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ. (Against Heresies, 3.12.7 - ANF 1.443)

And inasmuch as man, with respect to that formation which was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, "Go to Siloam, and wash ;"  thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life. (Against Heresies, 5.15.3 - ANF 1.543)

Before ending, I would like to provide a selection from the esteemed Lutheran scholar, R. C. H. Lenski, who I believe does an excellent job in addressing how one is to interpret Acts 2:38, which is directly germane to Irenaeus' understanding of "baptism for the remission of sins":

Baptism is pure that conveys grace and salvation from God through Christ: it dare not be changed into a legal or legalistic requirement that is akin to the ceremonial requirement of Moses such as circumcision. God does something for us in baptism, we do we do nothing for him. Our acceptance of baptism is only acceptance of God's gift.

This is emphasized strongly in the addition: "for or unto remission of your sins." It amounts to nothing more than a formal grammatical difference whether εἰς is again regarded as denoting sphere (equal to ἐν), R. 592, or, as is commonly supposed, as indicating aim and purpose, R. 592, as better still as denoting effect. Sphere would mean that baptism is inside the same circle as remission; he who steps into this circle has both. Aim and purpose would mean that baptism intends to give remission; in him, then, who receives baptism aright this intention, aim, and purpose would be attained. The same is true regarding the idea of effect in εἰς this preposition connects remission so closely with baptism that nobody has as yet been able to separate the two. It is this gift of remission that makes baptism a true sacrament; otherwise it would be only a sign or a symbol that conveys nothing real. (R. C. H. Lenski,  The Interpretation of the Acts of the Apostles, pp. 107, 108.)

A few sentences later, Dr. Lenski then asked the following question:

And how can Ananias in 22:16 say, "Be baptized and wash away thy sins!" as though the water of baptism washed them away by their connection with the Name? (R. C. H. Lenski, The Interpretation of the Acts of the Apostles, pp. 107, 108.)

Shall end here for now. Hope to have part 4 of this series ready for posting early next week.

Grace and peace,

David

Unity and the Christian Church: Part 3a - the Catholic Tradition

The Niceno-Constantinopolitan Creed was forged by the first Council of Constantinople in 381 A.D. Towards the end of the creed, a declaration is made, consisting of four 'marks' or 'notes' by which the Christian Church  can be identified : μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν—one, holy, catholic [i.e. universal] and apostolic. The unity of the Christian Church is inextricably linked with all four, not just the first mark. The essence of all four marks can be found in the New Testament; and beginning in the second century, one can find descriptions of those marks in the writings of the Church Fathers. One of those Church Fathers is Irenaeus of Lyons—the following selections contain examples of those marks that would later be enshrined in the Niceno-Constantinopolitan Creed [note: the 'marks' in bold in brackets are mine]:

 1. The Church, though dispersed through our the whole world [Catholic], even to the ends of the earth, has received from the apostles [Apostolic] and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father “to gather all things in one,”and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send “spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy [Holy], and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.

2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart [One], and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth [One]. (Against Heresies, I.10.1, 2a - ANF pp. 330, 331.)

At the end of the same chapter, we read:

...the Catholic Church [Catholic] possesses one [One] and the same faith throughout the whole world [Catholic], as we have already said. (Against Heresies, I.10.3 - ANF pp. 331, 332.)

In book three of Against Heresies, Irenaeus mentions a number of heretics by name—Simon, Valentinus, Marcion, Cerinthus, Basilides—who have rejected "the only true life-giving faith", replacing it with a "diversity" of "doctrines and successions" which are "perverse teachings". He then adds:

But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. (Against Heresies, III.1.1.2a - ANF p. 415.)

Irenaeus then delineates how one can identify "the tradition of the apostles"; note the following:

1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles [Apostolic] manifested throughout the whole world [Catholic]; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to “the perfect” apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things [Holy], whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity.

2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition [Apostolic] has been preserved continuously by those [faithful men] who exist everywhere [Catholic]. (Against Heresies, III.3.1.2 - ANF pp. 415, 416.)

Irenaeus then provides the complete list of bishops who held the episcopate of Rome from the time of Peter to the present—a total of twelve—following this succession of bishops with:

In this order, and by this succession, the ecclesiastical tradition from the apostles [Apostolic], and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith [One], which has been preserved in the Church from the apostles until now, and handed down in truth. (Against Heresies, III.3.1.3 - ANF p. 416.)

This identification of the unity of the Christian Church with the four 'marks' continues within the Catholic Tradition from the second century until our present day. I shall now provide two examples; first, from the pen of Cardinal Gibbons (19th century):

By unity is meant that the members of the true Church must be united in the belief of the same doctrines of revelation, and in the acknowledgment of the authority of the same pastors. Heresy and schism are opposed to Christian unity. By heresy, a man rejects one or more articles of the Christian faith. By schism, he spurns the authority of his spiritual superiors. That our Saviour requires this unity of faith and government in His members, is evident from various passages of Holy Writ. In His admirable prayer immediately before His passion. He says : " I pray for them also who through their word shall believe in Me ; that they all may be one, as Thou, Father, in Me and I in Thee, that they also may be one in Us ; that the world may believe that Thou hast sent Me." Here Jesus prayed that His followers may be united in the bond of a common faith, as He and His Father are united in essence, and certainly the prayer of Jesus is always heard. (The Faith of Our Fathers, 10th revised edition - 1879, pp. 21, 22 - PDF copy available online HERE)

And second, from the Catechism of the Catholic Church:

Paragraph 3. THE CHURCH IS ONE, HOLY, CATHOLIC, AND APOSTOLIC

811 "This is the sole Church of Christ, which in the Creed we profess to be one, holy, catholic and apostolic." These four characteristics, inseparably linked with each other, indicate essential features of the Church and her mission. the Church does not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church one, holy, catholic, and apostolic, and it is he who calls her to realize each of these qualities.

812 Only faith can recognize that the Church possesses these properties from her divine source. But their historical manifestations are signs that also speak clearly to human reason. As the First Vatican Council noted, the "Church herself, with her marvellous propagation, eminent holiness, and inexhaustible fruitfulness in everything good, her catholic unity and invincible stability, is a great and perpetual motive of credibility and an irrefutable witness of her divine mission." (LINK)

Shall end here for now; hope to have part 4 up in a few days, the Lord willing.

Grace and peace,

David