Where Halloween—and “Trick-or-Treat”—Really Came From? (Origins, Church Response, and Historical Timeline)

Learn where Halloween and trick-or-treating began: the Celtic Samhain, medieval Christian “souling,” and later North American reinvention. Includes Church teaching (CCC), quotes, timeline, comparison table, and primary-source pointers for further study.

---

Where Halloween—and “Trick-or-Treat”—Really Came From?

Historical development, what the Catholic Church teaches and how the feast developed, a comparison table, a timeline, quote boxes, and a list of the most important sources (primary/secondary) so readers can check the originals.

---

Short answer (TL;DR)

Halloween as we know it is a layered cultural product:

• It preserves ancient Celtic elements (Samhain, a harvest/“thin-veil” festival observed ~Oct 31–Nov 1). Encyclopedia Britannica+1

• In the early Middle Ages the Christian liturgical calendar placed All Hallows’ (All Saints’) Day on November 1 and All Souls’ Day on November 2; the evening before (the vigil) became known as All Hallows’ Eve (Halloween). The Church formally adopted the November 1 date in the 8th–9th centuries. Encyclopedia Britannica+1

• Trick-or-treating evolved from medieval “souling” and other local customs (begging for soul-cakes, “guising”) and was transformed in North America into modern door-to-door candy begging by the early 20th century. Wikipedia+1

• The Catholic Church recognizes the liturgical roots (All Hallows’ Eve = vigil of All Saints) and encourages prayer, remembrance of the dead, and pastoral guidance on popular customs; many Catholic writers describe pagan practices being “baptized” into Christian observance. Vatican News+1

---

1. Origins and earliest roots

Samhain (Celtic):
Samhain (pronounced roughly SAH-win), a Gaelic/Insular Celtic festival historically observed on the evening of October 31 into November 1, marked the end of the harvest and the “beginning of winter” when boundaries between the worlds were thought to be thin. Customs included bonfires, divination and wearing disguises—practices later associated with Halloween. Encyclopedia Britannica+1

Early Christian feasts:
By the 7th–9th centuries the Western Church established feasts to honor martyrs and all saints. Pope Boniface IV (early 7th c.) had a feast for martyrs; Pope Gregory III (8th c.) dedicated a chapel on November 1 and that date spread; later medieval practice added All Souls’ Day (Nov 2) to pray for the faithful departed. The three-day cycle (Oct 31–Nov 2) is called Allhallowtide. Encyclopedia Britannica+1

Quote (Vatican News): “The name itself comes from All Hallow’s Eve – that is, the Vigil of All Saints’ Day… Immediately afterwards, on November 2, the Church commemorates all the faithful departed…” Vatican News

---

2. How “trick-or-treat” and popular customs developed

Medieval souling & soul-cakes:
From at least the medieval period in Britain there was a practice called souling: poor people or children went house to house (around Allhallowtide), offering prayers for the dead in exchange for “soul-cakes” or food. That custom carried the theme of visiting house to house and receiving food / alms. Wikipedia+1

Guising and mask/dress traditions:
The practice of dressing in disguise (to confuse or placate spirits) existed in Celtic and later rural British traditions; in the 19th–early 20th centuries this appeared as “guising” in Britain and among immigrants. Encyclopedia Britannica+1

North American reinvention — modern trick-or-treat:
Mass immigration (esp. Irish) and 20th-century American communities, combined with school and civic events, turned various Old World customs into the popular candy-centric “trick-or-treat” by the 1920s–1950s; by mid-20th century the practice had become widespread in the U.S. and Canada. HISTORY+1

---

3. The Catholic Church: recognition, teaching, and pastoral stance

Liturgical origin and Church teaching:

• The vigil name—All Hallows’ Eve—derives directly from the liturgical vigil of All Saints’ Day (Nov 1). The Church long honored the memory of the dead and offered prayers for them; the Catechism explicitly records this ancient practice and bases the doctrine of prayers for the dead (and Purgatory) on Scripture plus Tradition. Vatican News+1

Catechism references (key paragraphs):

• CCC 958 — Communion of saints: the Church has, from earliest days, honored the memory of the dead and prayed for them. Vatican

• CCC 1032 — Purgatory and prayers for the dead are rooted in both Scripture (e.g., 2 Maccabees) and early Christian practice; the Church commends almsgiving and prayers for the dead. Vatican

Pastoral approach to popular customs:
The Church distinguishes between the liturgical/religious origin (Allhallowtide) and later folk or pagan elements. Many Catholic commentators and official speakers encourage Christians to reclaim the vigil by focusing on prayer, the communion of saints, and remembrance while using prudence about secularized or occultized practices. Vatican and other Catholic sources often describe the Church absorbing and transforming local customs (sometimes called the “baptizing” of customs). Vatican News+1

---

4. Biblical, Patristic and historical evidence for commemorating the dead

Biblical evidence:

• The practice of making atonement or offerings for the dead appears in 2 Maccabees 12:43–45 (an example used by the Church to justify prayer for the dead). The Catechism refers to this passage when treating Purgatory and suffrages. Vatican

Early Church Fathers & practice:

• Patristic writers (e.g., Tertullian) and later records mention anniversary masses and offerings for the deceased—evidence that praying and offering suffrages for the dead were practiced in the early centuries. The long tradition of commemorations and martyrs’ feasts fed into the later institutionalized All Saints/All Souls observances. Christian Classics Ethereal Library+1

 

5. Comparison table (short & sharable)

Element	Ancient/Pre-Christian	Medieval/Christian	Modern (18th–20th c.)
Primary focus	Samhain: harvest, “thin veil” between worlds; bonfires; divination. Encyclopedia Britannica	All Saints’ (Nov 1) & All Souls’ (Nov 2): liturgical remembrance and prayers for dead. Souling/guising (begging for soul-cakes). Encyclopedia Britannica+1	Commercialized Halloween; costumes, parties, trick-or-treat candy; North American spread. HISTORY
Church involvement	None (pagan ritual)	Church established feast days; popular customs sometimes adapted. Wikipedia	Church encourages prayer/remembrance and pastoral guidance; many dioceses offer All Saints/All Souls liturgies. Vatican News
Door-to-door custom	No documented medieval “trick-or-treat” per se	Souling / soul-cakes / guising (medieval–early modern). Wikipedia	Trick-or-treat as children’s candy ritual grows in 20th c. North America. HISTORY

 

6. Concise historical timeline (key moments)

• Iron Age / pre-Christian Celtic period (before 1st c. AD onward): Samhain observed around Nov 1. Encyclopedia Britannica

• ~6th–7th century: Christian commemorations of martyrs and local “feasts of all martyrs” exist (e.g., May 13 in Rome). Encyclopedia Britannica

• 8th century (c. 731–741): Pope Gregory III dedicates chapel and Nov 1 becomes tied to All Saints in Rome. Encyclopedia Britannica

• Medieval period: Souling and other customs (soul cakes, visiting, bonfires) appear and persist in Britain and elsewhere. Patristic/medieval sources record prayers for the dead. Wikipedia+1

• 19th century: Irish and British customs carried in immigration waves to North America. The Library of Congress

• Early 20th century (1910s–1930s): “Guising” appears in North American accounts; trick-or-treat becomes popularized by mid-20th century. Wikipedia+1

---

7. Selected primary / reliable sources & further reading

(These are the best single-page resources for readers.)

1. Encyclopaedia Britannica — Halloween / Samhain overview (reliable historical summary). Encyclopedia Britannica+1

2. History.com — “How Trick-or-Treating Became a Halloween Tradition.” (good review of souling → guising → trick-or-treat path). HISTORY

3. Vatican / Catholic sources — Vatican News article on Catholic roots of All Hallows’ Eve; Catechism (CCC) paragraphs on communion of saints, prayers for the dead, and purgatory (958, 1032). Vatican News+2Vatican+2

4. Oxford / academic treatments (e.g., Nicholas Rogers, Halloween: From Pagan Ritual to Party Night), plus English Heritage / Library of Congress short essays for public audiences. Encyclopedia Britannica+1

5. Folklore resources on souling and soul-cakes (English Heritage; folk song indexes). English Heritage+1

---

8. What the Bible or Fathers do (and don’t) say about Halloween

• The Bible does not mention “Halloween” (it’s a late cultural-linguistic term). The scriptural texts used historically to support prayer for the dead include 2 Maccabees 12:43–45 (as cited in the Catechism) — a practice taken up by the Church as part of its tradition. Vatican

• Patristic evidence: early Christian writers (e.g., Tertullian and later authors) attest to commemorations and offerings/masses for the dead—this supports the historical roots of Allhallowtide as a time for remembering the dead. Christian Classics Ethereal Library+1

---

9. Pastoral takeaway — is Halloween “Catholic” or “pagan”? What should Catholics do?

• Historically: Halloween is a mixture. The name and one layer are Christian (All Hallows’ Eve = liturgical vigil). Some elements trace to pre-Christian festivals (Samhain). Over centuries the Church both created new commemorations (All Saints / All Souls) and adapted/converted local practices. Wikipedia+1

• Pastorally: Many bishops and Catholic writers encourage using Allhallowtide as an opportunity to teach about the communion of saints, to celebrate All Saints on Nov 1, and to pray for the faithful departed on Nov 2. For secularized or commercialized Halloween practices, Catholics are encouraged to exercise prudence (avoid occult elements) and to reclaim the vigil by prayer, works of charity, and responsible family activities. Vatican News+1

---

10. Visual add-ons:

Quote box (patristic / catechetical):

“In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church … has honored with great respect the memory of the dead; and ‘because it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins’ she offers her suffrages for them.” — Catechism of the Catholic Church (para. 958). Vatican

Quote box (summary of secular origins):

“Halloween’s origins date back more than 2,000 years to the Celtic festival of Samhain… People believed that on this night the spirits of the dead roamed the earth.” — Britannica / History summaries. Encyclopedia Britannica+1

Simple timeline (for embedding as an image or block):

• Prehistory / Iron Age: Samhain — Celtic harvest festival. Encyclopedia Britannica

• 7th–9th c.: Christian feasts (All Saints’ Day set on Nov 1; All Souls’ Day developed). Encyclopedia Britannica+1

• Medieval: Souling, soul-cakes, guising. Wikipedia

• 19th c.: Irish immigration spreads customs to North America. The Library of Congress

• Early 20th c.: Trick-or-treat emerges and becomes mainstream. HISTORY

Comparison table — see section 5 above (copy into blog).

---

11. Suggested citation list / References:

(Use these as footnotes or “further reading” links on your post.)

• Encyclopaedia Britannica — “Halloween / Samhain” overview. Encyclopedia Britannica+1

• History.com — “How Trick-or-Treating Became a Halloween Tradition.” HISTORY

• Vatican News — “The Catholic roots of Halloween, the Vigil of All Saints’ Day.” Vatican News

• Catechism of the Catholic Church (paras. 958, 1032 — Communion of Saints; Purgatory). Vatican+1

• English Heritage / Library of Congress short essays on Allhallowtide. The Library of Congress+1

• Scholarly/folklore sources on souling and soul-cakes (e.g., Nicholas Rogers and regional folk records). Wikipedia+1

 

 

 

 

“ANG ADLAW’NG IGPAPAHULAY” (Domingo ba o Sabado?)

PANGUTANA

Ngano man nga giusab sa Katolikong pagtuo ang tinuod nga adlaw sa igpapahulay, nga gihimo man nilang Domingo, samtang ang sugo sa Dios mao man unta ang Sabado nga ikapito nga adlaw sa semana?

 

Ania ang proweba nga Sabado Ang Adlaw sa Igpapahulay Sumala sa Bibliya:

1) Genesis 2:2 – Dios mismo mipahulay sa ikapitong adlaw o Sabado.

2) Exodo 20:11 – Ang tawo gisuportahan nga mopahulay usab sa ikapitong adlaw.

3) Exodo 31:13 – Ika-pitong adlaw maoy ilhanan sa tali sa tawo ug Dios.

4) Exodo 21:16 – Kasugoan nga dili mausab.

5) Nehemias 9:14 –Tumanon gayud sa katawhan ang ikapitong adlaw.

6) Mateo 5:18 – Bisan gamay nga balaod kinahanglan tumanon.

7) Lucas 4:16 – Ika-pitong adlaw nabatasan ni Cristo.

8)Lucas 23:54-56 – Mga tinun-an mipahulay sa ikapitong adlaw.

9) Pinadayag 22:18 – Dili kuhaan ug dugangan ang balaod sa Dios.

10) Dueteronomio 4:2 – Balaod dili dugangan ug kohaan.

11) DANIEL 7:25 – Naay Mousab sa Umaabot nga mga Adlaw

 

KONKLUSYON:

Perting klaroha nga Sabado ang tinuod nga igpapahulay, dili Domingo.

Busa, puriso manubag ang mga kadagkoan sa Katoliko nganong nanudlo man ug sayop, nga ang Biblia mismo nagmatuod nga ang Sabado mao ang sugo sa Dios.

 

TUBAG:

Tinuod nga sa sinugdanan, ang ikapitong adlaw mao ang gisugo sa Dios isip adlaw sa igpapahulay.

Apan, ang maong balaod adunay daghang tumanon o sundon, sama niini:

1) Exodo 16:23 – Walay bisan kinsa nga magluto ug pagkaon.

2) Exodo 16:29-b – Walay makabiya sa balay.

3) Exodo 31:15 – Kon naay motrabaho, patyon kini.

4) Jeremias 17:21-22 – Walay molakaw o magbitbit ug bisan unsa.

5) Exodo 35:3 – Walay maghaling ug kalayo aron magluto.

6) Dueteronomio 4:2 – Ang balaod dili dugangan ug kuhaan.

 

WALAY MITUMAN SA MGA BALAOD SA IGPAPAHULAY

1) Nehemias 13:15-18 – Mga tawo wala motuman; namaligya sa adlaw sa igpapahulay.

2) Ezequiel 20:21 – Mga anak wala motuman sa balaod.

3) Numeros 15:32-36 – Usa ka tawo nga nangahoy gipatay sa Dios.

4) Exodo 16:27 – Migawas sa balay aron mangita ug pagkaon; gipatay.

5) Hebrew 3:10 – Napungot ang Dios niadtong mga tawo.

6) Hebrew 8:9-b – Wala motuman sa kasabotan sa Dios.

7) Juan 7:19 – Wala nila tumana ang kasabutan nga gihatag sa Dios.

 

Tungod sa daghang kalapasan sa balaod sa igpapahulay, ang Dios mihukom nga ang daang kasabutan pahunongon na, apil na ang daang Igpapahulay:

1) Jeremias 31:31 – Bag-ohon sa Dios ang kasabutan.

2) Colosas 2:14 – Gipapas na ang kasabutan diha sa Krus ni Cristo.

3) Juan 1:17 – Kamatuoran miabot pinaagi ni Cristo

4) Mateo 5:17 – Gihatagan ni Cristo ug insaktong kahulogan ang igpapahulay.

5) Mateo 12:8 – Si Cristo maoy magbuot sa igpapahulay.

6) Isaias 1:13 – Kay ang Dios dili na modawat sa ilang adlaw’ng igpapahulay.

7) Hebrew 8:13 – Kay ang daang Igpapahulay gidonot na sa Ginoo.

2 Corinto 3:6 – Ug ang Dios misaad nga iya nang bag-ohon ang balaod

9) Hebrew 9:15 – Si Kristo mismo ang nagbag-o sa kasugoan.

10) Oseas 2:11- Hingpit nang gipahunong ang ilang igpapahulay sa ikapitong adlaw.

————

 

Pangutana

Bisan ang mga Apostoles namahulay mang-gi sa adlaw’ng Igpapahulay sa ikapitong Adlaw/

——————X2

 

Lucas 23:54–56

54 Ug kadto mao ang adlaw sa pagpangandam, ug hapit na ang igpapahulay.

55 Ug ang mga babaye nga miuban kaniya gikan sa Galilea misunod ug nakita nila ang lubnganan ug kung giunsa sa pagputos sa iyang lawas.

56 Ug mibalik sila, ug nangandam ug mga pahumot ug mga lana, ug nagpahulay sila sa adlaw’ng igpapahulay sumala sa sugo

.

TUBAG

Wala mosulod aron pagtamof sa adlaw’ng Igpapahulay ko dili aeon pagpanudlo sa kamatuoran ug pagkabig sa mga Judio kanila

Buhat 17:2 (Ang Biblia, Cebuano Version)

“Ug sumala sa iyang naandan, si Pablo misulod sa sinagoga, ug sa tulo ka mga adlaw nga igpapahulay siya nakiglalis kanila gikan sa mga kasulatan.”

Buhat 18:4

“Ug siya nagwali sa sinagoga matag adlaw nga igpapahulay, ug nagdani sa mga Judio ug mga Griego.”

Buhat 13:14-15

“Apan sa pagkaabut nila sa Antioquia sa Pisidia, sila misulod sa sinagoga sa adlaw’ng igpapahulay ug milingkod. Ug human mabasa ang kasugoan ug ang mga manalagna, ang mga punoan sa sinagoga mipadala kanila, nga nagaingon: Mga igsoon, kon adunay pulong sa pagdasig alang sa katawhan, sultihi kami.”

Buhat 13:42

“Ug sa paggula nila, ang mga tawo nangamuyo kanila nga sa sunod adlaw’ng igpapahulay sultihan sila pag-usab mahitungod niining mga butanga.”

 

PANGUTANA:

Unsay proweba nga ang unang adlaw’ng igpapahulay gihulipan?

 

TUBAG:

Tungod kay aduna nay laing adlaw nga gihisgutan:

1) Hebrew 4:8 – Naghisgot na ug laing adlaw.

2) Hebrew 7:18 – Karaang gisalikway na.

3) Hebrew 7:19 – Giilisan na ug mas maayo pa.

4) Hebrew 8:7 – Naay ang una mao gihulipan ug ikaduha.

5) Hebrew 8:8 – Ang katawhan maoy nasayup.

6) Hebrew 10:1 – Balaod sa nga Judio dili hingpit landong lamang sa umaabot.

 

PANGUTANA

Kanus-a natapos ang ika pitong adlaw'ng Igpapahulay?

-------------X3

 

TUBAG:

Sa pag-abot natapos ni Kristo dinhi sa kalibutan

1) Colosas 2:14 – "Gipapas niya ang kasulatan nga puno sa mga balaod nga batok kanato, ug iyang gikuha kini gikan sa atong atubangan, ug iyang gipako sa krus.”

2) Galacia 3:19 –"Busa, ngano man ang balaod? Gisugo kini tungod sa mga paglapas hangtud moabot ang Anak nga gisaulog.”

 

KAY GISALIKWAY NA NI KRISTO ANG MGA KASUGOAN SA DAANG IGPAPAHULAY

1) Mateo 12:1-2 – Si Kristo ug ang iyang mga tinun-an nanlakaw sa adlaw’ng igpapahulay (Sabado), bisan kini bawal sa daang balaod.

2) Mateo 12:10-14 – Nagbuhat si Kristo: iyang giayo ang kamot nga kuyos (bawal usab kini sa daang balaod).

3) Juan 5:1-12 – Usa ka tawo nga 38 ka tuig nga masakiton giayo ni Kristo (bawal usab sa balaod).

4) Juan 9:1-16 – Ang natawo nga buta giayo ni Kristo sa adlaw’ng igpapahulay (bawal sa balaod).

5) Lucas 13:10-17 – Usa ka babaye nga giyawaan giayo ni Jesus sa adlaw’ng igpapahulay (bawal usab sa balaod).

 

Note:

Kining tanan nga mga hitabo nahitabo sa adlaw’ng igpapahulay.

Kung nagpabilin pa unta ang Sabado isip tinuod nga adlaw’ng igpapahulay, motuman unta si Kristo sa daang balaod.

Apan pinaagi sa iyang mga buhat, gipakita ni Kristo nga ang daang igpapahulay gikasabutan na ug gisalikway.

—————x4

 

PANGUTANA:

Unsa may hulip sa ikapitong adlaw’ng Igpapahulay?

 

TUBAG:

Mao na ang unang adlaw o Domingo sa semana.

1) Leviticos 23:7,36,39 Daan nang gipanagna, unang adlaw maoy pinaka-balaan.

2) Buhat 20:7 – Unang adlaw, Domingo, maoy tigum sa mga tinun-an.

3) Juan 20:19,26 – Si Kristo atol sa panagtigum aron sa pag-ampo, Kristo mipakita.

4) Pinadayag 1:10 – Kay ang Domingo maoy adlaw sa Ginoo.

5) 1 Pedro 1:3 – Ang pagkabanhaw ni Kristo maoy atong bag-ong kinabuhi.

6) Mateo 28:6 – Domingo, nabanhaw si Kristo.

————X5

 

PANGUTANA:

Tinuod ba nga ang Santo Papa sa Roma mao ang katuparan sa panagna ni Daniel 7:25, nga nag-ingon nga usbon ang mga kasugoan sa Dios?

 

TUBAG:

Ang katuparan mao si Antiochus Epiphanes IV, ang hari sa Siria, nga midaog sa Jerusalem niadtong 167 B.C. Ug iyang giapasipalaan ang templo pinaagi sa paghalad ug baboy sa halaran alang kang Zeus. Iyang gidili ang mga seremonyas ug mga ritwal sa relihiyon sa mga Judio, ug gipanghimakak ang ilang pagsimba sa tinuod nga Dios.

———

 

PANGUTANA:

Naabay napatik sa kasaysayan nga ang adlaw’ng Domingo mao ang adlaw sa pagpahulay sa unang mga Katolikong Kristiyano?

 

TUBAG:

Sumala sa World History ni Arthur O’Brien, pahina 146,

“Sunday was kept holy from the time of the apostles.”

Ang kahulugan niini mao nga ang katumanan sa sugo sa Dios nga “Ipabalaan ang adlaw nga igpapahulay” gituman sa mga Kristiyano pinaagi sa Domingo, nga ilang gisaulog isip Kristohanong Adlaw sa Igpapahulay aron hinumdoman ang pagkabanhaw ni Cristo gikan sa mga patay.

Mateo 28:6 — Domingo nabanhaw si Jesus.

1 Corinto 15:4 — Domingo nabanhaw si Jesus.

Sumala usab sa Catechism of the Catholic Church #2185:

“Sa mga Domingo ug ubang balaang adlaw sa obligasyon, ang mga magtutuo kinahanglan molikay sa mga buhat nga makababag sa pagsimba nga angay ihatag ngadto sa Dios.”

 

——————X6

Daghang salamat ako gapanghinaoy nga kining maong basahona makatabang kaninyong mga igsoon nakong katoliko kabahin sa atong mga pagtulon-an. Walay hunong ang akong pagpanulat aron makatabang kita sa gimbulohaton sa atong Simbahan.

 

(Copied from the FB Post of

 

Bro. Zaldy O. Ocon

Defensor Fidei Catholicae

Archidioecesis Cagayanensis

Pilipinas)

 

“Did Any Apostle Doubt the Divinity of Jesus? Unpacking Apostolic Belief, Early Church & Patristic Witness”

A deep dive into whether any of the apostles of Christ doubted that Jesus is true God. We examine New Testament evidence, the Apostolic Fathers, Church Fathers, doctrinal development and the teaching of the Catechism of the Catholic Church (CCC) to determine how the Church has understood Christ’s divinity from the first century to today.

---

Introduction

In Christian theology one of the key questions is: did the apostles of Jesus Christ believe that He was true God (i.e., fully divine), or was that a later development? In this post we will explore:

• what the New Testament records about the apostles’ belief regarding Jesus’ divinity;

• whether any apostle explicitly denied or hesitated in recognising Jesus as God;

• how early Christian writers (the Apostolic Fathers, Church Fathers) understood Jesus’ divinity;

• how the doctrine developed historically;

• what the Catholic Church teaches today (via the Catechism) on this question;

• and finally draw a conclusion: was there any apostle who did not believe that Jesus is true God?

---

1. What the New Testament shows about the apostles and Jesus’ divinity

Let’s begin with primary biblical evidence (since the apostles lived and acted in that era).

Key texts:

• John the Apostle’s Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1) This clearly affirms the Word (Logos) was divine. Catholic Answers+3Life, Hope & Truth+3The Daily Declaration+3

• Likewise, John 1:14: “And the Word became flesh and dwelt among us.” This applies the Logos to the human Jesus.

• In the Synoptic Gospels, Peter’s confession: “… ‘You are the Christ, the Son of the living God.’” (Matthew 16:16) — Peter acknowledges Jesus as Messiah and Son of God. 21stcr.org+2Christianity Stack Exchange+2

• Other NT passages: e.g., Hebrews 1:8 (quoting God to the Son: “Your throne, O God, is for ever and ever”).

• Passages emphasising creation by Christ (Colossians 1:15-16; John 1:3) which support divinity.

Key observation:
There is strong scriptural basis that at least some apostles (or apostolic authors) believed Jesus was divine. For example John (the author) clearly affirms “the Word was God” and became flesh.

But: Is there any explicit apostle who did not believe Jesus was true God?
No text in the New Testament clearly records an apostle publicly saying “Jesus is not God” or denying His divinity. Some analyses suggest that earlier Christian belief may have had a variety of Christologies (see adoptionism, “low Christology”) but that does not prove an apostle denied Christ’s divinity. For example, scholars such as Bart D. Ehrman suggest earliest Christians may have viewed Jesus as exalted rather than inherently divine. Christianity Stack Exchange+3The Bart Ehrman Blog+3We Dare To Say+3

Thus: from the New Testament record we cannot identify an apostle who unequivocally denied that Jesus is God.

---

2. The Apostolic Fathers and early Christian testimony

After the apostles, the generation of early Christian leaders known as the Apostolic Fathers (roughly late 1st – early 2nd century) provide further evidence of the belief in Christ’s divinity.

Key witnesses and quotes

• Ignatius of Antioch (c. 50-117 AD) wrote: “for our God, Jesus Christ” (in his letter to the Ephesians). Stand to Reason+1

• Polycarp of Smyrna (c. 69-155) was described as a disciple of the Apostle John; his letter says: “to all who will yet believe in our Lord and God Jesus Christ and in his Father...” Stand to Reason+1

• Many scholars note the generation of Apostolic Fathers “unanimously affirmed that Jesus is the one true God.” carm.org+1

Significance

This shows that very early (immediately post-apostolic) Christian leaders believed and taught that Jesus is divine — so the belief goes back to the first or second generation of Christians.

Caveat on “unanimous” and development

While these early Christian writers certainly affirm Christ’s divinity, the doctrine of the Trinity (the terminology “homoousios”, etc.) was still being worked out in the 2nd and 3rd centuries. One writer notes: “traditional Trinitarian doctrine is seen in bits throughout the Apostolic Fathers … not as elaborated and carefully articulated as the Nicene-era would be, but the broad understanding is definitely there.” Tis Mercy All

Thus the belief in Christ’s divinity was present early, though the language and systematic theology matured over time.

---

3. Development / Evolution of the Doctrine

Here we trace how the belief matured over time, from apostolic era to formalized doctrine.

Timeline overview

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Key debates and alternative views

• Some early Christians held “adoptionist” or “exaltationist” Christologies: Jesus a man who was exalted to divine status by God after resurrection. The Bart Ehrman Blog+1

• The Arian controversy: Arius (c. 250-336) argued the Son was a created being, not co-eternal with the Father. The Nicene Creed rejected this. Wikipedia+1

• While the doctrine of the Trinity and the full phraseology of “fully God and fully man” came later, the seeds of the belief in Christ’s divinity are found in the earliest Christianity.

---

4. The Catholic Church’s Teaching

The Catechism of the Catholic Church (CCC) expresses the Church’s teaching on Christ’s divinity and the apostolic faith. Some key points:

• The Church teaches that Jesus Christ is “true God and true man.”

• This belief is handed down from the apostles (Apostolic Succession) and affirmed by the early Church.

• The Church rejects any view that Jesus is a mere creature or that His divinity is a later invention.
  (If you like, I can pull specific CCC paragraph numbers.)

---

5. Conclusion – Did any Apostle fail to believe Jesus is true God?

Putting together the evidence:

• There is no credible record in the New Testament of any of the apostles publicly denying or refusing to affirm that Jesus is God.

• Apostolic-era Christian writings (Apostolic Fathers) affirm Christ’s divinity.

• The doctrinal development shows belief in Christ’s deity from the earliest times, even if the technical phrasing matured later.

• The Catholic Church’s teaching is that the apostles handed on the faith that Jesus is fully God and fully man.

So, in answer to your question: as far as the historical and doctrinal evidence shows, no apostle is recorded as not believing that Jesus Christ is true God.