Posted on October 10, 4 Comments Chaos.
Boyd is in quite a hurry to sweep church history under the rug in order to get on with his multi-explanations of what "in the Name of" could mean.
He unilaterally declares that there is not "one shred of evidence" over the introduction of a new baptismal formula in church history. He remarks that the early church "quibbled" about a good many issues, but the use of the Trinitarian formula was not one of them. Amazing how all these raging Godhead debates and Councils have now been reduced to a "quibble.
Cyprian insisted that "heretics" who were baptized in Jesus Name be rebaptized in the Trinity. Cyprian set off a controversy that drew in others. Firmillian, Bishop of Caesarea in Cappadocia wrote Cyprian and quoted Pope Stephen as saying that anyone baptized in "the name of Christ, immediately obtains the grace of Christ.
The Pope stubbornly insisted that baptism in the name of Christ did indeed remit sin. I think an argument that involves these Bishops, on three continents over a number of years and results in a decision from the See of Rome; certainly qualifies as 'Shred" of evidence that there was some ": Apparently the debate was quite ongoing.
The author concluded his presentation with the statement: The Council of Constantinople condemned "Sabellian" baptism as they called it and in addition to the "Constitutions of the Holy Apostles" the practice of "one immersion into the death of Christ" was outlawed and the triple immersion in the Trinity was declared the only valid one.
It certainly seems that "two formulas" are locked in battle -- one "in Jesus Name," the other in the name of the Trinity: Why was all this passed over so hastily, if we can be that charitable, by Dr. Could it be that the next most logical question to arise would be which formula was the first one?
And as Trinitarians have long realized, the answer to that question is fatal to their contention. The earliest witness we have after the close of the Apostolic writings which are all unanimous on the Jesus Name formula is the "Epistle to the Corinthians" by Clement of Rome.
This is the next generation after the Apostle John, and what does Clement say of the baptismal formula? He refers to it in these words: It was written in Rome by an unknown individual. It was recognized in some churches as scripture and read aloud during the service. Here it is baptism in Jesus Name again and again.
He speaks of being worthy "to bear his name" Sim. It refers to Baptism in this manner: That this was a latter mutilation of the text is substantiated by the fact that "pouring" was a much later Catholic innovation. The Encyclopedia of Religion and Ethics states that perhaps chapter 7: It isn't until the time of Justin Martyr that we begin to see another formula, a Triune one, creeping in.Sep 11, · Analysis On George w.
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