The Claim Register names many local sources. This route identifies the primary biblical and early Christian loci that carry DDF's governing architecture. Work and section divisions are given so the claims remain traceable across translations. The order is functional and broadly chronological: Scripture governs; apostolic and ante-Nicene sources test early continuity; Nicene and later witnesses supply further precision.
- Primary source | DDF load-bearing use and loci
- Hebrew, Aramaic, and Greek Scripture | BHS, Septuagint comparison where relevant, and NA28/SBLGNT. Genesis 1:26--28; 2:7, 9, 16--17; 3:19--24; and 5:1--2 govern creation, image, vocation, received dust-formed life, maturation, death's certainty under disobedience, return to dust, participated access to enduring life, the Fall, corruption, and promise; Genesis 1:29--31, Psalm 104, Job 38--41, Isaiah 11:6--9, and Romans 8:18--25 govern the staged field of creaturely provision, present predatory history, nonculpable groaning, labor toward liberation, and eschatological peace without supplying one paleontological timetable; Deuteronomy 1:39 and 1 Kings 3:9 supply canonical discernment parallels; Psalm 104, Acts 17:24--28, Colossians 1:15--17, and Hebrews 1:1--3 govern preservation and created dependence; Exodus 7--15, Deuteronomy 13:1--5, the Gospel sign and power narratives, Acts 2:22--36, and Hebrews 2:3--4 govern miraculous sign, witness, and discernment; Genesis 3--4, Leviticus 18:24--28, Hosea 4:1--3, Isaiah 24, Romans 1:18--2:16 and 8:18--23 govern the movement from false perception through works into social, environmental, and cosmic corruption; Romans 5:12--21 governs Sin and Death's entrance and reign in Adamic humanity; 1 Corinthians 15:20--28 and 42--57, 2 Corinthians 5:1--5, and 1 Thessalonians 4:13--17 govern death as enemy, sin as its sting, first and last Adam, resurrection of the dead, transformation of the living, and mortality swallowed by life; Hebrews 2:14--15 distinguishes death's power from slavery through fear of death; John 5:28--29 and 11:25--26 govern universal resurrection to life or judgment and bodily dying without death finally defeating life in Christ; Revelation 2:11; 20:6, 11--15; and 21:4, 8 govern bodily death, resurrection, judgment according to works, death and Hades defeated, and the post-resurrection second death. Jeremiah 7 and 19, Isaiah 66:22--24, and Daniel 12:1--3 govern the Hinnom--Gehenna, corpse, unquenchable judgment, resurrection, and abhorrence genealogy; John 14:6 and 15:1--6, Acts 4:12, Romans 6:3--11 and 8:9--11, 1 Corinthians 3:11, Ephesians 2:13--22, 1 Timothy 2:3--6, and 1 John 5:11--12 govern Christ as the only saving foundation, mediator, vine, Way, and life; 1 Corinthians 3:10--17 governs the distinction among Christ, builder, work, testing fire, loss, survival, and temple-destroying warning. Matthew 3:10--12, 7:13, 10:28, and 25:31--46, John 15:6, Luke 12, Romans 2 and 6:23, 2 Corinthians 5:10, 2 Thessalonians 1:7--10, James 3:1, and Revelation 14:9--11 and 20--22 govern embodied disclosure, differentiated recompense, punishment, destruction, and second death; Acts 3:21, Romans 5:18--19 and 11:32, 1 Corinthians 15:22--28, and Colossians 1:19--20 govern the universal-restoration pressure and cosmic victory; Psalm 16, Acts 2:22--32, Ephesians 4:8--10, 1 Peter 3:18--20 and 4:6, and Revelation 1:17--18 govern Christ's death-side victory and lordship, with the disputed descent and proclamation texts kept within their exegetical limits. Romans 10:6--9 associates the abyss with raising Christ from the dead but does not itself narrate His descent.
- Wisdom of Solomon, 1 Enoch, 1QS, 2 Baruch, and 4 Ezra as ancient Jewish witnesses | Wisdom of Solomon 1:13--16; 2:23--24; and 3:1--9 for creation ordered toward existence and incorruption, death entering through corrupted allegiance, and righteous bodily death appearing final while the dead remain in God's hand with hope of immortality; 1 Enoch 22 and 27 for differentiated conditions of the dead awaiting judgment and the accursed valley; 1QS III.13--IV.26 for formed allegiance, visitation, purification, and destruction; 2 Baruch 17.2--3, 23.3--5, 54.15--19, and 56.5--6 for Adamic untimely death, preservation of the dead, later personal works, and resurrection; 4 Ezra 7 for death, intermediate disclosure, resurrection, judgment, recompense, and the world to come. Their canonical standing and textual histories differ; DDF uses them as historical witnesses to Jewish plurality and staged life--death--judgment reasoning, not as authorities overriding Hebrew, Aramaic, and Greek Scripture.
- Didache | 1--6 for the Two Ways and formed desire; 7--10 and 14 for baptism, prayer, Eucharistic thanksgiving, and Lord's Day reconciliation; 11--15 for testing teachers, prophets, bishops, and deacons; 16 for watchfulness, final trial, perishing, resurrection, and the Lord's coming. Its ending is incomplete and its "not of all" phrase cannot settle the complete resurrection sequence or terminal outcome.
- Epistle of Barnabas | 20--21 for the way of eternal death with punishment, destruction with one's works, resurrection, and retribution.
- 1 Clement | 3 and 13--21 for envy, humility, order, and created pattern; 51--59 for repentance, restoration, intercession, and communal repair.
- 2 Clement | 17.7 for bodily punishment in unquenchable fire as a second-century warning witness; the work is an anonymous homily, not a writing of Clement of Rome.
- Ignatius of Antioch | Ephesians 7 and 18--20 and Smyrnaeans 1--3 for the true flesh, suffering, and resurrection of Christ; Magnesians 6--7 and Smyrnaeans 7--8 for ordered ministry and Eucharistic communion; Ephesians 16--17 for πῦρ ἄσβεστον (pyr asbeston, unquenchable fire), perishing, and the gift of immortality in Christ. The Greek phrase must not be silently expanded to "everlasting fire."
- Polycarp and the Martyrdom of Polycarp | Polycarp, Philippians 1--12 for received teaching, perseverance, desire, household conduct, care for widows, leadership, and embodied imitation; Martyrdom of Polycarp 2 for eternal punishment, unquenchable fire, endurance, and communion with Christ.
- Justin Martyr | First Apology 8, 17, and 52 for resurrection of the same embodied persons, continuing sensibility, everlasting punishment, judgment according to deed, and accountability according to what was received; First Apology 46 and Second Apology 6, 8, 10, 13 for early deliverance witness, seeds of the Logos and the incarnate Logos as the full criterion; First Apology 61 and 65--67 for baptism, Eucharist, worship, and care for the needy.
- Tatian, Address to the Greeks | 13 for the soul's non-autonomous immortality, bodily resurrection, and the difficult phrase "death by punishment in immortality." This is an early witness joining dependent life, resurrection, and punitive death; its distinctive psychology is reception evidence, not DDF's controlling anthropology.
- Melito of Sardis, On Pascha | 47--71 and 100--105 for Passover, Lamb, exodus, self-offering, death, deliverance, and the victorious identity of the crucified Lord.
- Athenagoras and Pseudo-Athenagoras | Athenagoras, Plea for the Christians 31 and 36, for the created rational person's appointed end, resurrection, accountability, and punishment; the resurrection treatise traditionally attributed to Athenagoras, 12--25, for the identity of the embodied person and judgment of the same whole agent according to works done through the body. The authorship of the latter treatise is disputed and it is cited here as Pseudo-Athenagoras rather than silently treated as secure.
- Theophilus of Antioch, To Autolycus | II.15 for Word and Wisdom in creation; II.17 as an early attribution of animal ferocity to human sin; II.22 and II.24--27 for Adamic infancy, humanity's capacity for mortality or immortality, the goodness of the tree, timing, disobedience, death through the creature's own turning, divine discipline, repentance, and restoration. The zoological claim is reception history, not modern natural history.
- Irenaeus, Against Heresies | I.9.4 and I.10.1--3 for the rule of faith, preservation of the apostolic subject, and varied precision of faithful exposition; II.30.9 for the one Creator's direct providence and the faithful service of created heavenly powers; III.3.1--4 and III.24.1 for apostolic deposit and Spirit; III.18 and III.23 for Adam--Christ recapitulation; II.32.4 for early deliverance witness; III.19.1 for Incarnation and adoption; IV.18.5, V.2.2--3, and V.6.1 for Eucharist, flesh, Spirit, and bodily resurrection; IV.15 for primary command and pedagogical accommodation; II.34.2--4 for created continuance as God's gift rather than the soul's autonomous property; IV.20 and IV.38 for Word, Wisdom, participation, and maturation; V.1 and V.21 for renewed humanity and victory; V.5.1 for bodily translation without death as a prelude to immortality; V.27.1--2 for objective judgment, communion as life and light, chosen deprivation, endogenous calamity, and eternal loss; V.31--36, especially V.33.4, for bodily resurrection, renewed creation, and eschatological creaturely peace.
- Irenaeus, Demonstration of the Apostolic Preaching | 3--14 and 31--42 for the public rule of faith, canonical economy, creation, Adamic innocent infancy, covenant, Incarnation, and resurrection. Irenaeus supports incomplete-but-good humanity and gifted completion, not a direct claim of actual pre-Adamic human death.
- Methodius of Olympus, Symposium | III.7 for righteousness as harmony, unrighteousness as discord, and mortality or incorruption understood through participation; IX.2 for post-transgression death and bodily restoration. Methodius supplies participatory architecture, not evolutionary chronology.
- Clement of Alexandria, Paedagogus and Stromata | I.1--3 for the Logos as healer and educator and Christian life as embodied formation rather than information alone; I.8--10 for warning, punishment, correction, and discipline within the Logos's work; Stromata I.27, V.4, VI.6, and VII.16 for punitive correction, Christ and faith as foundation, combustible additions, postmortem preaching, judgment ordered toward improvement, and the salvation of the universe, used without turning Clement into primitive consensus.
- Tertullian | Prescription Against Heretics 13 for the public rule of faith; On the Flesh of Christ 5 and 20--25 for anti-docetic embodied Incarnation; Apology 23 for early public deliverance witness and 18 and 48 for bodily resurrection and continuing punishment.
- Cyprian of Carthage, On the Unity of the Catholic Church | 4--5 for the Church's visible communion and episcopal responsibility, used under Scripture and not as institutional self-authentication.
- Origen, Homilies on Joshua | 1.1--3 and 15.1--3 for conquest reread through Jesus as warfare against demons and vices, constraining Christian reuse without erasing the historical violence of the canon.
- Origen, Contra Celsum | II.51--52 for the canonical distinction between divine signs and magic as a rival account of Christ's mighty works; IV.13 for 1 Corinthians 3, the consumption of wicked works, and the refining of rational nature; VIII.72 for the Logos's eventual victory, transformation, and healing of rational creatures. The latter two are securely preserved Greek witnesses and therefore carry more direct historical weight here than a reconstruction from Rufinus alone.
- Origen, On First Principles | I.6.1--3, II.10.1--8, and III.6 for resurrection, restoration, judgment, differentiated punishment, the history of deeds impressed upon conscience, and suffering arising as that history is unveiled; used as early reception witness with the text's Rufinian transmission limits named.
- Arnobius, Against the Nations | II.14 for a late ante-Nicene sequence of long conscious punishment culminating in "real death." The locus establishes an ancient punishment-then-destruction witness; Arnobius's idiosyncratic wider anthropology is not adopted as DDF's norm.
- Athanasius, Against the Heathen | 2--11 for the soul's turn from the goal of truth, darkened perception, false imagination, idolatry, progressive corruption, and possible return; 40--42 for the Word's immediate governance of the ordered creation through creaturely causes.
- Athanasius, On the Incarnation | 3--10 for creation from nothing, Fall, corruption, image, and the necessity of the Word's assumption; 20--30 for self-offering and victory over death; 41--45 for the fittingness and public force of Incarnation; 54 for participation by grace.
- Athanasius, De Decretis | 18--24 and 32 for the Church's use of more exact boundary language when scriptural phrases were made to carry an alien account of the Son; homoousios preserves the scriptural referent rather than generating a new one.
- Athanasius, Life of Antony and Letter to Marcellinus | Life of Antony 22--43 for testing apparent spiritual powers; Letter to Marcellinus 12 and 27--29 for the Psalter as a mirror of the soul and school of truthful prayer.
- Cyril of Jerusalem, Mystagogical Catecheses | 1--5 for baptismal incorporation, anointing, Eucharist, embodied reception, and ecclesial formation.
- Basil and Gregory of Nyssa | Basil, On the Holy Spirit 15.36 for 1 Corinthians 3 as the trial of judgment, 16--18 for inseparable saving action, doxology, and the Spirit's divine work, and 27.65--67 for received liturgical and ecclesial witness; Basil, Hexaemeron V.1 and IX.2, for enduring created fruitfulness under divine command, and VIII.2--7 and IX.2--5, for animals, including carnivorous anatomy and provision, within the created order as Basil observed it, not as evidence for a pre-Fall or evolutionary chronology; Gregory, To Ablabius, pp. 331--336 in the selected NPNF edition, for one divine operation; Gregory, On the Making of Man 8, 16, and 27--30, for embodied humanity; Gregory, Great Catechism 5--8, for creation, freedom, and evil's lack of independent nature; Gregory, Great Catechism 26 and 35 for painful purgation, the destruction of evil, and restoration; Gregory, On the Soul and the Resurrection for the gold-and-alloy account in which evil is consumed while the created person remains; Gregory, Life of Moses II.91--100, for the ascetical destruction of evil at its beginnings.
- Gregory of Nazianzus, Orations | 29.2--3 and 31.14--16, 25--29 for the one divine nature, the personal distinctions, and the Spirit's full deity; 39.19 for a final, painful, longer baptism of fire consuming the stubble of evil.
- Augustine of Hippo | On the Nature of the Good 1--4 and The City of God XII.6--9 for privation and the first evil will as deficient rather than a produced evil substance; On the Trinity I.4.7, II.5.7, and IV.20.27 for one divine essence and ordered missions; Tractates on the Gospel of John 80.3 for sacrament as visible word; Confessions I.1.1, X.6.8, X.8.12--25.36, and X.27.38 for desire, memory, and beauty; Expositions of the Psalms 94.2 and 140.2--4 for prophetic and ecclesial prayer; On Grace and Free Choice 2--4 and 30--33 for free choice upheld within the priority and necessity of grace; Teaching Christianity I.22--27 and The City of God XV.22 for ordered love; Enchiridion 68--69 and The City of God XXI.9, 17, 23, and 26 for Christ as foundation, salvation-through-fire, judgment, and Augustine's rejection of universal restoration; The City of God XXII.30 for final blessedness; Against Faustus XXII.74--79 for judgment without self-authorizing violence.
- John Cassian, Conferences | 2.1--4, 9--10, and 16 for discernment, humility, communal testing, and the danger of spiritually impressive excess without discretion.
- John Chrysostom | Homily 9 on First Corinthians for the reading of 1 Corinthians 3:15 as preservation in punitive fire, a genuine counterreading to Origen's purgative interpretation; Homilies on Philemon 1--3 for Christian kinship pressing upon household rank and economic power.
- Pseudo-Dionysius | Divine Names IV.7 for beauty as a name participating in the Good; Mystical Theology I.1--3 for apophatic discipline.
- Vincent of L\'erins, Commonitory | 2.5--6 and 23.50--59 for public catholic reception and bounded development rather than private novelty.
- John of Damascus, An Exact Exposition of the Orthodox Faith | I.8 for one divine essence, three hypostases, and inseparable divine action.
- Creed of Nicaea and Nicene-Constantinopolitan Creed | The 325 and 381 creeds for the Son's full deity and creative agency and the Spirit's confession as Lord and giver of life.
- Council of Chalcedon | Dogmatic boundaries for the one divine Son in complete divine and human natures, serving the earlier incarnational and Paschal center.
- Maximus the Confessor, Ambigua 7 | Later patristic synthesis of the creaturely logoi in the Logos, used for purposive intelligibility and participation without turning creatures into hidden code.
- Third Council of Constantinople | Dogmatic boundary for the incarnate Son's real human will and operation, serving the earlier confession that the humanity He assumes and heals is complete.
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