You see the post says the 'church did not change till the 5th century' and then only 'slightly'. Well it let in and quickly picked up Greek and Roman 'traditions' and by the 2nd century was imposing it across the empire. And we can see the results today....'The result would be precisely like what the Roman church was in the Second century. Really, the Roman church did not change in any noticeable way until the mid fifth century, and then only very slightly. Rome was the most conservative and traditional of all ancient Patriarchates and did not experience an heretical bishop until the Monophysite heresy, which was supported by Pope Honorius I, who is interesting in that his anathematization by the Third Council of Constantinople (a primarily Eastern Orthodox council with a few Western Christians in attendance) is accepted by the Roman Catholic Church to this day.
This interesting fact had the predictable insalubrious outcome of Renaissance-era supposed grimoires being psuedepigraphically attributed to him, since naturally the idea of an anathematized Pope immediately drove people to imagine him as some kind of Dark Lord of the Occult as opposed to being a pious man who made the mistake of endorsing a severe Christological error and not engaging in enough other noteworthy conduct so as to create an argument for not anathematizing him as was the case with St. Gregory of Nyssa (who endorsed what amounted to a kind of Universalism, apokatastasis, but was sufficiently well loved along with his brother St. Basil the Great that when the Second Council of Constantinople anathematized, or rather approved the document written by Justinian that anathematized Origen for apokatastasis, which was itself very controversial, no one was eager to add his name to the list).
By the way, the entire idea that the Roman church had originated some kind of gross doctrinal error between the first and second centuries is disproven if one simply reads the historical documentation of that era, which is why no serious academics endorse that view regardless of denominational affiliation.
Indeed you can actually use that as a lithmus test for whether or not you are dealing with a qualified academic, that, and also if they say things about the Council of Nicaea which are manifestly false such as the claims Dan Brown repeats in his sensationalist airport paperback-grade thriller The Da Vinci Code.
Actually I would say as a general principal that most airport paperbacks should not be consulted as historical references pertaining to ecclesiastical history; there is simply too much material to fit into one volume.
Modified forms of the Platonic view of the immortality of the soul were adopted by Christian writers beginning from the latter part of the second century. The most influential promoters were Tertullian (155-240), Origen (ca. 185-254), Augustine (354-430) and Thomas Aquinas (1225-1274). We shall say a few words about each of them.
Tertullian: Eternal Torment
Tertullian is rightly regarded as the founder of Latin theology. He was born is a heathen home in Cathage, North Africa, and received legal training in Rome. He returned to Carthage at the age of forty and embraced the Christian faith after witnessing the courage of martyrs and the life of holiness of Christians. His numerous apologetic, theological, and ascetic works in Latin, have been very influential on Latin Christianity.
Tertullian was the first to formulate the teachings of endless torment for the wicked, by applying the notion of the immortality of the soul to the saved and unsaved. He expressly taught that "the torments of the lost, will be co-eternal with the happiness of the saved."9
Tertullian rejected Plato's teaching of the pre-existence of the souls, but he embraced his teachings that "every soul is immortal." He wrote: "For some things are known even by nature: the immortality of the soul, for instance, is held by many . . . I may use therefore, the opinion of Plato, when he declares: 'Every soul is immortal"10 Note that the opinion of Plato is cited to support the belief in the immortality of the soul. No attempt is made to validate such doctrine by the authority of Scripture, obviously because, as we shall see, in the Bible the soul does not exist apart from the body.
Origen: Universal Restoration
The influence of Platonic dualism is evident especially in the writings of Origen (ca. 185-254), a man who came to be acknowledged as the most accomplished scholar of his generation. He rejected Tertullian's teaching of eternal torment, promoting instead the universal restoration of even the most incorrigible sinners, including the demons and Satan himself. After a period of corrective punishment, all of them will be brought again into ultimate subjection to Christ.
Origen's teaching derives largely from Plato's notion that the soul is an immaterial and immortal substance. In his De Principiis (On the Principle), Origen repeatedly refers to the "soul" as a "substance" which partakes of the "eternal nature" and "lasts for ever." "Every substance which partakes of that eternal nature should last for ever, and be incorruptible and eternal."11
Since the soul partakes of the divine nature and cannot be destroyed, Origen reasoned that the only way moral evil can ultimately eliminated, is for God to restore even the incorrigibly wicked after His "consuming fire . . .throroughly cleanses away the evil."12
Both Tertullian's eternal torment and Origen's cleansing fire, are unbiblical teachings which are fatal to true Christian faith, though in opposite ways. One threatened an eternal punishment that God never decreed and the other promised a universal salvation that God never authorized. In Scripture evil is a reality of this present time, not an inevitable part of eternity. By allowing their mind to be guided by pagan philosophy rather than Scriptural teachings, brilliant men like Tertullian and Origen developed heresies that have undermined Christian beliefs and practices...." so its not just the day of worship and we wont even talk about 'veneration'...
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