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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. In the Second and Third Centuries the two formulas are in use even as they are today.
But it is quite obvious which one is "the new kid on the block. And that is precisely the reason why unprejudiced scholars and church historians, which we previously cited, are in agreement with our position.
Peake says in Bible Commentary: Instead of the words, 'baptizing them into the Name of the Father, Son, and Holy Spirit' we should probably read simply 'into my Name' " p. Early baptism was in the name of Christ" Theological Workbook of the Bible, p.
He was a voluminous writer and compiled the earliest history of the ancient Christian Church. He had access to New Testament manuscripts that are much older than the ones we now have. Thus he had the advantage of being much closer to the original writing of Matthew Yet he never quoted it in the Triune formula, but in all his citations which number eighteen or more he renders the text as: In his library, Eusebius must have handled codices of the Gospels older by two hundred years than the earliest uncials that we now have in our libraries.
Westcott says it is owing to the zeal of Eusebius that we know most of what is known of the history of the New Testament. Certainly, as a witness, he cannot be ignored.
Perhaps the most compelling evidence we get from Eusebius is that after his visit to Constantinople and his attendance at the Council of Nicea, he changed his references to Matthew Thus he switched to the Trinitarian rendering immediately after Nicea, with its imperial threats of banishment to all who reject the newly officialized Trinity doctrine.
Hew never knew or quoted any other form but the "My name" rendition until his visit to Nicea. Discretion appears to be the better part of valor in his case! Indeed, it forms an indispensable scriptural link in our revelation, not only of Baptism, but of the Godhead also.Microsoft Word has a specialized menu for entering equations in the Professional format used for fractional exponents.
Step 1 Click the "Insert" tab in the file . Let's Begin Our Journey Of Discovery On This Topic All Scriptures are taken from the Authorized King James Version of the Bible unless otherwise noted. Aug 02, · Edit Article How to Insert Equations in Microsoft Word.
Four Methods: Using the Keyboard: Microsoft Word to Present Microsoft Word , , , or Office for Mac or Microsoft Word Community Q&A Modern versions of Word include almost all the symbols and structures a math professor could tranceformingnlp.com: K.
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The best way to make an exponent with a computer keyboard is with a word processing program's superscript function. Start Microsoft Word on your computer. 2.
Write a Program to Calculate. Port Manteaux churns out silly new words when you feed it an idea or two. Enter a word (or two) above and you'll get back a bunch of portmanteaux created by jamming together words that are conceptually related to your inputs..
For example, enter "giraffe" and you'll get .