didachē
 

Do we use this term in English?

Re: didachē
 

yes

Re: didachē
 

What do people in America (Oneness) think about it?

Re: didachē
 

most dont like it.

its a book that dates back to the end of the 1st century or around mid
2nd centruy. 70 a.d. to 150 a.d.

The book in itself is actually good, alot of good info and direction in it.

However oneness do not reason with it because in it they baptized in the name of the father Son and Holy ghost

its one historical document that many use to show water baptism according to matthew 28:19 in the early church

Re: didachē
 

what does it mean???

Re: didachē
 

CHAPTER 1
1:1 There are two paths, one of life and one of death, and the difference is great between the two paths.

1:2 Now the path of life is this -- first, thou shalt love the God who made thee, thy neighbour as thyself, and all things that thou wouldest not should be done unto thee, do not thou unto another.

1:3 And the doctrine of these maxims is as follows. Bless them that curse you, and pray for your enemies. Fast on behalf of those that persecute you; for what thank is there if ye love them that love you? Do not even the Gentiles do the same? But do ye love them that hate you, and ye will not have an enemy.

1:4 Abstain from fleshly and worldly lusts. If any one give thee a blow on thy right cheek, turn unto him the other also, and thou shalt be perfect; if any one compel thee to go a mile, go with him two; if a man take away thy cloak, give him thy coat also; if a man take from thee what is thine, ask not for it again, for neither art thou able to do so.

1:5 Give to every one that asketh of thee, and ask not again; for the Father wishes that from his own gifts there should be given to all. Blessed is he who giveth according to the commandment, for he is free from guilt; but woe unto him that receiveth. For if a man receive being in need, he shall be free from guilt; but he who receiveth when not in need, shall pay a penalty as to why he received and for what purpose; and when he is in tribulation he shall be examined concerning the things that he has done, and shall not depart thence until he has paid the last farthing.

1:6 For of a truth it has been said on these matters, let thy almsgiving abide in thy hands until thou knowest to whom thou hast given.

CHAPTER 2
2:1 But the second commandment of the teaching is this.

2:2 Thou shalt not kill; thou shalt not commit adultery; thou shalt not corrupt youth; thou shalt not commit fornication; thou shalt not steal; thou shalt not use soothsaying; thou shalt not practise sorcery; thou shalt not kill a child by abortion, neither shalt thou slay it when born; thou shalt not covet the goods of thy neighbour;

2:3 thou shalt not commit perjury; thou shalt not bear false witness; thou shalt not speak evil; thou shalt not bear malice;

2:4 thou shalt not be double-minded or double-tongued, for to be double tongued is the snare of death.

2:5 Thy speech shall not be false or empty, but concerned with action.

2:6 Thou shalt not be covetous, or rapacious, or hypocritical, or malicious, or proud; thou shalt not take up an evil design against thy neighbour;

2:7 thou shalt not hate any man, but some thou shalt confute, concerning some thou shalt pray, and some thou shalt love beyond thine own soul.

CHAPTER 3
3:1 My child, fly from everything that is evil, and from everything that is like to it.

3:2 Be not wrathful, for wrath leadeth unto slaughter; be not jealous, or contentious, or quarrelsome, for from all these things slaughter ensues.

3:3 My child, be not lustful, for lust leadeth unto fornication; be not a filthy talker; be not a lifter up of the eye, for from all these things come adulteries.

3:4 My child, be not an observer of omens, since it leadeth to idolatry, nor a user of spells, nor an astrologer, nor a travelling purifier, nor wish to see these things, for from all these things idolatry ariseth.

3:5 My child, be not a liar, for lying leadeth unto theft; be not covetous or conceited, for from all these things thefts arise.

3:6 My child, be not a murmurer, since it leadeth unto blasphemy; be not self-willed or evil-minded, for from all these things blasphemies are produced;

3:7 but be thou meek, for the meek shall inherit the earth;

3:8 be thou longsuffering, and compassionate, and harmless, and peaceable, and good, and fearing alway the words that thou hast heard.

3:9 Thou shalt not exalt thyself, neither shalt thou put boldness into thy soul. Thy soul shall not be joined unto the lofty, but thou shalt walk with the just and humble.

3:10 Accept the things that happen to thee as good, knowing that without God nothing happens.

CHAPTER 4
4:1 My child, thou shalt remember both night and day him that speaketh unto thee the Word of God; thou shalt honour him as thou dost the Lord, for where the teaching of the Lord is given, there is the Lord;

4:2 thou shalt seek out day by day the favour of the saints, that thou mayest rest in their words;

4:3 thou shalt not desire schism, but shalt set at peace them that contend; thou shalt judge righteously; thou shalt not accept the person of any one to convict him of transgression;

4:4 thou shalt not doubt whether a thing shall be or not.

4:5 Be not a stretcher out of thy hand to receive, and a drawer of it back in giving.

4:6 If thou hast, give by means of thy hands a redemption for thy sins.

4:7 Thou shalt not doubt to give, neither shalt thou murmur when giving; for thou shouldest know who is the fair recompenser of the reward.

4:8 Thou shalt not turn away from him that is in need, but shalt share with thy brother in all things, and shalt not say that things are thine own; for if ye are partners in what is immortal, how much more in what is mortal?

4:9 Thou shalt not remove thine heart from thy son or from thy daughter, but from their youth shalt teach them the fear of God.

4:10 Thou shalt not command with bitterness thy servant or thy handmaid, who hope in the same God as thyself, lest they fear not in consequence the God who is over both; for he cometh not to call with respect of persons, but those whom the Spirit hath prepared.

4:11 And do ye servants submit yourselves to your masters with reverence and fear, as being the type of God.

4:12 Thou shalt hate all hypocrisy and everything that is not pleasing to God;

4:13 thou shalt not abandon the commandments of the Lord, but shalt guard that which thou hast received, neither adding thereto nor taking therefrom;

4:14 thou shalt confess thy transgressions in the Church, and shalt not come unto prayer with an evil conscience. This is the path of life.

CHAPTER 5
5:1 But the path of death is this. First of all, it is evil, and full of cursing; there are found murders, adulteries, lusts, fornication, thefts, idolatries, soothsaying, sorceries, robberies, false witnessings, hypocrisies, double-mindedness, craft, pride, malice, self-will, covetousness, filthy talking, jealousy, audacity, pride, arrogance;

5:2 there are they who persecute the good -- lovers of a lie, not knowing the reward of righteousness, not cleaving to the good nor to righteous judgment, watching not for the good but for the bad, from whom meekness and patience are afar off, loving things that are vain, following after recompense, having no compassion on the needy, nor labouring for him that is in trouble, not knowing him that made them, murderers of children, corrupters of the image of God, who turn away from him that is in need, who oppress him that is in trouble, unjust judges of the poor, erring in all things. From all these, children, may ye be delivered.

CHAPTER 6
6:1 See that no one make thee to err from this path of doctrine, since he who doeth so teacheth thee apart from God.

6:2 If thou art able to bear the whole yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do.

6:3 But concerning meat, bear that which thou art able to do. But keep with care from things sacrificed to idols, for it is the worship of the infernal deities.

CHAPTER 7
7:1 But concerning baptism, thus baptize ye: having first recited all these precepts, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in running water;

7:2 but if thou hast not running water, baptize in some other water, and if thou canst not baptize in cold, in warm water;

7:3 but if thou hast neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit.

7:4 But before the baptism, let him who baptizeth and him who is baptized fast previously, and any others who may be able. And thou shalt command him who is baptized to fast one or two days before.

Re: didachē
 

CHAPTER 8
8:1 But as for your fasts, let them not be with the hypocrites, for they fast on the second and fifth days of the week, but do ye fast on the fourth and sixth days.

8:2 Neither pray ye as the hypocrites, but as the Lord hath commanded in his gospel so pray ye: Our Father in heaven, hallowed be thy name. Thy kingdom come. Thy will be done as in heaven so on earth. Give us this day our daily bread. And forgive us our debt, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil: for thine is the power, and the glory, for ever.

8:3 Thrice a day pray ye in this fashion.

CHAPTER 9
9:1 But concerning the Eucharist, after this fashion give ye thanks.

9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy Son, which thou hast made known unto us through Jesus Christ thy Son; to thee be the glory for ever.

9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.

9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.

9:5 And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs.

CHAPTER 10
10:1 But after it has been completed, so pray ye.

10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.

10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy Son.

10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.

10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the kingdom and the glory for ever.

10:6 Let grace come, and let this world pass away. Hosanna to the Son of David. If any one is holy let him come (to the Eucharist); if any one is not, let him repent. Maranatha. Amen.

10:7 But charge the prophets to give thanks, so far as they are willing to do so.

CHAPTER 11
11:1 Whosoever, therefore, shall come and teach you all these things aforesaid, him do ye receive;

11:2 but if the teacher himself turn and teach another doctrine with a view to subvert you, hearken not to him; but if he come to add to your righteousness, and the knowledge of the Lord, receive him as the Lord.

11:3 But concerning the apostles and prophets, thus do ye according to the doctrine of the Gospel.

11:4 Let every apostle who cometh unto you be received as the Lord.

11:5 He will remain one day, and if it be necessary, a second; but if he remain three days, he is a false prophet.

11:6 And let the apostle when departing take nothing but bread until he arrive at his resting-place; but if he ask for money, he is a false prophet.

11:7 And ye shall not tempt or dispute with any prophet who speaketh in the spirit; for every sin shall be forgiven, but this sin shall not be forgiven.

11:8 But not every one who speaketh in the spirit is a prophet, but he is so who hath the disposition of the Lord; by their dispositions they therefore shall be known, the false prophet and the prophet.

11:9 And every prophet who ordereth in the spirit that a table shall be laid, shall not eat of it himself, but if he do otherwise, he is a false prophet;

11:10 and every prophet who teacheth the truth, if he do not what he teacheth is a false prophet;

11:11 and every prophet who is approved and true, and ministering in the visible mystery of the Church, but who teacheth not others to do the things that he doth himself, shall not be judged of you, for with God lieth his judgment, for in this manner also did the ancient prophets.

11:12 But whoever shall say in the spirit, Give me money, or things of that kind, listen not to him; but if he tell you concerning others that are in need that ye should give unto them, let no one judge him.

CHAPTER 12
12:1 Let every one that cometh in the name of the Lord be received, but afterwards ye shall examine him and know his character, for ye have knowledge both of good and evil.

12:2 If the person who cometh be a wayfarer, assist him so far as ye are able; but he will not remain with you more than two or three days, unless there be a necessity.

12:3 But if he wish to settle with you, being a craftsman, let him work, and so eat;

12:4 but if he know not any craft, provide ye according to you own discretion, that a Christian may not live idle among you;

12:5 but if he be not willing to do so, he is a trafficker in Christ. From such keep aloof.

CHAPTER 13
13:1 But every true prophet who is willing to dwell among you is worthy of his meat,

13:2 likewise a true teacher is himself worthy of his meat, even as is a labourer.

13:3 Thou shalt, therefore, take the firstfruits of every produce of the wine-press and threshing-floor, of oxen and sheep, and shalt give it to the prophets, for they are your chief priests;

13:4 but if ye have not a prophet, give it unto the poor.

13:5 If thou makest a feast, take and give the firstfruits according to the commandment;

13:6 in like manner when thou openest a jar of wine or of oil, take the firstfruits and give it to the prophets;

13:7 take also the firstfruits of money, of clothes, and of every possession, as it shall seem good unto thee, and give it according to the commandment.

CHAPTER 14
14:1 But on the Lord's day, after that ye have assembled together, break bread and give thanks, having in addition confessed your sins, that your sacrifice may be pure.

14:2 But let not any one who hath a quarrel with his companion join with you, until they be reconciled, that your sacrifice may not be polluted,

14:3 for it is that which is spoken of by the Lord. In every place and time offer unto me a pure sacrifice, for I am a great King, saith the Lord, and my name is wonderful among the Gentiles.

CHAPTER 15
15:1 Elect, therefore, for yourselves bishops and deacons worthy of the Lord, men who are meek and not covetous, and true and approved, for they perform for you the service of prophets and teachers.

15:2 Do not, therefore, despise them, for they are those who are honoured among you, together with the prophets and teachers.

15:3 Rebuke one another, not in wrath but peaceably, as ye have commandment in the Gospel; and, but let no one speak to any one who walketh disorderly with regard to his neighbour, neither let him be heard by you until he repent.

15:4 But your prayers and your almsgivings and all your deeds so do, as ye have commandment in the Gospel of our Lord.

CHAPTER 16
16:1 Watch concerning your life; let not your lamps be quenched or your loins be loosed, but be ye ready, for ye know not the hour at which our Lord cometh.

16:2 But be ye gathered together frequently, seeking what is suitable for your souls; for the whole time of your faith shall profit you not, unless ye be found perfect in the last time.

16:3 For in the last days false prophets and seducers shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate;

16:4 and because iniquity aboundeth they shall hate each other, and persecute each other, and deliver each other up; and then shall the Deceiver of the world appear as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands; and he shall do unlawful things, such as have never happened since the beginning of the world.

16:5 Then shall the creation of man come to the fiery trial of proof, and many shall be offended and shall perish; but they who remain in their faith shall be saved by the rock of offence itself.

16:6 And then shall appear the signs of the truth; first the sign of the appearance in heaven, then the sign of the sound of the trumpet, and thirdly the resurrection of the dead

16:7 -- not of all, but as it has been said, The Lord shall come and all his saints with him;

16:8 then shall the world behold the Lord coming on the clouds of heaven.

Re: didachē
 

It's an early historical document. Author unknown. Date, speculative

Re: didachē
 

It also has baptism in the name of the Lord and triple baptism, in running water. It's an odd document even for Trinitarian standards

Re: didachē
 

Someone asked me and told them it was a document...how much was true didn´t really know since have studied so little...thanks for the imput..

Re: didachē
 

A helpful document when interpreting text (historical value). It's not scripture and some have misinterpreted things like baptism.

Seems to be valuable, even if it's not canonized. Evidently, the early Church referred to this document, used it, read it, and found it useful.

Re: didachē
 

not really you can find a few text in history among the early church fathers, that talked about dipping 3 times concerning baptism, and when i speak of church fathers i refer to those before the nicene creed and before rome established christianity as its state religion.

There are some in early church history that quoted from this book in their writings

Re: didachē
 

And that is odd. You can find all kinds of early documents. Just because they are old does not mean they are truth. The bible does not teach triple baptism

This is evidence early on church members were falling into traditions of men

Re: didachē
 

people can always look at early church history to get a idea how the early church believed.

Though we dont see it in scriptures, doesnt mean they didnt practice it. Expecially when many people shared the same point throughout a certain time span.

Re: didachē
 

we cannot believe every document we read or every book we read however we can compare notes and come to personal conclusions...we all usually end up believing what we want to anyway...ha...that is our human nature...no point in fussing ...I personally believe the church of Acts baptized in JESUS NAME for that is the way I see scripture. I did not mean to start an argument here just wanted opinions...not only things about baptism do we find in early documents we find many other things that we know were influnced by the thought of pagan religions of that day...

we can take books and make all kinds of so called early church doctrines....the only inspired book howwever is the Bible and from that book and that book alone will we be judged...

Re: didachē
 

the fact that matthew 28:19 is also in the bible, which shows why the early church in many areas even before trinitarianism rose was used as a method of baptism. all History is, is a reflection of what these people were taught.

Matthew 28:19 baptism is found in many places and text of different people in history so one cannot simple throw that to the curb

I mean we dont know who the author of hebrews is,but its in the bible.

The didache has been stated to be in the letter of the gentiles, parts have been found in the sriyac form in acts 15. Much of the bible we have today went through changes during the reformation.

Re: didachē
 

yes matt 28 and 19 is in the Bible along with 31,102 other verses....wew...

Re: didachē
 

lol sis. well now you can understand why oneness reject this historical document. Because Oneness disagree with the mode or verbal command of baptism.


But like i stated we have many finds in this age. like the dead sea scrolls, that are authentic, inspired, but do we need to constantly add to the bible? Of course not We have enough. However viewing History in what we call outside sources which is not necessarily a outside source can give us insights to how the early church acted, and what they did.

like baptising in the name of the father Son and Holy Ghost. In essence obeying the great commission.

again in earlier times the bible was much bigger and with more stuff in it, until the prodestant reformation. then books was being thrown out.

People like Martin luther challanged books such of James being non inspired and the same with revelations. Up to about 18 books total in the bible.So the bible we have today evolved some as well

Re: didachē
 

Latourette further acknowledges from the writings of the Post Apostolic Bishops:
"Baptism seems to have been regarded as requisite for the remission of sins and for the new birth through which alone one could enter the Kingdom of God."
The Encyclopedia of Religion and Ethics states with respect to the teachings of the first and second Century Christians::
"The dominant ideas were those of forgiveness of sin, regeneration, and the gift of the Holy Spirit. . . The change effected by baptism was attributed to the 'name' and to the water, which were regarded as actually effective and not merely symbolic."
The Encyclopedia of Religion and Ethics further acknowledges:
"The earliest form, represented in the Acts, was simple immersion. . . in water, the use of the name of the Lord, and the laying on of hands."
The book, Early Christian Baptism, page 389 acknowledges:
"In connection with the name. . . the question of formula arises. The earliest known formula is 'the name of the Lord Jesus. . ."
The Hastings Dictionary of the Bible admits that one could draw the following conclusion from the historical evidence:
"The original form of words was 'into the name of Jesus Christ' or 'the Lord Jesus.' Baptism into the name of the Trinity was a later development. . ."
The second century book entitled, The Acts of Paul and Thecla, written by a second century Presbyter from Asia Minor gives the following account of water baptism:
". . . in the name of Jesus Christ." Although "Acts of Paul and Thecla is acknowledged to be a fictitious novel, the account of water baptism in the name of Jesus Christ gives support to the belief that this mode of baptism was common in the second century churches of Asia Minor.
Church Historian, Otto Heick, in "A History of Christian Thought" - pages 54, 62, 27 - observed that the Post Apostolic Fathers taught that "baptism confers the forgiveness of sins." was considered "a washing of forgiveness and a regeneration." and that which "brings pardon and the new life, and is therefore necessary for salvation."
Heick further acknowledges:
"At first baptism was administered in the name of Jesus, but gradually in the name of the Triune God: Father, Son, and Holy Spirit."
The First Century Epistle of Barnabas (unanimously believed by the early Christian Bishops to be written by the 1st century companion of the apostle Paul) records that water baptism is for the remission of sins:
"Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselves. The prophet therefore declares, 'Be astonished, O heaven, and let the earth tremble at this, because this people has committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves cisterns." The Ante-Nicene Father, Volume 1, page 144.
Again The Epistle of Barnabas records (on page #144; Volume 1 of the Ante-Nicene Fathers):
"Blessed are they who, placing their trust in the cross and have gone down into the water. . .we indeed descent into the water full of sins and defilement, but come up, bearing fruit in our heart, having the (fear of God) and trust in Jesus in our spirit."
The Early Second Century Epistle of Ignatius To The Ephesians records (on page 56, Volume 1 of the Ante-Nicene Fathers):
"For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Spirit. He was born and baptized, that by His passion He might purify the water."
The early second century book entitled "The Shepherd of Hermas" records (on page 14, Volume 2 of the Ante-Nicene Fathers):
"Why was the tower built upon waters. . .Hear then why the tower is built upon the waters. It is because your life has been, and will be saved through water. For the tower was founded on the word of the almighty and glorious Name. . ."
Again The Shepherd of Hermas records (on page 49& 50, Volume 2 of the Ante-Nicene Fathers):
"They were obliged. . . to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the Kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For before a man bears the name of the Son of God he is dead; but when re receives the seal he lays aside his deadness, and obtains life. The seal then, is the water: they descent into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the Kingdom of God. . . All the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received this seal, they had one understanding and one mind; and their faith became one, and their love one. . . On this account the building of the tower became of one color, bright as the sun."
Irenaeus, the late second century Bishop of Lyons records (on page 574, Volume 1 of the Ante-Nicene Fathers):
"It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new born babes, even as the Lord has declared: 'Except a man be born again through water and the Spirit, he shall not enter into the Kingdom of Heaven."
Justin Martyr, a mid second century Christian Teacher believed that baptism was necessary for salvation (page 183, Volume 1 of the Ante-Nicene Fathers):
"they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. . .they then receive the washing with water. For Christ also said, 'Except you be born again, you shall not enter into the Kingdom of Heaven.' . . .And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our Parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe."
Tertullian, the second century Bishop of North Africa also believed that baptism is necessary for salvation (page 669, Volume 3 of the Ante-Nicene Fathers):
"Happy is our sacrament of water, in that , by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . But we. . after the example of our Jesus Christ, are born in water. . ."
Although some of the above Christians writers began teaching false doctrines, all of the Early Christian Teachers unanimously believed that it was necessary for all to be baptized by water in order to enter into the Kingdom of Heaven. They quoted the words of Jesus in John 3:5 to prove that it was necessary to be born again of the water in order to enter into the Kingdom of God. Even Martin Luther and the Anabaptists continued to believe in baptismal regeneration for the remission of sins. The rejection of the necessity of water baptism for salvation came during the later Protestant Reformation.
It is interesting to note that Tertullian is given credit for beginning the development of the creedal definition of the trinity. Twenty first century Trinitarian Christian Believers must acknowledge that all of the founding Fathers who developed their Trinitarian Doctrine unanimously believed that water baptism was necessary for salvation. Even the Trinity Dogma defined at the Councils of Nicea and Constantinople includes an anathema clause which pronounces a curse on all who reject the Catholic Baptismal Formula into the Trinity. Protestants should know that all who reject baptismal regeneration for the remission of sins are also anathamatized under the Trinitarian Creed.
Oneness believers are everywhere persecuted for rejecting the Nicene and Constantinopoliltan Creed. Yet Protestant, Evangelical, and Trinitarian Pentecostal Groups who reject Oneness Believers as heretical for their refusal to accept this Catholic Nicene Creed must also acknowledge that they are in fact, rejecting a major part of this Creed by rejecting baptismal regeneration for the remission of sins. Trinitarian Christians must acknowledge the historical fact that the very creed which postulates the theory that there are three co-equal and co-eternal divine persons within the Deity also contains a harsh curse against all who reject the Catholic view that all must be baptized into the trinity in order to be born again.
Oneness believers agree with this Catholic Council that it is necessary to be baptized in order to be saved. But Oneness Believers reject Trinitarian Baptism because it robs the believer from receiving the efficacy of the Name of Jesus Christ in water baptism. Water Baptism into the Name of Jesus Christ is clearly a Scriptural Command, not an option (See Acts 2:38; Romans 6:1-6; Colossians 3:17).
The Encyclopedia Brittannica, 11th edition, volume 3, pages 365-366:
"In the third century baptism in the name of Christ was still so widespread that Pope Stephen, in opposition to Cyprian of Carthage, declared it to be valid." Note that Bishop Stephen was not called "a Pope" until the fourth century. This title was not used by the Bishops of Rome until the time of Emperor Galarius.
"A Treatise on Baptism" believed to be written by a third century Bishop name Ursinus:
"Heretics who are already baptized in water in the name of Jesus Christ must only be baptized with the Holy Spirit."
This document affirms that baptism in the name of Jesus Christ is the correct mode of baptism. This treatise exhorts Christians who had held other heretical views, not to be rebaptized if they had already been baptized in the name of Jesus Christ (even though the Church which baptized them had other false doctrinal views).
The fourth or fifth century document "The Constitution of the Holy Apostles"(Not written by the Apostles) - page 503 - condemned those who perform only "one immersion, which is given into the death of Christ" and requires all baptisms to be performed in the Trinitarian formula of three immersions.
Why did the Catholic Church condemn water baptism by one immersion into the death of Christ if people were not continuing to do so in defiance of the State Church?
The Roman Bishop Pelagius of the sixth century - 556-561 recorded:
"There are many who assert they are baptized in the name of Christ alone with only one immersion. But the evangelical precept which the very God, our Lord and Savior Jesus Christ, handed down warns us to give each one holy baptism in the name of the Trinity and with a triple immersion also..."
Pope Gregory I wrote on June 22, 601 A.D.:
"Those heretics, however, who are not baptized in the name of the Trinity....these, when they come to the holy Church, are baptized, because what they received while in their error, not being in the name of the Holy Trinity, was not baptism." If these alleged heretics were not baptized in the alleged name of the Trinity - Father, Son, and Holy Spirit - they must have been baptized in the name of Jesus Christ.
Thomas Edwards of England in 1646 taught that it was heresy to use the words Father, son, and Holy Ghost in baptism as it was a man-made tradition and that true Christian Baptism is "only in the name of Jesus Christ."

Re: didachē
 

The eighteenth century Baptist Historian, Robert Robinson (1735-1790) wrote a book entitled, "Ecclesiastical Researches and The History of Baptism. Under the subtitle, Apostolical Baptism, Robinson made the following observations::
"It is observable, there is no mention of baptism in the name of the Father, of the Son, and of the Holy Ghost. Peter exhorted the Jews of Jerusalem to repent and be baptized every one of them in the name of Jesus Christ. Philip baptized the Samaritans in the name of the Lord Jesus. Peter commanded the believers at Caesarea to be baptized in the name of the Lord. Many Christians taking it for granted, that the apostles thoroughly understood the words of the Lord Jesus (Mat. 28:19) ... administer baptism in the name of Christ, and think themselves justified by the book of the Acts of the Apostles."
Robinson goes on to write:
"All the classes, who did not hold the doctrine of a trinity of persons of God, whether called Artemonites, Paulianists, Arians, Monarchians, Patropassians, Sabellians, or by any other name, administered baptism in the name of Christ..."
"...others deemed heretics by the Catholics were literally Anabaptists in regard to the Catholics. Themselves were baptized once by dipping in the name of Christ: but when Catholics, who had been dipped in the name of the trinity, joined their churches, they rebaptized them. The Catholics resented this, and considered it, as it really was, a tacit denial of the whole of their religion."
"They all held (Anabaptist Groups), that the catholic corporation was not a church of Christ, and they therefore rebaptized such as had been baptized in that community, before they admitted them into their own societies. For this reason they were called in general Anabaptists."
"...they baptized converts from pagans and jews, they rebaptized all catholics; and they baptized none without a personal confession of faith. They called themselves Christians; they censured the fraud and folly of those, who imposed on the world by calling themselves Catholics, and who ought rather to call themselves Cyprianites, being the apostate followers of that pretended saint; they quoted abundance of scripture to prove that a new testament church consisted of only virtuous persons, born of water and the Spirit; they separated from the Catholics on account of the impurity of their church; they despised councils, and expressed their astonishment, that Christians should approve of such superficial writings as those of Cyprian, and others called fathers; and they took the new testament for the rule of a Christian's faith and practice."
I also find it astonishing that the majority of twenty first century believers claiming to reject Catholicism are in all actuality continuing in some of the same apostate practices of their Mother. The false doctrine of the trinity both robs the believer of the efficacy of the Name of Jesus Christ in water baptism and perverts the full Deity of Christ. We must acknowledge that The False Doctrine of the Trinity was developed by the Councils of the Roman Catholic Institution and not by the Apostles of Christ.
Oneness Believers are also condemned because they also reject the Apostate Form of Pseudo Christian Baptism developed by the Catholics and insist on rebaptizing all who had been misled into being baptized into the Trinitarian Formula. The Catholic Church use to baptize by full body immersion three times, one for each alleged person of the Deity.
Perhaps most Evangelicals and Trinitarian Pentecostals would not require rebaptism if the Catholic Church was today baptizing by full body immersion into the alleged Trinity of Persons. True Christian Believers must reject the corrupt teachings of the harlot church and be baptized into Jesus Christ. It is obvious that the Mother of Harlots has produces Protestant Daughters who have followed her form of False Christianity.
When Christians reject the Name of Christ they are an offence to the bridegroom. The True New Testament Church is called "the Bride of Christ." What kind of bride would reject her husbands name? Will not such a bride be rejected by Christ when He returns? Will He not say, "I never knew you. Depart from Me. For you bear not My Name."
The historical evidence proving that the Jesus Name mode of baptism continued throughout the centuries of The Church is overwhelming. If rebaptism into the name of Jesus Christ was not a continuing problem for the Catholic Church, why did the Catholic Councils so viciously condemn Jesus Name Baptism through the centuries? The following Councils condemned the Jesus Only form of Baptism:

The Council of Constantinople in 382 A.D. specifically condemns Sabellian (Oneness) baptism into Jesus Christ. This Catholic Council mentions that the Sabellian form of baptism was prevalent in Galatia in A.D. 382.

The Justinian Code of 529 A.D. declared the death penalty for both anti-Trinitarian baptism and rebaptism.

The Council of Constantinople of 553 A.D. again condemned Sabellian (Oneness) baptism for:
"retaining single immersion under a single name."

The devil hates Jesus Name Baptism. This is why the harlot church continued to persecute the True Church of Christ. And this is why the Jesus Name Movement of the twenty first century continues to be persecuted today. True Christians must come out from the whole catholic institution. The Catholic Church has been the greatest channel of deception that has deceived whole nations and peoples. God's Word says, "Come out of her, my people, that you be not partakers of her sins (Rev. 18:4). . ."
"And there came one of the seven angels which had the seven vials, and talked with me saying, Come here; I will show unto you the judgement of the great whore that sits upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. . . And upon her forehead was written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. . . And here is the mind which has wisdom. The seven heads are seven mountains, on which the woman sits. It is a well documented historical fact that the ancient city of Rome was known as "The City of Seven Hills".

Re: didachē
 

not saying all that is true or not but on the net we can find about anything...however the Bible is the only book that we will be judged by....for in it are words of life eternal...

My friend...I personally would never be unkind to someone that sees the Bible different than I do....I am only human....

Re: didachē
 

Here are the problems with that'

1) we don't know the dates for sure most of the time

2) often documents were forged by someone else

3) often the contain interpolations, meaning someone changed something, deleted something or added something

4) Even if genuine the don't tell us how the entire church believed. For example, early on many Christians were gnostic and there are many documents considered gnostic. That the were gnostic does not mean the entire church was nor that such a view should be up for consideration

My earlier point was, if it's not in scriptures and people practiced it, it's a tradition of man not the word of God

Re: didachē
 

Usually Oneness reject ALL historical documents simply because they are not scripture

Re: didachē
 

BTW Im one of the people that believes we haven't gotten a complete picture of Ecclesiastical history. For example, where are the writings of Sabellius or Praxeas?

Why when considering "history" is only the Trinitarian view presented? And why is that view including pre-Trinitarian logos Christology as well as the polytheistic works of Justin Martyr?

You have writings that are not on AFF? :P

Re: didachē
 

one can read the writings themselves and make the call weather they think its inspired or not.

I dont find any problems with the didache contridicting the bible personally. I also just skimmed over the epistle of barnabas and really still dont see any contridiction. even expanded on some other views i have had.


though i agree with things getting flaky after the church state mix under constantine. but usually before that what tidbits we have most have went under major microscopes to disproove and aprove

and most dates are a guess to when specifically written, however they keep the date with in the life time of the person written

For instance justin marytrs work

however i dont believe we have to keep adding to the bible everytime we discover something.

Re: didachē
 

Here are some tidbits on the Didache (MS stands for manuscript)

The only known MS (written in 1056) was discovered by P. *Bryennios at the ‘Jerusalem Monastery of the Holy Sepulchre’ at *Constantinople in 1873 and published by him in 1883.

Cross, F. L., & Livingstone, E. A. (2005). The Oxford dictionary of the Christian Church (3rd ed. rev.) (482). Oxford; New York: Oxford University Press.




IV. The Didache

The Didache is a problematical work, consisting of teaching (which appears in other works) on the ways of life and of death, a brief church order, dealing with baptism, fasting, prayer, eucharist, ministers and prophets, and closing with an apocalypse. It has many peculiar features, according exactly neither with church order in the NT nor with what we know of the 2nd-century church. It has been argued that it is a genuine early work (e.g. J. P. Audet, La Didachi, 1958, dates it AD 60), that it is a late-2nd-century reconstruction, or that it represents a church out of the main stream. It seems to be Syrian.


Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (879). Leicester, England; Downers Grove, Ill.: InterVarsity Press.



V. THE ACT OF BAPTISM

One of the earliest accounts of how the pastor confers baptism is found in the first century Didache. It is evident from this source that a number of issues were being debated very early that continued to be debated for many centuries: whether by immersion or sprinkling, whether by running or still water, whether fasting is presupposed:

The procedure for baptizing is as follows. After rehearsing all the preliminaries, immerse in running water “In the Name of the Father, and of the Son, and of the Holy Ghost.” If no running water is available, immerse in ordinary water. This should be cold if possible; otherwise warm. If neither is practicable, then sprinkle water three times on the head “In the Name of the Father, and of the Son and of the Holy Ghost.” Both baptizer and baptized ought to fast before the baptism, as well as any others who can do so; but the candidate himself should be told to keep a fast for a day or two beforehand. (Didache, Part 2, sec. 7, ECW, pp. 230–231)


Oden, T. C. (1989). Ministry Through Word and Sacrament (122). New York: Crossroad.

Re: didachē
 

And here is a quote from Hippolytus...let's see if this sounds biblical or if Traditions of men were already creeping into some churches

And when they are chosen who are set apart to receive baptism let their life be examined, whether they lived piously while catechumens, whether “they honoured the widows” (1 Tim. 5:3), whether they visited the sick, whether they have fulfilled every good work.
If those who bring them bear witness to them that they have done thus, [then] let them hear the gospel.… [And] let those who are to be baptised be instructed to wash and cleanse themselves on the fifth day of the week.… Those who are to receive baptism shall fast on the Friday and on the Saturday. And on the Saturday the bishop shall assemble those who are to be baptised in one place, and shall bid them [all] to pray and bow the knee … And they shall spend all the night in vigil, reading the scriptures [to them] and instructing them.… And at the hour when the cock crows they shall first [of all] pray over the water.
[When they come to the water, let the water be pure and flowing.]
And they shall put off their clothes.
And they shall baptise the little children first. And if they can answer for themselves, let them answer. But if they cannot, let their parents answer or someone from their family.… And when the presbyter takes hold of each one of those who are to be baptised, let him bid him renounce saying:
I renounce thee, Satan, and all thy service and all thy works.
And when he has said this let him anoint him with the Oil of Exorcism saying:
Let all evil spirits depart far from thee.
And also turning him to the East, let him say:
[I consent to Thee, O Father and Son and Holy Ghost, before whom all creation trembleth and is moved. Grant me to do all Thy wills without blame.]
Then after these things let him give him over to [the presbyter] who stands at the water [to baptise];
[And a presbyter takes his right hand and he turns his face to the East. Before he descends into the water, while he still turns his face to the East, standing above the water he says after receiving the Oil of Exorcism, thus: I believe and bow me unto Thee and all Thy service, O Father, Son and Holy Ghost. And so he descends into the water.]
And let them stand in the water naked. And let [a] deacon likewise go down with him into the water.
And let him say to him and instruct him: Dost thou believe in one God the Father Almighty, and His only-begotten Son Jesus Christ our Lord and our Saviour, and His Holy Spirit, Giver of life to all creatures, the Trinity of one Substance, one Godhead, one Lordship, one Kingdom, one Faith, one Baptism in the Holy Catholic Apostolic Church for life eternal [Amen]? And he who is baptised shall say [again] thus: verily, I believe.
And [when] he [who is to be baptised] goes down to the water, let him who baptises lay hand on him saying thus:
Dost thou believe in God the Father Almighty? And he who is being baptised shall say: I believe. Let him forthwith baptise him once, having his hand laid upon his head. And after [this] let him say: Dost thou believe in Christ Jesus, the Son of God, Who was born of Holy Spirit and the Virgin Mary, Who was crucified in the days of Pontius Pilate, And died, [and was buried] And rose the third day living from the dead And ascended into [the] heaven[s], And sat down at the right hand of the Father, And will come to judge the living and the dead? And when he says: I believe, let him [baptise him] the second time. And again let him say: Dost thou believe in [the] Holy Spirit in the Holy Church, And the resurrection of the flesh? And he who is being baptised shall say: I believe. And so let him [baptise him] the third time. And afterwards when he comes up [from the water] he shall be anointed by the presbyter with the Oil of Thanksgiving saying: I anoint thee with holy oil in the Name of Jesus Christ. And [so] each one drying himself [with a towel] they shall [now] put on their clothes, and after this let them be together in the assembly. (Hippolytus, The Apostolic Tradition, pp. 30–38)


Oden, T. C. (1989). Ministry Through Word and Sacrament (122–124). New York: Crossroad.

Re: didachē
 

EUCHARIST [ūˊkə rĭst] (Gk. eucharistía “thanksgiving”).* The rite of Holy Communion or the Lord’s Supper. Among the earliest evidence for this name, which does not occur in the New Testament, are references in the Didache (ix.1), Ignatius of Antioch (Philad. iv), and Justin Martyr (Apol. i.66).

Myers, A. C. (1987). The Eerdmans Bible dictionary (356). Grand Rapids, Mich.: Eerdmans.



If the act which epitomizes soul care is Supper with the resurrected Lord, it behooves the pastor to look carefully at the language of the eucharistic event to see how the ancient pastoral writers interpreted its meaning. The eucharistic prayers and rubrics yield the deepest insight. One of the earliest of such prayers is found in the Didache:

At the Eucharist, offer the eucharistic prayer in this way. Begin with the chalice: “We give thanks to thee, our Father, for the holy Vine of thy servant David, which thou hast made known to us through thy servant Jesus.” “Glory be to thee, world without end.” Then over the particles of bread: “We give thanks to thee, our Father, for the life and knowledge thou hast made known to us through thy servant Jesus.” “Glory be to thee, world without end.” “As this broken bread, once dispersed over the hills, was brought together and became one loaf, so may thy Church be brought together from the ends of the earth into thy kingdom.” “Thine is the glory and the power, through Jesus Christ, for ever and ever.” No one is to eat or drink of your Eucharist but those who have been baptized in the Name of the Lord; for the Lord’s own saying applies here, “Give not that which is holy unto dogs” (Matt. 7:6).
When all have partaken sufficiently give thanks in these words:
“Thanks be to thee, holy Father, for thy sacred Name which thou hast caused to dwell in our hearts, and for the knowledge and faith and everlasting life which thou hast revealed to us through thy servant Jesus.” “Glory be to thee for ever and ever.” “Thou, O Almighty Lord, hast created all things for thine own Name’s sake; to all men thou hast given meat and drink to enjoy, that they may give thanks to thee, but to us thou hast graciously given spiritual meat and drink, together with life eternal, through thy Servant. Especially, and above all, do we give thanks to thee for the mightiness of thy power.” “Glory be to thee for ever and ever.” “Be mindful of thy church, O Lord; deliver it from all evil, perfect it in thy love, sanctify it, and gather it from the four winds into the kingdom which thou hast prepared for it.” “Thine is the power and the glory for ever and ever.” “Let His Grace draw near, and let this present world pass away.” Hosanna to the God of David.” “Whosoever is holy, let him approach. Whoso is not, let him repent.” “O Lord, come quickly Amen.” (Charismatists, however, should be free to give thanks as they please.) (Didache, sec, 9–10, ECW, pp. 231)


Oden, T. C. (1989). Ministry Through Word and Sacrament (160–161). New York: Crossroad.

Re: didachē
 

wish I was as smart as some of you all!

Re: didachē
 

It's not smarts. It's just being willing to read and having sources to read.

I have been having great difficulty learning anything since I hit my head in my 2nd car accident in 2005. I can go over info several times and nothing sticks.

Off topic.
..
Sorry

Re: didachē
 

I don't always retain everything either but my point is I have resources I can go re-read any time for information

Re: didachē
 

Husband of Common Sense says:
Much of the controversy can be eliminated if we stick with the King James Bible. The manuscripts used to write this book has been proven to be genuine. I know some will disagree with this, but if you read the book, "Which Bible?" by David Otis Fuller, you will see the painstaking steps taken and the character of the men who translated it. I agree with what Sis. Alvear said about the early teachings. There is enough evidence to verify what we believe if we look carefully at the documents available. The Received text was passed down through centuries and almost all the manuscripts agree almost without exception. Sis Alvear said it, I believe it, that settles it! If I may borrow from a common quotation.

Re: didachē
 

Bump for prax

also many times over the sources we read much of them have presupposed positions on the topic. Its hard to find unbiased material.

Re: didachē
 

sis you can be. Ask God for it and He will deliver. Ive never been to bible college or anything. I surf the web. probably spend to much time doing it.

However i like church history, and i like stuff about the church fathers as well.

But again when you encounter deferent rescources you hardly ever get biased opinions.

on one website the study was called the apostate fathers, and he went to the list to discredit them.

On another we have the church fathers praised for sticking to there guns and getting marytred for Jesus.

So everyone walks away with the different view.

I personally however agree with many that what we have in the current Bible is enough, though i am not a Kjv only guy, I personally dont like the old english.

But out of respect to others i would preach from it. However i have many different translations that i use for personal study and reading. But most of it is done online cause i can get info quick and searches faster, than going to my personal library.

I also have some studies on my hardrive.

Re: didachē
 

It's a greek word for "teaching".

Re: didachē
 

I read it the first time you posted it

Re: didachē
 

The KJV is one of the worst translations ever, despite what greek Text it was translated from